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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/30241-0.txt b/30241-0.txt new file mode 100644 index 0000000..f548c13 --- /dev/null +++ b/30241-0.txt @@ -0,0 +1,6536 @@ +The Project Gutenberg EBook of The Person and Work of The Holy Spirit by +R. A. Torrey + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: The Person and Work of The Holy Spirit + +Author: R. A. Torrey + +Release Date: October 13, 2009 [Ebook #30241] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK THE PERSON AND WORK OF THE HOLY SPIRIT*** + + + + + + The Person and Work + + of + + The Holy Spirit + + As Revealed in the Scriptures + + And in Personal Experience + + By + + R. A. Torrey + + Fleming H. Revell Company + + New York, Chicago, Toronto, + + London and Edinburgh + + Copyright 1910, by + + R. A. Torrey + + + + + +CONTENTS + + +Chapter I. The Personality of the Holy Spirit. +Chapter II. The Deity of the Holy Spirit. +Chapter III. The Distinction of the Holy Spirit from the Father and from +His Son, Jesus Christ. +Chapter IV. The Subordination of the Spirit to the Father and to the Son. +Chapter V. The Person and Work of the Holy Spirit as Revealed in His +Names. +Chapter VI. The Work of the Holy Spirit in the Material Universe. +Chapter VII. The Holy Spirit Convicting the World of Sin, of Righteousness +and of Judgment. +Chapter VIII. The Holy Spirit Bearing Witness to Jesus Christ. +Chapter IX. The Regenerating Work of the Holy Spirit. +Chapter X. The Indwelling Spirit Fully and Forever Satisfying. +Chapter XI. The Holy Spirit Setting the Believer Free From the Power of +Indwelling Sin. +Chapter XII. The Holy Spirit Forming Christ Within Us. +Chapter XIII. The Holy Spirit Bringing Forth in the Believer Christlike +Graces of Character. +Chapter XIV. The Holy Spirit Guiding the Believer Into a Life as a Son. +Chapter XV. The Holy Spirit Bearing Witness to our Sonship. +Chapter XVI. The Holy Spirit as a Teacher. +Chapter XVII. Praying, Returning Thanks, Worshipping in the Holy Spirit. +Chapter XVIII. The Holy Spirit Sending Men Forth to Definite Lines of +Work. +Chapter XIX. The Holy Spirit and the Believer’s Body. +Chapter XX. The Baptism With the Holy Spirit. +Chapter XXI. The Work of the Holy Spirit in Prophets and Apostles. +Chapter XXII. The Work of the Holy Spirit In Jesus Christ. +Footnotes + + + + + + +CHAPTER I. THE PERSONALITY OF THE HOLY SPIRIT. + + +Before one can correctly understand the work of the Holy Spirit, he must +first of all know the Spirit Himself. A frequent source of error and +fanaticism about the work of the Holy Spirit is the attempt to study and +understand His work without first of all coming to know Him as a Person. + +It is of the highest importance from the standpoint of worship that we +decide whether the Holy Spirit is a Divine Person, worthy to receive our +adoration, our faith, our love, and our entire surrender to Himself, or +whether it is simply an influence emanating from God or a power or an +illumination that God imparts to us. If the Holy Spirit is a person, and a +Divine Person, and we do not know Him as such, then we are robbing a +Divine Being of the worship and the faith and the love and the surrender +to Himself which are His due. + +It is also of the highest importance from the practical standpoint that we +decide whether the Holy Spirit is merely some mysterious and wonderful +power that we in our weakness and ignorance are somehow to get hold of and +use, or whether the Holy Spirit is a real Person, infinitely holy, +infinitely wise, infinitely mighty and infinitely tender who is to get +hold of and use us. The former conception is utterly heathenish, not +essentially different from the thought of the African fetich worshipper +who has his god whom he uses. The latter conception is sublime and +Christian. If we think of the Holy Spirit as so many do as merely a power +or influence, our constant thought will be, “How can I get more of the +Holy Spirit,” but if we think of Him in the Biblical way as a Divine +Person, our thought will rather be, “How can the Holy Spirit have more of +me?” The conception of the Holy Spirit as a Divine influence or power that +we are somehow to get hold of and use, leads to self-exaltation and +self-sufficiency. One who so thinks of the Holy Spirit and who at the same +time imagines that he has received the Holy Spirit will almost inevitably +be full of spiritual pride and strut about as if he belonged to some +superior order of Christians. One frequently hears such persons say, “I am +a Holy Ghost man,” or “I am a Holy Ghost woman.” But if we once grasp the +thought that the Holy Spirit is a Divine Person of infinite majesty, glory +and holiness and power, who in marvellous condescension has come into our +hearts to make His abode there and take possession of our lives and make +use of them, it will put us in the dust and keep us in the dust. I can +think of no thought more humbling or more overwhelming than the thought +that a person of Divine majesty and glory dwells in my heart and is ready +to use even me. + +It is of the highest importance from the standpoint of experience that we +know the Holy Spirit as a person. Thousands and tens of thousands of men +and women can testify to the blessing that has come into their own lives +as they have come to know the Holy Spirit, not merely as a gracious +influence (emanating, it is true, from God) but as a real Person, just as +real as Jesus Christ Himself, an ever-present, loving Friend and mighty +Helper, who is not only always by their side but dwells in their heart +every day and every hour and who is ready to undertake for them in every +emergency of life. Thousands of ministers, Christian workers and +Christians in the humblest spheres of life have spoken to me, or written +to me, of the complete transformation of their Christian experience that +came to them when they grasped the thought (not merely in a theological, +but in an experimental way) that the Holy Spirit was a Person and +consequently came to know Him. + +There are at least four distinct lines of proof in the Bible that the Holy +Spirit is a person. + +I. _All the distinctive characteristics of personality are ascribed to the +Holy Spirit in the Bible._ + +What are the distinctive characteristics, or marks, of personality? +Knowledge, feeling or emotion, and will. Any entity that thinks and feels +and wills is a person. When we say that the Holy Spirit is a person, there +are those who understand us to mean that the Holy Spirit has hands and +feet and eyes and ears and mouth, and so on, but these are not the +characteristics of personality but of corporeity. All of these +characteristics or marks of personality are repeatedly ascribed to the +Holy Spirit in the Old and New Testaments. We read in 1 Cor. ii. 10, 11, +“But God hath revealed them unto us by His Spirit: for the Spirit +searcheth all things, yea, the deep things of God. For what man knoweth +the things of a man, save the spirit of man which is in him? even so the +things of God knoweth no man, but the Spirit of God.” Here knowledge is +ascribed to the Holy Spirit. We are clearly taught that the Holy Spirit is +not merely an influence that illuminates our minds to comprehend the truth +but a Being who Himself knows the truth. + +In 1 Cor. xii. 11, we read, “But all these worketh that one and the +selfsame Spirit, dividing to every man severally as _He will_.” Here will +is ascribed to the Spirit and we are taught that the Holy Spirit is not a +power that we get hold of and use according to our will but a Person of +sovereign majesty, who uses us according to His will. This distinction is +of fundamental importance in our getting into right relations with the +Holy Spirit. It is at this very point that many honest seekers after power +and efficiency in service go astray. They are reaching out after and +struggling to get possession of some mysterious and mighty power that they +can make use of in their work according to their own will. They will never +get possession of the power they seek until they come to recognize that +there is not some Divine power for them to get hold of and use in their +blindness and ignorance but that there is a Person, infinitely wise, as +well as infinitely mighty, who is willing to take possession of them and +use them according to His own perfect will. When we stop to think of it, +we must rejoice that there is no Divine power that beings so ignorant as +we are, so liable to err, to get hold of and use. How appalling might be +the results if there were. But what a holy joy must come into our hearts +when we grasp the thought that there is a Divine Person, One who never +errs, who is willing to take possession of us and impart to us such gifts +as He sees best and to use us according to His wise and loving will. + +We read in Rom. viii. 27, “And He that searcheth the hearts knoweth what +is _the mind of the Spirit_, because He maketh intercession for the saints +according to the will of God.” In this passage mind is ascribed to the +Holy Spirit. The Greek word translated “mind” is a comprehensive word, +including the ideas of thought, feeling and purpose. It is the same that +is used in Rom. viii. 7 where we read that “the carnal mind is enmity +against God: for it is not subject to the law of God, neither indeed can +be.” So then in this passage we have all the distinctive marks of +personality ascribed to the Holy Spirit. + +We find the personality of the Holy Spirit brought out in a most touching +and suggestive way in Rom. xv. 30, “Now I beseech you, brethren, for the +Lord Jesus Christ’s sake, and for the _love of the Spirit_, that ye strive +together with me in your prayers to God for me.” Here we have “_love_” +ascribed to the Holy Spirit. The reader would do well to stop and ponder +those five words, “_the love of the Spirit_.” We dwell often upon the love +of God the Father. It is the subject of our daily and constant thought. We +dwell often upon the love of Jesus Christ the Son. Who would think of +calling himself a Christian who passed a day without meditating on the +love of his Saviour, but how often have we meditated upon “_the love of +the Spirit_”? Each day of our lives, if we are living as Christians ought, +we kneel down in the presence of God the Father and look up into His face +and say, “I thank Thee, Father, for Thy great love that led Thee to give +Thine only begotten Son to die upon the cross of Calvary for me.” Each day +of our lives we also look up into the face of our Lord and Saviour, Jesus +Christ, and say, “Oh, Thou glorious Lord and Saviour, Jesus Thou Son of +God, I thank Thee for Thy great love that led Thee not to count it a thing +to be grasped to be on equality with God but to empty Thyself and +forsaking all the glory of heaven, come down to earth with all its shame +and to take my sins upon Thyself and die in my place upon the cross of +Calvary.” But how often do we kneel and say to the Holy Spirit, “Oh, Thou +eternal and infinite Spirit of God, I thank Thee for Thy great love that +led Thee to come into this world of sin and darkness and to seek me out +and to follow me so patiently until Thou didst bring me to see my utter +ruin and need of a Saviour and to reveal to me my Lord and Saviour, Jesus +Christ, as just the Saviour whom I need.” Yet we owe our salvation just as +truly to the love of the Spirit as we do to the love of the Father and the +love of the Son. If it had not been for the love of God the Father looking +down upon me in my utter ruin and providing a perfect atonement for me in +the death of His own Son on the cross of Calvary, I would have been in +hell to-day. If it had not been for the love of Jesus Christ, the eternal +Word of God, looking upon me in my utter ruin and in obedience to the +Father, putting aside all the glory of heaven for all the shame of earth +and taking my place, the place of the curse, upon the cross of Calvary and +pouring out His life utterly for me, I would have been in hell to-day. But +if it had not been for the love of the Holy Spirit, sent by the Father in +answer to the prayer of the Son (John xiv. 16) leading Him to seek me out +in my utter blindness and ruin and to follow me day after day, week after +week, and year after year, when I persistently turned a deaf ear to His +pleadings, following me through paths of sin where it must have been agony +for that holy One to go, until at last I listened and He opened my eyes to +see my utter ruin and then revealed Jesus to me as just the Saviour that +would meet my every need and then enabled me to receive this Jesus as my +own Saviour; if it had not been for this patient, long-suffering, +never-tiring, infinitely-tender love of the Holy Spirit, I would have been +in hell to-day. Oh, the Holy Spirit is not merely an influence or a power +or an illumination but is a Person just as real as God the Father or Jesus +Christ His Son. + +The personality of the Holy Spirit comes out in the Old Testament as truly +as in the New, for we read in Neh. ix. 20, “Thou gavest also Thy good +Spirit to instruct them, and withheldest not Thy manna from their mouth, +and gavest them water for their thirst.” Here both intelligence and +goodness are ascribed to the Holy Spirit. There are some who tell us that +while it is true the personality of the Holy Spirit is found in the New +Testament, it is not found in the Old. But it is certainly found in this +passage. As a matter of course, the doctrine of the personality of the +Holy Spirit is not as fully developed in the Old Testament as in the New. +But the doctrine is there. + +There is perhaps no passage in the entire Bible in which the personality +of the Holy Spirit comes out more tenderly and touchingly than in Eph. iv. +30, “And grieve not the Holy Spirit of God, whereby ye are sealed unto the +day of redemption.” Here grief is ascribed to the Holy Spirit. The Holy +Spirit is not a blind, impersonal influence or power that comes into our +lives to illuminate, sanctify and empower them. No, He is immeasurably +more than that, He is a holy Person who comes to dwell in our hearts, One +who sees clearly every act we perform, every word we speak, every thought +we entertain, even the most fleeting fancy that is allowed to pass through +our minds; and if there is anything in act, or word or deed that is +impure, unholy, unkind, selfish, mean, petty or untrue, this infinitely +holy One is deeply grieved by it. I know of no thought that will help one +more than this to lead a holy life and to walk softly in the presence of +the holy One. How often a young man is kept back from yielding to the +temptations that surround young manhood by the thought that if he should +yield to the temptation that now assails him, his holy mother might hear +of it and would be grieved by it beyond expression. How often some young +man has had his hand upon the door of some place of sin that he is about +to enter and the thought has come to him, “If I should enter there, my +mother might hear of it and it would nearly kill her,” and he has turned +his back upon that door and gone away to lead a pure life, that he might +not grieve his mother. But there is One who is holier than any mother, One +who is more sensitive against sin than the purest woman who ever walked +this earth, and who loves us as even no mother ever loved, and this One +dwells in our hearts, if we are really Christians, and He sees every act +we do by day or under cover of the night; He hears every word we utter in +public or in private; He sees every thought we entertain, He beholds every +fancy and imagination that is permitted even a momentary lodgment in our +mind, and if there is anything unholy, impure, selfish, mean, petty, +unkind, harsh, unjust, or in anywise evil in act or word or thought or +fancy, He is grieved by it. If we will allow those words, “Grieve not the +Holy Spirit of God,” to sink into our hearts and become the motto of our +lives, they will keep us from many a sin. How often some thought or fancy +has knocked for an entrance into my own mind and was about to find +entertainment when the thought has come, “The Holy Spirit sees that +thought and will be grieved by it” and that thought has gone. + +II. _Many acts that only a Person can perform are ascribed to the Holy +Spirit._ + +If we deny the personality of the Holy Spirit, many passages of Scripture +become meaningless and absurd. For example, we read in 1 Cor. ii. 10, “But +God hath revealed them unto us by His Spirit: for _the Spirit searcheth_ +all things, yea, the deep things of God.” This passage sets before us the +Holy Spirit, not merely as an illumination whereby we are enabled to grasp +the deep things of God, but a Person who Himself searches the deep things +of God and then reveals to us the precious discoveries which He has made. + +We read in Rev. ii. 7, “He that hath an ear, let him hear what _the Spirit +saith_ unto the churches; To him that overcometh will I give to eat of the +tree of life, which is in the midst of the paradise of God.” Here the Holy +Spirit is set before us, not merely as an impersonal enlightenment that +comes to our mind but a Person who speaks and out of the depths of His own +wisdom, whispers into the ear of His listening servant the precious truth +of God. + +In Gal. iv. 6 we read, “And because ye are sons, God hath sent forth the +Spirit of His Son into your hearts, _crying_, Abba, Father.” Here the Holy +Spirit is represented as crying out in the heart of the individual +believer. Not merely a Divine influence producing in our own hearts the +assurance of our sonship but one who cries out in our hearts, who bears +witness together with our spirit that we are sons of God. (See also Rom. +viii. 16.) + +The Holy Spirit is also represented in the Scripture as one who prays. We +read in Rom. viii. 26, R. V., “And in like manner the Spirit also helpeth +our infirmity; for we know not how to pray as we ought; but _the Spirit +Himself maketh intercession_ for us with groanings which cannot be +uttered.” It is plain from this passage that the Holy Spirit is not merely +an influence that moves us to pray, not merely an illumination that +teaches us how to pray, but a Person who Himself prays in and through us. +There is wondrous comfort in the thought that every true believer has two +Divine Persons praying for him, Jesus Christ, the Son who was once upon +this earth, who knows all about our temptations, who can be touched with +the feeling of our infirmities and who is now ascended to the right hand +of the Father and in that place of authority and power ever lives to make +intercession for us (Heb. vii. 25; 1 John ii. 1); and another Person, just +as Divine as He, who walks by our side each day, yes, who dwells in the +innermost depths of our being and knows our needs, even as we do not know +them ourselves, and from these depths makes intercession to the Father for +us. The position of the believer is indeed one of perfect security with +these two Divine Persons praying for him. + +We read again in John xv. 26, “But when the Comforter is come, whom I will +send unto you from the Father, even the Spirit of truth, which proceedeth +from the Father, _He shall testify_ of Me.” Here the Holy Spirit is set +before us as a Person who gives His testimony to Jesus Christ, not merely +as an illumination that enables the believer to testify of Christ, but a +Person who Himself testifies; and a clear distinction is drawn in this and +the following verse between the testimony of the Holy Spirit and the +testimony of the believer to whom He has borne His witness, for we read in +the next verse, “And _ye also_ shall bear witness because ye have been +with Me from the beginning.” So there are two witnesses, the Holy Spirit +bearing witness to the believer and the believer bearing witness to the +world. + +The Holy Spirit is also spoken of as a teacher. We read in John xiv. 26, +“But the Comforter, which is the Holy Ghost, whom the Father will send in +My name, _He shall teach_ you all things, and bring all things to your +remembrance, whatsoever I have said unto you.” And in a similar way, we +read in John xvi. 12-14, “I have yet many things to say unto you, but ye +cannot bear them now. Howbeit when He, the Spirit of truth, is come, _He +will guide_ you into all truth: for He shall not speak of Himself; but +whatsoever He shall hear, that shall He speak: and He will show you things +to come. He shall glorify Me: for He shall receive of Mine, and shall show +it unto you.” And in the Old Testament, Neh. ix. 20, “Thou gavest also Thy +good Spirit to instruct them.” In all these passages it is perfectly clear +that the Holy Spirit is not a mere illumination that enables us to +apprehend the truth, but a Person who comes to us to teach us day by day +the truth of God. It is the privilege of the humblest believer in Jesus +Christ not merely to have his mind illumined to comprehend the truth of +God, but to have a Divine Teacher to daily teach him the truth he needs to +know (cf. 1 John ii. 20, 27). The Holy Spirit is also represented as the +Leader and Guide of the children of God. We read in Rom. viii. 14, “For as +many as are _led by the Spirit_ of God they are the sons of God.” He is +not merely an influence that enables us to see the way that God would have +us go, nor merely a power that gives us strength to go that way, but a +Person who takes us by the hand and gently leads us on in the paths in +which God would have us walk. + +The Holy Spirit is also represented as a Person who has authority to +command men in their service of Jesus Christ. We read of the Apostle Paul +and his companions in Acts xvi. 6, 7, “Now when they had gone throughout +Phrygia and the region of Galatia, and were _forbidden of the Holy Ghost_ +to preach the Word in Asia, after they were come to Mysia, they assayed to +go into Bithynia: but the Spirit suffered them not.” Here it is a Person +who takes the direction of the conduct of Paul and his companions and a +Person whose authority they recognized and to whom they instantly submit. + +Further still than this the Holy Spirit is represented as the One who is +the supreme authority in the church, who calls men to work and appoints +them to office. We read in Acts xiii. 2, “As they ministered to the Lord, +and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the +work where unto I have called them.” And in Acts xx. 28, “Take heed +therefore unto yourselves, and to all the flock, over the which the Holy +Ghost hath made you overseers, to feed the Church of God, which He hath +purchased with His own blood.” There can be no doubt to a candid seeker +after truth that it is a Person, and a person of Divine majesty and +sovereignty, who is here set before us. + +From all the passages here quoted, it is evident that many acts that only +a person can perform are ascribed to the Holy Spirit. + +III. _An office is predicated of the Holy Spirit that can only be +predicated of a person._ + +Our Saviour says in John xiv. 16, 17, “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.” Our Lord had announced to the disciples that He was +about to leave them. An awful sense of desolation took possession of them. +Sorrow filled their hearts (John xvi. 6) at the contemplation of their +loneliness and absolute helplessness when Jesus should thus leave them +alone. To comfort them the Lord tells them that they shall not be left +alone, that in leaving them He was going to the Father and that He would +pray the Father and He would give them another Comforter to take the place +of Himself during His absence. Is it possible that Jesus Christ could have +used such language if the other Comforter who was coming to take His place +was only an impersonal influence or power? Still more, is it possible that +Jesus could have said as He did in 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,” if this Comforter whom He was to send was simply an impersonal +influence or power? No, one Divine Person was going, another Person just +as Divine was coming to take His place, and it was expedient for the +disciples that the One go to represent them before the Father, for another +just as Divine and sufficient was coming to take His place. This promise +of our Lord and Saviour of the coming of the other Comforter and of His +abiding with us is the greatest and best of all for the present +dispensation. This is _the_ promise of the Father (Acts i. 4), the promise +of promises. We shall take it up again when we come to study the names of +the Holy Spirit. + +IV. _A treatment is predicated to the Holy Spirit that could only be +predicated of a Person._ + +We read in Isa. lxiii. 10, R. V., “But they _rebelled and grieved_ His +Holy Spirit: therefore He was turned to be their enemy, and He fought +against them.” Here we are told that the Holy Spirit is rebelled against +and grieved (cf. Eph. iv. 30). Only a person can be rebelled against and +only a person of authority. Only a person can be grieved. You cannot +grieve a mere influence or power. In Heb. x. 29, we read, “Of how much +sorer punishment, suppose ye, shall he be thought worthy, who hath trodden +underfoot the Son of God, and hath counted the blood of the covenant, +wherewith he was sanctified, an unholy thing, and hath _done despite unto_ +the Spirit of grace?” Here we are told that the Holy Spirit is “done +despite unto” (“treated with contumely”—Thayer’s Greek-English Lexicon of +the New Testament). There is but one kind of entity in the universe that +can be treated with contumely (or insulted) and that is a person. It is +absurd to think of treating an influence or a power or any kind of being +except a person with contumely. We read again in Acts v. 3, “But Peter +said, Ananias, why hath Satan filled thine heart _to lie to_ the Holy +Ghost, and to keep back part of the price of the land?” Here we have the +Holy Spirit represented as one who can be lied to. One cannot lie to +anything but a person. + +In Matt. xii. 31, 32, we read, “Wherefore I say unto you, All manner of +sin and blasphemy shall be forgiven unto men: but the blasphemy against +the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a +word against the Son of man, it shall be forgiven him: but whosoever +speaketh against the Holy Ghost, it shall not be forgiven him, neither in +this world, neither in the world to come.” Here we are told that the Holy +Spirit is blasphemed against. It is impossible to blaspheme anything but a +person. If the Holy Spirit is not a person, it certainly cannot be a more +serious and decisive sin to blaspheme Him than it is to blaspheme the Son +of man, our Lord and Saviour, Jesus Christ Himself. + +Here then we have four distinctive and decisive lines of proof _that the +Holy Spirit is a Person_. Theoretically most of us believe this but do we, +in our real thought of Him and in our practical attitude towards Him treat +Him as if He were indeed a Person? At the close of an address on the +Personality of the Holy Spirit at a Bible conference some years ago, one +who had been a church-member many years, a member of one of the most +orthodox of our modern denominations, said to me, “I never thought of _It_ +before as a Person.” Doubtless this Christian woman had often sung: + + + “Praise God from whom all blessings flow, + Praise Him all creatures here below, + Praise Him above, ye heavenly host, + Praise Father, Son and Holy Ghost.” + + +Doubtless she had often sung: + + + “Glory be to the Father, and to the Son, and to the Holy Ghost, + As it was in the beginning, is now, and ever shall be, + World without end, Amen.” + + +But it is one thing to sing words; it is quite another thing to realize +the meaning of what we sing. If this Christian woman had been questioned +in regard to her doctrine, she would doubtless have said that she believed +that there were three Persons in the Godhead, Father, Son and Holy Spirit, +but a theological confession is one thing, a practical realization of the +truth we confess is quite another. So the question is altogether +necessary, no matter how orthodox you may be in your creedal statements, +Do you regard the Holy Spirit as indeed as real a Person as Jesus Christ, +as loving and wise and strong, as worthy of your confidence and love and +surrender as Jesus Christ Himself? The Holy Spirit came into this world to +be to the disciples of our Lord after His departure, and to us, what Jesus +Christ had been to them during the days of His personal companionship with +them (John xiv. 16, 17). Is He that to you? Do you know Him? Every week in +your life you hear the apostolic benediction, “The grace of the Lord Jesus +Christ and the love of God and the communion of the Holy Ghost be with you +all” (2 Cor. xiii. 14), but while you hear it, do you take in the +significance of it? Do you know the communion of the Holy Ghost? The +fellowship of the Holy Ghost? The partnership of the Holy Ghost? The +comradeship of the Holy Ghost? The intimate personal friendship of the +Holy Ghost? Herein lies the whole secret of a real Christian life, a life +of liberty and joy and power and fullness. To have as one’s ever-present +Friend, and to be conscious that one has as his ever-present Friend, the +Holy Spirit and to surrender one’s life in all its departments entirely to +His control, this is true Christian living. The doctrine of the +Personality of the Holy Spirit is as distinctive of the religion that +Jesus taught as the doctrines of the Deity and the atonement of Jesus +Christ Himself. But it is not enough to believe the doctrine—one must know +the Holy Spirit Himself. The whole purpose of this chapter (God help me to +say it reverently) is to introduce you to my Friend, the Holy Spirit. + + + + + +CHAPTER II. THE DEITY OF THE HOLY SPIRIT. + + +In the preceding chapter we have seen clearly that the Holy Spirit is a +Person. But what sort of a Person is He? Is He a finite person or an +infinite person? Is He God? This question also is plainly answered in the +Bible. There are in the Scriptures of the Old and New Testaments five +distinct and decisive lines of proof of the Deity of the Holy Spirit. + +I. _Each of the four distinctively Divine attributes is ascribed to the +Holy Spirit._ + +What are the distinctively Divine attributes? Eternity, omnipresence, +omniscience and omnipotence. All of these are ascribed to the Holy Spirit +in the Bible. + +We find _eternity_ ascribed to the Holy Spirit in Heb. ix. 14, “How much +more shall the blood of Christ, who through the _eternal_ Spirit offered +Himself without spot to God, purge your conscience from dead works to +serve the living God?” + +_Omnipresence_ is ascribed to the Holy Spirit in Ps. cxxxix. 7-10, +“Whither shall I go from Thy Spirit? or whither shall I flee from Thy +presence? If I ascend up into heaven, Thou art there: if I make my bed in +hell, behold, Thou art there. If I take the wings of the morning, and +dwell in the uttermost parts of the sea; even there shall Thy hand lead +me, and Thy right hand shall hold me.” + +_Omniscience_ is ascribed to the Holy Spirit in several passages. For +example, we read in 1 Cor. ii. 10, 11, “But God hath revealed them unto us +by His Spirit: for the Spirit _searcheth all things_, yea, the deep things +of God. For what man knoweth the things of a man, save the spirit of man +which is in him? _Even so the things of God knoweth no man, but the Spirit +of God._” Again in John xiv. 26, “But the Comforter, which is the Holy +Ghost, whom the Father will send in My name, He shall _teach you all +things_, and bring all things to your remembrance, whatsoever I have said +unto you.” Still further we read in John xvi. 12, 13, R. V., “I have yet +many things to say unto you, but ye cannot bear them now. Howbeit when He, +the Spirit of truth is come, He shall _guide you into all the truth_: for +He shall not speak from Himself; but what things soever He shall hear, +these shall He speak: and He shall declare unto you the things that are to +come.” + +We find _omnipotence_ ascribed to the Holy Spirit in Luke i. 35, “And the +angel answered and said unto her, The Holy Ghost shall come upon thee, and +the _power of the Highest_ shall overshadow thee: therefore also that holy +thing which shall be born of thee shall be called the Son of God.” + +II. _Three distinctively Divine works are ascribed to the Holy Spirit._ + +When we think of God and His work, the first work of which we always think +is that of creation. In the Scriptures creation is ascribed to the Holy +Spirit. We read in Job xxxiii. 4, “The Spirit of God _hath made me_, and +the _breath of the Almighty_ hath given me life.” We read still again in +Ps. civ. 30, “Thou sendest forth Thy Spirit, _they are created_: and Thou +renewest the face of the earth.” In connection with the description of +creation in the first chapter of Genesis, the activity of the Spirit is +referred to (Gen. i. 1-3). + +The impartation of life is also a Divine work and this is ascribed in the +Scriptures to the Holy Spirit, We read in John vi. 6, A. R. V., “It is the +Spirit that giveth life: the flesh profiteth nothing.” We read also in +Rom. viii. 11, “But if the Spirit of Him that raised up Jesus from the +dead dwell in you, He that raised up Christ from the dead shall also +quicken your mortal bodies _by His Spirit_ that dwelleth in you.” In the +description of the creation of man in Gen. ii. 7, it is the breath of God, +that is the Holy Spirit, who imparts life to man, and man becomes a living +soul. The exact words are, “And the Lord God formed man of the dust of the +ground, and breathed into his nostrils _the breath of life_; and man +became a living soul.” The Greek word which is rendered “spirit” means +“breath” and though the Holy Spirit as a Person does not come out +distinctly in this early reference to Him in Gen. ii. 7, nevertheless, +this passage interpreted in the light of the fuller revelation of the New +Testament clearly refers to the Holy Spirit. + +The authorship of Divine prophecies is also ascribed to the Holy Spirit. +We read in 2 Pet. i. 21, R. V., “For no prophecy ever came by the will of +man: but men spake from God, _being moved by the Holy Ghost_.” Even in the +Old Testament, there is a reference to the Holy Spirit as the author of +prophecy. We read in 2 Sam. xxiii. 2, 3, “_the Spirit of the _LORD_ spake_ +by me, and His word was in my tongue. The God of Israel said, the Rock of +Israel spake to me, He that ruleth over men must be just, ruling in the +fear of God.” + +So we see that the three distinctly Divine works of creation, the +impartation of life, and prophecy are ascribed to the Holy Spirit. + +III. _Statements which in the Old Testament distinctly name the __LORD__ +or Jehovah as their subject are applied to the Holy Spirit in the New +Testament, i. e., the Holy Spirit occupies the position of Deity in New +Testament thought._ + +A striking illustration of this is found in Isa. vi. 8-10, “Also I heard +the voice of the Lord, saying, Whom shall I send, and who will go for us? +Then said I, Here am I; send me. And He said, Go, and tell this people, +Hear ye indeed, but understand not; and see ye indeed, but perceive not. +Make the heart of this people fat, and make their ears heavy, and shut +their eyes; lest they see with their eyes, and hear with their ears, and +understand with their heart, and convert and be healed.” In verse five we +are told that it was Jehovah (whenever the word LORD is spelled in +capitals in the Old Testament, it stands for Jehovah in the Hebrew and is +so rendered in the American Revision) whom Isaiah saw and who speaks. But +in Acts xxviii. 25-27 there is a reference to this statement of Isaiah’s +and whereas in Isaiah we are told it is Jehovah who speaks, in the +reference in Acts we are told that it was the Holy Spirit who was the +speaker. The passage in Acts reads as follows, “And when they agreed not +among themselves, they departed after that Paul had spoken one word, Well +spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go +unto this people, and say, Hearing ye shall hear, and shall not +understand; and seeing ye shall see and not perceive: For the heart of +this people is waxed gross, and their ears are dull of hearing, and their +eyes have they closed; lest they should see with their eyes, and hear with +their ears, and understand with their heart, and should be converted, and +I should heal them.” So we see that what is distinctly ascribed to Jehovah +in the Old Testament is ascribed to the Holy Spirit in the New: _i. e._, +the Holy Spirit is identified with Jehovah. It is a noteworthy fact that +in the Gospel of John, the twelfth chapter and the thirty-ninth to +forty-first verses where another reference is made to this passage in +Isaiah, this same passage is ascribed to Christ (note carefully the +forty-first verse). So in different parts of Scripture, we have the same +passage referred to Jehovah, referred to the Holy Spirit, and referred to +Jesus Christ. May we not find the explanation of this in the threefold +“Holy” of the seraphic cry in Isaiah vi. 3, where we read, “And one cried +unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole +earth is full of His glory.” In this we have a distinct suggestion of the +tri-personality of the Jehovah of Hosts, and hence the propriety of the +threefold application of the vision. A further suggestion of this +tri-personality of Jehovah of Hosts is found in the eighth verse of the +chapter where the Lord is represented as saying, “Whom shall I send, and +who will go for _us_?” + +Another striking illustration of the application of passages in the New +Testament to the Holy Spirit which in the Old Testament distinctly name +Jehovah as their subject is found in Ex. xvi. 7. Here we read, “And in the +morning, then ye shall see the glory of the LORD; for that He heareth your +murmurings against the LORD: and what are we that ye murmur against us?” +Here the murmuring of the children of Israel is distinctly said to be +against Jehovah. But in Heb. iii. 7-9, where this instance is referred to, +we read, “Wherefore, _as the Holy Ghost saith_, To-day if ye will hear His +voice, harden not your hearts, and in the provocation, in the day of +temptation in the wilderness: When your fathers tempted _Me_, proved _Me_, +and saw My works forty years.” The murmurings which Moses in the Book of +Exodus says were against Jehovah, we are told in the Epistle to the +Hebrews were against the Holy Spirit. This leaves it beyond question that +the Holy Spirit occupies the position of Jehovah (or Deity) in the New +Testament (cf. also Ps. xcv. 8-11). + +IV. _The name of the Holy Spirit is coupled with that of God in a way it +would be impossible for a reverent and thoughtful mind to couple the name +of any finite being with that of the Deity._ + +We have an illustration of this in 1 Cor. xii. 4-6, “Now there are +diversities of gifts, but the _same Spirit_. And there are differences of +administrations, but the _same Lord_. And there are diversities of +operations, but it is the _same God_ which worketh all in all.” Here we +find God, and the Lord and the Spirit associated together in a relation of +equality that would be shocking to contemplate if the Spirit were a finite +being. We have a still more striking illustration of this in Matt. xxviii. +19, “Go ye therefore, and teach all nations, baptizing them in the name of +the _Father_, and of the _Son_, and of the _Holy Ghost_.” Who, that had +grasped the Bible conception of God the Father, would think for a moment +of coupling the name of the Holy Spirit with that of the Father in this +way if the Holy Spirit were a finite being, even the most exalted of +angelic beings? Another striking illustration is found in 2 Cor. xiii. 14, +“The grace of _the Lord Jesus Christ_, and the love of _God_, and the +communion of _the Holy Ghost_, be with you all. Amen.” Can any one ponder +these words and catch anything like their real import without seeing +clearly that it would be impossible to couple the name of the Holy Spirit +with that of God the Father in the way in which it is coupled in this +verse unless the Holy Spirit were Himself a Divine Being? + +V. _The Holy Spirit is called God._ + +The final and decisive proof of the Deity of the Holy Spirit is found in +the fact that He is called God in the New Testament. We read in Acts v. 3, +4, “But Peter said, Ananias, why hath Satan filled thine heart to lie to +the Holy Ghost, and to keep back part of the price of the land? Whiles it +remained, was it not thine own? And after it was sold, was it not in thine +own power? Why hast thou conceived this thing in thine heart? Thou hast +not lied unto men but _unto God_.” In the first part of this passage we +are told that Ananias lied to the Holy Spirit. When this is further +explained, we are told it was not unto men but unto God that he had lied +in lying to the Holy Spirit, _i. e._, the Holy Spirit to whom he lied is +called God. + +To sum it all up, by the ascription of all the distinctively Divine +attributes, and several distinctly Divine works, by referring statements +which in the Old Testament clearly name Jehovah, the Lord, or God as their +subject to the Holy Spirit in the New Testament, by coupling the name of +the Holy Spirit with that of God in a way that would be impossible to +couple that of any finite being with that of Deity, by plainly calling the +Holy Spirit God, in all these unmistakable ways, God in His own Word +distinctly proclaims that the Holy Spirit is a Divine Person. + + + + + +CHAPTER III. THE DISTINCTION OF THE HOLY SPIRIT FROM THE FATHER AND FROM +HIS SON, JESUS CHRIST. + + +We have seen thus far that the Holy Spirit is a Person and a Divine +Person. And now another question arises, Is He as a Person separate and +distinct from the Father and from the Son? One who carefully studies the +New Testament statements cannot but discover that beyond a question He is. +We read in Luke iii. 21, 22, “Now when all the people were baptized, it +came to pass that Jesus also being baptized, and praying, the heaven was +opened, and the Holy Ghost descended in a bodily shape like a dove upon +Him, and a voice came from heaven, which said, Thou art My beloved Son; in +Thee I am well pleased.” Here the clearest possible distinction is drawn +between Jesus Christ, who was on earth, and the Father who spoke to Him +from heaven as one person speaks to another person, and the Holy Spirit +who descended in a bodily form as a dove from the Father, who was +speaking, to the Son, to whom He was speaking, and rested upon the Son as +a Person separate and distinct from Himself. We see a clear distinction +drawn between the name of the Father and that of the Son and that of the +Holy Spirit in Matt, xxviii. 19, where we read, “Go ye therefore, and +teach all nations, baptizing them in the name of the Father, _and_ of the +Son, _and_ of the Holy Ghost.” The distinction of the Holy Spirit from the +Father and the Son comes out again with exceeding clearness in John xiv. +16. Here we read, “And _I_ will pray _the Father_, and He shall give you +_another Comforter_, that He may abide with you forever.” Here we see the +one Person, the Son, praying to another Person, the Father, and the Father +to whom He prays giving another Person, another Comforter, in answer to +the prayer of the second Person, the Son. If words mean anything, and +certainly in the Bible they mean what they say, there can be no mistaking +it, that the Father and the Son and the Spirit are three distinct and +separate Persons. + +Again in John xvi. 7, a clear distinction is drawn between Jesus who goes +away to the Father and the Holy Spirit who comes from the Father to take +His place. Jesus says, “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.” A similar +distinction is drawn in Acts ii. 33, where we read, “Therefore being by +the right hand of God exalted, and having received of the Father the +promise of the Holy Ghost, He hath shed forth this, which ye now see and +hear.” In this passage, the clearest possible distinction is drawn between +the Son exalted to the right hand of the Father and the Father to whose +right hand He is exalted, and the Holy Spirit whom the Son receives from +the Father and sheds forth upon the Church. + +To sum it all up, again and again the Bible draws the clearest possible +distinction between the three Persons, the Holy Spirit, the Father and the +Son. They are three separate personalities, having mutual relations to one +another, acting upon one another, speaking of or to one another, applying +the pronouns of the second and third persons to one another. + + + + + +CHAPTER IV. THE SUBORDINATION OF THE SPIRIT TO THE FATHER AND TO THE SON. + + +From the fact that the Holy Spirit is a Divine Person, it does not follow +that the Holy Spirit is in every sense equal to the Father. While the +Scriptures teach that in Jesus Christ dwelt all the fullness of the +Godhead in a bodily form (Col. ii. 9) and that He was so truly and _fully +_ Divine that He could say, “I and the Father are one” (John x. 30) and +“He that hath seen Me hath seen the Father” (John xiv. 9), they also teach +with equal clearness that Jesus Christ was not equal to the Father in +every respect, but subordinate to the Father in many ways. In a similar +way, the Scriptures teach us that though the Holy Spirit is a Divine +Person, He is subordinate to the Father and to the Son. In John xiv. 26, +we are taught that the Holy Spirit is sent by the Father and in the name +of the Son. Jesus declares very clearly, “But the Comforter, which is the +Holy Ghost, whom _the Father will send_ in My name, He shall teach you all +things, and bring all things to your remembrance, whatsoever I have said +unto you.” In John xv. 26 we are told that it is Jesus who sends the +Spirit from the Father. The exact words are, “But when the Comforter is +come, _whom I will send_ unto you from the Father, even the Spirit of +truth, which proceedeth from the Father, He shall testify of Me.” Just as +we are elsewhere taught that Jesus Christ was sent by the Father (John vi. +29; viii. 29, 42), we are here taught that the Holy Spirit in turn is sent +by Jesus Christ. + +The subordination of the Holy Spirit to the Father and the Son comes out +also in the fact that He derives some of His names from the Father and +from the Son. We read in Rom. viii. 9, “But ye are not in the flesh, but +in the Spirit, if so be that _the Spirit of God_ dwell in you. Now if any +man have not _the Spirit of Christ_, he is none of His.” Here we have two +names of the Spirit, one derived from His relation to the Father, “the +Spirit of God,” and the other derived from His relation to the Son, “the +Spirit of Christ.” + +In Acts xvi. 7, R. V., He is spoken of as “the Spirit of Jesus.” + +The subordination of the Spirit to the Son is also seen in the fact that +the Holy Spirit speaks “not from Himself but speaks the words which He +hears.” We read in John xvi. 13, R. V., “Howbeit when He, the Spirit of +truth, is come, He shall guide you into all the truth: for He _shall not +speak from Himself_; but _what things soever He shall hear_, these shall +He speak: and He shall declare unto you the things that are to come.” In a +similar way, Jesus said of Himself, “My teaching is not Mine, but His that +sent Me.” (John vii. 16; viii. 26, 40). + +The subordination of the Spirit to the Son comes out again in the clearly +revealed fact that it is the work of the Holy Spirit not to glorify +Himself but to glorify Christ. Jesus says in John xvi. 14, “He shall +glorify Me: for He shall receive of Mine, and shall shew it unto you.” In +a similar way, Christ sought not His own glory, but the glory of Him that +sent Him, that is the Father (John vii. 18). + +From all these passages, it is evident that the Holy Spirit in His present +work, while possessed of all the attributes of Deity, is subordinated to +the Father and to the Son. On the other hand, we shall see later that in +His earthly life, Jesus lived and taught and worked in the power of the +Holy Spirit. + + + + + +CHAPTER V. THE PERSON AND WORK OF THE HOLY SPIRIT AS REVEALED IN HIS +NAMES. + + +At least twenty-five different names are used in the Old and New +Testaments in speaking of the Holy Spirit. There is the deepest +significance in these names. By the careful study of them, we find a +wonderful revelation of the Person and work of the Holy Spirit. + +I. _The Spirit._ + +The simplest name by which the Holy Spirit is mentioned in the Bible is +that which stands at the head of this paragraph—“_The Spirit_.” This name +is also used as the basis of other names, so we begin our study with this. +The Greek and Hebrew words so translated mean literally, “Breath” or +“Wind.” Both thoughts are in the name as applied to the Holy Spirit. + +1. The thought of breath is brought out in John xx. 22 where we read, “And +when He had said this, _He breathed on them_, and saith unto them, Receive +ye the Holy Ghost.” It is also suggested in Gen. ii. 7, “And the LORD God +formed man of the dust of the ground, and _breathed_ into his nostrils the +breath of life; and man became a living soul.” This becomes more evident +when we compare with this Ps. civ. 30, “Thou sendest forth _Thy Spirit_, +they are created: and Thou renewest the face of the earth.” And Job +xxxiii. 4, “_The Spirit of God hath made me_, and _the breath_ of the +Almighty hath given me life.” What is the significance of this name from +the standpoint of these passages? It is that the Spirit is the +outbreathing of God, His inmost life going forth in a personal form to +quicken. When we receive the Holy Spirit, we receive the inmost life of +God Himself to dwell in a personal way in us. When we really grasp this +thought, it is overwhelming in its solemnity. Just stop and think what it +means to have the inmost life of that infinite and eternal Being whom we +call God, dwelling in a personal way in you. How solemn and how awful and +yet unspeakably glorious life becomes when we realize this. + +2. The thought of the Holy Spirit as “the Wind” is brought out in John +iii. 6-8, “That which is born of the flesh is flesh; and that which is +born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be +born again. The wind bloweth where it listeth, and thou hearest the sound +thereof, but canst not tell whence it cometh, and whither it goeth: so is +every one that is born of the Spirit.” In the Greek, it is the same word +that is translated in one part of this passage “Spirit” and the other part +of the passage “wind.” And it would seem as if the word ought to be +translated the same way in both parts of the passage. It would then read, +“That which is born of the flesh is flesh and that which is born of the +‘Wind’ is wind. Marvel not that I said unto thee, Ye must be born again. +The wind bloweth where it listeth and thou hearest the sound thereof, but +canst not tell whence it cometh or whither it goeth: so is every one that +is born of the ‘Wind.’ ” The full significance of this name as applied to +the Holy Spirit (or Holy Wind) it may be beyond us to fathom, but we can +see at least this much of its meaning: + +(1) The Spirit like the wind is _sovereign_. “The wind bloweth where it +listeth” (John iii. 8). You cannot dictate to the wind. It does as it +wills. Just so with the Holy Spirit—He is sovereign—we cannot dictate to +Him. He “divides to each man” severally even “_as He will_” (1 Cor. xii. +11, R. V.). When the wind is blowing from the north you may long to have +it blow from the south, but cry as clamorously as you may to the wind, +“Blow from the south” it will keep right on blowing from the north. But +while you cannot dictate to the wind, while it blows as it will, you may +learn the laws that govern the wind’s motions and by bringing yourself +into harmony with those laws, you can get the wind to do your work. You +can erect your windmill so that whichever way the wind blows from the +wheels will turn and the wind will grind your grain, or pump your water. +Just so, while we cannot dictate to the Holy Spirit we can learn the laws +of His operations and by bringing ourselves into harmony with those laws, +above all by submitting our wills absolutely to His sovereign will, the +sovereign Spirit of God will work through us and accomplish His own +glorious work by our instrumentality. + +(2) The Spirit like the wind is _invisible but none the less perceptible +and real and mighty_. You hear the sound of the wind (John iii. 8) but the +wind itself you never see. You hear the voice of the Spirit but He Himself +is ever invisible. (The word translated “sound” in John iii. 8 is the word +which elsewhere is translated “voice.” See R. V.) We not only hear the +voice, of the wind but we see its mighty effects. We feel the breath of +the wind upon our cheeks, we see the dust and the leaves blowing before +the wind, we see the vessels at sea driven swiftly towards their ports; +but the wind itself remains invisible. Just so with the Spirit; we feel +His breath upon our souls, we see the mighty things He does, but Himself +we do not see. He is invisible, but He is real and perceptible. I shall +never forget a solemn hour in Chicago Avenue Church, Chicago. Dr. W. W. +White was making a farewell address before going to India to work among +the students there. Suddenly, without any apparent warning, the place was +filled with an awful and glorious Presence. To me it was very real, but +the question arose in my mind, “Is this merely subjective, just a feeling +of my own, or is there an objective Presence here?” After the meeting was +over, I asked different persons whether they were conscious of anything +and found that at the same point in the meeting they, too, though they saw +no one, became distinctly conscious of an overwhelming Presence, the +Presence of the Holy Spirit. Though many years have passed, there are +those who speak of that hour to this day. On another occasion in my own +home at Chicago, when kneeling in prayer with an intimate friend, as we +prayed it seemed as if an unseen and awful Presence entered the room. I +realized what Eliphaz meant when he said, “Then a spirit passed before my +face; the hair of my flesh stood up” (Job iv. 15). The moment was +overwhelming, but as glorious as it was awful. These are but two +illustrations of which many might be given. None of us have seen the Holy +Spirit at any time, but of His presence we have been distinctly conscious +again and again and again. His mighty power we have witnessed and His +reality we cannot doubt. There are those who tell us that they do not +believe in anything which they cannot see. Not one of them has ever seen +the wind but they all believe in the wind. They have felt the wind and +they have seen its effects, and just so we, beyond a question, have felt +the mighty presence of the Spirit and witnessed His mighty workings. + +(3) The Spirit like the wind is _inscrutable_. “Thou canst not tell whence +it cometh and whither it goeth.” Nothing in nature is more mysterious than +the wind. But more mysterious still is the Holy Spirit in His operations. +We hear of how suddenly and unexpectedly in widely separated communities +He begins to work His mighty work. Doubtless there are hidden reasons why +He does thus begin His work, but often-times these reasons are completely +undiscoverable by us. We know not whence He comes nor whither He goes. We +cannot tell where next He will display His mighty and gracious power. + +(4) The Spirit, like the wind, is _indispensable_. Without wind, that is +“air in motion,” there is no life and so Jesus says, “Verily, verily, I +say unto you, except a man be born of water and of the Spirit, he cannot +enter into the kingdom of God.” If the wind should absolutely cease to +blow for a single hour, most of the life on this earth would cease to be. +Time and again when the health reports of the different cities of the +United States are issued, it has been found that the five healthiest +cities in the United States were five cities located on the great lakes. +Many have been surprised at this report when they have visited some of +these cities and found that they were far from being the cleanest cities, +or most sanitary in their general arrangement, and yet year after year +this report has been returned. The explanation is simply this, it is the +wind blowing from the lakes that has brought life and health to the +cities. Just so when the Spirit ceases to blow in any heart or any church +or any community, death ensues, but when the Spirit blows steadily upon +the individual or the church or the community, there is abounding +spiritual life and health. + +(5) Closely related to the foregoing thought, like the wind the Holy +Spirit is _life giving_. This thought comes out again and again in the +Scriptures. For example, we read in John vi. 63, A. R. V., “It is the +Spirit that giveth life,” and in 2 Cor. iii. 6, we read, “The letter +killeth, but the Spirit giveth life.” Perhaps the most suggestive passage +on this point is Ezek. xxxvii. 8, 9, 10, “And when I beheld, lo, the +sinews and the flesh came up upon them, and the skin covered them above: +but there was _no breath_ in them. Then said He unto me, Prophesy unto +_the wind_, prophesy, son of man, and say to _the wind_, Thus saith the +Lord GOD; Come from the four winds, O breath, and breathe upon these +slain, that they may live. So I prophesied as He commanded me, and _the +breath came into them, and they lived_, and stood upon their feet, an +exceeding great army” (cf. John iii. 5). Israel, in the prophet’s vision, +was only bones, very many and very dry (vs. 2, 11), until the prophet +proclaimed unto them the word of God; then there was a noise and a shaking +and the bones came together, bone to his bone, and the sinews and the +flesh came upon the bones, but still there was no life, but when the wind +blew, the breath of God’s Spirit, then “they stood up upon their feet an +exceeding great army.” All life in the individual believer, in the +teacher, the preacher, and the church is the Holy Spirit’s work. You will +sometimes make the acquaintance of a man, and as you hear him talk and +observe his conduct, you are repelled and disgusted. Everything about him +declares that he is a dead man, a moral corpse and not only dead but +rapidly putrefying. You get away from him as quickly as you can. Months +afterwards you meet him again. You hesitate to speak to him; you want to +get out of his very presence, but you do speak to him, and he has not +uttered many sentences before you notice a marvellous change. His +conversation is sweet and wholesome and uplifting; everything about his +manner is attractive and delightful. You soon discover that the man’s +whole conduct and life has been transformed. He is no longer a putrefying +corpse but a living child of God. What has happened? The Wind of God has +blown upon him; he has received the Holy Spirit, the Holy Wind. Some quiet +Sabbath day you visit a church. Everything about the outward appointments +of the church are all that could be desired. There is an attractive +meeting-house, an expensive organ, a gifted choir, a scholarly preacher. +The service is well arranged but you have not been long at the gathering +before you are forced to see that there is no life, that it is all form, +and that there is nothing really being accomplished for God or for man. +You go away with a heavy heart. Months afterwards you have occasion to +visit the church again; the outward appointments of the church are much as +they were before but the service has not proceeded far before you note a +great difference. There is a new power in the singing, a new spirit in the +prayer, a new grip in the preaching, everything about the church is +teeming with the life of God. What has happened? The Wind of God has blown +upon that church; the Holy Spirit, the Holy Wind, has come. You go some +day to hear a preacher of whose abilities you have heard great reports. As +he stands up to preach you soon learn that nothing too much has been said +in praise of his abilities from the merely intellectual and rhetorical +standpoint. His diction is faultless, his style beautiful, his logic +unimpeachable, his orthodoxy beyond criticism. It is an intellectual treat +to listen to him, and yet after all as he preaches you cannot avoid a +feeling of sadness, for there is no real grip, no real power, indeed no +reality of any kind, in the man’s preaching. You go away with a heavy +heart at the thought of this waste of magnificent abilities. Months, +perhaps years, pass by and you again find yourself listening to this +celebrated preacher, but what a change! The same faultless diction, the +same beautiful style, the same unimpeachable logic, the same skillful +elocution, the same sound orthodoxy, but now there is something more, +there is reality, life, grip, power in the preaching. Men and women sit +breathless as he speaks, sinners bowed with tears of contrition, pricked +to their hearts with conviction of sin; men and women and boys and girls +renounce their selfishness, and their sin and their worldliness and accept +Jesus Christ and surrender their lives to Him. What has happened? The Wind +of God has blown upon that man. He has been filled with the Holy Wind. + +(6) Like the wind, the Holy Spirit is _irresistible_. We read in Acts i. +8, “But _ye shall receive power_, after that the Holy Ghost is come upon +you: and ye shall be witnesses unto Me both in Jerusalem, and in all +Judea, and in Samaria, and unto the uttermost parts of the earth.” When +this promise of our Lord was fulfilled in Stephen, we read, “And they were +_not able to resist_ the wisdom _and the Spirit_ by which he spake.” A man +filled with the Holy Spirit is transformed into a cyclone. What can stand +before the wind? When St. Cloud, Minn., was visited with a cyclone years +ago, the wind picked up loaded freight cars and carried them away off the +track. It wrenched an iron bridge from its foundations, twisted it +together and hurled it away. When a cyclone later visited St. Louis, Mo., +it cut off telegraph poles a foot in diameter as if they had been pipe +stems. It cut off enormous trees close to the root, it cut off the corner +of brick buildings where it passed as though they had been cut by a knife; +nothing could stand before it; and so, nothing can stand before a +Spirit-filled preacher of the Word. None can resist the wisdom and the +Spirit by which he speaks. The Wind of God took possession of Charles G. +Finney, an obscure country lawyer, and sent him through New York State, +then through New England, then through England, mowing down strong men by +his resistless, Spirit-given logic. One night in Rochester, scores of +lawyers, led by the justice of the Court of Appeals, filed out of the pews +and bowed in the aisles and yielded their lives to God. The Wind of God +took possession of D. L. Moody, an uneducated young business man in +Chicago, and in the power of this resistless Wind, men and women and young +people were mowed down before his words and brought in humble confession +and renunciation of sin to the feet of Jesus Christ, and filled with the +life of God they have been the pillars in the churches of Great Britain +and throughout the world ever since. The great need to-day in individuals, +in churches and in preachers is that the Wind of God blow upon us. + +Much of the difficulty that many find with John iii. 5, “Jesus answered, +Verily, verily, I say unto thee, Except a man be born of water and of the +Spirit, he cannot enter into the kingdom of God,” would disappear if we +would only bear in mind that “Spirit” means “Wind” and translate the verse +literally all through, “Except a man be born of water and Wind (there is +no ‘the’ in the original), he cannot enter the kingdom of God.” The +thought would then seem to be, “Except a man be born of the cleansing and +quickening power of the Spirit (or else of the cleansing Word—cf. John xv. +3; Eph. v. 26; Jas. i. 18; 1 Pet. i. 23—and the quickening power of the +Holy Spirit).” + +II. _The Spirit of God._ + +The Holy Spirit is frequently spoken of in the Bible as the Spirit of God. +For example we read in 1 Cor. iii. 16, “Know ye not that ye are the temple +of God, and that the Spirit of God dwelleth in you.” In this name we have +the same essential thought as in the former name, but with this addition, +that His Divine origin, nature and power are emphasized. He is not merely +“The Wind” as seen above, but “The Wind _of God_.” + +III. _The Spirit of Jehovah._ + +This name is used of the Holy Spirit in Isa. xi. 2, A. R. V., “And the +Spirit of Jehovah shall rest upon him.” The thought of the name is, of +course, essentially the same as the preceding with the exception that God +is here thought of as the Covenant God of Israel. He is thus spoken of in +the connection in which the name is found; and, of course, the Bible, +following that unerring accuracy that it always exhibits in its use of the +different names for God, in this connection speaks of the Spirit as the +Spirit of Jehovah and not merely as the Spirit of God. + +IV. _The Spirit of the Lord Jehovah._ + +The Holy Spirit is called the Spirit of the Lord Jehovah in Isa. lxi. 1-3, +A. R. V., “The Spirit of the Lord Jehovah is upon Me; because Jehovah hath +anointed Me to preach good tidings to the meek; He hath sent Me to bind up +the broken-hearted, to proclaim liberty to the captives, etc.” The Holy +Spirit is here spoken of, not merely as the Spirit of Jehovah, but the +Spirit of the Lord Jehovah because of the relation in which God Himself is +spoken of in this connection, as not merely Jehovah, the covenant God of +Israel, but as Jehovah Israel’s Lord as well as their covenant-keeping +God. This name of the Spirit is even more expressive than the name “The +Spirit of God.” + +V. _The Spirit of the Living God._ + +The Holy Spirit is called “_The Spirit of the living God_” in 2 Cor. iii. +3, “Forasmuch as ye are manifestly declared to be the epistle of Christ +ministered by us, written not with ink, but with _the Spirit of the living +God_; not in tables of stone, but in fleshy tables of the heart.” What is +the significance of this name? It is made clear by the context. The +Apostle Paul is drawing a contrast between the Word of God written with +ink on parchment and the Word of God written on “tables that are hearts of +flesh” (R. V.) by the Holy Spirit, who in this connection is called “the +Spirit of the living God,” because He makes God a living reality in our +personal experience instead of a mere intellectual concept. There are many +who believe in God, and who are perfectly orthodox in their conception of +God, but after all God is to them only an intellectual theological +proposition. It is the work of the Holy Spirit to make God something +vastly more than a theological notion, no matter how orthodox; He is the +Spirit _of the living God_, and it is His work to make God a living God to +us, a Being whom we know, with whom we have personal acquaintance, a Being +more real to us than the most intimate human friend we have. Have you a +real God? Well, you may have. The Holy Spirit is the Spirit of the living +God, and He is able and ready to give to you a living God, to make God +real in your personal experience. There are many who have a God who once +lived and acted and spoke, a God who lived and acted at the creation of +the universe, who perhaps lived and acted in the days of Moses and Elijah +and Jesus Christ and the Apostles, but who no longer lives and acts. If He +exists at all, He has withdrawn Himself from any active part in nature or +the history of man. He created nature and gave it its laws and powers and +now leaves it to run itself. He created man and endowed him with his +various faculties but has now left him to work out his own destiny. They +may go further than this: they may believe in a God, who spoke to Abraham +and to Moses and to David and to Isaiah and to Jesus and to the Apostles, +but who speaks no longer. We may read in the Bible what He spoke to these +various men but we cannot expect Him to speak to us. In contrast with +these, it is the work of the Holy Spirit, the Spirit _of the living God_, +to give us to know a God who lives and acts and speaks to-day, a God who +is ready to come as near to us as He came to Abraham, to Moses or to +Isaiah, or to the Apostles or to Jesus Himself. Not that He has any new +revelations to make, for He guided the Apostles into all the truth (John +xvi. 13, R. V.): but though there has been a complete revelation of God’s +truth made in the Bible, still God lives to-day and will speak to us as +directly as He spoke to His chosen ones of old. Happy is the man who knows +the Holy Spirit as the Spirit of the living God, and who, consequently, +has a real God, a God who lives to-day, a God upon whom he can depend +to-day to undertake for him, a God with whom he enjoys intimate personal +fellowship, a God to whom he may raise his voice in prayer and who speaks +back to him. + +VI. _The Spirit of Christ._ + +In Rom. viii. 9, “But ye are not in the flesh, but in the Spirit, if so be +that the Spirit of God dwell in you. Now if any man have not _the Spirit +of Christ_, he is none of His.” The Holy Spirit is called _the Spirit of +Christ_. The Spirit of Christ in this passage does not mean a Christlike +spirit. It means something far more than that, it means that which lies +back of a Christlike spirit; it is a name of the Holy Spirit. Why is the +Holy Spirit called _the Spirit of Christ_? For several reasons: + +(1) _Because He is Christ’s gift._ The Holy Spirit is not merely the gift +of the Father, but the gift of the Son as well. We read in John xx. 22 +that Jesus “breathed on them and saith unto them, Receive ye the Holy +Ghost.” The Holy Spirit is therefore the breath of Christ, as well as the +breath of God the Father. It is Christ who breathes upon us and imparts to +us the Holy Spirit. In John xiv. 15 and the following verses Jesus teaches +us that it is in answer to His prayer that the Father gives to us the Holy +Spirit. In Acts ii. 33 we read that Jesus “Being by the right hand of God +exalted and having received of the Father the promise of the Holy Spirit,” +shed Him forth upon believers; that is, that Jesus, having been exalted to +the right hand of God, in answer to His prayer, receives the Holy Spirit +from the Father and sheds forth upon the Church Him whom He hath received +from the Father. In Matt. iii. 11 we read that it is Jesus who baptizes +with the Holy Spirit. In John vii. 37-39 Jesus bids all that are thirsty +to _come unto Him_ and drink, and the context makes it clear that the +water that He gives is the Holy Spirit, who becomes in those who receive +Him a source of life and power flowing out to others. It is the glorified +Christ who gives to the Church the Holy Spirit. In the fourth chapter of +John and the tenth verse Jesus declares that He is the One who gives the +living water, the Holy Spirit. In all these passages, Christ is set forth +as the One who gives the Holy Spirit, so the Holy Spirit is called “the +Spirit of Christ.” + +(2) But there is a deeper reason why the Holy Spirit is called “the Spirit +of Christ,” _i. e._, _because it is the work of the Holy Spirit to reveal +Christ to us_. In John xvi. 14, R. V., we read, “He (that is the Holy +Spirit) shall glorify Me: for He shall take of Mine, and shall declare it +unto you.” In a similar way in John xv. 26, R. V., it is written, “But +when the Comforter is come, whom I will send unto you from the Father, +even the Spirit of truth, which proceedeth from the Father, He shall bear +witness of Me.” This is the work of the Holy Spirit to bear witness of +Christ and reveal Jesus Christ to men. And as the revealer of Christ, He +is called “the Spirit of Christ.” + +(3) But there is a still deeper reason yet why the Holy Spirit is called +the Spirit of Christ, and that is _because it is His work to form Christ +as a living presence within us_. In Eph. iii. 16, 17, the Apostle Paul +prays to the Father that He would grant to believers according to the +riches of His glory to be strengthened with might by His Spirit in the +inner man, that Christ may dwell in their hearts by faith. This then is +the work of the Holy Spirit, to cause Christ to dwell in our hearts, to +form the living Christ within us. Just as the Holy Spirit literally and +physically formed Jesus Christ in the womb of the Virgin Mary (Luke i. 35) +so the Holy Spirit spiritually but really forms Jesus Christ within our +hearts to-day. In John xiv. 16-18, Jesus told His disciples that when the +Holy Spirit came that He Himself would come, that is, the result of the +coming of the Holy Spirit to dwell in their hearts would be the coming of +Christ Himself. It is the privilege of every believer in Christ to have +the living Christ formed by the power of the Holy Spirit in his own heart +and therefore the Holy Spirit who thus forms Christ within the heart is +called the Spirit of Christ. How wonderful! How glorious is the +significance of this name. Let us ponder it until we understand it, as far +as it is possible to understand it, and until we rejoice exceedingly in +the glory of it. + +VII. _The Spirit of Jesus Christ._ + +The Holy Spirit is called _the Spirit of Jesus Christ_ in Phil. i. 19, +“For I know that this shall turn to my salvation through your prayer, and +the supply of _the Spirit of Jesus Christ_.” The Spirit is not merely the +Spirit of the eternal Word but the Spirit of the Word incarnate. Not +merely the Spirit of Christ, but the Spirit _of Jesus Christ_. It is the +Man Jesus exalted to the right hand of the Father who receives and sends +the Spirit. So we read in Acts ii. 32, 33, “This _Jesus_ hath God raised +up, whereof we all are witnesses. Therefore being by the right hand of God +exalted, and having received of the Father the promise of the Holy Ghost, +He hath shed forth this, which ye now see and hear.” + +VIII. _The Spirit of Jesus._ + +The Holy Spirit is called _the Spirit of Jesus_ in Acts xvi. 6, 7, R. V., +“And they went through the region of Phrygia and Galatia, having been +forbidden of the Holy Ghost to speak the word in Asia; and when they were +come over against Mysia, they assayed to go into Bithynia; and the _Spirit +of Jesus_ suffered them not.” By the using of this name, “_The Spirit of +Jesus_” the thought of the relation of the Spirit to the _Man Jesus_ is +still more clear than in the name preceding this, the Spirit of Jesus +Christ. + +IX. _The Spirit of His Son._ + +The Holy Spirit is called _the Spirit of His Son_ in Gal. iv. 6, “And +because ye are sons, God hath sent forth _the Spirit of His Son_ into your +hearts, crying, Abba, Father.” We see from the context (vs. 4, 5) that +this name is given to the Holy Spirit in special connection with His +testifying to the sonship of the believer. It is “_the Spirit of His Son_” +who testifies to our sonship. The thought is that the Holy Spirit is a +filial Spirit, a Spirit who produces a sense of sonship in us. If we +receive the Holy Spirit, we no longer think of God as if we were serving +under constraint and bondage but we are sons living in joyous liberty. We +do not fear God, we trust Him and rejoice in Him. When we receive the Holy +Spirit, we do not receive a Spirit of bondage again to fear but a Spirit +of adoption whereby we cry, Abba, Father (Rom. viii. 15). This name of the +Holy Spirit is one of the most suggestive of all. We do well to ponder it +long until we realize the glad fullness of its significance. We shall take +it up again when we come to study the work of the Holy Spirit. + +X. _The Holy Spirit._ + +This name is of very frequent occurrence, and the name with which most of +us are most familiar. One of the most familiar passages in which the name +is used is Luke xi. 13, “If ye then, being evil, know how to give good +gifts unto your children: how much more shall your heavenly Father give +_the Holy Spirit_ to them that ask Him?” This name emphasizes the +essential moral character of the Spirit. He is _holy_ in Himself. We are +so familiar with the name that we neglect to weigh its significance. Oh, +if we only realized more deeply and constantly that He is the _Holy_ +Spirit. We would do well if we, as the seraphim in Isaiah’s vision, would +bow in His presence and cry, “Holy, holy, holy.” Yet how thoughtlessly +oftentimes we talk about Him and pray for Him. We pray for Him to come +into our churches and into our hearts but what would He find if He should +come there? Would He not find much that would be painful and agonizing to +Him? What would we think if vile women from the lowest den of iniquity in +a great city should go to the purest woman in the city and invite her to +come and live with them in their disgusting vileness with no intention of +changing their evil ways. But that would not be as shocking as for you and +me to ask the Holy Spirit to come and dwell in our hearts when we have no +thought of giving up our impurity, or our selfishness, or our worldliness, +or our sin. It would not be as shocking as it is for us to invite the Holy +Spirit to come into our churches when they are full of worldliness and +selfishness and contention and envy and pride, and all that is unholy. But +if the denizens of the lowest and vilest den of infamy should go to the +purest and most Christlike woman asking her to go and dwell with them with +the intention of putting away everything that was vile and evil and giving +to this holy and Christlike woman the entire control of the place, she +would go. And as sinful and selfish and imperfect as we may be, the +infinitely Holy Spirit is ready to come and take His dwelling in our heart +if we will surrender to Him the absolute control of our lives, and allow +Him to bring everything in thought and fancy and feeling and purpose and +imagination and action into conformity with His will. The infinitely Holy +Spirit is ready to come into our churches, however imperfect and worldly +they may be now, if we are willing to put the absolute control of +everything in His hands. But let us never forget that He is _the Holy_ +Spirit, and when we pray for Him let us pray for Him as such. + +XI. _The Holy Spirit of Promise._ + +The Holy Spirit is called _the Holy Spirit of promise_ in Eph. i. 13, R. +V., “In whom ye also, having heard the Word of truth, the Gospel of your +salvation,—in whom, having also believed, ye were sealed with _the Holy +Spirit of promise_.” We have here the same name as that given above with +the added thought that this Holy Spirit is the great promise of the Father +and of the Son. The Holy Spirit is God’s great all-inclusive promise for +the present dispensation; the one thing for which Jesus bade the disciples +wait after His ascension before they undertook His work was “the promise +of the Father,” that is the Holy Spirit (Acts i. 4, 5). The great promise +of the Father until the coming of Christ was the coming atoning Saviour +and King, but when Jesus came and died His atoning death upon the cross of +Calvary and arose and ascended to the right hand of the Father, then the +second great promise of the Father was the Holy Spirit to take the place +of our absent Lord. (See also Acts ii. 33.) + +XII. _The Spirit of Holiness._ + +The Holy Spirit is called _the Spirit of holiness_ in Rom. i. 4, “And +declared to be the Son of God with power, according to _the Spirit of +holiness_, by the resurrection from the dead.” At the first glance it may +seem as if there were no essential difference between the two names the +Holy Spirit and the Spirit of holiness. But there is a marked difference. +The name of the Holy Spirit, as already said, emphasizes the essential +moral character of the Spirit as holy, but the name of _the Spirit of +holiness_ brings out the thought that the Holy Spirit is not merely holy +in Himself but He imparts holiness to others. The perfect holiness which +He Himself possesses He imparts to those who receive Him (cf. 1 Pet. i. +2). + +XIII. _The Spirit of Judgment._ + +The Holy Spirit is called _the Spirit of judgment_ in Isa. iv. 4, “When +the Lord shall have washed away the filth of the daughters of Zion, and +shall have purged the blood of Jerusalem from the midst thereof by _the +Spirit of judgment_, and by the Spirit of burning.” There are two names of +the Holy Spirit in this passage; first, _the Spirit of judgment_. The Holy +Spirit is so called because it is His work to bring sin to light, to +convict of sin (cf. John xvi. 7-9). When the Holy Spirit comes to us the +first thing that He does is to open our eyes to see our sins as God sees +them. He judges our sin. (We will go into this more at length in studying +John xvi. 7-11 when considering the work of the Holy Spirit.) + +XIV. _The Spirit of Burning._ + +This name is used in the passage just quoted above. (See XIII.) This name +emphasizes His searching, refining, dross-consuming, illuminating and +energizing work. The Holy Spirit is like a fire in the heart in which He +dwells; and as fire tests and refines and consumes and illuminates and +warms and energizes, so does He. In the context, it is the cleansing work +of the Holy Spirit which is especially emphasized (Isa. iv. 3, 4). + +XV. _The Spirit of Truth._ + +The Holy Spirit is called _the Spirit of truth_ in John xiv. 17, “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” (cf. John xv. 26; xvi. 13). The Holy Spirit is called the +Spirit of truth because it is the work of the Holy Spirit to communicate +truth, to impart truth, to those who receive Him. This comes out in the +passage given above, and, if possible, it comes out even more clearly in +John xvi. 13, R. V., “Howbeit when He, _the Spirit of truth_, is come, He +shall guide you into all the truth: for He shall not speak from Himself; +but what things soever He shall hear, these shall He speak: and He shall +declare unto you the things that are to come.” All truth is from the Holy +Spirit. It is only as He teaches us that we come to know the truth. + +XVI. _The Spirit of Wisdom and Understanding._ + +The Holy Spirit is called the Spirit of wisdom and understanding in Isa. +xi. 2, “And the Spirit of the LORD shall rest upon him, _the Spirit_ of +wisdom and understanding, the Spirit of counsel and might, the Spirit of +knowledge and of the fear of the LORD.” The significance of the name is so +plain as to need no explanation. It is evident both from the words used +and from the context that it is the work of the Holy Spirit to impart +wisdom and understanding to those who receive Him. Those who receive the +Holy Spirit receive the Spirit “of power” and “of love” and “_of a sound +mind_” or sound sense (2 Tim. i. 7). + +XVII. _The Spirit of Counsel and Might._ + +We find this name used of the Holy Spirit in the passage given under the +preceding head. The meaning of this name too is obvious, the Holy Spirit +is called “the Spirit of counsel and of might” because He gives us counsel +in all our plans and strength to carry them out (cf. Acts viii. 29; xvi. +6, 7; i. 8). It is our privilege to have God’s own counsel in all our +plans and God’s strength in all the work that we undertake for Him. We +receive them by receiving the Holy Spirit, the Spirit of counsel and +might. + +XVIII. _The Spirit of Knowledge and of the Fear of the Lord._ + +This name also is used in the passage given above (Isa. xi. 2). The +significance of this name is also obvious. It is the work of the Holy +Spirit to impart knowledge to us and to beget in us a reverence for +Jehovah, that reverence that reveals itself above all in obedience to His +commandments. The one who receives the Holy Spirit finds his delight in +the fear of the LORD. (See Isa. xi. 3, R. V.) The three suggestive names +just given refer especially to the gracious work of the Holy Spirit in the +servant of the Lord, that is Jesus Christ (Isa. xi. 1-5). + +XIX. _The Spirit of Life._ + +The Holy Spirit is called _the Spirit of life_ in Rom. viii. 2, “For the +law of _the Spirit of life_ in Christ Jesus hath made me free from the law +of sin and death.” The Holy Spirit is called the Spirit of life because it +is His work to impart life (cf. John vi. 63, R. V.; Ezek. xxxvii. 1-10). +In the context in which the name is found in the passage given above, +beginning back in the seventh chapter of Romans, seventh verse, Paul is +drawing a contrast between the law of Moses outside a man, holy and just +and good, it is true, but impotent, and the living Spirit of God in the +heart, imparting spiritual and moral life to the believer and enabling him +thus to meet the requirements of the law of God, so that what the law +alone could not do, in that it was weak through the flesh, the Spirit of +God imparting life to the believer and dwelling in the heart enables him +to do, so that the righteousness of the law is fulfilled in those who walk +not after the flesh but after the Spirit. (See Rom. viii. 2-4.) The Holy +Spirit is therefore called “the Spirit of life,” because He imparts +spiritual life and consequent victory over sin to those who receive Him. + +XX. _The Oil of Gladness._ + +The Holy Spirit is called the “oil of gladness” in Heb. i. 9, “Thou hast +loved righteousness, and hated iniquity; therefore God, even thy God, hath +anointed thee with the _oil of gladness_ above thy fellows.” Some one may +ask what reason have we for supposing that “the oil of gladness” in this +passage is a name of the Holy Spirit. The answer is found in a comparison +of Heb. i. 9, with Acts x. 38 and Luke iv. 18. In Acts x. 38 we read “how +God anointed Jesus of Nazareth with the Holy Ghost and with power,” and in +Luke iv. 18, Jesus Himself is recorded as saying, “_The Spirit of the Lord +is upon_ Me, because He hath _anointed_ Me to preach the Gospel to the +poor,” etc. In both of these passages, we are told it was _the Holy Spirit +with which Jesus was anointed_ and as in the passage in Hebrews we are +told that _it was with the oil of gladness that He was anointed_; so, of +course, the only possible conclusion is that the oil of gladness means the +Holy Spirit. What a beautiful and suggestive name it is for Him whose +fruit is, first, “love” then “joy” (Gal. v. 22). The Holy Spirit becomes a +source of boundless joy to those who receive Him; He so fills and +satisfies the soul, that the soul who receives Him does not thirst forever +(John iv. 14). No matter how great the afflictions with which the believer +receives the Word, still he will have “_the joy of the Holy Ghost_” (1 +Thess. i. 6). On the Day of Pentecost, when the disciples were baptized +with the Holy Spirit, they were so filled with ecstatic joy that others +looking on them thought they were intoxicated. They said, “These men are +full of new wine.” And Paul draws a comparison between abnormal +intoxication that comes through excess of wine and the wholesome +exhilaration from which there is no reaction that comes through being +filled with the Spirit (Eph. v. 18-20). When God anoints one with the Holy +Spirit, it is as if He broke a precious alabaster box of oil of gladness +above their heads until it ran down to the hem of their garments and the +whole person was suffused with joy unspeakable and full of glory. + +XXI. _The Spirit of Grace._ + +The Holy Spirit is called “the Spirit of grace” in Heb. x. 29, “Of how +much sorer punishment, suppose ye, shall he be thought worthy, who hath +trodden underfoot the Son of God, and hath counted the blood of the +covenant, wherewith he was sanctified, an unholy thing, and hath done +despite unto _the Spirit of grace_?” This name brings out the fact that it +is the Holy Spirit’s work to administer and apply the grace of God: He +Himself is gracious, it is true, but the name means far more than that, it +means that He makes ours experimentally the manifold grace of God. It is +only by the work of the Spirit of grace in our hearts that we are enabled +to appropriate to ourselves that infinite fullness of grace that God has, +from the beginning, bestowed upon us in Jesus Christ. It is ours from the +beginning, as far as belonging to us is concerned, but it is only ours +experimentally as we claim it by the power of the Spirit of grace. + +XXII. _The Spirit of Grace and of Supplication._ + +The Holy Spirit is called “the Spirit of grace and of supplication” in +Zech. xii. 10, R. V., “And I will pour upon the house of David, and upon +the inhabitants of Jerusalem, _the Spirit of grace and of supplication_; +and they shall look unto Me whom they have pierced: and they shall mourn +for him, as one mourneth for his only son, and shall be in bitterness for +his first-born.” The phrase, “the Spirit of grace and of supplication” in +this passage is beyond a doubt a name of the Holy Spirit. The name “the +Spirit of grace” we have already had under the preceding head, but here +there is a further thought of that operation of grace that leads us to +pray intensely. The Holy Spirit is so called because it is He that teaches +to pray because all true prayer is in the Spirit (Jude 20). We of +ourselves know not how to pray as we ought, but it is the work of the Holy +Spirit of intercession to make intercession for us with groanings which +cannot be uttered and to lead us out in prayer according to the will of +God (Rom. viii. 26, 27). The secret of all true and effective praying is +knowing the Holy Spirit as “the Spirit of grace and of supplication.” + +XXIII. _The Spirit of Glory._ + +The Holy Spirit is called “the Spirit of glory” in 1 Pet. iv. 14, “If ye +be reproached for the name of Christ, happy are ye; for _the Spirit of +glory_ and of God resteth upon you: on their part He is evil spoken of, +but on your part He is glorified.” This name does not merely teach that +the Holy Spirit is infinitely glorious Himself, but it rather teaches that +He imparts the glory of God to us, just as the Spirit of truth imparts +truth to us, and as the Spirit of life imparts life to us, and as the +Spirit of wisdom and understanding and of counsel and might and knowledge +and of the fear of the LORD imparts to us wisdom and understanding and +counsel and might and knowledge and the fear of the LORD, and as the +Spirit of grace applies and administers to us the manifold grace of God, +so the Spirit of glory is the administrator to us of God’s glory. In the +immediately preceding verse we read, “But rejoice, inasmuch as ye are +partakers of Christ’s sufferings: that, when His glory shall be revealed, +ye may be glad also with exceeding joy.” It is in this connection that He +is called the Spirit of glory. We find a similar connection between the +sufferings which we endure and the glory which the Holy Spirit imparts to +us in Rom. viii. 16, 17, “The Spirit Himself beareth witness with our +spirit, that we are children of God: and if children, then heirs; heirs of +God and joint-heirs with Christ; _if so be that we suffer with_ Him, that +we may _be also glorified with Him_.” The Holy Spirit is the administrator +of glory as well as of grace, or rather of the grace that culminates in +glory. + +XXIV. _The Eternal Spirit._ + +The Holy Spirit is called “the eternal Spirit” in Heb. ix. 14, “How much +more shall the blood of Christ, who through _the eternal Spirit_ offered +Himself without spot to God, purge your conscience from dead works to +serve the living God.” The eternity and the Deity and infinite majesty of +the Holy Spirit are brought out by this name. + +XXV. _The Comforter._ + +The Holy Spirit is called “the Comforter” over and over again in the +Scriptures. For example in John xiv. 26, we read, “But _the Comforter_ +which is the Holy Ghost, whom the Father will send in My name, He shall +teach you all things, and bring all things to your remembrance, whatsoever +I have said unto you.” And in John xv. 26, “But when _the Comforter_ is +come, whom I will send unto you from the Father, even the Spirit of truth, +which proceedeth from the Father, He shall testify of Me.” (See also John +xvi. 27.) The word translated “Comforter” in these passages means that, +but it means much more beside. It is a word difficult of adequate +translation into any one word in English. The translators of the Revised +Version found difficulty in deciding with what word to render the Greek +word so translated. They have suggested in the margin of the Revised +Version “advocate” “helper” and a simple transference of the Greek word +into English, “Paraclete.” The word translated “Comforter” means +literally, “one called to another’s side,” the idea being, one right at +hand to take another’s part. It is the same word that is translated +“advocate” in 1 John ii. 1, “My little children, these things write I unto +you, that ye sin not. And if any man sin, we have _an advocate_ with the +Father, Jesus Christ the righteous.” But “advocate,” as we now understand +it, does not give the full force of the Greek word so rendered. +Etymologically “advocate” means nearly the same thing. Advocate is Latin +(“advocatus”) and it means “one called to another to take his part,” but +in our modern usage, the word has acquired a restricted meaning. The Greek +word translated “Comforter” (Parakleetos) means “one called alongside,” +that is one called to stand constantly by one’s side and who is ever ready +to stand by us and take our part in everything in which his help is +needed. It is a wonderfully tender and expressive name for the Holy One. +Sometimes when we think of _the Holy Spirit_, He seems to be so far away, +but when we think of the Parakleetos, or in plain English our “Stand-byer” +or our “part-taker,” how near He is. Up to the time that Jesus made this +promise to the disciples, He Himself had been their Parakleetos. When they +were in any emergency or difficulty they turned to Him. On one occasion, +for example, the disciples were in doubt as to how to pray and they turned +to Jesus and said, “Lord, teach us to pray.” And the Lord taught them the +wonderful prayer that has come down through the ages (Luke xi. 1-4). On +another occasion, Peter was sinking in the waves of Galilee and he cried, +“Lord, save me,” and immediately Jesus stretched forth His hand and caught +him and saved him (Matt. xiv. 30, 31). In every extremity they turned to +Him. Just so now that Jesus is gone to the Father, we have another Person, +just as Divine as He is, just as wise as He, just as strong as He, just as +loving as He, just as tender as He, just as ready and just as able to +help, who is always right by our side. Yes, better yet, who dwells in our +heart, who will take hold and help if we only trust Him to do it. + +If the truth of the Holy Spirit as set forth in the name “Parakleetos” +once gets into our heart and abides there, it will banish all loneliness +forever; for how can we ever be lonely when this best of all Friends is +ever with us? In the last eight years, I have been called upon to endure +what would naturally be a very lonely life. Most of the time I am +separated from wife and children by the calls of duty. For eighteen months +consecutively, I was separated from almost all my family by many thousands +of miles. The loneliness would have been unendurable were it not for the +one all-sufficient Friend, who was always with me. I recall one night +walking up and down the deck of a storm-tossed steamer in the South Seas. +Most of my family were 18,000 miles away; the remaining member of my +family was not with me. The officers were busy on the bridge, and I was +pacing the deck alone, and the thought came to me, “Here you are all +alone.” Then another thought came, “I am not alone; by my side as I walk +this deck in the loneliness and the storm walks the Holy Spirit” and He +was enough. I said something like this once at a Bible conference in St. +Paul. A doctor came to me at the close of the meeting and gently said, “I +want to thank you for that thought about the Holy Spirit always being with +us. I am a doctor. Oftentimes I have to drive far out in the country in +the night and storm to attend a case, and I have often been so lonely, but +I will never be lonely again. I will always know that by my side in my +doctor’s carriage, the Holy Spirit goes with me.” + +If this thought of the Holy Spirit as the ever-present Paraclete once gets +into your heart and abides there, it will banish all fear forever. How can +we be afraid in the face of any peril, if this Divine One is by our side +to counsel us and to take our part? There may be a howling mob about us, +or a lowering storm, it matters not. He stands between us and both mob and +storm. One night I had promised to walk four miles to a friend’s house +after an evening session of a conference. The path led along the side of a +lake. As I started for my friend’s house, a thunder-storm was coming up. I +had not counted on this but as I had promised, I felt I ought to go. The +path led along the edge of the lake, oftentimes very near to the edge, +sometimes the lake was near the path and sometimes many feet below. The +night was so dark with the clouds one could not see ahead. Now and then +there would be a blinding flash of lightning in which you could see where +the path was washed away, and then it would be blacker than ever. You +could hear the lake booming below. It seemed a dangerous place to walk but +that very week, I had been speaking upon the Personality of the Holy +Spirit and about the Holy Spirit as an ever-present Friend, and the +thought came to me, “What was it you were telling the people in the +address about the Holy Spirit as an ever-present Friend?” And then I said +to myself, “Between me and the boiling lake and the edge of the path walks +the Holy Spirit,” and I pushed on fearless and glad. When we were in +London, a young lady attended the meeting one afternoon in the Royal +Albert Hall. She had an abnormal fear of the dark. It was absolutely +impossible for her to go into a dark room alone, but the thought of the +Holy Spirit as an ever-present Friend sank into her mind. She went home +and told her mother what a wonderful thought she had heard that day, and +how it had banished forever all fear from her. It was already growing very +dark in the London winter afternoon and her mother looked up and said, +“Very well, let us see if it is real. Go up to the top of the house and +shut yourself alone in a dark room.” She instantly sprang to her feet, +bounded up the stairs, went into a room that was totally dark and shut the +door and sat down. All fear was gone, and as she wrote the next day, the +whole room seemed to be filled with a wonderful glory, the glory of the +presence of the Holy Spirit. + +In the thought of the Holy Spirit as the Paraclete there is also a cure +for insomnia. For two awful years, I suffered from insomnia. Night after +night I would go to bed apparently almost dead for sleep; it seemed as +though I must sleep, but I could not sleep; oh, the agony of those two +years! It seemed as if I would lose my mind if I did not get relief. +Relief came at last and for years I went on without the suggestion of +trouble from insomnia. Then one night I retired to my room in the +Institute, lay down expecting to fall asleep in a moment as I usually did, +but scarcely had my head touched the pillow when I became aware that +insomnia was back again. If one has ever had it, he never forgets it and +never mistakes it. It seemed as if insomnia were sitting on the foot-board +of my bed, grinning at me and saying, “I am back again for another two +years.” “Oh,” I thought, “two more awful years of insomnia.” But that very +morning, I had been lecturing to our students in the Institute about the +Personality of the Holy Spirit and about the Holy Spirit as an +ever-present Friend, and at once the thought came to me, “What were you +talking to the students about this morning? What were you telling them?” +and I looked up and said, “Thou blessed Spirit of God, Thou art here. I am +not alone. If Thou hast anything to say to me, I will listen,” and He +began to open to me some of the deep and precious things about my Lord and +Saviour, things, that filled my soul with joy and rest, and the next thing +I knew I was asleep and the next thing I knew it was to-morrow morning. So +whenever insomnia has come my way since, I have simply remembered that the +Holy Spirit was there and I have looked up to Him to speak to me and to +teach me and He has done so and insomnia has taken its flight. + +In the thought of the Holy Spirit as the Paraclete there is a cure for a +breaking heart. How many aching, breaking hearts there are in this world +of ours, so full of death and separation from those we most dearly love. +How many a woman there is, who a few years ago, or a few months or a few +weeks ago, had no care, no worry, for by her side was a Christian husband +who was so wise and strong that the wife rested all responsibility upon +him and she walked care-free through life and satisfied with his love and +companionship. But one awful day, he was taken from her. She was left +alone and all the cares and responsibilities rested upon her. How empty +that heart has been ever since; how empty the whole world has been. She +has just dragged through her life and her duties as best she could with an +aching and almost breaking heart. But there is One, if she only knew it, +wiser and more loving than the tenderest husband, One willing to bear all +the care and responsibilities of life for her, One who is able, if, she +will only let Him, to fill every nook and corner of her empty and aching +heart; that One is the Paraclete. I said something like this in St. +Andrews’ Hall in Glasgow. At the close of the meeting a sad-faced +Christian woman, wearing a widow’s garb, came to me as I stepped out of +the hall into the reception room. She hurried to me and said, “Dr. Torrey, +this is the anniversary of my dear husband’s death. Just one year ago +to-day he was taken from me. I came to-day to see if you could not speak +some word to help me. You have given me just the word I need. I will never +be lonesome again.” A year and a half passed by. I was on the yacht of a +friend on the lochs of the Clyde. One day a little boat put out from shore +and came alongside the yacht. One of the first to come up the side of the +yacht was this widow. She hurried to me and the first thing she said was, +“The thought that you gave me that day in St. Andrews’ Hall on the +anniversary of my husband’s leaving me has been with me ever since, and +the Holy Spirit does satisfy me and fill my heart.” + +But it is in our work for our Master that the thought of the Holy Spirit +as the Paraclete comes with greatest helpfulness. I think it may be +permissible to illustrate it from my own experience. I entered the +ministry because I was literally forced to. For years I refused to be a +Christian, because I was determined that I would not be a preacher, and I +feared that if I surrendered to Christ I must enter the ministry. My +conversion turned upon my yielding to Him at this point. The night I +yielded, I did not say, “I will accept Christ” or “I will give up sin,” or +anything of that sort, I simply cried, “Take this awful burden off my +heart, and I will preach the Gospel.” But no one could be less fitted by +natural temperament for the ministry than I. From early boyhood, I was +extraordinarily timid and bashful. Even after I had entered Yale College, +when I would go home in the summer and my mother would call me in to meet +her friends, I was so frightened that when I thought I spoke I did not +make an audible sound. When her friends had gone, my mother would ask, +“Why didn’t you say something to them?” And I would reply that I supposed +I had, but my mother would say, “You did not utter a sound.” Think of a +young fellow like that entering the ministry. I never mustered courage +even to speak in a public prayer-meeting until after I was in the +theological seminary. Then I felt, if I was to enter the ministry, I must +be able to at least speak in a prayer-meeting. I learned a little piece by +heart to say, but when the hour came, I forgot much of it in my terror. At +the critical moment, I grasped the back of the settee in front of me and +pulled myself hurriedly to my feet and held on to the settee. One Niagara +seemed to be going up one side and another down another; my voice +faltered. I repeated as much as I could remember and sat down. Think of a +man like that entering the ministry. In the early days of my ministry, I +would write my sermons out in full and commit them to memory, stand up and +twist a button until I had repeated it off as best I could and would then +sink back into the pulpit chair with a sense of relief that that was over +for another week. I cannot tell you what I suffered in those early days of +my ministry. But the glad day came when I came to know the Holy Spirit as +the Paraclete. When the thought got possession of me that when I stood up +to preach, there was Another who stood by my side, that while the audience +saw me God saw Him, and that the responsibility was all upon Him, and that +He was abundantly able to meet it and care for it all, and that all I had +to do was to stand back as far out of sight as possible and let Him do the +work. I have no dread of preaching now; preaching is the greatest joy of +my life, and sometimes when I stand up to speak and realize that He is +there, that all the responsibility is upon Him, such a joy fills my heart +that I can scarce restrain myself from shouting and leaping. He is just as +ready to help us in all our work; in our Sunday-school classes; in our +personal work and in every other line of Christian effort. Many hesitate +to speak to others about accepting Christ. They are afraid they will not +say the right thing; they fear that they will do more harm than they will +good. You certainly will if _you_ do it, but if you will just believe in +the Paraclete and trust Him to say it and to say it in His way, you will +never do harm but always good. It may seem at the time that you have +accomplished nothing, but perhaps years after you will find out you have +accomplished much and even if you do not find it out in this world, you +will find it out in eternity. + +There are many ways in which the Paraclete stands by us and helps us of +which we will speak at length when we come to study His work. He stands by +us when we pray (Rom. viii. 26, 27); when we study the Word (John xiv. 26; +xvi. 12-14); when we do personal work (Acts viii. 29); when we preach or +teach (1 Cor. ii. 4); when we are tempted (Rom. viii. 2); when we leave +this world (Acts vii. 54-60). Let us get this thought firmly fixed now and +for all time that the Holy Spirit is One called to our side to take our +part. + + + “Ever present, truest Friend, + Ever near, Thine aid to lend.” + + + + + +CHAPTER VI. THE WORK OF THE HOLY SPIRIT IN THE MATERIAL UNIVERSE. + + +There are many who think of the work of the Holy Spirit as limited to man. +But God reveals to us in His Word that the Holy Spirit’s work has a far +wider scope than this. We are taught in the Bible that the Holy Spirit has +a threefold work in the material universe. + +I. The creation of the material universe and of man is effected through +the agency of the Holy Spirit. + +We read in Ps. xxxiii. 6, “By the word of the LORD were the heavens made; +and all the host of them _by the breath of His mouth_.” We have already +seen in our study of the names of the Holy Spirit that the Holy Spirit is +the breath of JEHOVAH, so this passage teaches us that all the hosts of +heaven, all the stellar worlds, were made by the Holy Spirit. We are +taught explicitly in Job xxxiii. 4, that the creation of man is the Holy +Spirit’s work. We read, “_The Spirit of God_ hath made me, and _the breath +of the Almighty_ hath given me life.” Here both the creation of the +material frame and the impartation of life are attributed to the agency of +the Holy Spirit. In other passages of Scripture we are taught that +creation was in and through the Son of God. For example we read in Col. i. +16, R. V., “For in Him were all things created, in the heavens and upon +the earth, things visible and things invisible, whether thrones or +dominions or principalities or powers; all things have been created +through Him and unto Him.” In a similar way we read in Heb. i. 2, that God +“hath at the end of these days spoken unto us in His Son, whom He +appointed heir of all things, _through whom_ also He made the worlds +(ages).” In the passage given above (Ps. xxxiii. 6), the Word as well as +the Spirit are mentioned in connection with creation. In the account of +the creation and the rehabilitation of this world to be the abode of man, +Father, Word and Holy Spirit are all mentioned (Gen. i. 1-3). It is +evident from a comparison of these passages that the Father, Son and Holy +Spirit are all active in the creative work. The Father works _in_ His Son, +_through_ His Spirit. + +II. Not only is the original creation of the material universe attributed +to the agency of the Holy Spirit in the Bible but _the maintenance of +living creatures_ as well. + +We read in Ps. civ. 29, 30, “Thou hidest Thy face, they are troubled: Thou +takest away their breath, they die, and return to their dust. Thou +_sendest forth Thy Spirit_, they are created: and Thou _renewest_ the face +of the earth.” The clear indication of this passage is that not only are +things brought into being through the agency of the Holy Spirit, but that +they are maintained in being by the Holy Spirit. Not only is spiritual +life maintained by the Spirit of God but material being as well. Things +exist and continue by the presence of the Spirit of God in them. This does +not mean for a moment that the universe is God, but it does mean that the +universe is maintained in its being by the immanence of God in it. This is +the great and solemn truth that lies at the foundation of the awful and +debasing perversions of Pantheism in its countless forms. + +III. But not only is the universe created through the agency of the Holy +Spirit and maintained in its existence through the agency of the Holy +Spirit, but _the development of the earlier, chaotic, undeveloped states +of the material universe into higher orders of being is effected through +the agency of the Holy Spirit_. + +We read in Gen, i. 2, 3, “And the earth was (or became) without form and +void; and darkness was upon the face of the deep. And _the Spirit of God +moved_ upon the face of the waters. And God said, Let there be light: and +there was light.” We may take this account to refer either to the original +creation of the universe, or we may take it as the deeper students of the +Word are more and more inclining to take it, as the account of the +rehabilitation of the earth after its plunging into chaos through sin +after the original creation described in v. 1. In either case we have set +before us here the development of the earth from a chaotic and unformed +condition into its present highly developed condition through the agency +of the Holy Spirit. We see the process carried still further in Gen. ii. +7, “And the LORD God formed man of the dust of the ground, _and breathed_ +into his nostrils the breath of life; and man became a living soul.” Here +again it is through the agency of the breath of God, that a higher thing, +human life, comes into being. Naturally, as the Bible is the history of +man’s redemption it does not dwell upon this phase of truth, but seemingly +each new and higher impartation of the Spirit of God brings forth a higher +order of being. First, inert matter; then motion; then light; then +vegetable life; then animal life; then man; and, as we shall see later, +then the new man; and then Jesus Christ, the supreme Man, the completion +of God’s thought of man, the Son of Man. This is the Biblical thought of +development from the lower to the higher by the agency of the Spirit of +God as distinguished from the godless evolution that has been so popular +in the generation now closing. It is, however, only hinted at in the +Bible. The more important phases of the Holy Spirit’s work, His work in +redemption, are those that are emphasized and iterated and reiterated. The +Word of God is even more plainly active in each state of progress of +creation. God _said_ occurs ten times in the first chapter of Genesis. + + + + + +CHAPTER VII. THE HOLY SPIRIT CONVICTING THE WORLD OF SIN, OF RIGHTEOUSNESS +AND OF JUDGMENT. + + +Our salvation begins experimentally with our being brought to a profound +sense that we need a Saviour. The Holy Spirit is the One who brings us to +this realization of our need. We read in John xvi. 8-11, R. V., “And He, +when He is come, will convict the world in respect of sin, and of +righteousness, and of judgment: of sin, because they believe not on Me; of +righteousness, because I go to the Father, and ye behold Me no more; of +judgment, because the prince of this world hath been judged.” + +I. We see in this passage that _it is the work of the Holy Spirit to +convict men of sin_. That is, to so convince of their error in respect to +sin as to produce a deep sense of personal guilt. We have the first +recorded fulfillment of this promise in Acts ii. 36, 37, “Therefore let +all the house of Israel know assuredly, that God hath made that same +Jesus, whom ye have crucified, both Lord and Christ. Now when they heard +this, _they were pricked in their heart, and said_ unto Peter and to the +rest of the apostles, Men and brethren, _what shall we do_?” The Holy +Spirit had come just as Jesus had promised that He would and when He came +He convicted the world of sin: He pricked them to their heart with a sense +of their awful guilt in the rejection of their Lord and their Christ. If +the Apostle Peter had spoken the same words the day before Pentecost, no +such results would have followed; but now Peter was filled with the Holy +Spirit (v. 4) and the Holy Spirit took Peter and his words and through the +instrumentality of Peter and his words convicted his hearers. The Holy +Spirit is the only One who can convince men of sin. The natural heart is +“deceitful above all things and desperately wicked,” and there is nothing +in which the inbred deceitfulness of our hearts comes out more clearly +than in our estimations of ourselves. We are all of us sharp-sighted +enough to the faults of others but we are all blind by nature to our own +faults. Our blindness to our own shortcomings is oftentimes little short +of ludicrous. We have a strange power of exaggerating our imaginary +virtues and losing sight utterly of our defects. The longer and more +thoroughly one studies human nature, the more clearly will he see how +hopeless is the task of convincing other men of sin. We cannot do it, nor +has God left it for us to do. He has put this work into the hands of One +who is abundantly able to do it, the Holy Spirit. One of the worst +mistakes that we can make in our efforts to bring men to Christ is to try +to convince them of sin in any power of our own. Unfortunately, it is one +of the commonest mistakes. Preachers will stand in the pulpit and argue +and reason with men to make them see and realize that they are sinners. +They make it as plain as day; it is a wonder that their hearers do not see +it; but they do not. Personal workers sit down beside an inquirer and +reason with him, and bring forward passages of Scripture in a most +skillful way, the very passages that are calculated to produce the effect +desired and yet there is no result. Why? Because we are trying to do the +Holy Spirit’s work, the work that He alone can do, convince men of sin. If +we would only bear in mind our own utter inability to convince men of sin, +and cast ourselves upon Him in utter helplessness to do the work, we would +see results. + +At the close of an inquiry meeting in our church in Chicago, one of our +best workers brought to me an engineer on the Pan Handle Railway with the +remark, “I wish that you would speak to this man. I have been talking to +him two hours with no result.” I sat down by his side with my open Bible +and in less than ten minutes that man, under deep conviction of sin, was +on his knees crying to God for mercy. The worker who had brought him to me +said when the man had gone out, “That is very strange.” “What is strange?” +I asked. “Do you know,” the worker said, “I used exactly the same passages +in dealing with that man that you did, and though I had worked with him +for two hours with no result, in ten minutes with the same passages of +Scripture, he was brought under conviction of sin and accepted Christ.” +What was the explanation? Simply this, for once that worker had forgotten +something that she seldom forgot, namely, that the Holy Spirit must do the +work. She had been trying to convince the man of sin. She had used the +right passages; she had reasoned wisely; she had made out a clear case, +but she had not looked to the only One who could do the work. When she +brought the man to me and said, “I have worked with him for two hours with +no result,” I thought to myself, “If this expert worker has dealt with him +for two hours with no result, what is the use of my dealing with him?” and +in a sense of utter helplessness I cast myself upon the Holy Spirit to do +the work and He did it. + +But while we cannot convince men of sin, there is One who can, the Holy +Spirit. He can convince the most hardened and blinded man of sin. He can +change men and women from utter carelessness and indifference to a place +where they are overwhelmed with a sense of their need of a Saviour. How +often we have seen this illustrated. Some years ago, the officers of the +Chicago Avenue Church were burdened over the fact that there was so little +profound conviction of sin manifested in our meetings. There were +conversions, a good many were being added to the church, but very few were +coming with an apparently overwhelming conviction of sin. One night one of +the officers of the church said, “Brethren, I am greatly troubled by the +fact that we have so little conviction of sin in our meetings. While we +are having conversions and many accessions to the church, there is not +that deep conviction of sin that I like to see, and I propose that we, the +officers of the church, meet from night to night to pray that there may be +more conviction of sin in our meetings.” The suggestion was taken up by +the entire committee. We had not been praying many nights when one Sunday +evening I saw in the front seat underneath the gallery a showily dressed +man with a very hard face. A large diamond was blazing from his shirt +front. He was sitting beside one of the deacons. As I looked at him as I +preached, I thought to myself, “That man is a sporting man, and Deacon +Young has been fishing to-day.” It turned out that I was right. The man +was the son of a woman who kept a sporting house in a Western city. I +think he had never been in a Protestant service before. Deacon Young had +got hold of him that day on the street and brought him to the meeting. As +I preached the man’s eyes were riveted upon me. When we went down-stairs +to the after meeting, Deacon Young took the man with him. I was late +dealing with the anxious that night. As I finished with the last one about +eleven o’clock, and almost everybody had gone home, Deacon Young came over +to me and said, “I have a man over here I wish you would come and speak +with.” It was this big sporting man. He was deeply agitated. “Oh,” he +groaned, “I don’t know what is the matter with me. I never felt this way +before in all my life,” and he sobbed and shook like a leaf. Then he told +me this story: “I started out this afternoon to go down to Cottage Grove +Avenue to meet some men and spend the afternoon gambling. As I passed by +the park over yonder, some of your young men were holding an open air +meeting and I stopped to listen. I saw one man testifying whom I had known +in a life of sin, and I waited to hear what he had to say. When he +finished I went on down the street. I had not gone far when some strange +power took hold of me and brought me back and I stayed through the +meeting. Then this gentleman spoke to me and brought me over to your +church, to your Yoke Fellows’ Meeting. I stayed to supper with them and he +brought me up to hear you preach, then he brought me down to this +meeting.” Here he stopped and sobbed, “Oh, I don’t know what is the matter +with me. I feel awful. I never felt this way before in all my life,” and +his great frame shook with emotion. “I know what is the matter with you,” +I said. “You are under conviction of sin; the Holy Spirit is dealing with +you,” and I pointed him to Christ, and he knelt down and cried to God for +mercy, to forgive his sins for Christ’s sake. + +Not long after, one Sunday night I saw another man sitting in the gallery +almost exactly above where this man had sat. A diamond flashed also from +this man’s shirt front. I said to myself, “There is another sporting man.” +He turned out to be a travelling man who was also a sporting man. As I +preached, he leaned further and further forward in his seat. In the midst +of my sermon, without any intention of giving out the invitation, simply +wishing to drive a point home, I said, “Who will accept Jesus Christ +to-night?” Quick as a flash the man sprang to his feet and shouted, “I +will.” It rang through the building like the crack of a revolver. I +dropped my sermon and instantly gave out the invitation; men and women and +young people rose all over the building to yield themselves to Christ. God +was answering prayer and the Holy Spirit was convincing men of sin. The +Holy Spirit can convince men of sin. We need not despair of any one, no +matter how indifferent they may appear, no matter how worldly, no matter +how self-satisfied, no matter how irreligious, the Holy Spirit can +convince men of sin. A young minister of very rare culture and ability +once came to me and said, “I have a great problem on my hands. I am the +pastor of the church in a university town. My congregation is largely made +up of university professors and students. They are most delightful people. +They have very high moral ideals and are living most exemplary lives. +Now,” he continued, “if I had a congregation in which there were drunkards +and outcasts and thieves, I could convince them of sin, but my problem is +how to make people like that, the most delightful people in the world, +believe that they are sinners, how to convict them of sin.” I replied, “It +is impossible. You cannot do it, but the Holy Spirit can.” And so He can. +Some of the deepest manifestations of conviction of sin I have ever seen +have been on the part of men and women of most exemplary conduct and +attractive personality. But they were sinners and the Holy Spirit opened +their eyes to the fact. + +While it is the Holy Spirit who convinces men of sin, He does it through +us. This comes out very clearly in the context of the passage before us. +Jesus says in the seventh verse, R. V., of the chapter, “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 go, I will send +Him _unto you_.” Then He goes on to say, “And when He is come (_unto +you_), He will convict the world of sin.” That is, our Lord Jesus sends +the Holy Spirit unto us (unto believers), and when He is come unto us +believers, through us to whom He has come, He convinces the world. On the +Day of Pentecost, it was the Holy Spirit who convinced the 3,000 of sin, +but the Holy Spirit came to the group of believers and through them +convinced the outside world. As far as the Holy Scriptures definitely tell +us, the Holy Spirit has no Way of getting at the unsaved world except +through the agency of those who are already saved. Every conversion +recorded in the Acts of the Apostles was through the agency of men or +women already saved. Take, for example, the conversion of Saul of Tarsus. +If there ever was a miraculous conversion, it was that. The glorified +Jesus appeared visibly to Saul on his way to Damascus, but before Saul +could come out clearly into the light as a saved man, human +instrumentality must be brought in. Saul prostrate on the ground cried to +the risen Christ asking what he must do, and the Lord told him to go into +Damascus and there it would be told him what he must do. And then Ananias, +“a certain disciple,” was brought on the scene as the human +instrumentality through whom the Holy Spirit should do His work (cf. Acts +ix. 17; xxii. 16). Take the case of Cornelius. Here again was a most +remarkable conversion through supernatural agency. “_An angel_” appeared +to Cornelius, but the angel did not tell Cornelius what to do to be saved. +The angel rather said to Cornelius, “Send men to Joppa, and _call for +Simon_, whose surname is Peter, who shall tell thee words whereby _thou +and all thy house shall be saved_” (Acts xi. 13, 14). So we may go right +through the record of the conversions in the Acts of the Apostles and we +will see they were all effected through human instrumentality. How solemn, +how almost overwhelming, is the thought that the Holy Spirit has no way of +getting at the unsaved with His saving power except through the +instrumentality of us who are already Christians. If we realized that, +would we not be more careful to offer to the Holy Spirit a more free and +unobstructed channel for His all-important work? The Holy Spirit needs +human lips to speak through. He needs yours, and He needs lives so clean +and so utterly surrendered to Him that He can work through them. + +Notice of which sin it is that the Holy Spirit convinces men—the sin of +unbelief in Jesus Christ, “Of sin because they believe not on Me,” says +Jesus. Not the sin of stealing, not the sin of drunkenness, not the sin of +adultery, not the sin of murder, but the sin of unbelief in Jesus Christ. +The one thing that the eternal God demands of men is that they believe on +Him whom He hath sent (John vi. 29). And the one sin that reveals men’s +rebellion against God and daring defiance of Him is the sin of not +believing on Jesus Christ, and this is the one sin that the Holy Spirit +puts to the front and emphasizes and of which He convicts men. This was +the sin of which He convicted the 3,000 on the Day of Pentecost. +Doubtless, there were many other sins in their lives, but the one point +that the Holy Spirit brought to the front through the Apostle Peter was +that the One whom they had rejected was their Lord and Christ, attested so +to be by His resurrection from the dead (Acts ii. 22-36). “And _when they +heard this_ (namely, that He whom they had rejected was Lord and Christ) +they were pricked in their hearts.” This is the sin of which the Holy +Spirit convinces men to-day. In regard to the comparatively minor +moralities of life, there is a wide difference among men, but the thief +who rejects Christ and the honest man who rejects Christ are alike +condemned at the great point of what they do with God’s Son, and this is +the point that the Holy Spirit presses home. The sin of unbelief is the +most difficult of all sins of which to convince men. The average +unbeliever does not look upon unbelief as a sin. Many an unbeliever looks +upon his unbelief as a mark of intellectual superiority. Not unfrequently, +he is all the more proud of it because it is the only mark of intellectual +superiority that he possesses. He tosses his head and says, “I am an +agnostic;” “I am a skeptic;” or, “I am an infidel,” and assumes an air of +superiority on that account. If he does not go so far as that, the +unbeliever frequently looks upon his unbelief as, at the very worst, a +misfortune. He looks for pity rather than for blame. He says, “Oh, I wish +I could believe. I am so sorry I cannot believe,” and then appeals to us +for pity because he cannot believe, but when the Holy Spirit touches a +man’s heart, he no longer looks upon unbelief as a mark of intellectual +superiority; he does not look upon it as a mere misfortune; he sees it as +the most daring, decisive and damning of all sins and is overwhelmed with +a sense of his awful guilt in that he had not believed on the name of the +only begotten Son of God. + +II. But the Holy Spirit not only convicts of sin, _He convicts in respect +of righteousness_. + +He convicts the world in respect of righteousness because Jesus Christ has +gone to the Father, that is He convicts (convinces with a convincing that +is self-condemning) the world of Christ’s righteousness attested by His +going to the Father. The coming of the Spirit is in itself a proof that +Christ has gone to the Father (cf. Acts ii. 33) and the Holy Spirit thus +opens our eyes to see that Jesus Christ, whom the world condemned as an +evil-doer, was indeed the righteous One. The Father sets the stamp of His +approval upon His character and claims by raising Him from the dead and +exalting Him to His own right hand and giving to Him a name that is above +every name. The world at large to-day claims to believe in the +righteousness of Christ but it does not really believe in the +righteousness of Christ: it has no adequate conception of the +righteousness of Christ. The righteousness which the world attributes to +Christ is not the righteousness which God attributes to Him, but a poor +human righteousness, perhaps a little better than our own. The world loves +to put the names of other men that it considers good alongside the name of +Jesus Christ. But when the Spirit of God comes to a man, He convinces him +of the righteousness of Christ; He opens his eyes to see Jesus Christ +standing absolutely alone, not only far above all men but “far above all +principality and power and might and dominion, and every name that is +named, not only in this world but also in that which is to come” (Eph. i. +21). + +III. The Holy Spirit also convicts the world of judgment. + +The ground upon which the Holy Spirit convinces men of judgment is upon +the ground of the fact that “the Prince of this world hath been judged” +(John xvi. 11). When Jesus Christ was nailed to the cross, it seemed as if +He were judged there, but in reality it was the Prince of this world who +was judged at the cross, and, by raising Jesus Christ from the dead, the +Father made it plain to all coming ages that the cross was not the +judgment of Christ, but the judgment of the Prince of darkness. The Holy +Spirit opens our eyes to see this fact and so convinces us of judgment. +There is a great need to-day that the world be convinced of judgment. +Judgment is a doctrine that has fallen into the background, that has +indeed almost sunken out of sight. It is not popular to-day to speak about +judgment, or retribution, or hell. One who emphasizes judgment and future +retribution is not thought to be quite up to date; he is considered +“mediæval” or even “archaic,” but when the Holy Spirit opens the eyes of +men, they believe in judgment. In the early days of my Christian +experience, I had great difficulties with the Bible doctrine of future +retribution. I came again and again up to what it taught about the eternal +penalties of persistent sin. It seemed as if I could not believe it: it +must not be true. Time and again I would back away from the stern +teachings of Jesus Christ and the Apostles concerning this matter. But one +night I was waiting upon God that I might know the Holy Spirit in a fuller +manifestation of His presence and His power. God gave me what I sought +that night and with this larger experience of the Holy Spirit’s presence +and power, there came such a revelation of the glory, the infinite glory +of Jesus Christ, that I had no longer any difficulties with what the Book +said about the stern and endless judgment that would be visited upon those +who persistently rejected this glorious Son of God. From that day to this, +while I have had many a heartache over the Bible doctrine of future +retribution, I have had no intellectual difficulty with it. I have +believed it. The Holy Spirit has convinced me of judgment. + + + + + +CHAPTER VIII. THE HOLY SPIRIT BEARING WITNESS TO JESUS CHRIST. + + +When our Lord was talking to His disciples on the night before His +crucifixion of the Comforter who after His departure was to come to take +His place, He said, “But when the Comforter is come, whom I will send unto +you from the Father, even the Spirit of truth, which proceedeth from the +Father, He shall bear witness of Me: and ye also bear witness, because ye +have been with Me from the beginning” (John xv. 26, 27, R. V.), and the +Apostle Peter and the other disciples when they were strictly commanded by +the Jewish Council not to teach in the name of Jesus said, “We are +witnesses of these things, and so is also the Holy Ghost” (Acts v. 32). It +is clear from these words of Jesus Christ and the Apostles that it is the +work of the Holy Spirit to bear witness concerning Jesus Christ. We find +the Holy Spirit’s testimony to Jesus Christ in the Scriptures, but beside +this the Holy Spirit bears witness directly to the individual heart +concerning Jesus Christ. He takes His own Scriptures and interprets them +to us and makes them clear to us. All truth is from the Spirit, for He is +“the Spirit of truth,” but it is especially His work to bear witness to +Him who is the truth, that is Jesus Christ (John xiv. 6). It is only +through the testimony of the Holy Spirit directly to our hearts that we +ever come to a true, living knowledge of Jesus Christ (cf. 1 Cor. xii. 3). +No amount of mere reading the written Word (in the Bible) and no amount of +listening to man’s testimony will ever bring us to a living knowledge of +Christ. It is only when the Holy Spirit Himself takes the written Word, or +takes the testimony of our fellow man, and interprets it directly to our +hearts that we really come to see and know Jesus as He is. On the day of +Pentecost, Peter gave all his hearers the testimony of the Scriptures +regarding Christ and also gave them his own testimony; he told them what +he and the other Apostles knew by personal observation regarding His +resurrection, but unless the Holy Spirit Himself had taken the Scriptures +which Peter had brought together and taken the testimony of Peter and the +other disciples, the 3,000 would not on that day have seen Jesus as He +really was and received Him and been baptized in His name. The Holy Spirit +added His testimony to that of Peter and that of the written Word. Mr. +Moody used to say in his terse and graphic way that when Peter said, +“Therefore let all the house of Israel know assuredly that God hath made +that same Jesus, whom ye have crucified, both Lord and Christ (Acts ii. +36), the Holy Spirit said, ‘Amen’ and the people saw and believed.” And it +is certain that unless the Holy Spirit had come that day and through Peter +and the other Apostles borne His direct testimony to the hearts of their +hearers, there would have been no saving vision of Jesus on the part of +the people. If you wish men to get a true view of Jesus Christ, such a +view of Him that they may believe and be saved, it is not enough that you +give them the Scriptures concerning Him; it is not enough that you give +them your own testimony, you must seek for them the testimony of the Holy +Spirit and put yourself into such relations with God that the Holy Spirit +may bear His testimony through you. Neither your testimony, nor even that +of the written Word alone will effect this, though it is your testimony, +or that of the Word that the Holy Spirit uses. But unless your testimony +and that of the Word is taken up by the Holy Spirit and He Himself +testifies, they will not believe. This explains something which every +experienced worker must have noticed. We sit down beside an inquirer and +open our Bibles and give him those Scriptures which clearly reveal Jesus +as his atoning Saviour on the cross, a Saviour from the guilt of sin, and +as his risen Saviour, a Saviour from the power of sin. It is just the +truth the man needs to see and believe in order to be saved, but he does +not see it. We go over these Scriptures which to us are as plain as day +again and again, and the inquirer sits there in blank darkness; he sees +nothing, he grasps nothing. Sometimes we almost wonder if the inquirer is +stupid that he cannot see it. No, he is not stupid, except with that +spiritual blindness that possesses every mind unenlightened by the Holy +Spirit (1 Cor. ii. 14). We go over it again and still he does not see it. +We go over it again and his face lightens up and he exclaims, “I see it. I +see it,” and he sees Jesus and believes and is saved and knows he is saved +there on the spot. What has happened? Simply this, the Holy Spirit has +borne His testimony and what was dark as midnight before is as clear as +day now. This explains also why it is that one who has been long in +darkness concerning Jesus Christ so quickly comes to see the truth when he +surrenders his will to God and seeks light from Him. When he surrenders +his will to God, he has put himself into that attitude towards God where +the Holy Spirit can do His work (Acts v. 32). Jesus says in John vii. 17, +R. V., “If any man willeth to do His will, he shall know of the teaching, +whether it be of God, or whether I speak from Myself.” When a man wills to +do the will of God, then the conditions are provided on which the Holy +Spirit works and He illuminates the mind to see the truth about Jesus and +to see that His teaching is the very Word of God. John writes in John xx. +31, “But these are written (these things in the Gospel of John) that ye +might believe that Jesus is the Christ, the Son of God; and that believing +ye might have life through His name.” John wrote his Gospel for this +purpose, that men might see Jesus as the Christ, the Son of God, through +what he records, and that they might believe that He is the Christ, the +Son of God, and that thus believing they might have life through His name. +The best book in the world to put into the hands of one who desires to +know about Jesus and to be saved is the Gospel of John. And yet many a man +has read the Gospel of John over and over and over again and not seen and +believed that Jesus is the Christ, the Son of God. But let the same man +surrender his will absolutely to God and ask God for light as he reads the +Gospel and promise God that he will take his stand on everything in the +Gospel that He shows him to be true and before the man has finished the +Gospel he will see clearly that Jesus is the Christ, the Son of God, and +will believe and have eternal life. Why? Because he has put himself into +the place where the Holy Spirit can take the things written in the Gospel +and interpret them and bear His testimony. I have seen this tested and +proven time and time again all around the world. Men have come to me and +said to me that they did not believe that Jesus is the Christ, the Son of +God, and many have gone farther and said they were agnostics and did not +even know whether there was a personal God. Then I have told them to read +the Gospel of John, that in that Gospel John presented the evidence that +Jesus was the Christ, the Son of God. Oftentimes they have told me they +have read it over and over again, and yet were not convinced that Jesus +was the Christ, the Son of God. Then I have said to them, “You have not +read it the right way,” and I have got them to surrender their will to God +(or in case where they were not sure there was a God, have got them to +take their stand upon the right to follow it wherever it might carry +them). Then I have had them agree to read the Gospel of John slowly and +thoughtfully, and each time before they read to look up to God, if there +were any God, to help them to understand what they were to read and to +promise Him that they would take their stand upon whatever He showed them +to be true, and follow it wherever it would carry them. And in every +instance before they had finished the Gospel they had come to see that +Jesus was the Christ, the Son of God, and have believed and been saved. +They had put themselves in that position where the Holy Spirit could bear +His testimony to Jesus Christ and He had done it and through His testimony +they saw and believed. + +If you wish men to see the truth about Christ, do not depend upon your own +powers of expression and persuasion, but cast yourself upon the Holy +Spirit and seek for them His testimony and see to it that they put +themselves in the place where the Holy Spirit can testify. This is the +cure for both skepticism and ignorance concerning Christ. If you yourself +are not clear concerning the truth about Jesus Christ, seek for yourself +the testimony of the Holy Spirit regarding Christ. Read the Scriptures, +read especially the Gospel of John but do not depend upon the mere reading +of the Word, but before you read it, put yourself in such an attitude +towards God by the absolute surrender of your will to Him that the Holy +Spirit may bear His testimony in your heart concerning Jesus Christ. What +we all most need is a clear and full vision of Jesus Christ and this comes +through the testimony of the Holy Spirit. One night a number of our +students came back from the Pacific Garden Mission in Chicago and said to +me, “We had a wonderful meeting at the mission to-night. There were many +drunkards and outcasts at the front who accepted Christ.” The next day I +met Mr. Harry Monroe, the superintendent of the mission, on the street, +and I said, “Harry, the boys say you had a wonderful meeting at the +mission last night.” “Would you like to know how it came about?” he +replied. “Yes.” “Well,” he said, “I simply held up Jesus Christ and it +pleased the Holy Spirit to illumine the face of Jesus Christ, and men saw +and believed.” It was a unique way of putting it but it was an expressive +way and true to the essential facts in the case. It is our part to hold up +Jesus Christ, and then look to the Holy Spirit to illumine His face or to +take the truth about Him and make it clear to the hearts of our hearers +and He will do it and men will see and believe. Of course, we need to be +so walking towards God that the Holy Spirit may take us as the instruments +through whom He will bear His testimony. + + + + + +CHAPTER IX. THE REGENERATING WORK OF THE HOLY SPIRIT. + + +The Apostle Paul in Titus iii. 5, R. V., writes, “Not by works done in +righteousness, which we did ourselves, but according to His mercy He saved +us, through the washing of regeneration and _renewing of the Holy Ghost_.” +In these words we are taught that _the Holy Spirit renews men, or makes +men new_, and that through this renewing of the Holy Spirit, we are saved. +Jesus taught the same in John iii. 3-5, “Jesus answered and said unto him, +Verily, verily, I say unto thee, Except a man be born again, he cannot see +the kingdom of God. Nicodemus saith unto Him, How can a man be born when +he is old? Can he enter the second time into his mother’s womb and be +born? Jesus answered, Verily, verily, I say unto thee, Except a man be +born of water and _of the Spirit_, he cannot enter into the kingdom of +God.” + +What is regeneration? _Regeneration is the impartation of life, spiritual +life, to those who are dead, spiritually dead, through their trespasses +and sins_ (Eph. ii. 1, R. V.). It is the Holy Spirit who imparts this +life. It is true that the written Word is the instrument which the Holy +Spirit uses in regeneration. We read in 1 Pet. i. 23, “Being born again, +not of corruptible seed, but of incorruptible, _by the Word of God_, which +liveth and abideth forever.” We read in James i. 18, “Of His own will +begat He us with _the Word of truth_, that we should be a kind of first +fruits of His creatures.” These passages make it plain that the Word is +the instrument used in regeneration, but it is only as the Holy Spirit +uses the instrument that the new birth results. “It is the Spirit that +giveth life” (John vi. 63, A. R. V.). In 2 Cor. iii. 6, we are told that +“the letter killeth, but the Spirit giveth life.”(1) This is sometimes +interpreted to mean that the literal interpretation of Scripture, the +interpretation that takes it in its strict grammatical sense and makes it +mean what it says, kills; but that some spiritual interpretation, an +interpretation that “gives the spirit of the passage,” by making it mean +something it does not say, gives life; and those who insist upon Scripture +meaning exactly what it says are called “deadly literalists.” This is a +favourite perversion of Scripture with those who do not like to take the +Bible as meaning just what it says and who find themselves driven into a +corner and are looking about for some convenient way of escape. If one +will read the words in their context, he will see that this thought was +utterly foreign to the mind of Paul. Indeed, one who will carefully study +the epistles of Paul will find that he himself was a literalist of the +literalists. If literalism is deadly, then the teachings of Paul are among +the most deadly ever written. Paul will build an argument upon the turn of +a word, upon a number or a tense. What does the passage mean? The way to +find out what any passage means is to study in their context the words +used. Paul is drawing a contrast between the Word of God outside of us, +written with ink upon parchment or graven on tables of stone, and the Word +of God written within us in tables that are hearts of flesh with the +Spirit of the living God (v. 3) and he tells us that if we merely have the +Word of God outside us in a Book or on parchment or on tables of stone, +that it will kill us, that it will only bring condemnation and death, but +that if we have the Word of God made a living thing in our hearts, written +upon our hearts by the Spirit of the living God, that it will bring us +life.(2) No number of Bibles upon our tables or in our libraries will save +us, but the truth of the Bible written by the Spirit of the living God in +our hearts will save us. + +To put the matter of regeneration in another way; _regeneration is the +impartation of a new nature, God’s own nature to the one who is born +again_ (2 Pet. i. 4). Every human being is born into this world with a +perverted nature; his whole intellectual, affectional and volitional +nature perverted by sin. No matter how excellent our human ancestry, we +come into this world with a mind that is blind to the truth of God. (“The +natural man receiveth not the things of the Spirit of God: for they are +foolishness unto him: neither can he know them, because they are +spiritually discerned.” 1 Cor. ii. 14.) With affections that are alienated +from God, loving the things that we ought to hate and hating the things +that we ought to love. (“Now the works of the flesh are manifest, which +are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, +witchcraft, hatred, variance, emulations, wrath, strife, seditions, +heresies, envyings, murders, drunkenness, revellings, and such like.” Gal. +v. 19, 20, 21.) With a will that is perverted, set upon pleasing itself, +rather than pleasing God. (“Because the mind of the flesh is enmity +against God; for it is not subject to the law of God, neither indeed can +it be.” Rom. viii. 7, R. V.) In the new birth a new intellectual, +affectional and volitional nature is imparted to us. We receive the mind +that sees as God sees, thinks God’s thoughts after Him (1 Cor. ii. 12-14); +affections in harmony with the affections of God. (“The fruit of the +Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, +meekness, temperance: against such there is no law.” Gal. v. 22, 23); a +will that is in harmony with the will of God, that delights to do the +things that please Him. (Like Jesus we say, “My meat is to do the will of +Him that sent Me, and to finish His work.” John iv. 34; cf. John vi. 38; +Gal i. 10.) It is the Holy Spirit who creates in us this new nature, or +imparts this new nature to us. No amount of preaching, no matter how +orthodox it may be, no amount of mere study of the Word will regenerate +unless the Holy Spirit works. It is He and He alone who makes a man a new +creature. + +The new birth is compared in the Bible to growth from a seed. The human +heart is the soil, the Word of God is the seed (Luke viii. 11; cf. 1 Pet. +i. 23; Jas. i. 18; 1 Cor. iv. 15), every preacher or teacher of the Word +is a sower, but the Spirit of God is the One who quickens the seed that is +thus sown and the Divine nature springs up as the result. There is +abundant soil everywhere in which to sow the seed, in the human hearts +that are around about us upon every hand. There is abundant seed to be +sown, any of us can find it in the granary of God’s Word; and there are +to-day many sowers: but there may be soil and seed and sowers, but unless +as we sow the seed, the Spirit of God quickens it and the heart of the +hearer closes around it by faith, there will be no harvest. Every sower +needs to see to it that he realizes his dependence upon the Holy Spirit to +quicken the seed he sows and he needs to see to it also that he is in such +relation to God that the Holy Spirit may work through him and quicken the +seed he sows. + +The Holy Spirit does regenerate men. He has power to raise the dead. He +has power to impart life to those who are morally both dead and +putrefying. He has power to impart an entirely new nature to those whose +nature now is so corrupt that to men they appear to be beyond hope. How +often I have seen it proven. How often I have seen men and women utterly +lost and ruined and vile come into a meeting scarcely knowing why they +came, and as they have sat there the Word was spoken, the Spirit of God +has quickened the Word thus sown in their hearts and in a moment that man +or woman, by the mighty power of the Holy Spirit, has become a new +creation. I know a man who seemed as completely abandoned and hopeless as +men ever become. He was about forty-five years of age. He had gone off in +evil courses in early boyhood. He had run away from home, had joined the +navy and afterwards the army, and learned all the vices of both. He had +been dishonourably discharged from the army because of his extreme +dissipation and disorderliness. He had found his companionships among the +lowest of the low and the vilest of the vile. When he would go up the +street of a Western town at night, and merchants would hear his yell, they +would close their doors in fear. But this man went one night into a +revival meeting in a country church out of curiosity. He made sport of the +meeting that night with a boon companion who sat by his side, but he went +again the next night. The Spirit of God touched his heart. He went forward +and bowed at the altar. He arose a new creation. He was transformed into +one of the noblest, truest, purest, most unselfish, most gentle and most +Christlike men I have ever known. I am sometimes asked, “Do you believe in +sudden conversion?” I believe in something far more wonderful than sudden +conversion. I believe in sudden regeneration. Conversion is merely an +outward thing, the turning around. Regeneration goes down to the deepest +depths of the inmost soul, transforming thoughts, affections, will, the +whole inward man. I believe in sudden regeneration because the Bible +teaches it and because I have seen it times without number. I believe in +sudden regeneration because I have experienced it. We are sometimes told +that “the religion of the future will not teach sudden miraculous +conversion.” If the religion of the future does not teach sudden +miraculous conversion, if it does not teach something far more meaningful, +sudden, miraculous regeneration by the power of the Holy Spirit, then the +religion of the future will not be in conformity with the facts of +experience and so will not be scientific. It will miss one of the most +certain and most glorious of all truths. Man-devised religions in the past +have often missed the truth and man-devised religions in the future will +doubtless do the same. But the religion God has revealed in His Word and +the religion that God confirms in experience teaches sudden regeneration +by the mighty power of the Holy Spirit. If I did not believe in +regeneration by the power of the Holy Spirit, I would quit preaching. What +would be the use in facing great audiences in which there were multitudes +of men and women hardened and seared, caring for nothing but the things of +the world and the flesh, with no high and holy aspirations, with no +outlook beyond money and fame and power and pleasure, if it were not for +the regenerating power of the Holy Spirit? But with the regenerating power +of the Holy Spirit, there is every use; for the preacher can never tell +where the Spirit of God is going to strike and do His mighty work. There +sits before you a man who is a gambler, or a drunkard, or a libertine. +There does not seem to be much use in preaching to him, but you can never +tell but that very night, the Spirit of God will touch that man’s heart +and transform him into one of the holiest and most useful of men. It has +often occurred in the past and will doubtless often occur in the future. +There sits before you a woman, who is a mere butterfly of fashion. She +seems to have no thought above society and pleasure and adulation. Why +preach to her? Without the regenerating power of the Holy Spirit, it would +be foolishness and a waste of time; but you can never tell, perhaps this +very night the Spirit of God will shine in that darkened heart and open +the eyes of that woman to see the beauty of Jesus Christ and she may +receive Him and then and there the life of God be imparted by the power of +the Holy Spirit to that trifling soul. + +The doctrine of the regenerating power of the Holy Spirit is a glorious +doctrine. It sweeps away false hopes. It comes to the one who is trusting +in education and culture and says, “Education and culture are not enough. +You must be born again.” It comes to the one who is trusting in mere +external morality, and says, “External morality is not enough, you must be +born again.” It comes to the one who is trusting in the externalities of +religion, in going to church, reading the Bible, saying prayers, being +confirmed, being baptized, partaking of the Lord’s supper, and says, “The +mere externalities of religion are not enough, you must be born again.” It +comes to the one who is trusting in turning over a new leaf, in outward +reform, in quitting his meanness; it says, “Outward reform, quitting your +meanness is not enough. You must be born again.” But in place of the vague +and shallow hopes that it sweeps away, it brings in a new hope, a good +hope, a blessed hope, a glorious hope. It says, “You may be born again.” +It comes to the one who has no desire higher than the desire for things +animal or selfish or worldly and says, “You may become a partaker of the +Divine nature, and love the things that God loves and hate the things that +God hates. You may become like Jesus Christ. You may be born again.” + + + + + +CHAPTER X. THE INDWELLING SPIRIT FULLY AND FOREVER SATISFYING. + + +The Holy Spirit takes up His abode in the one who is born of the Spirit. +The Apostle Paul says to the believers in Corinth in 1 Cor. iii. 16, R. +V., “Know ye not that ye are a temple of God, and that the Spirit of God +dwelleth in you?” This passage refers, not so much to the individual +believer, as to the whole body of believers, the Church. The Church as a +body is indwelt by the Spirit of God. But in 1 Cor. vi. 19, R. V., we +read, “Know ye not that your body is a temple of the Holy Ghost which is +in you, which ye have from God?” It is evident in this passage that Paul +is not speaking of the body of believers, of the Church as a whole, but of +the individual believer. In a similar way, the Lord Jesus said to His +disciples on the night before His crucifixion, “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_” (John xiv. 16, 17). The Holy +Spirit dwells in every one who is born again. We read in Rom. viii. 9, “If +any man have not the Spirit of Christ (the Spirit of Christ in this verse, +as we have already seen, does not mean merely a Christlike spirit, but is +a name of the Holy Spirit) he is none of His.” One may be a very imperfect +believer but if he really is a believer in Jesus Christ, if he has really +been born again, the Spirit of God dwells in him. It is very evident from +the First Epistle to the Corinthians that the believers in Corinth were +very imperfect believers; they were full of imperfection and there was +gross sin among them. But nevertheless Paul tells them that they are +temples of the Holy Spirit, even when dealing with them concerning gross +immoralities. (See 1 Cor. vi. 15-19.) _The Holy Spirit dwells in every +child of God._ In some, however, He dwells way back of consciousness in +the hidden sanctuary of their spirit. He is not allowed to take possession +as He desires of the whole man, spirit, soul and body. Some therefore are +not distinctly conscious of His indwelling, but He is there none the less. +What a solemn, and yet what a glorious thought, that in me dwells this +august Person, the Holy Spirit. If we are children of God, we are not so +much to pray that the Spirit may come and dwell in us, for He does that +already, we are rather to recognize His presence, His gracious and +glorious indwelling, and give to Him complete control of the house He +already inhabits, and strive to so live as not to grieve this holy One, +this Divine Guest. We shall see later, however, that it is right to pray +for the filling or baptism with the Spirit. What a thought it gives of the +hallowedness and sacredness of the body, to think of the Holy Spirit +dwelling within us. How considerately we ought to treat these bodies and +how sensitively we ought to shun everything that will defile them. How +carefully we ought to walk in all things so as not to grieve Him who +dwells within us. + +This indwelling Spirit is a source of full and everlasting satisfaction +and life. Jesus says in John iv. 14, R. V., “Whosoever drinketh of the +water that I shall give him shall never thirst; but the water that I shall +give him shall become in him a well of water springing up unto (better +‘into’ as in A. V.) eternal life.” Jesus was talking to the woman of +Samaria by the well at Sychar. She had said to Him, “Art Thou greater than +our father Jacob, who gave us the well and drank thereof himself, and his +children and his cattle?” Then Jesus answered and said unto her, +“Whosoever drinketh of this water shall thirst again.” How true that is of +every earthly fountain. No matter how deeply we drink we shall thirst +again. No earthly spring of satisfaction ever fully satisfies. We may +drink of the fountain of wealth as deeply as we may, it will not satisfy +long. We shall thirst again. We may drink of the fountain of fame as +deeply as any man ever drank, the satisfaction is but for an hour. We may +drink of the fountain of worldly pleasure, of human science and philosophy +and of earthly learning, we may even drink of the fountain of human love, +none will satisfy long; we shall thirst again. But then Jesus went on to +say, “But whosoever 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.” The water that Jesus Christ +gives is the Holy Spirit. This John tells us in the most explicit language +in John vii. 37-39, “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.)” The Holy Spirit +fully and forever satisfies the one who receives Him. He becomes within +him a well of water springing up, ever springing up, into everlasting +life. It is a great thing to have a well that you can carry with you; to +have a well that is within you; to have your source of satisfaction, not +in the things outside yourself, but in a well within and that is always +within, and that is always springing up in freshness and power; to have +our well of satisfaction and joy within us. We are then independent of our +environment. It matters little whether we have health or sickness, +prosperity or adversity, our source of joy is within and is ever springing +up. It matters comparatively little even whether we have our friends with +us or are separated from them, separated even by what men call death, this +fountain within is always gushing up and our souls are satisfied. +Sometimes this fountain within gushes up with greatest power and fullness +in the days of deepest bereavement. At such a time all earthly +satisfactions fail. What satisfaction is there in money, or worldly +pleasure, in the theatre or the opera or the dance, in fame or power or +human learning, when some loved one is taken from us? But in the hours +when those that we loved dearest upon earth are taken from us, then it is +that the spring of joy of the indwelling Spirit of God bursts forth with +fullest flow, sorrow and sighing flee away and our own spirits are filled +with peace and ecstasy. We have beauty for ashes, the oil of joy for +mourning, the garment of praise for the spirit of heaviness (Isa. lxi. 3). +If the experience were not too sacred to put in print, I could tell of a +moment of sudden and overwhelming bereavement and sorrow, when it seemed +as if I would be crushed, when I cried aloud in an agony that seemed +unendurable, when suddenly and instantly this fountain of the Holy Spirit +within burst forth and I knew such a rest and joy as I had rarely known +before, and my whole being was suffused with the oil of gladness. + +The one who has the Spirit of God dwelling within as a well springing up +into everlasting life is independent of the world’s pleasures. He does not +need to run after the theatre and the opera and the dance and the cards +and the other pleasures without which life does not seem worth living to +those who have not received the Holy Spirit. He gives these things up, not +so much because he thinks they are wrong, as because he has something so +much better. He loses all taste for them. + +A lady once came to Mr. Moody and said, “Mr. Moody, I do not like you.” He +asked, “Why not?” She said, “Because you are too narrow.” “Narrow! I did +not know that I was narrow.” “Yes, you are too narrow. You don’t believe +in the theatre; you don’t believe in cards; you don’t believe in dancing.” +“How do you know I don’t believe in the theatre?” he asked. “Oh,” she +said, “I know you don’t.” Mr. Moody replied, “I go to the theatre whenever +I want to.” “What,” cried the woman, “you go to the theatre whenever you +want to?” “Yes, I go to the theatre whenever I want to.” “Oh,” she said, +“Mr. Moody, you are a much broader man than I thought you were. I am so +glad to hear you say it, that you go to the theatre whenever you want to.” +“Yes, I go to the theatre whenever I want to. I don’t want to.” Any one +who has really received the Holy Spirit, and in whom the Holy Spirit +dwells and is unhindered in His working will not want to. Why is it then +that so many professed Christians do go after these worldly amusements? +For one of two reasons; either because they have never definitely received +the Holy Spirit, or else because the fountain is choked. It is quite +possible for a fountain to become choked. The best well in one of our +inland cities was choked and dry for many months because an old rag carpet +had been thrust into the opening from which the water flowed. When the rag +was pulled out, the water flowed again pure and cool and invigorating. +There are many in the Church to-day who once knew the matchless joy of the +Holy Spirit, but some sin or worldly conformity, some act of disobedience, +more or less conscious disobedience, to God has come in and the fountain +is choked. Let us pull out the old rags to-day that this wondrous fountain +may burst forth again, springing up every day and hour into everlasting +life. + + + + + +CHAPTER XI. THE HOLY SPIRIT SETTING THE BELIEVER FREE FROM THE POWER OF +INDWELLING SIN. + + +In Rom. viii. 2 the Apostle Paul writes, “The law of the Spirit of life in +Christ Jesus hath made me free from the law of sin and death.” What the +law of sin and death is we learn from the preceding chapter, the ninth to +the twenty-fourth verses. Paul tells us that there was a time in his life +when he was “alive apart from the law” (v. 9). But the time came when he +was brought face to face with the law of God; he saw that this law was +holy and the commandment holy and just and good. And he made up his mind +to keep this holy and just and good law of God. But he soon discovered +that beside this law of God outside him, which was holy and just and good, +that there was another law inside him directly contrary to this law of God +outside him. While the law of God outside him said, “This good thing” and +“this good thing” and “this good thing” and “this good thing thou shalt +do,” the law within him said, “You cannot do this good thing that you +would;” and a fierce combat ensued between this holy and just and good law +without him which Paul himself approved after the inward man, and this +other law in his members which warred against the law of his mind and kept +constantly saying, “You cannot do the good that you would.” But this law +in his members (the law that the good that he would do, he did not, but +the evil that he would not he constantly did, v. 19) gained the victory. +Paul’s attempt to keep the law of God resulted in total failure. He found +himself sinking deeper and deeper into the mire of sin, constrained and +dragged down by this law of sin in his members, until at last he cried +out, “Oh, wretched man that I am, who shall deliver me out of the body of +this death?” (v. 24, R. V.). Then Paul made another discovery. He found +that in addition to the two laws that he had already found, the law of God +without him, holy and just and good, and the law of sin and death within +him, the law that the good he would he could not do and the evil he would +not, he must keep on doing, there was a third law, “the law of the Spirit +of life in Christ Jesus,” and this third law read this way, “The +righteousness which you cannot achieve in your own strength by the power +of your own will approving the law of God, the righteousness which the law +of God without you, holy and just and good though it is, cannot accomplish +in you, in that it is weak through your flesh, the Spirit of life in +Christ Jesus can produce in you so that the righteousness that the law +requires may be fulfilled in you, if you will not walk after the flesh but +after the Spirit.” In other words when we come to the end of ourselves, +when we fully realize our own inability to keep the law of God and in +utter helplessness look up to the Holy Spirit in Christ Jesus to do for us +that which we cannot do for ourselves, and surrender our every thought and +every purpose and every desire and every affection to His absolute control +and thus walk after the Spirit, the Spirit does take control and set us +free from the power of sin that dwells in us and brings our whole lives +into conformity to the will of God. _It is the privilege of the child of +God in the power of the Holy Spirit to have victory over sin every day and +every hour and every moment._ + +There are many professed Christians to-day living in the experience that +Paul described in Rom. vii. 9-24. Each day is a day of defeat and if at +the close of the day, they review their lives they must cry, “Oh, wretched +man that I am, who shall deliver me out of the body of this death?” There +are some who even go so far as to reason that this is the normal Christian +life, but Paul tells us distinctly that this was “when the commandment +came” (v. 9), not when the Spirit came; that it is the experience under +law and not in the Spirit. The pronoun “I” occurs twenty-seven times in +these fifteen verses and the Holy Spirit is not found once, whereas in the +eighth chapter of Romans the pronoun “I” is found only twice in the whole +chapter and the Holy Spirit appears constantly. Again Paul tells us in the +fourteenth verse that this was his experience as “carnal, sold under sin.” +Certainly, that does not describe the normal Christian experience. On the +other hand in Rom. viii. 9 we are told how not to be in the flesh but in +the Spirit. In the eighth chapter of Romans we have a picture of the true +Christian life, the life that is possible to each one of us and that God +expects from each one of us. Here we have a life where not merely the +commandment comes but the Spirit comes, and works obedience to the +commandment and brings us complete victory over the law of sin and death. +Here we have life, not in the flesh, but in the Spirit, where we not only +see the beauty of the law (Rom. vii. 22) but where the Spirit imparts +power to keep it (Rom. viii. 4). We still have the flesh but we are not in +the flesh and we do not live after the flesh. We “through the Spirit do +mortify the deeds of the body” (v. 13). The desires of the body are still +there, desires which if made the rule of our life, would lead us into sin, +but we day by day by the power of the Spirit do put to death the deeds to +which the desires of the body would lead us. We walk by the Spirit and +therefore do not fulfill the lusts of the flesh (Gal. v. 16, R. V.). We +have crucified the flesh with the passions and lusts thereof (Gal. v. 24, +R. V.). It would be _going too far to say we had still a carnal nature_, +for a carnal nature is a nature governed by the flesh; _but we have the +flesh_, but in the Spirit’s power, it is our privilege to get daily, +hourly, constant victory over the flesh and over sin. But this victory is +not in ourselves, nor in any strength of our own. Left to ourselves, +deserted of the Spirit of God, we would be as helpless as ever. It is +still true that in us, that is in our flesh, dwelleth no good thing (Rom. +vii. 18). It is all in the power of the indwelling Spirit, but the +Spirit’s power may be in such fullness that one is not even conscious of +the presence of the flesh. It seems as if it were dead and gone forever, +but it is only kept in place of death by the Holy Spirit’s power. If for +one moment we were to get our eyes off from Jesus Christ, if we were to +neglect the daily study of the Word and prayer, down we would go. We must +live in the Spirit and walk in the Spirit if we would have continuous +victory (Gal. v. 16, 25). The life of the Spirit within us must be +maintained by the study of the Word and prayer. One of the saddest things +ever witnessed is the way in which some people who have entered by the +Spirit’s power into a life of victory become self-confident and fancy that +the victory is in themselves, and that they can safely neglect the study +of the Word and prayer. The depths to which such sometimes fall is +appalling. Each of us needs to lay to heart the inspired words of the +Apostle, “Wherefore, let him that thinketh he standeth take heed lest he +fall” (1 Cor. x. 12). I once knew a man who seemed to make extraordinary +strides in the Christian life. He became a teacher of others and was +greatly blessed to thousands. It seemed to me that he was becoming +self-confident and I trembled for him. I invited him to my room and we had +a long heart to heart conversation. I told him frankly that it seemed as +if he were going perilously near exceedingly dangerous ground. I said that +I found it safer at the close of each day not to be too confident that +there had been no failures nor defeats that day but to go alone with God +and ask Him to search my heart and show me if there was anything in my +outward or inward life that was displeasing to Him, and that very often +failures were brought to light that must be confessed as sin. “No,” he +replied, “I do not need to do that. Even if I should do something wrong, I +would see it at once. I keep very short accounts with God, and I would +confess it at once.” I said it seemed to me as if it would be safer to +take time alone with God for God to search us through and through, that +while we might not know anything against ourselves, God might know +something against us (1 Cor. iv. 4, R. V.), and He would bring it to light +and our failure could be confessed and put away. “No,” he said, “he did +not feel that that was necessary.” Satan took advantage of his +self-confidence. He fell into most appalling sin, and though he has since +confessed and professed repentance, he has been utterly set aside from +God’s service. + +In John viii. 32 we read, “Ye shall know the truth and _the truth shall +set you free_.” In this verse it is the truth, or the Word of God, that +sets us free from the power of sin and gives us victory. And in Ps. cxix. +11 we read, “_Thy Word_ have I hid in my heart, that I might not sin +against Thee.” Here again it is the indwelling Word that keeps us free +from sin. In this matter as in everything else what in one place is +attributed to the Holy Spirit is elsewhere attributed to the Word. The +explanation, of course, is that the Holy Spirit works through the Word, +and it is futile to talk of the Holy Spirit dwelling in us if we neglect +the Word. If we are not feeding on the Word, we are not walking after the +Spirit and we shall not have victory over the flesh and over sin. + + + + + +CHAPTER XII. THE HOLY SPIRIT FORMING CHRIST WITHIN US. + + +It is a wonderful and deeply significant prayer that Paul offers in Eph. +iii. 16-19 for the believers in Ephesus and for all believers who read the +Epistle. Paul writes, “For this cause I bow my knees unto the Father, from +whom every family in heaven and on earth is named, that He would grant +you, according to the riches of His glory, that ye may be strengthened +with power through His Spirit in the inward man; that Christ may dwell in +your hearts through faith; to the end that ye, being rooted and grounded +in love, may be strong to apprehend with all the saints what is the +breadth and length, and height and depth, and to know the love of Christ +which passeth knowledge, that ye may be filled unto all the fullness of +God” (R. V.). We have here an advance in the thought over that which we +have just been studying in the preceding chapter. It is the carrying out +of the former work to its completion. Here the power of the Spirit +manifests itself, not merely in giving us victory over sin but in four +things: + +I. _In Christ dwelling in our hearts._ The word translated “dwell” in this +passage is a very strong word. It means literally, “to dwell down,” “to +settle,” “to dwell deep.” It is the work of the Holy Spirit to form the +living Christ within us, dwelling deep down in the deepest depths of our +being. We have already seen that this was a part of the significance of +the name sometimes used of the Holy Spirit, “the Spirit of Christ.” In +Christ on the cross of Calvary, made an atoning sacrifice for sin, bearing +the curse of the broken law in our place, we have _Christ for us_. But by +the power of the Holy Spirit bestowed upon us by the risen Christ we have +_Christ in us_. Herein lies the secret of a Christlike life. We hear a +great deal in these days about doing as Jesus would do. Certainly we ought +as Christians to live like Christ. “He that saith he abideth in Him, ought +himself so to walk even as He walked” (1 John ii. 6). But any attempt on +our part to imitate Christ in our own strength will only result in utter +disappointment and despair. There is nothing more futile that we can +possibly attempt than to imitate Christ in the power of our own will. If +we fancy that we succeed it will be simply because we have a very +incomplete knowledge of Christ. The more we study Him, and the more +perfectly we understand His conduct, the more clearly will we see how far +short we have come from imitating Him. But God does not demand of us the +impossible, He does not demand of us that we imitate Christ in our own +strength. He offers to us something infinitely better, He offers to form +Christ in us by the power of His Holy Spirit. And when Christ is thus +formed in us by the Holy Spirit’s power, all we have to do is to let this +indwelling Christ live out His own life in us, and then we shall be like +Christ without struggle and effort of our own. A woman, who had a deep +knowledge of the Word and a rare experience of the fullness that there is +in Christ, stood one morning before a body of ministers as they plied her +with questions. “Do you mean to say, Mrs. H——,” one of the ministers +asked, “that you are holy?” Quickly but very meekly and gently, the elect +lady replied, “Christ in me is holy.” No, we are not holy. To the end of +the chapter in and of ourselves we are full of weakness and failure, but +the Holy Spirit is able to form within us the Holy One of God, the +indwelling Christ, and He will live out His life through us in all the +humblest relations of life as well as in those relations of life that are +considered greater. He will live out His life through the mother in the +home, through the day-labourer in the pit, through the business man in his +office—everywhere. + +II. _In our being rooted and grounded in love_ (v. 17). Paul multiplies +figures here. The first figure is taken from the tree shooting its roots +down deep into the earth and taking fast hold upon it. The second figure +is taken from a great building with its foundations laid deep in the earth +on the rock. Paul therefore tells us that by the strengthening of the +Spirit in the inward man we send the roots of our life down deep into the +soil of love and also that the foundations of the superstructure of our +character are built upon the rock of love. Love is the sum of holiness, +the fulfilling of the law (Rom. xiii. 10); love is what we all most need +in our relations to God, to Jesus Christ and to one another; and it is the +work of the Holy Spirit to root and ground our lives in love. There is the +most intimate relation between Christ being formed within us, or made to +dwell in us, and our being rooted and grounded in love, for Jesus Christ +Himself is the absolutely perfect embodiment of divine love. + +III. _In our being made strong to apprehend with all the saints what is +the breadth and length and height and depth, and to know the love of +Christ which passeth knowledge._ It is not enough that we love, we must +know the love of Christ, but that love passeth knowledge. It is so broad, +so long, so high, so deep, that no one can comprehend it. But we can +“apprehend” it, we can lay hold upon it; we can make it our own; we can +hold it before us as the object of our meditation, our wonder, and our +joy. But it is only in the power of the Holy Spirit that we can thus +apprehend it. The mind cannot grasp it at all, in its own native strength. +A man untaught and unstrengthened by the Spirit of God may talk about the +love of Christ, he may write poetry about it, he may go into rhapsodies +over it, but it is only words, words, words. There is no real +apprehension. But the Spirit of God makes us strong to really apprehend it +in all its breadth, in all its length, in all its depth, and in all its +height. + +IV. _In our being __“__filled unto __ALL__ the fullness of God.__”_ There +is a very important change between the Authorized and Revised Version. The +Authorized Version reads “Filled _with_ all the fullness of God.” The +Revised Version reads more exactly “filled _unto_ all the fullness of +God.” It is no wonder that the translators of the Authorized Version +staggered at what Paul said and sought to tone down the full force of his +words. To be filled _with_ all the fullness of God would not be so +wonderful, for it is an easy matter to fill a pint cup with all the +fullness of the ocean, a single dip will do it. But it would be an +impossibility indeed to fill a pint cup _unto_ all the fullness of the +ocean, until all the fullness that there is in the ocean is in that pint +cup. But it is seemingly a more impossible task that the Holy Spirit +undertakes to do for us, to fill us “unto all the fullness” of the +infinite God, to fill us until all the intellectual and moral fullness +that there is in God is in us. But this is the believer’s destiny, we are +“heirs of God and joint-heirs with Jesus Christ” (Rom. viii. 17), _i. e._, +we are heirs of God to the extent that Jesus Christ is an heir of God; +that is, we are heirs to all God is and all God has. It is the work of the +Holy Spirit to apply to us that which is already ours in Christ. It is His +work to make ours experimentally all God has and all God is, until the +work is consummated in our being “_filled unto all the fullness of God_.” +This is not the work of a moment, nor a day, nor a week, nor a month, nor +a year, but the Holy Spirit day by day puts His hand, as it were, into the +fullness of God and conveys to us what He has taken therefrom and puts it +into us, and then again He puts His hand into the fullness that there is +in God and conveys to us what is taken therefrom, and puts it into us, and +this wonderful process goes on day after day and week after week and month +after month, and year after year, and never ends until we are “filled +_unto_ all the fullness of God.” + + + + + +CHAPTER XIII. THE HOLY SPIRIT BRINGING FORTH IN THE BELIEVER CHRISTLIKE +GRACES OF CHARACTER. + + +There is a singular charm, a charm that one can scarcely explain, in the +words of Paul in Gal. v. 22, 23, R. V., “The fruit of the Spirit is love, +joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, +temperance.” What a catalogue we have here of lovely moral +characteristics. Paul tells us that they are the fruit of the Spirit, that +is, if the Holy Spirit is given control of our lives, this is the fruit +that He will bear. All real beauty of character, all real Christlikeness +in us, is the Holy Spirit’s work; it is His fruit; He produces it; He +bears it, not we. It is well to notice that these graces are not said to +be the fruits of the Spirit but the fruit, _i. e._, if the Spirit is given +control of our life, He will not bear one of these as fruit in one person +and another as fruit in another person, but this will be the one fruit of +many flavours that He produces in each one. There is also a unity of +origin running throughout all the multiplicity of manifestation. It is a +beautiful life that is set forth in these verses. Every word is worthy of +earnest study and profound meditation. Think of these words one by one; +“love”—“joy”—“peace”—“longsuffering”—“kindness”—“goodness”—“faith” (or +“faithfulness,” R. V.; faith is the better translation if properly +understood. The word is deeper than faithfulness. It is a real faith that +results in faithfulness)—“meekness”—“temperance” (or a life under perfect +control by the power of the Holy Spirit). We have here a perfect picture +of the life of Jesus Christ Himself. Is not this the life that we all long +for, the Christlike life? But this life is not natural to us and is not +attainable by us by any effort of what we are in ourselves. The life that +is natural to us is set forth in the three preceding verses: “Now the +works of the flesh are manifest, which are these, fornication, +uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, +jealousies, wraths, factions, divisions, heresies, envyings, drunkenness, +revellings and such like” (Gal. v. 21, R. V.). All these works of the +flesh will not manifest themselves in each individual; some will manifest +themselves in one, others in others, but they have one common source, the +flesh, and if we live in the flesh, this is the kind of a life that we +will live. It is the life that is natural to us. But when the indwelling +Spirit is given full control in the one He inhabits, when we are brought +to realize the utter badness of the flesh and give up in hopeless despair +of ever attaining to anything in its power, when, in other words, we come +to the end of ourselves, and just give over the whole work of making us +what we ought to be to the indwelling Holy Spirit, then and only then, +these holy graces of character, which are set forth in Gal. v. 22, 23, are +His fruit in our lives. Do you wish these graces in your character and +life? Do you really wish them? Then renounce self utterly and all its +strivings after holiness, give up any thought that you can ever attain to +anything really morally beautiful in your own strength and let the Holy +Spirit, who already dwells in you (if you are a child of God) take full +control and bear His own glorious fruit in your daily life. + +We get very much the same thought from a different point of view in the +second chapter and twentieth verse, A. R. V., “I have been crucified with +Christ; and it is no longer I that live, but Christ liveth in me: and that +life which I now live in the flesh I live in faith, the faith which is in +the Son of God, who loved me and gave Himself up for me.” + +We hear a great deal in these days about “Ethical Culture,” which usually +means the cultivation of the flesh until it bears the fruit of the Spirit. +It cannot be done; no more than thorns can be made to bear figs and the +bramble bush grapes (Luke vi. 44; Matt. xii. 33). We hear also a great +deal about “character building.” That may be all very well if you bear +constantly in mind that the Holy Spirit must do the building, and even +then it is not so much building as fruit bearing. (See, however, 2 Pet. i. +5-7.) We hear also a great deal about “cultivating graces of character,” +but we must always bear it clearly in mind that the way to cultivate true +graces of character is by submitting ourselves utterly to the Spirit to do +His work and bear His fruit. This is “sanctification _of the Spirit_” (1 +Pet. i. 2; 2 Thess. ii. 13). There is a sense, however, in which +cultivating graces of character is right: viz., we look at Jesus Christ to +see what He is and what we therefore ought to be; then we look to the Holy +Spirit to make us this that we ought to be and thus, “reflecting as a +mirror the glory of the Lord, we are transformed into the same image from +glory to glory, even as from the Lord the Spirit” (2 Cor. iii. 18, R. V.). +Settle it, however, clearly and forever that the flesh can never bear this +fruit, that you can never attain to these things by your own effort that +they are “_the fruit of the Spirit_.” + + + + + +CHAPTER XIV. THE HOLY SPIRIT GUIDING THE BELIEVER INTO A LIFE AS A SON. + + +The Apostle Paul writes in Rom. viii. 14, R. V., “For as many as are _led +by the Spirit of God_, these are the sons of God.” In this passage we see +the Holy Spirit taking the conduct of the believer’s life. A true +Christian life is a personally conducted life, conducted at every turn by +a Divine Person. It is the believer’s privilege to be absolutely set free +from all care and worry and anxiety as to the decisions which we must make +at any turn of life. The Holy Spirit undertakes all that responsibility +for us. A true Christian life is not one governed by a long set of rules +without us, but led by a living and ever-present Person within us. It is +in this connection that Paul says, “For ye received not the spirit _of +bondage_ again _to fear_.” A life governed by rules without one is a life +of _bondage_. There is always _fear_ that we haven’t made quite rules +enough, and always the dread that in an unguarded moment we may have +broken some of the rules which we have made. The life that many professed +Christians lead is one of awful bondage; for they have put upon themselves +a yoke more grievous to bear than that of the ancient Mosaic law +concerning which Peter said to the Jews of his time, that neither they nor +their fathers had been able to bear it (Acts xv. 10). Many Christians have +a long list of self-made rules, “Thou shalt do this,” and “Thou shalt do +this,” and “Thou shalt do this,” and “Thou shalt not do that,” and “Thou +shalt not do that,” and “Thou shalt not do that”; and if by any chance +they break one of these self-made rules, or forget to keep one of them, +they are at once filled with an awful dread that they have brought upon +themselves the displeasure of God (and they even sometimes fancy that they +have committed the unpardonable sin). This is not Christianity, this is +legalism. “We have not received the spirit of bondage again to fear,” we +have received the Spirit who gives us the place of sons (Rom. viii. 15). +Our lives should not be governed by a set of rules without us but by the +loving Spirit of Adoption within us. We should believe the teaching of +God’s Word that the Spirit of God’s Son dwells within us and we should +surrender the absolute control of our life to Him and look to Him to guide +us at every turn of life. He will do it if we only surrender to Him to do +it and trust Him to do it. If in a moment of thoughtlessness, we go our +own way instead of His, we will not be filled with an overwhelming sense +of condemnation and of fear of an offended God, but we will go to God as +our Father, confess our going astray, believe that He forgives us fully +because He says so (1 John i. 9) and go on light and happy of heart to +obey Him and be led by His Spirit. + +Being led by the Spirit of God does not mean for a moment that we will do +things that the written Word of God tells us not to do. The Holy Spirit +never leads men contrary to the Book of which He Himself is the Author. +And if there is some spirit which is leading us to do something that is +contrary to the explicit teachings of Jesus, or the Apostles, we may be +perfectly sure that this spirit who is leading us is not the Holy Spirit. +This point needs to be emphasized in our day, for there are not a few who +give themselves over to the leading of some spirit, whom they say is the +Holy Spirit, but who is leading them to do things explicitly forbidden in +the Word. We must always remember that many false spirits and false +prophets are gone out into the world (1 John iv. 1). There are many who +are so anxious to be led by some unseen power that they are ready to +surrender the conduct of their lives to any spiritual influence or unseen +person. In this way, they open their lives to the conduct and malevolent +influence of evil spirits to the utter wreck and ruin of their lives. + +A man who made great professions of piety once came to me and said that +the Holy Spirit was leading him and “a sweet Christian woman,” whom he had +met, to contemplate marriage. “Why,” I said, in astonishment, “you already +have one wife.” “Yes,” he said, “but you know we are not congenial, and we +have not lived together for years.” “Yes,” I replied, “I know you have not +lived together for years, and I have looked into the matter, and I believe +that the blame for that lies largely at your door. In any event, she is +your wife. You have no reason to suppose she has been untrue to you, and +Jesus Christ explicitly teaches that if you marry another while she lives +you commit adultery” (Luke xvi. 18). “Oh, but,” the man said, “the Spirit +of God is leading us to love one another and to see that we ought to marry +one another.” “You lie, and you blaspheme,” I replied. “Any spirit that is +leading you to disobey the plain teaching of Jesus Christ is not the +Spirit of God but some spirit of the devil.” This perhaps was an extreme +case, but cases of essentially the same character are not rare. Many +professed Christians seek to justify themselves in doing things which are +explicitly forbidden in the Word by saying that they are led by the Spirit +of God. Not long ago, I protested to the leaders in a Christian assembly +where at each meeting many professed to speak with tongues in distinct +violation of the teaching of the Holy Spirit through the Apostle Paul in 1 +Cor. xiv. 27, 28 (that not more than two or at the most, three, shall +speak in a tongue in one gathering and that not even one shall speak +unless there was an interpreter, and that no two shall speak at the same +time). The defense that they made was that the Holy Spirit led them to +speak several at a time and many in a single meeting and that they must +obey the Holy Spirit, and in such a case as this were not subject to the +Word. The Holy Spirit never contradicts Himself. He never leads the +individual to do that which in the written Word He has commanded us all +not to do. Any leading of the Spirit must be tested by that which we know +to be the leading of the Spirit in the Word. But while we need to be on +our guard against the leading of false spirits, it is our privilege to be +led by the Holy Spirit, and to lead a life free from the bondage of rules +and free from the anxiety that we shall not go wrong, a life as children +whose Father has sent an unerring Guide to lead them all the way. + +Those who are thus led by the Spirit of God are “_sons_ of God,” that is, +they are not merely _children_ of God, born it is true of the Father, but +immature, but they are the grown children, the mature children of God; +they are no longer babes but sons. The Apostle Paul draws a contrast in +Gal. iv. 1-7 between the babe under the tutelage of the law and differing +nothing from a servant, and the full grown son who is no more a servant +but a son walking in joyous liberty. It sometimes seems as if +comparatively few Christians to-day had really thrown off the bondage of +law, rules outside themselves, and entered into the joyous liberty of +sons. + + + + + +CHAPTER XV. THE HOLY SPIRIT BEARING WITNESS TO OUR SONSHIP. + + +One of the most precious passages in the Bible regarding the work of the +Holy Spirit is found in Rom. viii. 15, 16, R. V., “For ye received not the +spirit of bondage again to fear; but ye received the spirit of adoption, +whereby we cry Abba, Father. The Spirit Himself beareth witness with our +spirit, that we are the children of God.” There are two witnesses to our +sonship, first, our own spirit, taking God at His Word (“As many as +received Him, to them gave He power to become the sons of God,” John i. +12), bears witness to our sonship. Our own spirit unhesitatingly affirms +that what God says is true that we are sons of God because God says so. +But there is another witness to our sonship, namely, the Holy Spirit. He +bears witness _together with_ our spirit. “Together with” is the force of +the Greek used in this passage. It does not say that He bears witness _to_ +our spirit but “_together_ with” it. How He does this is explained in Gal +iv. 6, “Because ye are sons, God hath sent forth the Spirit of His Son +into your hearts, crying, Abba, Father.” When we have received Jesus +Christ as our Saviour and accepted God’s testimony concerning Christ that +through Him we have become sons, the Spirit of His Son comes into our +hearts filling them with an overwhelming sense of sonship, and crying +through our hearts, “Abba, Father.” The natural attitude of our hearts +towards God is not that of sons. We may call Him Father with our lips, as +when for example we repeat in a formal way, the prayer that Jesus taught +us, “Our Father, which art in heaven,” but there is no real sense that He +is our Father. Our calling Him so is mere words. We do not really trust +Him. We do not love to come into His presence; we do not love to look up +into His face with a sense of wonderful joy and trust because we are +talking to our Father. We dread God. We come to Him in prayer because we +think we ought to and perhaps we are afraid of what might happen if we did +not. But when the Spirit of His Son bears witness together with our spirit +to our sonship, then we are filled and thrilled with the sense that we are +sons. We trust Him as we never even trusted our earthly Father. There is +even less fear of Him than there was of our earthly father. Reverence +there is, awe, but oh! such a sense of wonderful childlike trust. + +Notice when it is that the Spirit bears witness with our spirit that we +are the children of God. We have the order of experience in the order of +the verses in Rom. viii. First we see the Holy Spirit setting us free from +the law of sin and death, and consequently, the righteousness of the law +fulfilled in us who walk not after the law but after the Spirit (vs. 2-4); +then we have the believer not minding the things of the flesh but the +things of the Spirit (v. 5); then we have the believer day by day through +the Spirit putting to death the deeds of the body (v. 13); then we have +the believer led by the Spirit of God; then and only then, we have the +Spirit bearing witness to our sonship. There are many seeking the witness +of the Spirit to their sonship in the wrong place. They practically demand +the witness of the Spirit to their sonship before they have even confessed +their acceptance of Christ, and certainly before they have surrendered +their lives fully to the control of the indwelling Spirit of God. No, let +us seek things in their right order. Let us accept Jesus Christ as our +Saviour, and surrender to Him as our Lord and Master, because God commands +us to do so; let us confess Him before the world because God commands that +(Matt. x. 32, 33; Rom. x. 9, 10); let us assert that our sins are +forgiven, that we have eternal life, that we are sons of God because God +says so in His Word and we are unwilling to make God a liar by doubting +Him (Acts x. 43; xiii. 38, 39; 1 John v. 10-13; John v. 24; John i. 12); +let us surrender our lives to the control of the Spirit of Life, looking +to Him to set us free from the law of sin and death; let us set our minds, +not upon the things of the flesh but the things of the Spirit; let us +through the Spirit day by day put to death the deeds of the body; let us +give our lives up to be led by the Spirit of God in all things; and _then_ +let us simply trust God to send the Spirit of His Son into our hearts +filling us with a sense of sonship, crying, “Abba, Father,” and He will do +it. + +God, our Father, longs that we shall know and realize that we are His +sons. He longs to hear us call Him Father from hearts that realize what +they say, and that trust Him without a fear or anxiety. He is our Father, +He alone in all the universe realizes the fullness of meaning that there +is in that wonderful word “Father,” and it brings joy to Him to have us +realize that He is our Father and to call Him so. + +Some years ago there was a father in the state of Illinois, who had a +child who had been deaf and dumb from her birth. It was a sad day in that +home when they came to realize that that little child was deaf and would +never hear and, as they thought, would never speak. The father heard of an +institution in Jacksonville, Ill., where deaf children were taught to +talk. He took this little child to the institution and put her in charge +of the superintendent. After the child had been there some time, the +superintendent wrote telling the father that he would better come and +visit his child. A day was appointed and the child was told that her +father was coming. As the hour approached, she sat up in the window, +watching the gate for her father to pass through. The moment he entered +the gate she saw him, ran down the stairs and ran out on the lawn, met +him, looked up into his face and lifted up her hands and said, “Papa.” +When that father heard the dumb lips of his child speak for the first time +and frame that sweet word “Papa,” such a throb of joy passed through his +heart that he literally fell to the ground and rolled upon the grass in +ecstasy. But there is a Father who loves as no earthly father, who longs +to have His children realize that they are children, and when we look up +into His face and from a heart which the Holy Spirit has filled with a +sense of sonship call Him “Abba” (papa), “Father,” no language can +describe the joy of God. + + + + + +CHAPTER XVI. THE HOLY SPIRIT AS A TEACHER. + + +Our Lord Jesus in His last conversation with His disciples before His +crucifixion said, “But the Comforter which is the Holy Ghost, whom the +Father will send in My name, He shall teach you all things, and bring all +things to your remembrance, whatsoever I have said unto you” (John xiv. +26). + +Here we have a twofold work of the Holy Spirit, teaching and bringing to +remembrance the things which Christ had already taught. We will take them +in the reverse order. + +I. _The Holy Spirit brings to remembrance the words of Christ._ + +This promise was made primarily to the Apostles and is the guarantee of +the accuracy of their report of what Jesus said; but the Holy Spirit does +a similar work with each believer who expects it of Him, and who looks to +Him to do it. The Holy Spirit brings to our mind the teachings of Christ +and of the Word just when we need them for either the necessities of our +life or of our service. Many of us could tell of occasions when we were in +great distress of soul or great questioning as to duty or great extremity +as to what to say to one whom we were trying to lead to Christ or to help, +and at that exact moment the very Scripture we needed—some passage it may +be we had not thought of for a long time and quite likely of which we had +never thought in this connection—was brought to mind. Who did it? The Holy +Spirit did it. He is ready to do it even more frequently, if we only +expect it of Him and look to Him to do it. It is our privilege every time +we sit down beside an inquirer to point him to the way of life to look up +to the Holy Spirit and say, “Just what shall I say to this inquirer? Just +what Scripture shall I use?” There is a deep significance in the fact that +in the verse immediately following this precious promise Jesus says, +“Peace I leave with you, My peace I give unto you.” It is by the Spirit +bringing His words to remembrance and teaching us the truth of God that we +obtain and abide in this peace. If we will simply look to the Holy Spirit +to bring to mind Scripture just when we need it, and just the Scripture we +need, we shall indeed have Christ’s peace every moment of our lives. One +who was preparing for Christian work came to me in great distress. He said +he must give up his preparation for he could not memorize the Scriptures. +“I am thirty-two years old,” he said, “and have been in business now for +years. I have gotten out of the habit of study and I cannot memorize +anything.” The man longed to be in his Master’s service and the tears +stood in his eyes as he said it. “Don’t be discouraged,” I replied. “Take +your Lord’s promise that the Holy Spirit will bring His words to +remembrance, learn one passage of Scripture, fix it firmly in your mind, +then another and then another and look to the Holy Spirit to bring them to +your remembrance when you need them.” He went on with his preparation. He +trusted the Holy Spirit. Afterwards he took up work in a very difficult +field, a field where all sorts of error abounded. They would gather around +him on the street like bees and he would take his Bible and trust the Holy +Spirit to bring to remembrance the passages of Scripture that he needed +and He did it. His adversaries were filled with confusion, as he met them +at every point with the sure Word of God, and many of the most hardened +were won for Christ. + +II. _The Holy Spirit will teach us all things._ + +There is a still more explicit promise to this effect two chapters further +on in John xvi. 12, 13, 14, R. V. Here Jesus says, “I have yet many things +to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit +of truth, is come, He shall guide you into all the truth: for He shall not +speak from Himself; but what things soever He shall hear, these shall He +speak: and He shall declare unto you the things that are to come. He shall +glorify Me: for He shall take of Mine, and shall declare it unto you.” +This promise was made in the first instance to the Apostles, but the +Apostles themselves applied it to all believers (1 John ii. 20, 27). + +It is the privilege of each believer in Jesus Christ, even the humblest, +to be “taught of God.” Each humblest believer is independent of human +teachers—“Ye need not that any teach you” (1 John ii. 27, R. V.). This, of +course, does not mean that we may not learn much from others who are +taught of the Holy Spirit. If John had thought that he would never have +written this epistle to teach others. The man who is the most fully taught +of God is the very one who will be most ready to listen to what God has +taught others. Much less does it mean that when we are taught of the +Spirit, we are independent of the written Word of God; for the Word is the +very place to which the Spirit, who is the Author of the Word, leads His +pupils and the instrument through which He instructs them (Eph. vi. 17; +John vi. 33; Eph. v. 18, 19; cf. Col. iii. 16). But while we may learn +much from men, we are not dependent upon them. We have a Divine Teacher, +the Holy Spirit. + +We shall never truly know the truth until we are thus taught directly by +the Holy Spirit. No amount of mere human teaching, no matter who our +teachers may be, will ever give us a correct and exact and full +apprehension of the truth. Not even a diligent study of the Word either in +the English or in the original languages will give us a real understanding +of the truth. We must be taught directly by the Holy Spirit and we may be +thus taught, each one of us. The one who is thus taught will understand +the truth of God better even if he does not know one word of Greek or +Hebrew, than the one who knows Greek and Hebrew thoroughly and all the +cognate languages as well, but who is not taught of the Spirit. + +The Spirit will guide the one whom He thus teaches “into all the truth.” +The whole sphere of God’s truth is for each one of us, but the Holy Spirit +will not guide us into all the truth in a single day, nor in a week, nor +in a year, but step by step. There are two especial lines of the Spirit’s +teaching mentioned: + +(1) “He shall declare unto you the things that are to come.” There are +many who say we can know nothing of the future, that all our thoughts on +that subject are guesswork. It is true that we cannot know everything +about the future. There are some things which God has seen fit to keep to +Himself, secret things which belong to Him (Deut. xxix. 29). For example, +we cannot “know the times, or the seasons” of our Lord’s return (Acts i. +7), but there are many things about the future which the Holy Spirit will +reveal to us. + +(2) “He shall _glorify Me_ (that is, Christ) for He shall take of Mine and +shall declare it unto you.” This is the Holy Spirit’s especial line of +teaching with the believer, as with the unbeliever, Jesus Christ. It is +His work above all else to reveal Jesus Christ and to glorify Him. His +whole teaching centres in Christ. From one point of view or the other, He +is always bringing us to Jesus Christ. There are some who fear to +emphasize the truth about the Holy Spirit lest Christ Himself be +disparaged and put in the background, but there is no one who magnifies +Christ as the Holy Spirit does. We shall never understand Christ, nor see +His glory until the Holy Spirit interprets Him to us. No amount of +listening to sermons and lectures, no matter how able, no amount of mere +study of the Word even, would ever give us to see “the things of Christ”; +the Holy Spirit must show us and He is willing to do it and He can do it. +He is longing to do it. The Holy Spirit’s most intense desire is to reveal +Jesus Christ to men. On the day of Pentecost when Peter and the rest of +the company were “filled with the Holy Spirit,” they did not talk much +about the Holy Spirit, they talked about Christ. Study Peter’s sermon on +that day; Jesus Christ was his one theme, and Jesus Christ will be our one +theme, if we are taught of the Spirit; Jesus Christ will occupy the whole +horizon of our vision. We will have a new Christ, a glorious Christ. +Christ will be so glorious to us that we will long to go and tell every +one about this glorious One whom we have found. Jesus Christ is so +different when the Spirit glorifies Him by taking of His things and +showing them unto us. + +III. _The Holy Spirit reveals to us the deep things of God which are +hidden from and are foolishness to the natural man._ + +We read in 1 Cor. ii. 9-13, “Eye hath not seen, nor ear heard, neither +have entered into the heart of man, the things which God hath prepared for +them that love Him. But _God hath revealed them unto us by His Spirit_: +for _the Spirit searcheth all things, yea, the deep things of God_. For +what man knoweth the things of a man, save the spirit of man which is in +him? Even so the things of God knoweth no man, but the Spirit of God. Now +we have received, not the spirit of the world, but the spirit which is of +God; that we might know the things that are freely given to us of God. +Which things also we speak, not in the words which man’s wisdom teacheth, +but which the Holy Ghost teacheth; comparing spiritual things with +spiritual.” This passage, of course, refers primarily to the Apostles but +we cannot limit this work of the Spirit to them. The Spirit reveals to the +individual believer the deep things of God, things which human eye hath +not seen, nor ear heard, things which have not entered into the heart of +man, the things which God hath prepared for them that love Him. It is +evident from the context that this does not refer solely to heaven, or the +things to come in the life hereafter. The Holy Spirit takes the deep +things of God which God hath prepared for us, even in the life that now +is, and reveals them to us. + +IV. _The Holy Spirit interprets His own revelation. He imparts power to +discern, know and appreciate what He has taught._ + +In the next verse to those just quoted we read, “But the natural man +receiveth not the things of the Spirit of God: for they are foolishness +unto him: neither can he know them, because they are spiritually +discerned” (1 Cor. iii. 14). Not only is the Holy Spirit the Author of +revelation, the written Word of God: He is also the Interpreter of what He +has revealed. Any profound book is immeasurably more interesting and +helpful when we have the author of the book right at hand to interpret it +to us, and it is always our privilege to have the author of the Bible +right at hand when we study it. The Holy Spirit is the Author of the Bible +and He stands ready to interpret its meaning to every believer every time +he opens the Book. To understand the Book, we must look to Him, then the +darkest places become clear. We often need to pray with the Psalmist of +old, “Open Thou mine eyes, that I may behold wondrous things out of Thy +law” (Ps. cxix. 18). It is not enough that we have the revelation of God +before us in the written Word to study, we must also have the inward +illumination of the Holy Spirit to enable us to apprehend it as we study. +It is a common mistake, but a most palpable mistake, to try to comprehend +a spiritual revelation with the natural understanding. It is the foolish +attempt to do this that has landed so many in the bog of so-called “Higher +Criticism.” In order to understand art a man must have æsthetic sense as +well as the knowledge of colours and of paint, and a man to understand a +spiritual revelation must be taught of the Spirit. A mere knowledge of the +languages in which the Bible was written is not enough. A man with no +æsthetic sense might as well expect to appreciate the Sistine Madonna, +because he is not colour blind, as a man who is not filled with the Spirit +to understand the Bible, simply because he understands the vocabulary and +the laws of grammar of the languages in which the Bible was written. We +might as well think of setting a man to teach art because he understood +paints as to set a man to teach the Bible because he has a thorough +understanding of Greek and Hebrew. In our day we need not only to +recognize the utter insufficiency and worthlessness before God of our own +righteousness, which is the lesson of the opening chapters of the Epistle +to the Romans, but also the utter insufficiency and worthlessness in the +things of God of our own wisdom, which is the lesson of the First Epistle +to the Corinthians, especially the first to the third chapters. (See for +example 1 Cor. i. 19-21, 26, 27.) + +The Jews of old had a revelation by the Spirit but they failed to depend +upon the Spirit Himself to interpret it to them, so they went astray. So +Christians to-day have a revelation by the Spirit and many are failing to +depend upon the Holy Spirit to interpret it to them and so they go astray. +The whole evangelical church recognizes theoretically at least the utter +insufficiency of man’s own righteousness. What it needs to be taught in +the present hour, and what it needs to be made to feel, is the utter +insufficiency of man’s wisdom. That is perhaps the lesson which this +twentieth century of towering intellectual conceit needs most of any to +learn. To understand God’s Word, we must empty ourselves utterly of our +own wisdom and rest in utter dependence upon the Spirit of God to +interpret it to us. We do well to lay to heart the words of Jesus Himself +in Matt. xi. 25, “I thank thee, O Father, Lord of heaven and earth, +because Thou hast hid these things from the wise and prudent, and hast +revealed them unto babes.” A number of Bible students were once discussing +the best methods of Bible study and one man, who was in point of fact a +learned and scholarly man, said, “I think the best method of Bible study +is the baby method.” When we have entirely put away our own righteousness, +then and only then, we get the righteousness of God (Phil. iii. 4-7, 9; +Rom. x. 3). And when we have entirely put away our own wisdom, then, and +only then, we get the wisdom of God. “Let no man deceive himself,” says +the Apostle Paul. “If any man among you seemeth to be wise in this world, +_let him become a fool_, that he may be wise” (1 Cor. iii. 18). And the +emptying must precede filling, the self poured out that God may be poured +in. + +We must daily be taught by the Spirit to understand the Word. We cannot +depend to-day on the fact that the Spirit taught us yesterday. Each new +time that we come in contact with the Word, it must be in the power of the +Spirit for that specific occasion. That the Holy Spirit once illumined our +mind to grasp a certain truth is not enough. He must do it each time we +confront that passage. Andrew Murray has well said, “Each time you come to +the Word in study, in hearing a sermon, or reading a religious book, there +ought to be as distinct as your intercourse with the external means, the +definite act of self-abnegation, denying your own wisdom and yielding +yourself in faith to the Divine teacher” (“The Spirit of Christ,” page +221). + +V. _The Holy Spirit enables the believer to communicate to others in power +the truth he himself has been taught._ + +Paul says in 1 Cor. ii. 1-5, “And I, brethren, when I came to you, came +not with excellency of speech or of wisdom, declaring unto you the +testimony of God. For I determined not to know anything among you, save +Jesus Christ, and Him crucified. And I was with you in weakness, and in +fear, and in much trembling. And my speech and my preaching was not with +enticing words of man’s wisdom, but in demonstration of the Spirit and of +power: That your faith should not stand in the wisdom of men, but in the +power of God.” In a similar way in writing to the believers in +Thessalonica in 1 Thess. i. 5, “For our Gospel came not unto you in word +only, but also in power, and in the Holy Ghost, and in much assurance; as +ye know what manner of men we were among you for your sake.” We need not +only the Holy Spirit to reveal the truth to chosen apostles and prophets +in the first place, and the Holy Spirit in the second place to interpret +to us as individuals the truth He has thus revealed, but in the third +place, we need the Holy Spirit to enable us to effectually communicate to +others the truth which He Himself has interpreted to us. We need Him all +along the line. One great cause of real failure in the ministry, even when +there is seeming success, and not only in the regular ministry but in all +forms of service as well, comes from the attempt to teach by “enticing +words of man’s wisdom” (that is, by the arts of human logic, rhetoric, +persuasion and eloquence) what the Holy Spirit has taught us. What is +needed is Holy Ghost power, “demonstration of the Spirit and of power.” +There are three causes of failure in preaching to-day. First, Some other +message is taught than the message which the Holy Spirit has revealed in +the Word. (Men preach science, art, literature, philosophy, sociology, +history, economics, experience, etc., and not the simple Word of God as +found in the Holy Spirit’s Book,—the Bible.) Second, The Spirit-taught +message of the Bible is studied and sought to be apprehended by the +natural understanding, that is, without the Spirit’s illumination. How +common that is, even in institutions where men are being trained for the +ministry, even institutions which may be altogether orthodox. Third, The +Spirit-given message, the Word, the Bible studied and apprehended under +the Holy Ghost’s illumination is given out to others with “enticing words +of man’s wisdom,” and not in “demonstration of the Spirit and of power.” +We need, and we are absolutely dependent upon the Spirit all along the +line. He must teach us how to speak as well as what to speak. His must be +the power as well as the message. + + + + + +CHAPTER XVII. PRAYING, RETURNING THANKS, WORSHIPPING IN THE HOLY SPIRIT. + + +Two of the most deeply significant passages in the Bible on the subject of +the Holy Spirit and on the subject of prayer are found in Jude 20 and Eph. +vi. 18. In Jude 20 we read, “But ye, beloved, building up yourselves on +your most holy faith, _praying in the Holy Ghost_,” and in Eph. vi. 18, +“_Praying_ always with all prayer and supplication _in the Spirit_, and +watching thereunto with all perseverance and supplication for all saints.” + +These passages teach us distinctly that _the Holy Spirit guides the +believer in prayer_. The disciples did not know how to pray as they ought +so they came to Jesus and said, “Lord, teach us to pray” (Luke xi. 1). We +to-day do not know how to pray as we ought—we do not know what to pray +for, nor how to ask for it—but there is One who is always at hand to help +(John xiv. 16, 17) and He knows what we should pray for. He helps our +infirmity in this matter of prayer as in other matters (Rom. viii. 26, R. +V.). He teaches us to pray. True prayer is prayer in the Spirit (_i. e._, +the prayer that the Holy Spirit inspires and directs). The prayer in which +the Holy Spirit leads us is the prayer “according to the will of God” +(Rom. viii. 27). When we ask anything according to God’s will, we know +that He hears us and we know that He has granted the things that we ask (1 +John v. 14, 15). We may know it is ours at the moment when we pray just as +surely as we know it afterwards when we have it in our actual possession. +But how can we know the will of God when we pray? In two ways: First of +all, by what is written in His Word; all the promises in the Bible are +sure and if God promises anything in the Bible, we may be sure it is His +will to give us that thing; but there are many things that we need which +are not specifically promised in the Word and still even in that case it +is our privilege to know the will of God, for it is the work of the Holy +Spirit to teach us God’s will and lead us out in prayer along the line of +God’s will. Some object to the Christian doctrine of prayer; for they say +that it teaches that we can go to God in our ignorance and change His will +and subject His infinite wisdom to our erring foolishness. But that is not +the Christian doctrine of prayer at all; the Christian doctrine of prayer +is that it is the believer’s privilege to be taught by the Spirit of God +Himself to know what the will of God is and not to ask for the things that +our foolishness would prompt us to ask for but to ask for things that the +never-erring Spirit of God prompts us to ask for. True prayer is prayer +“in the Spirit,” that is, the prayer which the Spirit inspires and +directs. When we come into God’s presence, we should recognize our +infirmity, our ignorance of what is best for us, our ignorance of what we +should pray for, our ignorance of how we should pray for it and in the +consciousness of our utter inability to pray aright look up to the Holy +Spirit to teach us to pray, and cast ourselves utterly upon Him to direct +our prayers and to lead out our desires and guide our utterance of them. +There is no place where we need to recognize our ignorance more than we do +in prayer. Rushing heedlessly into God’s presence and asking the first +thing that comes into our minds, or that some other thoughtless one asks +us to pray for, is not praying “in the Holy Spirit” and is not true +prayer. We must wait for the Holy Spirit and surrender ourselves to the +Holy Spirit. The prayer that God, the Holy Spirit, inspires is the prayer +that God, the Father, answers. + +The longings which the Holy Spirit begets in our hearts are often too deep +for utterance, too deep apparently for clear and definite comprehension on +the part of the believer himself in whom the Spirit is working—“The Spirit +Himself maketh intercession for us _with groanings which cannot be +uttered_” (Rom. viii. 26, R. V.). God Himself “must search the heart” to +know what is “the mind of the Spirit” in these unuttered and unutterable +longings. But God does know what is the mind of the Spirit; He does know +what these Spirit-given longings which we cannot put into words mean, even +if we do not, and these longings are “according to the will of God,” and +God grants them. It is in this way that it comes to pass that God is able +to do exceedingly abundantly above all that we ask or think, according to +the power that worketh in us (Eph. iii. 20). There are other times when +the Spirit’s leadings are so clear that we pray with the Spirit and with +the understanding also (1 Cor. xiv. 15). We distinctly understand what it +is that the Holy Spirit leads us to pray for. + +II. _The Holy Spirit inspires the believer and guides him in thanksgiving_ +as well as in prayer. We read in Eph. v. 18-20, R. V., “And be not drunken +with wine, wherein is riot, but be filled with the Spirit; speaking one to +another in psalms and hymns and spiritual songs, singing and making melody +with your heart to the Lord; _giving thanks always_ for all things in the +name of our Lord Jesus Christ to God, even the Father.” Not only does the +Holy Spirit teach us to pray, He also teaches us to render thanks. One of +the most prominent characteristics of the Spirit-filled life is +thanksgiving. On the Day of Pentecost, when the disciples were filled with +the Holy Spirit, and spoke as the Spirit gave them utterance, we hear them +telling the wonderful works of God (Acts ii. 4, 11), and to-day when any +believer is filled with the Holy Spirit, he always becomes filled with +thanksgiving and praise. True thanksgiving is “_to_ God, even the Father,” +_through_, or “in the name of” our Lord Jesus Christ, _in_ the Holy +Spirit. + +III. _The Holy Spirit inspires worship_ on the part of the believer. We +read in Phil. iii. 3, R. V., “For we are the circumcision, who _worship by +the Spirit of God_, and glory in Christ Jesus, and have no confidence in +the flesh.” Prayer is not worship; thanksgiving is not worship. Worship is +a definite act of the creature in relation to God. Worship is bowing +before God in adoring acknowledgment and contemplation of Himself and the +perfection of His being. Some one has said, “In our prayers, we are taken +up with our needs; in our thanksgiving we are taken up with our blessings; +in our worship, we are taken up with Himself.” There is no true and +acceptable worship except that which the Holy Spirit prompts and directs. +“God is a Spirit and they that worship Him must worship Him _in Spirit_ +and truth; for such doth the Father seek to be His worshippers” (John iv. +24, 23). The flesh seeks to intrude into every sphere of life. The flesh +has its worship as well as its lusts. The worship which the flesh prompts +is an abomination unto God. In this we see the folly of any attempt at a +congress of religions where the representatives of radically different +religions attempt to worship together. + +Not all earnest and honest worship is worship in the Spirit. A man may be +very honest and very earnest in his worship and still not have submitted +himself to the guidance of the Holy Spirit in the matter and so his +worship is in the flesh. Oftentimes even when there is great loyalty to +the letter of the Word, worship may not be “in the Spirit,” _i. e._, +inspired and directed by Him. To worship aright, as Paul puts it, we must +have “no confidence in the flesh,” that is, we must recognize the utter +inability of the flesh (our natural self as contrasted to the Divine +Spirit that dwells in and should mould everything in the believer) to +worship acceptably. And we must also realize the danger that there is that +the flesh intrude itself into our worship. In utter self-distrust and +self-abnegation we must cast ourselves upon the Holy Spirit to lead us +aright in our worship. Just as we must renounce any merit in ourselves and +cast ourselves upon Christ and His work for us upon the cross for +justification, just so we must renounce any supposed capacity for good in +ourselves and cast ourselves utterly upon the Holy Spirit and His work in +us, in holy living, knowing, praying, thanking and _worshipping_ and all +else that we are to do. + + + + + +CHAPTER XVIII. THE HOLY SPIRIT SENDING MEN FORTH TO DEFINITE LINES OF +WORK. + + +We read in Acts xiii. 2-4, “As they ministered to the Lord, and fasted, +_the Holy Ghost said, Separate Me_ Barnabas and Saul for the work +whereunto I have called them. And when they had fasted and prayed, and +laid their hands on them, they sent them away. So they, being _sent forth +by the Holy Ghost_, departed into Seleucia; and from thence they sailed to +Cyprus.” It is evident from this passage that _the Holy Spirit calls men +into definite lines of work and sends them forth into the work_. He not +only calls men in a general way into Christian work, but selects the +specific work and points it out. Many a one is asking to-day, and many +another ought to ask, “Shall I go to China, to Africa, to India?” There is +only one Person who can rightly settle that question for you and that +Person is the Holy Spirit. You cannot settle the question for yourself, +much less can any other man settle it rightly for you. Not every Christian +man is called to go to China; not every Christian man is called to go to +Africa; not every Christian man is called to go to the foreign field at +all. God alone knows whether He wishes you in any of these places, but He +is willing to show you. In a day such as we live in, when there is such a +need of the right men and the right women on the foreign field, every +young and healthy and intellectually competent Christian man and woman +should definitely offer themselves to God for the foreign field and ask +Him if He wants them to go. But they ought not to go until He, by His Holy +Spirit, makes it plain. + +The great need in all lines of Christian work to-day is men and women whom +the Holy Ghost calls and sends forth. We have plenty of men and women whom +men have called and sent forth. We have plenty of men and women who have +called themselves, for there are many to-day who object strenuously to +being sent forth by men, by any organization of any kind, but, in fact, +are what is immeasurably worse, sent forth by themselves and not by God. + +_How does the Holy Spirit call?_ The passage before us does not tell us +how the Holy Spirit spoke to the group of prophets and teachers in +Antioch, telling them to separate Barnabas and Saul to the work to which +He had called them. It is presumably purposely silent on this point. +Possibly it is silent on this point lest we should think that the Holy +Spirit must always call in precisely the same way. There is nothing +whatever to indicate that He spoke by an audible voice, much less is there +anything to indicate that He made His will known in any of the fantastic +ways in which some in these days profess to discern His leading—as for +example, by twitchings of the body, by shuddering, by opening of the Bible +at random and putting his finger on a passage that may be construed into +some entirely different meaning than that which the inspired author +intended by it. The important point is, He made His will clearly known, +and He is willing to make His will clearly known to us to-day. Sometimes +He makes it known in one way and sometimes in another, but He will make it +known. + +But _how shall we receive the Holy Spirit’s call_? First of all, by +desiring it; second, by earnestly seeking it; third, by waiting upon the +Lord for it; fourth, by expecting it. The record reads, “As they +_ministered to the Lord, and fasted_.” They were waiting upon the Lord for +His direction. For the time being they had turned their back utterly upon +worldly cares and enjoyments, even upon those things which were perfectly +proper in their place. Many a man is saying to-day in justification for +his staying home from the foreign field, “I have never had a call.” But +how do you know that? Have you been listening for a call? God usually +speaks in a still small voice and it is only the listening ear that can +catch it. Have you ever definitely offered yourself to God to send you +where He will? While no man or woman ought to go to China or Africa or +other foreign field unless they are clearly and definitely called, they +ought each to offer themselves to God for this work and be ready for the +call and be listening sharply that they may hear the call if it comes. Let +it be borne distinctly in mind that a man needs no more definite call to +Africa than to Boston, or New York, or London, or any other desirable +field at home. + +The Holy Spirit not only calls men and sends them forth into definite +lines of work, but He also _guides in __ the details of daily life and +service as to where to go and where not to go, what to do and what not to +do_. We read in Acts viii. 27-29, R. V., “And he (Philip) arose and went: +and behold, a man of Ethiopia, a eunuch of great authority under Candace, +queen of the Ethiopians, who was over all her treasure, who had come to +Jerusalem for to worship; and he was returning and sitting in his chariot, +and was reading the prophet Isaiah. _And the Spirit said_ unto Philip, Go +near, and join thyself to this chariot.” Here we see the Spirit guiding +Philip in the details of service into which He had called him. In a +similar way, we read in Acts xvi. 6, 7, R. V., “And they went through the +region of Phrygia and Galatia, _having been forbidden of the Holy Ghost to +speak the word in Asia_; and when they were come over against Mysia, they +assayed to go into Bithynia; and _the Spirit of Jesus suffered them not_.” +Here we see the Holy Spirit directing Paul where not to go. It is possible +for us to have the unerring guidance of the Holy Spirit at every turn of +life. Take, for example, our personal work. It is manifestly not God’s +intention that we speak to every one we meet. To attempt to do so would be +to attempt the impossible, and we would waste much time in trying to speak +to people where we could do no good that might be used in speaking to +people where we could accomplish something. There are some to whom it +would be wise for us to speak. There are others to whom it would be unwise +for us to speak. Time spent on them would be taken from work that would be +more to God’s glory. Doubtless as Philip journeyed towards Gaza, he met +many before he met the one of whom the Spirit said, “Go near, and join +thyself to this chariot.” The Spirit is as ready to guide us as He was to +guide Philip. Some years ago, a Christian worker in Toronto had the +impression that he should go to the hospital and speak to some one there. +He thought to himself, “Whom do I know at the hospital at this time?” +There came to his mind one whom he knew was at the hospital, and he +hurried to the hospital, but as he sat down by his side to talk with him, +he realized it was not for this man that he was sent. He got up to lift a +window. What did it all mean? There was another man lying across the +passage from the man he knew and the thought came to him that this might +be the man to whom he should speak. And he turned and spoke to this man +and had the privilege of leading him to Christ. There was apparently +nothing serious in the man’s case. He had suffered some injury to his knee +and there was no thought of a serious issue, but that man passed into +eternity that night. Many instances of a similar character could be +recorded and prove from experience that the Holy Spirit is as ready to +guide those who seek His guidance to-day as He was to guide the early +disciples. But He is ready to guide us, not only in our more definite +forms of Christian work but in all the affairs of life, business, study, +everything we have to do. There is no promise in the Bible more plainly +explicit than James i. 5-7, R. V., “But if any of you lack wisdom, let him +ask of God, who giveth to all liberally and upbraideth not; and it shall +be given him. But let him ask in faith, nothing doubting: for he that +doubteth is like the surge of the sea driven by the wind and tossed. For +let not that man think that he shall receive anything of the Lord.” This +passage not only promises God’s wisdom but tells us specifically just what +to do to obtain it. There are really five steps stated or implied in the +passage: + +1. That we “lack wisdom.” We must be conscious of and fully admit our own +inability to decide wisely. Here is where oftentimes we fail to receive +God’s wisdom. We think we are able to decide for ourselves or at least we +are not ready to admit our own utter inability to decide. There must be an +entire renunciation of the wisdom of the flesh. + +2. _We must really desire to know God’s way and be willing at any cost to +do God’s will._ This is implied in the word “_ask_.” The asking must be +sincere, and if we are not willing to do God’s will, whatever it may be, +at any cost, the asking is not sincere. This is a point of fundamental +importance. There is nothing that goes so far to make our minds clear in +the discernment of the will of God as revealed by His Spirit as an +absolutely surrendered will. Here we find the reason why men oftentimes do +not know God’s will and have the Spirit’s guidance. They are not willing +to do whatever the Spirit leads at any cost. It is he that “_willeth to_ +do His will” who shall know, not only of the doctrine, but he shall know +his daily duty. Men oftentimes come to me and say, “I cannot find out the +will of God,” but when I put to them the question, “Are you willing to do +the will of God at any cost?” they admit that they are not. The way that +is very obscure when we hold back from an absolute surrender to God +becomes as clear as day when we make that surrender. + +3. _We must definitely __“__ask__”__ guidance._ It is not enough to +desire; it is not enough to be willing to obey; we must _ask_, definitely +ask, God to show us the way. + +4. _We must confidently expect guidance._ “Let him ask in faith nothing +doubting,” There are many and many who cannot find the way, though they +ask God to show it to them, simply because they have not the absolutely +undoubting expectation that God will show them the way. God promises to +show it if we expect it confidently. When you come to God in prayer to +show you what to do, know for a certainty that He will show you. In what +way He will show you, He does not tell, but He promises that He will show +you and that is enough. + +5. _We must follow step by step as the guidance comes._ As said before, +just how it will come, no one can tell, but it will come. Oftentimes only +a step will be made clear at a time; that is all we need to know—the next +step. Many are in darkness because they do not know and cannot find what +God would have them do next week, or next month or next year. A college +man once came to me and told me that he was in great darkness about God’s +guidance, that he had been seeking, to find the will of God and learn what +his life’s work should be, but he could not find it. I asked him how far +along he was in his college course. He said his sophomore year. I asked, +“What is it you desire to know?” “What I shall do when I finish college.” +“Do you know that you ought to go through college?” “Yes.” This man not +only knew what he ought to do next year but the year after but still he +was in great perplexity because he did not know what he ought to do when +these two years were ended. God delights to lead His children a step at a +time. He leads us as He led the children of Israel. “And when the cloud +was taken up from the tabernacle, then after that the children of Israel +journeyed: and in the place where the cloud abode, there the children of +Israel pitched their tents. At the commandment of the LORD the children of +Israel journeyed, and at the commandment of the LORD they pitched: as long +as the cloud abode upon the tabernacle they rested in their tents. And +when the cloud tarried long upon the tabernacle many days, then the +children of Israel kept the charge of the LORD, and journeyed not. And so +it was, when the cloud was a few days upon the tabernacle; according to +the commandment of the LORD they journeyed. And so it was, when the cloud +abode from even unto the morning, and that the cloud was taken up in the +morning then they journeyed: whether it was by day or by night that the +cloud was taken up, they journeyed. Or whether it were two days, or a +month, or a year, that the cloud tarried upon the tabernacle, remaining +thereon, the children of Israel abode in their tents, and journeyed not: +but when it was taken up, they journeyed. At the commandment of the LORD +they rested in the tents, and at the commandment of the LORD they +journeyed: they kept the charge of the LORD, at the commandment of the +LORD by the hand of Moses” (Num. ix. 17-23). + +Many who have given themselves up to the leading of the Holy Spirit get +into a place of great bondage and are tortured because they have leadings +which they fear may be from God but of which they are not sure. If they do +not obey these leadings, they are fearful they have disobeyed God and +sometimes fancy that they have grieved away the Holy Spirit, because they +did not follow His leading. This is all unnecessary. Let us settle it in +our minds that God’s guidance is _clear_ guidance. “God is light, and in +Him is no darkness at all” (1 John i. 5). And any leading that is not +perfectly clear is not from Him. That is, if our wills are absolutely +surrendered to Him. Of course, the obscurity may arise from an +unsurrendered will. But if our wills are absolutely surrendered to God, we +have the right as God’s children to be sure that any guidance is from Him +before we obey it. We have a right to go to our Father and say, “Heavenly +Father, here I am. I desire above all things to do Thy will. Now make it +clear to me, Thy child. If this thing that I have a leading to do is Thy +will, I will do it, but make it clear as day if it be Thy will.” If it is +His will, the heavenly Father will make it as clear as day. And you need +not, and ought not to do that thing until He does make it clear, and you +need not and ought not to condemn yourself because you did not do it. God +does not want His children to be in a state of condemnation before Him. He +wishes us to be free from all care, worry, anxiety and self-condemnation. +Any earthly parent would make the way clear to his child that asked to +know it and much more will our heavenly Father make it clear to us, and +until He does make it clear, we need have no fears that in not doing it, +we are disobeying God. We have no right to dictate to God _how_ He shall +give His guidance—as, for example, by asking Him to shut up every way, or +by asking Him to give a sign, or by guiding us in putting our finger on a +text, or in any other way. It is ours to seek and to expect wisdom but it +is not ours to dictate how it shall be given. The Holy Spirit divides to +“each man severally _as He will_” (1 Cor. xii. 11). + +Two things are evident from what has been said about the work of the Holy +Spirit. First, how utterly dependent we are upon the work of the Holy +Spirit at every turn of Christian life and service. Second, how perfect is +the provision for life and service that God has made. How wonderful is the +fullness of privilege that is open to the humblest believer through the +Holy Spirit’s work. It is not so much what we are by nature, either +intellectually, morally, physically, or even spiritually, that is +important. The important matter is, what the Holy Spirit can do for us and +what we will let Him do. Not infrequently, the Holy Spirit takes the one +who seems to give the least natural promise and uses him far beyond those +who give the greatest natural promise. Christian life is not to be lived +in the realm of natural temperament, and Christian work is not to be done +in the power of natural endowment, but Christian life is to be lived in +the realm of the Spirit, and Christian work is to be done on the power of +the Spirit. The Holy Spirit is willing and eagerly desirous of doing for +each one of us His whole work, and He will do in each one of us all that +we will let Him do. + + + + + +CHAPTER XIX. THE HOLY SPIRIT AND THE BELIEVER’S BODY. + + +The Holy Spirit does a work for our bodies as well as for our minds and +hearts. We read in Rom. viii. 11, R. V., “But if the Spirit of Him that +raised up Jesus from the dead dwelleth in you, He that raised up Christ +Jesus from the dead _shall quicken also your mortal bodies through His +Spirit_ that dwelleth in you.” + +_The Holy Spirit quickens the mortal body of the believer._ It is very +evident from the context that this refers to the future resurrection of +the body (vs. 21-23). The resurrection of the body is the Holy Spirit’s +work. The glorified body is from Him; it is “a spiritual body.” At the +present time, we have only the first fruits of the Spirit and are waiting +for the full harvest, the redemption of our body (v. 23). + +There is, however, a sense in which the Holy Spirit even now quickens our +bodies. Jesus tells us in Matt. xii. 28 that He cast out devils by the +Spirit of God. And we read in Acts x. 38, “How God anointed Jesus of +Nazareth _with the Holy Ghost_ and with power, who went about doing good +_and healing_ all that were oppressed of the devil.” In James v. 14, the +Apostle writes, “Is any sick among you? Let him call for the elders of the +church; and let them pray over him, anointing him with oil in the name of +the Lord.” The oil in this passage (as elsewhere) is the type of the Holy +Spirit, and the truth is set forth that the healing is the Holy Spirit’s +work. God by His Holy Spirit does impart new health and vigour to these +mortal bodies in the present life. To go to the extremes that many do and +take the ground that the believer who is walking in fellowship with Christ +need never be ill is to go farther than the Bible warrants us in going. It +is true that the redemption of our bodies is secured by the atoning work +of Christ but until the Lord comes, we only enjoy the first fruits of that +redemption; and we are waiting and sometimes groaning for our full place +as sons manifested in the redemption of our body (Rom. viii. 23). But +while this is true, it is the clear teaching of Scripture and a matter of +personal experience on the part of thousands that the life of the Holy +Spirit does sweep through these bodies of ours in moments of weakness and +of pain and sickness, imparting new health to them, delivering from pain +and filling them with abounding life. It is our privilege to know the +quickening touch of the Holy Spirit in these bodies as well as in our +minds and affections and will. It would be a great day for the Church and +for the glory of Jesus Christ, if Christians would renounce forever all +the devil’s counterfeits of the Holy Spirit’s work, Christian Science, +Mental Healing, Emmanuelism, Hypnotism and the various other forms of +occultism and depend upon God by the power of His Holy Spirit to work that +in these bodies of ours which He in His unerring wisdom sees that we most +need. + + + + + +CHAPTER XX. THE BAPTISM WITH THE HOLY SPIRIT. + + +One of the most deeply significant phrases used in connection with the +Holy Spirit in the Scriptures is “baptized with the Holy Ghost.” John the +Baptist was the first to use this phrase. In speaking of himself and the +coming One he said, “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_” (Matt. +iii. 11). The second “with” in this passage is in italics. It is not found +in the Greek. There are not two different baptisms spoken of, the one with +the Holy Ghost and one with fire, but one baptism with the Holy Wind and +Fire. Jesus afterwards used the same expression. In Acts i. 5, He says, +“For John truly baptized with water; but ye shall be _baptized with the +Holy Ghost_ not many days hence.” When this promise of John the Baptist +and of our Lord was fulfilled in Acts ii. 3, 4, R. V., we read, “And there +appeared unto them tongues parting asunder, like as of fire; and it sat +upon each one of them. And they were all filled with the Holy Spirit.” +Here we have another expression “_filled with the Holy Spirit_” used +synonymously with “baptized with the Holy Spirit.” + +We read again in Acts x. 44-46, “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.” Peter +himself afterwards describing this experience in Jerusalem tells the story +in this way, “And as I began to speak, _the Holy Ghost fell on them_, as +on us at the beginning. Then remembered I the word of the Lord, how that +He said, John indeed baptized with water; but _ye shall be baptized with +the Holy Ghost_. Forasmuch then as _God gave them the like gift as He did +unto us_ who believed on the Lord Jesus Christ; what was I, that I could +withstand God?” (Acts xi. 15-17). Here Peter distinctly calls the +experience which came to Cornelius and his household, being _baptized with +the Holy Ghost_, so we see that the expression “the Holy Ghost fell” and +“the gift of the Holy Ghost” are practically synonymous expressions with +“baptized with the Holy Ghost.” Still other expressions are used to +describe this blessing, such as “receive the Holy Ghost” (Acts ii. 38; +xix. 2-6); “the Holy Ghost came on them” (Acts xix. 2-6); “gift of the +Holy Ghost” (Heb. ii. 4; 1 Cor. xii. 4, 11, 13); “I send the promise of My +Father upon you;” and “endued with power from on high” (Luke xxiv. 49). + +_What is the baptism with the Holy Spirit?_ + +In the first place _the baptism with the Holy Spirit is a definite +experience of which one may and ought to know __ whether he has received +it or not_. This is evident from our Lord’s command to His disciples in +Luke xxiv. 49 and in Acts i. 4, that they should not depart from Jerusalem +to undertake the work which He had commissioned them to do until they had +received this promise of the Father. It is also evident from the eighth +chapter of Acts, fifteenth and sixteenth verses, where we are distinctly +told, “_the Holy Spirit had not as yet fallen upon any of them_.” It is +evident also from the nineteenth chapter of the Acts of the Apostles, the +second verse, R. V., where Paul put to the little group of disciples at +Ephesus the definite question, “Did ye receive the Holy Ghost when ye +believed?” It is evident that the receiving of the Holy Ghost was an +experience so definite that one could answer yes or no to the question +whether they had received the Holy Spirit. In this case the disciples +definitely answered, “No,” that they did not so much as hear whether the +Holy Ghost was given. They did not say what our Authorized Version makes +them say, that they did not so much as hear whether there was any Holy +Ghost. They knew that there was a Holy Ghost; they knew furthermore that +there was a definite promise of the baptism with the Holy Ghost, but they +had not heard that that promise had been as yet fulfilled. Paul told them +that it had and took steps whereby they were definitely baptized with the +Holy Spirit before that meeting closed. It is equally evident from Gal. +iii. 2 that the baptism with the Holy Spirit is a definite experience of +which one may know whether he has received it or not. In this passage Paul +says to the believers in Galatia, “This only would I learn of you, +Received ye the Spirit by the works of the law, or by the hearing of +faith?” Their receiving the Spirit had been so definite as a matter of +personal consciousness, that Paul could appeal to it as a ground for his +argument. In our day there is much talk about the baptism with the Holy +Spirit and prayer for the baptism with the Spirit that is altogether vague +and indefinite. Men arise in meeting and pray that they may be baptized +with the Holy Spirit, and if you should go afterwards to the one who +offered the prayer and put to him the question, “Did you receive what you +asked? Were you baptized with the Holy Spirit?” it is quite likely that he +would hesitate and falter and say, “I hope so”; but there is none of this +indefiniteness in the Bible. The Bible is clear as day on this, as on +every other point. It sets forth an experience so definite and so real, +that one may know whether or not he has received the baptism with the Holy +Spirit, and can answer yes or no to the question, “Have you received the +Holy Ghost?” + +In the second place it is evident that _the baptism with the Holy Spirit +is an operation of the Holy Spirit distinct from and additional to His +regenerating work_. This is evident from Acts i. 5, “For John truly +baptized with water; but ye _shall be_ baptized with the Holy Ghost _not +many days hence_.” It is clear then that the disciples had not as yet been +baptized with the Holy Ghost, that they were to be thus baptized not many +days hence. But the men to whom Jesus spoke these words were already +regenerate men. They had been so pronounced by our Lord Himself. He had +said to them in John xv. 3, “Now ye are _clean through the word_ which I +have spoken unto you.” But what does clean through the word mean? 1 Peter +i. 23 answers the question, “_Being born again_, not of corruptible seed, +but of incorruptible, _by the word of God_, which liveth and abideth +forever.” A little earlier on the same night Jesus had said to them in +John xiii. 10, R. V., “He that is bathed needeth not save to wash his +feet, but is clean every whit: and _ye are clean but not all_.” The Lord +Jesus had pronounced that apostolic company clean—_i. e._, regenerate +men—with the exception of the one who never was a regenerate man, Judas +Iscariot who should betray Him (see verse 11). The remaining eleven Jesus +Christ had pronounced regenerate men. Yet He tells these same men in Acts +i. 5, that the baptism with the Holy Spirit was an experience that they +had not as yet realized, that still lay in the future. So it is evident +that it is one thing to be born again by the Holy Spirit through the Word +and something distinct from this and additional to it to be baptized with +the Holy Spirit. The same thing is evident from Acts viii. 12, R. V., +compared with the fifteenth and sixteenth verses of the same chapter. In +the twelfth verse we read that a large company of disciples had believed +the preaching of Philip concerning the kingdom of God _and the name of +Jesus Christ_, and “had been baptized into the name of the Lord Jesus” (v. +16, R. V.). Certainly in this company of baptized believers there were at +least some regenerate persons. Whatever the true form of water baptism may +be, they undoubtedly had been baptized by the true form, for the baptizing +had been done by a Spirit-commissioned man, but in the fifteenth and +sixteenth verses we read, “When they (that is Peter and John) were come +down, they prayed for them, that they might receive the Holy Ghost: for as +yet He was fallen upon none of them: only they had been baptized into the +name of the Lord Jesus.” Baptized believers they were; baptized into the +name of the Lord Jesus they had been; regenerate men some of them most +assuredly were, and yet not one of them as yet had received, or been +baptized with, the Holy Ghost. So again, it is evident that the baptism +with the Holy Spirit is an operation of the Holy Spirit distinct from and +additional to His regenerating work. A man may be regenerated by the Holy +Spirit and still not be baptized with the Holy Spirit. In regeneration, +there is the impartation of life by the Spirit’s power, and the one who +receives it is saved: in the baptism with the Holy Spirit, there is the +impartation of power, and the one who receives it is fitted for service. +The baptism with the Holy Spirit, however, may take place at the moment of +regeneration. It did, for example, in the household of Cornelius. We read +in Acts x. 43, that while Peter was preaching, he came to the point where +he said concerning Jesus, “To Him bear all the prophets witness, that +through His name whosoever believeth in Him shall receive remission of +sins,” and at that point Cornelius and his household believed and we read +immediately, “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.” The moment they believed +the testimony about Jesus, they were baptized with the Holy Ghost, even +before they were baptized with water. Regeneration and the baptism with +the Holy Spirit took place practically at the same moment, and so they do +in many an experience to-day. It would seem as if in a normal condition of +the church, this would be the usual experience. But the church is not in a +normal condition to-day. A very large part of the church is in the place +where the believers in Samaria were before Peter and John came down, and +where the disciples in Ephesus were before Paul came and told them of +their larger privilege—baptized believers, baptized into the name of the +Lord Jesus, baptized unto repentance and remission of sins, but not as yet +baptized with the Holy Ghost. Nevertheless _the baptism with the Holy +Spirit is the birthright of every believer_. It was purchased for us by +the atoning death of Christ, and when He ascended to the right hand of the +Father, He received the promise of the Father and shed Him forth upon the +church, and if any one to-day has not the baptism with the Holy Spirit as +a personal experience, it is because he has not claimed his birthright. +Potentially, every member of the body of Christ is baptized with the Holy +Spirit (1 Cor. xii. 13), “For in one Spirit, _we were all_ baptized into +one body, whether we be Jews or Gentiles, whether we be bond or free; and +have been all made to drink into one Spirit.” But there are many believers +with whom that which is potentially theirs has not become a matter of +real, actual, personal experience. All men are potentially justified in +the atoning death of Jesus Christ on the cross, that is justification is +provided for them and belongs to them (Rom. v. 18, R. V.), but what +potentially belongs to every man, each man must appropriate to himself by +faith in Christ; then justification is actually and experimentally his and +just so, while the baptism with the Holy Spirit is potentially the +possession of every believer, each individual believer must appropriate it +for himself before it is experimentally his. We may go still further than +this and say that it is only by the baptism with the Holy Spirit that one +becomes in the fullest sense a member of the body of Christ, because it is +only by the baptism with the Spirit that he receives power to perform +those functions for which God has appointed him as a part of the body. + +As we have already seen every true believer has the Holy Spirit (Rom. +viii. 9), but not every believer has the baptism with the Holy Spirit +(though every believer may have as we have just seen). It is one thing to +have the Holy Spirit dwelling within us, perhaps dwelling within us way +back in some hidden sanctuary of our being, back of definite +consciousness, and something far different, something vastly more, to have +the Holy Spirit taking complete possession of the one whom He inhabits. +There are those who press the fact that every believer potentially has the +baptism with the Spirit, to such an extent that they clearly teach that +every believer has the baptism with the Spirit as an actual experience. +But unless the baptism with the Spirit to-day is something radically +different from what the baptism with the Spirit was in the early church, +indeed unless it is something not at all real, then either a very large +proportion of those whom we ordinarily consider believers are not +believers, or else one may be a believer and a regenerate man without +having been baptized with the Holy Spirit. Certainly, this was the case in +the early church. It was the case with the Apostles before Pentecost; it +was the case with the church in Ephesus; it was the case with the church +in Samaria. And there are thousands to-day who can testify to having +received Christ and been born again, and then afterwards, sometimes long +afterwards, having been baptized with the Holy Ghost as a definite +experience. This is a matter of great practical importance, for there are +many who are not enjoying the fullness of privilege that they might enjoy +because by pushing individual verses in the Scriptures beyond what they +will bear and against the plain teaching of the Scriptures as a whole, +they are trying to persuade themselves that they have already been +baptized with the Holy Spirit when they have not. And if they would only +admit to themselves that they had not, they could then take the steps +whereby they would be baptized with the Holy Spirit as a matter of +definite, personal experience. + +The next thing which is clear from the teaching of Scripture is that _the +baptism with the Holy Spirit is always connected with, and primarily for +the purpose of testimony and service_. + +Our Lord in speaking of this baptism which they were so soon to receive in +Luke xxiv. 49 said, “And behold I send the promise of My Father upon you: +but tarry ye in the city of Jerusalem, until ye be _endued with power from +on high_.” And again He said in Acts i. 5, 8, “For John truly baptized +with water; but ye shall be baptized with the Holy Ghost not many days +hence.... But _ye shall receive power_ after that the Holy Ghost is come +upon you: and _ye shall be witnesses unto Me_, both in Jerusalem, and in +all Judea, and in Samaria, and unto the uttermost part of the earth.” In +the record of the fulfillment of this promise of our Lord in Acts ii. 4, +we read, “And they were all filled with the Holy Ghost and began to speak +with other tongues as the Spirit gave them utterance.” Then follows the +detailed account of what Peter said and of the result. The result was that +Peter and the other Apostles spoke with such power that three thousand +persons that day were convicted of sin, renounced their sin and confessed +their acceptance of Jesus Christ in baptism and continued steadfastly in +the Apostles’ doctrine and fellowship and in the breaking of bread and in +prayers ever afterwards. In the fourth chapter of Acts, the thirty-first +to the thirty-third verses, we read that when the Apostles on another +occasion were filled with the Holy Spirit, the result was that they +“_spake the word of God with boldness_” and that “_with great power gave +the Apostles their witness to the resurrection of the Lord Jesus_.” And in +the ninth chapter of the Acts of the Apostles, we have a description of +Paul’s being baptized with the Holy Spirit. We read in the seventeenth to +the twentieth verses, “And Ananias went his way, and entered into the +house; and putting his hands on him said, Brother Saul, the Lord, even +Jesus, that appeared unto thee in the way as thou camest, hath sent me, +that thou mightest receive thy sight, and _be filled with the Holy Ghost_. +And immediately there fell from his eyes as it had been scales: and he +received sight forthwith, and arose, and was baptized. And when he had +received meat, he was strengthened.... And _straightway, he preached +Christ_ in the synagogues, that He is the Son of God,” and in the +twenty-second verse we read that he “confounded the Jews which dwelt at +Damascus, proving that this is the Christ” (R. V.). In 1 Cor. xii. we have +the fullest discussion of the baptism with the Holy Spirit found in any +passage in the Bible. This is the classical passage on the whole subject. +And the results there recorded are gifts for service. The baptism with the +Holy Spirit is not primarily intended to make believers happy, but to make +them useful. It is not intended merely for the ecstasy of the individual +believer, it is intended primarily for his efficiency in service. I do not +say that the baptism with the Holy Spirit will not make the believer +happy; for as part of the fruit of the Spirit is “joy,” if one is baptized +with the Holy Spirit, joy must inevitably result. I have never known one +to be baptized with the Holy Spirit into whose life there did not come, +sooner or later, a new joy, a higher and purer and fuller joy than he had +ever known before. But this is not the prime purpose of the baptism nor +the most important and prominent result. Great emphasis needs to be laid +upon this point, for there are many Christians who in seeking the baptism +with the Spirit are seeking personal ecstasy and rapture. They go to +conventions and conferences for the deepening of the Christian life and +come back and tell what a wonderful blessing they have received, referring +to some new ecstasy that has come into their heart, but when you watch +them, it is difficult to see that they are any more useful to their +pastors or their churches than they were before, and one is compelled to +think that whatever they have received, they have not received the real +baptism with the Holy Spirit. Ecstasies and raptures are all right in +their places. When they come, thank God for them—the writer knows +something about them—but in a world such as we live in to-day where sin +and self-righteousness and unbelief are so triumphant, where there is such +an awful tide of men, women and young people sweeping on towards eternal +perdition, I would rather go through my whole life and never have one +touch of ecstasy but have power to witness for Christ and win others for +Christ and thus to save them, than to have raptures 365 days in the year +but no power to stem the awful tide of sin and bring men, women and +children to a saving knowledge of my Lord and Saviour, Jesus Christ. + +The purpose of the baptism with the Holy Spirit is not primarily to make +believers individually holy. I do not say that it is not the work of the +Holy Spirit to make believers holy, for as we have already seen, He is +“the Spirit of Holiness,” and the only way we shall ever attain unto +holiness is by His power. I do not even say that the baptism with the Holy +Spirit will not result in a great spiritual transformation and uplift and +cleansing, for the promise is, “He shall baptize you with the Holy Spirit +_and fire_” (and the thought of fire as used in this connection is the +thought of searching, refining, cleansing, consuming). A wonderful +transformation took place in the Apostles at Pentecost, and a wonderful +transformation has taken place in thousands who have been baptized with +the Holy Spirit since Pentecost, _but the primary purpose of the baptism +with the Holy Spirit is efficiency in testimony and service_. It has to do +rather with gifts for service than with graces of character. It is the +impartation of spiritual power or gifts in service and sometimes one may +have rare gifts by the Spirit’s power and yet manifest few of the graces +of the Spirit. (See 1 Cor. xiii. 1-3; Matt. vii. 22, 23.) In every passage +in the Bible in which the baptism with the Holy Spirit is mentioned, it is +connected with testimony or service. + +We shall perhaps get a clearer idea of just what the baptism with the Holy +Spirit is, if we stop to consider what are the results of the baptism with +the Holy Spirit. + +WHAT ARE THE RESULTS OF THE BAPTISM WITH THE HOLY SPIRIT? + +1. _The specific manifestations of the baptism with the Holy Spirit are +not precisely the same in all persons._ This appears very clearly from 1 +Cor. xii. 4-13, “Now there are diversities of gifts, but the same Spirit. +And there are differences of administrations, but the same Lord. And there +are diversities of operations, but it is the same God which worketh all in +all. But the manifestation of the Spirit is given to every man to profit +withal. For to one is given by the Spirit the word of wisdom; to another +the word of knowledge by the same Spirit; to another faith by the same +Spirit; to another the gifts of healing by the same Spirit; to another the +working of miracles; to another prophecy; to another discerning of +spirits; to another divers kind of tongues; to another the interpretation +of tongues: but all these worketh that one and the selfsame Spirit, +dividing to every man severally as He will. For as the body is one, and +hath many members, and all the members of that one body, being many, are +one body: so also is Christ. For by one Spirit are we all baptized into +one body, whether we be Jews or Gentiles, whether we be bond or free; and +have been all made to drink into one Spirit.” Here we see one baptism but +a great variety of manifestations of the power of that baptism. There are +diversities of gifts, but the same Spirit. The gifts vary with the +different lines of service to which God calls different persons. The +church is a body, and different members of the body have different +functions and the Spirit imparts to the one who is baptized with the +Spirit those gifts which fit him for the service to which God has called +him. It is very important to bear this in mind. Through the failure to see +this, many have gone entirely astray on the whole subject. In my early +study of the subject, I noticed the fact that in many instances those who +were baptized with the Holy Spirit spake with tongues (_e. g._, Acts ii. +4; x. 46; xix. 6) and I wondered if every one who was baptized with the +Holy Spirit would not speak with tongues. I did not know of any one who +was speaking with tongues to-day and so I wondered still further whether +the baptism with the Holy Spirit were for the present age. But one day I +was studying 1 Cor. xii. and noticed how Paul said to the believers in +that wonderfully gifted church in Corinth, all of whom had been pronounced +in the thirteenth verse to be baptized with the Spirit, “And God hath set +some in the church, first apostles, secondarily prophets, thirdly +teachers, after that miracles, then gifts of healing, helps, governments, +diversities of tongues. Are all apostles? Are all prophets? Are all +teachers? Are all workers of miracles? Have all the gift of healing? _Do +all speak with tongues?_ Do all interpret?” So I saw it was clearly taught +in the Scriptures that one might be baptized with the Holy Spirit and +still not have the gift of tongues. I saw furthermore that the gift of +tongues, according to the Scripture, was the last and the least important +of all the gifts, and that we were urged to desire earnestly the greater +gifts (1 Cor. xiii. 31; 1 Cor. xiv. 5, 12, 14, 18, 19, 27, 28). A little +later I was tempted to fall into another error, more specious but in +reality just as unscriptural as this, namely, that if one were baptized +with the Holy Spirit, he would receive the gift of an evangelist. I had +read the story of D. L. Moody, of Charles G. Finney and of others who were +baptized with the Holy Spirit, and of the power that came to them as +evangelists, and the thought was suggested that if any one is baptized +with the Holy Spirit will not he also obtain power as an evangelist? But +this was also unscriptural. If God has called a man to be an evangelist +and he is baptized with the Holy Spirit, he will receive power as an +evangelist, but if God has called him to be something else, he will +receive power to become something else. Three great evils come from the +error of thinking that every one who is baptized with the Holy Spirit will +receive power as an evangelist. + +(1) The evil of disappointment. There are many who seek the baptism with +the Holy Spirit expecting power as an evangelist, but God has not called +them to that work, and though they really meet the conditions of receiving +the baptism with the Spirit, and do receive the baptism with the Spirit, +power as an evangelist does not come. In many cases this results in bitter +disappointment and sometimes even in despair. The one who has expected the +power of an evangelist and has not received it sometimes even questions +whether he is a child of God. But if he had properly understood the +matter, he would have known that the fact that he had not received power +as an evangelist is no proof that he has not received the baptism with the +Spirit, and much less is it a proof that he is not a child of God. + +(2) The second evil is graver still, namely, the evil of presumption. A +man whom God has not called to the work of an evangelist or a minister +oftentimes rushes into it because he has received, or imagines he has +received, the baptism with the Holy Spirit. He thinks all a man needs to +become a preacher is the baptism with the Holy Spirit. This is not true. +In order to succeed as a minister a man needs a call to that specific +work, and furthermore, he needs that knowledge of God’s Word that will +prepare him for the work. If a man is called to the ministry and studies +the Word until he has something to preach, if then he is baptized with the +Holy Spirit, he will have success as a preacher, but if he is not called +to that work, or if he has not the knowledge of the Word of God that is +necessary, he will not succeed in the work, even though he receives the +baptism with the Holy Spirit. + +(3) The third evil is greater still, namely, the evil of indifference. +There are many who know that they are not called to the work of preaching. +If then they think that the baptism with the Holy Spirit simply imparts +power as an evangelist, or power to preach, the matter of the baptism with +the Holy Spirit is one of no personal concern to them. For example, here +is a mother with a large family of children. She knows perfectly well, or +at least it is hoped that she knows, that she is not called to do the work +of an evangelist. She knows that her duty lies with her children and her +home. If she reads or hears about the baptism with the Holy Spirit, and +gets the impression that the baptism with the Holy Spirit simply imparts +power to do the work of an evangelist, or to preach, she will think “The +evangelist needs this blessing, my minister needs this blessing, but it is +not for me”; but if she understands the matter as it is taught in the +Bible, that while the baptism with the Spirit imparts power, the way in +which the power will be manifested depends entirely upon the line of work +to which God calls us, and that no efficient work can be done without it, +and sees still further that there is no function in the church of Jesus +Christ to-day more holy and sacred than that of sanctified motherhood, she +will say, “The evangelist may need this baptism, my minister may need this +baptism; but I must have it to bring up my children in the nurture and +admonition of the Lord.” + +2. _While there are diversities of gifts and manifestations of the baptism +with the Holy Spirit, there will be some gift to every one thus baptized._ +We read in 1 Cor. xii. 7, R. V., “But to _each one_ is given the +manifestation of the Spirit to profit withal.” Every most insignificant +member of the body of Christ has some function to perform in that body. +The body grows by that “which every joint supplieth” (Eph. iv. 16), and to +each least significant joint, the Holy Spirit imparts power to perform the +function that belongs to him. + +3. _It is the Holy Spirit who decides how the baptism with the Spirit +shall manifest itself in any given case._ As we read in 1 Cor. xii. 11, +“But all these worketh the one and the selfsame Spirit dividing to each +one severally, _even as He will_.” The Holy Spirit is absolutely sovereign +in deciding how, that is, in what special gift, operation, or power, the +baptism with the Holy Spirit shall manifest itself. It is not for us to +pick out some field of service and then ask the Holy Spirit to qualify us +for that service. It is not for us to select some gift and then ask the +Holy Spirit to impart to us this self-chosen gift. It is for us to simply +put ourselves entirely at the disposal of the Holy Spirit to send us where +He will, to select for us what kind of service He will and to impart to us +what gift He will. He is absolute sovereign and our position is that of +unconditional surrender to Him. I am glad that this is so. I rejoice that +He, in His infinite wisdom and love, is to select the field of service and +the gifts, and that this is not to be left to me in my short-sightedness +and folly. It is because of the failure to recognize this absolute +sovereignty of the Spirit that many fail of the blessing and meet with +disappointment. They are trying to select their own gift and so get none. +I once knew an earnest child of God in Scotland, who hearing of the +baptism with the Holy Spirit and the power that resulted from it, gave up +at a great sacrifice his work as a ship plater, for which he was receiving +large wages. He heard that there was a great need of ministers in the +northwest in America. He came to the northwest. He met the conditions of +the baptism with the Holy Spirit and I believe was really baptized with +the Holy Spirit, but God had not chosen him for the work of an evangelist, +and the power as an evangelist did not come to him. No field seemed to +open, and he was in great despondency. He even questioned his acceptance +before God. One morning he came into our church in Minneapolis and heard +me speak upon the baptism with the Holy Spirit, and as I pointed out that +the baptism with the Holy Spirit manifested itself in many different ways, +and the fact that one had not power as an evangelist was no proof that he +had not received the baptism with the Holy Spirit, light came into his +heart. He put himself unreservedly into God’s hands for Him to choose the +field of labour and the gifts. An opening soon came to him as a +Sunday-school missionary, and then, when he had given up choosing for +himself and left it with the Holy Spirit to divide to him as He would, a +strange thing happened; he did receive power as an evangelist and went +through the country districts in one of our northwestern states with +mighty power as an evangelist. + +4. _While the power may be of one kind in one person and of another kind +in another person, there will always be power, the very power of God, when +one is baptized with the Holy Spirit._ We read in Acts i. 5, 8, “For John +truly baptized with water; but ye shall be baptized with the Holy Ghost +not many days hence.... But _ye shall receive power_, after that the Holy +Ghost is come upon you: and ye shall be witnesses unto Me both in +Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part +of the earth.” As truly as any one who reads these pages, who has not +already received the baptism with the Holy Spirit, seeks it in God’s way, +he will obtain it, and there will come into his service a power that was +never there before, power for the very work to which God has called him. +This is not only the teaching of Scripture; it is the teaching of +religious experience throughout the centuries. Religious biographies +abound in instances of men who have worked along as best they could, until +one day they were led to see that there was such an experience as the +baptism with the Holy Spirit and to seek it and obtain it and, from that +hour, there came into their service a new power that utterly transformed +its character. In this matter, one thinks first of such men as Finney, and +Moody, and Brainerd, but cases of this character are not confined to the +few exceptional men. They are common. The writer has personally met and +corresponded with hundreds and thousands of persons around the globe, who +could testify definitely to the new power that God has granted them +through the baptism with the Holy Spirit. These thousands of men and women +were in all branches of Christian service; some of them are ministers of +the Gospel, some evangelists, some mission workers, some Y. M. C. A. +secretaries, Sunday-school teachers, fathers, mothers, personal workers. +Nothing could possibly exceed the clearness and the confidence and the +joyfulness of many of these testimonies. + +I shall not soon forget a minister whom I met some years ago at a State +Convention of the Young People’s Society of Christian Endeavour at New +Britain, Conn. I was speaking upon the subject of personal work and as I +drew the address to a close, I said that in order to do effective personal +work, we must be baptized with the Holy Spirit, and in a very few +sentences explained what I meant by that. At the close of the address, +this minister came to me on the platform and said, “I have not this +blessing you have been speaking about, but I want it. Will you pray for +me?” I said, “Why not pray right now?” He said, “I will.” We put two +chairs side by side and turned our backs upon the crowd as they passed out +of the Armoury. He prayed and I prayed that he might be baptized with the +Holy Spirit. Then we separated. Some weeks after, one who had witnessed +the scene came to me at a convention in Washington and told me how this +minister had gone back to his church a transformed man, that now his +congregations filled the church, that it was largely composed of young +men, and that there were conversions at every service. Some years after, +this minister was called to another field of service. His most +spiritually-minded friends advised him not to go, as all the ruling +elements in the church to which he had been called were against aggressive +evangelistic work, but for some reason or other, he felt it was the call +of God and accepted it. In six months, there were sixty-nine conversions, +and thirty-eight of them were business men of the town. + +After attending in Montreal some years ago an Inter-provincial Convention +of the Young Men’s Christian Association of the Provinces of Canada, I +received a letter from a young man. He wrote, “I was present at your last +meeting in Montreal. I heard you speak upon the Baptism with the Holy +Spirit. I went to my rooms and sought that baptism for myself and received +it. I am chairman of the Lookout Committee of the Christian Endeavour +Society of our church. I called together the other members of the +committee. I found that two of them had been at the meeting and had +already been baptized with the Holy Spirit. Then we prayed for the other +members of the committee and they were baptized with the Holy Spirit. Now +we are going out into the church and the young people of the church are +being brought to Christ right along.” + +A lady and gentleman once came to me at a convention and told me how, +though they had never seen me before, they had read the report of an +address on the Baptism with the Holy Spirit delivered in Boston at a +Christian Workers’ Convention and that they had sought this baptism and +had received it. The man then told me the blessing that had come into his +service as superintendent of the Sunday-school. When he had finished, his +wife broke in and said, “Yes, and the best part of it is, I have been able +to get into the hearts of my own children, which I was never able to do +before.” Here were three distinctly different lines of service, but there +was power in each case. The results of that power may not, however, be +manifest at once in conversions. Stephen was filled with the Holy Spirit, +but as he witnessed in the power of the Holy Spirit for his risen Lord, he +saw no conversions at the time. All he saw was the gnashing of the teeth, +the angry looks and the merciless rocks, and so it may be with us. But +there was a conversion, even in that case, though it was a long time +before it was seen, and that conversion, the conversion of Saul of Tarsus, +was worth more than hundreds of ordinary conversions. + +5. Another result of the baptism with the Holy Spirit will be _boldness in +testimony and service_. We read 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_.” The baptism with the Holy Spirit imparts to those who receive +it new liberty and fearlessness in testimony for Christ. It converts +cowards into heroes. Peter upon the night of our Lord’s crucifixion proved +himself a craven coward. He denied with oaths and curses that he knew the +Lord. But after Pentecost, this same Peter was brought before the very +council that had condemned Jesus to death, and he himself was threatened, +but filled with the Holy Ghost, he said, “Ye rulers of the people, and +elders of Israel, if we this day be examined of the good deed done to the +impotent man, by what means he is made whole; be it known unto you all, +and to all the people of Israel, that by the name of Jesus Christ of +Nazareth, _whom ye crucified_, whom God raised from the dead, even by Him +doth this man stand here before you whole. This is the stone which was set +at nought of you builders, which is become the head of the corner. Neither +is there salvation in any other: for there is none other name under heaven +given among men, whereby we must be saved” (Acts iv. 8-12). A little later +when the council commanded him and his companion, John, not to speak or +teach in the name of Jesus, they answered, “Whether it be right in the +sight of God to hearken unto you more than unto God, judge ye. For we +cannot but speak the things which we have seen and heard” (Acts iv. 19, +20). On a still later occasion, when they were threatened and commanded +not to speak and when their lives were in jeopardy, Peter told the council +to their faces, “We ought to obey God rather than men. The God of our +fathers raised up Jesus, _whom ye slew and hanged on a tree_. Him hath God +exalted with His right hand to be a Prince and a Saviour, for to give +repentance to Israel, and forgiveness of sins. And we are His witnesses of +these things; and so is also the Holy Ghost, whom God hath given to them +that obey Him” (Acts v. 29-32). The natural timidity of many a man to-day +vanishes when he is filled with the Holy Spirit, and with great boldness +and liberty, with utter fearlessness of consequences, he gives his +testimony for Jesus Christ. + +6. _The baptism with the Holy Spirit causes the one who receives it to be +occupied with God and Christ and spiritual things._ In the record of the +day of Pentecost, we read, “They were all filled with the Holy Ghost and +began to speak with other tongues as the Spirit gave them utterance. And +they were all amazed and marvelled, saying one to another, Behold, are not +these which speak Galileans? And how hear we every man in our own tongue, +wherein we were born? Cretes and Arabians, we do hear them speak in our +tongues _the wonderful works of God_” (Acts ii. 4, 7, 8, 11). Then follows +Peter’s sermon, a sermon that from start to finish is entirely taken up +with Jesus Christ and His glory. On a later day we read, “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. And with great power gave the Apostles _witness of the +resurrection of the Lord Jesus_: and great grace was upon them all.... +Then Peter, _filled with the Holy Ghost_, said unto them, Ye rulers of the +people, and elders of Israel, if we this day be examined of the good deed +done to the impotent man, by what means he is made whole; be it known unto +you all, and to all the people of Israel, that _by the name of Jesus of +Nazareth_, whom ye crucified, whom God raised from the dead, even by Him +doth this man stand here before you whole” (Acts iv. 31, 33, 8-10). We +read of Saul of Tarsus, that when he had been filled with the Holy Spirit, +“Straightway in the synagogues _he proclaimed Jesus_” (Acts ix. 17, 20, R. +V.). We read of the household of Cornelius, “While Peter yet spake these +words, the Holy Ghost fell on them who 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_.” Here we +see the whole household of Cornelius as soon as they were filled with the +Holy Spirit magnifying God. In Eph. v. 18, 19, we are told that the result +of being _filled with the Spirit_ is that those who are thus filled will +speak to one another in psalms and hymns and spiritual songs, singing and +making melody in their hearts _to the Lord_. Men who are filled with the +Holy Spirit will not be singing sentimental ballads, not comic ditties, +nor operatic airs while the power of the Holy Ghost is upon them. If the +Holy Ghost should come upon any one while listening to one of the most +innocent of the world’s songs, he would not enjoy it, he would long to +hear something about Christ. Men who are baptized with the Holy Spirit do +not talk much about self but much about God, and especially much about +Christ. This is necessarily so, as it is the Holy Spirit’s office to bear +witness to the glorified Christ (John xv. 26; xvi. 14). + +To sum up everything that has been said about the results of the baptism +with the Holy Spirit; _the baptism with the Holy Spirit is the Spirit of +God coming upon the believer, filling his mind with a real apprehension of +truths, especially of Christ, taking possession of his faculties, +imparting to him gifts not otherwise his but which qualify him for the +service to which God has called him._ + +THE NECESSITY OF THE BAPTISM WITH THE SPIRIT. + +The New Testament has much to say about the necessity for the baptism with +the Holy Spirit. When our Lord was about to leave His disciples to go to +be with the Father, He said, “And, behold, I send the promise of My Father +upon you: but _tarry ye in the city of Jerusalem, until ye be endued with +power from on high_” (Luke xxiv. 49). He had just commissioned them to be +His witnesses to all nations, beginning at Jerusalem (vs. 47, 48), but He +here tells them that before they undertake this witnessing, they must wait +until they receive the promise of the Father, and were thus endued with +power from on high for the work of witnessing which they were to +undertake. There is no doubt as to what Jesus meant by “the promise of My +Father,” for which they were to wait before beginning the ministry that He +had laid upon them; for in Acts i. 4, 5, we read, “And being assembled +together with them (He), commanded them that they should not depart from +Jerusalem, but wait for the promise of the Father, which, saith He, ye +have heard of Me. For John truly baptized with water; but ye shall be +baptized with the Holy Ghost not many days hence.” It is evident then that +“the promise of the Father” through which the enduement of power was to +come was the baptism with the Holy Spirit. He went on to tell His +disciples “Ye shall receive power _after that_ the Holy Ghost shall come +upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all +Judea, and in Samaria, and unto the uttermost part of the earth” (Acts i. +8). Now who were the men to whom Jesus said this? The disciples whom He +Himself had trained for the work. For more than three years, they had +lived in the closest intimacy with Himself; they had been eye-witnesses of +His miracles, of His death, of His resurrection, and in a few moments were +to be eye-witnesses of His ascension as He was taken up right before their +eyes into heaven. And what were they to do? Simply to go and tell the +world what their own eyes had seen and what their own ears had heard from +the lips of the Son of God. Were they not equipped for the work? With our +modern ideas of preparation for Christian work, we should say that they +were thoroughly equipped. But Jesus said, “No, you are not equipped. There +is another preparation in addition to the preparation already received, so +absolutely necessary for effective work that you must not stir one step +until you receive it. This other preparation is the promise of the Father, +the baptism with the Holy Spirit.” If the Apostles with their altogether +exceptional fitting for the work which they were to undertake needed this +preparation for work, how much more do we? In the light of what Jesus +required of His disciples before undertaking the work, does it not seem +like the most daring presumption for any of us to undertake to witness and +work for Christ until we also have received the promise of the Father, the +baptism with the Holy Spirit? There was apparently imperative need that +something be done at once. The whole world was perishing and they alone +knew the saving truth, nevertheless Jesus strictly charged them “wait.” +Could there be a stronger testimony to the absolute necessity and +importance of the baptism with the Holy Spirit as a preparation for work +that should be acceptable to Christ? + +But this is not all. In Acts x. 38 we read, “How _God anointed Jesus of +Nazareth with the Holy Ghost and power_; who went about doing good, and +healing all that were oppressed of the devil; for God was with Him.” To +what does this refer in the recorded life of Jesus Christ? If we will turn +to Luke iii. 21, 22, and Luke iv. 1, 4, 17, 18, we will get our answer. In +Luke iii. 21, 22, R. V., we read that after Jesus had been baptized and +was praying, “The heaven was opened, and the Holy Spirit descended in a +bodily form, as a dove, upon Him, and a voice came out of heaven, Thou art +My beloved Son; in Thee I am well pleased.” Then the next thing that we +read, with nothing intervening but the human genealogy of Jesus, is “And +Jesus, _full of the Holy Spirit_, returned from the Jordan, and was led by +the Spirit in the wilderness” (Luke iv. 1). Then follows the story of His +temptation; then in the fourteenth verse we read, “And Jesus returned _in +the power of the Spirit_ into Galilee: and a fame went out concerning Him +through all the region round about.” And in the seventeenth and eighteenth +verses, “And there was delivered unto Him the book of the prophet Isaiah. +And He opened the book, and found the place where it was written, The +Spirit of the Lord is upon Me, because _He hath anointed Me to preach_, +etc.” Evidently then, it was at the Jordan in connection with His baptism +that Jesus was anointed with the Holy Spirit and power, and He did not +enter upon His public ministry until He was thus baptized with the Holy +Spirit. And who was Jesus? It is the common belief of Christendom that He +had been supernaturally conceived through the Holy Spirit’s power, that He +was the only begotten Son of God, that He was Divine, very God of very +God, and yet truly man. If such an One “leaving us an example that we +should follow His steps” did not venture upon His ministry, for which the +Father had sent Him, until thus definitely baptized with the Holy Spirit, +what is it for us to dare to do it? If in the light of these recorded +facts we dare to do it, does it not seem like the most unpardonable +presumption? Doubtless it has been done in ignorance by many of us, but +can we plead ignorance any longer? It is evident that the baptism with the +Holy Spirit is an absolutely necessary preparation for effective work for +Christ along every line of service. We may have a very clear call to +service, as clear it may be as the Apostles had, but the charge is laid +upon us as upon them, that before we begin that service we must tarry +until we are clothed with power from on high. This enduement of power is +through the baptism with the Holy Spirit. + +But this is not all even yet. We read in Acts vii. 14-16, “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).” There was a great company of happy converts in Samaria, but +when Peter and John came down to inspect the work, they evidently felt +that there was something so essential that these young disciples had not +received that before they did anything else, they must see to it that they +received it. In a similar way we read in Acts xix. 1, 2, R. V., “And it +came to pass, that, while Apollos was at Corinth, Paul having passed +through the upper country came to Ephesus, and found certain disciples: +and he said unto them, Did ye receive the Holy Ghost when ye believed?” +When he found that they had not received the Holy Spirit, the first thing +that he saw to was that they should receive the Holy Spirit. He did not go +on with the work with the outsiders until that little group of twelve +disciples had been equipped for service. So we see that when the Apostles +found believers in Christ, the first thing that they always did was to +demand whether they had received the Holy Spirit as a definite experience +and if not, they saw to it at once that the steps were taken whereby they +should receive the Holy Spirit. It is evident then that _the baptism with +the Holy Spirit is absolutely necessary in every Christian for the service +that Christ demands and expects of him_. There are certainly few greater +mistakes that we are making to-day in our various Christian enterprises +than that of setting men to teach Sunday-school classes and do personal +work and even to preach the Gospel, because they have been converted and +received a certain amount of education, including it may be a college and +seminary course, but have not as yet been baptized with the Holy Spirit. +We think that if a man is hopefully pious and has had a college and +seminary education and comes out of it reasonably orthodox, he is now +ready that we should lay our hands upon him and ordain him to preach the +Gospel. But Jesus Christ says, “No.” There is another preparation so all +essential that a man must not undertake this work until he has received +it. “Tarry ye (literally ‘sit ye down’) until ye be endued with power from +on high.” A distinguished theological professor has said that the question +ought to be put to every candidate for the ministry, “Have you met God?” +Yes, but we ought to go farther than this and be even more definite; to +every candidate for the ministry we should put the question, “Have you +been baptized with the Holy Spirit?” and if not, we should say to him as +Jesus said to the first preachers of the Gospel, “Sit down until you are +endued with power from on high.” + +But not only is this true of ordained ministers, it is true of every +Christian, for all Christians are called to ministry of some kind. Any man +who is in Christian work, who has not received the baptism with the Holy +Spirit, ought to stop his work right where he is and not go on with it +until he has been “clothed with power from on high.” But what will our +work do while we are waiting? The question can be answered by asking +another, “What did the world do during these ten days while the early +disciples were waiting?” They knew the saving truth, they alone knew it; +yet in obedience to the Lord’s command they were silent. The world was no +loser. Beyond a doubt, when the power came, they accomplished more in one +day than they would have accomplished in years if they had gone on in +self-confident defiance and disobedience to Christ’s command. We too after +that we have received the baptism with the Spirit will accomplish more of +real work for our Lord in one day than we ever would in years without this +power. Even if it were necessary to spend days in waiting, they would be +well spent, but we shall see later that there is no need that we spend +days in waiting, that the baptism with the Holy Spirit may be received +to-day. Some one may say that the Apostles had gone on missionary tours +during Christ’s lifetime, even before they were baptized with the Holy +Spirit. This is true, but that was before the Holy Spirit was given, and +before the command was given, “Tarry ye until ye be clothed with power +from on high.” After that it would have been disobedience and folly and +presumption to have gone forth without this enduement, and we are living +to-day after the Holy Spirit has been given and after the charge has been +given to tarry until clothed. + +WHO CAN BE BAPTIZED WITH THE HOLY SPIRIT? + +We come now to the question of first importance, namely, Who can be +baptized with the Holy Spirit? At a convention some years ago, a very +intelligent Christian woman, a well-known worker in educational as well as +Sunday-school work, sent me this question, “You have told us of the +necessity of the baptism with the Holy Spirit, but who can have this +baptism? The church to which I belong teaches that the baptism with the +Holy Spirit was confined to the apostolic age. Will you not tell us who +can have the baptism with the Holy Spirit?” Fortunately this question is +answered in the most explicit terms in the Bible. We read in Acts ii. 38, +39, R. V., “And Peter said unto them, Repent ye, and be baptized every one +of you in the name of Jesus Christ unto the remission of your sins; and ye +shall receive the gift of the Holy Ghost. For to you is the promise, and +to your children, and to all that are afar off, even as many as the Lord +our God shall call unto Him.” What is the promise to which Peter refers in +the thirty-ninth verse? There are two interpretations of the passage; one +is that the promise of this verse is the promise of salvation; the other +is that the promise of this verse is the promise of the gift of the Holy +Spirit (or the baptism with the Holy Spirit; a comparison of Scripture +passages will show that the two expressions are synonymous). Which is the +correct interpretation? There are two laws of interpretation universally +recognized among Bible scholars. These two laws are the law of usage (or +“usus loquendi” as it is called) and the law of context. Many a verse in +the Bible standing alone might admit of two or three or even more +interpretations, but when these two laws of interpretation are applied, it +is settled to a certainty that only one of the various possible +interpretations is the true interpretation. The law of usage is this, that +when you find a word or phrase in any passage of Scripture and you wish to +know what it means, do not go to a dictionary but go to the Bible itself, +look up the various passages in which the word is used and especially how +the particular writer being studied uses it, and especially how it is used +in that particular book in which the passage is found. Thus you can +determine what the precise meaning of the word or phrase is in the passage +in question. The law of context is this; that when you study a passage, +you should not take it out of its connection but should look at what goes +before it and what comes after it; for while it might mean various things +if it stood alone, it can only mean one thing in the connection in which +it is found. Now let us apply these two laws to the passage in question. +First of all, let us apply the law of usage. We are trying to discover +what the expression “the promise” means in Acts ii. 39. Turning back to +Acts i. 4, 5, R. V., we read, “He charged them not to depart from +Jerusalem, but to wait for _the promise of the Father_, which, said He, ye +heard from Me: for John indeed baptized with water, but ye _shall be +baptized with the Holy Ghost not many days hence_.” It is evident then, +that here the promise of the Father means the baptism with the Holy +Spirit. Turn now to the second chapter and the thirty-third verse, R. V., +“Being therefore by the right hand of God exalted, and having received _of +the Father the promise of the Holy Ghost_, He hath poured forth this, +which ye see and hear.” In this passage we are told in so many words that +the promise is the promise of the Holy Spirit. If this peculiar expression +means the baptism with the Holy Spirit in Acts i. 4, 5, and the same thing +in Acts ii. 33, by what same law of interpretation can it possibly mean +something entirely different six verses farther down in Acts ii. 39? So +the law of usage establishes it that the promise of Acts ii. 39 is the +promise of the baptism with the Holy Spirit. Now let us apply the law of +context, and we shall find that, if possible, this is even more decisive. +Turn back to the thirty-eighth verse, “And Peter said unto them, Repent +ye, and be baptized every one of you in the name of Jesus Christ unto the +remission of your sins; and _ye shall receive the gift of the Holy Ghost; +for the promise_ is unto you, etc.” So it is evident here that the promise +is the promise of the gift or baptism with the Holy Spirit. It is settled +then by both laws that the promise of Acts ii. 39 is that of the gift of +the Holy Spirit, or baptism with the Holy Spirit. Let us then read the +verse in that way, substituting this synonymous expression for the +expression “the promise,” “For the baptism with the Spirit is unto you, +and to your children and to all that are afar off, even as many as the +Lord our God shall call.” “_It is unto you_,” says Peter, that is to the +crowd assembled before him. There is nothing in that for us. We were not +there, and that crowd were all Jews and we are not Jews; but Peter did not +stop there, he goes further and says, “And _to your children_,” that is to +the next generation of Jews, or all future generations of Jews. Still +there is nothing in it for us, for we are not Jews; but Peter did not stop +even there, he went further and said, “And _to all them that are afar +off_.” That does take us in. We are the Gentiles who were once “afar off,” +but now “made nigh by the blood of Christ” (Eph. ii. 13, 17). But lest +there be any mistake about it whatever, Peter adds “even as many as the +Lord our God shall call unto Him.” So on the very day of Pentecost, Peter +declares that the baptism with the Holy Spirit is for every child of God +in every coming age of the church’s history. Some years ago at a +ministerial conference in Chicago, a minister of the Gospel from the +Southwest came to me after a lecture on the Baptism with the Holy Spirit +and said, “The church to which I belong teaches that the baptism with the +Holy Spirit was for the apostolic age alone.” “I do not care,” I replied, +“what the church to which you belong teaches, or what the church to which +I belong teaches. The only question with me is, What does the Word of God +teach?” “That is right,” he said. I then handed him my Bible and asked him +to read Acts ii. 39, and he read, “For the promise is unto you, and unto +your children and to all them that are afar off even as many as the Lord +our God shall call unto Him” (R. V.). “Has He called you?” I asked. “Yes, +He certainly has.” “Is the promise for you then?” “Yes, it is.” He took it +and the result was a transformed ministry. Some years ago at a students’ +conference, the gatherings were presided over by a prominent Episcopalian +minister, a man greatly honoured and loved. I spoke at this conference on +the Baptism with the Holy Spirit, and dwelt upon the significance of Acts +ii. 39. That night as we sat together after the meetings were over, this +servant of God said to me, “Brother Torrey, I was greatly interested in +what you had to say to-day on the Baptism with the Holy Spirit. If your +interpretation of Acts ii. 39 is correct, you have your case, but I doubt +your interpretation of Acts ii. 39. Let us talk it over.” We did talk it +over. Several years later, in July, 1894, I was at the students’ +conference at Northfield. As I entered the back door of Stone Hall that +day, this Episcopalian minister entered the front door. Seeing me he +hurried across the hall and held out his hand and said, “You were right +about Acts ii. 39 at Knoxville, and I believe I have a right to tell you +something better yet, that I have been baptized with the Holy Spirit.” I +am glad that I was right about Acts ii. 39, not that it is of any +importance that I should be right, but the truth thus established is of +immeasurable importance. Is it not glorious to be able to go literally +around the world and face audiences of believers all over the United +States, in the Sandwich Islands, in Australia and Tasmania and New +Zealand, in China and Japan and India, in England and Scotland, Ireland, +Germany, France and Switzerland and to be able to tell them, and to know +that you have God’s sure Word under your feet when you do tell them, “You +may all be baptized with the Holy Spirit”? But that unspeakably joyous and +glorious thought has its solemn side. If we may be baptized with the Holy +Spirit then we _must_ be. If we are baptized with the Holy Spirit then +souls will be saved through our instrumentality who will not be saved if +we are not thus baptized. If then we are not willing to pay the price of +this baptism and therefore are not thus baptized we shall be responsible +before God for every soul that might have been saved who was not saved +because we did not pay the price and therefore did not obtain the +blessing. I often tremble for myself and for my brethren in the ministry, +and not only for my brethren in the ministry but for my brethren in all +forms of Christian work, even the most humble and obscure. Why? Because we +are preaching error? No, alas, there are many in these dark days who are +doing that, and I do tremble for them; but that is not what I mean now. Do +I mean that I tremble because we are not preaching the truth? for it is +quite possible not to preach error and yet not preach the truth; many a +man has never preached a word of error in his life, but still is not +preaching the truth, and I do tremble for them; but that is not what I +mean now. I mean that I tremble for those of us who are preaching the +truth, the very truth as it is in Jesus, the truth as it is recorded in +the written Word of God, the truth in its simplicity, its purity and its +fullness, but who are preaching it in “persuasive words of man’s wisdom” +and not “in demonstration of the Spirit and of power” (1 Cor. ii. 4, R. +V.). Preaching it in the energy of the flesh and not in the power of the +Holy Spirit. There is nothing more death dealing than the Gospel without +the Spirit’s power. “The letter killeth, but the Spirit giveth life.” It +is awfully solemn business preaching the Gospel either from the pulpit or +in more quiet ways. It means death or life to those that hear, and whether +it means death or life depends very largely on whether we preach it with +or without the baptism with the Holy Spirit. + +WE MUST BE BAPTISED WITH THE HOLY SPIRIT. + +Even after one has been baptized with the Holy Spirit, no matter how +definite that baptism may be, he needs to be filled again and again with +the Spirit. This is the clear teaching of the New Testament. We read in +Acts ii. 4, “_They were all filled_ with the Holy Ghost and began to speak +with other tongues as the Spirit gave them utterance.” Now one of those +who was present on this occasion and who therefore was filled at this time +with the Holy Spirit was Peter. Indeed, he stands forth most prominently +in the chapter as a man baptized with the Holy Spirit. But we read in Acts +iv. 8, “Then Peter, _filled with the Holy Ghost_, said unto them, etc.” +Here we read again that Peter was filled with the Holy Ghost. Further down +in the chapter we read, in the thirty-first verse, that being assembled +together and praying, they were “_all filled with the Holy Ghost_, and +they spake the Word of God with boldness.” We are expressly told in the +context that two of those present were John and Peter. Here then was _a +third instance in which Peter was filled with the Holy Spirit_. It is not +enough that one be filled with the Holy Spirit once. We, need a new +filling for each new emergency of Christian service. The failure to +realize this need of constant refillings with the Holy Spirit has led to +many a man who at one time was greatly used of God, being utterly laid +aside. There are many to-day who once knew what it was to work in the +power of the Holy Spirit who have lost their unction and their power. I do +not say that the Holy Spirit has left them—I do not believe He has—but the +manifestation of His presence and power has gone. One of the saddest +sights among us to-day is that of the men and women who once toiled for +the Master in the mighty power of the Holy Spirit who are now practically +of no use, or even a hindrance to the work, because they are trying to go +in the power of the blessing received a year or five years or twenty years +ago. For each new service that is to be conducted, for each new soul that +is to be dealt with, for each new work for Christ that is to be performed, +for each new day and each new emergency of Christian life and service, we +should seek and obtain a new filling with the Holy Spirit. We must not +“neglect” the gift that is in us (1 Tim. iv. 14), but on the contrary +“kindle anew” or “stir into flame” this gift (1 Tim. i. 6, R. V., margin). +Repeated fillings with the Holy Spirit are necessary to continuance and +increase of power. + +The question may arise, “Shall we call these new fillings with the Holy +Spirit ‘fresh baptisms’ with the Holy Spirit?” To this we would answer, +the expression “baptism” is never used in the Scriptures of a second +experience and there is something of an initiatory character in the very +thought of baptism, so if one wishes to be precisely Biblical, it would +seem to be better not to use the term “baptism” of a second experience but +to limit it to the first experience. On the other hand “_filled_ with the +Holy Spirit” is used in Acts ii. 4, to describe the experience promised in +Acts i. 5, where the words used are “Ye shall be _baptized with the Holy +Ghost_.” And it is evident from this and from other passages that the two +expressions are to a large extent practically synonymous. However, if we +confine the expression “baptism with the Holy Spirit” to our first +experience, we shall be more exactly Biblical and it would be well to +speak of one baptism but many fillings. But I would a great deal rather +that one should speak about new or fresh baptisms with the Holy Spirit, +standing for the all-important truth that we need repeated fillings with +the Holy Spirit, than that he should so insist on exact phraseology that +he would lose sight of the truth that repeated fillings are needed, _i. +e._, I would rather have the right experience by a wrong name, than the +wrong experience by the right name. This much is as clear as day, that we +need to be filled again and again and again with the Holy Spirit. I am +sometimes asked, “Have you received _the second blessing_?” Yes, and the +third and the fourth and the fifth and hundreds beside, and I am looking +for a new blessing to-day. + +We come now to the question of first practical importance, namely, WHAT +MUST ONE DO IN ORDER TO OBTAIN THE BAPTISM WITH THE HOLY SPIRIT? This +question is answered in the plainest and most positive way in the Bible. A +plain path is laid down in the Bible consisting of a few simple steps that +any one can take, and it is absolutely certain that any one who takes +these steps will enter into the blessing. This is, of course, a very +positive statement, and we would not dare be so positive if the Bible were +not equally positive. But what right have we to be uncertain when the Word +of God is positive? There are seven steps in this path: + +1. The first step is that we _accept Jesus Christ as our Saviour and +Lord_. We read in Acts ii. 38, R. V., “Repent ye, and be baptized every +one of you in the name of Jesus Christ for the remission of your sins, and +ye shall receive the gift of the Holy Ghost.” Is not this statement as +positive as that which we made above? Peter says that if we do certain +things, the result will be, “Ye _shall receive_ the gift of the Holy +Ghost.” All seven steps are in this passage, but we shall refer later to +other passages as throwing light upon this. The first two steps are in the +word “repent.” “_Repent_ ye,” said Peter. What does it mean to repent? The +Greek word for repentance means “an afterthought” or “change of mind.” To +repent then means to change your mind. But change your mind about what? +About three things; about God, about Jesus Christ, about sin. What the +change of mind is about in any given instance must be determined by the +context. As determined by the context in the present case, the change of +mind is primarily about Jesus Christ. Peter had just said in the +thirty-sixth verse, R. V., “Let all the house of Israel know assuredly, +that God hath made Him both Lord and Christ, this Jesus whom ye crucified. +When they heard this, they were pricked in their heart,” as well they +might be, “and said unto Peter and the rest of the Apostles, Brethren, +what shall we do?” Then it was that Peter said, “Repent ye,” “Change your +mind about Jesus, change your mind from that attitude of mind that +rejected Him and crucified Him to that attitude of mind that accepts Him +as Lord and King and Saviour.” This then is the first step towards +receiving the baptism with the Holy Spirit; receive Jesus as Saviour and +Lord; first of all receive Him as your Saviour. Have you done that? + +What does it mean to receive Jesus as Saviour? It means to accept Him as +the One who bore our sins in our place on the cross (Gal. iii. 13; 2 Cor. +v. 21) and to trust God to forgive us because Jesus Christ died in our +place. It means to rest all our hope of acceptance before God upon the +finished work of Christ upon the cross of Calvary. There are many who +profess to be Christians who have not done this. When you go to many who +call themselves Christians and ask them if they are saved, they reply, +“Yes.” Then if you put to them the question “Upon what are you resting as +the ground of your salvation?” they will reply something like this, “I go +to church; I say my prayers, I read my Bible, I have been baptized, I have +united with the church, I partake of the Lord’s supper, I attend +prayer-meeting, and I am trying to live as near right as I know how.” If +these things are what you are resting upon as the ground of your +acceptance before God, then you are not saved, for all these things are +your own works (all proper in their places but still your own works) and +we are distinctly told in Rom. iii. 20, R. V., that “By the works of the +law shall no flesh be justified in His sight.” But if you go to others and +ask them if they are saved, they will reply “Yes.” And then if you ask +them upon what they are resting as the ground of their acceptance before +God, they will reply something to this effect, “I am not resting upon +anything I ever did, or upon anything I am ever going to do; I am resting +upon what Jesus Christ did for me when He bore my sins in His own body on +the cross. I am resting in His finished work of atonement.” If this is +what you are really resting upon, then you are saved, you have accepted +Jesus Christ as your Saviour and you have taken the first step towards the +baptism with the Holy Spirit. + +The same thought is taught elsewhere in the Bible, for example in Gal. +iii. 2. Here Paul asks of the believers in Galatia, “Received ye the Holy +Spirit by the works of the law, or _by the hearing of faith_?” Just what +did he mean? On one occasion when Paul was passing through Galatia, he was +detained there by some physical infirmity. We are not told what it was, +but at all events, he was not so ill but that he could preach to the +Galatians the Gospel, or glad tidings, that Jesus Christ had redeemed them +from the curse of the law by becoming a curse in their place, by dying on +the cross of Calvary. These Galatians believed this testimony; this was +the hearing of faith, and God set the stamp of His endorsement upon their +faith by giving them as a personal experience the Holy Spirit. But after +Paul had left Galatia, certain Judaizers came down from Jerusalem, men who +were substituting the law of Moses for the Gospel and taught them that it +was not enough that they simply believe on Jesus Christ but in addition to +this they must keep the law of Moses, especially the law of Moses +regarding circumcision, and that without circumcision they could not be +saved—_i. e._, they could not be saved by simple faith in Jesus (cf. Acts +xv. 1). These young converts in Galatia became all upset. They did not +know whether they were saved or not; they did not know what they ought to +do, and all was confusion. It was just as when modern Judaizers come +around and get after young converts and tell them that in addition to +believing in Jesus Christ, they must keep the Mosaic Seventh Day Sabbath, +or they cannot be saved. This is simply the old controversy breaking out +at a new point. When Paul heard what had happened in Galatia, he was very +indignant and wrote the Epistle to the Galatians simply for the purpose of +exposing the utter error of these Judaizers. He showed them how Abraham +himself was justified before he was circumcised by simply believing God +(Gal. iii. 6), and how he was circumcised after he was justified as a seal +of the faith which he already had while he was in uncircumcision. But in +addition to this proof of the error of the Judaizers, Paul appeals to +their own personal experience. He says to them, “You received the Holy +Spirit, did you not?” “Yes.” “How did you receive the Holy Spirit, by +keeping the law of Moses, or by the hearing of faith, the simple accepting +of God’s testimony about Jesus Christ that your sins were laid upon Him, +and that you are thus justified and saved?” The Galatians had had a very +definite experience of receiving the Holy Spirit and Paul appeals to it, +and recalls to their mind how it was by the simple hearing of faith that +they had received the Holy Spirit. The gift of the Holy Spirit is God’s +seal upon the simple acceptance of God’s testimony about Jesus Christ, +that our sins were laid upon Him, and thus trusting God to forgive us and +justify us. This then is the first step towards receiving the Holy Spirit. +But we must not only receive Jesus as Saviour, we must also receive Him as +Lord. Of this we shall speak further in connection with another passage in +the fourth step. + +2. The second step in the path that leads into the blessing of being +baptized with the Holy Spirit is _renunciation of sin_. Repentance as we +have seen is a change of mind about sin as well as a change of mind about +Christ; a change of mind from that attitude of mind that loves sin and +indulges sin to that attitude of mind that hates sin and renounces sin. +This then is the second step—renunciation of sin. The Holy Spirit is a +_Holy_ Spirit and we cannot have both Him and sin. We must make our choice +between the Holy Spirit and unholy sin. We cannot have both. He that will +not give up sin cannot have the Holy Spirit. It is not enough that we +renounce one sin or two sins or three sins or many sins, we must _renounce +all sin_. If we cling to one single known sin, it will shut us out of the +blessing. Here we find the cause of failure in many people who are praying +for the baptism with the Holy Spirit, going to conventions and hearing +about the baptism with the Holy Spirit, reading books about the baptism +with the Holy Spirit, perhaps spending whole nights in prayer for the +baptism with the Holy Spirit, and yet obtaining nothing. Why? Because +there is some sin to which they are clinging. People often say to me, or +write to me, “I have been praying for the baptism with the Holy Spirit for +a year (five years, ten years, one man said twenty years). Why do I not +receive?” In many such cases, I feel led to reply, “It is sin, and if I +could look down into your heart this moment as God looks into your heart, +I could put my finger on the specific sin.” It may be what you are pleased +to call a small sin, but there are no small sins. There are sins that +concern small things, but every sin is an act of rebellion against God and +therefore no sin is a small sin. A controversy with God about the smallest +thing is sufficient to shut one out of the blessing. Mr. Finney tells of a +woman who was greatly exercised about the baptism with the Holy Spirit. +Every night after the meetings, she would go to her rooms and pray way +into the night and her friends were afraid she would go insane, but no +blessing came. One night as she prayed, some little matter of head +adornment, a matter that would probably not trouble many Christians +to-day, but a matter of controversy between her and God, came up (as it +had often come up before) as she knelt in prayer. She put her hand to her +head and took the pins out of her hair and threw them across the room and +said, “There go!” and instantly the Holy Ghost fell upon her. It was not +so much the matter of head adornment as the matter of controversy with God +that had kept her out of the blessing. + +If there is anything that always comes up when you get nearest to God, +that is the thing to deal with. Some years ago at a convention in a +Southern state, the presiding officer, a minister in the Baptist Church, +called my attention to a man and said, “That man is the pope of our +denomination in ——; everything he says goes, but he is not at all with us +in this matter, but I am glad to see him here.” This minister kept +attending the meetings. At the close of the last meeting where I had +spoken upon the conditions of receiving the baptism with the Holy Spirit, +I found this man awaiting me in the vestibule. He said, “I did not stand +up on your invitation to-day.” I replied, “I saw you did not.” “I thought +you said,” he continued, “that you only wanted those to stand who could +say they had absolutely surrendered to God?” “That is what I did say,” I +replied. “Well, I could not say that.” “Then you did perfectly right not +to stand. I did not want you to lie to God.” “Say,” he continued, “you hit +me pretty hard to-day. You said if there was anything that always comes up +when you get nearest to God, that is the thing to deal with. Now there is +something that always comes up when I get nearest to God. I am not going +to tell you what it is. I think you know.” “Yes,” I replied. (I could +smell it.) “Well, I simply wanted to say this to you.” This was on Friday +afternoon. I had occasion to go to another city, and returning through +that city the following Tuesday morning, the minister who had presided at +the meeting was at the station. “I wish you could have been in our Baptist +ministers’ meeting yesterday morning,” he said; “that man I pointed out to +you from the north part of the state was present. He got up in our meeting +and said, ‘Brethren, we have been all wrong about this matter,’ and then +he told what he had done. He had settled his controversy with God, had +given up the thing which had always come up when he got nearest to God, +then he continued and said, ‘Brethren, I have received a more definite +experience than I had when I was converted.’ ” Just such an experience is +waiting many another, both minister and layman, just as soon as he will +judge his sin, just as soon as he will put away the thing that is a matter +of controversy between him and God, no matter how small the thing may +seem. If any one sincerely desires the baptism with the Holy Spirit, he +should go alone with God and ask God to search him and bring to light +anything in his heart or life that is displeasing to Him, and when He +brings it to light, he should put it away. If after sincerely waiting on +God, nothing is brought to light, then we may proceed to take the other +steps. But there is no use praying, no use going to conventions, no use in +reading books about the baptism with the Holy Spirit, no use in doing +anything else, until we judge our sins. + +3. The third step is _an open confession of our renunciation of sin and +our acceptance of Jesus Christ_. After telling his hearers to repent in +Acts ii. 38, Peter continues and tells them to be “baptized every one of +you in the name of Jesus Christ unto the remission of your sins.” Heart +repentance alone was not enough. There must be an open confession of that +repentance, and God’s appointed way of confession of repentance is +baptism. None of those to whom Peter spoke had ever been baptized, and, of +course, what Peter meant in that case was water baptism. But suppose one +has already been baptized, what then? Even in that case, there must be +that for which baptism stands, namely, an open confession of our +renunciation of sin and our acceptance of Jesus Christ. The baptism with +the Spirit is not for the secret disciple, but for the open confessed +disciple. There are many doubtless to-day who are trying to be Christians +in their hearts, many who really believe that they have accepted Jesus as +their Saviour and their Lord and have renounced sin, but they are not +willing to make an open confession of their renunciation of sin and their +acceptance of Christ. Such an one cannot have the baptism with the Holy +Spirit. Some one may ask, “Do not the Friends (‘Quakers’), who do not +believe in water baptism, give evidence of being baptized with the Holy +Spirit?” Doubtless many of them do, but this does not alter the teaching +of God’s Word. God doubtless condescends in many instances where people +are misled as to the teaching of His Word to their ignorance, if they are +sincere, but that fact does not alter His Word, and even with a member of +the congregation of Friends, who sincerely does not believe in water +baptism, there must be before the blessing is received that for which +baptism stands, namely, the open confession of our acceptance of Christ +and of our renunciation of sin. + +4. The fourth step is _absolute surrender to God_. This comes out in what +has been already said, namely, that we _must accept Jesus as Lord_ as well +as Saviour. It is stated explicitly in Acts v. 32, “And we are His +witnesses of these things; and so is also _the Holy Ghost, whom God hath +given to them that obey Him_.” That is the fourth step, “obey Him,” +obedience. But what does obedience mean? Some one will say, doing as we +are told. Right, but doing how much that we are told? Not merely one thing +or two things or three things or four things, but all things. The heart of +obedience is in the will, the essence of obedience is the surrender of the +will to God. It is going to God our heavenly Father and saying, “Heavenly +Father, here I am. I am Thy property. Thou hast bought me with a price. I +acknowledge Thine ownership, and surrender myself and all that I am +absolutely to Thee. Send me where Thou wilt; do with me what Thou wilt; +use me as Thou wilt.” This is in most instances the decisive step in +receiving the baptism with the Holy Spirit. In the Old Testament types it +was when the whole burnt offering was laid upon the altar, nothing kept +back within or without the sacrificial animal, that the fire came forth +from the Holy Place where God dwelt and accepted and consumed the gift +upon the altar. And so it is to-day, in the fulfillment of the type, when +we lay ourselves, a whole burnt offering, upon the altar, keeping nothing +within or without back, that the fire of God, the Holy Spirit, descends +from the real Holy Place, heaven (of which the Most Holy Place in the +tabernacle was simply a type), and accepts the gift upon the altar. When +we can truly say, “My _all_ is on the altar,” then we shall not have long +to wait for the fire. The lack of this absolute surrender is shutting many +out of the blessing to-day. People turn the keys of almost every closet in +their heart over to God, but there is some small closet of which they wish +to keep the key themselves, and the blessing does not come. + +At a convention in Washington, D. C., on the last night, I had spoken on +How to Receive the Baptism with the Holy Spirit. The Spirit Himself was +present in mighty power that night. The chaplain of one of the houses had +said to me at the close of the meeting, “It almost seemed as if I could +see the Holy Spirit in this place to-night.” There were many to be dealt +with. About two hours after the meeting closed, about eleven o’clock, a +worker came to me and said, “Do you see that young woman over to the right +with whom Miss W—— is speaking?” “Yes.” “Well, she has been dealing with +her for two hours and she is in awful agony. Won’t you come and see if you +can help?” I went into the seat back of this woman in distress and asked +her her trouble. “Oh,” she said, “I came from Baltimore to receive the +baptism with the Holy Spirit, and I cannot go back to Baltimore until I +have received Him.” “Is your will laid down?” I asked. “I am afraid not.” +“Will you lay it down now?” “I cannot.” “Are you willing that God should +lay it down for you?” “Yes.” “Ask Him to do it.” She bowed her head in +prayer and asked God to empty her of her will, to lay it down for her, to +bring it into conformity to His will, in absolute surrender to His own. +When the prayer was finished, I said, “Is it laid down?” She said, “It +must be. I have asked something according to His will. Yes, it is done.” I +said, “Ask Him for the baptism with the Holy Spirit.” She bowed her head +again in brief prayer and asked God to baptize her with the Holy Spirit +and in a few moments looked up with peace in her heart and in her face. +Why? Because she had surrendered her will. She had met the conditions and +God had given the blessing. + +5. The fifth step is _an intense desire for the baptism with the Holy +Spirit_. Jesus says in John vii. 37-39, “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.” Here again we +have _belief on Jesus_ as the condition of receiving the Holy Spirit but +we have also this, “If any man thirst.” Doubtless when Jesus spake these +words He had in mind the Old Testament promise in Isa. xliv. 3, “For I +will pour water upon him that is _thirsty_, and floods upon the dry +ground: I will pour _My Spirit_ upon thy seed, and My blessing upon thine +offspring.” In both these passages thirst is the condition of receiving +the Holy Spirit. What does it mean to thirst? When a man really thirsts, +it seems as if every pore in his body had just one cry, “Water! Water! +Water!” Apply this to the matter in question; when a man thirsts +spiritually, his whole being has but one cry, “The Holy Spirit! The Holy +Spirit! The Holy Spirit!” As long as one fancies he can get along somehow +without the baptism with the Holy Spirit, he is not going to receive that +baptism. As long as one is casting about for some new kind of church, +machinery, or new style of preaching, or anything else, by which he hopes +to accomplish what the Holy Spirit only can accomplish, he will not +receive the baptism with the Holy Spirit. As long as one tries to find +some subtle system of exegesis to read out of the New Testament what God +has put into it, namely, the absolute necessity that each believer receive +the baptism with the Holy Spirit as a definite experience, he is not going +to receive the baptism with the Holy Spirit. As long as a man tries to +persuade himself that he has received the baptism with the Holy Spirit +when he really has not, he is not going to receive the baptism with the +Holy Spirit. But when one gets to the place where he sees the absolute +necessity that he be baptized with the Holy Spirit as a definite +experience and desires this blessing at any cost, he is far on the way +towards receiving it. At a state Young Men’s Christian Association +Convention, where I had spoken on the Baptism with the Holy Spirit, two +ministers went out of the meeting side by side. One said to the other, +“That kind of teaching leads either to fanaticism or despair.” He did not +attempt to show that it was unscriptural. He felt condemned and was not +willing to admit his lack and seek to have it supplied, and so he tried to +avoid the condemnation that came from the Word by this bright remark, +“that kind of teaching leads either to fanaticism or despair.” Such a man +will not receive the baptism with the Holy Spirit until he is brought to +himself and acknowledges honestly his need and intensely desires to have +it supplied. How different another minister of the same denomination who +came to me one Sunday morning at Northfield. I was to speak that morning +on How to Receive the Baptism with the Holy Spirit. He said to me, “I have +come to Northfield from —— for just one purpose, to receive the baptism +with the Holy Spirit, and I would rather die than go back to my church +without receiving it.” I said, “My brother, you are going to receive it.” +The following morning he came very early to my house. He said, “I have to +go away on the early train but I came around to tell you before I went +that I have received the baptism with the Holy Spirit.” + +6. The sixth step _is definite prayer for the baptism with the Holy +Spirit_. Jesus says in Luke xi. 13, “If ye then, being evil, know how to +give good gifts unto your children: how much more shall your heavenly +Father give the Holy Spirit _to them that ask Him_.” This is very +explicit. Jesus teaches us that the Holy Spirit is given in answer to +definite prayer—just ask Him. There are many who tell us that we should +not pray for the Holy Spirit, and they reason it out very speciously. They +say that the Holy Spirit was given as an abiding gift to the church at +Pentecost, and why pray for what is already given? To this the late Rev. +Dr. A. J. Gordon well replied that Jesus Christ was given as an abiding +gift to the world at Calvary (John iii. 16), but what was given to the +world as a whole each individual in the world must appropriate to himself; +and just so the Holy Spirit was given to the church as an abiding gift at +Pentecost, but what was given to the church as a whole each individual in +the church must appropriate to himself, and God’s way of appropriation is +prayer. But those who say we should not pray for the Holy Spirit go +further still than this. They tell us that every believer already has the +Holy Spirit (which we have already seen is true in a sense), and why pray +for what we already have? To this the very simple answer is, that it is +one thing to have the Holy Spirit dwelling way back of consciousness in +some hidden sanctuary of the being and something quite different, and +vastly more, to have Him take possession of the whole house that He +inhabits. But against all these specious arguments we place the simple +word of Jesus Christ, “How much more shall your heavenly Father give the +Holy Spirit to them that ask Him.” It will not do to say, as has been +said, that “this promise was for the time of the earth life of our Lord, +and to go back to the promise of Luke xi. 13 is to forget Pentecost, and +to ignore the truth that now every believer has the indwelling Spirit;” +for we find that after Pentecost as well as before, the Holy Spirit was +given to believers in answer to definite prayer. For example, we read in +Acts iv. 31, R. V., “_When they had prayed_, the place was shaken wherein +they were gathered together, and _they were all filled with the Holy +Ghost_, and they spake the Word of God with boldness.” Again in Acts viii. +15, 16, we read that when Peter and John were come down and saw the +believers in Samaria they “_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.” Again in the Epistle of Paul to +the Ephesians, Paul tells the believers in Ephesus that he was praying for +them that they might be strengthened with power through His Spirit (Eph. +iii. 16). So right through the New Testament after Pentecost, as well as +before, by specific teaching and illustrative example, we are taught that +the Holy Spirit is given in answer to definite prayer. At a Christian +workers’ convention in Boston, a brother came to me and said, “I notice +that you are on the program to speak on the Baptism with the Holy Spirit.” +“Yes.” “I think that is the most important subject on the program. Now be +sure and tell them not to pray for the Holy Spirit.” I replied, “My +brother, I will be sure and not tell them that: for Jesus says, ‘How much +more shall your heavenly Father give the Holy Spirit to them that ask +Him?’ ” “Yes, but that was before Pentecost.” “How about Acts iv. 31, R. +V., was that before Pentecost or after?” He said, “It was certainly +after.” “Well,” I said, “take it and read it.” “And when they had prayed, +the place where they were gathered together was shaken, and they were all +filled with the Holy Ghost and spake the Word of God with boldness.” “How +about Acts viii. 15, 16, was that before Pentecost or after?” “Certainly, +it was after.” “Take it and read it.” “Who when they were come down prayed +for them that they might receive the Holy Spirit, for as yet He was fallen +on none of them, only they were baptized in the name of Jesus.” He had +nothing more to say. What was there more to say? But with me, it is not a +matter of mere exegesis, that the Holy Spirit is given in answer to +definite prayer. It is a matter of personal and indubitable experience. I +know just as well that God gives the Holy Spirit in answer to prayer as I +know that water quenches thirst and food satisfies hunger. In my first +experience of being baptized with the Holy Spirit, it was while I waited +upon God in prayer that I was thus baptized. Since then time and again as +I have waited on God in prayer, I have been definitely filled with the +Holy Spirit. Often as I have knelt in prayer with others, as we prayed the +Holy Spirit has fallen upon us just as perceptibly as the rain ever fell +upon and fructified the earth. I shall never forget one experience in our +church in Chicago. We were holding a noon prayer-meeting of the ministers +at the Y. M. C. A. Auditorium, preparatory to an expected visit to Chicago +of Mr. Moody. At one of these meetings a minister sprang to his feet and +said, “What we need in Chicago is an all-night meeting of the ministers.” +“Very well,” I said. “If you will come up to Chicago Avenue Church Friday +night at ten o’clock, we will have a prayer-meeting and if God keeps us +all night, we will stay all night.” At ten o’clock on Friday night four or +five hundred people gathered in the lecture-rooms of the Chicago Avenue +Church. They were not all ministers. They were not all men. Satan made a +mighty attempt to ruin the meeting. First of all three men got down by the +door and knelt down by chairs and pounded and shouted until some of our +heads seemed almost splitting, and some felt they must retire from the +meeting; and when a brother went to expostulate with them and urge them +that things be done decently and in order, they swore at the brother who +made the protest. Still later a man sprang up in the middle of the room +and announced that he was Elijah. The poor man was insane. But these +things were distracting, and there was more or less of confusion until +nearly midnight, and some thought they would go home. But it is a poor +meeting that the devil can spoil, and some of us were there for a blessing +and determined to remain until we received it. About midnight God gave us +complete victory over all the discordant elements. Then for two hours +there was such praying as I have rarely heard in my life. A little after +two o’clock in the morning a sudden hush fell upon the whole gathering; we +were all on our knees at the time. No one could speak; no one could pray, +no one could sing; all you could hear was the subdued sobbing of joy, +unspeakable and full of glory. The very air seemed tremulous with the +presence of the Spirit of God. It was now Saturday morning. The following +morning, one of my deacons came to me and said, with bated breath, +“Brother Torrey, I shall never forget yesterday morning until the latest +day of my life.” But it was not by any means all emotion. There was solid +reality that could be tested by practical tests. A man went out of that +meeting in the early morning hours, took a train for Missouri. When he had +transacted his business in the town that he visited, he asked the +proprietor of the hotel if there was any meeting going on in the town at +the time. He said, “Yes, there is a protracted meeting going on at the +Cumberland Presbyterian Church.” The man was himself a Cumberland +Presbyterian. He went to the church and when the meeting was opened he +arose in his place and asked the minister if he could speak. Permission +was granted, and with the power of the Holy Spirit upon him, he so spoke +that fifty-eight or fifty-nine persons professed to accept Christ on the +spot. A young man went out of the meeting in the early morning hours and +took a train for a city in Wisconsin, and I soon received word from that +city that thirty-eight young men and boys had been converted while he +spoke. Another young man, one of our students in the Institute, went to +another part of Wisconsin, and soon I began to receive letters from +ministers in that neighbourhood inquiring about him and telling how he had +gone into the school-houses and churches and Soldiers’ Home and how there +were conversions wherever he spoke. In the days that followed men and +women from that meeting went out over the earth and I doubt if there was +any country that I visited in my tour around the world, Japan, China, +Australia, New Zealand, India, etc., in which I did not find some one who +had gone out from that meeting with the power of God upon them. For me to +doubt that God fills men with the Holy Spirit in answer to prayer would be +thoroughly unscientific and irrational. I know He does. And in a matter +like this, I would rather have one ounce of believing experience than ten +tons of unbelieving exegesis. + +7. The seventh and last step is _faith_. We read in Mark xi. 24, +“Therefore I say unto you, What things soever ye desire, when ye pray, +_believe that ye receive them_ and ye shall have them.” No matter how +definite God’s promises are, we only realize these promises experimentally +when we believe. For example we read in James i. 5, R. V., “But if any of +you lacketh wisdom, let him ask of God, who giveth to all liberally and +upbraideth not; and it shall be given him.” Now that promise is as +positive as a promise can be but we read in the following verses, “But let +him _ask in faith nothing doubting_: for he that doubteth is like the +surge of the sea driven by the wind and tossed. For let not that man think +that he shall receive anything of the Lord; a double-minded man, unstable +in all his ways.” The baptism with the Spirit, as we have already seen, is +for those believers in Christ, who have put away all sin and surrendered +absolutely to God, who ask for it, but even though we ask there will be no +receiving if we do not believe. There are many who have met the other +conditions of receiving the baptism with the Holy Spirit and yet do not +receive, simply because they do not believe. They do not expect to receive +and they do not receive. But there is a faith that goes beyond +expectation, a faith that puts out its hand and takes what it asks on the +spot. This comes out in the Revised Version of Mark xi. 24, “Therefore I +say unto you, All things whatsoever ye pray and ask for, _believe that ye +have received them_ and ye _shall have_ them.” When we pray for the +baptism with the Holy Spirit we should believe that we have received (that +is that God has granted our prayer and therefore it is ours) and then we +shall have the actual experience of that which we have asked. When the +Revised Version came out, I was greatly puzzled about the rendering of +Mark xi. 24. I had begun at the beginning of the New Testament and gone +right through comparing the Authorized Version with the Revised and +comparing both with the best Greek text, but when I reached this passage, +I was greatly puzzled. I read the Authorized Version, “What things soever +ye desire when ye pray, believe that ye receive them and ye shall have +them,” and that seemed plain enough. Then I turned to the Revised Version +and read, “All things whatsoever ye pray and ask for believe that _ye have +received_ them and ye _shall have_ them.” And I said to myself, “What a +confusion of the tenses. Believe that ye have already received (past), and +ye shall have afterwards (future). What nonsense.” Then I turned to my +Greek Testament and I found whether sense or nonsense, the Revised Version +was the correct rendering of the Greek, but what it meant I did not know +for years. But one time I was studying and expounding to my church the +First Epistle of John. I came to the fifth chapter, the fourteenth and +fifteenth verses (R. V.) and I read, “And this is the boldness which we +have towards Him, that, if we ask anything according to His will, He +heareth us: and if we know that He heareth us whatsoever we ask, we know +that we have the petitions which we have asked of Him.” Then I understood +Mark xi. 24. Do you see it? If not, let me explain it a little further. +When we come to God in prayer, the first question to ask is, Is that which +I have asked of God according to His will? If it is promised in His Word, +of course, we know it is according to His will. Then we can say with 1 +John v. 14, I have asked something according to His will and I know He +hears me. Then we can go further and say with the fifteenth verse, Because +I know He hears what I ask, I know I have the petition which I asked of +Him. I may not have it in actual possession but I know it is mine because +I have asked something according to His will and He has heard me and +granted that which I have asked, and what I thus believe I have received +because the Word of God says so, I shall afterwards have in actual +experience. Now apply this to the matter before us. When I ask for the +baptism with the Holy Spirit, I have asked something according to His +will, for Luke xi. 13 and Acts ii. 39 say so, therefore I know my prayer +is heard, and still further I know because the prayer is heard that I have +the petition which I have asked of Him, _i. e._, I know I have the baptism +with the Holy Spirit. I may not feel it yet but I have received, and what +I thus count mine resting upon the naked word of God, I shall afterwards +have in actual experience. Some years ago I went to the students’ +conference at Lake Geneva, Wisconsin, with Mr. F. B. Meyer, of London. Mr. +Meyer spoke that night on the Baptism with the Holy Spirit. At the +conclusion of his address, he said, “If any of you wish to speak with Mr. +Torrey or myself after the meeting is over, we will stay and speak with +you.” A young man came to me who had just graduated from one of the +Illinois colleges. He said, “I heard of this blessing thirty days ago and +have been praying for it ever since but do not receive. What is the +trouble?” “Is your will laid down?” I asked. “No,” he said, “I am afraid +it is not.” “Then,” I said, “there is no use praying until your will is +laid down. Will you lay down your will?” He said, “I cannot.” “Are you +willing that God should lay it down for you?” “I am.” “Let us kneel and +ask Him to do it.” We knelt side by side and I placed my Bible open at 1 +John v. 14, 15 on the chair before him. He asked God to lay down his will +for him and empty him of his self-will and to bring his will into +conformity with the will of God. When he had finished the prayer, I said, +“Is it done?” He said, “It must be. I have asked something according to +His will and I know He hears me and I know I have the petition I have +asked. Yes, my will is laid down.” “What is it you desire?” “The baptism +with the Holy Spirit.” “Ask for it.” Looking up to God he said, “Heavenly +Father, baptize me with the Holy Spirit now.” “Did you get what you +asked?” I asked. “I don’t feel it,” he replied. “That is not what I asked +you,” I said. “Read the verse before you,” and he read, “This is the +boldness which we have towards Him that if we ask anything according to +His will He heareth us.” “What do you know?” I asked. He said, “I know if +I ask anything according to His will He hears me.” “What did you ask?” “I +asked for the baptism with the Holy Spirit.” “Is that according to His +will?” “Yes, Acts ii. 39 says so.” “What do you know then?” “I know He has +heard me.” “Read on.” “And if we know that if He heareth us whatsoever we +ask, we know that we have the petitions which we have asked of Him.” “What +do you know?” I asked. “I know I have the petition I asked of Him.” “What +was the petition you asked of Him?” “The baptism with the Holy Spirit.” +“What do you know?” “I know I have the baptism with the Holy Spirit. I +don’t feel it, but God says so.” We arose from our knees and after a short +conversation separated. I left Lake Geneva the next morning, but returned +in a few days. I met the young man and asked if he had really received the +baptism with the Holy Spirit. He did not need to answer. His face told the +story, but he did answer. He went into a theological seminary the +following autumn, was given a church his junior year in the seminary, had +conversions from the outset, and the next year on the Day of Prayer for +Colleges, largely through his influence there came a mighty outpouring of +the Spirit upon the seminary of which the president of the seminary wrote +to a denominational paper, that it was a veritable Pentecost, and it all +came through this young man who received the baptism with the Holy Spirit +through simple faith in the Word of God. Any one who will accept Jesus as +their Saviour and their Lord, put away all sin out of their life, publicly +confess their renunciation of sin and acceptance of Jesus Christ, +surrender absolutely to God, and ask God for the baptism with the Holy +Spirit, and take it by simple faith in the naked Word of God, can receive +the baptism with the Holy Spirit right now. There are some who so +emphasize the matter of absolute surrender that they ignore, or even deny, +the necessity of prayer. It is always unfortunate when one so emphasizes +one side of truth that he loses sight of another side which may be equally +important. In this way, many lose the blessing which God has provided for +them. + +The seven steps given above lead with absolute certainty into the +blessing. But several questions arise: + +1. _Must we not wait until we know we have received the baptism with the +Holy Spirit before we take up Christian work?_ Yes, but how shall we know? +There are two ways of knowing anything in the Christian life. First, by +the Word of God; second, by experience or feeling. God’s order is to know +things first of all by the Word of God. How one may know by the Word of +God that they have received the baptism with the Holy Spirit has just been +told. We have a right when we have met the conditions and have definitely +asked for the baptism with the Holy Spirit to say, “It is mine,” and to +get up and go on in our work leaving the matter of experience to God’s +time and place. We get assurance that we have received the baptism with +the Holy Spirit in precisely the same way that we get assurance of our +salvation. When an inquirer comes to you, whom you have reason to believe +really has received Jesus but who lacks assurance, what do you do with +him? Do you tell him to kneel down and pray until he gets assurance? Not +if you know how to deal with a soul. You know that true assurance comes +through the Word of God, that it is through what is “written” that we are +to know that we have eternal life (1 John v. 13). So you take the inquirer +to the written Word. For example, you take him to John iii. 36. You tell +him to read it. He reads, “He that believeth on the Son hath everlasting +life.” You ask him, “Who has everlasting life?” He replies from the +passage before him, “He that believeth on the Son.” “How many who believe +on the Son have everlasting life?” “Every one that believes on the Son.” +“Do you know this to be true?” “Yes.” “Why?” “Because God says so.” “What +does God say?” “God says, ‘He that believeth on the Son hath everlasting +life.’ ” “Do you believe on the Son?” “Yes.” “What have you then?” He +ought to say, “Everlasting life,” but quite likely he will not. He may +say, “I wish I had everlasting life.” You point him again to the verse and +by questions bring out what it says, and you hold him to it until he sees +that he has everlasting life; sees that he has everlasting life simply +because God says so. After he has assurance on the ground of the Word, he +will have assurance by personal experience, by the testimony of the Spirit +in his heart. Now you should deal with yourself in precisely the same way +about the baptism with the Holy Spirit. Hold yourself to the word found in +1 John v. 14, 15, and know that you have the baptism with the Spirit +simply because God says so in His Word, whether you feel it or not. +Afterwards you will know it by experience. God’s order is always: first, +His Word; second, belief in His Word; third, experience, or feeling. We +desire to change God’s order, and have first, His Word, then feeling, then +we will believe. But God demands that we believe on His naked Word. +“Abraham _believed God_ and it was accounted to him for righteousness” +(Gal. iii. 6; cf. Gen. xv. 6). Abraham had as yet no feeling in his body +of new life and power. He just believed God and feeling came afterwards. +God demands of us to-day, as He did Abraham of old, that we simply take +Him at His Word and count the thing ours which He has promised, simply +because He has promised it. Afterwards we get the feeling and the +realization of that which He has promised. + +2. The second question that some will ask is, “_Will there be no +manifestation of the baptism with the Spirit which we receive?_ Will +everything be just as it was before, and if it will, where is the reality +and use of the baptism?” Yes, there will be manifestation, very definite +manifestation, but bear in mind _what the character_ of the manifestation +will be, _and when_ the manifestation is to be expected. When is the +manifestation to be expected? After we believe. After we have received on +simple faith in the naked Word of God. And what will be the character of +the manifestation? Here many go astray. They have read the wonderful +experiences of Charles G. Finney, John Wesley, D. L. Moody and others. +These men tell us that when they were baptized with the Holy Spirit they +had wonderful sensations. Finney, for example, describes it as like great +waves of electricity sweeping over him, so that he was compelled to ask +God to withhold His hand, lest he die on the spot. Mr. Moody, on rare +occasions, described a similar experience. That these men had such +experiences, I do not for a moment question. The word of such men as +Charles G. Finney, D. L. Moody and others is to be believed, and there is +another reason why I cannot question the reality of these experiences, but +while these men doubtless had these experiences, there is not a passage in +the Bible that describes such an experience. I am inclined to think the +Apostles had them, but if they had, they kept them to themselves and it is +well that they did, for if they had put them on record, that is what we +would be looking for to-day. But what are the manifestations that actually +occurred in the case of the Apostles and the early disciples? New power in +the Lord’s work. We read at Pentecost that they were all filled with the +Holy Ghost and _began to speak with other tongues as the Spirit gave them +utterance_ (Acts ii. 4). Similar accounts are given of what occurred in +the household of Cornelius and what occurred in Ephesus. All we read in +the case of the Apostle Paul is that Ananias came in and said, “Brother +Saul, the Lord, even Jesus, that appeared unto thee in the way as thou +camest, hath sent me, that thou mightest receive thy sight, and be filled +with the Holy Ghost.” Then Ananias baptized him, and the next thing we +read is that Paul went straight down to the synagogue and preached Christ +so mightily in the power of the Spirit that he “confounded the Jews which +dwelt at Damascus, proving that this is very Christ” (Acts ix. 17-22). So +right _through the New Testament, the manifestation that we are taught to +expect, and the manifestation that actually occurred was new power in +Christian work_, and that is the manifestation that we may expect to-day +and we need not look too carefully for that. The thing for us to do is to +claim God’s promise and let God take care of the mode of manifestation. + +3. The third question that will arise with some is, _May we not have to +wait for the baptism with the Holy __ Spirit?_ Did not the Apostles have +to wait ten days, and may we not have to wait ten days or even more? No, +there is no necessity that we wait. We are told distinctly in the Bible +why the Apostles had to wait ten days. In Acts ii. 1, we read, “And when +the day of Pentecost was fully come” (literally “When the day of Pentecost +was being fulfilled,” R. V., margin). Way back in the Old Testament types, +and back of that in the eternal counsels of God, the day of Pentecost was +set for the coming of the Holy Spirit and the gathering of the church, and +the Holy Spirit could not be given until the day of Pentecost was fully +come, therefore the Apostles had to wait until the day of Pentecost was +fulfilled, but there was no waiting after Pentecost. There was no waiting +for example in Acts iv. 31; scarcely had they finished the prayer when the +place where they were gathered together was shaken and “they were all +filled with the Holy Ghost.” There was no waiting in the household of +Cornelius. They were listening to their first Gospel sermon and Peter said +as the climax of his argument “to Him (that is Jesus) bear all the +prophets witness that through His name every one that believeth on Him +shall receive remission of sins” (R. V.), and no sooner had Peter spoken +these words than they believed and “the Holy Ghost fell on them which +heard the word.” There was no waiting in Samaria after Peter and John came +down and told them about the baptism with the Holy Spirit and prayed with +them. There was no waiting in Ephesus after Paul came and told them that +there was not only the baptism of John unto repentance, but the baptism of +Jesus in the Holy Spirit. It is true that they had been waiting some time +until then, but it was simply because they did not know that there was +such a baptism for them. And many may wait to-day because they do not know +that there is the baptism with the Spirit for them, or they may have to +wait because they are not resting in the finished work of Christ, or +because they have not put away sin, or because they have not surrendered +fully to God, or because they will not definitely ask and believe and +take; but the reason for the waiting is not in God, it is in ourselves. +Any one who will, can lay this book down at this point, take the steps +which have been stated and immediately receive the baptism with the Holy +Spirit. I would not say a word to dissuade men from spending much time in +waiting upon God in prayer for “They that wait upon the Lord shall renew +their strength” (Isa. xl. 31). There are few of us indeed in these days +who spend as many hours as we should in waiting upon God. The writer can +bear joyful testimony to the manifest outpourings of the Spirit that have +come time and again as he has waited upon God through the hours of the +night with believing brethren, but the point I would emphasize is that the +baptism with the Holy Spirit may be had at once. The Bible proves this; +experience proves it. There are many waiting for feeling who ought to be +claiming by faith. In these days we hear of many who say they are “waiting +for their Pentecost”; some have been waiting weeks, some have been waiting +months, some have been waiting years. This is not Scriptural and it is +dishonouring to God. These brethren have an unscriptural view of what +constitutes Pentecost. They have fixed it in their minds that certain +manifestations are to occur and as these particular manifestations, which +they themselves have prescribed, do not come, they think they have not +received the Holy Spirit. There are many who have been led into the error, +already confuted in this book, that the baptism with the Holy Spirit +always manifests itself in the gift of tongues. They have not received the +gift of tongues and therefore they conclude that they have not received +the baptism with the Holy Spirit. But as already seen, one may receive the +baptism with the Holy Spirit and not receive the gift of tongues. Others +still are waiting for some ecstatic feeling. We do not need to wait at +all. We may meet the conditions, we may claim the blessing at once on the +ground of God’s sure Word. There was a time in the writer’s ministry when +he was led to say that he would never enter his pulpit again until he had +been definitely baptized with the Holy Spirit and knew it, or until God in +some way told him to go. I shut myself up in my study and day by day +waited upon God for the baptism with the Holy Spirit. It was a time of +struggle. The thought would arise, “Suppose you do not receive the baptism +with the Holy Spirit before Sunday. How it will look for you to refuse to +go into your pulpit,” but I held fast to my resolution. I had a more or +less definite thought in my mind of what might happen when I was baptized +with the Holy Spirit, but it did not come that way at all. One morning as +I waited upon God, one of the quietest and calmest moments of my life, it +was just as if God said to me, “The blessing is yours. Now go and preach.” +If I had known my Bible then as I know it now, I might have heard that +voice the very first day speaking to me through the Word, but I did not +know it and God in His infinite condescension, looking upon my weakness, +spoke it directly to my heart. There was no particular ecstasy or emotion, +simply the calm assurance that the blessing was mine. I went into my work +and God manifested His power in that work. Some time passed, I do not +remember just how long, and I was sitting in that same study. I do not +remember that I was thinking about this subject at all, but suddenly it +was just as if I had been knocked out of my chair on to the floor, and I +lay upon my face crying, “Glory to God! Glory to God!” I could not stop. +Some power, not my own, had taken possession of my lips and my whole +person. The writer is not of an excitable, hysterical or even emotional +temperament, but I lost control of myself absolutely. I had never shouted +before in my life, but I could not stop. When after a while I got control +of myself, I went to my wife and told her what had happened. I tell this +experience, not to magnify it, but to say that the time when this +wonderful experience (which I cannot really fully describe) came was not +the moment when I was baptized with the Holy Spirit. The moment when I was +baptized with the Holy Spirit was in that calm hour when God said, “It is +yours. Now go and preach.” + +There is an afternoon that I shall never forget. It was the eighth day of +July, 1894. It was at the Northfield Students’ Convention. I had spoken +that morning in the church on How to Receive the Baptism with the Holy +Spirit. As I drew to a close, I took out my watch and noticed that it was +exactly twelve o’clock. Mr. Moody had invited us to go up on the mountain +that afternoon at three o’clock to wait upon God for the baptism with the +Holy Spirit. As I looked at my watch, I said, “Gentlemen, it is exactly +twelve o’clock. Mr. Moody has invited us to go up on the mountain at three +o’clock to wait upon God for the baptism with the Holy Spirit. It is three +hours until three o’clock. Some of you cannot wait three hours, nor do you +need to wait. Go to your tent, go to your room in the hotel or in the +buildings, go out into the woods, go anywhere, where you can get alone +with God, meet the conditions of the baptism with the Holy Spirit and +claim it at once.” At three o’clock we gathered in front of Mr. Moody’s +mother’s house; four hundred and fifty-six of us in all, all men from the +eastern colleges. (I know the number because Mr. Paul Moody counted us as +we passed through the gates down into the lots.) We commenced to climb the +mountainside. After we had gone some distance, Mr. Moody said, “I do not +think we need to go further. Let us stop here.” We sat down and Mr. Moody +said, “Have any of you anything to say?” One after another, perhaps +seventy-five men, arose and said words to this effect, “I could not wait +until three o’clock. I have been alone with God and I have received the +baptism with the Holy Spirit.” Then Mr. Moody said, “I can see no reason +why we should not kneel right down here now and ask God that the Holy +Spirit may fall on us as definitely as He fell on the Apostles at +Pentecost. Let us pray.” We knelt down on the ground; some of us lay on +our faces on the pine-needles. As we had gone up the mountainside, a cloud +had been gathering over the mountain, and as we began to pray the cloud +broke and the rain-drops began to come down upon us through the +overhanging pine trees, but another cloud, big with mercy, had been +gathering over Northfield for ten days and our prayers seemed to pierce +that cloud and the Holy Ghost fell upon us. It was a wonderful hour. There +are many who will never forget it. But any one who reads this book may +have a similar hour alone by himself now. He can take the seven steps one +by one and the Holy Spirit will fall upon him. + + + + + +CHAPTER XXI. THE WORK OF THE HOLY SPIRIT IN PROPHETS AND APOSTLES. + + +_The work of the Holy Spirit in apostles and prophets is an entirely +distinctive work. He imparts to apostles and prophets an especial gift for +an especial purpose._ + +We read in 1 Cor. xii. 4, 8-11, 28, 29, R. V., “Now there are diversities +of gifts, but the same Spirit.... For to one is given through the Spirit +wisdom; and to another the word of knowledge, according to the same +Spirit; to another faith, in the same Spirit; and to another gifts of +healings, in the one Spirit; and to another workings of miracles; and to +_another prophecy_; and to another discerning of spirits: to another +divers kinds of tongues; and to another the interpretation of tongues: but +all these worketh the one and the same Spirit, dividing to each severally +even as He will.... And God hath set some in the church, _first apostles_, +_secondly prophets_, thirdly teachers, then miracles, then gifts of +healing, helps, governments, divers kinds of tongues. _Are all apostles? +Are all prophets?_ Are all teachers? Are all workers of miracles? Have all +gifts of healings? Do all speak with tongues? Do all interpret?” It is +evident from these verses that the work of the Holy Spirit in apostles and +prophets is of a distinctive character. + +The doctrine is becoming very common and very popular in our day that the +work of the Holy Spirit in preachers and teachers and in ordinary +believers, illuminating them and guiding them into the truth and opening +their minds to understand the Word of God is the same in kind and differs +only in degree from the work of the Holy Spirit in prophets and apostles. +It is evident from the passage just cited that this doctrine is thoroughly +unscriptural and untrue. It overlooks the fact so clearly stated and +carefully elucidated that while there is “the same Spirit” there are +“diversities of gifts” “diversities of administrations” “diversities of +workings” (1 Cor. xii. 4-6) and that “not all are prophets” and “not all +are apostles” (1 Cor. xii. 29). A very scholarly and brilliant preacher +seeking to minimize the difference between the work of the Holy Spirit in +apostles and prophets and His work in other men calls attention to the +fact that the Bible says that Bezaleel was to be “filled with the Spirit +of God” to devise the work of the tabernacle (Ex. xxxi. 1-11). He gives +this as a proof that the inspiration of the prophet does not differ from +the inspiration of the artist or architect, but in doing this, he loses +sight of the fact that the tabernacle was to be built after the “pattern +shown to Moses in the Mount” (Ex. xxv. 9, 40) and that therefore it was +itself a prophecy and an exposition of the truth of God. It was not mere +architecture. It was the Word of God done into wood, gold, silver, brass, +cloth, skin, etc. And Bezaleel needed as much special inspiration to +reveal the truth in wood, gold, silver, brass, etc., as the apostle or +prophet needs it to reveal the Word of God with pen and ink on parchment. +There is much reasoning in these days about inspiration that appears at +first sight very learned, but that will not bear much rigid scrutiny or +candid comparison with the exact statements of the Word of God. There is +nothing in the Bible more inspired than the tabernacle, and if the +Destructive Critics would study it more, they would give up their +ingenious but untenable theories as to the composite structure of the +Pentateuch. + +2. _Truth hidden from man for ages and which they had not discovered and +could not discover by the unaided processes of human reasoning has been +revealed to apostles and prophets in the Spirit._ + +We read in Eph. iii. 3-5, R. V., “_By revelation_ was made known unto me +the mystery, as I wrote afore in few words, whereby, when ye read, ye can +perceive my understanding in the mystery of Christ; which in other +generations was not made known unto the sons of men, _as it hath now been +revealed unto His holy Apostles and prophets in the Spirit_.” The Bible +contains truth that men had never discovered before the Bible stated it. +It contains truth that men never could have discovered if left to +themselves. Our heavenly Father, in great grace, has revealed this truth +to us His children _through_ His servants, _the apostles and the +prophets_. The Holy Spirit is the agent of this revelation. There are many +who tell us to-day that we should test the statements of Scripture by the +conclusions of human reasoning or by the “Christian consciousness.” The +folly of all this is evident when we bear in mind that the revelation of +God transcends human reasoning, and that any consciousness that is not the +product of the study and absorption of Bible truth is not really a +Christian consciousness. The fact that the Bible does contain truth that +man never had discovered we know not merely because it is so stated in the +Scriptures, but we know it also as a matter of fact. There is not one of +the most distinctive and precious doctrines taught in the Bible that men +have ever discovered apart from the Bible. If our consciousness differs +from the statements of this Book, which is so plainly God’s Book, it is +not yet fully Christian and the thing to do is not to try to pull God’s +revelation down to the level of our consciousness but to tone our +consciousness up to the level of God’s Word. + +3. _The revelation made to the prophets was independent of their own +thinking. It was made to them by the Spirit of Christ which was in them. +And was a subject of inquiry to their own mind as to its meaning. It was +not their own thought, but His._ + +We read in 1 Peter i. 10, 11, 12, R. V., “Concerning which salvation the +prophets sought and searched diligently, who prophesied of the grace that +should come unto you: _searching what time or what manner of time the +Spirit of Christ which was in them did point unto_, when it (He) testified +beforehand the sufferings of Christ, and the glories that should follow +them. _To whom it was revealed_, that not unto themselves, but unto you, +did they minister these things, which now have been announced unto you +through them that preached the Gospel unto you _by the Holy Ghost_ sent +forth from heaven; which things angels desire to look into.” These words +make it plain that a Person in the prophets, and independent of the +prophets, and that Person the Holy Spirit, revealed truth which was +independent of their own thinking, which they did not altogether +understand themselves, and regarding which it was necessary that they make +diligent search and study. Another Person than themselves was thinking and +speaking and they were seeking to comprehend what He said. + +4. _No prophet’s utterance was of the prophet’s own will, but he spoke +from God, and the prophet was carried along in his utterance by the Holy +Spirit._ + +We read in 2 Peter i. 21, R. V., “For _no prophecy ever came by the will +of man_: but men spake _from God, being moved by the Holy Ghost_.” Clearly +then, the prophet was simply an instrument in the hands of another, as the +Spirit of God carried him along, so he spoke. + +5. _It was the Holy Spirit who spoke in the prophetic utterances. It was +His word that was upon the prophet’s tongue._ + +We read in Heb. iii. 7, “Wherefore _as the Holy Ghost saith_, To-day if ye +will hear His voice.” Again we read in Heb. x. 15, 16, “Whereof _the Holy +Ghost also is a witness_ to us: for _after that He had said_ before, This +is the covenant that I will make with them after those days, saith the +Lord. I will put My laws into their hearts, and in their minds will I +write them.” + +We read again in Acts xxviii. 25, R. V., “And when they agreed not among +themselves, they departed, after that Paul had spoken the word, ‘_Well +spake the Holy Ghost_ by Isaiah the prophet unto your fathers saying, +etc.’ ” Still again we read in 2 Sam. xxiii. 2, R. V., “The _Spirit of the +Lord spake by me_, and _His word_ was upon my tongue.” Over and over again +in these passages we are told that it was the Holy Spirit who was the +speaker in the prophetic utterances and that it was His word, not theirs, +that was upon the prophet’s tongue. The prophet was simply the mouth by +which the Holy Spirit spoke. As a man, that is except as the Spirit taught +him and used him, the prophet might be as fallible as other men are but +when the Spirit was upon him and he was taken up and borne along by the +Holy Spirit, he was infallible in his teachings; for his teachings in that +case were not his own, but the teachings of the Holy Spirit. When thus +borne along by the Holy Spirit it was God who was speaking and not the +prophet. For example, there can be little doubt that Paul had many +mistaken notions about many things but when he taught as an Apostle in the +Spirit’s power, he was infallible—or rather the Spirit, who taught through +him was infallible and the consequent teaching was infallible—as +infallible as God Himself. We do well therefore to carefully distinguish +what Paul may have thought as a man and what he actually did teach as an +Apostle. In the Bible we have the record of what he taught as an Apostle. +There are those who think that in 1 Cor. vii. 6, 25, “But I speak this by +permission, not of commandment ... yet I give my judgment as one that hath +obtained mercy of the Lord,” Paul admits that he was not sure in this case +that he had the word of the Lord. If this be the true interpretation of +the passage (which is more than doubtful) we see how careful Paul was when +he was not sure to note the fact and this gives us additional certainty in +all other passages. It is sometimes said that Paul taught in his early +ministry that the Lord would return during his lifetime, and that in this +he was, of course, mistaken. But Paul never taught anywhere that the Lord +would return in his lifetime. It is true he says in 1 Thess. iv. 17, +“_Then we which are alive and remain_, shall be caught up together with +them to meet the Lord in the air, and so shall we ever be with the Lord.” +As he was still living when he wrote the words, he naturally and properly +did not include himself with those who had already fallen asleep in +speaking of the Lord’s return. But this is not to assert that he would +remain alive until the Lord came. Quite probably at this period of his +ministry he entertained the hope that he might remain alive and +consequently lived in an attitude of expectancy, but the attitude of +expectancy is the true attitude in all ages for each believer. It is quite +probable that Paul expected that he would be alive to the coming of the +Lord, but if he did so expect, he did not so teach. The Holy Spirit kept +him from this as from all other errors in his teachings. + +6. _The Holy Spirit in the Apostle taught not only the thought (or +__“__concept__”__) but the words in which the thought was to he +expressed._ We read in 1 Cor. ii. 13, A. R. V., “Which things also we +speak not _in words_ which man’s wisdom teacheth, but which the Spirit +teacheth combining spiritual things with _spiritual words_.” This passage +clearly teaches that the words, as well as the thought, were chosen and +taught by the Holy Spirit. This is also a necessary inference from the +fact that thought is conveyed from mind to mind by words and it is the +words which express the thought, and if the words were imperfect, the +thought expressed in these words would necessarily be imperfect and to +that extent be untrue. Nothing could be plainer than Paul’s statement “_in +words_ which the Spirit teacheth.” The Holy Spirit has Himself anticipated +all the modern ingenious and wholly unbiblical and false theories +regarding His own work in the Apostles. The more carefully and minutely we +study _the wording_ of the statements of this wonderful Book, the more we +will become convinced of the marvellous accuracy of the words used to +express the thought. Very often the solution of an apparent difficulty is +found in studying the exact words used. The accuracy, precision and +inerrancy of the exact words used is amazing. To the superficial student, +the doctrine of verbal inspiration may appear questionable or even absurd; +any regenerated and Spirit-taught man, who _ponders the words_ of the +Scripture day after day and year after year, will become convinced that +the wisdom of God is in the very words, as well as in the thought which +the words endeavour to convey. A change of a word, or letter, or a tense, +or case, or number, in many instances would land us into contradiction or +untruth, but taking _the words exactly_ as written, difficulties disappear +and truth shines forth. The Divine origin of nature shines forth more +clearly in the use of a microscope as we see the perfection of form and +adaptation of means to end of the minutest particles of matter. In a +similar manner, the Divine origin of the Bible shines forth more clearly +under the microscope as we notice the perfection with which the turn of a +word reveals the absolute thought of God. + +But some one may ask, “If the Holy Spirit is the author of the words of +Scripture, how do we account for variations in style and diction? How do +we explain for instance that Paul always used Pauline language and John +Johannean language, etc.?” The answer to this is very simple. If we could +not account at all for this fact, it would have but little weight against +the explicit statement of God’s Word with any one who is humble enough and +wise enough to recognize that there are a great many things which he +cannot account for at all which could be easily accounted for if he knew +more. But these variations are easily accounted for. The Holy Spirit is +quite wise enough and has quite facility enough in the use of language in +revealing truth to and through any given individual, to use words, phrases +and forms of expression and idioms in that person’s vocabulary and forms +of thought, and to make use of that person’s peculiar individuality. +Indeed, it is a mark of the Divine wisdom of this Book that the same truth +is expressed with absolute accuracy in such widely variant forms of +expression. + +7. _The utterances of the Apostles and the prophets were the Word of God. +When we read these words, __ we are listening not to the voice of man, but +to the voice of God._ + +We read in Mark vii. 13, “Making _the word of God_ of none effect, through +your tradition, which ye have delivered; and many such like things do ye.” +Jesus had been setting the law given through Moses over against the +Pharisaic traditions, and in doing this, He expressly says in this passage +that the law given through Moses was “_the word of God_.” In 2 Sam. xxiii. +2, we read, “The Spirit of the Lord spake by me, and _His word_ was in my +tongue.” Here again we are told that the utterance of God’s prophet was +the word of God. In a similar way God says in 1 Thess. ii. 13, “For this +cause also thank we God without ceasing, because, when ye _received the +word of God which ye heard of us_, ye received it not as the word of men, +but as it is _in truth, the word of God_, which effectually worketh also +in you that believe.” Here Paul declares that the word which he spoke, +taught by the Spirit of God, was _the very word of God_. + + + + + +CHAPTER XXII. THE WORK OF THE HOLY SPIRIT IN JESUS CHRIST. + + +Jesus Christ Himself is the one perfect manifestation in history of the +complete work of the Holy Spirit in man. + +1. _Jesus Christ was begotten of the Holy Spirit._ We read in Luke i. 35, +R. V., “And the angel answered and said unto her, The Holy Ghost shall +come upon thee; and the power of the Most High shall overshadow thee: +wherefore also that which is to be born shall be called holy, the Son of +God.” As we have already seen, in regeneration the believer is begotten of +God, but Jesus Christ was begotten of God in His original generation. He +is the only begotten Son of God (John iii. 16). It was entirely by the +Spirit’s power working in Mary that the Son of God was formed within her. +The regenerated man has a carnal nature received from his earthly father +and a new nature imparted by God. Jesus Christ had only the one holy +nature, that which in man is called the new nature. Nevertheless, He was a +real man as He had a human mother. + +2. _Jesus Christ led a holy and spotless life and offered Himself without +spot to God through the working of the Holy Spirit._ We read in Heb. ix. +14, “How much more shall the blood of Christ, who _through the eternal __ +Spirit offered Himself without spot to God_, purge your conscience from +dead works to serve the living God.” Jesus Christ met and overcame +temptations as other men may meet and overcome them, in the power of the +Holy Spirit. He was tempted and suffered through temptation (Heb. iii. +18), He was tempted in all points like as we are (Heb. iv. 15), but never +once in any way did He yield to temptation. He was tempted entirely apart +from sin (Heb. iv. 15), but He won His victories in a way that is open for +all of us to win victory, in the power of the Holy Spirit. + +3. _Jesus Christ was anointed and fitted for service by the Holy Spirit._ +We read in Acts x. 38, “How God anointed Jesus of Nazareth _with the Holy +Ghost and with power_: who went about doing good, and healing all that +were oppressed of the devil; for God was with Him.” In a prophetic vision +of the coming Messiah in the Old Testament we read in Isa. lxi. 1, “_The +Spirit of the Lord God is upon me_, because the LORD hath anointed me to +preach good tidings unto the meek; He hath sent me to bind up the +broken-hearted, to proclaim liberty to the captives, and the opening of +the prison to them that are bound.” In Luke’s record of the earthly life +of our Lord in Luke iv. 14, we read “And Jesus returned _in the power of +the Spirit_ into Galilee, and there went out a fame of Him through all the +region round about.” In a similar way Jesus said of Himself when speaking +in the synagogue in Nazareth, “_The Spirit_ of the Lord is upon Me, +because He hath anointed Me to preach good tidings unto the poor; He hath +sent Me to proclaim release to the captives, and recovering of sight to +the blind, to set at liberty them that are bruised, to proclaim the +acceptable year of the Lord” (Luke iv. 18, 19, R. V.). All these passages +contain the one lesson, that it was by the especial anointing with the +Holy Spirit that Jesus Christ was qualified for the service to which God +had called Him. As He stood in the Jordan after His baptism, “The Holy +Ghost descended in a bodily shape like a dove upon Him,” and it was then +and there that He was anointed with the Holy Spirit, baptized with the +Holy Spirit, and equipped for the service that lay before Him. Jesus +Christ received His equipment for service in the same way that we receive +ours by a definite baptism with the Holy Spirit. + +4. _Jesus Christ was led by the Holy Spirit in His movements here upon +earth._ We read in Luke iv. 1, R. V., “And Jesus full of the Holy Ghost +returned from Jordan and _was led by the Spirit_ in the wilderness.” +Living as a man here upon earth and setting an example for us, each step +of His life was under the Holy Spirit’s guidance. + +5. _Jesus Christ was taught by the Spirit who rested upon Him. The Spirit +of God was the source of His wisdom in the days of His flesh._ In the Old +Testament prophecy of the coming Messiah we read in Isa. xi. 2, 3, “_And +the Spirit of the _LORD_ shall rest upon Him_, the spirit of wisdom and +understanding, the spirit of counsel and might, the spirit of knowledge +and of the fear of the LORD. And shall make Him of quick understanding in +the fear of the LORD: and He shall not judge after the sight of His eyes, +neither reprove after the hearing of His ears.” Further on in Isa. xlii. +1, R. V., we read, “Behold My servant, whom I uphold; My chosen in whom My +soul delighteth; _I have put My Spirit upon Him_; He shall bring forth +judgment to the Gentiles, etc.” Matthew tells us in Matt. xii. 17, 18, +that this prophecy was fulfilled in Jesus of Nazareth. + +6. _The Holy Spirit abode upon Jesus in all His fullness and the words He +spoke in consequence were the very words of God._ We read in John iii. 34, +R. V., “For He whom God hath sent _speaketh the words of God_: for He +giveth not the Spirit by measure.” + +7. _After His resurrection, Jesus Christ gave commandment unto His +Apostles whom He had chosen through the Holy Spirit._ We read in Acts i. +2, “Until the day in which He was taken up, after that He _through the +Holy Ghost had given commandment_ unto the Apostles whom He had chosen.” +This relates to the time after His resurrection and so we see Jesus still +working in the power of the Holy Spirit even after His resurrection from +the dead. + +8. _Jesus Christ wrought His miracles here on earth in the power of the +Holy Spirit._ In Matt. xii. 28, we read, “I cast out devils by the power +of the Spirit of God.” It is through the Spirit that miracle working power +was given to some in the church after our Lord’s departure from this earth +(1 Cor. xii. 9, 10), and in the power of the same Spirit, Jesus Christ +wrought His miracles. + +9. _It was by the power of the Holy Spirit that Jesus Christ was raised +from the dead._ We read in Rom. viii. 11, “But if the Spirit of _Him that +raised up Jesus from the dead_ dwell in you, He that raised up Christ from +the dead shall also quicken your mortal bodies by His Spirit that dwelleth +in you.” + +The same Spirit who is to quicken our mortal bodies and is to raise us up +in some future day raised up Jesus. + +Several things are plainly evident from this study of the work of the Holy +Spirit in Jesus Christ: + +First of all, we see the completeness of His humanity. He lived and He +thought, He worked, He taught, He conquered sin and won victories for God +in the power of that very same Spirit whom it is our privilege also to +have. + +In the second place, we see our own utter dependence upon the Holy Spirit. +If it was in the power of the Holy Spirit that Jesus Christ, the only +begotten Son of God, lived and worked, achieved and triumphed, how much +more dependent are we upon Him at every turn of life and in every phase of +service and every experience of conflict with Satan and sin. + +The third thing that is evident is the wondrous world of privilege, +blessing and victory and conquest that is open to us. The same Spirit by +which Jesus was originally begotten, is at our disposal for us to be +begotten again of Him. The same Spirit by which Jesus offered Himself +without spot to God is at our disposal that we also may offer ourselves +without spot to Him. The same Spirit by which Jesus was anointed for +service is at our disposal that we may be anointed for service. The same +Spirit who led Jesus Christ in His movements here on earth is ready to +lead us to-day. The same Spirit who taught Jesus and imparted to Him +wisdom and understanding, counsel and might, and knowledge and the fear of +the Lord is here to teach us. Jesus Christ is our pattern (1 John ii. 6), +“the first born among many brethren” (Rom. viii. 29). Whatever He realized +through the Holy Spirit is for us to realize also to-day. + + + + + + +FOOTNOTES + + + 1 Both the translators of the Authorized Version and the Revised + Version, and even the translators of the American Revision, seem to + have lost sight of the context, for while they spell “Spirit” in the + third verse with a capital, in the sixth verse, in all three + versions it is spelled with a small “s.” + + 2 The ministry of many an orthodox preacher and teacher is a ministry + of death. It is true that the Word of the Gospel is preached but it + is preached with enticing words of man’s wisdom and not in the + demonstration of the Spirit and of power (1 Cor. ii. 4). The Gospel + comes in word only and not in power and in the Holy Spirit (1 Thess. + i. 5). + + + + + +***END OF THE PROJECT GUTENBERG EBOOK THE PERSON AND WORK OF THE HOLY SPIRIT*** + + + +CREDITS + + +October 13, 2009 + + Project Gutenberg TEI edition 1 + Produced by The Bookworm, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. 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\ No newline at end of file diff --git a/30241-0.zip b/30241-0.zip Binary files differnew file mode 100644 index 0000000..f3595de --- /dev/null +++ b/30241-0.zip diff --git a/30241-8.txt b/30241-8.txt new file mode 100644 index 0000000..ef5e5e7 --- /dev/null +++ b/30241-8.txt @@ -0,0 +1,6536 @@ +The Project Gutenberg EBook of The Person and Work of The Holy Spirit by +R. A. Torrey + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: The Person and Work of The Holy Spirit + +Author: R. A. Torrey + +Release Date: October 13, 2009 [Ebook #30241] + +Language: English + +Character set encoding: ISO 8859-1 + + +***START OF THE PROJECT GUTENBERG EBOOK THE PERSON AND WORK OF THE HOLY SPIRIT*** + + + + + + The Person and Work + + of + + The Holy Spirit + + As Revealed in the Scriptures + + And in Personal Experience + + By + + R. A. Torrey + + Fleming H. Revell Company + + New York, Chicago, Toronto, + + London and Edinburgh + + Copyright 1910, by + + R. A. Torrey + + + + + +CONTENTS + + +Chapter I. The Personality of the Holy Spirit. +Chapter II. The Deity of the Holy Spirit. +Chapter III. The Distinction of the Holy Spirit from the Father and from +His Son, Jesus Christ. +Chapter IV. The Subordination of the Spirit to the Father and to the Son. +Chapter V. The Person and Work of the Holy Spirit as Revealed in His +Names. +Chapter VI. The Work of the Holy Spirit in the Material Universe. +Chapter VII. The Holy Spirit Convicting the World of Sin, of Righteousness +and of Judgment. +Chapter VIII. The Holy Spirit Bearing Witness to Jesus Christ. +Chapter IX. The Regenerating Work of the Holy Spirit. +Chapter X. The Indwelling Spirit Fully and Forever Satisfying. +Chapter XI. The Holy Spirit Setting the Believer Free From the Power of +Indwelling Sin. +Chapter XII. The Holy Spirit Forming Christ Within Us. +Chapter XIII. The Holy Spirit Bringing Forth in the Believer Christlike +Graces of Character. +Chapter XIV. The Holy Spirit Guiding the Believer Into a Life as a Son. +Chapter XV. The Holy Spirit Bearing Witness to our Sonship. +Chapter XVI. The Holy Spirit as a Teacher. +Chapter XVII. Praying, Returning Thanks, Worshipping in the Holy Spirit. +Chapter XVIII. The Holy Spirit Sending Men Forth to Definite Lines of +Work. +Chapter XIX. The Holy Spirit and the Believer's Body. +Chapter XX. The Baptism With the Holy Spirit. +Chapter XXI. The Work of the Holy Spirit in Prophets and Apostles. +Chapter XXII. The Work of the Holy Spirit In Jesus Christ. +Footnotes + + + + + + +CHAPTER I. THE PERSONALITY OF THE HOLY SPIRIT. + + +Before one can correctly understand the work of the Holy Spirit, he must +first of all know the Spirit Himself. A frequent source of error and +fanaticism about the work of the Holy Spirit is the attempt to study and +understand His work without first of all coming to know Him as a Person. + +It is of the highest importance from the standpoint of worship that we +decide whether the Holy Spirit is a Divine Person, worthy to receive our +adoration, our faith, our love, and our entire surrender to Himself, or +whether it is simply an influence emanating from God or a power or an +illumination that God imparts to us. If the Holy Spirit is a person, and a +Divine Person, and we do not know Him as such, then we are robbing a +Divine Being of the worship and the faith and the love and the surrender +to Himself which are His due. + +It is also of the highest importance from the practical standpoint that we +decide whether the Holy Spirit is merely some mysterious and wonderful +power that we in our weakness and ignorance are somehow to get hold of and +use, or whether the Holy Spirit is a real Person, infinitely holy, +infinitely wise, infinitely mighty and infinitely tender who is to get +hold of and use us. The former conception is utterly heathenish, not +essentially different from the thought of the African fetich worshipper +who has his god whom he uses. The latter conception is sublime and +Christian. If we think of the Holy Spirit as so many do as merely a power +or influence, our constant thought will be, "How can I get more of the +Holy Spirit," but if we think of Him in the Biblical way as a Divine +Person, our thought will rather be, "How can the Holy Spirit have more of +me?" The conception of the Holy Spirit as a Divine influence or power that +we are somehow to get hold of and use, leads to self-exaltation and +self-sufficiency. One who so thinks of the Holy Spirit and who at the same +time imagines that he has received the Holy Spirit will almost inevitably +be full of spiritual pride and strut about as if he belonged to some +superior order of Christians. One frequently hears such persons say, "I am +a Holy Ghost man," or "I am a Holy Ghost woman." But if we once grasp the +thought that the Holy Spirit is a Divine Person of infinite majesty, glory +and holiness and power, who in marvellous condescension has come into our +hearts to make His abode there and take possession of our lives and make +use of them, it will put us in the dust and keep us in the dust. I can +think of no thought more humbling or more overwhelming than the thought +that a person of Divine majesty and glory dwells in my heart and is ready +to use even me. + +It is of the highest importance from the standpoint of experience that we +know the Holy Spirit as a person. Thousands and tens of thousands of men +and women can testify to the blessing that has come into their own lives +as they have come to know the Holy Spirit, not merely as a gracious +influence (emanating, it is true, from God) but as a real Person, just as +real as Jesus Christ Himself, an ever-present, loving Friend and mighty +Helper, who is not only always by their side but dwells in their heart +every day and every hour and who is ready to undertake for them in every +emergency of life. Thousands of ministers, Christian workers and +Christians in the humblest spheres of life have spoken to me, or written +to me, of the complete transformation of their Christian experience that +came to them when they grasped the thought (not merely in a theological, +but in an experimental way) that the Holy Spirit was a Person and +consequently came to know Him. + +There are at least four distinct lines of proof in the Bible that the Holy +Spirit is a person. + +I. _All the distinctive characteristics of personality are ascribed to the +Holy Spirit in the Bible._ + +What are the distinctive characteristics, or marks, of personality? +Knowledge, feeling or emotion, and will. Any entity that thinks and feels +and wills is a person. When we say that the Holy Spirit is a person, there +are those who understand us to mean that the Holy Spirit has hands and +feet and eyes and ears and mouth, and so on, but these are not the +characteristics of personality but of corporeity. All of these +characteristics or marks of personality are repeatedly ascribed to the +Holy Spirit in the Old and New Testaments. We read in 1 Cor. ii. 10, 11, +"But God hath revealed them unto us by His Spirit: for the Spirit +searcheth all things, yea, the deep things of God. For what man knoweth +the things of a man, save the spirit of man which is in him? even so the +things of God knoweth no man, but the Spirit of God." Here knowledge is +ascribed to the Holy Spirit. We are clearly taught that the Holy Spirit is +not merely an influence that illuminates our minds to comprehend the truth +but a Being who Himself knows the truth. + +In 1 Cor. xii. 11, we read, "But all these worketh that one and the +selfsame Spirit, dividing to every man severally as _He will_." Here will +is ascribed to the Spirit and we are taught that the Holy Spirit is not a +power that we get hold of and use according to our will but a Person of +sovereign majesty, who uses us according to His will. This distinction is +of fundamental importance in our getting into right relations with the +Holy Spirit. It is at this very point that many honest seekers after power +and efficiency in service go astray. They are reaching out after and +struggling to get possession of some mysterious and mighty power that they +can make use of in their work according to their own will. They will never +get possession of the power they seek until they come to recognize that +there is not some Divine power for them to get hold of and use in their +blindness and ignorance but that there is a Person, infinitely wise, as +well as infinitely mighty, who is willing to take possession of them and +use them according to His own perfect will. When we stop to think of it, +we must rejoice that there is no Divine power that beings so ignorant as +we are, so liable to err, to get hold of and use. How appalling might be +the results if there were. But what a holy joy must come into our hearts +when we grasp the thought that there is a Divine Person, One who never +errs, who is willing to take possession of us and impart to us such gifts +as He sees best and to use us according to His wise and loving will. + +We read in Rom. viii. 27, "And He that searcheth the hearts knoweth what +is _the mind of the Spirit_, because He maketh intercession for the saints +according to the will of God." In this passage mind is ascribed to the +Holy Spirit. The Greek word translated "mind" is a comprehensive word, +including the ideas of thought, feeling and purpose. It is the same that +is used in Rom. viii. 7 where we read that "the carnal mind is enmity +against God: for it is not subject to the law of God, neither indeed can +be." So then in this passage we have all the distinctive marks of +personality ascribed to the Holy Spirit. + +We find the personality of the Holy Spirit brought out in a most touching +and suggestive way in Rom. xv. 30, "Now I beseech you, brethren, for the +Lord Jesus Christ's sake, and for the _love of the Spirit_, that ye strive +together with me in your prayers to God for me." Here we have "_love_" +ascribed to the Holy Spirit. The reader would do well to stop and ponder +those five words, "_the love of the Spirit_." We dwell often upon the love +of God the Father. It is the subject of our daily and constant thought. We +dwell often upon the love of Jesus Christ the Son. Who would think of +calling himself a Christian who passed a day without meditating on the +love of his Saviour, but how often have we meditated upon "_the love of +the Spirit_"? Each day of our lives, if we are living as Christians ought, +we kneel down in the presence of God the Father and look up into His face +and say, "I thank Thee, Father, for Thy great love that led Thee to give +Thine only begotten Son to die upon the cross of Calvary for me." Each day +of our lives we also look up into the face of our Lord and Saviour, Jesus +Christ, and say, "Oh, Thou glorious Lord and Saviour, Jesus Thou Son of +God, I thank Thee for Thy great love that led Thee not to count it a thing +to be grasped to be on equality with God but to empty Thyself and +forsaking all the glory of heaven, come down to earth with all its shame +and to take my sins upon Thyself and die in my place upon the cross of +Calvary." But how often do we kneel and say to the Holy Spirit, "Oh, Thou +eternal and infinite Spirit of God, I thank Thee for Thy great love that +led Thee to come into this world of sin and darkness and to seek me out +and to follow me so patiently until Thou didst bring me to see my utter +ruin and need of a Saviour and to reveal to me my Lord and Saviour, Jesus +Christ, as just the Saviour whom I need." Yet we owe our salvation just as +truly to the love of the Spirit as we do to the love of the Father and the +love of the Son. If it had not been for the love of God the Father looking +down upon me in my utter ruin and providing a perfect atonement for me in +the death of His own Son on the cross of Calvary, I would have been in +hell to-day. If it had not been for the love of Jesus Christ, the eternal +Word of God, looking upon me in my utter ruin and in obedience to the +Father, putting aside all the glory of heaven for all the shame of earth +and taking my place, the place of the curse, upon the cross of Calvary and +pouring out His life utterly for me, I would have been in hell to-day. But +if it had not been for the love of the Holy Spirit, sent by the Father in +answer to the prayer of the Son (John xiv. 16) leading Him to seek me out +in my utter blindness and ruin and to follow me day after day, week after +week, and year after year, when I persistently turned a deaf ear to His +pleadings, following me through paths of sin where it must have been agony +for that holy One to go, until at last I listened and He opened my eyes to +see my utter ruin and then revealed Jesus to me as just the Saviour that +would meet my every need and then enabled me to receive this Jesus as my +own Saviour; if it had not been for this patient, long-suffering, +never-tiring, infinitely-tender love of the Holy Spirit, I would have been +in hell to-day. Oh, the Holy Spirit is not merely an influence or a power +or an illumination but is a Person just as real as God the Father or Jesus +Christ His Son. + +The personality of the Holy Spirit comes out in the Old Testament as truly +as in the New, for we read in Neh. ix. 20, "Thou gavest also Thy good +Spirit to instruct them, and withheldest not Thy manna from their mouth, +and gavest them water for their thirst." Here both intelligence and +goodness are ascribed to the Holy Spirit. There are some who tell us that +while it is true the personality of the Holy Spirit is found in the New +Testament, it is not found in the Old. But it is certainly found in this +passage. As a matter of course, the doctrine of the personality of the +Holy Spirit is not as fully developed in the Old Testament as in the New. +But the doctrine is there. + +There is perhaps no passage in the entire Bible in which the personality +of the Holy Spirit comes out more tenderly and touchingly than in Eph. iv. +30, "And grieve not the Holy Spirit of God, whereby ye are sealed unto the +day of redemption." Here grief is ascribed to the Holy Spirit. The Holy +Spirit is not a blind, impersonal influence or power that comes into our +lives to illuminate, sanctify and empower them. No, He is immeasurably +more than that, He is a holy Person who comes to dwell in our hearts, One +who sees clearly every act we perform, every word we speak, every thought +we entertain, even the most fleeting fancy that is allowed to pass through +our minds; and if there is anything in act, or word or deed that is +impure, unholy, unkind, selfish, mean, petty or untrue, this infinitely +holy One is deeply grieved by it. I know of no thought that will help one +more than this to lead a holy life and to walk softly in the presence of +the holy One. How often a young man is kept back from yielding to the +temptations that surround young manhood by the thought that if he should +yield to the temptation that now assails him, his holy mother might hear +of it and would be grieved by it beyond expression. How often some young +man has had his hand upon the door of some place of sin that he is about +to enter and the thought has come to him, "If I should enter there, my +mother might hear of it and it would nearly kill her," and he has turned +his back upon that door and gone away to lead a pure life, that he might +not grieve his mother. But there is One who is holier than any mother, One +who is more sensitive against sin than the purest woman who ever walked +this earth, and who loves us as even no mother ever loved, and this One +dwells in our hearts, if we are really Christians, and He sees every act +we do by day or under cover of the night; He hears every word we utter in +public or in private; He sees every thought we entertain, He beholds every +fancy and imagination that is permitted even a momentary lodgment in our +mind, and if there is anything unholy, impure, selfish, mean, petty, +unkind, harsh, unjust, or in anywise evil in act or word or thought or +fancy, He is grieved by it. If we will allow those words, "Grieve not the +Holy Spirit of God," to sink into our hearts and become the motto of our +lives, they will keep us from many a sin. How often some thought or fancy +has knocked for an entrance into my own mind and was about to find +entertainment when the thought has come, "The Holy Spirit sees that +thought and will be grieved by it" and that thought has gone. + +II. _Many acts that only a Person can perform are ascribed to the Holy +Spirit._ + +If we deny the personality of the Holy Spirit, many passages of Scripture +become meaningless and absurd. For example, we read in 1 Cor. ii. 10, "But +God hath revealed them unto us by His Spirit: for _the Spirit searcheth_ +all things, yea, the deep things of God." This passage sets before us the +Holy Spirit, not merely as an illumination whereby we are enabled to grasp +the deep things of God, but a Person who Himself searches the deep things +of God and then reveals to us the precious discoveries which He has made. + +We read in Rev. ii. 7, "He that hath an ear, let him hear what _the Spirit +saith_ unto the churches; To him that overcometh will I give to eat of the +tree of life, which is in the midst of the paradise of God." Here the Holy +Spirit is set before us, not merely as an impersonal enlightenment that +comes to our mind but a Person who speaks and out of the depths of His own +wisdom, whispers into the ear of His listening servant the precious truth +of God. + +In Gal. iv. 6 we read, "And because ye are sons, God hath sent forth the +Spirit of His Son into your hearts, _crying_, Abba, Father." Here the Holy +Spirit is represented as crying out in the heart of the individual +believer. Not merely a Divine influence producing in our own hearts the +assurance of our sonship but one who cries out in our hearts, who bears +witness together with our spirit that we are sons of God. (See also Rom. +viii. 16.) + +The Holy Spirit is also represented in the Scripture as one who prays. We +read in Rom. viii. 26, R. V., "And in like manner the Spirit also helpeth +our infirmity; for we know not how to pray as we ought; but _the Spirit +Himself maketh intercession_ for us with groanings which cannot be +uttered." It is plain from this passage that the Holy Spirit is not merely +an influence that moves us to pray, not merely an illumination that +teaches us how to pray, but a Person who Himself prays in and through us. +There is wondrous comfort in the thought that every true believer has two +Divine Persons praying for him, Jesus Christ, the Son who was once upon +this earth, who knows all about our temptations, who can be touched with +the feeling of our infirmities and who is now ascended to the right hand +of the Father and in that place of authority and power ever lives to make +intercession for us (Heb. vii. 25; 1 John ii. 1); and another Person, just +as Divine as He, who walks by our side each day, yes, who dwells in the +innermost depths of our being and knows our needs, even as we do not know +them ourselves, and from these depths makes intercession to the Father for +us. The position of the believer is indeed one of perfect security with +these two Divine Persons praying for him. + +We read again in John xv. 26, "But when the Comforter is come, whom I will +send unto you from the Father, even the Spirit of truth, which proceedeth +from the Father, _He shall testify_ of Me." Here the Holy Spirit is set +before us as a Person who gives His testimony to Jesus Christ, not merely +as an illumination that enables the believer to testify of Christ, but a +Person who Himself testifies; and a clear distinction is drawn in this and +the following verse between the testimony of the Holy Spirit and the +testimony of the believer to whom He has borne His witness, for we read in +the next verse, "And _ye also_ shall bear witness because ye have been +with Me from the beginning." So there are two witnesses, the Holy Spirit +bearing witness to the believer and the believer bearing witness to the +world. + +The Holy Spirit is also spoken of as a teacher. We read in John xiv. 26, +"But the Comforter, which is the Holy Ghost, whom the Father will send in +My name, _He shall teach_ you all things, and bring all things to your +remembrance, whatsoever I have said unto you." And in a similar way, we +read in John xvi. 12-14, "I have yet many things to say unto you, but ye +cannot bear them now. Howbeit when He, the Spirit of truth, is come, _He +will guide_ you into all truth: for He shall not speak of Himself; but +whatsoever He shall hear, that shall He speak: and He will show you things +to come. He shall glorify Me: for He shall receive of Mine, and shall show +it unto you." And in the Old Testament, Neh. ix. 20, "Thou gavest also Thy +good Spirit to instruct them." In all these passages it is perfectly clear +that the Holy Spirit is not a mere illumination that enables us to +apprehend the truth, but a Person who comes to us to teach us day by day +the truth of God. It is the privilege of the humblest believer in Jesus +Christ not merely to have his mind illumined to comprehend the truth of +God, but to have a Divine Teacher to daily teach him the truth he needs to +know (cf. 1 John ii. 20, 27). The Holy Spirit is also represented as the +Leader and Guide of the children of God. We read in Rom. viii. 14, "For as +many as are _led by the Spirit_ of God they are the sons of God." He is +not merely an influence that enables us to see the way that God would have +us go, nor merely a power that gives us strength to go that way, but a +Person who takes us by the hand and gently leads us on in the paths in +which God would have us walk. + +The Holy Spirit is also represented as a Person who has authority to +command men in their service of Jesus Christ. We read of the Apostle Paul +and his companions in Acts xvi. 6, 7, "Now when they had gone throughout +Phrygia and the region of Galatia, and were _forbidden of the Holy Ghost_ +to preach the Word in Asia, after they were come to Mysia, they assayed to +go into Bithynia: but the Spirit suffered them not." Here it is a Person +who takes the direction of the conduct of Paul and his companions and a +Person whose authority they recognized and to whom they instantly submit. + +Further still than this the Holy Spirit is represented as the One who is +the supreme authority in the church, who calls men to work and appoints +them to office. We read in Acts xiii. 2, "As they ministered to the Lord, +and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the +work where unto I have called them." And in Acts xx. 28, "Take heed +therefore unto yourselves, and to all the flock, over the which the Holy +Ghost hath made you overseers, to feed the Church of God, which He hath +purchased with His own blood." There can be no doubt to a candid seeker +after truth that it is a Person, and a person of Divine majesty and +sovereignty, who is here set before us. + +From all the passages here quoted, it is evident that many acts that only +a person can perform are ascribed to the Holy Spirit. + +III. _An office is predicated of the Holy Spirit that can only be +predicated of a person._ + +Our Saviour says in John xiv. 16, 17, "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." Our Lord had announced to the disciples that He was +about to leave them. An awful sense of desolation took possession of them. +Sorrow filled their hearts (John xvi. 6) at the contemplation of their +loneliness and absolute helplessness when Jesus should thus leave them +alone. To comfort them the Lord tells them that they shall not be left +alone, that in leaving them He was going to the Father and that He would +pray the Father and He would give them another Comforter to take the place +of Himself during His absence. Is it possible that Jesus Christ could have +used such language if the other Comforter who was coming to take His place +was only an impersonal influence or power? Still more, is it possible that +Jesus could have said as He did in 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," if this Comforter whom He was to send was simply an impersonal +influence or power? No, one Divine Person was going, another Person just +as Divine was coming to take His place, and it was expedient for the +disciples that the One go to represent them before the Father, for another +just as Divine and sufficient was coming to take His place. This promise +of our Lord and Saviour of the coming of the other Comforter and of His +abiding with us is the greatest and best of all for the present +dispensation. This is _the_ promise of the Father (Acts i. 4), the promise +of promises. We shall take it up again when we come to study the names of +the Holy Spirit. + +IV. _A treatment is predicated to the Holy Spirit that could only be +predicated of a Person._ + +We read in Isa. lxiii. 10, R. V., "But they _rebelled and grieved_ His +Holy Spirit: therefore He was turned to be their enemy, and He fought +against them." Here we are told that the Holy Spirit is rebelled against +and grieved (cf. Eph. iv. 30). Only a person can be rebelled against and +only a person of authority. Only a person can be grieved. You cannot +grieve a mere influence or power. In Heb. x. 29, we read, "Of how much +sorer punishment, suppose ye, shall he be thought worthy, who hath trodden +underfoot the Son of God, and hath counted the blood of the covenant, +wherewith he was sanctified, an unholy thing, and hath _done despite unto_ +the Spirit of grace?" Here we are told that the Holy Spirit is "done +despite unto" ("treated with contumely"--Thayer's Greek-English Lexicon of +the New Testament). There is but one kind of entity in the universe that +can be treated with contumely (or insulted) and that is a person. It is +absurd to think of treating an influence or a power or any kind of being +except a person with contumely. We read again in Acts v. 3, "But Peter +said, Ananias, why hath Satan filled thine heart _to lie to_ the Holy +Ghost, and to keep back part of the price of the land?" Here we have the +Holy Spirit represented as one who can be lied to. One cannot lie to +anything but a person. + +In Matt. xii. 31, 32, we read, "Wherefore I say unto you, All manner of +sin and blasphemy shall be forgiven unto men: but the blasphemy against +the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a +word against the Son of man, it shall be forgiven him: but whosoever +speaketh against the Holy Ghost, it shall not be forgiven him, neither in +this world, neither in the world to come." Here we are told that the Holy +Spirit is blasphemed against. It is impossible to blaspheme anything but a +person. If the Holy Spirit is not a person, it certainly cannot be a more +serious and decisive sin to blaspheme Him than it is to blaspheme the Son +of man, our Lord and Saviour, Jesus Christ Himself. + +Here then we have four distinctive and decisive lines of proof _that the +Holy Spirit is a Person_. Theoretically most of us believe this but do we, +in our real thought of Him and in our practical attitude towards Him treat +Him as if He were indeed a Person? At the close of an address on the +Personality of the Holy Spirit at a Bible conference some years ago, one +who had been a church-member many years, a member of one of the most +orthodox of our modern denominations, said to me, "I never thought of _It_ +before as a Person." Doubtless this Christian woman had often sung: + + + "Praise God from whom all blessings flow, + Praise Him all creatures here below, + Praise Him above, ye heavenly host, + Praise Father, Son and Holy Ghost." + + +Doubtless she had often sung: + + + "Glory be to the Father, and to the Son, and to the Holy Ghost, + As it was in the beginning, is now, and ever shall be, + World without end, Amen." + + +But it is one thing to sing words; it is quite another thing to realize +the meaning of what we sing. If this Christian woman had been questioned +in regard to her doctrine, she would doubtless have said that she believed +that there were three Persons in the Godhead, Father, Son and Holy Spirit, +but a theological confession is one thing, a practical realization of the +truth we confess is quite another. So the question is altogether +necessary, no matter how orthodox you may be in your creedal statements, +Do you regard the Holy Spirit as indeed as real a Person as Jesus Christ, +as loving and wise and strong, as worthy of your confidence and love and +surrender as Jesus Christ Himself? The Holy Spirit came into this world to +be to the disciples of our Lord after His departure, and to us, what Jesus +Christ had been to them during the days of His personal companionship with +them (John xiv. 16, 17). Is He that to you? Do you know Him? Every week in +your life you hear the apostolic benediction, "The grace of the Lord Jesus +Christ and the love of God and the communion of the Holy Ghost be with you +all" (2 Cor. xiii. 14), but while you hear it, do you take in the +significance of it? Do you know the communion of the Holy Ghost? The +fellowship of the Holy Ghost? The partnership of the Holy Ghost? The +comradeship of the Holy Ghost? The intimate personal friendship of the +Holy Ghost? Herein lies the whole secret of a real Christian life, a life +of liberty and joy and power and fullness. To have as one's ever-present +Friend, and to be conscious that one has as his ever-present Friend, the +Holy Spirit and to surrender one's life in all its departments entirely to +His control, this is true Christian living. The doctrine of the +Personality of the Holy Spirit is as distinctive of the religion that +Jesus taught as the doctrines of the Deity and the atonement of Jesus +Christ Himself. But it is not enough to believe the doctrine--one must know +the Holy Spirit Himself. The whole purpose of this chapter (God help me to +say it reverently) is to introduce you to my Friend, the Holy Spirit. + + + + + +CHAPTER II. THE DEITY OF THE HOLY SPIRIT. + + +In the preceding chapter we have seen clearly that the Holy Spirit is a +Person. But what sort of a Person is He? Is He a finite person or an +infinite person? Is He God? This question also is plainly answered in the +Bible. There are in the Scriptures of the Old and New Testaments five +distinct and decisive lines of proof of the Deity of the Holy Spirit. + +I. _Each of the four distinctively Divine attributes is ascribed to the +Holy Spirit._ + +What are the distinctively Divine attributes? Eternity, omnipresence, +omniscience and omnipotence. All of these are ascribed to the Holy Spirit +in the Bible. + +We find _eternity_ ascribed to the Holy Spirit in Heb. ix. 14, "How much +more shall the blood of Christ, who through the _eternal_ Spirit offered +Himself without spot to God, purge your conscience from dead works to +serve the living God?" + +_Omnipresence_ is ascribed to the Holy Spirit in Ps. cxxxix. 7-10, +"Whither shall I go from Thy Spirit? or whither shall I flee from Thy +presence? If I ascend up into heaven, Thou art there: if I make my bed in +hell, behold, Thou art there. If I take the wings of the morning, and +dwell in the uttermost parts of the sea; even there shall Thy hand lead +me, and Thy right hand shall hold me." + +_Omniscience_ is ascribed to the Holy Spirit in several passages. For +example, we read in 1 Cor. ii. 10, 11, "But God hath revealed them unto us +by His Spirit: for the Spirit _searcheth all things_, yea, the deep things +of God. For what man knoweth the things of a man, save the spirit of man +which is in him? _Even so the things of God knoweth no man, but the Spirit +of God._" Again in John xiv. 26, "But the Comforter, which is the Holy +Ghost, whom the Father will send in My name, He shall _teach you all +things_, and bring all things to your remembrance, whatsoever I have said +unto you." Still further we read in John xvi. 12, 13, R. V., "I have yet +many things to say unto you, but ye cannot bear them now. Howbeit when He, +the Spirit of truth is come, He shall _guide you into all the truth_: for +He shall not speak from Himself; but what things soever He shall hear, +these shall He speak: and He shall declare unto you the things that are to +come." + +We find _omnipotence_ ascribed to the Holy Spirit in Luke i. 35, "And the +angel answered and said unto her, The Holy Ghost shall come upon thee, and +the _power of the Highest_ shall overshadow thee: therefore also that holy +thing which shall be born of thee shall be called the Son of God." + +II. _Three distinctively Divine works are ascribed to the Holy Spirit._ + +When we think of God and His work, the first work of which we always think +is that of creation. In the Scriptures creation is ascribed to the Holy +Spirit. We read in Job xxxiii. 4, "The Spirit of God _hath made me_, and +the _breath of the Almighty_ hath given me life." We read still again in +Ps. civ. 30, "Thou sendest forth Thy Spirit, _they are created_: and Thou +renewest the face of the earth." In connection with the description of +creation in the first chapter of Genesis, the activity of the Spirit is +referred to (Gen. i. 1-3). + +The impartation of life is also a Divine work and this is ascribed in the +Scriptures to the Holy Spirit, We read in John vi. 6, A. R. V., "It is the +Spirit that giveth life: the flesh profiteth nothing." We read also in +Rom. viii. 11, "But if the Spirit of Him that raised up Jesus from the +dead dwell in you, He that raised up Christ from the dead shall also +quicken your mortal bodies _by His Spirit_ that dwelleth in you." In the +description of the creation of man in Gen. ii. 7, it is the breath of God, +that is the Holy Spirit, who imparts life to man, and man becomes a living +soul. The exact words are, "And the Lord God formed man of the dust of the +ground, and breathed into his nostrils _the breath of life_; and man +became a living soul." The Greek word which is rendered "spirit" means +"breath" and though the Holy Spirit as a Person does not come out +distinctly in this early reference to Him in Gen. ii. 7, nevertheless, +this passage interpreted in the light of the fuller revelation of the New +Testament clearly refers to the Holy Spirit. + +The authorship of Divine prophecies is also ascribed to the Holy Spirit. +We read in 2 Pet. i. 21, R. V., "For no prophecy ever came by the will of +man: but men spake from God, _being moved by the Holy Ghost_." Even in the +Old Testament, there is a reference to the Holy Spirit as the author of +prophecy. We read in 2 Sam. xxiii. 2, 3, "_the Spirit of the _LORD_ spake_ +by me, and His word was in my tongue. The God of Israel said, the Rock of +Israel spake to me, He that ruleth over men must be just, ruling in the +fear of God." + +So we see that the three distinctly Divine works of creation, the +impartation of life, and prophecy are ascribed to the Holy Spirit. + +III. _Statements which in the Old Testament distinctly name the __LORD__ +or Jehovah as their subject are applied to the Holy Spirit in the New +Testament, i. e., the Holy Spirit occupies the position of Deity in New +Testament thought._ + +A striking illustration of this is found in Isa. vi. 8-10, "Also I heard +the voice of the Lord, saying, Whom shall I send, and who will go for us? +Then said I, Here am I; send me. And He said, Go, and tell this people, +Hear ye indeed, but understand not; and see ye indeed, but perceive not. +Make the heart of this people fat, and make their ears heavy, and shut +their eyes; lest they see with their eyes, and hear with their ears, and +understand with their heart, and convert and be healed." In verse five we +are told that it was Jehovah (whenever the word LORD is spelled in +capitals in the Old Testament, it stands for Jehovah in the Hebrew and is +so rendered in the American Revision) whom Isaiah saw and who speaks. But +in Acts xxviii. 25-27 there is a reference to this statement of Isaiah's +and whereas in Isaiah we are told it is Jehovah who speaks, in the +reference in Acts we are told that it was the Holy Spirit who was the +speaker. The passage in Acts reads as follows, "And when they agreed not +among themselves, they departed after that Paul had spoken one word, Well +spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go +unto this people, and say, Hearing ye shall hear, and shall not +understand; and seeing ye shall see and not perceive: For the heart of +this people is waxed gross, and their ears are dull of hearing, and their +eyes have they closed; lest they should see with their eyes, and hear with +their ears, and understand with their heart, and should be converted, and +I should heal them." So we see that what is distinctly ascribed to Jehovah +in the Old Testament is ascribed to the Holy Spirit in the New: _i. e._, +the Holy Spirit is identified with Jehovah. It is a noteworthy fact that +in the Gospel of John, the twelfth chapter and the thirty-ninth to +forty-first verses where another reference is made to this passage in +Isaiah, this same passage is ascribed to Christ (note carefully the +forty-first verse). So in different parts of Scripture, we have the same +passage referred to Jehovah, referred to the Holy Spirit, and referred to +Jesus Christ. May we not find the explanation of this in the threefold +"Holy" of the seraphic cry in Isaiah vi. 3, where we read, "And one cried +unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole +earth is full of His glory." In this we have a distinct suggestion of the +tri-personality of the Jehovah of Hosts, and hence the propriety of the +threefold application of the vision. A further suggestion of this +tri-personality of Jehovah of Hosts is found in the eighth verse of the +chapter where the Lord is represented as saying, "Whom shall I send, and +who will go for _us_?" + +Another striking illustration of the application of passages in the New +Testament to the Holy Spirit which in the Old Testament distinctly name +Jehovah as their subject is found in Ex. xvi. 7. Here we read, "And in the +morning, then ye shall see the glory of the LORD; for that He heareth your +murmurings against the LORD: and what are we that ye murmur against us?" +Here the murmuring of the children of Israel is distinctly said to be +against Jehovah. But in Heb. iii. 7-9, where this instance is referred to, +we read, "Wherefore, _as the Holy Ghost saith_, To-day if ye will hear His +voice, harden not your hearts, and in the provocation, in the day of +temptation in the wilderness: When your fathers tempted _Me_, proved _Me_, +and saw My works forty years." The murmurings which Moses in the Book of +Exodus says were against Jehovah, we are told in the Epistle to the +Hebrews were against the Holy Spirit. This leaves it beyond question that +the Holy Spirit occupies the position of Jehovah (or Deity) in the New +Testament (cf. also Ps. xcv. 8-11). + +IV. _The name of the Holy Spirit is coupled with that of God in a way it +would be impossible for a reverent and thoughtful mind to couple the name +of any finite being with that of the Deity._ + +We have an illustration of this in 1 Cor. xii. 4-6, "Now there are +diversities of gifts, but the _same Spirit_. And there are differences of +administrations, but the _same Lord_. And there are diversities of +operations, but it is the _same God_ which worketh all in all." Here we +find God, and the Lord and the Spirit associated together in a relation of +equality that would be shocking to contemplate if the Spirit were a finite +being. We have a still more striking illustration of this in Matt. xxviii. +19, "Go ye therefore, and teach all nations, baptizing them in the name of +the _Father_, and of the _Son_, and of the _Holy Ghost_." Who, that had +grasped the Bible conception of God the Father, would think for a moment +of coupling the name of the Holy Spirit with that of the Father in this +way if the Holy Spirit were a finite being, even the most exalted of +angelic beings? Another striking illustration is found in 2 Cor. xiii. 14, +"The grace of _the Lord Jesus Christ_, and the love of _God_, and the +communion of _the Holy Ghost_, be with you all. Amen." Can any one ponder +these words and catch anything like their real import without seeing +clearly that it would be impossible to couple the name of the Holy Spirit +with that of God the Father in the way in which it is coupled in this +verse unless the Holy Spirit were Himself a Divine Being? + +V. _The Holy Spirit is called God._ + +The final and decisive proof of the Deity of the Holy Spirit is found in +the fact that He is called God in the New Testament. We read in Acts v. 3, +4, "But Peter said, Ananias, why hath Satan filled thine heart to lie to +the Holy Ghost, and to keep back part of the price of the land? Whiles it +remained, was it not thine own? And after it was sold, was it not in thine +own power? Why hast thou conceived this thing in thine heart? Thou hast +not lied unto men but _unto God_." In the first part of this passage we +are told that Ananias lied to the Holy Spirit. When this is further +explained, we are told it was not unto men but unto God that he had lied +in lying to the Holy Spirit, _i. e._, the Holy Spirit to whom he lied is +called God. + +To sum it all up, by the ascription of all the distinctively Divine +attributes, and several distinctly Divine works, by referring statements +which in the Old Testament clearly name Jehovah, the Lord, or God as their +subject to the Holy Spirit in the New Testament, by coupling the name of +the Holy Spirit with that of God in a way that would be impossible to +couple that of any finite being with that of Deity, by plainly calling the +Holy Spirit God, in all these unmistakable ways, God in His own Word +distinctly proclaims that the Holy Spirit is a Divine Person. + + + + + +CHAPTER III. THE DISTINCTION OF THE HOLY SPIRIT FROM THE FATHER AND FROM +HIS SON, JESUS CHRIST. + + +We have seen thus far that the Holy Spirit is a Person and a Divine +Person. And now another question arises, Is He as a Person separate and +distinct from the Father and from the Son? One who carefully studies the +New Testament statements cannot but discover that beyond a question He is. +We read in Luke iii. 21, 22, "Now when all the people were baptized, it +came to pass that Jesus also being baptized, and praying, the heaven was +opened, and the Holy Ghost descended in a bodily shape like a dove upon +Him, and a voice came from heaven, which said, Thou art My beloved Son; in +Thee I am well pleased." Here the clearest possible distinction is drawn +between Jesus Christ, who was on earth, and the Father who spoke to Him +from heaven as one person speaks to another person, and the Holy Spirit +who descended in a bodily form as a dove from the Father, who was +speaking, to the Son, to whom He was speaking, and rested upon the Son as +a Person separate and distinct from Himself. We see a clear distinction +drawn between the name of the Father and that of the Son and that of the +Holy Spirit in Matt, xxviii. 19, where we read, "Go ye therefore, and +teach all nations, baptizing them in the name of the Father, _and_ of the +Son, _and_ of the Holy Ghost." The distinction of the Holy Spirit from the +Father and the Son comes out again with exceeding clearness in John xiv. +16. Here we read, "And _I_ will pray _the Father_, and He shall give you +_another Comforter_, that He may abide with you forever." Here we see the +one Person, the Son, praying to another Person, the Father, and the Father +to whom He prays giving another Person, another Comforter, in answer to +the prayer of the second Person, the Son. If words mean anything, and +certainly in the Bible they mean what they say, there can be no mistaking +it, that the Father and the Son and the Spirit are three distinct and +separate Persons. + +Again in John xvi. 7, a clear distinction is drawn between Jesus who goes +away to the Father and the Holy Spirit who comes from the Father to take +His place. Jesus says, "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." A similar +distinction is drawn in Acts ii. 33, where we read, "Therefore being by +the right hand of God exalted, and having received of the Father the +promise of the Holy Ghost, He hath shed forth this, which ye now see and +hear." In this passage, the clearest possible distinction is drawn between +the Son exalted to the right hand of the Father and the Father to whose +right hand He is exalted, and the Holy Spirit whom the Son receives from +the Father and sheds forth upon the Church. + +To sum it all up, again and again the Bible draws the clearest possible +distinction between the three Persons, the Holy Spirit, the Father and the +Son. They are three separate personalities, having mutual relations to one +another, acting upon one another, speaking of or to one another, applying +the pronouns of the second and third persons to one another. + + + + + +CHAPTER IV. THE SUBORDINATION OF THE SPIRIT TO THE FATHER AND TO THE SON. + + +From the fact that the Holy Spirit is a Divine Person, it does not follow +that the Holy Spirit is in every sense equal to the Father. While the +Scriptures teach that in Jesus Christ dwelt all the fullness of the +Godhead in a bodily form (Col. ii. 9) and that He was so truly and _fully +_ Divine that He could say, "I and the Father are one" (John x. 30) and +"He that hath seen Me hath seen the Father" (John xiv. 9), they also teach +with equal clearness that Jesus Christ was not equal to the Father in +every respect, but subordinate to the Father in many ways. In a similar +way, the Scriptures teach us that though the Holy Spirit is a Divine +Person, He is subordinate to the Father and to the Son. In John xiv. 26, +we are taught that the Holy Spirit is sent by the Father and in the name +of the Son. Jesus declares very clearly, "But the Comforter, which is the +Holy Ghost, whom _the Father will send_ in My name, He shall teach you all +things, and bring all things to your remembrance, whatsoever I have said +unto you." In John xv. 26 we are told that it is Jesus who sends the +Spirit from the Father. The exact words are, "But when the Comforter is +come, _whom I will send_ unto you from the Father, even the Spirit of +truth, which proceedeth from the Father, He shall testify of Me." Just as +we are elsewhere taught that Jesus Christ was sent by the Father (John vi. +29; viii. 29, 42), we are here taught that the Holy Spirit in turn is sent +by Jesus Christ. + +The subordination of the Holy Spirit to the Father and the Son comes out +also in the fact that He derives some of His names from the Father and +from the Son. We read in Rom. viii. 9, "But ye are not in the flesh, but +in the Spirit, if so be that _the Spirit of God_ dwell in you. Now if any +man have not _the Spirit of Christ_, he is none of His." Here we have two +names of the Spirit, one derived from His relation to the Father, "the +Spirit of God," and the other derived from His relation to the Son, "the +Spirit of Christ." + +In Acts xvi. 7, R. V., He is spoken of as "the Spirit of Jesus." + +The subordination of the Spirit to the Son is also seen in the fact that +the Holy Spirit speaks "not from Himself but speaks the words which He +hears." We read in John xvi. 13, R. V., "Howbeit when He, the Spirit of +truth, is come, He shall guide you into all the truth: for He _shall not +speak from Himself_; but _what things soever He shall hear_, these shall +He speak: and He shall declare unto you the things that are to come." In a +similar way, Jesus said of Himself, "My teaching is not Mine, but His that +sent Me." (John vii. 16; viii. 26, 40). + +The subordination of the Spirit to the Son comes out again in the clearly +revealed fact that it is the work of the Holy Spirit not to glorify +Himself but to glorify Christ. Jesus says in John xvi. 14, "He shall +glorify Me: for He shall receive of Mine, and shall shew it unto you." In +a similar way, Christ sought not His own glory, but the glory of Him that +sent Him, that is the Father (John vii. 18). + +From all these passages, it is evident that the Holy Spirit in His present +work, while possessed of all the attributes of Deity, is subordinated to +the Father and to the Son. On the other hand, we shall see later that in +His earthly life, Jesus lived and taught and worked in the power of the +Holy Spirit. + + + + + +CHAPTER V. THE PERSON AND WORK OF THE HOLY SPIRIT AS REVEALED IN HIS +NAMES. + + +At least twenty-five different names are used in the Old and New +Testaments in speaking of the Holy Spirit. There is the deepest +significance in these names. By the careful study of them, we find a +wonderful revelation of the Person and work of the Holy Spirit. + +I. _The Spirit._ + +The simplest name by which the Holy Spirit is mentioned in the Bible is +that which stands at the head of this paragraph--"_The Spirit_." This name +is also used as the basis of other names, so we begin our study with this. +The Greek and Hebrew words so translated mean literally, "Breath" or +"Wind." Both thoughts are in the name as applied to the Holy Spirit. + +1. The thought of breath is brought out in John xx. 22 where we read, "And +when He had said this, _He breathed on them_, and saith unto them, Receive +ye the Holy Ghost." It is also suggested in Gen. ii. 7, "And the LORD God +formed man of the dust of the ground, and _breathed_ into his nostrils the +breath of life; and man became a living soul." This becomes more evident +when we compare with this Ps. civ. 30, "Thou sendest forth _Thy Spirit_, +they are created: and Thou renewest the face of the earth." And Job +xxxiii. 4, "_The Spirit of God hath made me_, and _the breath_ of the +Almighty hath given me life." What is the significance of this name from +the standpoint of these passages? It is that the Spirit is the +outbreathing of God, His inmost life going forth in a personal form to +quicken. When we receive the Holy Spirit, we receive the inmost life of +God Himself to dwell in a personal way in us. When we really grasp this +thought, it is overwhelming in its solemnity. Just stop and think what it +means to have the inmost life of that infinite and eternal Being whom we +call God, dwelling in a personal way in you. How solemn and how awful and +yet unspeakably glorious life becomes when we realize this. + +2. The thought of the Holy Spirit as "the Wind" is brought out in John +iii. 6-8, "That which is born of the flesh is flesh; and that which is +born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be +born again. The wind bloweth where it listeth, and thou hearest the sound +thereof, but canst not tell whence it cometh, and whither it goeth: so is +every one that is born of the Spirit." In the Greek, it is the same word +that is translated in one part of this passage "Spirit" and the other part +of the passage "wind." And it would seem as if the word ought to be +translated the same way in both parts of the passage. It would then read, +"That which is born of the flesh is flesh and that which is born of the +'Wind' is wind. Marvel not that I said unto thee, Ye must be born again. +The wind bloweth where it listeth and thou hearest the sound thereof, but +canst not tell whence it cometh or whither it goeth: so is every one that +is born of the 'Wind.' " The full significance of this name as applied to +the Holy Spirit (or Holy Wind) it may be beyond us to fathom, but we can +see at least this much of its meaning: + +(1) The Spirit like the wind is _sovereign_. "The wind bloweth where it +listeth" (John iii. 8). You cannot dictate to the wind. It does as it +wills. Just so with the Holy Spirit--He is sovereign--we cannot dictate to +Him. He "divides to each man" severally even "_as He will_" (1 Cor. xii. +11, R. V.). When the wind is blowing from the north you may long to have +it blow from the south, but cry as clamorously as you may to the wind, +"Blow from the south" it will keep right on blowing from the north. But +while you cannot dictate to the wind, while it blows as it will, you may +learn the laws that govern the wind's motions and by bringing yourself +into harmony with those laws, you can get the wind to do your work. You +can erect your windmill so that whichever way the wind blows from the +wheels will turn and the wind will grind your grain, or pump your water. +Just so, while we cannot dictate to the Holy Spirit we can learn the laws +of His operations and by bringing ourselves into harmony with those laws, +above all by submitting our wills absolutely to His sovereign will, the +sovereign Spirit of God will work through us and accomplish His own +glorious work by our instrumentality. + +(2) The Spirit like the wind is _invisible but none the less perceptible +and real and mighty_. You hear the sound of the wind (John iii. 8) but the +wind itself you never see. You hear the voice of the Spirit but He Himself +is ever invisible. (The word translated "sound" in John iii. 8 is the word +which elsewhere is translated "voice." See R. V.) We not only hear the +voice, of the wind but we see its mighty effects. We feel the breath of +the wind upon our cheeks, we see the dust and the leaves blowing before +the wind, we see the vessels at sea driven swiftly towards their ports; +but the wind itself remains invisible. Just so with the Spirit; we feel +His breath upon our souls, we see the mighty things He does, but Himself +we do not see. He is invisible, but He is real and perceptible. I shall +never forget a solemn hour in Chicago Avenue Church, Chicago. Dr. W. W. +White was making a farewell address before going to India to work among +the students there. Suddenly, without any apparent warning, the place was +filled with an awful and glorious Presence. To me it was very real, but +the question arose in my mind, "Is this merely subjective, just a feeling +of my own, or is there an objective Presence here?" After the meeting was +over, I asked different persons whether they were conscious of anything +and found that at the same point in the meeting they, too, though they saw +no one, became distinctly conscious of an overwhelming Presence, the +Presence of the Holy Spirit. Though many years have passed, there are +those who speak of that hour to this day. On another occasion in my own +home at Chicago, when kneeling in prayer with an intimate friend, as we +prayed it seemed as if an unseen and awful Presence entered the room. I +realized what Eliphaz meant when he said, "Then a spirit passed before my +face; the hair of my flesh stood up" (Job iv. 15). The moment was +overwhelming, but as glorious as it was awful. These are but two +illustrations of which many might be given. None of us have seen the Holy +Spirit at any time, but of His presence we have been distinctly conscious +again and again and again. His mighty power we have witnessed and His +reality we cannot doubt. There are those who tell us that they do not +believe in anything which they cannot see. Not one of them has ever seen +the wind but they all believe in the wind. They have felt the wind and +they have seen its effects, and just so we, beyond a question, have felt +the mighty presence of the Spirit and witnessed His mighty workings. + +(3) The Spirit like the wind is _inscrutable_. "Thou canst not tell whence +it cometh and whither it goeth." Nothing in nature is more mysterious than +the wind. But more mysterious still is the Holy Spirit in His operations. +We hear of how suddenly and unexpectedly in widely separated communities +He begins to work His mighty work. Doubtless there are hidden reasons why +He does thus begin His work, but often-times these reasons are completely +undiscoverable by us. We know not whence He comes nor whither He goes. We +cannot tell where next He will display His mighty and gracious power. + +(4) The Spirit, like the wind, is _indispensable_. Without wind, that is +"air in motion," there is no life and so Jesus says, "Verily, verily, I +say unto you, except a man be born of water and of the Spirit, he cannot +enter into the kingdom of God." If the wind should absolutely cease to +blow for a single hour, most of the life on this earth would cease to be. +Time and again when the health reports of the different cities of the +United States are issued, it has been found that the five healthiest +cities in the United States were five cities located on the great lakes. +Many have been surprised at this report when they have visited some of +these cities and found that they were far from being the cleanest cities, +or most sanitary in their general arrangement, and yet year after year +this report has been returned. The explanation is simply this, it is the +wind blowing from the lakes that has brought life and health to the +cities. Just so when the Spirit ceases to blow in any heart or any church +or any community, death ensues, but when the Spirit blows steadily upon +the individual or the church or the community, there is abounding +spiritual life and health. + +(5) Closely related to the foregoing thought, like the wind the Holy +Spirit is _life giving_. This thought comes out again and again in the +Scriptures. For example, we read in John vi. 63, A. R. V., "It is the +Spirit that giveth life," and in 2 Cor. iii. 6, we read, "The letter +killeth, but the Spirit giveth life." Perhaps the most suggestive passage +on this point is Ezek. xxxvii. 8, 9, 10, "And when I beheld, lo, the +sinews and the flesh came up upon them, and the skin covered them above: +but there was _no breath_ in them. Then said He unto me, Prophesy unto +_the wind_, prophesy, son of man, and say to _the wind_, Thus saith the +Lord GOD; Come from the four winds, O breath, and breathe upon these +slain, that they may live. So I prophesied as He commanded me, and _the +breath came into them, and they lived_, and stood upon their feet, an +exceeding great army" (cf. John iii. 5). Israel, in the prophet's vision, +was only bones, very many and very dry (vs. 2, 11), until the prophet +proclaimed unto them the word of God; then there was a noise and a shaking +and the bones came together, bone to his bone, and the sinews and the +flesh came upon the bones, but still there was no life, but when the wind +blew, the breath of God's Spirit, then "they stood up upon their feet an +exceeding great army." All life in the individual believer, in the +teacher, the preacher, and the church is the Holy Spirit's work. You will +sometimes make the acquaintance of a man, and as you hear him talk and +observe his conduct, you are repelled and disgusted. Everything about him +declares that he is a dead man, a moral corpse and not only dead but +rapidly putrefying. You get away from him as quickly as you can. Months +afterwards you meet him again. You hesitate to speak to him; you want to +get out of his very presence, but you do speak to him, and he has not +uttered many sentences before you notice a marvellous change. His +conversation is sweet and wholesome and uplifting; everything about his +manner is attractive and delightful. You soon discover that the man's +whole conduct and life has been transformed. He is no longer a putrefying +corpse but a living child of God. What has happened? The Wind of God has +blown upon him; he has received the Holy Spirit, the Holy Wind. Some quiet +Sabbath day you visit a church. Everything about the outward appointments +of the church are all that could be desired. There is an attractive +meeting-house, an expensive organ, a gifted choir, a scholarly preacher. +The service is well arranged but you have not been long at the gathering +before you are forced to see that there is no life, that it is all form, +and that there is nothing really being accomplished for God or for man. +You go away with a heavy heart. Months afterwards you have occasion to +visit the church again; the outward appointments of the church are much as +they were before but the service has not proceeded far before you note a +great difference. There is a new power in the singing, a new spirit in the +prayer, a new grip in the preaching, everything about the church is +teeming with the life of God. What has happened? The Wind of God has blown +upon that church; the Holy Spirit, the Holy Wind, has come. You go some +day to hear a preacher of whose abilities you have heard great reports. As +he stands up to preach you soon learn that nothing too much has been said +in praise of his abilities from the merely intellectual and rhetorical +standpoint. His diction is faultless, his style beautiful, his logic +unimpeachable, his orthodoxy beyond criticism. It is an intellectual treat +to listen to him, and yet after all as he preaches you cannot avoid a +feeling of sadness, for there is no real grip, no real power, indeed no +reality of any kind, in the man's preaching. You go away with a heavy +heart at the thought of this waste of magnificent abilities. Months, +perhaps years, pass by and you again find yourself listening to this +celebrated preacher, but what a change! The same faultless diction, the +same beautiful style, the same unimpeachable logic, the same skillful +elocution, the same sound orthodoxy, but now there is something more, +there is reality, life, grip, power in the preaching. Men and women sit +breathless as he speaks, sinners bowed with tears of contrition, pricked +to their hearts with conviction of sin; men and women and boys and girls +renounce their selfishness, and their sin and their worldliness and accept +Jesus Christ and surrender their lives to Him. What has happened? The Wind +of God has blown upon that man. He has been filled with the Holy Wind. + +(6) Like the wind, the Holy Spirit is _irresistible_. We read in Acts i. +8, "But _ye shall receive power_, after that the Holy Ghost is come upon +you: and ye shall be witnesses unto Me both in Jerusalem, and in all +Judea, and in Samaria, and unto the uttermost parts of the earth." When +this promise of our Lord was fulfilled in Stephen, we read, "And they were +_not able to resist_ the wisdom _and the Spirit_ by which he spake." A man +filled with the Holy Spirit is transformed into a cyclone. What can stand +before the wind? When St. Cloud, Minn., was visited with a cyclone years +ago, the wind picked up loaded freight cars and carried them away off the +track. It wrenched an iron bridge from its foundations, twisted it +together and hurled it away. When a cyclone later visited St. Louis, Mo., +it cut off telegraph poles a foot in diameter as if they had been pipe +stems. It cut off enormous trees close to the root, it cut off the corner +of brick buildings where it passed as though they had been cut by a knife; +nothing could stand before it; and so, nothing can stand before a +Spirit-filled preacher of the Word. None can resist the wisdom and the +Spirit by which he speaks. The Wind of God took possession of Charles G. +Finney, an obscure country lawyer, and sent him through New York State, +then through New England, then through England, mowing down strong men by +his resistless, Spirit-given logic. One night in Rochester, scores of +lawyers, led by the justice of the Court of Appeals, filed out of the pews +and bowed in the aisles and yielded their lives to God. The Wind of God +took possession of D. L. Moody, an uneducated young business man in +Chicago, and in the power of this resistless Wind, men and women and young +people were mowed down before his words and brought in humble confession +and renunciation of sin to the feet of Jesus Christ, and filled with the +life of God they have been the pillars in the churches of Great Britain +and throughout the world ever since. The great need to-day in individuals, +in churches and in preachers is that the Wind of God blow upon us. + +Much of the difficulty that many find with John iii. 5, "Jesus answered, +Verily, verily, I say unto thee, Except a man be born of water and of the +Spirit, he cannot enter into the kingdom of God," would disappear if we +would only bear in mind that "Spirit" means "Wind" and translate the verse +literally all through, "Except a man be born of water and Wind (there is +no 'the' in the original), he cannot enter the kingdom of God." The +thought would then seem to be, "Except a man be born of the cleansing and +quickening power of the Spirit (or else of the cleansing Word--cf. John xv. +3; Eph. v. 26; Jas. i. 18; 1 Pet. i. 23--and the quickening power of the +Holy Spirit)." + +II. _The Spirit of God._ + +The Holy Spirit is frequently spoken of in the Bible as the Spirit of God. +For example we read in 1 Cor. iii. 16, "Know ye not that ye are the temple +of God, and that the Spirit of God dwelleth in you." In this name we have +the same essential thought as in the former name, but with this addition, +that His Divine origin, nature and power are emphasized. He is not merely +"The Wind" as seen above, but "The Wind _of God_." + +III. _The Spirit of Jehovah._ + +This name is used of the Holy Spirit in Isa. xi. 2, A. R. V., "And the +Spirit of Jehovah shall rest upon him." The thought of the name is, of +course, essentially the same as the preceding with the exception that God +is here thought of as the Covenant God of Israel. He is thus spoken of in +the connection in which the name is found; and, of course, the Bible, +following that unerring accuracy that it always exhibits in its use of the +different names for God, in this connection speaks of the Spirit as the +Spirit of Jehovah and not merely as the Spirit of God. + +IV. _The Spirit of the Lord Jehovah._ + +The Holy Spirit is called the Spirit of the Lord Jehovah in Isa. lxi. 1-3, +A. R. V., "The Spirit of the Lord Jehovah is upon Me; because Jehovah hath +anointed Me to preach good tidings to the meek; He hath sent Me to bind up +the broken-hearted, to proclaim liberty to the captives, etc." The Holy +Spirit is here spoken of, not merely as the Spirit of Jehovah, but the +Spirit of the Lord Jehovah because of the relation in which God Himself is +spoken of in this connection, as not merely Jehovah, the covenant God of +Israel, but as Jehovah Israel's Lord as well as their covenant-keeping +God. This name of the Spirit is even more expressive than the name "The +Spirit of God." + +V. _The Spirit of the Living God._ + +The Holy Spirit is called "_The Spirit of the living God_" in 2 Cor. iii. +3, "Forasmuch as ye are manifestly declared to be the epistle of Christ +ministered by us, written not with ink, but with _the Spirit of the living +God_; not in tables of stone, but in fleshy tables of the heart." What is +the significance of this name? It is made clear by the context. The +Apostle Paul is drawing a contrast between the Word of God written with +ink on parchment and the Word of God written on "tables that are hearts of +flesh" (R. V.) by the Holy Spirit, who in this connection is called "the +Spirit of the living God," because He makes God a living reality in our +personal experience instead of a mere intellectual concept. There are many +who believe in God, and who are perfectly orthodox in their conception of +God, but after all God is to them only an intellectual theological +proposition. It is the work of the Holy Spirit to make God something +vastly more than a theological notion, no matter how orthodox; He is the +Spirit _of the living God_, and it is His work to make God a living God to +us, a Being whom we know, with whom we have personal acquaintance, a Being +more real to us than the most intimate human friend we have. Have you a +real God? Well, you may have. The Holy Spirit is the Spirit of the living +God, and He is able and ready to give to you a living God, to make God +real in your personal experience. There are many who have a God who once +lived and acted and spoke, a God who lived and acted at the creation of +the universe, who perhaps lived and acted in the days of Moses and Elijah +and Jesus Christ and the Apostles, but who no longer lives and acts. If He +exists at all, He has withdrawn Himself from any active part in nature or +the history of man. He created nature and gave it its laws and powers and +now leaves it to run itself. He created man and endowed him with his +various faculties but has now left him to work out his own destiny. They +may go further than this: they may believe in a God, who spoke to Abraham +and to Moses and to David and to Isaiah and to Jesus and to the Apostles, +but who speaks no longer. We may read in the Bible what He spoke to these +various men but we cannot expect Him to speak to us. In contrast with +these, it is the work of the Holy Spirit, the Spirit _of the living God_, +to give us to know a God who lives and acts and speaks to-day, a God who +is ready to come as near to us as He came to Abraham, to Moses or to +Isaiah, or to the Apostles or to Jesus Himself. Not that He has any new +revelations to make, for He guided the Apostles into all the truth (John +xvi. 13, R. V.): but though there has been a complete revelation of God's +truth made in the Bible, still God lives to-day and will speak to us as +directly as He spoke to His chosen ones of old. Happy is the man who knows +the Holy Spirit as the Spirit of the living God, and who, consequently, +has a real God, a God who lives to-day, a God upon whom he can depend +to-day to undertake for him, a God with whom he enjoys intimate personal +fellowship, a God to whom he may raise his voice in prayer and who speaks +back to him. + +VI. _The Spirit of Christ._ + +In Rom. viii. 9, "But ye are not in the flesh, but in the Spirit, if so be +that the Spirit of God dwell in you. Now if any man have not _the Spirit +of Christ_, he is none of His." The Holy Spirit is called _the Spirit of +Christ_. The Spirit of Christ in this passage does not mean a Christlike +spirit. It means something far more than that, it means that which lies +back of a Christlike spirit; it is a name of the Holy Spirit. Why is the +Holy Spirit called _the Spirit of Christ_? For several reasons: + +(1) _Because He is Christ's gift._ The Holy Spirit is not merely the gift +of the Father, but the gift of the Son as well. We read in John xx. 22 +that Jesus "breathed on them and saith unto them, Receive ye the Holy +Ghost." The Holy Spirit is therefore the breath of Christ, as well as the +breath of God the Father. It is Christ who breathes upon us and imparts to +us the Holy Spirit. In John xiv. 15 and the following verses Jesus teaches +us that it is in answer to His prayer that the Father gives to us the Holy +Spirit. In Acts ii. 33 we read that Jesus "Being by the right hand of God +exalted and having received of the Father the promise of the Holy Spirit," +shed Him forth upon believers; that is, that Jesus, having been exalted to +the right hand of God, in answer to His prayer, receives the Holy Spirit +from the Father and sheds forth upon the Church Him whom He hath received +from the Father. In Matt. iii. 11 we read that it is Jesus who baptizes +with the Holy Spirit. In John vii. 37-39 Jesus bids all that are thirsty +to _come unto Him_ and drink, and the context makes it clear that the +water that He gives is the Holy Spirit, who becomes in those who receive +Him a source of life and power flowing out to others. It is the glorified +Christ who gives to the Church the Holy Spirit. In the fourth chapter of +John and the tenth verse Jesus declares that He is the One who gives the +living water, the Holy Spirit. In all these passages, Christ is set forth +as the One who gives the Holy Spirit, so the Holy Spirit is called "the +Spirit of Christ." + +(2) But there is a deeper reason why the Holy Spirit is called "the Spirit +of Christ," _i. e._, _because it is the work of the Holy Spirit to reveal +Christ to us_. In John xvi. 14, R. V., we read, "He (that is the Holy +Spirit) shall glorify Me: for He shall take of Mine, and shall declare it +unto you." In a similar way in John xv. 26, R. V., it is written, "But +when the Comforter is come, whom I will send unto you from the Father, +even the Spirit of truth, which proceedeth from the Father, He shall bear +witness of Me." This is the work of the Holy Spirit to bear witness of +Christ and reveal Jesus Christ to men. And as the revealer of Christ, He +is called "the Spirit of Christ." + +(3) But there is a still deeper reason yet why the Holy Spirit is called +the Spirit of Christ, and that is _because it is His work to form Christ +as a living presence within us_. In Eph. iii. 16, 17, the Apostle Paul +prays to the Father that He would grant to believers according to the +riches of His glory to be strengthened with might by His Spirit in the +inner man, that Christ may dwell in their hearts by faith. This then is +the work of the Holy Spirit, to cause Christ to dwell in our hearts, to +form the living Christ within us. Just as the Holy Spirit literally and +physically formed Jesus Christ in the womb of the Virgin Mary (Luke i. 35) +so the Holy Spirit spiritually but really forms Jesus Christ within our +hearts to-day. In John xiv. 16-18, Jesus told His disciples that when the +Holy Spirit came that He Himself would come, that is, the result of the +coming of the Holy Spirit to dwell in their hearts would be the coming of +Christ Himself. It is the privilege of every believer in Christ to have +the living Christ formed by the power of the Holy Spirit in his own heart +and therefore the Holy Spirit who thus forms Christ within the heart is +called the Spirit of Christ. How wonderful! How glorious is the +significance of this name. Let us ponder it until we understand it, as far +as it is possible to understand it, and until we rejoice exceedingly in +the glory of it. + +VII. _The Spirit of Jesus Christ._ + +The Holy Spirit is called _the Spirit of Jesus Christ_ in Phil. i. 19, +"For I know that this shall turn to my salvation through your prayer, and +the supply of _the Spirit of Jesus Christ_." The Spirit is not merely the +Spirit of the eternal Word but the Spirit of the Word incarnate. Not +merely the Spirit of Christ, but the Spirit _of Jesus Christ_. It is the +Man Jesus exalted to the right hand of the Father who receives and sends +the Spirit. So we read in Acts ii. 32, 33, "This _Jesus_ hath God raised +up, whereof we all are witnesses. Therefore being by the right hand of God +exalted, and having received of the Father the promise of the Holy Ghost, +He hath shed forth this, which ye now see and hear." + +VIII. _The Spirit of Jesus._ + +The Holy Spirit is called _the Spirit of Jesus_ in Acts xvi. 6, 7, R. V., +"And they went through the region of Phrygia and Galatia, having been +forbidden of the Holy Ghost to speak the word in Asia; and when they were +come over against Mysia, they assayed to go into Bithynia; and the _Spirit +of Jesus_ suffered them not." By the using of this name, "_The Spirit of +Jesus_" the thought of the relation of the Spirit to the _Man Jesus_ is +still more clear than in the name preceding this, the Spirit of Jesus +Christ. + +IX. _The Spirit of His Son._ + +The Holy Spirit is called _the Spirit of His Son_ in Gal. iv. 6, "And +because ye are sons, God hath sent forth _the Spirit of His Son_ into your +hearts, crying, Abba, Father." We see from the context (vs. 4, 5) that +this name is given to the Holy Spirit in special connection with His +testifying to the sonship of the believer. It is "_the Spirit of His Son_" +who testifies to our sonship. The thought is that the Holy Spirit is a +filial Spirit, a Spirit who produces a sense of sonship in us. If we +receive the Holy Spirit, we no longer think of God as if we were serving +under constraint and bondage but we are sons living in joyous liberty. We +do not fear God, we trust Him and rejoice in Him. When we receive the Holy +Spirit, we do not receive a Spirit of bondage again to fear but a Spirit +of adoption whereby we cry, Abba, Father (Rom. viii. 15). This name of the +Holy Spirit is one of the most suggestive of all. We do well to ponder it +long until we realize the glad fullness of its significance. We shall take +it up again when we come to study the work of the Holy Spirit. + +X. _The Holy Spirit._ + +This name is of very frequent occurrence, and the name with which most of +us are most familiar. One of the most familiar passages in which the name +is used is Luke xi. 13, "If ye then, being evil, know how to give good +gifts unto your children: how much more shall your heavenly Father give +_the Holy Spirit_ to them that ask Him?" This name emphasizes the +essential moral character of the Spirit. He is _holy_ in Himself. We are +so familiar with the name that we neglect to weigh its significance. Oh, +if we only realized more deeply and constantly that He is the _Holy_ +Spirit. We would do well if we, as the seraphim in Isaiah's vision, would +bow in His presence and cry, "Holy, holy, holy." Yet how thoughtlessly +oftentimes we talk about Him and pray for Him. We pray for Him to come +into our churches and into our hearts but what would He find if He should +come there? Would He not find much that would be painful and agonizing to +Him? What would we think if vile women from the lowest den of iniquity in +a great city should go to the purest woman in the city and invite her to +come and live with them in their disgusting vileness with no intention of +changing their evil ways. But that would not be as shocking as for you and +me to ask the Holy Spirit to come and dwell in our hearts when we have no +thought of giving up our impurity, or our selfishness, or our worldliness, +or our sin. It would not be as shocking as it is for us to invite the Holy +Spirit to come into our churches when they are full of worldliness and +selfishness and contention and envy and pride, and all that is unholy. But +if the denizens of the lowest and vilest den of infamy should go to the +purest and most Christlike woman asking her to go and dwell with them with +the intention of putting away everything that was vile and evil and giving +to this holy and Christlike woman the entire control of the place, she +would go. And as sinful and selfish and imperfect as we may be, the +infinitely Holy Spirit is ready to come and take His dwelling in our heart +if we will surrender to Him the absolute control of our lives, and allow +Him to bring everything in thought and fancy and feeling and purpose and +imagination and action into conformity with His will. The infinitely Holy +Spirit is ready to come into our churches, however imperfect and worldly +they may be now, if we are willing to put the absolute control of +everything in His hands. But let us never forget that He is _the Holy_ +Spirit, and when we pray for Him let us pray for Him as such. + +XI. _The Holy Spirit of Promise._ + +The Holy Spirit is called _the Holy Spirit of promise_ in Eph. i. 13, R. +V., "In whom ye also, having heard the Word of truth, the Gospel of your +salvation,--in whom, having also believed, ye were sealed with _the Holy +Spirit of promise_." We have here the same name as that given above with +the added thought that this Holy Spirit is the great promise of the Father +and of the Son. The Holy Spirit is God's great all-inclusive promise for +the present dispensation; the one thing for which Jesus bade the disciples +wait after His ascension before they undertook His work was "the promise +of the Father," that is the Holy Spirit (Acts i. 4, 5). The great promise +of the Father until the coming of Christ was the coming atoning Saviour +and King, but when Jesus came and died His atoning death upon the cross of +Calvary and arose and ascended to the right hand of the Father, then the +second great promise of the Father was the Holy Spirit to take the place +of our absent Lord. (See also Acts ii. 33.) + +XII. _The Spirit of Holiness._ + +The Holy Spirit is called _the Spirit of holiness_ in Rom. i. 4, "And +declared to be the Son of God with power, according to _the Spirit of +holiness_, by the resurrection from the dead." At the first glance it may +seem as if there were no essential difference between the two names the +Holy Spirit and the Spirit of holiness. But there is a marked difference. +The name of the Holy Spirit, as already said, emphasizes the essential +moral character of the Spirit as holy, but the name of _the Spirit of +holiness_ brings out the thought that the Holy Spirit is not merely holy +in Himself but He imparts holiness to others. The perfect holiness which +He Himself possesses He imparts to those who receive Him (cf. 1 Pet. i. +2). + +XIII. _The Spirit of Judgment._ + +The Holy Spirit is called _the Spirit of judgment_ in Isa. iv. 4, "When +the Lord shall have washed away the filth of the daughters of Zion, and +shall have purged the blood of Jerusalem from the midst thereof by _the +Spirit of judgment_, and by the Spirit of burning." There are two names of +the Holy Spirit in this passage; first, _the Spirit of judgment_. The Holy +Spirit is so called because it is His work to bring sin to light, to +convict of sin (cf. John xvi. 7-9). When the Holy Spirit comes to us the +first thing that He does is to open our eyes to see our sins as God sees +them. He judges our sin. (We will go into this more at length in studying +John xvi. 7-11 when considering the work of the Holy Spirit.) + +XIV. _The Spirit of Burning._ + +This name is used in the passage just quoted above. (See XIII.) This name +emphasizes His searching, refining, dross-consuming, illuminating and +energizing work. The Holy Spirit is like a fire in the heart in which He +dwells; and as fire tests and refines and consumes and illuminates and +warms and energizes, so does He. In the context, it is the cleansing work +of the Holy Spirit which is especially emphasized (Isa. iv. 3, 4). + +XV. _The Spirit of Truth._ + +The Holy Spirit is called _the Spirit of truth_ in John xiv. 17, "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" (cf. John xv. 26; xvi. 13). The Holy Spirit is called the +Spirit of truth because it is the work of the Holy Spirit to communicate +truth, to impart truth, to those who receive Him. This comes out in the +passage given above, and, if possible, it comes out even more clearly in +John xvi. 13, R. V., "Howbeit when He, _the Spirit of truth_, is come, He +shall guide you into all the truth: for He shall not speak from Himself; +but what things soever He shall hear, these shall He speak: and He shall +declare unto you the things that are to come." All truth is from the Holy +Spirit. It is only as He teaches us that we come to know the truth. + +XVI. _The Spirit of Wisdom and Understanding._ + +The Holy Spirit is called the Spirit of wisdom and understanding in Isa. +xi. 2, "And the Spirit of the LORD shall rest upon him, _the Spirit_ of +wisdom and understanding, the Spirit of counsel and might, the Spirit of +knowledge and of the fear of the LORD." The significance of the name is so +plain as to need no explanation. It is evident both from the words used +and from the context that it is the work of the Holy Spirit to impart +wisdom and understanding to those who receive Him. Those who receive the +Holy Spirit receive the Spirit "of power" and "of love" and "_of a sound +mind_" or sound sense (2 Tim. i. 7). + +XVII. _The Spirit of Counsel and Might._ + +We find this name used of the Holy Spirit in the passage given under the +preceding head. The meaning of this name too is obvious, the Holy Spirit +is called "the Spirit of counsel and of might" because He gives us counsel +in all our plans and strength to carry them out (cf. Acts viii. 29; xvi. +6, 7; i. 8). It is our privilege to have God's own counsel in all our +plans and God's strength in all the work that we undertake for Him. We +receive them by receiving the Holy Spirit, the Spirit of counsel and +might. + +XVIII. _The Spirit of Knowledge and of the Fear of the Lord._ + +This name also is used in the passage given above (Isa. xi. 2). The +significance of this name is also obvious. It is the work of the Holy +Spirit to impart knowledge to us and to beget in us a reverence for +Jehovah, that reverence that reveals itself above all in obedience to His +commandments. The one who receives the Holy Spirit finds his delight in +the fear of the LORD. (See Isa. xi. 3, R. V.) The three suggestive names +just given refer especially to the gracious work of the Holy Spirit in the +servant of the Lord, that is Jesus Christ (Isa. xi. 1-5). + +XIX. _The Spirit of Life._ + +The Holy Spirit is called _the Spirit of life_ in Rom. viii. 2, "For the +law of _the Spirit of life_ in Christ Jesus hath made me free from the law +of sin and death." The Holy Spirit is called the Spirit of life because it +is His work to impart life (cf. John vi. 63, R. V.; Ezek. xxxvii. 1-10). +In the context in which the name is found in the passage given above, +beginning back in the seventh chapter of Romans, seventh verse, Paul is +drawing a contrast between the law of Moses outside a man, holy and just +and good, it is true, but impotent, and the living Spirit of God in the +heart, imparting spiritual and moral life to the believer and enabling him +thus to meet the requirements of the law of God, so that what the law +alone could not do, in that it was weak through the flesh, the Spirit of +God imparting life to the believer and dwelling in the heart enables him +to do, so that the righteousness of the law is fulfilled in those who walk +not after the flesh but after the Spirit. (See Rom. viii. 2-4.) The Holy +Spirit is therefore called "the Spirit of life," because He imparts +spiritual life and consequent victory over sin to those who receive Him. + +XX. _The Oil of Gladness._ + +The Holy Spirit is called the "oil of gladness" in Heb. i. 9, "Thou hast +loved righteousness, and hated iniquity; therefore God, even thy God, hath +anointed thee with the _oil of gladness_ above thy fellows." Some one may +ask what reason have we for supposing that "the oil of gladness" in this +passage is a name of the Holy Spirit. The answer is found in a comparison +of Heb. i. 9, with Acts x. 38 and Luke iv. 18. In Acts x. 38 we read "how +God anointed Jesus of Nazareth with the Holy Ghost and with power," and in +Luke iv. 18, Jesus Himself is recorded as saying, "_The Spirit of the Lord +is upon_ Me, because He hath _anointed_ Me to preach the Gospel to the +poor," etc. In both of these passages, we are told it was _the Holy Spirit +with which Jesus was anointed_ and as in the passage in Hebrews we are +told that _it was with the oil of gladness that He was anointed_; so, of +course, the only possible conclusion is that the oil of gladness means the +Holy Spirit. What a beautiful and suggestive name it is for Him whose +fruit is, first, "love" then "joy" (Gal. v. 22). The Holy Spirit becomes a +source of boundless joy to those who receive Him; He so fills and +satisfies the soul, that the soul who receives Him does not thirst forever +(John iv. 14). No matter how great the afflictions with which the believer +receives the Word, still he will have "_the joy of the Holy Ghost_" (1 +Thess. i. 6). On the Day of Pentecost, when the disciples were baptized +with the Holy Spirit, they were so filled with ecstatic joy that others +looking on them thought they were intoxicated. They said, "These men are +full of new wine." And Paul draws a comparison between abnormal +intoxication that comes through excess of wine and the wholesome +exhilaration from which there is no reaction that comes through being +filled with the Spirit (Eph. v. 18-20). When God anoints one with the Holy +Spirit, it is as if He broke a precious alabaster box of oil of gladness +above their heads until it ran down to the hem of their garments and the +whole person was suffused with joy unspeakable and full of glory. + +XXI. _The Spirit of Grace._ + +The Holy Spirit is called "the Spirit of grace" in Heb. x. 29, "Of how +much sorer punishment, suppose ye, shall he be thought worthy, who hath +trodden underfoot the Son of God, and hath counted the blood of the +covenant, wherewith he was sanctified, an unholy thing, and hath done +despite unto _the Spirit of grace_?" This name brings out the fact that it +is the Holy Spirit's work to administer and apply the grace of God: He +Himself is gracious, it is true, but the name means far more than that, it +means that He makes ours experimentally the manifold grace of God. It is +only by the work of the Spirit of grace in our hearts that we are enabled +to appropriate to ourselves that infinite fullness of grace that God has, +from the beginning, bestowed upon us in Jesus Christ. It is ours from the +beginning, as far as belonging to us is concerned, but it is only ours +experimentally as we claim it by the power of the Spirit of grace. + +XXII. _The Spirit of Grace and of Supplication._ + +The Holy Spirit is called "the Spirit of grace and of supplication" in +Zech. xii. 10, R. V., "And I will pour upon the house of David, and upon +the inhabitants of Jerusalem, _the Spirit of grace and of supplication_; +and they shall look unto Me whom they have pierced: and they shall mourn +for him, as one mourneth for his only son, and shall be in bitterness for +his first-born." The phrase, "the Spirit of grace and of supplication" in +this passage is beyond a doubt a name of the Holy Spirit. The name "the +Spirit of grace" we have already had under the preceding head, but here +there is a further thought of that operation of grace that leads us to +pray intensely. The Holy Spirit is so called because it is He that teaches +to pray because all true prayer is in the Spirit (Jude 20). We of +ourselves know not how to pray as we ought, but it is the work of the Holy +Spirit of intercession to make intercession for us with groanings which +cannot be uttered and to lead us out in prayer according to the will of +God (Rom. viii. 26, 27). The secret of all true and effective praying is +knowing the Holy Spirit as "the Spirit of grace and of supplication." + +XXIII. _The Spirit of Glory._ + +The Holy Spirit is called "the Spirit of glory" in 1 Pet. iv. 14, "If ye +be reproached for the name of Christ, happy are ye; for _the Spirit of +glory_ and of God resteth upon you: on their part He is evil spoken of, +but on your part He is glorified." This name does not merely teach that +the Holy Spirit is infinitely glorious Himself, but it rather teaches that +He imparts the glory of God to us, just as the Spirit of truth imparts +truth to us, and as the Spirit of life imparts life to us, and as the +Spirit of wisdom and understanding and of counsel and might and knowledge +and of the fear of the LORD imparts to us wisdom and understanding and +counsel and might and knowledge and the fear of the LORD, and as the +Spirit of grace applies and administers to us the manifold grace of God, +so the Spirit of glory is the administrator to us of God's glory. In the +immediately preceding verse we read, "But rejoice, inasmuch as ye are +partakers of Christ's sufferings: that, when His glory shall be revealed, +ye may be glad also with exceeding joy." It is in this connection that He +is called the Spirit of glory. We find a similar connection between the +sufferings which we endure and the glory which the Holy Spirit imparts to +us in Rom. viii. 16, 17, "The Spirit Himself beareth witness with our +spirit, that we are children of God: and if children, then heirs; heirs of +God and joint-heirs with Christ; _if so be that we suffer with_ Him, that +we may _be also glorified with Him_." The Holy Spirit is the administrator +of glory as well as of grace, or rather of the grace that culminates in +glory. + +XXIV. _The Eternal Spirit._ + +The Holy Spirit is called "the eternal Spirit" in Heb. ix. 14, "How much +more shall the blood of Christ, who through _the eternal Spirit_ offered +Himself without spot to God, purge your conscience from dead works to +serve the living God." The eternity and the Deity and infinite majesty of +the Holy Spirit are brought out by this name. + +XXV. _The Comforter._ + +The Holy Spirit is called "the Comforter" over and over again in the +Scriptures. For example in John xiv. 26, we read, "But _the Comforter_ +which is the Holy Ghost, whom the Father will send in My name, He shall +teach you all things, and bring all things to your remembrance, whatsoever +I have said unto you." And in John xv. 26, "But when _the Comforter_ is +come, whom I will send unto you from the Father, even the Spirit of truth, +which proceedeth from the Father, He shall testify of Me." (See also John +xvi. 27.) The word translated "Comforter" in these passages means that, +but it means much more beside. It is a word difficult of adequate +translation into any one word in English. The translators of the Revised +Version found difficulty in deciding with what word to render the Greek +word so translated. They have suggested in the margin of the Revised +Version "advocate" "helper" and a simple transference of the Greek word +into English, "Paraclete." The word translated "Comforter" means +literally, "one called to another's side," the idea being, one right at +hand to take another's part. It is the same word that is translated +"advocate" in 1 John ii. 1, "My little children, these things write I unto +you, that ye sin not. And if any man sin, we have _an advocate_ with the +Father, Jesus Christ the righteous." But "advocate," as we now understand +it, does not give the full force of the Greek word so rendered. +Etymologically "advocate" means nearly the same thing. Advocate is Latin +("advocatus") and it means "one called to another to take his part," but +in our modern usage, the word has acquired a restricted meaning. The Greek +word translated "Comforter" (Parakleetos) means "one called alongside," +that is one called to stand constantly by one's side and who is ever ready +to stand by us and take our part in everything in which his help is +needed. It is a wonderfully tender and expressive name for the Holy One. +Sometimes when we think of _the Holy Spirit_, He seems to be so far away, +but when we think of the Parakleetos, or in plain English our "Stand-byer" +or our "part-taker," how near He is. Up to the time that Jesus made this +promise to the disciples, He Himself had been their Parakleetos. When they +were in any emergency or difficulty they turned to Him. On one occasion, +for example, the disciples were in doubt as to how to pray and they turned +to Jesus and said, "Lord, teach us to pray." And the Lord taught them the +wonderful prayer that has come down through the ages (Luke xi. 1-4). On +another occasion, Peter was sinking in the waves of Galilee and he cried, +"Lord, save me," and immediately Jesus stretched forth His hand and caught +him and saved him (Matt. xiv. 30, 31). In every extremity they turned to +Him. Just so now that Jesus is gone to the Father, we have another Person, +just as Divine as He is, just as wise as He, just as strong as He, just as +loving as He, just as tender as He, just as ready and just as able to +help, who is always right by our side. Yes, better yet, who dwells in our +heart, who will take hold and help if we only trust Him to do it. + +If the truth of the Holy Spirit as set forth in the name "Parakleetos" +once gets into our heart and abides there, it will banish all loneliness +forever; for how can we ever be lonely when this best of all Friends is +ever with us? In the last eight years, I have been called upon to endure +what would naturally be a very lonely life. Most of the time I am +separated from wife and children by the calls of duty. For eighteen months +consecutively, I was separated from almost all my family by many thousands +of miles. The loneliness would have been unendurable were it not for the +one all-sufficient Friend, who was always with me. I recall one night +walking up and down the deck of a storm-tossed steamer in the South Seas. +Most of my family were 18,000 miles away; the remaining member of my +family was not with me. The officers were busy on the bridge, and I was +pacing the deck alone, and the thought came to me, "Here you are all +alone." Then another thought came, "I am not alone; by my side as I walk +this deck in the loneliness and the storm walks the Holy Spirit" and He +was enough. I said something like this once at a Bible conference in St. +Paul. A doctor came to me at the close of the meeting and gently said, "I +want to thank you for that thought about the Holy Spirit always being with +us. I am a doctor. Oftentimes I have to drive far out in the country in +the night and storm to attend a case, and I have often been so lonely, but +I will never be lonely again. I will always know that by my side in my +doctor's carriage, the Holy Spirit goes with me." + +If this thought of the Holy Spirit as the ever-present Paraclete once gets +into your heart and abides there, it will banish all fear forever. How can +we be afraid in the face of any peril, if this Divine One is by our side +to counsel us and to take our part? There may be a howling mob about us, +or a lowering storm, it matters not. He stands between us and both mob and +storm. One night I had promised to walk four miles to a friend's house +after an evening session of a conference. The path led along the side of a +lake. As I started for my friend's house, a thunder-storm was coming up. I +had not counted on this but as I had promised, I felt I ought to go. The +path led along the edge of the lake, oftentimes very near to the edge, +sometimes the lake was near the path and sometimes many feet below. The +night was so dark with the clouds one could not see ahead. Now and then +there would be a blinding flash of lightning in which you could see where +the path was washed away, and then it would be blacker than ever. You +could hear the lake booming below. It seemed a dangerous place to walk but +that very week, I had been speaking upon the Personality of the Holy +Spirit and about the Holy Spirit as an ever-present Friend, and the +thought came to me, "What was it you were telling the people in the +address about the Holy Spirit as an ever-present Friend?" And then I said +to myself, "Between me and the boiling lake and the edge of the path walks +the Holy Spirit," and I pushed on fearless and glad. When we were in +London, a young lady attended the meeting one afternoon in the Royal +Albert Hall. She had an abnormal fear of the dark. It was absolutely +impossible for her to go into a dark room alone, but the thought of the +Holy Spirit as an ever-present Friend sank into her mind. She went home +and told her mother what a wonderful thought she had heard that day, and +how it had banished forever all fear from her. It was already growing very +dark in the London winter afternoon and her mother looked up and said, +"Very well, let us see if it is real. Go up to the top of the house and +shut yourself alone in a dark room." She instantly sprang to her feet, +bounded up the stairs, went into a room that was totally dark and shut the +door and sat down. All fear was gone, and as she wrote the next day, the +whole room seemed to be filled with a wonderful glory, the glory of the +presence of the Holy Spirit. + +In the thought of the Holy Spirit as the Paraclete there is also a cure +for insomnia. For two awful years, I suffered from insomnia. Night after +night I would go to bed apparently almost dead for sleep; it seemed as +though I must sleep, but I could not sleep; oh, the agony of those two +years! It seemed as if I would lose my mind if I did not get relief. +Relief came at last and for years I went on without the suggestion of +trouble from insomnia. Then one night I retired to my room in the +Institute, lay down expecting to fall asleep in a moment as I usually did, +but scarcely had my head touched the pillow when I became aware that +insomnia was back again. If one has ever had it, he never forgets it and +never mistakes it. It seemed as if insomnia were sitting on the foot-board +of my bed, grinning at me and saying, "I am back again for another two +years." "Oh," I thought, "two more awful years of insomnia." But that very +morning, I had been lecturing to our students in the Institute about the +Personality of the Holy Spirit and about the Holy Spirit as an +ever-present Friend, and at once the thought came to me, "What were you +talking to the students about this morning? What were you telling them?" +and I looked up and said, "Thou blessed Spirit of God, Thou art here. I am +not alone. If Thou hast anything to say to me, I will listen," and He +began to open to me some of the deep and precious things about my Lord and +Saviour, things, that filled my soul with joy and rest, and the next thing +I knew I was asleep and the next thing I knew it was to-morrow morning. So +whenever insomnia has come my way since, I have simply remembered that the +Holy Spirit was there and I have looked up to Him to speak to me and to +teach me and He has done so and insomnia has taken its flight. + +In the thought of the Holy Spirit as the Paraclete there is a cure for a +breaking heart. How many aching, breaking hearts there are in this world +of ours, so full of death and separation from those we most dearly love. +How many a woman there is, who a few years ago, or a few months or a few +weeks ago, had no care, no worry, for by her side was a Christian husband +who was so wise and strong that the wife rested all responsibility upon +him and she walked care-free through life and satisfied with his love and +companionship. But one awful day, he was taken from her. She was left +alone and all the cares and responsibilities rested upon her. How empty +that heart has been ever since; how empty the whole world has been. She +has just dragged through her life and her duties as best she could with an +aching and almost breaking heart. But there is One, if she only knew it, +wiser and more loving than the tenderest husband, One willing to bear all +the care and responsibilities of life for her, One who is able, if, she +will only let Him, to fill every nook and corner of her empty and aching +heart; that One is the Paraclete. I said something like this in St. +Andrews' Hall in Glasgow. At the close of the meeting a sad-faced +Christian woman, wearing a widow's garb, came to me as I stepped out of +the hall into the reception room. She hurried to me and said, "Dr. Torrey, +this is the anniversary of my dear husband's death. Just one year ago +to-day he was taken from me. I came to-day to see if you could not speak +some word to help me. You have given me just the word I need. I will never +be lonesome again." A year and a half passed by. I was on the yacht of a +friend on the lochs of the Clyde. One day a little boat put out from shore +and came alongside the yacht. One of the first to come up the side of the +yacht was this widow. She hurried to me and the first thing she said was, +"The thought that you gave me that day in St. Andrews' Hall on the +anniversary of my husband's leaving me has been with me ever since, and +the Holy Spirit does satisfy me and fill my heart." + +But it is in our work for our Master that the thought of the Holy Spirit +as the Paraclete comes with greatest helpfulness. I think it may be +permissible to illustrate it from my own experience. I entered the +ministry because I was literally forced to. For years I refused to be a +Christian, because I was determined that I would not be a preacher, and I +feared that if I surrendered to Christ I must enter the ministry. My +conversion turned upon my yielding to Him at this point. The night I +yielded, I did not say, "I will accept Christ" or "I will give up sin," or +anything of that sort, I simply cried, "Take this awful burden off my +heart, and I will preach the Gospel." But no one could be less fitted by +natural temperament for the ministry than I. From early boyhood, I was +extraordinarily timid and bashful. Even after I had entered Yale College, +when I would go home in the summer and my mother would call me in to meet +her friends, I was so frightened that when I thought I spoke I did not +make an audible sound. When her friends had gone, my mother would ask, +"Why didn't you say something to them?" And I would reply that I supposed +I had, but my mother would say, "You did not utter a sound." Think of a +young fellow like that entering the ministry. I never mustered courage +even to speak in a public prayer-meeting until after I was in the +theological seminary. Then I felt, if I was to enter the ministry, I must +be able to at least speak in a prayer-meeting. I learned a little piece by +heart to say, but when the hour came, I forgot much of it in my terror. At +the critical moment, I grasped the back of the settee in front of me and +pulled myself hurriedly to my feet and held on to the settee. One Niagara +seemed to be going up one side and another down another; my voice +faltered. I repeated as much as I could remember and sat down. Think of a +man like that entering the ministry. In the early days of my ministry, I +would write my sermons out in full and commit them to memory, stand up and +twist a button until I had repeated it off as best I could and would then +sink back into the pulpit chair with a sense of relief that that was over +for another week. I cannot tell you what I suffered in those early days of +my ministry. But the glad day came when I came to know the Holy Spirit as +the Paraclete. When the thought got possession of me that when I stood up +to preach, there was Another who stood by my side, that while the audience +saw me God saw Him, and that the responsibility was all upon Him, and that +He was abundantly able to meet it and care for it all, and that all I had +to do was to stand back as far out of sight as possible and let Him do the +work. I have no dread of preaching now; preaching is the greatest joy of +my life, and sometimes when I stand up to speak and realize that He is +there, that all the responsibility is upon Him, such a joy fills my heart +that I can scarce restrain myself from shouting and leaping. He is just as +ready to help us in all our work; in our Sunday-school classes; in our +personal work and in every other line of Christian effort. Many hesitate +to speak to others about accepting Christ. They are afraid they will not +say the right thing; they fear that they will do more harm than they will +good. You certainly will if _you_ do it, but if you will just believe in +the Paraclete and trust Him to say it and to say it in His way, you will +never do harm but always good. It may seem at the time that you have +accomplished nothing, but perhaps years after you will find out you have +accomplished much and even if you do not find it out in this world, you +will find it out in eternity. + +There are many ways in which the Paraclete stands by us and helps us of +which we will speak at length when we come to study His work. He stands by +us when we pray (Rom. viii. 26, 27); when we study the Word (John xiv. 26; +xvi. 12-14); when we do personal work (Acts viii. 29); when we preach or +teach (1 Cor. ii. 4); when we are tempted (Rom. viii. 2); when we leave +this world (Acts vii. 54-60). Let us get this thought firmly fixed now and +for all time that the Holy Spirit is One called to our side to take our +part. + + + "Ever present, truest Friend, + Ever near, Thine aid to lend." + + + + + +CHAPTER VI. THE WORK OF THE HOLY SPIRIT IN THE MATERIAL UNIVERSE. + + +There are many who think of the work of the Holy Spirit as limited to man. +But God reveals to us in His Word that the Holy Spirit's work has a far +wider scope than this. We are taught in the Bible that the Holy Spirit has +a threefold work in the material universe. + +I. The creation of the material universe and of man is effected through +the agency of the Holy Spirit. + +We read in Ps. xxxiii. 6, "By the word of the LORD were the heavens made; +and all the host of them _by the breath of His mouth_." We have already +seen in our study of the names of the Holy Spirit that the Holy Spirit is +the breath of JEHOVAH, so this passage teaches us that all the hosts of +heaven, all the stellar worlds, were made by the Holy Spirit. We are +taught explicitly in Job xxxiii. 4, that the creation of man is the Holy +Spirit's work. We read, "_The Spirit of God_ hath made me, and _the breath +of the Almighty_ hath given me life." Here both the creation of the +material frame and the impartation of life are attributed to the agency of +the Holy Spirit. In other passages of Scripture we are taught that +creation was in and through the Son of God. For example we read in Col. i. +16, R. V., "For in Him were all things created, in the heavens and upon +the earth, things visible and things invisible, whether thrones or +dominions or principalities or powers; all things have been created +through Him and unto Him." In a similar way we read in Heb. i. 2, that God +"hath at the end of these days spoken unto us in His Son, whom He +appointed heir of all things, _through whom_ also He made the worlds +(ages)." In the passage given above (Ps. xxxiii. 6), the Word as well as +the Spirit are mentioned in connection with creation. In the account of +the creation and the rehabilitation of this world to be the abode of man, +Father, Word and Holy Spirit are all mentioned (Gen. i. 1-3). It is +evident from a comparison of these passages that the Father, Son and Holy +Spirit are all active in the creative work. The Father works _in_ His Son, +_through_ His Spirit. + +II. Not only is the original creation of the material universe attributed +to the agency of the Holy Spirit in the Bible but _the maintenance of +living creatures_ as well. + +We read in Ps. civ. 29, 30, "Thou hidest Thy face, they are troubled: Thou +takest away their breath, they die, and return to their dust. Thou +_sendest forth Thy Spirit_, they are created: and Thou _renewest_ the face +of the earth." The clear indication of this passage is that not only are +things brought into being through the agency of the Holy Spirit, but that +they are maintained in being by the Holy Spirit. Not only is spiritual +life maintained by the Spirit of God but material being as well. Things +exist and continue by the presence of the Spirit of God in them. This does +not mean for a moment that the universe is God, but it does mean that the +universe is maintained in its being by the immanence of God in it. This is +the great and solemn truth that lies at the foundation of the awful and +debasing perversions of Pantheism in its countless forms. + +III. But not only is the universe created through the agency of the Holy +Spirit and maintained in its existence through the agency of the Holy +Spirit, but _the development of the earlier, chaotic, undeveloped states +of the material universe into higher orders of being is effected through +the agency of the Holy Spirit_. + +We read in Gen, i. 2, 3, "And the earth was (or became) without form and +void; and darkness was upon the face of the deep. And _the Spirit of God +moved_ upon the face of the waters. And God said, Let there be light: and +there was light." We may take this account to refer either to the original +creation of the universe, or we may take it as the deeper students of the +Word are more and more inclining to take it, as the account of the +rehabilitation of the earth after its plunging into chaos through sin +after the original creation described in v. 1. In either case we have set +before us here the development of the earth from a chaotic and unformed +condition into its present highly developed condition through the agency +of the Holy Spirit. We see the process carried still further in Gen. ii. +7, "And the LORD God formed man of the dust of the ground, _and breathed_ +into his nostrils the breath of life; and man became a living soul." Here +again it is through the agency of the breath of God, that a higher thing, +human life, comes into being. Naturally, as the Bible is the history of +man's redemption it does not dwell upon this phase of truth, but seemingly +each new and higher impartation of the Spirit of God brings forth a higher +order of being. First, inert matter; then motion; then light; then +vegetable life; then animal life; then man; and, as we shall see later, +then the new man; and then Jesus Christ, the supreme Man, the completion +of God's thought of man, the Son of Man. This is the Biblical thought of +development from the lower to the higher by the agency of the Spirit of +God as distinguished from the godless evolution that has been so popular +in the generation now closing. It is, however, only hinted at in the +Bible. The more important phases of the Holy Spirit's work, His work in +redemption, are those that are emphasized and iterated and reiterated. The +Word of God is even more plainly active in each state of progress of +creation. God _said_ occurs ten times in the first chapter of Genesis. + + + + + +CHAPTER VII. THE HOLY SPIRIT CONVICTING THE WORLD OF SIN, OF RIGHTEOUSNESS +AND OF JUDGMENT. + + +Our salvation begins experimentally with our being brought to a profound +sense that we need a Saviour. The Holy Spirit is the One who brings us to +this realization of our need. We read in John xvi. 8-11, R. V., "And He, +when He is come, will convict the world in respect of sin, and of +righteousness, and of judgment: of sin, because they believe not on Me; of +righteousness, because I go to the Father, and ye behold Me no more; of +judgment, because the prince of this world hath been judged." + +I. We see in this passage that _it is the work of the Holy Spirit to +convict men of sin_. That is, to so convince of their error in respect to +sin as to produce a deep sense of personal guilt. We have the first +recorded fulfillment of this promise in Acts ii. 36, 37, "Therefore let +all the house of Israel know assuredly, that God hath made that same +Jesus, whom ye have crucified, both Lord and Christ. Now when they heard +this, _they were pricked in their heart, and said_ unto Peter and to the +rest of the apostles, Men and brethren, _what shall we do_?" The Holy +Spirit had come just as Jesus had promised that He would and when He came +He convicted the world of sin: He pricked them to their heart with a sense +of their awful guilt in the rejection of their Lord and their Christ. If +the Apostle Peter had spoken the same words the day before Pentecost, no +such results would have followed; but now Peter was filled with the Holy +Spirit (v. 4) and the Holy Spirit took Peter and his words and through the +instrumentality of Peter and his words convicted his hearers. The Holy +Spirit is the only One who can convince men of sin. The natural heart is +"deceitful above all things and desperately wicked," and there is nothing +in which the inbred deceitfulness of our hearts comes out more clearly +than in our estimations of ourselves. We are all of us sharp-sighted +enough to the faults of others but we are all blind by nature to our own +faults. Our blindness to our own shortcomings is oftentimes little short +of ludicrous. We have a strange power of exaggerating our imaginary +virtues and losing sight utterly of our defects. The longer and more +thoroughly one studies human nature, the more clearly will he see how +hopeless is the task of convincing other men of sin. We cannot do it, nor +has God left it for us to do. He has put this work into the hands of One +who is abundantly able to do it, the Holy Spirit. One of the worst +mistakes that we can make in our efforts to bring men to Christ is to try +to convince them of sin in any power of our own. Unfortunately, it is one +of the commonest mistakes. Preachers will stand in the pulpit and argue +and reason with men to make them see and realize that they are sinners. +They make it as plain as day; it is a wonder that their hearers do not see +it; but they do not. Personal workers sit down beside an inquirer and +reason with him, and bring forward passages of Scripture in a most +skillful way, the very passages that are calculated to produce the effect +desired and yet there is no result. Why? Because we are trying to do the +Holy Spirit's work, the work that He alone can do, convince men of sin. If +we would only bear in mind our own utter inability to convince men of sin, +and cast ourselves upon Him in utter helplessness to do the work, we would +see results. + +At the close of an inquiry meeting in our church in Chicago, one of our +best workers brought to me an engineer on the Pan Handle Railway with the +remark, "I wish that you would speak to this man. I have been talking to +him two hours with no result." I sat down by his side with my open Bible +and in less than ten minutes that man, under deep conviction of sin, was +on his knees crying to God for mercy. The worker who had brought him to me +said when the man had gone out, "That is very strange." "What is strange?" +I asked. "Do you know," the worker said, "I used exactly the same passages +in dealing with that man that you did, and though I had worked with him +for two hours with no result, in ten minutes with the same passages of +Scripture, he was brought under conviction of sin and accepted Christ." +What was the explanation? Simply this, for once that worker had forgotten +something that she seldom forgot, namely, that the Holy Spirit must do the +work. She had been trying to convince the man of sin. She had used the +right passages; she had reasoned wisely; she had made out a clear case, +but she had not looked to the only One who could do the work. When she +brought the man to me and said, "I have worked with him for two hours with +no result," I thought to myself, "If this expert worker has dealt with him +for two hours with no result, what is the use of my dealing with him?" and +in a sense of utter helplessness I cast myself upon the Holy Spirit to do +the work and He did it. + +But while we cannot convince men of sin, there is One who can, the Holy +Spirit. He can convince the most hardened and blinded man of sin. He can +change men and women from utter carelessness and indifference to a place +where they are overwhelmed with a sense of their need of a Saviour. How +often we have seen this illustrated. Some years ago, the officers of the +Chicago Avenue Church were burdened over the fact that there was so little +profound conviction of sin manifested in our meetings. There were +conversions, a good many were being added to the church, but very few were +coming with an apparently overwhelming conviction of sin. One night one of +the officers of the church said, "Brethren, I am greatly troubled by the +fact that we have so little conviction of sin in our meetings. While we +are having conversions and many accessions to the church, there is not +that deep conviction of sin that I like to see, and I propose that we, the +officers of the church, meet from night to night to pray that there may be +more conviction of sin in our meetings." The suggestion was taken up by +the entire committee. We had not been praying many nights when one Sunday +evening I saw in the front seat underneath the gallery a showily dressed +man with a very hard face. A large diamond was blazing from his shirt +front. He was sitting beside one of the deacons. As I looked at him as I +preached, I thought to myself, "That man is a sporting man, and Deacon +Young has been fishing to-day." It turned out that I was right. The man +was the son of a woman who kept a sporting house in a Western city. I +think he had never been in a Protestant service before. Deacon Young had +got hold of him that day on the street and brought him to the meeting. As +I preached the man's eyes were riveted upon me. When we went down-stairs +to the after meeting, Deacon Young took the man with him. I was late +dealing with the anxious that night. As I finished with the last one about +eleven o'clock, and almost everybody had gone home, Deacon Young came over +to me and said, "I have a man over here I wish you would come and speak +with." It was this big sporting man. He was deeply agitated. "Oh," he +groaned, "I don't know what is the matter with me. I never felt this way +before in all my life," and he sobbed and shook like a leaf. Then he told +me this story: "I started out this afternoon to go down to Cottage Grove +Avenue to meet some men and spend the afternoon gambling. As I passed by +the park over yonder, some of your young men were holding an open air +meeting and I stopped to listen. I saw one man testifying whom I had known +in a life of sin, and I waited to hear what he had to say. When he +finished I went on down the street. I had not gone far when some strange +power took hold of me and brought me back and I stayed through the +meeting. Then this gentleman spoke to me and brought me over to your +church, to your Yoke Fellows' Meeting. I stayed to supper with them and he +brought me up to hear you preach, then he brought me down to this +meeting." Here he stopped and sobbed, "Oh, I don't know what is the matter +with me. I feel awful. I never felt this way before in all my life," and +his great frame shook with emotion. "I know what is the matter with you," +I said. "You are under conviction of sin; the Holy Spirit is dealing with +you," and I pointed him to Christ, and he knelt down and cried to God for +mercy, to forgive his sins for Christ's sake. + +Not long after, one Sunday night I saw another man sitting in the gallery +almost exactly above where this man had sat. A diamond flashed also from +this man's shirt front. I said to myself, "There is another sporting man." +He turned out to be a travelling man who was also a sporting man. As I +preached, he leaned further and further forward in his seat. In the midst +of my sermon, without any intention of giving out the invitation, simply +wishing to drive a point home, I said, "Who will accept Jesus Christ +to-night?" Quick as a flash the man sprang to his feet and shouted, "I +will." It rang through the building like the crack of a revolver. I +dropped my sermon and instantly gave out the invitation; men and women and +young people rose all over the building to yield themselves to Christ. God +was answering prayer and the Holy Spirit was convincing men of sin. The +Holy Spirit can convince men of sin. We need not despair of any one, no +matter how indifferent they may appear, no matter how worldly, no matter +how self-satisfied, no matter how irreligious, the Holy Spirit can +convince men of sin. A young minister of very rare culture and ability +once came to me and said, "I have a great problem on my hands. I am the +pastor of the church in a university town. My congregation is largely made +up of university professors and students. They are most delightful people. +They have very high moral ideals and are living most exemplary lives. +Now," he continued, "if I had a congregation in which there were drunkards +and outcasts and thieves, I could convince them of sin, but my problem is +how to make people like that, the most delightful people in the world, +believe that they are sinners, how to convict them of sin." I replied, "It +is impossible. You cannot do it, but the Holy Spirit can." And so He can. +Some of the deepest manifestations of conviction of sin I have ever seen +have been on the part of men and women of most exemplary conduct and +attractive personality. But they were sinners and the Holy Spirit opened +their eyes to the fact. + +While it is the Holy Spirit who convinces men of sin, He does it through +us. This comes out very clearly in the context of the passage before us. +Jesus says in the seventh verse, R. V., of the chapter, "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 go, I will send +Him _unto you_." Then He goes on to say, "And when He is come (_unto +you_), He will convict the world of sin." That is, our Lord Jesus sends +the Holy Spirit unto us (unto believers), and when He is come unto us +believers, through us to whom He has come, He convinces the world. On the +Day of Pentecost, it was the Holy Spirit who convinced the 3,000 of sin, +but the Holy Spirit came to the group of believers and through them +convinced the outside world. As far as the Holy Scriptures definitely tell +us, the Holy Spirit has no Way of getting at the unsaved world except +through the agency of those who are already saved. Every conversion +recorded in the Acts of the Apostles was through the agency of men or +women already saved. Take, for example, the conversion of Saul of Tarsus. +If there ever was a miraculous conversion, it was that. The glorified +Jesus appeared visibly to Saul on his way to Damascus, but before Saul +could come out clearly into the light as a saved man, human +instrumentality must be brought in. Saul prostrate on the ground cried to +the risen Christ asking what he must do, and the Lord told him to go into +Damascus and there it would be told him what he must do. And then Ananias, +"a certain disciple," was brought on the scene as the human +instrumentality through whom the Holy Spirit should do His work (cf. Acts +ix. 17; xxii. 16). Take the case of Cornelius. Here again was a most +remarkable conversion through supernatural agency. "_An angel_" appeared +to Cornelius, but the angel did not tell Cornelius what to do to be saved. +The angel rather said to Cornelius, "Send men to Joppa, and _call for +Simon_, whose surname is Peter, who shall tell thee words whereby _thou +and all thy house shall be saved_" (Acts xi. 13, 14). So we may go right +through the record of the conversions in the Acts of the Apostles and we +will see they were all effected through human instrumentality. How solemn, +how almost overwhelming, is the thought that the Holy Spirit has no way of +getting at the unsaved with His saving power except through the +instrumentality of us who are already Christians. If we realized that, +would we not be more careful to offer to the Holy Spirit a more free and +unobstructed channel for His all-important work? The Holy Spirit needs +human lips to speak through. He needs yours, and He needs lives so clean +and so utterly surrendered to Him that He can work through them. + +Notice of which sin it is that the Holy Spirit convinces men--the sin of +unbelief in Jesus Christ, "Of sin because they believe not on Me," says +Jesus. Not the sin of stealing, not the sin of drunkenness, not the sin of +adultery, not the sin of murder, but the sin of unbelief in Jesus Christ. +The one thing that the eternal God demands of men is that they believe on +Him whom He hath sent (John vi. 29). And the one sin that reveals men's +rebellion against God and daring defiance of Him is the sin of not +believing on Jesus Christ, and this is the one sin that the Holy Spirit +puts to the front and emphasizes and of which He convicts men. This was +the sin of which He convicted the 3,000 on the Day of Pentecost. +Doubtless, there were many other sins in their lives, but the one point +that the Holy Spirit brought to the front through the Apostle Peter was +that the One whom they had rejected was their Lord and Christ, attested so +to be by His resurrection from the dead (Acts ii. 22-36). "And _when they +heard this_ (namely, that He whom they had rejected was Lord and Christ) +they were pricked in their hearts." This is the sin of which the Holy +Spirit convinces men to-day. In regard to the comparatively minor +moralities of life, there is a wide difference among men, but the thief +who rejects Christ and the honest man who rejects Christ are alike +condemned at the great point of what they do with God's Son, and this is +the point that the Holy Spirit presses home. The sin of unbelief is the +most difficult of all sins of which to convince men. The average +unbeliever does not look upon unbelief as a sin. Many an unbeliever looks +upon his unbelief as a mark of intellectual superiority. Not unfrequently, +he is all the more proud of it because it is the only mark of intellectual +superiority that he possesses. He tosses his head and says, "I am an +agnostic;" "I am a skeptic;" or, "I am an infidel," and assumes an air of +superiority on that account. If he does not go so far as that, the +unbeliever frequently looks upon his unbelief as, at the very worst, a +misfortune. He looks for pity rather than for blame. He says, "Oh, I wish +I could believe. I am so sorry I cannot believe," and then appeals to us +for pity because he cannot believe, but when the Holy Spirit touches a +man's heart, he no longer looks upon unbelief as a mark of intellectual +superiority; he does not look upon it as a mere misfortune; he sees it as +the most daring, decisive and damning of all sins and is overwhelmed with +a sense of his awful guilt in that he had not believed on the name of the +only begotten Son of God. + +II. But the Holy Spirit not only convicts of sin, _He convicts in respect +of righteousness_. + +He convicts the world in respect of righteousness because Jesus Christ has +gone to the Father, that is He convicts (convinces with a convincing that +is self-condemning) the world of Christ's righteousness attested by His +going to the Father. The coming of the Spirit is in itself a proof that +Christ has gone to the Father (cf. Acts ii. 33) and the Holy Spirit thus +opens our eyes to see that Jesus Christ, whom the world condemned as an +evil-doer, was indeed the righteous One. The Father sets the stamp of His +approval upon His character and claims by raising Him from the dead and +exalting Him to His own right hand and giving to Him a name that is above +every name. The world at large to-day claims to believe in the +righteousness of Christ but it does not really believe in the +righteousness of Christ: it has no adequate conception of the +righteousness of Christ. The righteousness which the world attributes to +Christ is not the righteousness which God attributes to Him, but a poor +human righteousness, perhaps a little better than our own. The world loves +to put the names of other men that it considers good alongside the name of +Jesus Christ. But when the Spirit of God comes to a man, He convinces him +of the righteousness of Christ; He opens his eyes to see Jesus Christ +standing absolutely alone, not only far above all men but "far above all +principality and power and might and dominion, and every name that is +named, not only in this world but also in that which is to come" (Eph. i. +21). + +III. The Holy Spirit also convicts the world of judgment. + +The ground upon which the Holy Spirit convinces men of judgment is upon +the ground of the fact that "the Prince of this world hath been judged" +(John xvi. 11). When Jesus Christ was nailed to the cross, it seemed as if +He were judged there, but in reality it was the Prince of this world who +was judged at the cross, and, by raising Jesus Christ from the dead, the +Father made it plain to all coming ages that the cross was not the +judgment of Christ, but the judgment of the Prince of darkness. The Holy +Spirit opens our eyes to see this fact and so convinces us of judgment. +There is a great need to-day that the world be convinced of judgment. +Judgment is a doctrine that has fallen into the background, that has +indeed almost sunken out of sight. It is not popular to-day to speak about +judgment, or retribution, or hell. One who emphasizes judgment and future +retribution is not thought to be quite up to date; he is considered +"medival" or even "archaic," but when the Holy Spirit opens the eyes of +men, they believe in judgment. In the early days of my Christian +experience, I had great difficulties with the Bible doctrine of future +retribution. I came again and again up to what it taught about the eternal +penalties of persistent sin. It seemed as if I could not believe it: it +must not be true. Time and again I would back away from the stern +teachings of Jesus Christ and the Apostles concerning this matter. But one +night I was waiting upon God that I might know the Holy Spirit in a fuller +manifestation of His presence and His power. God gave me what I sought +that night and with this larger experience of the Holy Spirit's presence +and power, there came such a revelation of the glory, the infinite glory +of Jesus Christ, that I had no longer any difficulties with what the Book +said about the stern and endless judgment that would be visited upon those +who persistently rejected this glorious Son of God. From that day to this, +while I have had many a heartache over the Bible doctrine of future +retribution, I have had no intellectual difficulty with it. I have +believed it. The Holy Spirit has convinced me of judgment. + + + + + +CHAPTER VIII. THE HOLY SPIRIT BEARING WITNESS TO JESUS CHRIST. + + +When our Lord was talking to His disciples on the night before His +crucifixion of the Comforter who after His departure was to come to take +His place, He said, "But when the Comforter is come, whom I will send unto +you from the Father, even the Spirit of truth, which proceedeth from the +Father, He shall bear witness of Me: and ye also bear witness, because ye +have been with Me from the beginning" (John xv. 26, 27, R. V.), and the +Apostle Peter and the other disciples when they were strictly commanded by +the Jewish Council not to teach in the name of Jesus said, "We are +witnesses of these things, and so is also the Holy Ghost" (Acts v. 32). It +is clear from these words of Jesus Christ and the Apostles that it is the +work of the Holy Spirit to bear witness concerning Jesus Christ. We find +the Holy Spirit's testimony to Jesus Christ in the Scriptures, but beside +this the Holy Spirit bears witness directly to the individual heart +concerning Jesus Christ. He takes His own Scriptures and interprets them +to us and makes them clear to us. All truth is from the Spirit, for He is +"the Spirit of truth," but it is especially His work to bear witness to +Him who is the truth, that is Jesus Christ (John xiv. 6). It is only +through the testimony of the Holy Spirit directly to our hearts that we +ever come to a true, living knowledge of Jesus Christ (cf. 1 Cor. xii. 3). +No amount of mere reading the written Word (in the Bible) and no amount of +listening to man's testimony will ever bring us to a living knowledge of +Christ. It is only when the Holy Spirit Himself takes the written Word, or +takes the testimony of our fellow man, and interprets it directly to our +hearts that we really come to see and know Jesus as He is. On the day of +Pentecost, Peter gave all his hearers the testimony of the Scriptures +regarding Christ and also gave them his own testimony; he told them what +he and the other Apostles knew by personal observation regarding His +resurrection, but unless the Holy Spirit Himself had taken the Scriptures +which Peter had brought together and taken the testimony of Peter and the +other disciples, the 3,000 would not on that day have seen Jesus as He +really was and received Him and been baptized in His name. The Holy Spirit +added His testimony to that of Peter and that of the written Word. Mr. +Moody used to say in his terse and graphic way that when Peter said, +"Therefore let all the house of Israel know assuredly that God hath made +that same Jesus, whom ye have crucified, both Lord and Christ (Acts ii. +36), the Holy Spirit said, 'Amen' and the people saw and believed." And it +is certain that unless the Holy Spirit had come that day and through Peter +and the other Apostles borne His direct testimony to the hearts of their +hearers, there would have been no saving vision of Jesus on the part of +the people. If you wish men to get a true view of Jesus Christ, such a +view of Him that they may believe and be saved, it is not enough that you +give them the Scriptures concerning Him; it is not enough that you give +them your own testimony, you must seek for them the testimony of the Holy +Spirit and put yourself into such relations with God that the Holy Spirit +may bear His testimony through you. Neither your testimony, nor even that +of the written Word alone will effect this, though it is your testimony, +or that of the Word that the Holy Spirit uses. But unless your testimony +and that of the Word is taken up by the Holy Spirit and He Himself +testifies, they will not believe. This explains something which every +experienced worker must have noticed. We sit down beside an inquirer and +open our Bibles and give him those Scriptures which clearly reveal Jesus +as his atoning Saviour on the cross, a Saviour from the guilt of sin, and +as his risen Saviour, a Saviour from the power of sin. It is just the +truth the man needs to see and believe in order to be saved, but he does +not see it. We go over these Scriptures which to us are as plain as day +again and again, and the inquirer sits there in blank darkness; he sees +nothing, he grasps nothing. Sometimes we almost wonder if the inquirer is +stupid that he cannot see it. No, he is not stupid, except with that +spiritual blindness that possesses every mind unenlightened by the Holy +Spirit (1 Cor. ii. 14). We go over it again and still he does not see it. +We go over it again and his face lightens up and he exclaims, "I see it. I +see it," and he sees Jesus and believes and is saved and knows he is saved +there on the spot. What has happened? Simply this, the Holy Spirit has +borne His testimony and what was dark as midnight before is as clear as +day now. This explains also why it is that one who has been long in +darkness concerning Jesus Christ so quickly comes to see the truth when he +surrenders his will to God and seeks light from Him. When he surrenders +his will to God, he has put himself into that attitude towards God where +the Holy Spirit can do His work (Acts v. 32). Jesus says in John vii. 17, +R. V., "If any man willeth to do His will, he shall know of the teaching, +whether it be of God, or whether I speak from Myself." When a man wills to +do the will of God, then the conditions are provided on which the Holy +Spirit works and He illuminates the mind to see the truth about Jesus and +to see that His teaching is the very Word of God. John writes in John xx. +31, "But these are written (these things in the Gospel of John) that ye +might believe that Jesus is the Christ, the Son of God; and that believing +ye might have life through His name." John wrote his Gospel for this +purpose, that men might see Jesus as the Christ, the Son of God, through +what he records, and that they might believe that He is the Christ, the +Son of God, and that thus believing they might have life through His name. +The best book in the world to put into the hands of one who desires to +know about Jesus and to be saved is the Gospel of John. And yet many a man +has read the Gospel of John over and over and over again and not seen and +believed that Jesus is the Christ, the Son of God. But let the same man +surrender his will absolutely to God and ask God for light as he reads the +Gospel and promise God that he will take his stand on everything in the +Gospel that He shows him to be true and before the man has finished the +Gospel he will see clearly that Jesus is the Christ, the Son of God, and +will believe and have eternal life. Why? Because he has put himself into +the place where the Holy Spirit can take the things written in the Gospel +and interpret them and bear His testimony. I have seen this tested and +proven time and time again all around the world. Men have come to me and +said to me that they did not believe that Jesus is the Christ, the Son of +God, and many have gone farther and said they were agnostics and did not +even know whether there was a personal God. Then I have told them to read +the Gospel of John, that in that Gospel John presented the evidence that +Jesus was the Christ, the Son of God. Oftentimes they have told me they +have read it over and over again, and yet were not convinced that Jesus +was the Christ, the Son of God. Then I have said to them, "You have not +read it the right way," and I have got them to surrender their will to God +(or in case where they were not sure there was a God, have got them to +take their stand upon the right to follow it wherever it might carry +them). Then I have had them agree to read the Gospel of John slowly and +thoughtfully, and each time before they read to look up to God, if there +were any God, to help them to understand what they were to read and to +promise Him that they would take their stand upon whatever He showed them +to be true, and follow it wherever it would carry them. And in every +instance before they had finished the Gospel they had come to see that +Jesus was the Christ, the Son of God, and have believed and been saved. +They had put themselves in that position where the Holy Spirit could bear +His testimony to Jesus Christ and He had done it and through His testimony +they saw and believed. + +If you wish men to see the truth about Christ, do not depend upon your own +powers of expression and persuasion, but cast yourself upon the Holy +Spirit and seek for them His testimony and see to it that they put +themselves in the place where the Holy Spirit can testify. This is the +cure for both skepticism and ignorance concerning Christ. If you yourself +are not clear concerning the truth about Jesus Christ, seek for yourself +the testimony of the Holy Spirit regarding Christ. Read the Scriptures, +read especially the Gospel of John but do not depend upon the mere reading +of the Word, but before you read it, put yourself in such an attitude +towards God by the absolute surrender of your will to Him that the Holy +Spirit may bear His testimony in your heart concerning Jesus Christ. What +we all most need is a clear and full vision of Jesus Christ and this comes +through the testimony of the Holy Spirit. One night a number of our +students came back from the Pacific Garden Mission in Chicago and said to +me, "We had a wonderful meeting at the mission to-night. There were many +drunkards and outcasts at the front who accepted Christ." The next day I +met Mr. Harry Monroe, the superintendent of the mission, on the street, +and I said, "Harry, the boys say you had a wonderful meeting at the +mission last night." "Would you like to know how it came about?" he +replied. "Yes." "Well," he said, "I simply held up Jesus Christ and it +pleased the Holy Spirit to illumine the face of Jesus Christ, and men saw +and believed." It was a unique way of putting it but it was an expressive +way and true to the essential facts in the case. It is our part to hold up +Jesus Christ, and then look to the Holy Spirit to illumine His face or to +take the truth about Him and make it clear to the hearts of our hearers +and He will do it and men will see and believe. Of course, we need to be +so walking towards God that the Holy Spirit may take us as the instruments +through whom He will bear His testimony. + + + + + +CHAPTER IX. THE REGENERATING WORK OF THE HOLY SPIRIT. + + +The Apostle Paul in Titus iii. 5, R. V., writes, "Not by works done in +righteousness, which we did ourselves, but according to His mercy He saved +us, through the washing of regeneration and _renewing of the Holy Ghost_." +In these words we are taught that _the Holy Spirit renews men, or makes +men new_, and that through this renewing of the Holy Spirit, we are saved. +Jesus taught the same in John iii. 3-5, "Jesus answered and said unto him, +Verily, verily, I say unto thee, Except a man be born again, he cannot see +the kingdom of God. Nicodemus saith unto Him, How can a man be born when +he is old? Can he enter the second time into his mother's womb and be +born? Jesus answered, Verily, verily, I say unto thee, Except a man be +born of water and _of the Spirit_, he cannot enter into the kingdom of +God." + +What is regeneration? _Regeneration is the impartation of life, spiritual +life, to those who are dead, spiritually dead, through their trespasses +and sins_ (Eph. ii. 1, R. V.). It is the Holy Spirit who imparts this +life. It is true that the written Word is the instrument which the Holy +Spirit uses in regeneration. We read in 1 Pet. i. 23, "Being born again, +not of corruptible seed, but of incorruptible, _by the Word of God_, which +liveth and abideth forever." We read in James i. 18, "Of His own will +begat He us with _the Word of truth_, that we should be a kind of first +fruits of His creatures." These passages make it plain that the Word is +the instrument used in regeneration, but it is only as the Holy Spirit +uses the instrument that the new birth results. "It is the Spirit that +giveth life" (John vi. 63, A. R. V.). In 2 Cor. iii. 6, we are told that +"the letter killeth, but the Spirit giveth life."(1) This is sometimes +interpreted to mean that the literal interpretation of Scripture, the +interpretation that takes it in its strict grammatical sense and makes it +mean what it says, kills; but that some spiritual interpretation, an +interpretation that "gives the spirit of the passage," by making it mean +something it does not say, gives life; and those who insist upon Scripture +meaning exactly what it says are called "deadly literalists." This is a +favourite perversion of Scripture with those who do not like to take the +Bible as meaning just what it says and who find themselves driven into a +corner and are looking about for some convenient way of escape. If one +will read the words in their context, he will see that this thought was +utterly foreign to the mind of Paul. Indeed, one who will carefully study +the epistles of Paul will find that he himself was a literalist of the +literalists. If literalism is deadly, then the teachings of Paul are among +the most deadly ever written. Paul will build an argument upon the turn of +a word, upon a number or a tense. What does the passage mean? The way to +find out what any passage means is to study in their context the words +used. Paul is drawing a contrast between the Word of God outside of us, +written with ink upon parchment or graven on tables of stone, and the Word +of God written within us in tables that are hearts of flesh with the +Spirit of the living God (v. 3) and he tells us that if we merely have the +Word of God outside us in a Book or on parchment or on tables of stone, +that it will kill us, that it will only bring condemnation and death, but +that if we have the Word of God made a living thing in our hearts, written +upon our hearts by the Spirit of the living God, that it will bring us +life.(2) No number of Bibles upon our tables or in our libraries will save +us, but the truth of the Bible written by the Spirit of the living God in +our hearts will save us. + +To put the matter of regeneration in another way; _regeneration is the +impartation of a new nature, God's own nature to the one who is born +again_ (2 Pet. i. 4). Every human being is born into this world with a +perverted nature; his whole intellectual, affectional and volitional +nature perverted by sin. No matter how excellent our human ancestry, we +come into this world with a mind that is blind to the truth of God. ("The +natural man receiveth not the things of the Spirit of God: for they are +foolishness unto him: neither can he know them, because they are +spiritually discerned." 1 Cor. ii. 14.) With affections that are alienated +from God, loving the things that we ought to hate and hating the things +that we ought to love. ("Now the works of the flesh are manifest, which +are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, +witchcraft, hatred, variance, emulations, wrath, strife, seditions, +heresies, envyings, murders, drunkenness, revellings, and such like." Gal. +v. 19, 20, 21.) With a will that is perverted, set upon pleasing itself, +rather than pleasing God. ("Because the mind of the flesh is enmity +against God; for it is not subject to the law of God, neither indeed can +it be." Rom. viii. 7, R. V.) In the new birth a new intellectual, +affectional and volitional nature is imparted to us. We receive the mind +that sees as God sees, thinks God's thoughts after Him (1 Cor. ii. 12-14); +affections in harmony with the affections of God. ("The fruit of the +Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, +meekness, temperance: against such there is no law." Gal. v. 22, 23); a +will that is in harmony with the will of God, that delights to do the +things that please Him. (Like Jesus we say, "My meat is to do the will of +Him that sent Me, and to finish His work." John iv. 34; cf. John vi. 38; +Gal i. 10.) It is the Holy Spirit who creates in us this new nature, or +imparts this new nature to us. No amount of preaching, no matter how +orthodox it may be, no amount of mere study of the Word will regenerate +unless the Holy Spirit works. It is He and He alone who makes a man a new +creature. + +The new birth is compared in the Bible to growth from a seed. The human +heart is the soil, the Word of God is the seed (Luke viii. 11; cf. 1 Pet. +i. 23; Jas. i. 18; 1 Cor. iv. 15), every preacher or teacher of the Word +is a sower, but the Spirit of God is the One who quickens the seed that is +thus sown and the Divine nature springs up as the result. There is +abundant soil everywhere in which to sow the seed, in the human hearts +that are around about us upon every hand. There is abundant seed to be +sown, any of us can find it in the granary of God's Word; and there are +to-day many sowers: but there may be soil and seed and sowers, but unless +as we sow the seed, the Spirit of God quickens it and the heart of the +hearer closes around it by faith, there will be no harvest. Every sower +needs to see to it that he realizes his dependence upon the Holy Spirit to +quicken the seed he sows and he needs to see to it also that he is in such +relation to God that the Holy Spirit may work through him and quicken the +seed he sows. + +The Holy Spirit does regenerate men. He has power to raise the dead. He +has power to impart life to those who are morally both dead and +putrefying. He has power to impart an entirely new nature to those whose +nature now is so corrupt that to men they appear to be beyond hope. How +often I have seen it proven. How often I have seen men and women utterly +lost and ruined and vile come into a meeting scarcely knowing why they +came, and as they have sat there the Word was spoken, the Spirit of God +has quickened the Word thus sown in their hearts and in a moment that man +or woman, by the mighty power of the Holy Spirit, has become a new +creation. I know a man who seemed as completely abandoned and hopeless as +men ever become. He was about forty-five years of age. He had gone off in +evil courses in early boyhood. He had run away from home, had joined the +navy and afterwards the army, and learned all the vices of both. He had +been dishonourably discharged from the army because of his extreme +dissipation and disorderliness. He had found his companionships among the +lowest of the low and the vilest of the vile. When he would go up the +street of a Western town at night, and merchants would hear his yell, they +would close their doors in fear. But this man went one night into a +revival meeting in a country church out of curiosity. He made sport of the +meeting that night with a boon companion who sat by his side, but he went +again the next night. The Spirit of God touched his heart. He went forward +and bowed at the altar. He arose a new creation. He was transformed into +one of the noblest, truest, purest, most unselfish, most gentle and most +Christlike men I have ever known. I am sometimes asked, "Do you believe in +sudden conversion?" I believe in something far more wonderful than sudden +conversion. I believe in sudden regeneration. Conversion is merely an +outward thing, the turning around. Regeneration goes down to the deepest +depths of the inmost soul, transforming thoughts, affections, will, the +whole inward man. I believe in sudden regeneration because the Bible +teaches it and because I have seen it times without number. I believe in +sudden regeneration because I have experienced it. We are sometimes told +that "the religion of the future will not teach sudden miraculous +conversion." If the religion of the future does not teach sudden +miraculous conversion, if it does not teach something far more meaningful, +sudden, miraculous regeneration by the power of the Holy Spirit, then the +religion of the future will not be in conformity with the facts of +experience and so will not be scientific. It will miss one of the most +certain and most glorious of all truths. Man-devised religions in the past +have often missed the truth and man-devised religions in the future will +doubtless do the same. But the religion God has revealed in His Word and +the religion that God confirms in experience teaches sudden regeneration +by the mighty power of the Holy Spirit. If I did not believe in +regeneration by the power of the Holy Spirit, I would quit preaching. What +would be the use in facing great audiences in which there were multitudes +of men and women hardened and seared, caring for nothing but the things of +the world and the flesh, with no high and holy aspirations, with no +outlook beyond money and fame and power and pleasure, if it were not for +the regenerating power of the Holy Spirit? But with the regenerating power +of the Holy Spirit, there is every use; for the preacher can never tell +where the Spirit of God is going to strike and do His mighty work. There +sits before you a man who is a gambler, or a drunkard, or a libertine. +There does not seem to be much use in preaching to him, but you can never +tell but that very night, the Spirit of God will touch that man's heart +and transform him into one of the holiest and most useful of men. It has +often occurred in the past and will doubtless often occur in the future. +There sits before you a woman, who is a mere butterfly of fashion. She +seems to have no thought above society and pleasure and adulation. Why +preach to her? Without the regenerating power of the Holy Spirit, it would +be foolishness and a waste of time; but you can never tell, perhaps this +very night the Spirit of God will shine in that darkened heart and open +the eyes of that woman to see the beauty of Jesus Christ and she may +receive Him and then and there the life of God be imparted by the power of +the Holy Spirit to that trifling soul. + +The doctrine of the regenerating power of the Holy Spirit is a glorious +doctrine. It sweeps away false hopes. It comes to the one who is trusting +in education and culture and says, "Education and culture are not enough. +You must be born again." It comes to the one who is trusting in mere +external morality, and says, "External morality is not enough, you must be +born again." It comes to the one who is trusting in the externalities of +religion, in going to church, reading the Bible, saying prayers, being +confirmed, being baptized, partaking of the Lord's supper, and says, "The +mere externalities of religion are not enough, you must be born again." It +comes to the one who is trusting in turning over a new leaf, in outward +reform, in quitting his meanness; it says, "Outward reform, quitting your +meanness is not enough. You must be born again." But in place of the vague +and shallow hopes that it sweeps away, it brings in a new hope, a good +hope, a blessed hope, a glorious hope. It says, "You may be born again." +It comes to the one who has no desire higher than the desire for things +animal or selfish or worldly and says, "You may become a partaker of the +Divine nature, and love the things that God loves and hate the things that +God hates. You may become like Jesus Christ. You may be born again." + + + + + +CHAPTER X. THE INDWELLING SPIRIT FULLY AND FOREVER SATISFYING. + + +The Holy Spirit takes up His abode in the one who is born of the Spirit. +The Apostle Paul says to the believers in Corinth in 1 Cor. iii. 16, R. +V., "Know ye not that ye are a temple of God, and that the Spirit of God +dwelleth in you?" This passage refers, not so much to the individual +believer, as to the whole body of believers, the Church. The Church as a +body is indwelt by the Spirit of God. But in 1 Cor. vi. 19, R. V., we +read, "Know ye not that your body is a temple of the Holy Ghost which is +in you, which ye have from God?" It is evident in this passage that Paul +is not speaking of the body of believers, of the Church as a whole, but of +the individual believer. In a similar way, the Lord Jesus said to His +disciples on the night before His crucifixion, "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_" (John xiv. 16, 17). The Holy +Spirit dwells in every one who is born again. We read in Rom. viii. 9, "If +any man have not the Spirit of Christ (the Spirit of Christ in this verse, +as we have already seen, does not mean merely a Christlike spirit, but is +a name of the Holy Spirit) he is none of His." One may be a very imperfect +believer but if he really is a believer in Jesus Christ, if he has really +been born again, the Spirit of God dwells in him. It is very evident from +the First Epistle to the Corinthians that the believers in Corinth were +very imperfect believers; they were full of imperfection and there was +gross sin among them. But nevertheless Paul tells them that they are +temples of the Holy Spirit, even when dealing with them concerning gross +immoralities. (See 1 Cor. vi. 15-19.) _The Holy Spirit dwells in every +child of God._ In some, however, He dwells way back of consciousness in +the hidden sanctuary of their spirit. He is not allowed to take possession +as He desires of the whole man, spirit, soul and body. Some therefore are +not distinctly conscious of His indwelling, but He is there none the less. +What a solemn, and yet what a glorious thought, that in me dwells this +august Person, the Holy Spirit. If we are children of God, we are not so +much to pray that the Spirit may come and dwell in us, for He does that +already, we are rather to recognize His presence, His gracious and +glorious indwelling, and give to Him complete control of the house He +already inhabits, and strive to so live as not to grieve this holy One, +this Divine Guest. We shall see later, however, that it is right to pray +for the filling or baptism with the Spirit. What a thought it gives of the +hallowedness and sacredness of the body, to think of the Holy Spirit +dwelling within us. How considerately we ought to treat these bodies and +how sensitively we ought to shun everything that will defile them. How +carefully we ought to walk in all things so as not to grieve Him who +dwells within us. + +This indwelling Spirit is a source of full and everlasting satisfaction +and life. Jesus says in John iv. 14, R. V., "Whosoever drinketh of the +water that I shall give him shall never thirst; but the water that I shall +give him shall become in him a well of water springing up unto (better +'into' as in A. V.) eternal life." Jesus was talking to the woman of +Samaria by the well at Sychar. She had said to Him, "Art Thou greater than +our father Jacob, who gave us the well and drank thereof himself, and his +children and his cattle?" Then Jesus answered and said unto her, +"Whosoever drinketh of this water shall thirst again." How true that is of +every earthly fountain. No matter how deeply we drink we shall thirst +again. No earthly spring of satisfaction ever fully satisfies. We may +drink of the fountain of wealth as deeply as we may, it will not satisfy +long. We shall thirst again. We may drink of the fountain of fame as +deeply as any man ever drank, the satisfaction is but for an hour. We may +drink of the fountain of worldly pleasure, of human science and philosophy +and of earthly learning, we may even drink of the fountain of human love, +none will satisfy long; we shall thirst again. But then Jesus went on to +say, "But whosoever 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." The water that Jesus Christ +gives is the Holy Spirit. This John tells us in the most explicit language +in John vii. 37-39, "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.)" The Holy Spirit +fully and forever satisfies the one who receives Him. He becomes within +him a well of water springing up, ever springing up, into everlasting +life. It is a great thing to have a well that you can carry with you; to +have a well that is within you; to have your source of satisfaction, not +in the things outside yourself, but in a well within and that is always +within, and that is always springing up in freshness and power; to have +our well of satisfaction and joy within us. We are then independent of our +environment. It matters little whether we have health or sickness, +prosperity or adversity, our source of joy is within and is ever springing +up. It matters comparatively little even whether we have our friends with +us or are separated from them, separated even by what men call death, this +fountain within is always gushing up and our souls are satisfied. +Sometimes this fountain within gushes up with greatest power and fullness +in the days of deepest bereavement. At such a time all earthly +satisfactions fail. What satisfaction is there in money, or worldly +pleasure, in the theatre or the opera or the dance, in fame or power or +human learning, when some loved one is taken from us? But in the hours +when those that we loved dearest upon earth are taken from us, then it is +that the spring of joy of the indwelling Spirit of God bursts forth with +fullest flow, sorrow and sighing flee away and our own spirits are filled +with peace and ecstasy. We have beauty for ashes, the oil of joy for +mourning, the garment of praise for the spirit of heaviness (Isa. lxi. 3). +If the experience were not too sacred to put in print, I could tell of a +moment of sudden and overwhelming bereavement and sorrow, when it seemed +as if I would be crushed, when I cried aloud in an agony that seemed +unendurable, when suddenly and instantly this fountain of the Holy Spirit +within burst forth and I knew such a rest and joy as I had rarely known +before, and my whole being was suffused with the oil of gladness. + +The one who has the Spirit of God dwelling within as a well springing up +into everlasting life is independent of the world's pleasures. He does not +need to run after the theatre and the opera and the dance and the cards +and the other pleasures without which life does not seem worth living to +those who have not received the Holy Spirit. He gives these things up, not +so much because he thinks they are wrong, as because he has something so +much better. He loses all taste for them. + +A lady once came to Mr. Moody and said, "Mr. Moody, I do not like you." He +asked, "Why not?" She said, "Because you are too narrow." "Narrow! I did +not know that I was narrow." "Yes, you are too narrow. You don't believe +in the theatre; you don't believe in cards; you don't believe in dancing." +"How do you know I don't believe in the theatre?" he asked. "Oh," she +said, "I know you don't." Mr. Moody replied, "I go to the theatre whenever +I want to." "What," cried the woman, "you go to the theatre whenever you +want to?" "Yes, I go to the theatre whenever I want to." "Oh," she said, +"Mr. Moody, you are a much broader man than I thought you were. I am so +glad to hear you say it, that you go to the theatre whenever you want to." +"Yes, I go to the theatre whenever I want to. I don't want to." Any one +who has really received the Holy Spirit, and in whom the Holy Spirit +dwells and is unhindered in His working will not want to. Why is it then +that so many professed Christians do go after these worldly amusements? +For one of two reasons; either because they have never definitely received +the Holy Spirit, or else because the fountain is choked. It is quite +possible for a fountain to become choked. The best well in one of our +inland cities was choked and dry for many months because an old rag carpet +had been thrust into the opening from which the water flowed. When the rag +was pulled out, the water flowed again pure and cool and invigorating. +There are many in the Church to-day who once knew the matchless joy of the +Holy Spirit, but some sin or worldly conformity, some act of disobedience, +more or less conscious disobedience, to God has come in and the fountain +is choked. Let us pull out the old rags to-day that this wondrous fountain +may burst forth again, springing up every day and hour into everlasting +life. + + + + + +CHAPTER XI. THE HOLY SPIRIT SETTING THE BELIEVER FREE FROM THE POWER OF +INDWELLING SIN. + + +In Rom. viii. 2 the Apostle Paul writes, "The law of the Spirit of life in +Christ Jesus hath made me free from the law of sin and death." What the +law of sin and death is we learn from the preceding chapter, the ninth to +the twenty-fourth verses. Paul tells us that there was a time in his life +when he was "alive apart from the law" (v. 9). But the time came when he +was brought face to face with the law of God; he saw that this law was +holy and the commandment holy and just and good. And he made up his mind +to keep this holy and just and good law of God. But he soon discovered +that beside this law of God outside him, which was holy and just and good, +that there was another law inside him directly contrary to this law of God +outside him. While the law of God outside him said, "This good thing" and +"this good thing" and "this good thing" and "this good thing thou shalt +do," the law within him said, "You cannot do this good thing that you +would;" and a fierce combat ensued between this holy and just and good law +without him which Paul himself approved after the inward man, and this +other law in his members which warred against the law of his mind and kept +constantly saying, "You cannot do the good that you would." But this law +in his members (the law that the good that he would do, he did not, but +the evil that he would not he constantly did, v. 19) gained the victory. +Paul's attempt to keep the law of God resulted in total failure. He found +himself sinking deeper and deeper into the mire of sin, constrained and +dragged down by this law of sin in his members, until at last he cried +out, "Oh, wretched man that I am, who shall deliver me out of the body of +this death?" (v. 24, R. V.). Then Paul made another discovery. He found +that in addition to the two laws that he had already found, the law of God +without him, holy and just and good, and the law of sin and death within +him, the law that the good he would he could not do and the evil he would +not, he must keep on doing, there was a third law, "the law of the Spirit +of life in Christ Jesus," and this third law read this way, "The +righteousness which you cannot achieve in your own strength by the power +of your own will approving the law of God, the righteousness which the law +of God without you, holy and just and good though it is, cannot accomplish +in you, in that it is weak through your flesh, the Spirit of life in +Christ Jesus can produce in you so that the righteousness that the law +requires may be fulfilled in you, if you will not walk after the flesh but +after the Spirit." In other words when we come to the end of ourselves, +when we fully realize our own inability to keep the law of God and in +utter helplessness look up to the Holy Spirit in Christ Jesus to do for us +that which we cannot do for ourselves, and surrender our every thought and +every purpose and every desire and every affection to His absolute control +and thus walk after the Spirit, the Spirit does take control and set us +free from the power of sin that dwells in us and brings our whole lives +into conformity to the will of God. _It is the privilege of the child of +God in the power of the Holy Spirit to have victory over sin every day and +every hour and every moment._ + +There are many professed Christians to-day living in the experience that +Paul described in Rom. vii. 9-24. Each day is a day of defeat and if at +the close of the day, they review their lives they must cry, "Oh, wretched +man that I am, who shall deliver me out of the body of this death?" There +are some who even go so far as to reason that this is the normal Christian +life, but Paul tells us distinctly that this was "when the commandment +came" (v. 9), not when the Spirit came; that it is the experience under +law and not in the Spirit. The pronoun "I" occurs twenty-seven times in +these fifteen verses and the Holy Spirit is not found once, whereas in the +eighth chapter of Romans the pronoun "I" is found only twice in the whole +chapter and the Holy Spirit appears constantly. Again Paul tells us in the +fourteenth verse that this was his experience as "carnal, sold under sin." +Certainly, that does not describe the normal Christian experience. On the +other hand in Rom. viii. 9 we are told how not to be in the flesh but in +the Spirit. In the eighth chapter of Romans we have a picture of the true +Christian life, the life that is possible to each one of us and that God +expects from each one of us. Here we have a life where not merely the +commandment comes but the Spirit comes, and works obedience to the +commandment and brings us complete victory over the law of sin and death. +Here we have life, not in the flesh, but in the Spirit, where we not only +see the beauty of the law (Rom. vii. 22) but where the Spirit imparts +power to keep it (Rom. viii. 4). We still have the flesh but we are not in +the flesh and we do not live after the flesh. We "through the Spirit do +mortify the deeds of the body" (v. 13). The desires of the body are still +there, desires which if made the rule of our life, would lead us into sin, +but we day by day by the power of the Spirit do put to death the deeds to +which the desires of the body would lead us. We walk by the Spirit and +therefore do not fulfill the lusts of the flesh (Gal. v. 16, R. V.). We +have crucified the flesh with the passions and lusts thereof (Gal. v. 24, +R. V.). It would be _going too far to say we had still a carnal nature_, +for a carnal nature is a nature governed by the flesh; _but we have the +flesh_, but in the Spirit's power, it is our privilege to get daily, +hourly, constant victory over the flesh and over sin. But this victory is +not in ourselves, nor in any strength of our own. Left to ourselves, +deserted of the Spirit of God, we would be as helpless as ever. It is +still true that in us, that is in our flesh, dwelleth no good thing (Rom. +vii. 18). It is all in the power of the indwelling Spirit, but the +Spirit's power may be in such fullness that one is not even conscious of +the presence of the flesh. It seems as if it were dead and gone forever, +but it is only kept in place of death by the Holy Spirit's power. If for +one moment we were to get our eyes off from Jesus Christ, if we were to +neglect the daily study of the Word and prayer, down we would go. We must +live in the Spirit and walk in the Spirit if we would have continuous +victory (Gal. v. 16, 25). The life of the Spirit within us must be +maintained by the study of the Word and prayer. One of the saddest things +ever witnessed is the way in which some people who have entered by the +Spirit's power into a life of victory become self-confident and fancy that +the victory is in themselves, and that they can safely neglect the study +of the Word and prayer. The depths to which such sometimes fall is +appalling. Each of us needs to lay to heart the inspired words of the +Apostle, "Wherefore, let him that thinketh he standeth take heed lest he +fall" (1 Cor. x. 12). I once knew a man who seemed to make extraordinary +strides in the Christian life. He became a teacher of others and was +greatly blessed to thousands. It seemed to me that he was becoming +self-confident and I trembled for him. I invited him to my room and we had +a long heart to heart conversation. I told him frankly that it seemed as +if he were going perilously near exceedingly dangerous ground. I said that +I found it safer at the close of each day not to be too confident that +there had been no failures nor defeats that day but to go alone with God +and ask Him to search my heart and show me if there was anything in my +outward or inward life that was displeasing to Him, and that very often +failures were brought to light that must be confessed as sin. "No," he +replied, "I do not need to do that. Even if I should do something wrong, I +would see it at once. I keep very short accounts with God, and I would +confess it at once." I said it seemed to me as if it would be safer to +take time alone with God for God to search us through and through, that +while we might not know anything against ourselves, God might know +something against us (1 Cor. iv. 4, R. V.), and He would bring it to light +and our failure could be confessed and put away. "No," he said, "he did +not feel that that was necessary." Satan took advantage of his +self-confidence. He fell into most appalling sin, and though he has since +confessed and professed repentance, he has been utterly set aside from +God's service. + +In John viii. 32 we read, "Ye shall know the truth and _the truth shall +set you free_." In this verse it is the truth, or the Word of God, that +sets us free from the power of sin and gives us victory. And in Ps. cxix. +11 we read, "_Thy Word_ have I hid in my heart, that I might not sin +against Thee." Here again it is the indwelling Word that keeps us free +from sin. In this matter as in everything else what in one place is +attributed to the Holy Spirit is elsewhere attributed to the Word. The +explanation, of course, is that the Holy Spirit works through the Word, +and it is futile to talk of the Holy Spirit dwelling in us if we neglect +the Word. If we are not feeding on the Word, we are not walking after the +Spirit and we shall not have victory over the flesh and over sin. + + + + + +CHAPTER XII. THE HOLY SPIRIT FORMING CHRIST WITHIN US. + + +It is a wonderful and deeply significant prayer that Paul offers in Eph. +iii. 16-19 for the believers in Ephesus and for all believers who read the +Epistle. Paul writes, "For this cause I bow my knees unto the Father, from +whom every family in heaven and on earth is named, that He would grant +you, according to the riches of His glory, that ye may be strengthened +with power through His Spirit in the inward man; that Christ may dwell in +your hearts through faith; to the end that ye, being rooted and grounded +in love, may be strong to apprehend with all the saints what is the +breadth and length, and height and depth, and to know the love of Christ +which passeth knowledge, that ye may be filled unto all the fullness of +God" (R. V.). We have here an advance in the thought over that which we +have just been studying in the preceding chapter. It is the carrying out +of the former work to its completion. Here the power of the Spirit +manifests itself, not merely in giving us victory over sin but in four +things: + +I. _In Christ dwelling in our hearts._ The word translated "dwell" in this +passage is a very strong word. It means literally, "to dwell down," "to +settle," "to dwell deep." It is the work of the Holy Spirit to form the +living Christ within us, dwelling deep down in the deepest depths of our +being. We have already seen that this was a part of the significance of +the name sometimes used of the Holy Spirit, "the Spirit of Christ." In +Christ on the cross of Calvary, made an atoning sacrifice for sin, bearing +the curse of the broken law in our place, we have _Christ for us_. But by +the power of the Holy Spirit bestowed upon us by the risen Christ we have +_Christ in us_. Herein lies the secret of a Christlike life. We hear a +great deal in these days about doing as Jesus would do. Certainly we ought +as Christians to live like Christ. "He that saith he abideth in Him, ought +himself so to walk even as He walked" (1 John ii. 6). But any attempt on +our part to imitate Christ in our own strength will only result in utter +disappointment and despair. There is nothing more futile that we can +possibly attempt than to imitate Christ in the power of our own will. If +we fancy that we succeed it will be simply because we have a very +incomplete knowledge of Christ. The more we study Him, and the more +perfectly we understand His conduct, the more clearly will we see how far +short we have come from imitating Him. But God does not demand of us the +impossible, He does not demand of us that we imitate Christ in our own +strength. He offers to us something infinitely better, He offers to form +Christ in us by the power of His Holy Spirit. And when Christ is thus +formed in us by the Holy Spirit's power, all we have to do is to let this +indwelling Christ live out His own life in us, and then we shall be like +Christ without struggle and effort of our own. A woman, who had a deep +knowledge of the Word and a rare experience of the fullness that there is +in Christ, stood one morning before a body of ministers as they plied her +with questions. "Do you mean to say, Mrs. H----," one of the ministers +asked, "that you are holy?" Quickly but very meekly and gently, the elect +lady replied, "Christ in me is holy." No, we are not holy. To the end of +the chapter in and of ourselves we are full of weakness and failure, but +the Holy Spirit is able to form within us the Holy One of God, the +indwelling Christ, and He will live out His life through us in all the +humblest relations of life as well as in those relations of life that are +considered greater. He will live out His life through the mother in the +home, through the day-labourer in the pit, through the business man in his +office--everywhere. + +II. _In our being rooted and grounded in love_ (v. 17). Paul multiplies +figures here. The first figure is taken from the tree shooting its roots +down deep into the earth and taking fast hold upon it. The second figure +is taken from a great building with its foundations laid deep in the earth +on the rock. Paul therefore tells us that by the strengthening of the +Spirit in the inward man we send the roots of our life down deep into the +soil of love and also that the foundations of the superstructure of our +character are built upon the rock of love. Love is the sum of holiness, +the fulfilling of the law (Rom. xiii. 10); love is what we all most need +in our relations to God, to Jesus Christ and to one another; and it is the +work of the Holy Spirit to root and ground our lives in love. There is the +most intimate relation between Christ being formed within us, or made to +dwell in us, and our being rooted and grounded in love, for Jesus Christ +Himself is the absolutely perfect embodiment of divine love. + +III. _In our being made strong to apprehend with all the saints what is +the breadth and length and height and depth, and to know the love of +Christ which passeth knowledge._ It is not enough that we love, we must +know the love of Christ, but that love passeth knowledge. It is so broad, +so long, so high, so deep, that no one can comprehend it. But we can +"apprehend" it, we can lay hold upon it; we can make it our own; we can +hold it before us as the object of our meditation, our wonder, and our +joy. But it is only in the power of the Holy Spirit that we can thus +apprehend it. The mind cannot grasp it at all, in its own native strength. +A man untaught and unstrengthened by the Spirit of God may talk about the +love of Christ, he may write poetry about it, he may go into rhapsodies +over it, but it is only words, words, words. There is no real +apprehension. But the Spirit of God makes us strong to really apprehend it +in all its breadth, in all its length, in all its depth, and in all its +height. + +IV. _In our being __"__filled unto __ALL__ the fullness of God.__"_ There +is a very important change between the Authorized and Revised Version. The +Authorized Version reads "Filled _with_ all the fullness of God." The +Revised Version reads more exactly "filled _unto_ all the fullness of +God." It is no wonder that the translators of the Authorized Version +staggered at what Paul said and sought to tone down the full force of his +words. To be filled _with_ all the fullness of God would not be so +wonderful, for it is an easy matter to fill a pint cup with all the +fullness of the ocean, a single dip will do it. But it would be an +impossibility indeed to fill a pint cup _unto_ all the fullness of the +ocean, until all the fullness that there is in the ocean is in that pint +cup. But it is seemingly a more impossible task that the Holy Spirit +undertakes to do for us, to fill us "unto all the fullness" of the +infinite God, to fill us until all the intellectual and moral fullness +that there is in God is in us. But this is the believer's destiny, we are +"heirs of God and joint-heirs with Jesus Christ" (Rom. viii. 17), _i. e._, +we are heirs of God to the extent that Jesus Christ is an heir of God; +that is, we are heirs to all God is and all God has. It is the work of the +Holy Spirit to apply to us that which is already ours in Christ. It is His +work to make ours experimentally all God has and all God is, until the +work is consummated in our being "_filled unto all the fullness of God_." +This is not the work of a moment, nor a day, nor a week, nor a month, nor +a year, but the Holy Spirit day by day puts His hand, as it were, into the +fullness of God and conveys to us what He has taken therefrom and puts it +into us, and then again He puts His hand into the fullness that there is +in God and conveys to us what is taken therefrom, and puts it into us, and +this wonderful process goes on day after day and week after week and month +after month, and year after year, and never ends until we are "filled +_unto_ all the fullness of God." + + + + + +CHAPTER XIII. THE HOLY SPIRIT BRINGING FORTH IN THE BELIEVER CHRISTLIKE +GRACES OF CHARACTER. + + +There is a singular charm, a charm that one can scarcely explain, in the +words of Paul in Gal. v. 22, 23, R. V., "The fruit of the Spirit is love, +joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, +temperance." What a catalogue we have here of lovely moral +characteristics. Paul tells us that they are the fruit of the Spirit, that +is, if the Holy Spirit is given control of our lives, this is the fruit +that He will bear. All real beauty of character, all real Christlikeness +in us, is the Holy Spirit's work; it is His fruit; He produces it; He +bears it, not we. It is well to notice that these graces are not said to +be the fruits of the Spirit but the fruit, _i. e._, if the Spirit is given +control of our life, He will not bear one of these as fruit in one person +and another as fruit in another person, but this will be the one fruit of +many flavours that He produces in each one. There is also a unity of +origin running throughout all the multiplicity of manifestation. It is a +beautiful life that is set forth in these verses. Every word is worthy of +earnest study and profound meditation. Think of these words one by one; +"love"--"joy"--"peace"--"longsuffering"--"kindness"--"goodness"--"faith" (or +"faithfulness," R. V.; faith is the better translation if properly +understood. The word is deeper than faithfulness. It is a real faith that +results in faithfulness)--"meekness"--"temperance" (or a life under perfect +control by the power of the Holy Spirit). We have here a perfect picture +of the life of Jesus Christ Himself. Is not this the life that we all long +for, the Christlike life? But this life is not natural to us and is not +attainable by us by any effort of what we are in ourselves. The life that +is natural to us is set forth in the three preceding verses: "Now the +works of the flesh are manifest, which are these, fornication, +uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, +jealousies, wraths, factions, divisions, heresies, envyings, drunkenness, +revellings and such like" (Gal. v. 21, R. V.). All these works of the +flesh will not manifest themselves in each individual; some will manifest +themselves in one, others in others, but they have one common source, the +flesh, and if we live in the flesh, this is the kind of a life that we +will live. It is the life that is natural to us. But when the indwelling +Spirit is given full control in the one He inhabits, when we are brought +to realize the utter badness of the flesh and give up in hopeless despair +of ever attaining to anything in its power, when, in other words, we come +to the end of ourselves, and just give over the whole work of making us +what we ought to be to the indwelling Holy Spirit, then and only then, +these holy graces of character, which are set forth in Gal. v. 22, 23, are +His fruit in our lives. Do you wish these graces in your character and +life? Do you really wish them? Then renounce self utterly and all its +strivings after holiness, give up any thought that you can ever attain to +anything really morally beautiful in your own strength and let the Holy +Spirit, who already dwells in you (if you are a child of God) take full +control and bear His own glorious fruit in your daily life. + +We get very much the same thought from a different point of view in the +second chapter and twentieth verse, A. R. V., "I have been crucified with +Christ; and it is no longer I that live, but Christ liveth in me: and that +life which I now live in the flesh I live in faith, the faith which is in +the Son of God, who loved me and gave Himself up for me." + +We hear a great deal in these days about "Ethical Culture," which usually +means the cultivation of the flesh until it bears the fruit of the Spirit. +It cannot be done; no more than thorns can be made to bear figs and the +bramble bush grapes (Luke vi. 44; Matt. xii. 33). We hear also a great +deal about "character building." That may be all very well if you bear +constantly in mind that the Holy Spirit must do the building, and even +then it is not so much building as fruit bearing. (See, however, 2 Pet. i. +5-7.) We hear also a great deal about "cultivating graces of character," +but we must always bear it clearly in mind that the way to cultivate true +graces of character is by submitting ourselves utterly to the Spirit to do +His work and bear His fruit. This is "sanctification _of the Spirit_" (1 +Pet. i. 2; 2 Thess. ii. 13). There is a sense, however, in which +cultivating graces of character is right: viz., we look at Jesus Christ to +see what He is and what we therefore ought to be; then we look to the Holy +Spirit to make us this that we ought to be and thus, "reflecting as a +mirror the glory of the Lord, we are transformed into the same image from +glory to glory, even as from the Lord the Spirit" (2 Cor. iii. 18, R. V.). +Settle it, however, clearly and forever that the flesh can never bear this +fruit, that you can never attain to these things by your own effort that +they are "_the fruit of the Spirit_." + + + + + +CHAPTER XIV. THE HOLY SPIRIT GUIDING THE BELIEVER INTO A LIFE AS A SON. + + +The Apostle Paul writes in Rom. viii. 14, R. V., "For as many as are _led +by the Spirit of God_, these are the sons of God." In this passage we see +the Holy Spirit taking the conduct of the believer's life. A true +Christian life is a personally conducted life, conducted at every turn by +a Divine Person. It is the believer's privilege to be absolutely set free +from all care and worry and anxiety as to the decisions which we must make +at any turn of life. The Holy Spirit undertakes all that responsibility +for us. A true Christian life is not one governed by a long set of rules +without us, but led by a living and ever-present Person within us. It is +in this connection that Paul says, "For ye received not the spirit _of +bondage_ again _to fear_." A life governed by rules without one is a life +of _bondage_. There is always _fear_ that we haven't made quite rules +enough, and always the dread that in an unguarded moment we may have +broken some of the rules which we have made. The life that many professed +Christians lead is one of awful bondage; for they have put upon themselves +a yoke more grievous to bear than that of the ancient Mosaic law +concerning which Peter said to the Jews of his time, that neither they nor +their fathers had been able to bear it (Acts xv. 10). Many Christians have +a long list of self-made rules, "Thou shalt do this," and "Thou shalt do +this," and "Thou shalt do this," and "Thou shalt not do that," and "Thou +shalt not do that," and "Thou shalt not do that"; and if by any chance +they break one of these self-made rules, or forget to keep one of them, +they are at once filled with an awful dread that they have brought upon +themselves the displeasure of God (and they even sometimes fancy that they +have committed the unpardonable sin). This is not Christianity, this is +legalism. "We have not received the spirit of bondage again to fear," we +have received the Spirit who gives us the place of sons (Rom. viii. 15). +Our lives should not be governed by a set of rules without us but by the +loving Spirit of Adoption within us. We should believe the teaching of +God's Word that the Spirit of God's Son dwells within us and we should +surrender the absolute control of our life to Him and look to Him to guide +us at every turn of life. He will do it if we only surrender to Him to do +it and trust Him to do it. If in a moment of thoughtlessness, we go our +own way instead of His, we will not be filled with an overwhelming sense +of condemnation and of fear of an offended God, but we will go to God as +our Father, confess our going astray, believe that He forgives us fully +because He says so (1 John i. 9) and go on light and happy of heart to +obey Him and be led by His Spirit. + +Being led by the Spirit of God does not mean for a moment that we will do +things that the written Word of God tells us not to do. The Holy Spirit +never leads men contrary to the Book of which He Himself is the Author. +And if there is some spirit which is leading us to do something that is +contrary to the explicit teachings of Jesus, or the Apostles, we may be +perfectly sure that this spirit who is leading us is not the Holy Spirit. +This point needs to be emphasized in our day, for there are not a few who +give themselves over to the leading of some spirit, whom they say is the +Holy Spirit, but who is leading them to do things explicitly forbidden in +the Word. We must always remember that many false spirits and false +prophets are gone out into the world (1 John iv. 1). There are many who +are so anxious to be led by some unseen power that they are ready to +surrender the conduct of their lives to any spiritual influence or unseen +person. In this way, they open their lives to the conduct and malevolent +influence of evil spirits to the utter wreck and ruin of their lives. + +A man who made great professions of piety once came to me and said that +the Holy Spirit was leading him and "a sweet Christian woman," whom he had +met, to contemplate marriage. "Why," I said, in astonishment, "you already +have one wife." "Yes," he said, "but you know we are not congenial, and we +have not lived together for years." "Yes," I replied, "I know you have not +lived together for years, and I have looked into the matter, and I believe +that the blame for that lies largely at your door. In any event, she is +your wife. You have no reason to suppose she has been untrue to you, and +Jesus Christ explicitly teaches that if you marry another while she lives +you commit adultery" (Luke xvi. 18). "Oh, but," the man said, "the Spirit +of God is leading us to love one another and to see that we ought to marry +one another." "You lie, and you blaspheme," I replied. "Any spirit that is +leading you to disobey the plain teaching of Jesus Christ is not the +Spirit of God but some spirit of the devil." This perhaps was an extreme +case, but cases of essentially the same character are not rare. Many +professed Christians seek to justify themselves in doing things which are +explicitly forbidden in the Word by saying that they are led by the Spirit +of God. Not long ago, I protested to the leaders in a Christian assembly +where at each meeting many professed to speak with tongues in distinct +violation of the teaching of the Holy Spirit through the Apostle Paul in 1 +Cor. xiv. 27, 28 (that not more than two or at the most, three, shall +speak in a tongue in one gathering and that not even one shall speak +unless there was an interpreter, and that no two shall speak at the same +time). The defense that they made was that the Holy Spirit led them to +speak several at a time and many in a single meeting and that they must +obey the Holy Spirit, and in such a case as this were not subject to the +Word. The Holy Spirit never contradicts Himself. He never leads the +individual to do that which in the written Word He has commanded us all +not to do. Any leading of the Spirit must be tested by that which we know +to be the leading of the Spirit in the Word. But while we need to be on +our guard against the leading of false spirits, it is our privilege to be +led by the Holy Spirit, and to lead a life free from the bondage of rules +and free from the anxiety that we shall not go wrong, a life as children +whose Father has sent an unerring Guide to lead them all the way. + +Those who are thus led by the Spirit of God are "_sons_ of God," that is, +they are not merely _children_ of God, born it is true of the Father, but +immature, but they are the grown children, the mature children of God; +they are no longer babes but sons. The Apostle Paul draws a contrast in +Gal. iv. 1-7 between the babe under the tutelage of the law and differing +nothing from a servant, and the full grown son who is no more a servant +but a son walking in joyous liberty. It sometimes seems as if +comparatively few Christians to-day had really thrown off the bondage of +law, rules outside themselves, and entered into the joyous liberty of +sons. + + + + + +CHAPTER XV. THE HOLY SPIRIT BEARING WITNESS TO OUR SONSHIP. + + +One of the most precious passages in the Bible regarding the work of the +Holy Spirit is found in Rom. viii. 15, 16, R. V., "For ye received not the +spirit of bondage again to fear; but ye received the spirit of adoption, +whereby we cry Abba, Father. The Spirit Himself beareth witness with our +spirit, that we are the children of God." There are two witnesses to our +sonship, first, our own spirit, taking God at His Word ("As many as +received Him, to them gave He power to become the sons of God," John i. +12), bears witness to our sonship. Our own spirit unhesitatingly affirms +that what God says is true that we are sons of God because God says so. +But there is another witness to our sonship, namely, the Holy Spirit. He +bears witness _together with_ our spirit. "Together with" is the force of +the Greek used in this passage. It does not say that He bears witness _to_ +our spirit but "_together_ with" it. How He does this is explained in Gal +iv. 6, "Because ye are sons, God hath sent forth the Spirit of His Son +into your hearts, crying, Abba, Father." When we have received Jesus +Christ as our Saviour and accepted God's testimony concerning Christ that +through Him we have become sons, the Spirit of His Son comes into our +hearts filling them with an overwhelming sense of sonship, and crying +through our hearts, "Abba, Father." The natural attitude of our hearts +towards God is not that of sons. We may call Him Father with our lips, as +when for example we repeat in a formal way, the prayer that Jesus taught +us, "Our Father, which art in heaven," but there is no real sense that He +is our Father. Our calling Him so is mere words. We do not really trust +Him. We do not love to come into His presence; we do not love to look up +into His face with a sense of wonderful joy and trust because we are +talking to our Father. We dread God. We come to Him in prayer because we +think we ought to and perhaps we are afraid of what might happen if we did +not. But when the Spirit of His Son bears witness together with our spirit +to our sonship, then we are filled and thrilled with the sense that we are +sons. We trust Him as we never even trusted our earthly Father. There is +even less fear of Him than there was of our earthly father. Reverence +there is, awe, but oh! such a sense of wonderful childlike trust. + +Notice when it is that the Spirit bears witness with our spirit that we +are the children of God. We have the order of experience in the order of +the verses in Rom. viii. First we see the Holy Spirit setting us free from +the law of sin and death, and consequently, the righteousness of the law +fulfilled in us who walk not after the law but after the Spirit (vs. 2-4); +then we have the believer not minding the things of the flesh but the +things of the Spirit (v. 5); then we have the believer day by day through +the Spirit putting to death the deeds of the body (v. 13); then we have +the believer led by the Spirit of God; then and only then, we have the +Spirit bearing witness to our sonship. There are many seeking the witness +of the Spirit to their sonship in the wrong place. They practically demand +the witness of the Spirit to their sonship before they have even confessed +their acceptance of Christ, and certainly before they have surrendered +their lives fully to the control of the indwelling Spirit of God. No, let +us seek things in their right order. Let us accept Jesus Christ as our +Saviour, and surrender to Him as our Lord and Master, because God commands +us to do so; let us confess Him before the world because God commands that +(Matt. x. 32, 33; Rom. x. 9, 10); let us assert that our sins are +forgiven, that we have eternal life, that we are sons of God because God +says so in His Word and we are unwilling to make God a liar by doubting +Him (Acts x. 43; xiii. 38, 39; 1 John v. 10-13; John v. 24; John i. 12); +let us surrender our lives to the control of the Spirit of Life, looking +to Him to set us free from the law of sin and death; let us set our minds, +not upon the things of the flesh but the things of the Spirit; let us +through the Spirit day by day put to death the deeds of the body; let us +give our lives up to be led by the Spirit of God in all things; and _then_ +let us simply trust God to send the Spirit of His Son into our hearts +filling us with a sense of sonship, crying, "Abba, Father," and He will do +it. + +God, our Father, longs that we shall know and realize that we are His +sons. He longs to hear us call Him Father from hearts that realize what +they say, and that trust Him without a fear or anxiety. He is our Father, +He alone in all the universe realizes the fullness of meaning that there +is in that wonderful word "Father," and it brings joy to Him to have us +realize that He is our Father and to call Him so. + +Some years ago there was a father in the state of Illinois, who had a +child who had been deaf and dumb from her birth. It was a sad day in that +home when they came to realize that that little child was deaf and would +never hear and, as they thought, would never speak. The father heard of an +institution in Jacksonville, Ill., where deaf children were taught to +talk. He took this little child to the institution and put her in charge +of the superintendent. After the child had been there some time, the +superintendent wrote telling the father that he would better come and +visit his child. A day was appointed and the child was told that her +father was coming. As the hour approached, she sat up in the window, +watching the gate for her father to pass through. The moment he entered +the gate she saw him, ran down the stairs and ran out on the lawn, met +him, looked up into his face and lifted up her hands and said, "Papa." +When that father heard the dumb lips of his child speak for the first time +and frame that sweet word "Papa," such a throb of joy passed through his +heart that he literally fell to the ground and rolled upon the grass in +ecstasy. But there is a Father who loves as no earthly father, who longs +to have His children realize that they are children, and when we look up +into His face and from a heart which the Holy Spirit has filled with a +sense of sonship call Him "Abba" (papa), "Father," no language can +describe the joy of God. + + + + + +CHAPTER XVI. THE HOLY SPIRIT AS A TEACHER. + + +Our Lord Jesus in His last conversation with His disciples before His +crucifixion said, "But the Comforter which is the Holy Ghost, whom the +Father will send in My name, He shall teach you all things, and bring all +things to your remembrance, whatsoever I have said unto you" (John xiv. +26). + +Here we have a twofold work of the Holy Spirit, teaching and bringing to +remembrance the things which Christ had already taught. We will take them +in the reverse order. + +I. _The Holy Spirit brings to remembrance the words of Christ._ + +This promise was made primarily to the Apostles and is the guarantee of +the accuracy of their report of what Jesus said; but the Holy Spirit does +a similar work with each believer who expects it of Him, and who looks to +Him to do it. The Holy Spirit brings to our mind the teachings of Christ +and of the Word just when we need them for either the necessities of our +life or of our service. Many of us could tell of occasions when we were in +great distress of soul or great questioning as to duty or great extremity +as to what to say to one whom we were trying to lead to Christ or to help, +and at that exact moment the very Scripture we needed--some passage it may +be we had not thought of for a long time and quite likely of which we had +never thought in this connection--was brought to mind. Who did it? The Holy +Spirit did it. He is ready to do it even more frequently, if we only +expect it of Him and look to Him to do it. It is our privilege every time +we sit down beside an inquirer to point him to the way of life to look up +to the Holy Spirit and say, "Just what shall I say to this inquirer? Just +what Scripture shall I use?" There is a deep significance in the fact that +in the verse immediately following this precious promise Jesus says, +"Peace I leave with you, My peace I give unto you." It is by the Spirit +bringing His words to remembrance and teaching us the truth of God that we +obtain and abide in this peace. If we will simply look to the Holy Spirit +to bring to mind Scripture just when we need it, and just the Scripture we +need, we shall indeed have Christ's peace every moment of our lives. One +who was preparing for Christian work came to me in great distress. He said +he must give up his preparation for he could not memorize the Scriptures. +"I am thirty-two years old," he said, "and have been in business now for +years. I have gotten out of the habit of study and I cannot memorize +anything." The man longed to be in his Master's service and the tears +stood in his eyes as he said it. "Don't be discouraged," I replied. "Take +your Lord's promise that the Holy Spirit will bring His words to +remembrance, learn one passage of Scripture, fix it firmly in your mind, +then another and then another and look to the Holy Spirit to bring them to +your remembrance when you need them." He went on with his preparation. He +trusted the Holy Spirit. Afterwards he took up work in a very difficult +field, a field where all sorts of error abounded. They would gather around +him on the street like bees and he would take his Bible and trust the Holy +Spirit to bring to remembrance the passages of Scripture that he needed +and He did it. His adversaries were filled with confusion, as he met them +at every point with the sure Word of God, and many of the most hardened +were won for Christ. + +II. _The Holy Spirit will teach us all things._ + +There is a still more explicit promise to this effect two chapters further +on in John xvi. 12, 13, 14, R. V. Here Jesus says, "I have yet many things +to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit +of truth, is come, He shall guide you into all the truth: for He shall not +speak from Himself; but what things soever He shall hear, these shall He +speak: and He shall declare unto you the things that are to come. He shall +glorify Me: for He shall take of Mine, and shall declare it unto you." +This promise was made in the first instance to the Apostles, but the +Apostles themselves applied it to all believers (1 John ii. 20, 27). + +It is the privilege of each believer in Jesus Christ, even the humblest, +to be "taught of God." Each humblest believer is independent of human +teachers--"Ye need not that any teach you" (1 John ii. 27, R. V.). This, of +course, does not mean that we may not learn much from others who are +taught of the Holy Spirit. If John had thought that he would never have +written this epistle to teach others. The man who is the most fully taught +of God is the very one who will be most ready to listen to what God has +taught others. Much less does it mean that when we are taught of the +Spirit, we are independent of the written Word of God; for the Word is the +very place to which the Spirit, who is the Author of the Word, leads His +pupils and the instrument through which He instructs them (Eph. vi. 17; +John vi. 33; Eph. v. 18, 19; cf. Col. iii. 16). But while we may learn +much from men, we are not dependent upon them. We have a Divine Teacher, +the Holy Spirit. + +We shall never truly know the truth until we are thus taught directly by +the Holy Spirit. No amount of mere human teaching, no matter who our +teachers may be, will ever give us a correct and exact and full +apprehension of the truth. Not even a diligent study of the Word either in +the English or in the original languages will give us a real understanding +of the truth. We must be taught directly by the Holy Spirit and we may be +thus taught, each one of us. The one who is thus taught will understand +the truth of God better even if he does not know one word of Greek or +Hebrew, than the one who knows Greek and Hebrew thoroughly and all the +cognate languages as well, but who is not taught of the Spirit. + +The Spirit will guide the one whom He thus teaches "into all the truth." +The whole sphere of God's truth is for each one of us, but the Holy Spirit +will not guide us into all the truth in a single day, nor in a week, nor +in a year, but step by step. There are two especial lines of the Spirit's +teaching mentioned: + +(1) "He shall declare unto you the things that are to come." There are +many who say we can know nothing of the future, that all our thoughts on +that subject are guesswork. It is true that we cannot know everything +about the future. There are some things which God has seen fit to keep to +Himself, secret things which belong to Him (Deut. xxix. 29). For example, +we cannot "know the times, or the seasons" of our Lord's return (Acts i. +7), but there are many things about the future which the Holy Spirit will +reveal to us. + +(2) "He shall _glorify Me_ (that is, Christ) for He shall take of Mine and +shall declare it unto you." This is the Holy Spirit's especial line of +teaching with the believer, as with the unbeliever, Jesus Christ. It is +His work above all else to reveal Jesus Christ and to glorify Him. His +whole teaching centres in Christ. From one point of view or the other, He +is always bringing us to Jesus Christ. There are some who fear to +emphasize the truth about the Holy Spirit lest Christ Himself be +disparaged and put in the background, but there is no one who magnifies +Christ as the Holy Spirit does. We shall never understand Christ, nor see +His glory until the Holy Spirit interprets Him to us. No amount of +listening to sermons and lectures, no matter how able, no amount of mere +study of the Word even, would ever give us to see "the things of Christ"; +the Holy Spirit must show us and He is willing to do it and He can do it. +He is longing to do it. The Holy Spirit's most intense desire is to reveal +Jesus Christ to men. On the day of Pentecost when Peter and the rest of +the company were "filled with the Holy Spirit," they did not talk much +about the Holy Spirit, they talked about Christ. Study Peter's sermon on +that day; Jesus Christ was his one theme, and Jesus Christ will be our one +theme, if we are taught of the Spirit; Jesus Christ will occupy the whole +horizon of our vision. We will have a new Christ, a glorious Christ. +Christ will be so glorious to us that we will long to go and tell every +one about this glorious One whom we have found. Jesus Christ is so +different when the Spirit glorifies Him by taking of His things and +showing them unto us. + +III. _The Holy Spirit reveals to us the deep things of God which are +hidden from and are foolishness to the natural man._ + +We read in 1 Cor. ii. 9-13, "Eye hath not seen, nor ear heard, neither +have entered into the heart of man, the things which God hath prepared for +them that love Him. But _God hath revealed them unto us by His Spirit_: +for _the Spirit searcheth all things, yea, the deep things of God_. For +what man knoweth the things of a man, save the spirit of man which is in +him? Even so the things of God knoweth no man, but the Spirit of God. Now +we have received, not the spirit of the world, but the spirit which is of +God; that we might know the things that are freely given to us of God. +Which things also we speak, not in the words which man's wisdom teacheth, +but which the Holy Ghost teacheth; comparing spiritual things with +spiritual." This passage, of course, refers primarily to the Apostles but +we cannot limit this work of the Spirit to them. The Spirit reveals to the +individual believer the deep things of God, things which human eye hath +not seen, nor ear heard, things which have not entered into the heart of +man, the things which God hath prepared for them that love Him. It is +evident from the context that this does not refer solely to heaven, or the +things to come in the life hereafter. The Holy Spirit takes the deep +things of God which God hath prepared for us, even in the life that now +is, and reveals them to us. + +IV. _The Holy Spirit interprets His own revelation. He imparts power to +discern, know and appreciate what He has taught._ + +In the next verse to those just quoted we read, "But the natural man +receiveth not the things of the Spirit of God: for they are foolishness +unto him: neither can he know them, because they are spiritually +discerned" (1 Cor. iii. 14). Not only is the Holy Spirit the Author of +revelation, the written Word of God: He is also the Interpreter of what He +has revealed. Any profound book is immeasurably more interesting and +helpful when we have the author of the book right at hand to interpret it +to us, and it is always our privilege to have the author of the Bible +right at hand when we study it. The Holy Spirit is the Author of the Bible +and He stands ready to interpret its meaning to every believer every time +he opens the Book. To understand the Book, we must look to Him, then the +darkest places become clear. We often need to pray with the Psalmist of +old, "Open Thou mine eyes, that I may behold wondrous things out of Thy +law" (Ps. cxix. 18). It is not enough that we have the revelation of God +before us in the written Word to study, we must also have the inward +illumination of the Holy Spirit to enable us to apprehend it as we study. +It is a common mistake, but a most palpable mistake, to try to comprehend +a spiritual revelation with the natural understanding. It is the foolish +attempt to do this that has landed so many in the bog of so-called "Higher +Criticism." In order to understand art a man must have sthetic sense as +well as the knowledge of colours and of paint, and a man to understand a +spiritual revelation must be taught of the Spirit. A mere knowledge of the +languages in which the Bible was written is not enough. A man with no +sthetic sense might as well expect to appreciate the Sistine Madonna, +because he is not colour blind, as a man who is not filled with the Spirit +to understand the Bible, simply because he understands the vocabulary and +the laws of grammar of the languages in which the Bible was written. We +might as well think of setting a man to teach art because he understood +paints as to set a man to teach the Bible because he has a thorough +understanding of Greek and Hebrew. In our day we need not only to +recognize the utter insufficiency and worthlessness before God of our own +righteousness, which is the lesson of the opening chapters of the Epistle +to the Romans, but also the utter insufficiency and worthlessness in the +things of God of our own wisdom, which is the lesson of the First Epistle +to the Corinthians, especially the first to the third chapters. (See for +example 1 Cor. i. 19-21, 26, 27.) + +The Jews of old had a revelation by the Spirit but they failed to depend +upon the Spirit Himself to interpret it to them, so they went astray. So +Christians to-day have a revelation by the Spirit and many are failing to +depend upon the Holy Spirit to interpret it to them and so they go astray. +The whole evangelical church recognizes theoretically at least the utter +insufficiency of man's own righteousness. What it needs to be taught in +the present hour, and what it needs to be made to feel, is the utter +insufficiency of man's wisdom. That is perhaps the lesson which this +twentieth century of towering intellectual conceit needs most of any to +learn. To understand God's Word, we must empty ourselves utterly of our +own wisdom and rest in utter dependence upon the Spirit of God to +interpret it to us. We do well to lay to heart the words of Jesus Himself +in Matt. xi. 25, "I thank thee, O Father, Lord of heaven and earth, +because Thou hast hid these things from the wise and prudent, and hast +revealed them unto babes." A number of Bible students were once discussing +the best methods of Bible study and one man, who was in point of fact a +learned and scholarly man, said, "I think the best method of Bible study +is the baby method." When we have entirely put away our own righteousness, +then and only then, we get the righteousness of God (Phil. iii. 4-7, 9; +Rom. x. 3). And when we have entirely put away our own wisdom, then, and +only then, we get the wisdom of God. "Let no man deceive himself," says +the Apostle Paul. "If any man among you seemeth to be wise in this world, +_let him become a fool_, that he may be wise" (1 Cor. iii. 18). And the +emptying must precede filling, the self poured out that God may be poured +in. + +We must daily be taught by the Spirit to understand the Word. We cannot +depend to-day on the fact that the Spirit taught us yesterday. Each new +time that we come in contact with the Word, it must be in the power of the +Spirit for that specific occasion. That the Holy Spirit once illumined our +mind to grasp a certain truth is not enough. He must do it each time we +confront that passage. Andrew Murray has well said, "Each time you come to +the Word in study, in hearing a sermon, or reading a religious book, there +ought to be as distinct as your intercourse with the external means, the +definite act of self-abnegation, denying your own wisdom and yielding +yourself in faith to the Divine teacher" ("The Spirit of Christ," page +221). + +V. _The Holy Spirit enables the believer to communicate to others in power +the truth he himself has been taught._ + +Paul says in 1 Cor. ii. 1-5, "And I, brethren, when I came to you, came +not with excellency of speech or of wisdom, declaring unto you the +testimony of God. For I determined not to know anything among you, save +Jesus Christ, and Him crucified. And I was with you in weakness, and in +fear, and in much trembling. And my speech and my preaching was not with +enticing words of man's wisdom, but in demonstration of the Spirit and of +power: That your faith should not stand in the wisdom of men, but in the +power of God." In a similar way in writing to the believers in +Thessalonica in 1 Thess. i. 5, "For our Gospel came not unto you in word +only, but also in power, and in the Holy Ghost, and in much assurance; as +ye know what manner of men we were among you for your sake." We need not +only the Holy Spirit to reveal the truth to chosen apostles and prophets +in the first place, and the Holy Spirit in the second place to interpret +to us as individuals the truth He has thus revealed, but in the third +place, we need the Holy Spirit to enable us to effectually communicate to +others the truth which He Himself has interpreted to us. We need Him all +along the line. One great cause of real failure in the ministry, even when +there is seeming success, and not only in the regular ministry but in all +forms of service as well, comes from the attempt to teach by "enticing +words of man's wisdom" (that is, by the arts of human logic, rhetoric, +persuasion and eloquence) what the Holy Spirit has taught us. What is +needed is Holy Ghost power, "demonstration of the Spirit and of power." +There are three causes of failure in preaching to-day. First, Some other +message is taught than the message which the Holy Spirit has revealed in +the Word. (Men preach science, art, literature, philosophy, sociology, +history, economics, experience, etc., and not the simple Word of God as +found in the Holy Spirit's Book,--the Bible.) Second, The Spirit-taught +message of the Bible is studied and sought to be apprehended by the +natural understanding, that is, without the Spirit's illumination. How +common that is, even in institutions where men are being trained for the +ministry, even institutions which may be altogether orthodox. Third, The +Spirit-given message, the Word, the Bible studied and apprehended under +the Holy Ghost's illumination is given out to others with "enticing words +of man's wisdom," and not in "demonstration of the Spirit and of power." +We need, and we are absolutely dependent upon the Spirit all along the +line. He must teach us how to speak as well as what to speak. His must be +the power as well as the message. + + + + + +CHAPTER XVII. PRAYING, RETURNING THANKS, WORSHIPPING IN THE HOLY SPIRIT. + + +Two of the most deeply significant passages in the Bible on the subject of +the Holy Spirit and on the subject of prayer are found in Jude 20 and Eph. +vi. 18. In Jude 20 we read, "But ye, beloved, building up yourselves on +your most holy faith, _praying in the Holy Ghost_," and in Eph. vi. 18, +"_Praying_ always with all prayer and supplication _in the Spirit_, and +watching thereunto with all perseverance and supplication for all saints." + +These passages teach us distinctly that _the Holy Spirit guides the +believer in prayer_. The disciples did not know how to pray as they ought +so they came to Jesus and said, "Lord, teach us to pray" (Luke xi. 1). We +to-day do not know how to pray as we ought--we do not know what to pray +for, nor how to ask for it--but there is One who is always at hand to help +(John xiv. 16, 17) and He knows what we should pray for. He helps our +infirmity in this matter of prayer as in other matters (Rom. viii. 26, R. +V.). He teaches us to pray. True prayer is prayer in the Spirit (_i. e._, +the prayer that the Holy Spirit inspires and directs). The prayer in which +the Holy Spirit leads us is the prayer "according to the will of God" +(Rom. viii. 27). When we ask anything according to God's will, we know +that He hears us and we know that He has granted the things that we ask (1 +John v. 14, 15). We may know it is ours at the moment when we pray just as +surely as we know it afterwards when we have it in our actual possession. +But how can we know the will of God when we pray? In two ways: First of +all, by what is written in His Word; all the promises in the Bible are +sure and if God promises anything in the Bible, we may be sure it is His +will to give us that thing; but there are many things that we need which +are not specifically promised in the Word and still even in that case it +is our privilege to know the will of God, for it is the work of the Holy +Spirit to teach us God's will and lead us out in prayer along the line of +God's will. Some object to the Christian doctrine of prayer; for they say +that it teaches that we can go to God in our ignorance and change His will +and subject His infinite wisdom to our erring foolishness. But that is not +the Christian doctrine of prayer at all; the Christian doctrine of prayer +is that it is the believer's privilege to be taught by the Spirit of God +Himself to know what the will of God is and not to ask for the things that +our foolishness would prompt us to ask for but to ask for things that the +never-erring Spirit of God prompts us to ask for. True prayer is prayer +"in the Spirit," that is, the prayer which the Spirit inspires and +directs. When we come into God's presence, we should recognize our +infirmity, our ignorance of what is best for us, our ignorance of what we +should pray for, our ignorance of how we should pray for it and in the +consciousness of our utter inability to pray aright look up to the Holy +Spirit to teach us to pray, and cast ourselves utterly upon Him to direct +our prayers and to lead out our desires and guide our utterance of them. +There is no place where we need to recognize our ignorance more than we do +in prayer. Rushing heedlessly into God's presence and asking the first +thing that comes into our minds, or that some other thoughtless one asks +us to pray for, is not praying "in the Holy Spirit" and is not true +prayer. We must wait for the Holy Spirit and surrender ourselves to the +Holy Spirit. The prayer that God, the Holy Spirit, inspires is the prayer +that God, the Father, answers. + +The longings which the Holy Spirit begets in our hearts are often too deep +for utterance, too deep apparently for clear and definite comprehension on +the part of the believer himself in whom the Spirit is working--"The Spirit +Himself maketh intercession for us _with groanings which cannot be +uttered_" (Rom. viii. 26, R. V.). God Himself "must search the heart" to +know what is "the mind of the Spirit" in these unuttered and unutterable +longings. But God does know what is the mind of the Spirit; He does know +what these Spirit-given longings which we cannot put into words mean, even +if we do not, and these longings are "according to the will of God," and +God grants them. It is in this way that it comes to pass that God is able +to do exceedingly abundantly above all that we ask or think, according to +the power that worketh in us (Eph. iii. 20). There are other times when +the Spirit's leadings are so clear that we pray with the Spirit and with +the understanding also (1 Cor. xiv. 15). We distinctly understand what it +is that the Holy Spirit leads us to pray for. + +II. _The Holy Spirit inspires the believer and guides him in thanksgiving_ +as well as in prayer. We read in Eph. v. 18-20, R. V., "And be not drunken +with wine, wherein is riot, but be filled with the Spirit; speaking one to +another in psalms and hymns and spiritual songs, singing and making melody +with your heart to the Lord; _giving thanks always_ for all things in the +name of our Lord Jesus Christ to God, even the Father." Not only does the +Holy Spirit teach us to pray, He also teaches us to render thanks. One of +the most prominent characteristics of the Spirit-filled life is +thanksgiving. On the Day of Pentecost, when the disciples were filled with +the Holy Spirit, and spoke as the Spirit gave them utterance, we hear them +telling the wonderful works of God (Acts ii. 4, 11), and to-day when any +believer is filled with the Holy Spirit, he always becomes filled with +thanksgiving and praise. True thanksgiving is "_to_ God, even the Father," +_through_, or "in the name of" our Lord Jesus Christ, _in_ the Holy +Spirit. + +III. _The Holy Spirit inspires worship_ on the part of the believer. We +read in Phil. iii. 3, R. V., "For we are the circumcision, who _worship by +the Spirit of God_, and glory in Christ Jesus, and have no confidence in +the flesh." Prayer is not worship; thanksgiving is not worship. Worship is +a definite act of the creature in relation to God. Worship is bowing +before God in adoring acknowledgment and contemplation of Himself and the +perfection of His being. Some one has said, "In our prayers, we are taken +up with our needs; in our thanksgiving we are taken up with our blessings; +in our worship, we are taken up with Himself." There is no true and +acceptable worship except that which the Holy Spirit prompts and directs. +"God is a Spirit and they that worship Him must worship Him _in Spirit_ +and truth; for such doth the Father seek to be His worshippers" (John iv. +24, 23). The flesh seeks to intrude into every sphere of life. The flesh +has its worship as well as its lusts. The worship which the flesh prompts +is an abomination unto God. In this we see the folly of any attempt at a +congress of religions where the representatives of radically different +religions attempt to worship together. + +Not all earnest and honest worship is worship in the Spirit. A man may be +very honest and very earnest in his worship and still not have submitted +himself to the guidance of the Holy Spirit in the matter and so his +worship is in the flesh. Oftentimes even when there is great loyalty to +the letter of the Word, worship may not be "in the Spirit," _i. e._, +inspired and directed by Him. To worship aright, as Paul puts it, we must +have "no confidence in the flesh," that is, we must recognize the utter +inability of the flesh (our natural self as contrasted to the Divine +Spirit that dwells in and should mould everything in the believer) to +worship acceptably. And we must also realize the danger that there is that +the flesh intrude itself into our worship. In utter self-distrust and +self-abnegation we must cast ourselves upon the Holy Spirit to lead us +aright in our worship. Just as we must renounce any merit in ourselves and +cast ourselves upon Christ and His work for us upon the cross for +justification, just so we must renounce any supposed capacity for good in +ourselves and cast ourselves utterly upon the Holy Spirit and His work in +us, in holy living, knowing, praying, thanking and _worshipping_ and all +else that we are to do. + + + + + +CHAPTER XVIII. THE HOLY SPIRIT SENDING MEN FORTH TO DEFINITE LINES OF +WORK. + + +We read in Acts xiii. 2-4, "As they ministered to the Lord, and fasted, +_the Holy Ghost said, Separate Me_ Barnabas and Saul for the work +whereunto I have called them. And when they had fasted and prayed, and +laid their hands on them, they sent them away. So they, being _sent forth +by the Holy Ghost_, departed into Seleucia; and from thence they sailed to +Cyprus." It is evident from this passage that _the Holy Spirit calls men +into definite lines of work and sends them forth into the work_. He not +only calls men in a general way into Christian work, but selects the +specific work and points it out. Many a one is asking to-day, and many +another ought to ask, "Shall I go to China, to Africa, to India?" There is +only one Person who can rightly settle that question for you and that +Person is the Holy Spirit. You cannot settle the question for yourself, +much less can any other man settle it rightly for you. Not every Christian +man is called to go to China; not every Christian man is called to go to +Africa; not every Christian man is called to go to the foreign field at +all. God alone knows whether He wishes you in any of these places, but He +is willing to show you. In a day such as we live in, when there is such a +need of the right men and the right women on the foreign field, every +young and healthy and intellectually competent Christian man and woman +should definitely offer themselves to God for the foreign field and ask +Him if He wants them to go. But they ought not to go until He, by His Holy +Spirit, makes it plain. + +The great need in all lines of Christian work to-day is men and women whom +the Holy Ghost calls and sends forth. We have plenty of men and women whom +men have called and sent forth. We have plenty of men and women who have +called themselves, for there are many to-day who object strenuously to +being sent forth by men, by any organization of any kind, but, in fact, +are what is immeasurably worse, sent forth by themselves and not by God. + +_How does the Holy Spirit call?_ The passage before us does not tell us +how the Holy Spirit spoke to the group of prophets and teachers in +Antioch, telling them to separate Barnabas and Saul to the work to which +He had called them. It is presumably purposely silent on this point. +Possibly it is silent on this point lest we should think that the Holy +Spirit must always call in precisely the same way. There is nothing +whatever to indicate that He spoke by an audible voice, much less is there +anything to indicate that He made His will known in any of the fantastic +ways in which some in these days profess to discern His leading--as for +example, by twitchings of the body, by shuddering, by opening of the Bible +at random and putting his finger on a passage that may be construed into +some entirely different meaning than that which the inspired author +intended by it. The important point is, He made His will clearly known, +and He is willing to make His will clearly known to us to-day. Sometimes +He makes it known in one way and sometimes in another, but He will make it +known. + +But _how shall we receive the Holy Spirit's call_? First of all, by +desiring it; second, by earnestly seeking it; third, by waiting upon the +Lord for it; fourth, by expecting it. The record reads, "As they +_ministered to the Lord, and fasted_." They were waiting upon the Lord for +His direction. For the time being they had turned their back utterly upon +worldly cares and enjoyments, even upon those things which were perfectly +proper in their place. Many a man is saying to-day in justification for +his staying home from the foreign field, "I have never had a call." But +how do you know that? Have you been listening for a call? God usually +speaks in a still small voice and it is only the listening ear that can +catch it. Have you ever definitely offered yourself to God to send you +where He will? While no man or woman ought to go to China or Africa or +other foreign field unless they are clearly and definitely called, they +ought each to offer themselves to God for this work and be ready for the +call and be listening sharply that they may hear the call if it comes. Let +it be borne distinctly in mind that a man needs no more definite call to +Africa than to Boston, or New York, or London, or any other desirable +field at home. + +The Holy Spirit not only calls men and sends them forth into definite +lines of work, but He also _guides in __ the details of daily life and +service as to where to go and where not to go, what to do and what not to +do_. We read in Acts viii. 27-29, R. V., "And he (Philip) arose and went: +and behold, a man of Ethiopia, a eunuch of great authority under Candace, +queen of the Ethiopians, who was over all her treasure, who had come to +Jerusalem for to worship; and he was returning and sitting in his chariot, +and was reading the prophet Isaiah. _And the Spirit said_ unto Philip, Go +near, and join thyself to this chariot." Here we see the Spirit guiding +Philip in the details of service into which He had called him. In a +similar way, we read in Acts xvi. 6, 7, R. V., "And they went through the +region of Phrygia and Galatia, _having been forbidden of the Holy Ghost to +speak the word in Asia_; and when they were come over against Mysia, they +assayed to go into Bithynia; and _the Spirit of Jesus suffered them not_." +Here we see the Holy Spirit directing Paul where not to go. It is possible +for us to have the unerring guidance of the Holy Spirit at every turn of +life. Take, for example, our personal work. It is manifestly not God's +intention that we speak to every one we meet. To attempt to do so would be +to attempt the impossible, and we would waste much time in trying to speak +to people where we could do no good that might be used in speaking to +people where we could accomplish something. There are some to whom it +would be wise for us to speak. There are others to whom it would be unwise +for us to speak. Time spent on them would be taken from work that would be +more to God's glory. Doubtless as Philip journeyed towards Gaza, he met +many before he met the one of whom the Spirit said, "Go near, and join +thyself to this chariot." The Spirit is as ready to guide us as He was to +guide Philip. Some years ago, a Christian worker in Toronto had the +impression that he should go to the hospital and speak to some one there. +He thought to himself, "Whom do I know at the hospital at this time?" +There came to his mind one whom he knew was at the hospital, and he +hurried to the hospital, but as he sat down by his side to talk with him, +he realized it was not for this man that he was sent. He got up to lift a +window. What did it all mean? There was another man lying across the +passage from the man he knew and the thought came to him that this might +be the man to whom he should speak. And he turned and spoke to this man +and had the privilege of leading him to Christ. There was apparently +nothing serious in the man's case. He had suffered some injury to his knee +and there was no thought of a serious issue, but that man passed into +eternity that night. Many instances of a similar character could be +recorded and prove from experience that the Holy Spirit is as ready to +guide those who seek His guidance to-day as He was to guide the early +disciples. But He is ready to guide us, not only in our more definite +forms of Christian work but in all the affairs of life, business, study, +everything we have to do. There is no promise in the Bible more plainly +explicit than James i. 5-7, R. V., "But if any of you lack wisdom, let him +ask of God, who giveth to all liberally and upbraideth not; and it shall +be given him. But let him ask in faith, nothing doubting: for he that +doubteth is like the surge of the sea driven by the wind and tossed. For +let not that man think that he shall receive anything of the Lord." This +passage not only promises God's wisdom but tells us specifically just what +to do to obtain it. There are really five steps stated or implied in the +passage: + +1. That we "lack wisdom." We must be conscious of and fully admit our own +inability to decide wisely. Here is where oftentimes we fail to receive +God's wisdom. We think we are able to decide for ourselves or at least we +are not ready to admit our own utter inability to decide. There must be an +entire renunciation of the wisdom of the flesh. + +2. _We must really desire to know God's way and be willing at any cost to +do God's will._ This is implied in the word "_ask_." The asking must be +sincere, and if we are not willing to do God's will, whatever it may be, +at any cost, the asking is not sincere. This is a point of fundamental +importance. There is nothing that goes so far to make our minds clear in +the discernment of the will of God as revealed by His Spirit as an +absolutely surrendered will. Here we find the reason why men oftentimes do +not know God's will and have the Spirit's guidance. They are not willing +to do whatever the Spirit leads at any cost. It is he that "_willeth to_ +do His will" who shall know, not only of the doctrine, but he shall know +his daily duty. Men oftentimes come to me and say, "I cannot find out the +will of God," but when I put to them the question, "Are you willing to do +the will of God at any cost?" they admit that they are not. The way that +is very obscure when we hold back from an absolute surrender to God +becomes as clear as day when we make that surrender. + +3. _We must definitely __"__ask__"__ guidance._ It is not enough to +desire; it is not enough to be willing to obey; we must _ask_, definitely +ask, God to show us the way. + +4. _We must confidently expect guidance._ "Let him ask in faith nothing +doubting," There are many and many who cannot find the way, though they +ask God to show it to them, simply because they have not the absolutely +undoubting expectation that God will show them the way. God promises to +show it if we expect it confidently. When you come to God in prayer to +show you what to do, know for a certainty that He will show you. In what +way He will show you, He does not tell, but He promises that He will show +you and that is enough. + +5. _We must follow step by step as the guidance comes._ As said before, +just how it will come, no one can tell, but it will come. Oftentimes only +a step will be made clear at a time; that is all we need to know--the next +step. Many are in darkness because they do not know and cannot find what +God would have them do next week, or next month or next year. A college +man once came to me and told me that he was in great darkness about God's +guidance, that he had been seeking, to find the will of God and learn what +his life's work should be, but he could not find it. I asked him how far +along he was in his college course. He said his sophomore year. I asked, +"What is it you desire to know?" "What I shall do when I finish college." +"Do you know that you ought to go through college?" "Yes." This man not +only knew what he ought to do next year but the year after but still he +was in great perplexity because he did not know what he ought to do when +these two years were ended. God delights to lead His children a step at a +time. He leads us as He led the children of Israel. "And when the cloud +was taken up from the tabernacle, then after that the children of Israel +journeyed: and in the place where the cloud abode, there the children of +Israel pitched their tents. At the commandment of the LORD the children of +Israel journeyed, and at the commandment of the LORD they pitched: as long +as the cloud abode upon the tabernacle they rested in their tents. And +when the cloud tarried long upon the tabernacle many days, then the +children of Israel kept the charge of the LORD, and journeyed not. And so +it was, when the cloud was a few days upon the tabernacle; according to +the commandment of the LORD they journeyed. And so it was, when the cloud +abode from even unto the morning, and that the cloud was taken up in the +morning then they journeyed: whether it was by day or by night that the +cloud was taken up, they journeyed. Or whether it were two days, or a +month, or a year, that the cloud tarried upon the tabernacle, remaining +thereon, the children of Israel abode in their tents, and journeyed not: +but when it was taken up, they journeyed. At the commandment of the LORD +they rested in the tents, and at the commandment of the LORD they +journeyed: they kept the charge of the LORD, at the commandment of the +LORD by the hand of Moses" (Num. ix. 17-23). + +Many who have given themselves up to the leading of the Holy Spirit get +into a place of great bondage and are tortured because they have leadings +which they fear may be from God but of which they are not sure. If they do +not obey these leadings, they are fearful they have disobeyed God and +sometimes fancy that they have grieved away the Holy Spirit, because they +did not follow His leading. This is all unnecessary. Let us settle it in +our minds that God's guidance is _clear_ guidance. "God is light, and in +Him is no darkness at all" (1 John i. 5). And any leading that is not +perfectly clear is not from Him. That is, if our wills are absolutely +surrendered to Him. Of course, the obscurity may arise from an +unsurrendered will. But if our wills are absolutely surrendered to God, we +have the right as God's children to be sure that any guidance is from Him +before we obey it. We have a right to go to our Father and say, "Heavenly +Father, here I am. I desire above all things to do Thy will. Now make it +clear to me, Thy child. If this thing that I have a leading to do is Thy +will, I will do it, but make it clear as day if it be Thy will." If it is +His will, the heavenly Father will make it as clear as day. And you need +not, and ought not to do that thing until He does make it clear, and you +need not and ought not to condemn yourself because you did not do it. God +does not want His children to be in a state of condemnation before Him. He +wishes us to be free from all care, worry, anxiety and self-condemnation. +Any earthly parent would make the way clear to his child that asked to +know it and much more will our heavenly Father make it clear to us, and +until He does make it clear, we need have no fears that in not doing it, +we are disobeying God. We have no right to dictate to God _how_ He shall +give His guidance--as, for example, by asking Him to shut up every way, or +by asking Him to give a sign, or by guiding us in putting our finger on a +text, or in any other way. It is ours to seek and to expect wisdom but it +is not ours to dictate how it shall be given. The Holy Spirit divides to +"each man severally _as He will_" (1 Cor. xii. 11). + +Two things are evident from what has been said about the work of the Holy +Spirit. First, how utterly dependent we are upon the work of the Holy +Spirit at every turn of Christian life and service. Second, how perfect is +the provision for life and service that God has made. How wonderful is the +fullness of privilege that is open to the humblest believer through the +Holy Spirit's work. It is not so much what we are by nature, either +intellectually, morally, physically, or even spiritually, that is +important. The important matter is, what the Holy Spirit can do for us and +what we will let Him do. Not infrequently, the Holy Spirit takes the one +who seems to give the least natural promise and uses him far beyond those +who give the greatest natural promise. Christian life is not to be lived +in the realm of natural temperament, and Christian work is not to be done +in the power of natural endowment, but Christian life is to be lived in +the realm of the Spirit, and Christian work is to be done on the power of +the Spirit. The Holy Spirit is willing and eagerly desirous of doing for +each one of us His whole work, and He will do in each one of us all that +we will let Him do. + + + + + +CHAPTER XIX. THE HOLY SPIRIT AND THE BELIEVER'S BODY. + + +The Holy Spirit does a work for our bodies as well as for our minds and +hearts. We read in Rom. viii. 11, R. V., "But if the Spirit of Him that +raised up Jesus from the dead dwelleth in you, He that raised up Christ +Jesus from the dead _shall quicken also your mortal bodies through His +Spirit_ that dwelleth in you." + +_The Holy Spirit quickens the mortal body of the believer._ It is very +evident from the context that this refers to the future resurrection of +the body (vs. 21-23). The resurrection of the body is the Holy Spirit's +work. The glorified body is from Him; it is "a spiritual body." At the +present time, we have only the first fruits of the Spirit and are waiting +for the full harvest, the redemption of our body (v. 23). + +There is, however, a sense in which the Holy Spirit even now quickens our +bodies. Jesus tells us in Matt. xii. 28 that He cast out devils by the +Spirit of God. And we read in Acts x. 38, "How God anointed Jesus of +Nazareth _with the Holy Ghost_ and with power, who went about doing good +_and healing_ all that were oppressed of the devil." In James v. 14, the +Apostle writes, "Is any sick among you? Let him call for the elders of the +church; and let them pray over him, anointing him with oil in the name of +the Lord." The oil in this passage (as elsewhere) is the type of the Holy +Spirit, and the truth is set forth that the healing is the Holy Spirit's +work. God by His Holy Spirit does impart new health and vigour to these +mortal bodies in the present life. To go to the extremes that many do and +take the ground that the believer who is walking in fellowship with Christ +need never be ill is to go farther than the Bible warrants us in going. It +is true that the redemption of our bodies is secured by the atoning work +of Christ but until the Lord comes, we only enjoy the first fruits of that +redemption; and we are waiting and sometimes groaning for our full place +as sons manifested in the redemption of our body (Rom. viii. 23). But +while this is true, it is the clear teaching of Scripture and a matter of +personal experience on the part of thousands that the life of the Holy +Spirit does sweep through these bodies of ours in moments of weakness and +of pain and sickness, imparting new health to them, delivering from pain +and filling them with abounding life. It is our privilege to know the +quickening touch of the Holy Spirit in these bodies as well as in our +minds and affections and will. It would be a great day for the Church and +for the glory of Jesus Christ, if Christians would renounce forever all +the devil's counterfeits of the Holy Spirit's work, Christian Science, +Mental Healing, Emmanuelism, Hypnotism and the various other forms of +occultism and depend upon God by the power of His Holy Spirit to work that +in these bodies of ours which He in His unerring wisdom sees that we most +need. + + + + + +CHAPTER XX. THE BAPTISM WITH THE HOLY SPIRIT. + + +One of the most deeply significant phrases used in connection with the +Holy Spirit in the Scriptures is "baptized with the Holy Ghost." John the +Baptist was the first to use this phrase. In speaking of himself and the +coming One he said, "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_" (Matt. +iii. 11). The second "with" in this passage is in italics. It is not found +in the Greek. There are not two different baptisms spoken of, the one with +the Holy Ghost and one with fire, but one baptism with the Holy Wind and +Fire. Jesus afterwards used the same expression. In Acts i. 5, He says, +"For John truly baptized with water; but ye shall be _baptized with the +Holy Ghost_ not many days hence." When this promise of John the Baptist +and of our Lord was fulfilled in Acts ii. 3, 4, R. V., we read, "And there +appeared unto them tongues parting asunder, like as of fire; and it sat +upon each one of them. And they were all filled with the Holy Spirit." +Here we have another expression "_filled with the Holy Spirit_" used +synonymously with "baptized with the Holy Spirit." + +We read again in Acts x. 44-46, "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." Peter +himself afterwards describing this experience in Jerusalem tells the story +in this way, "And as I began to speak, _the Holy Ghost fell on them_, as +on us at the beginning. Then remembered I the word of the Lord, how that +He said, John indeed baptized with water; but _ye shall be baptized with +the Holy Ghost_. Forasmuch then as _God gave them the like gift as He did +unto us_ who believed on the Lord Jesus Christ; what was I, that I could +withstand God?" (Acts xi. 15-17). Here Peter distinctly calls the +experience which came to Cornelius and his household, being _baptized with +the Holy Ghost_, so we see that the expression "the Holy Ghost fell" and +"the gift of the Holy Ghost" are practically synonymous expressions with +"baptized with the Holy Ghost." Still other expressions are used to +describe this blessing, such as "receive the Holy Ghost" (Acts ii. 38; +xix. 2-6); "the Holy Ghost came on them" (Acts xix. 2-6); "gift of the +Holy Ghost" (Heb. ii. 4; 1 Cor. xii. 4, 11, 13); "I send the promise of My +Father upon you;" and "endued with power from on high" (Luke xxiv. 49). + +_What is the baptism with the Holy Spirit?_ + +In the first place _the baptism with the Holy Spirit is a definite +experience of which one may and ought to know __ whether he has received +it or not_. This is evident from our Lord's command to His disciples in +Luke xxiv. 49 and in Acts i. 4, that they should not depart from Jerusalem +to undertake the work which He had commissioned them to do until they had +received this promise of the Father. It is also evident from the eighth +chapter of Acts, fifteenth and sixteenth verses, where we are distinctly +told, "_the Holy Spirit had not as yet fallen upon any of them_." It is +evident also from the nineteenth chapter of the Acts of the Apostles, the +second verse, R. V., where Paul put to the little group of disciples at +Ephesus the definite question, "Did ye receive the Holy Ghost when ye +believed?" It is evident that the receiving of the Holy Ghost was an +experience so definite that one could answer yes or no to the question +whether they had received the Holy Spirit. In this case the disciples +definitely answered, "No," that they did not so much as hear whether the +Holy Ghost was given. They did not say what our Authorized Version makes +them say, that they did not so much as hear whether there was any Holy +Ghost. They knew that there was a Holy Ghost; they knew furthermore that +there was a definite promise of the baptism with the Holy Ghost, but they +had not heard that that promise had been as yet fulfilled. Paul told them +that it had and took steps whereby they were definitely baptized with the +Holy Spirit before that meeting closed. It is equally evident from Gal. +iii. 2 that the baptism with the Holy Spirit is a definite experience of +which one may know whether he has received it or not. In this passage Paul +says to the believers in Galatia, "This only would I learn of you, +Received ye the Spirit by the works of the law, or by the hearing of +faith?" Their receiving the Spirit had been so definite as a matter of +personal consciousness, that Paul could appeal to it as a ground for his +argument. In our day there is much talk about the baptism with the Holy +Spirit and prayer for the baptism with the Spirit that is altogether vague +and indefinite. Men arise in meeting and pray that they may be baptized +with the Holy Spirit, and if you should go afterwards to the one who +offered the prayer and put to him the question, "Did you receive what you +asked? Were you baptized with the Holy Spirit?" it is quite likely that he +would hesitate and falter and say, "I hope so"; but there is none of this +indefiniteness in the Bible. The Bible is clear as day on this, as on +every other point. It sets forth an experience so definite and so real, +that one may know whether or not he has received the baptism with the Holy +Spirit, and can answer yes or no to the question, "Have you received the +Holy Ghost?" + +In the second place it is evident that _the baptism with the Holy Spirit +is an operation of the Holy Spirit distinct from and additional to His +regenerating work_. This is evident from Acts i. 5, "For John truly +baptized with water; but ye _shall be_ baptized with the Holy Ghost _not +many days hence_." It is clear then that the disciples had not as yet been +baptized with the Holy Ghost, that they were to be thus baptized not many +days hence. But the men to whom Jesus spoke these words were already +regenerate men. They had been so pronounced by our Lord Himself. He had +said to them in John xv. 3, "Now ye are _clean through the word_ which I +have spoken unto you." But what does clean through the word mean? 1 Peter +i. 23 answers the question, "_Being born again_, not of corruptible seed, +but of incorruptible, _by the word of God_, which liveth and abideth +forever." A little earlier on the same night Jesus had said to them in +John xiii. 10, R. V., "He that is bathed needeth not save to wash his +feet, but is clean every whit: and _ye are clean but not all_." The Lord +Jesus had pronounced that apostolic company clean--_i. e._, regenerate +men--with the exception of the one who never was a regenerate man, Judas +Iscariot who should betray Him (see verse 11). The remaining eleven Jesus +Christ had pronounced regenerate men. Yet He tells these same men in Acts +i. 5, that the baptism with the Holy Spirit was an experience that they +had not as yet realized, that still lay in the future. So it is evident +that it is one thing to be born again by the Holy Spirit through the Word +and something distinct from this and additional to it to be baptized with +the Holy Spirit. The same thing is evident from Acts viii. 12, R. V., +compared with the fifteenth and sixteenth verses of the same chapter. In +the twelfth verse we read that a large company of disciples had believed +the preaching of Philip concerning the kingdom of God _and the name of +Jesus Christ_, and "had been baptized into the name of the Lord Jesus" (v. +16, R. V.). Certainly in this company of baptized believers there were at +least some regenerate persons. Whatever the true form of water baptism may +be, they undoubtedly had been baptized by the true form, for the baptizing +had been done by a Spirit-commissioned man, but in the fifteenth and +sixteenth verses we read, "When they (that is Peter and John) were come +down, they prayed for them, that they might receive the Holy Ghost: for as +yet He was fallen upon none of them: only they had been baptized into the +name of the Lord Jesus." Baptized believers they were; baptized into the +name of the Lord Jesus they had been; regenerate men some of them most +assuredly were, and yet not one of them as yet had received, or been +baptized with, the Holy Ghost. So again, it is evident that the baptism +with the Holy Spirit is an operation of the Holy Spirit distinct from and +additional to His regenerating work. A man may be regenerated by the Holy +Spirit and still not be baptized with the Holy Spirit. In regeneration, +there is the impartation of life by the Spirit's power, and the one who +receives it is saved: in the baptism with the Holy Spirit, there is the +impartation of power, and the one who receives it is fitted for service. +The baptism with the Holy Spirit, however, may take place at the moment of +regeneration. It did, for example, in the household of Cornelius. We read +in Acts x. 43, that while Peter was preaching, he came to the point where +he said concerning Jesus, "To Him bear all the prophets witness, that +through His name whosoever believeth in Him shall receive remission of +sins," and at that point Cornelius and his household believed and we read +immediately, "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." The moment they believed +the testimony about Jesus, they were baptized with the Holy Ghost, even +before they were baptized with water. Regeneration and the baptism with +the Holy Spirit took place practically at the same moment, and so they do +in many an experience to-day. It would seem as if in a normal condition of +the church, this would be the usual experience. But the church is not in a +normal condition to-day. A very large part of the church is in the place +where the believers in Samaria were before Peter and John came down, and +where the disciples in Ephesus were before Paul came and told them of +their larger privilege--baptized believers, baptized into the name of the +Lord Jesus, baptized unto repentance and remission of sins, but not as yet +baptized with the Holy Ghost. Nevertheless _the baptism with the Holy +Spirit is the birthright of every believer_. It was purchased for us by +the atoning death of Christ, and when He ascended to the right hand of the +Father, He received the promise of the Father and shed Him forth upon the +church, and if any one to-day has not the baptism with the Holy Spirit as +a personal experience, it is because he has not claimed his birthright. +Potentially, every member of the body of Christ is baptized with the Holy +Spirit (1 Cor. xii. 13), "For in one Spirit, _we were all_ baptized into +one body, whether we be Jews or Gentiles, whether we be bond or free; and +have been all made to drink into one Spirit." But there are many believers +with whom that which is potentially theirs has not become a matter of +real, actual, personal experience. All men are potentially justified in +the atoning death of Jesus Christ on the cross, that is justification is +provided for them and belongs to them (Rom. v. 18, R. V.), but what +potentially belongs to every man, each man must appropriate to himself by +faith in Christ; then justification is actually and experimentally his and +just so, while the baptism with the Holy Spirit is potentially the +possession of every believer, each individual believer must appropriate it +for himself before it is experimentally his. We may go still further than +this and say that it is only by the baptism with the Holy Spirit that one +becomes in the fullest sense a member of the body of Christ, because it is +only by the baptism with the Spirit that he receives power to perform +those functions for which God has appointed him as a part of the body. + +As we have already seen every true believer has the Holy Spirit (Rom. +viii. 9), but not every believer has the baptism with the Holy Spirit +(though every believer may have as we have just seen). It is one thing to +have the Holy Spirit dwelling within us, perhaps dwelling within us way +back in some hidden sanctuary of our being, back of definite +consciousness, and something far different, something vastly more, to have +the Holy Spirit taking complete possession of the one whom He inhabits. +There are those who press the fact that every believer potentially has the +baptism with the Spirit, to such an extent that they clearly teach that +every believer has the baptism with the Spirit as an actual experience. +But unless the baptism with the Spirit to-day is something radically +different from what the baptism with the Spirit was in the early church, +indeed unless it is something not at all real, then either a very large +proportion of those whom we ordinarily consider believers are not +believers, or else one may be a believer and a regenerate man without +having been baptized with the Holy Spirit. Certainly, this was the case in +the early church. It was the case with the Apostles before Pentecost; it +was the case with the church in Ephesus; it was the case with the church +in Samaria. And there are thousands to-day who can testify to having +received Christ and been born again, and then afterwards, sometimes long +afterwards, having been baptized with the Holy Ghost as a definite +experience. This is a matter of great practical importance, for there are +many who are not enjoying the fullness of privilege that they might enjoy +because by pushing individual verses in the Scriptures beyond what they +will bear and against the plain teaching of the Scriptures as a whole, +they are trying to persuade themselves that they have already been +baptized with the Holy Spirit when they have not. And if they would only +admit to themselves that they had not, they could then take the steps +whereby they would be baptized with the Holy Spirit as a matter of +definite, personal experience. + +The next thing which is clear from the teaching of Scripture is that _the +baptism with the Holy Spirit is always connected with, and primarily for +the purpose of testimony and service_. + +Our Lord in speaking of this baptism which they were so soon to receive in +Luke xxiv. 49 said, "And behold I send the promise of My Father upon you: +but tarry ye in the city of Jerusalem, until ye be _endued with power from +on high_." And again He said in Acts i. 5, 8, "For John truly baptized +with water; but ye shall be baptized with the Holy Ghost not many days +hence.... But _ye shall receive power_ after that the Holy Ghost is come +upon you: and _ye shall be witnesses unto Me_, both in Jerusalem, and in +all Judea, and in Samaria, and unto the uttermost part of the earth." In +the record of the fulfillment of this promise of our Lord in Acts ii. 4, +we read, "And they were all filled with the Holy Ghost and began to speak +with other tongues as the Spirit gave them utterance." Then follows the +detailed account of what Peter said and of the result. The result was that +Peter and the other Apostles spoke with such power that three thousand +persons that day were convicted of sin, renounced their sin and confessed +their acceptance of Jesus Christ in baptism and continued steadfastly in +the Apostles' doctrine and fellowship and in the breaking of bread and in +prayers ever afterwards. In the fourth chapter of Acts, the thirty-first +to the thirty-third verses, we read that when the Apostles on another +occasion were filled with the Holy Spirit, the result was that they +"_spake the word of God with boldness_" and that "_with great power gave +the Apostles their witness to the resurrection of the Lord Jesus_." And in +the ninth chapter of the Acts of the Apostles, we have a description of +Paul's being baptized with the Holy Spirit. We read in the seventeenth to +the twentieth verses, "And Ananias went his way, and entered into the +house; and putting his hands on him said, Brother Saul, the Lord, even +Jesus, that appeared unto thee in the way as thou camest, hath sent me, +that thou mightest receive thy sight, and _be filled with the Holy Ghost_. +And immediately there fell from his eyes as it had been scales: and he +received sight forthwith, and arose, and was baptized. And when he had +received meat, he was strengthened.... And _straightway, he preached +Christ_ in the synagogues, that He is the Son of God," and in the +twenty-second verse we read that he "confounded the Jews which dwelt at +Damascus, proving that this is the Christ" (R. V.). In 1 Cor. xii. we have +the fullest discussion of the baptism with the Holy Spirit found in any +passage in the Bible. This is the classical passage on the whole subject. +And the results there recorded are gifts for service. The baptism with the +Holy Spirit is not primarily intended to make believers happy, but to make +them useful. It is not intended merely for the ecstasy of the individual +believer, it is intended primarily for his efficiency in service. I do not +say that the baptism with the Holy Spirit will not make the believer +happy; for as part of the fruit of the Spirit is "joy," if one is baptized +with the Holy Spirit, joy must inevitably result. I have never known one +to be baptized with the Holy Spirit into whose life there did not come, +sooner or later, a new joy, a higher and purer and fuller joy than he had +ever known before. But this is not the prime purpose of the baptism nor +the most important and prominent result. Great emphasis needs to be laid +upon this point, for there are many Christians who in seeking the baptism +with the Spirit are seeking personal ecstasy and rapture. They go to +conventions and conferences for the deepening of the Christian life and +come back and tell what a wonderful blessing they have received, referring +to some new ecstasy that has come into their heart, but when you watch +them, it is difficult to see that they are any more useful to their +pastors or their churches than they were before, and one is compelled to +think that whatever they have received, they have not received the real +baptism with the Holy Spirit. Ecstasies and raptures are all right in +their places. When they come, thank God for them--the writer knows +something about them--but in a world such as we live in to-day where sin +and self-righteousness and unbelief are so triumphant, where there is such +an awful tide of men, women and young people sweeping on towards eternal +perdition, I would rather go through my whole life and never have one +touch of ecstasy but have power to witness for Christ and win others for +Christ and thus to save them, than to have raptures 365 days in the year +but no power to stem the awful tide of sin and bring men, women and +children to a saving knowledge of my Lord and Saviour, Jesus Christ. + +The purpose of the baptism with the Holy Spirit is not primarily to make +believers individually holy. I do not say that it is not the work of the +Holy Spirit to make believers holy, for as we have already seen, He is +"the Spirit of Holiness," and the only way we shall ever attain unto +holiness is by His power. I do not even say that the baptism with the Holy +Spirit will not result in a great spiritual transformation and uplift and +cleansing, for the promise is, "He shall baptize you with the Holy Spirit +_and fire_" (and the thought of fire as used in this connection is the +thought of searching, refining, cleansing, consuming). A wonderful +transformation took place in the Apostles at Pentecost, and a wonderful +transformation has taken place in thousands who have been baptized with +the Holy Spirit since Pentecost, _but the primary purpose of the baptism +with the Holy Spirit is efficiency in testimony and service_. It has to do +rather with gifts for service than with graces of character. It is the +impartation of spiritual power or gifts in service and sometimes one may +have rare gifts by the Spirit's power and yet manifest few of the graces +of the Spirit. (See 1 Cor. xiii. 1-3; Matt. vii. 22, 23.) In every passage +in the Bible in which the baptism with the Holy Spirit is mentioned, it is +connected with testimony or service. + +We shall perhaps get a clearer idea of just what the baptism with the Holy +Spirit is, if we stop to consider what are the results of the baptism with +the Holy Spirit. + +WHAT ARE THE RESULTS OF THE BAPTISM WITH THE HOLY SPIRIT? + +1. _The specific manifestations of the baptism with the Holy Spirit are +not precisely the same in all persons._ This appears very clearly from 1 +Cor. xii. 4-13, "Now there are diversities of gifts, but the same Spirit. +And there are differences of administrations, but the same Lord. And there +are diversities of operations, but it is the same God which worketh all in +all. But the manifestation of the Spirit is given to every man to profit +withal. For to one is given by the Spirit the word of wisdom; to another +the word of knowledge by the same Spirit; to another faith by the same +Spirit; to another the gifts of healing by the same Spirit; to another the +working of miracles; to another prophecy; to another discerning of +spirits; to another divers kind of tongues; to another the interpretation +of tongues: but all these worketh that one and the selfsame Spirit, +dividing to every man severally as He will. For as the body is one, and +hath many members, and all the members of that one body, being many, are +one body: so also is Christ. For by one Spirit are we all baptized into +one body, whether we be Jews or Gentiles, whether we be bond or free; and +have been all made to drink into one Spirit." Here we see one baptism but +a great variety of manifestations of the power of that baptism. There are +diversities of gifts, but the same Spirit. The gifts vary with the +different lines of service to which God calls different persons. The +church is a body, and different members of the body have different +functions and the Spirit imparts to the one who is baptized with the +Spirit those gifts which fit him for the service to which God has called +him. It is very important to bear this in mind. Through the failure to see +this, many have gone entirely astray on the whole subject. In my early +study of the subject, I noticed the fact that in many instances those who +were baptized with the Holy Spirit spake with tongues (_e. g._, Acts ii. +4; x. 46; xix. 6) and I wondered if every one who was baptized with the +Holy Spirit would not speak with tongues. I did not know of any one who +was speaking with tongues to-day and so I wondered still further whether +the baptism with the Holy Spirit were for the present age. But one day I +was studying 1 Cor. xii. and noticed how Paul said to the believers in +that wonderfully gifted church in Corinth, all of whom had been pronounced +in the thirteenth verse to be baptized with the Spirit, "And God hath set +some in the church, first apostles, secondarily prophets, thirdly +teachers, after that miracles, then gifts of healing, helps, governments, +diversities of tongues. Are all apostles? Are all prophets? Are all +teachers? Are all workers of miracles? Have all the gift of healing? _Do +all speak with tongues?_ Do all interpret?" So I saw it was clearly taught +in the Scriptures that one might be baptized with the Holy Spirit and +still not have the gift of tongues. I saw furthermore that the gift of +tongues, according to the Scripture, was the last and the least important +of all the gifts, and that we were urged to desire earnestly the greater +gifts (1 Cor. xiii. 31; 1 Cor. xiv. 5, 12, 14, 18, 19, 27, 28). A little +later I was tempted to fall into another error, more specious but in +reality just as unscriptural as this, namely, that if one were baptized +with the Holy Spirit, he would receive the gift of an evangelist. I had +read the story of D. L. Moody, of Charles G. Finney and of others who were +baptized with the Holy Spirit, and of the power that came to them as +evangelists, and the thought was suggested that if any one is baptized +with the Holy Spirit will not he also obtain power as an evangelist? But +this was also unscriptural. If God has called a man to be an evangelist +and he is baptized with the Holy Spirit, he will receive power as an +evangelist, but if God has called him to be something else, he will +receive power to become something else. Three great evils come from the +error of thinking that every one who is baptized with the Holy Spirit will +receive power as an evangelist. + +(1) The evil of disappointment. There are many who seek the baptism with +the Holy Spirit expecting power as an evangelist, but God has not called +them to that work, and though they really meet the conditions of receiving +the baptism with the Spirit, and do receive the baptism with the Spirit, +power as an evangelist does not come. In many cases this results in bitter +disappointment and sometimes even in despair. The one who has expected the +power of an evangelist and has not received it sometimes even questions +whether he is a child of God. But if he had properly understood the +matter, he would have known that the fact that he had not received power +as an evangelist is no proof that he has not received the baptism with the +Spirit, and much less is it a proof that he is not a child of God. + +(2) The second evil is graver still, namely, the evil of presumption. A +man whom God has not called to the work of an evangelist or a minister +oftentimes rushes into it because he has received, or imagines he has +received, the baptism with the Holy Spirit. He thinks all a man needs to +become a preacher is the baptism with the Holy Spirit. This is not true. +In order to succeed as a minister a man needs a call to that specific +work, and furthermore, he needs that knowledge of God's Word that will +prepare him for the work. If a man is called to the ministry and studies +the Word until he has something to preach, if then he is baptized with the +Holy Spirit, he will have success as a preacher, but if he is not called +to that work, or if he has not the knowledge of the Word of God that is +necessary, he will not succeed in the work, even though he receives the +baptism with the Holy Spirit. + +(3) The third evil is greater still, namely, the evil of indifference. +There are many who know that they are not called to the work of preaching. +If then they think that the baptism with the Holy Spirit simply imparts +power as an evangelist, or power to preach, the matter of the baptism with +the Holy Spirit is one of no personal concern to them. For example, here +is a mother with a large family of children. She knows perfectly well, or +at least it is hoped that she knows, that she is not called to do the work +of an evangelist. She knows that her duty lies with her children and her +home. If she reads or hears about the baptism with the Holy Spirit, and +gets the impression that the baptism with the Holy Spirit simply imparts +power to do the work of an evangelist, or to preach, she will think "The +evangelist needs this blessing, my minister needs this blessing, but it is +not for me"; but if she understands the matter as it is taught in the +Bible, that while the baptism with the Spirit imparts power, the way in +which the power will be manifested depends entirely upon the line of work +to which God calls us, and that no efficient work can be done without it, +and sees still further that there is no function in the church of Jesus +Christ to-day more holy and sacred than that of sanctified motherhood, she +will say, "The evangelist may need this baptism, my minister may need this +baptism; but I must have it to bring up my children in the nurture and +admonition of the Lord." + +2. _While there are diversities of gifts and manifestations of the baptism +with the Holy Spirit, there will be some gift to every one thus baptized._ +We read in 1 Cor. xii. 7, R. V., "But to _each one_ is given the +manifestation of the Spirit to profit withal." Every most insignificant +member of the body of Christ has some function to perform in that body. +The body grows by that "which every joint supplieth" (Eph. iv. 16), and to +each least significant joint, the Holy Spirit imparts power to perform the +function that belongs to him. + +3. _It is the Holy Spirit who decides how the baptism with the Spirit +shall manifest itself in any given case._ As we read in 1 Cor. xii. 11, +"But all these worketh the one and the selfsame Spirit dividing to each +one severally, _even as He will_." The Holy Spirit is absolutely sovereign +in deciding how, that is, in what special gift, operation, or power, the +baptism with the Holy Spirit shall manifest itself. It is not for us to +pick out some field of service and then ask the Holy Spirit to qualify us +for that service. It is not for us to select some gift and then ask the +Holy Spirit to impart to us this self-chosen gift. It is for us to simply +put ourselves entirely at the disposal of the Holy Spirit to send us where +He will, to select for us what kind of service He will and to impart to us +what gift He will. He is absolute sovereign and our position is that of +unconditional surrender to Him. I am glad that this is so. I rejoice that +He, in His infinite wisdom and love, is to select the field of service and +the gifts, and that this is not to be left to me in my short-sightedness +and folly. It is because of the failure to recognize this absolute +sovereignty of the Spirit that many fail of the blessing and meet with +disappointment. They are trying to select their own gift and so get none. +I once knew an earnest child of God in Scotland, who hearing of the +baptism with the Holy Spirit and the power that resulted from it, gave up +at a great sacrifice his work as a ship plater, for which he was receiving +large wages. He heard that there was a great need of ministers in the +northwest in America. He came to the northwest. He met the conditions of +the baptism with the Holy Spirit and I believe was really baptized with +the Holy Spirit, but God had not chosen him for the work of an evangelist, +and the power as an evangelist did not come to him. No field seemed to +open, and he was in great despondency. He even questioned his acceptance +before God. One morning he came into our church in Minneapolis and heard +me speak upon the baptism with the Holy Spirit, and as I pointed out that +the baptism with the Holy Spirit manifested itself in many different ways, +and the fact that one had not power as an evangelist was no proof that he +had not received the baptism with the Holy Spirit, light came into his +heart. He put himself unreservedly into God's hands for Him to choose the +field of labour and the gifts. An opening soon came to him as a +Sunday-school missionary, and then, when he had given up choosing for +himself and left it with the Holy Spirit to divide to him as He would, a +strange thing happened; he did receive power as an evangelist and went +through the country districts in one of our northwestern states with +mighty power as an evangelist. + +4. _While the power may be of one kind in one person and of another kind +in another person, there will always be power, the very power of God, when +one is baptized with the Holy Spirit._ We read in Acts i. 5, 8, "For John +truly baptized with water; but ye shall be baptized with the Holy Ghost +not many days hence.... But _ye shall receive power_, after that the Holy +Ghost is come upon you: and ye shall be witnesses unto Me both in +Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part +of the earth." As truly as any one who reads these pages, who has not +already received the baptism with the Holy Spirit, seeks it in God's way, +he will obtain it, and there will come into his service a power that was +never there before, power for the very work to which God has called him. +This is not only the teaching of Scripture; it is the teaching of +religious experience throughout the centuries. Religious biographies +abound in instances of men who have worked along as best they could, until +one day they were led to see that there was such an experience as the +baptism with the Holy Spirit and to seek it and obtain it and, from that +hour, there came into their service a new power that utterly transformed +its character. In this matter, one thinks first of such men as Finney, and +Moody, and Brainerd, but cases of this character are not confined to the +few exceptional men. They are common. The writer has personally met and +corresponded with hundreds and thousands of persons around the globe, who +could testify definitely to the new power that God has granted them +through the baptism with the Holy Spirit. These thousands of men and women +were in all branches of Christian service; some of them are ministers of +the Gospel, some evangelists, some mission workers, some Y. M. C. A. +secretaries, Sunday-school teachers, fathers, mothers, personal workers. +Nothing could possibly exceed the clearness and the confidence and the +joyfulness of many of these testimonies. + +I shall not soon forget a minister whom I met some years ago at a State +Convention of the Young People's Society of Christian Endeavour at New +Britain, Conn. I was speaking upon the subject of personal work and as I +drew the address to a close, I said that in order to do effective personal +work, we must be baptized with the Holy Spirit, and in a very few +sentences explained what I meant by that. At the close of the address, +this minister came to me on the platform and said, "I have not this +blessing you have been speaking about, but I want it. Will you pray for +me?" I said, "Why not pray right now?" He said, "I will." We put two +chairs side by side and turned our backs upon the crowd as they passed out +of the Armoury. He prayed and I prayed that he might be baptized with the +Holy Spirit. Then we separated. Some weeks after, one who had witnessed +the scene came to me at a convention in Washington and told me how this +minister had gone back to his church a transformed man, that now his +congregations filled the church, that it was largely composed of young +men, and that there were conversions at every service. Some years after, +this minister was called to another field of service. His most +spiritually-minded friends advised him not to go, as all the ruling +elements in the church to which he had been called were against aggressive +evangelistic work, but for some reason or other, he felt it was the call +of God and accepted it. In six months, there were sixty-nine conversions, +and thirty-eight of them were business men of the town. + +After attending in Montreal some years ago an Inter-provincial Convention +of the Young Men's Christian Association of the Provinces of Canada, I +received a letter from a young man. He wrote, "I was present at your last +meeting in Montreal. I heard you speak upon the Baptism with the Holy +Spirit. I went to my rooms and sought that baptism for myself and received +it. I am chairman of the Lookout Committee of the Christian Endeavour +Society of our church. I called together the other members of the +committee. I found that two of them had been at the meeting and had +already been baptized with the Holy Spirit. Then we prayed for the other +members of the committee and they were baptized with the Holy Spirit. Now +we are going out into the church and the young people of the church are +being brought to Christ right along." + +A lady and gentleman once came to me at a convention and told me how, +though they had never seen me before, they had read the report of an +address on the Baptism with the Holy Spirit delivered in Boston at a +Christian Workers' Convention and that they had sought this baptism and +had received it. The man then told me the blessing that had come into his +service as superintendent of the Sunday-school. When he had finished, his +wife broke in and said, "Yes, and the best part of it is, I have been able +to get into the hearts of my own children, which I was never able to do +before." Here were three distinctly different lines of service, but there +was power in each case. The results of that power may not, however, be +manifest at once in conversions. Stephen was filled with the Holy Spirit, +but as he witnessed in the power of the Holy Spirit for his risen Lord, he +saw no conversions at the time. All he saw was the gnashing of the teeth, +the angry looks and the merciless rocks, and so it may be with us. But +there was a conversion, even in that case, though it was a long time +before it was seen, and that conversion, the conversion of Saul of Tarsus, +was worth more than hundreds of ordinary conversions. + +5. Another result of the baptism with the Holy Spirit will be _boldness in +testimony and service_. We read 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_." The baptism with the Holy Spirit imparts to those who receive +it new liberty and fearlessness in testimony for Christ. It converts +cowards into heroes. Peter upon the night of our Lord's crucifixion proved +himself a craven coward. He denied with oaths and curses that he knew the +Lord. But after Pentecost, this same Peter was brought before the very +council that had condemned Jesus to death, and he himself was threatened, +but filled with the Holy Ghost, he said, "Ye rulers of the people, and +elders of Israel, if we this day be examined of the good deed done to the +impotent man, by what means he is made whole; be it known unto you all, +and to all the people of Israel, that by the name of Jesus Christ of +Nazareth, _whom ye crucified_, whom God raised from the dead, even by Him +doth this man stand here before you whole. This is the stone which was set +at nought of you builders, which is become the head of the corner. Neither +is there salvation in any other: for there is none other name under heaven +given among men, whereby we must be saved" (Acts iv. 8-12). A little later +when the council commanded him and his companion, John, not to speak or +teach in the name of Jesus, they answered, "Whether it be right in the +sight of God to hearken unto you more than unto God, judge ye. For we +cannot but speak the things which we have seen and heard" (Acts iv. 19, +20). On a still later occasion, when they were threatened and commanded +not to speak and when their lives were in jeopardy, Peter told the council +to their faces, "We ought to obey God rather than men. The God of our +fathers raised up Jesus, _whom ye slew and hanged on a tree_. Him hath God +exalted with His right hand to be a Prince and a Saviour, for to give +repentance to Israel, and forgiveness of sins. And we are His witnesses of +these things; and so is also the Holy Ghost, whom God hath given to them +that obey Him" (Acts v. 29-32). The natural timidity of many a man to-day +vanishes when he is filled with the Holy Spirit, and with great boldness +and liberty, with utter fearlessness of consequences, he gives his +testimony for Jesus Christ. + +6. _The baptism with the Holy Spirit causes the one who receives it to be +occupied with God and Christ and spiritual things._ In the record of the +day of Pentecost, we read, "They were all filled with the Holy Ghost and +began to speak with other tongues as the Spirit gave them utterance. And +they were all amazed and marvelled, saying one to another, Behold, are not +these which speak Galileans? And how hear we every man in our own tongue, +wherein we were born? Cretes and Arabians, we do hear them speak in our +tongues _the wonderful works of God_" (Acts ii. 4, 7, 8, 11). Then follows +Peter's sermon, a sermon that from start to finish is entirely taken up +with Jesus Christ and His glory. On a later day we read, "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. And with great power gave the Apostles _witness of the +resurrection of the Lord Jesus_: and great grace was upon them all.... +Then Peter, _filled with the Holy Ghost_, said unto them, Ye rulers of the +people, and elders of Israel, if we this day be examined of the good deed +done to the impotent man, by what means he is made whole; be it known unto +you all, and to all the people of Israel, that _by the name of Jesus of +Nazareth_, whom ye crucified, whom God raised from the dead, even by Him +doth this man stand here before you whole" (Acts iv. 31, 33, 8-10). We +read of Saul of Tarsus, that when he had been filled with the Holy Spirit, +"Straightway in the synagogues _he proclaimed Jesus_" (Acts ix. 17, 20, R. +V.). We read of the household of Cornelius, "While Peter yet spake these +words, the Holy Ghost fell on them who 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_." Here we +see the whole household of Cornelius as soon as they were filled with the +Holy Spirit magnifying God. In Eph. v. 18, 19, we are told that the result +of being _filled with the Spirit_ is that those who are thus filled will +speak to one another in psalms and hymns and spiritual songs, singing and +making melody in their hearts _to the Lord_. Men who are filled with the +Holy Spirit will not be singing sentimental ballads, not comic ditties, +nor operatic airs while the power of the Holy Ghost is upon them. If the +Holy Ghost should come upon any one while listening to one of the most +innocent of the world's songs, he would not enjoy it, he would long to +hear something about Christ. Men who are baptized with the Holy Spirit do +not talk much about self but much about God, and especially much about +Christ. This is necessarily so, as it is the Holy Spirit's office to bear +witness to the glorified Christ (John xv. 26; xvi. 14). + +To sum up everything that has been said about the results of the baptism +with the Holy Spirit; _the baptism with the Holy Spirit is the Spirit of +God coming upon the believer, filling his mind with a real apprehension of +truths, especially of Christ, taking possession of his faculties, +imparting to him gifts not otherwise his but which qualify him for the +service to which God has called him._ + +THE NECESSITY OF THE BAPTISM WITH THE SPIRIT. + +The New Testament has much to say about the necessity for the baptism with +the Holy Spirit. When our Lord was about to leave His disciples to go to +be with the Father, He said, "And, behold, I send the promise of My Father +upon you: but _tarry ye in the city of Jerusalem, until ye be endued with +power from on high_" (Luke xxiv. 49). He had just commissioned them to be +His witnesses to all nations, beginning at Jerusalem (vs. 47, 48), but He +here tells them that before they undertake this witnessing, they must wait +until they receive the promise of the Father, and were thus endued with +power from on high for the work of witnessing which they were to +undertake. There is no doubt as to what Jesus meant by "the promise of My +Father," for which they were to wait before beginning the ministry that He +had laid upon them; for in Acts i. 4, 5, we read, "And being assembled +together with them (He), commanded them that they should not depart from +Jerusalem, but wait for the promise of the Father, which, saith He, ye +have heard of Me. For John truly baptized with water; but ye shall be +baptized with the Holy Ghost not many days hence." It is evident then that +"the promise of the Father" through which the enduement of power was to +come was the baptism with the Holy Spirit. He went on to tell His +disciples "Ye shall receive power _after that_ the Holy Ghost shall come +upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all +Judea, and in Samaria, and unto the uttermost part of the earth" (Acts i. +8). Now who were the men to whom Jesus said this? The disciples whom He +Himself had trained for the work. For more than three years, they had +lived in the closest intimacy with Himself; they had been eye-witnesses of +His miracles, of His death, of His resurrection, and in a few moments were +to be eye-witnesses of His ascension as He was taken up right before their +eyes into heaven. And what were they to do? Simply to go and tell the +world what their own eyes had seen and what their own ears had heard from +the lips of the Son of God. Were they not equipped for the work? With our +modern ideas of preparation for Christian work, we should say that they +were thoroughly equipped. But Jesus said, "No, you are not equipped. There +is another preparation in addition to the preparation already received, so +absolutely necessary for effective work that you must not stir one step +until you receive it. This other preparation is the promise of the Father, +the baptism with the Holy Spirit." If the Apostles with their altogether +exceptional fitting for the work which they were to undertake needed this +preparation for work, how much more do we? In the light of what Jesus +required of His disciples before undertaking the work, does it not seem +like the most daring presumption for any of us to undertake to witness and +work for Christ until we also have received the promise of the Father, the +baptism with the Holy Spirit? There was apparently imperative need that +something be done at once. The whole world was perishing and they alone +knew the saving truth, nevertheless Jesus strictly charged them "wait." +Could there be a stronger testimony to the absolute necessity and +importance of the baptism with the Holy Spirit as a preparation for work +that should be acceptable to Christ? + +But this is not all. In Acts x. 38 we read, "How _God anointed Jesus of +Nazareth with the Holy Ghost and power_; who went about doing good, and +healing all that were oppressed of the devil; for God was with Him." To +what does this refer in the recorded life of Jesus Christ? If we will turn +to Luke iii. 21, 22, and Luke iv. 1, 4, 17, 18, we will get our answer. In +Luke iii. 21, 22, R. V., we read that after Jesus had been baptized and +was praying, "The heaven was opened, and the Holy Spirit descended in a +bodily form, as a dove, upon Him, and a voice came out of heaven, Thou art +My beloved Son; in Thee I am well pleased." Then the next thing that we +read, with nothing intervening but the human genealogy of Jesus, is "And +Jesus, _full of the Holy Spirit_, returned from the Jordan, and was led by +the Spirit in the wilderness" (Luke iv. 1). Then follows the story of His +temptation; then in the fourteenth verse we read, "And Jesus returned _in +the power of the Spirit_ into Galilee: and a fame went out concerning Him +through all the region round about." And in the seventeenth and eighteenth +verses, "And there was delivered unto Him the book of the prophet Isaiah. +And He opened the book, and found the place where it was written, The +Spirit of the Lord is upon Me, because _He hath anointed Me to preach_, +etc." Evidently then, it was at the Jordan in connection with His baptism +that Jesus was anointed with the Holy Spirit and power, and He did not +enter upon His public ministry until He was thus baptized with the Holy +Spirit. And who was Jesus? It is the common belief of Christendom that He +had been supernaturally conceived through the Holy Spirit's power, that He +was the only begotten Son of God, that He was Divine, very God of very +God, and yet truly man. If such an One "leaving us an example that we +should follow His steps" did not venture upon His ministry, for which the +Father had sent Him, until thus definitely baptized with the Holy Spirit, +what is it for us to dare to do it? If in the light of these recorded +facts we dare to do it, does it not seem like the most unpardonable +presumption? Doubtless it has been done in ignorance by many of us, but +can we plead ignorance any longer? It is evident that the baptism with the +Holy Spirit is an absolutely necessary preparation for effective work for +Christ along every line of service. We may have a very clear call to +service, as clear it may be as the Apostles had, but the charge is laid +upon us as upon them, that before we begin that service we must tarry +until we are clothed with power from on high. This enduement of power is +through the baptism with the Holy Spirit. + +But this is not all even yet. We read in Acts vii. 14-16, "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)." There was a great company of happy converts in Samaria, but +when Peter and John came down to inspect the work, they evidently felt +that there was something so essential that these young disciples had not +received that before they did anything else, they must see to it that they +received it. In a similar way we read in Acts xix. 1, 2, R. V., "And it +came to pass, that, while Apollos was at Corinth, Paul having passed +through the upper country came to Ephesus, and found certain disciples: +and he said unto them, Did ye receive the Holy Ghost when ye believed?" +When he found that they had not received the Holy Spirit, the first thing +that he saw to was that they should receive the Holy Spirit. He did not go +on with the work with the outsiders until that little group of twelve +disciples had been equipped for service. So we see that when the Apostles +found believers in Christ, the first thing that they always did was to +demand whether they had received the Holy Spirit as a definite experience +and if not, they saw to it at once that the steps were taken whereby they +should receive the Holy Spirit. It is evident then that _the baptism with +the Holy Spirit is absolutely necessary in every Christian for the service +that Christ demands and expects of him_. There are certainly few greater +mistakes that we are making to-day in our various Christian enterprises +than that of setting men to teach Sunday-school classes and do personal +work and even to preach the Gospel, because they have been converted and +received a certain amount of education, including it may be a college and +seminary course, but have not as yet been baptized with the Holy Spirit. +We think that if a man is hopefully pious and has had a college and +seminary education and comes out of it reasonably orthodox, he is now +ready that we should lay our hands upon him and ordain him to preach the +Gospel. But Jesus Christ says, "No." There is another preparation so all +essential that a man must not undertake this work until he has received +it. "Tarry ye (literally 'sit ye down') until ye be endued with power from +on high." A distinguished theological professor has said that the question +ought to be put to every candidate for the ministry, "Have you met God?" +Yes, but we ought to go farther than this and be even more definite; to +every candidate for the ministry we should put the question, "Have you +been baptized with the Holy Spirit?" and if not, we should say to him as +Jesus said to the first preachers of the Gospel, "Sit down until you are +endued with power from on high." + +But not only is this true of ordained ministers, it is true of every +Christian, for all Christians are called to ministry of some kind. Any man +who is in Christian work, who has not received the baptism with the Holy +Spirit, ought to stop his work right where he is and not go on with it +until he has been "clothed with power from on high." But what will our +work do while we are waiting? The question can be answered by asking +another, "What did the world do during these ten days while the early +disciples were waiting?" They knew the saving truth, they alone knew it; +yet in obedience to the Lord's command they were silent. The world was no +loser. Beyond a doubt, when the power came, they accomplished more in one +day than they would have accomplished in years if they had gone on in +self-confident defiance and disobedience to Christ's command. We too after +that we have received the baptism with the Spirit will accomplish more of +real work for our Lord in one day than we ever would in years without this +power. Even if it were necessary to spend days in waiting, they would be +well spent, but we shall see later that there is no need that we spend +days in waiting, that the baptism with the Holy Spirit may be received +to-day. Some one may say that the Apostles had gone on missionary tours +during Christ's lifetime, even before they were baptized with the Holy +Spirit. This is true, but that was before the Holy Spirit was given, and +before the command was given, "Tarry ye until ye be clothed with power +from on high." After that it would have been disobedience and folly and +presumption to have gone forth without this enduement, and we are living +to-day after the Holy Spirit has been given and after the charge has been +given to tarry until clothed. + +WHO CAN BE BAPTIZED WITH THE HOLY SPIRIT? + +We come now to the question of first importance, namely, Who can be +baptized with the Holy Spirit? At a convention some years ago, a very +intelligent Christian woman, a well-known worker in educational as well as +Sunday-school work, sent me this question, "You have told us of the +necessity of the baptism with the Holy Spirit, but who can have this +baptism? The church to which I belong teaches that the baptism with the +Holy Spirit was confined to the apostolic age. Will you not tell us who +can have the baptism with the Holy Spirit?" Fortunately this question is +answered in the most explicit terms in the Bible. We read in Acts ii. 38, +39, R. V., "And Peter said unto them, Repent ye, and be baptized every one +of you in the name of Jesus Christ unto the remission of your sins; and ye +shall receive the gift of the Holy Ghost. For to you is the promise, and +to your children, and to all that are afar off, even as many as the Lord +our God shall call unto Him." What is the promise to which Peter refers in +the thirty-ninth verse? There are two interpretations of the passage; one +is that the promise of this verse is the promise of salvation; the other +is that the promise of this verse is the promise of the gift of the Holy +Spirit (or the baptism with the Holy Spirit; a comparison of Scripture +passages will show that the two expressions are synonymous). Which is the +correct interpretation? There are two laws of interpretation universally +recognized among Bible scholars. These two laws are the law of usage (or +"usus loquendi" as it is called) and the law of context. Many a verse in +the Bible standing alone might admit of two or three or even more +interpretations, but when these two laws of interpretation are applied, it +is settled to a certainty that only one of the various possible +interpretations is the true interpretation. The law of usage is this, that +when you find a word or phrase in any passage of Scripture and you wish to +know what it means, do not go to a dictionary but go to the Bible itself, +look up the various passages in which the word is used and especially how +the particular writer being studied uses it, and especially how it is used +in that particular book in which the passage is found. Thus you can +determine what the precise meaning of the word or phrase is in the passage +in question. The law of context is this; that when you study a passage, +you should not take it out of its connection but should look at what goes +before it and what comes after it; for while it might mean various things +if it stood alone, it can only mean one thing in the connection in which +it is found. Now let us apply these two laws to the passage in question. +First of all, let us apply the law of usage. We are trying to discover +what the expression "the promise" means in Acts ii. 39. Turning back to +Acts i. 4, 5, R. V., we read, "He charged them not to depart from +Jerusalem, but to wait for _the promise of the Father_, which, said He, ye +heard from Me: for John indeed baptized with water, but ye _shall be +baptized with the Holy Ghost not many days hence_." It is evident then, +that here the promise of the Father means the baptism with the Holy +Spirit. Turn now to the second chapter and the thirty-third verse, R. V., +"Being therefore by the right hand of God exalted, and having received _of +the Father the promise of the Holy Ghost_, He hath poured forth this, +which ye see and hear." In this passage we are told in so many words that +the promise is the promise of the Holy Spirit. If this peculiar expression +means the baptism with the Holy Spirit in Acts i. 4, 5, and the same thing +in Acts ii. 33, by what same law of interpretation can it possibly mean +something entirely different six verses farther down in Acts ii. 39? So +the law of usage establishes it that the promise of Acts ii. 39 is the +promise of the baptism with the Holy Spirit. Now let us apply the law of +context, and we shall find that, if possible, this is even more decisive. +Turn back to the thirty-eighth verse, "And Peter said unto them, Repent +ye, and be baptized every one of you in the name of Jesus Christ unto the +remission of your sins; and _ye shall receive the gift of the Holy Ghost; +for the promise_ is unto you, etc." So it is evident here that the promise +is the promise of the gift or baptism with the Holy Spirit. It is settled +then by both laws that the promise of Acts ii. 39 is that of the gift of +the Holy Spirit, or baptism with the Holy Spirit. Let us then read the +verse in that way, substituting this synonymous expression for the +expression "the promise," "For the baptism with the Spirit is unto you, +and to your children and to all that are afar off, even as many as the +Lord our God shall call." "_It is unto you_," says Peter, that is to the +crowd assembled before him. There is nothing in that for us. We were not +there, and that crowd were all Jews and we are not Jews; but Peter did not +stop there, he goes further and says, "And _to your children_," that is to +the next generation of Jews, or all future generations of Jews. Still +there is nothing in it for us, for we are not Jews; but Peter did not stop +even there, he went further and said, "And _to all them that are afar +off_." That does take us in. We are the Gentiles who were once "afar off," +but now "made nigh by the blood of Christ" (Eph. ii. 13, 17). But lest +there be any mistake about it whatever, Peter adds "even as many as the +Lord our God shall call unto Him." So on the very day of Pentecost, Peter +declares that the baptism with the Holy Spirit is for every child of God +in every coming age of the church's history. Some years ago at a +ministerial conference in Chicago, a minister of the Gospel from the +Southwest came to me after a lecture on the Baptism with the Holy Spirit +and said, "The church to which I belong teaches that the baptism with the +Holy Spirit was for the apostolic age alone." "I do not care," I replied, +"what the church to which you belong teaches, or what the church to which +I belong teaches. The only question with me is, What does the Word of God +teach?" "That is right," he said. I then handed him my Bible and asked him +to read Acts ii. 39, and he read, "For the promise is unto you, and unto +your children and to all them that are afar off even as many as the Lord +our God shall call unto Him" (R. V.). "Has He called you?" I asked. "Yes, +He certainly has." "Is the promise for you then?" "Yes, it is." He took it +and the result was a transformed ministry. Some years ago at a students' +conference, the gatherings were presided over by a prominent Episcopalian +minister, a man greatly honoured and loved. I spoke at this conference on +the Baptism with the Holy Spirit, and dwelt upon the significance of Acts +ii. 39. That night as we sat together after the meetings were over, this +servant of God said to me, "Brother Torrey, I was greatly interested in +what you had to say to-day on the Baptism with the Holy Spirit. If your +interpretation of Acts ii. 39 is correct, you have your case, but I doubt +your interpretation of Acts ii. 39. Let us talk it over." We did talk it +over. Several years later, in July, 1894, I was at the students' +conference at Northfield. As I entered the back door of Stone Hall that +day, this Episcopalian minister entered the front door. Seeing me he +hurried across the hall and held out his hand and said, "You were right +about Acts ii. 39 at Knoxville, and I believe I have a right to tell you +something better yet, that I have been baptized with the Holy Spirit." I +am glad that I was right about Acts ii. 39, not that it is of any +importance that I should be right, but the truth thus established is of +immeasurable importance. Is it not glorious to be able to go literally +around the world and face audiences of believers all over the United +States, in the Sandwich Islands, in Australia and Tasmania and New +Zealand, in China and Japan and India, in England and Scotland, Ireland, +Germany, France and Switzerland and to be able to tell them, and to know +that you have God's sure Word under your feet when you do tell them, "You +may all be baptized with the Holy Spirit"? But that unspeakably joyous and +glorious thought has its solemn side. If we may be baptized with the Holy +Spirit then we _must_ be. If we are baptized with the Holy Spirit then +souls will be saved through our instrumentality who will not be saved if +we are not thus baptized. If then we are not willing to pay the price of +this baptism and therefore are not thus baptized we shall be responsible +before God for every soul that might have been saved who was not saved +because we did not pay the price and therefore did not obtain the +blessing. I often tremble for myself and for my brethren in the ministry, +and not only for my brethren in the ministry but for my brethren in all +forms of Christian work, even the most humble and obscure. Why? Because we +are preaching error? No, alas, there are many in these dark days who are +doing that, and I do tremble for them; but that is not what I mean now. Do +I mean that I tremble because we are not preaching the truth? for it is +quite possible not to preach error and yet not preach the truth; many a +man has never preached a word of error in his life, but still is not +preaching the truth, and I do tremble for them; but that is not what I +mean now. I mean that I tremble for those of us who are preaching the +truth, the very truth as it is in Jesus, the truth as it is recorded in +the written Word of God, the truth in its simplicity, its purity and its +fullness, but who are preaching it in "persuasive words of man's wisdom" +and not "in demonstration of the Spirit and of power" (1 Cor. ii. 4, R. +V.). Preaching it in the energy of the flesh and not in the power of the +Holy Spirit. There is nothing more death dealing than the Gospel without +the Spirit's power. "The letter killeth, but the Spirit giveth life." It +is awfully solemn business preaching the Gospel either from the pulpit or +in more quiet ways. It means death or life to those that hear, and whether +it means death or life depends very largely on whether we preach it with +or without the baptism with the Holy Spirit. + +WE MUST BE BAPTISED WITH THE HOLY SPIRIT. + +Even after one has been baptized with the Holy Spirit, no matter how +definite that baptism may be, he needs to be filled again and again with +the Spirit. This is the clear teaching of the New Testament. We read in +Acts ii. 4, "_They were all filled_ with the Holy Ghost and began to speak +with other tongues as the Spirit gave them utterance." Now one of those +who was present on this occasion and who therefore was filled at this time +with the Holy Spirit was Peter. Indeed, he stands forth most prominently +in the chapter as a man baptized with the Holy Spirit. But we read in Acts +iv. 8, "Then Peter, _filled with the Holy Ghost_, said unto them, etc." +Here we read again that Peter was filled with the Holy Ghost. Further down +in the chapter we read, in the thirty-first verse, that being assembled +together and praying, they were "_all filled with the Holy Ghost_, and +they spake the Word of God with boldness." We are expressly told in the +context that two of those present were John and Peter. Here then was _a +third instance in which Peter was filled with the Holy Spirit_. It is not +enough that one be filled with the Holy Spirit once. We, need a new +filling for each new emergency of Christian service. The failure to +realize this need of constant refillings with the Holy Spirit has led to +many a man who at one time was greatly used of God, being utterly laid +aside. There are many to-day who once knew what it was to work in the +power of the Holy Spirit who have lost their unction and their power. I do +not say that the Holy Spirit has left them--I do not believe He has--but the +manifestation of His presence and power has gone. One of the saddest +sights among us to-day is that of the men and women who once toiled for +the Master in the mighty power of the Holy Spirit who are now practically +of no use, or even a hindrance to the work, because they are trying to go +in the power of the blessing received a year or five years or twenty years +ago. For each new service that is to be conducted, for each new soul that +is to be dealt with, for each new work for Christ that is to be performed, +for each new day and each new emergency of Christian life and service, we +should seek and obtain a new filling with the Holy Spirit. We must not +"neglect" the gift that is in us (1 Tim. iv. 14), but on the contrary +"kindle anew" or "stir into flame" this gift (1 Tim. i. 6, R. V., margin). +Repeated fillings with the Holy Spirit are necessary to continuance and +increase of power. + +The question may arise, "Shall we call these new fillings with the Holy +Spirit 'fresh baptisms' with the Holy Spirit?" To this we would answer, +the expression "baptism" is never used in the Scriptures of a second +experience and there is something of an initiatory character in the very +thought of baptism, so if one wishes to be precisely Biblical, it would +seem to be better not to use the term "baptism" of a second experience but +to limit it to the first experience. On the other hand "_filled_ with the +Holy Spirit" is used in Acts ii. 4, to describe the experience promised in +Acts i. 5, where the words used are "Ye shall be _baptized with the Holy +Ghost_." And it is evident from this and from other passages that the two +expressions are to a large extent practically synonymous. However, if we +confine the expression "baptism with the Holy Spirit" to our first +experience, we shall be more exactly Biblical and it would be well to +speak of one baptism but many fillings. But I would a great deal rather +that one should speak about new or fresh baptisms with the Holy Spirit, +standing for the all-important truth that we need repeated fillings with +the Holy Spirit, than that he should so insist on exact phraseology that +he would lose sight of the truth that repeated fillings are needed, _i. +e._, I would rather have the right experience by a wrong name, than the +wrong experience by the right name. This much is as clear as day, that we +need to be filled again and again and again with the Holy Spirit. I am +sometimes asked, "Have you received _the second blessing_?" Yes, and the +third and the fourth and the fifth and hundreds beside, and I am looking +for a new blessing to-day. + +We come now to the question of first practical importance, namely, WHAT +MUST ONE DO IN ORDER TO OBTAIN THE BAPTISM WITH THE HOLY SPIRIT? This +question is answered in the plainest and most positive way in the Bible. A +plain path is laid down in the Bible consisting of a few simple steps that +any one can take, and it is absolutely certain that any one who takes +these steps will enter into the blessing. This is, of course, a very +positive statement, and we would not dare be so positive if the Bible were +not equally positive. But what right have we to be uncertain when the Word +of God is positive? There are seven steps in this path: + +1. The first step is that we _accept Jesus Christ as our Saviour and +Lord_. We read in Acts ii. 38, R. V., "Repent ye, and be baptized every +one of you in the name of Jesus Christ for the remission of your sins, and +ye shall receive the gift of the Holy Ghost." Is not this statement as +positive as that which we made above? Peter says that if we do certain +things, the result will be, "Ye _shall receive_ the gift of the Holy +Ghost." All seven steps are in this passage, but we shall refer later to +other passages as throwing light upon this. The first two steps are in the +word "repent." "_Repent_ ye," said Peter. What does it mean to repent? The +Greek word for repentance means "an afterthought" or "change of mind." To +repent then means to change your mind. But change your mind about what? +About three things; about God, about Jesus Christ, about sin. What the +change of mind is about in any given instance must be determined by the +context. As determined by the context in the present case, the change of +mind is primarily about Jesus Christ. Peter had just said in the +thirty-sixth verse, R. V., "Let all the house of Israel know assuredly, +that God hath made Him both Lord and Christ, this Jesus whom ye crucified. +When they heard this, they were pricked in their heart," as well they +might be, "and said unto Peter and the rest of the Apostles, Brethren, +what shall we do?" Then it was that Peter said, "Repent ye," "Change your +mind about Jesus, change your mind from that attitude of mind that +rejected Him and crucified Him to that attitude of mind that accepts Him +as Lord and King and Saviour." This then is the first step towards +receiving the baptism with the Holy Spirit; receive Jesus as Saviour and +Lord; first of all receive Him as your Saviour. Have you done that? + +What does it mean to receive Jesus as Saviour? It means to accept Him as +the One who bore our sins in our place on the cross (Gal. iii. 13; 2 Cor. +v. 21) and to trust God to forgive us because Jesus Christ died in our +place. It means to rest all our hope of acceptance before God upon the +finished work of Christ upon the cross of Calvary. There are many who +profess to be Christians who have not done this. When you go to many who +call themselves Christians and ask them if they are saved, they reply, +"Yes." Then if you put to them the question "Upon what are you resting as +the ground of your salvation?" they will reply something like this, "I go +to church; I say my prayers, I read my Bible, I have been baptized, I have +united with the church, I partake of the Lord's supper, I attend +prayer-meeting, and I am trying to live as near right as I know how." If +these things are what you are resting upon as the ground of your +acceptance before God, then you are not saved, for all these things are +your own works (all proper in their places but still your own works) and +we are distinctly told in Rom. iii. 20, R. V., that "By the works of the +law shall no flesh be justified in His sight." But if you go to others and +ask them if they are saved, they will reply "Yes." And then if you ask +them upon what they are resting as the ground of their acceptance before +God, they will reply something to this effect, "I am not resting upon +anything I ever did, or upon anything I am ever going to do; I am resting +upon what Jesus Christ did for me when He bore my sins in His own body on +the cross. I am resting in His finished work of atonement." If this is +what you are really resting upon, then you are saved, you have accepted +Jesus Christ as your Saviour and you have taken the first step towards the +baptism with the Holy Spirit. + +The same thought is taught elsewhere in the Bible, for example in Gal. +iii. 2. Here Paul asks of the believers in Galatia, "Received ye the Holy +Spirit by the works of the law, or _by the hearing of faith_?" Just what +did he mean? On one occasion when Paul was passing through Galatia, he was +detained there by some physical infirmity. We are not told what it was, +but at all events, he was not so ill but that he could preach to the +Galatians the Gospel, or glad tidings, that Jesus Christ had redeemed them +from the curse of the law by becoming a curse in their place, by dying on +the cross of Calvary. These Galatians believed this testimony; this was +the hearing of faith, and God set the stamp of His endorsement upon their +faith by giving them as a personal experience the Holy Spirit. But after +Paul had left Galatia, certain Judaizers came down from Jerusalem, men who +were substituting the law of Moses for the Gospel and taught them that it +was not enough that they simply believe on Jesus Christ but in addition to +this they must keep the law of Moses, especially the law of Moses +regarding circumcision, and that without circumcision they could not be +saved--_i. e._, they could not be saved by simple faith in Jesus (cf. Acts +xv. 1). These young converts in Galatia became all upset. They did not +know whether they were saved or not; they did not know what they ought to +do, and all was confusion. It was just as when modern Judaizers come +around and get after young converts and tell them that in addition to +believing in Jesus Christ, they must keep the Mosaic Seventh Day Sabbath, +or they cannot be saved. This is simply the old controversy breaking out +at a new point. When Paul heard what had happened in Galatia, he was very +indignant and wrote the Epistle to the Galatians simply for the purpose of +exposing the utter error of these Judaizers. He showed them how Abraham +himself was justified before he was circumcised by simply believing God +(Gal. iii. 6), and how he was circumcised after he was justified as a seal +of the faith which he already had while he was in uncircumcision. But in +addition to this proof of the error of the Judaizers, Paul appeals to +their own personal experience. He says to them, "You received the Holy +Spirit, did you not?" "Yes." "How did you receive the Holy Spirit, by +keeping the law of Moses, or by the hearing of faith, the simple accepting +of God's testimony about Jesus Christ that your sins were laid upon Him, +and that you are thus justified and saved?" The Galatians had had a very +definite experience of receiving the Holy Spirit and Paul appeals to it, +and recalls to their mind how it was by the simple hearing of faith that +they had received the Holy Spirit. The gift of the Holy Spirit is God's +seal upon the simple acceptance of God's testimony about Jesus Christ, +that our sins were laid upon Him, and thus trusting God to forgive us and +justify us. This then is the first step towards receiving the Holy Spirit. +But we must not only receive Jesus as Saviour, we must also receive Him as +Lord. Of this we shall speak further in connection with another passage in +the fourth step. + +2. The second step in the path that leads into the blessing of being +baptized with the Holy Spirit is _renunciation of sin_. Repentance as we +have seen is a change of mind about sin as well as a change of mind about +Christ; a change of mind from that attitude of mind that loves sin and +indulges sin to that attitude of mind that hates sin and renounces sin. +This then is the second step--renunciation of sin. The Holy Spirit is a +_Holy_ Spirit and we cannot have both Him and sin. We must make our choice +between the Holy Spirit and unholy sin. We cannot have both. He that will +not give up sin cannot have the Holy Spirit. It is not enough that we +renounce one sin or two sins or three sins or many sins, we must _renounce +all sin_. If we cling to one single known sin, it will shut us out of the +blessing. Here we find the cause of failure in many people who are praying +for the baptism with the Holy Spirit, going to conventions and hearing +about the baptism with the Holy Spirit, reading books about the baptism +with the Holy Spirit, perhaps spending whole nights in prayer for the +baptism with the Holy Spirit, and yet obtaining nothing. Why? Because +there is some sin to which they are clinging. People often say to me, or +write to me, "I have been praying for the baptism with the Holy Spirit for +a year (five years, ten years, one man said twenty years). Why do I not +receive?" In many such cases, I feel led to reply, "It is sin, and if I +could look down into your heart this moment as God looks into your heart, +I could put my finger on the specific sin." It may be what you are pleased +to call a small sin, but there are no small sins. There are sins that +concern small things, but every sin is an act of rebellion against God and +therefore no sin is a small sin. A controversy with God about the smallest +thing is sufficient to shut one out of the blessing. Mr. Finney tells of a +woman who was greatly exercised about the baptism with the Holy Spirit. +Every night after the meetings, she would go to her rooms and pray way +into the night and her friends were afraid she would go insane, but no +blessing came. One night as she prayed, some little matter of head +adornment, a matter that would probably not trouble many Christians +to-day, but a matter of controversy between her and God, came up (as it +had often come up before) as she knelt in prayer. She put her hand to her +head and took the pins out of her hair and threw them across the room and +said, "There go!" and instantly the Holy Ghost fell upon her. It was not +so much the matter of head adornment as the matter of controversy with God +that had kept her out of the blessing. + +If there is anything that always comes up when you get nearest to God, +that is the thing to deal with. Some years ago at a convention in a +Southern state, the presiding officer, a minister in the Baptist Church, +called my attention to a man and said, "That man is the pope of our +denomination in ----; everything he says goes, but he is not at all with us +in this matter, but I am glad to see him here." This minister kept +attending the meetings. At the close of the last meeting where I had +spoken upon the conditions of receiving the baptism with the Holy Spirit, +I found this man awaiting me in the vestibule. He said, "I did not stand +up on your invitation to-day." I replied, "I saw you did not." "I thought +you said," he continued, "that you only wanted those to stand who could +say they had absolutely surrendered to God?" "That is what I did say," I +replied. "Well, I could not say that." "Then you did perfectly right not +to stand. I did not want you to lie to God." "Say," he continued, "you hit +me pretty hard to-day. You said if there was anything that always comes up +when you get nearest to God, that is the thing to deal with. Now there is +something that always comes up when I get nearest to God. I am not going +to tell you what it is. I think you know." "Yes," I replied. (I could +smell it.) "Well, I simply wanted to say this to you." This was on Friday +afternoon. I had occasion to go to another city, and returning through +that city the following Tuesday morning, the minister who had presided at +the meeting was at the station. "I wish you could have been in our Baptist +ministers' meeting yesterday morning," he said; "that man I pointed out to +you from the north part of the state was present. He got up in our meeting +and said, 'Brethren, we have been all wrong about this matter,' and then +he told what he had done. He had settled his controversy with God, had +given up the thing which had always come up when he got nearest to God, +then he continued and said, 'Brethren, I have received a more definite +experience than I had when I was converted.' " Just such an experience is +waiting many another, both minister and layman, just as soon as he will +judge his sin, just as soon as he will put away the thing that is a matter +of controversy between him and God, no matter how small the thing may +seem. If any one sincerely desires the baptism with the Holy Spirit, he +should go alone with God and ask God to search him and bring to light +anything in his heart or life that is displeasing to Him, and when He +brings it to light, he should put it away. If after sincerely waiting on +God, nothing is brought to light, then we may proceed to take the other +steps. But there is no use praying, no use going to conventions, no use in +reading books about the baptism with the Holy Spirit, no use in doing +anything else, until we judge our sins. + +3. The third step is _an open confession of our renunciation of sin and +our acceptance of Jesus Christ_. After telling his hearers to repent in +Acts ii. 38, Peter continues and tells them to be "baptized every one of +you in the name of Jesus Christ unto the remission of your sins." Heart +repentance alone was not enough. There must be an open confession of that +repentance, and God's appointed way of confession of repentance is +baptism. None of those to whom Peter spoke had ever been baptized, and, of +course, what Peter meant in that case was water baptism. But suppose one +has already been baptized, what then? Even in that case, there must be +that for which baptism stands, namely, an open confession of our +renunciation of sin and our acceptance of Jesus Christ. The baptism with +the Spirit is not for the secret disciple, but for the open confessed +disciple. There are many doubtless to-day who are trying to be Christians +in their hearts, many who really believe that they have accepted Jesus as +their Saviour and their Lord and have renounced sin, but they are not +willing to make an open confession of their renunciation of sin and their +acceptance of Christ. Such an one cannot have the baptism with the Holy +Spirit. Some one may ask, "Do not the Friends ('Quakers'), who do not +believe in water baptism, give evidence of being baptized with the Holy +Spirit?" Doubtless many of them do, but this does not alter the teaching +of God's Word. God doubtless condescends in many instances where people +are misled as to the teaching of His Word to their ignorance, if they are +sincere, but that fact does not alter His Word, and even with a member of +the congregation of Friends, who sincerely does not believe in water +baptism, there must be before the blessing is received that for which +baptism stands, namely, the open confession of our acceptance of Christ +and of our renunciation of sin. + +4. The fourth step is _absolute surrender to God_. This comes out in what +has been already said, namely, that we _must accept Jesus as Lord_ as well +as Saviour. It is stated explicitly in Acts v. 32, "And we are His +witnesses of these things; and so is also _the Holy Ghost, whom God hath +given to them that obey Him_." That is the fourth step, "obey Him," +obedience. But what does obedience mean? Some one will say, doing as we +are told. Right, but doing how much that we are told? Not merely one thing +or two things or three things or four things, but all things. The heart of +obedience is in the will, the essence of obedience is the surrender of the +will to God. It is going to God our heavenly Father and saying, "Heavenly +Father, here I am. I am Thy property. Thou hast bought me with a price. I +acknowledge Thine ownership, and surrender myself and all that I am +absolutely to Thee. Send me where Thou wilt; do with me what Thou wilt; +use me as Thou wilt." This is in most instances the decisive step in +receiving the baptism with the Holy Spirit. In the Old Testament types it +was when the whole burnt offering was laid upon the altar, nothing kept +back within or without the sacrificial animal, that the fire came forth +from the Holy Place where God dwelt and accepted and consumed the gift +upon the altar. And so it is to-day, in the fulfillment of the type, when +we lay ourselves, a whole burnt offering, upon the altar, keeping nothing +within or without back, that the fire of God, the Holy Spirit, descends +from the real Holy Place, heaven (of which the Most Holy Place in the +tabernacle was simply a type), and accepts the gift upon the altar. When +we can truly say, "My _all_ is on the altar," then we shall not have long +to wait for the fire. The lack of this absolute surrender is shutting many +out of the blessing to-day. People turn the keys of almost every closet in +their heart over to God, but there is some small closet of which they wish +to keep the key themselves, and the blessing does not come. + +At a convention in Washington, D. C., on the last night, I had spoken on +How to Receive the Baptism with the Holy Spirit. The Spirit Himself was +present in mighty power that night. The chaplain of one of the houses had +said to me at the close of the meeting, "It almost seemed as if I could +see the Holy Spirit in this place to-night." There were many to be dealt +with. About two hours after the meeting closed, about eleven o'clock, a +worker came to me and said, "Do you see that young woman over to the right +with whom Miss W---- is speaking?" "Yes." "Well, she has been dealing with +her for two hours and she is in awful agony. Won't you come and see if you +can help?" I went into the seat back of this woman in distress and asked +her her trouble. "Oh," she said, "I came from Baltimore to receive the +baptism with the Holy Spirit, and I cannot go back to Baltimore until I +have received Him." "Is your will laid down?" I asked. "I am afraid not." +"Will you lay it down now?" "I cannot." "Are you willing that God should +lay it down for you?" "Yes." "Ask Him to do it." She bowed her head in +prayer and asked God to empty her of her will, to lay it down for her, to +bring it into conformity to His will, in absolute surrender to His own. +When the prayer was finished, I said, "Is it laid down?" She said, "It +must be. I have asked something according to His will. Yes, it is done." I +said, "Ask Him for the baptism with the Holy Spirit." She bowed her head +again in brief prayer and asked God to baptize her with the Holy Spirit +and in a few moments looked up with peace in her heart and in her face. +Why? Because she had surrendered her will. She had met the conditions and +God had given the blessing. + +5. The fifth step is _an intense desire for the baptism with the Holy +Spirit_. Jesus says in John vii. 37-39, "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." Here again we +have _belief on Jesus_ as the condition of receiving the Holy Spirit but +we have also this, "If any man thirst." Doubtless when Jesus spake these +words He had in mind the Old Testament promise in Isa. xliv. 3, "For I +will pour water upon him that is _thirsty_, and floods upon the dry +ground: I will pour _My Spirit_ upon thy seed, and My blessing upon thine +offspring." In both these passages thirst is the condition of receiving +the Holy Spirit. What does it mean to thirst? When a man really thirsts, +it seems as if every pore in his body had just one cry, "Water! Water! +Water!" Apply this to the matter in question; when a man thirsts +spiritually, his whole being has but one cry, "The Holy Spirit! The Holy +Spirit! The Holy Spirit!" As long as one fancies he can get along somehow +without the baptism with the Holy Spirit, he is not going to receive that +baptism. As long as one is casting about for some new kind of church, +machinery, or new style of preaching, or anything else, by which he hopes +to accomplish what the Holy Spirit only can accomplish, he will not +receive the baptism with the Holy Spirit. As long as one tries to find +some subtle system of exegesis to read out of the New Testament what God +has put into it, namely, the absolute necessity that each believer receive +the baptism with the Holy Spirit as a definite experience, he is not going +to receive the baptism with the Holy Spirit. As long as a man tries to +persuade himself that he has received the baptism with the Holy Spirit +when he really has not, he is not going to receive the baptism with the +Holy Spirit. But when one gets to the place where he sees the absolute +necessity that he be baptized with the Holy Spirit as a definite +experience and desires this blessing at any cost, he is far on the way +towards receiving it. At a state Young Men's Christian Association +Convention, where I had spoken on the Baptism with the Holy Spirit, two +ministers went out of the meeting side by side. One said to the other, +"That kind of teaching leads either to fanaticism or despair." He did not +attempt to show that it was unscriptural. He felt condemned and was not +willing to admit his lack and seek to have it supplied, and so he tried to +avoid the condemnation that came from the Word by this bright remark, +"that kind of teaching leads either to fanaticism or despair." Such a man +will not receive the baptism with the Holy Spirit until he is brought to +himself and acknowledges honestly his need and intensely desires to have +it supplied. How different another minister of the same denomination who +came to me one Sunday morning at Northfield. I was to speak that morning +on How to Receive the Baptism with the Holy Spirit. He said to me, "I have +come to Northfield from ---- for just one purpose, to receive the baptism +with the Holy Spirit, and I would rather die than go back to my church +without receiving it." I said, "My brother, you are going to receive it." +The following morning he came very early to my house. He said, "I have to +go away on the early train but I came around to tell you before I went +that I have received the baptism with the Holy Spirit." + +6. The sixth step _is definite prayer for the baptism with the Holy +Spirit_. Jesus says in Luke xi. 13, "If ye then, being evil, know how to +give good gifts unto your children: how much more shall your heavenly +Father give the Holy Spirit _to them that ask Him_." This is very +explicit. Jesus teaches us that the Holy Spirit is given in answer to +definite prayer--just ask Him. There are many who tell us that we should +not pray for the Holy Spirit, and they reason it out very speciously. They +say that the Holy Spirit was given as an abiding gift to the church at +Pentecost, and why pray for what is already given? To this the late Rev. +Dr. A. J. Gordon well replied that Jesus Christ was given as an abiding +gift to the world at Calvary (John iii. 16), but what was given to the +world as a whole each individual in the world must appropriate to himself; +and just so the Holy Spirit was given to the church as an abiding gift at +Pentecost, but what was given to the church as a whole each individual in +the church must appropriate to himself, and God's way of appropriation is +prayer. But those who say we should not pray for the Holy Spirit go +further still than this. They tell us that every believer already has the +Holy Spirit (which we have already seen is true in a sense), and why pray +for what we already have? To this the very simple answer is, that it is +one thing to have the Holy Spirit dwelling way back of consciousness in +some hidden sanctuary of the being and something quite different, and +vastly more, to have Him take possession of the whole house that He +inhabits. But against all these specious arguments we place the simple +word of Jesus Christ, "How much more shall your heavenly Father give the +Holy Spirit to them that ask Him." It will not do to say, as has been +said, that "this promise was for the time of the earth life of our Lord, +and to go back to the promise of Luke xi. 13 is to forget Pentecost, and +to ignore the truth that now every believer has the indwelling Spirit;" +for we find that after Pentecost as well as before, the Holy Spirit was +given to believers in answer to definite prayer. For example, we read in +Acts iv. 31, R. V., "_When they had prayed_, the place was shaken wherein +they were gathered together, and _they were all filled with the Holy +Ghost_, and they spake the Word of God with boldness." Again in Acts viii. +15, 16, we read that when Peter and John were come down and saw the +believers in Samaria they "_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." Again in the Epistle of Paul to +the Ephesians, Paul tells the believers in Ephesus that he was praying for +them that they might be strengthened with power through His Spirit (Eph. +iii. 16). So right through the New Testament after Pentecost, as well as +before, by specific teaching and illustrative example, we are taught that +the Holy Spirit is given in answer to definite prayer. At a Christian +workers' convention in Boston, a brother came to me and said, "I notice +that you are on the program to speak on the Baptism with the Holy Spirit." +"Yes." "I think that is the most important subject on the program. Now be +sure and tell them not to pray for the Holy Spirit." I replied, "My +brother, I will be sure and not tell them that: for Jesus says, 'How much +more shall your heavenly Father give the Holy Spirit to them that ask +Him?' " "Yes, but that was before Pentecost." "How about Acts iv. 31, R. +V., was that before Pentecost or after?" He said, "It was certainly +after." "Well," I said, "take it and read it." "And when they had prayed, +the place where they were gathered together was shaken, and they were all +filled with the Holy Ghost and spake the Word of God with boldness." "How +about Acts viii. 15, 16, was that before Pentecost or after?" "Certainly, +it was after." "Take it and read it." "Who when they were come down prayed +for them that they might receive the Holy Spirit, for as yet He was fallen +on none of them, only they were baptized in the name of Jesus." He had +nothing more to say. What was there more to say? But with me, it is not a +matter of mere exegesis, that the Holy Spirit is given in answer to +definite prayer. It is a matter of personal and indubitable experience. I +know just as well that God gives the Holy Spirit in answer to prayer as I +know that water quenches thirst and food satisfies hunger. In my first +experience of being baptized with the Holy Spirit, it was while I waited +upon God in prayer that I was thus baptized. Since then time and again as +I have waited on God in prayer, I have been definitely filled with the +Holy Spirit. Often as I have knelt in prayer with others, as we prayed the +Holy Spirit has fallen upon us just as perceptibly as the rain ever fell +upon and fructified the earth. I shall never forget one experience in our +church in Chicago. We were holding a noon prayer-meeting of the ministers +at the Y. M. C. A. Auditorium, preparatory to an expected visit to Chicago +of Mr. Moody. At one of these meetings a minister sprang to his feet and +said, "What we need in Chicago is an all-night meeting of the ministers." +"Very well," I said. "If you will come up to Chicago Avenue Church Friday +night at ten o'clock, we will have a prayer-meeting and if God keeps us +all night, we will stay all night." At ten o'clock on Friday night four or +five hundred people gathered in the lecture-rooms of the Chicago Avenue +Church. They were not all ministers. They were not all men. Satan made a +mighty attempt to ruin the meeting. First of all three men got down by the +door and knelt down by chairs and pounded and shouted until some of our +heads seemed almost splitting, and some felt they must retire from the +meeting; and when a brother went to expostulate with them and urge them +that things be done decently and in order, they swore at the brother who +made the protest. Still later a man sprang up in the middle of the room +and announced that he was Elijah. The poor man was insane. But these +things were distracting, and there was more or less of confusion until +nearly midnight, and some thought they would go home. But it is a poor +meeting that the devil can spoil, and some of us were there for a blessing +and determined to remain until we received it. About midnight God gave us +complete victory over all the discordant elements. Then for two hours +there was such praying as I have rarely heard in my life. A little after +two o'clock in the morning a sudden hush fell upon the whole gathering; we +were all on our knees at the time. No one could speak; no one could pray, +no one could sing; all you could hear was the subdued sobbing of joy, +unspeakable and full of glory. The very air seemed tremulous with the +presence of the Spirit of God. It was now Saturday morning. The following +morning, one of my deacons came to me and said, with bated breath, +"Brother Torrey, I shall never forget yesterday morning until the latest +day of my life." But it was not by any means all emotion. There was solid +reality that could be tested by practical tests. A man went out of that +meeting in the early morning hours, took a train for Missouri. When he had +transacted his business in the town that he visited, he asked the +proprietor of the hotel if there was any meeting going on in the town at +the time. He said, "Yes, there is a protracted meeting going on at the +Cumberland Presbyterian Church." The man was himself a Cumberland +Presbyterian. He went to the church and when the meeting was opened he +arose in his place and asked the minister if he could speak. Permission +was granted, and with the power of the Holy Spirit upon him, he so spoke +that fifty-eight or fifty-nine persons professed to accept Christ on the +spot. A young man went out of the meeting in the early morning hours and +took a train for a city in Wisconsin, and I soon received word from that +city that thirty-eight young men and boys had been converted while he +spoke. Another young man, one of our students in the Institute, went to +another part of Wisconsin, and soon I began to receive letters from +ministers in that neighbourhood inquiring about him and telling how he had +gone into the school-houses and churches and Soldiers' Home and how there +were conversions wherever he spoke. In the days that followed men and +women from that meeting went out over the earth and I doubt if there was +any country that I visited in my tour around the world, Japan, China, +Australia, New Zealand, India, etc., in which I did not find some one who +had gone out from that meeting with the power of God upon them. For me to +doubt that God fills men with the Holy Spirit in answer to prayer would be +thoroughly unscientific and irrational. I know He does. And in a matter +like this, I would rather have one ounce of believing experience than ten +tons of unbelieving exegesis. + +7. The seventh and last step is _faith_. We read in Mark xi. 24, +"Therefore I say unto you, What things soever ye desire, when ye pray, +_believe that ye receive them_ and ye shall have them." No matter how +definite God's promises are, we only realize these promises experimentally +when we believe. For example we read in James i. 5, R. V., "But if any of +you lacketh wisdom, let him ask of God, who giveth to all liberally and +upbraideth not; and it shall be given him." Now that promise is as +positive as a promise can be but we read in the following verses, "But let +him _ask in faith nothing doubting_: for he that doubteth is like the +surge of the sea driven by the wind and tossed. For let not that man think +that he shall receive anything of the Lord; a double-minded man, unstable +in all his ways." The baptism with the Spirit, as we have already seen, is +for those believers in Christ, who have put away all sin and surrendered +absolutely to God, who ask for it, but even though we ask there will be no +receiving if we do not believe. There are many who have met the other +conditions of receiving the baptism with the Holy Spirit and yet do not +receive, simply because they do not believe. They do not expect to receive +and they do not receive. But there is a faith that goes beyond +expectation, a faith that puts out its hand and takes what it asks on the +spot. This comes out in the Revised Version of Mark xi. 24, "Therefore I +say unto you, All things whatsoever ye pray and ask for, _believe that ye +have received them_ and ye _shall have_ them." When we pray for the +baptism with the Holy Spirit we should believe that we have received (that +is that God has granted our prayer and therefore it is ours) and then we +shall have the actual experience of that which we have asked. When the +Revised Version came out, I was greatly puzzled about the rendering of +Mark xi. 24. I had begun at the beginning of the New Testament and gone +right through comparing the Authorized Version with the Revised and +comparing both with the best Greek text, but when I reached this passage, +I was greatly puzzled. I read the Authorized Version, "What things soever +ye desire when ye pray, believe that ye receive them and ye shall have +them," and that seemed plain enough. Then I turned to the Revised Version +and read, "All things whatsoever ye pray and ask for believe that _ye have +received_ them and ye _shall have_ them." And I said to myself, "What a +confusion of the tenses. Believe that ye have already received (past), and +ye shall have afterwards (future). What nonsense." Then I turned to my +Greek Testament and I found whether sense or nonsense, the Revised Version +was the correct rendering of the Greek, but what it meant I did not know +for years. But one time I was studying and expounding to my church the +First Epistle of John. I came to the fifth chapter, the fourteenth and +fifteenth verses (R. V.) and I read, "And this is the boldness which we +have towards Him, that, if we ask anything according to His will, He +heareth us: and if we know that He heareth us whatsoever we ask, we know +that we have the petitions which we have asked of Him." Then I understood +Mark xi. 24. Do you see it? If not, let me explain it a little further. +When we come to God in prayer, the first question to ask is, Is that which +I have asked of God according to His will? If it is promised in His Word, +of course, we know it is according to His will. Then we can say with 1 +John v. 14, I have asked something according to His will and I know He +hears me. Then we can go further and say with the fifteenth verse, Because +I know He hears what I ask, I know I have the petition which I asked of +Him. I may not have it in actual possession but I know it is mine because +I have asked something according to His will and He has heard me and +granted that which I have asked, and what I thus believe I have received +because the Word of God says so, I shall afterwards have in actual +experience. Now apply this to the matter before us. When I ask for the +baptism with the Holy Spirit, I have asked something according to His +will, for Luke xi. 13 and Acts ii. 39 say so, therefore I know my prayer +is heard, and still further I know because the prayer is heard that I have +the petition which I have asked of Him, _i. e._, I know I have the baptism +with the Holy Spirit. I may not feel it yet but I have received, and what +I thus count mine resting upon the naked word of God, I shall afterwards +have in actual experience. Some years ago I went to the students' +conference at Lake Geneva, Wisconsin, with Mr. F. B. Meyer, of London. Mr. +Meyer spoke that night on the Baptism with the Holy Spirit. At the +conclusion of his address, he said, "If any of you wish to speak with Mr. +Torrey or myself after the meeting is over, we will stay and speak with +you." A young man came to me who had just graduated from one of the +Illinois colleges. He said, "I heard of this blessing thirty days ago and +have been praying for it ever since but do not receive. What is the +trouble?" "Is your will laid down?" I asked. "No," he said, "I am afraid +it is not." "Then," I said, "there is no use praying until your will is +laid down. Will you lay down your will?" He said, "I cannot." "Are you +willing that God should lay it down for you?" "I am." "Let us kneel and +ask Him to do it." We knelt side by side and I placed my Bible open at 1 +John v. 14, 15 on the chair before him. He asked God to lay down his will +for him and empty him of his self-will and to bring his will into +conformity with the will of God. When he had finished the prayer, I said, +"Is it done?" He said, "It must be. I have asked something according to +His will and I know He hears me and I know I have the petition I have +asked. Yes, my will is laid down." "What is it you desire?" "The baptism +with the Holy Spirit." "Ask for it." Looking up to God he said, "Heavenly +Father, baptize me with the Holy Spirit now." "Did you get what you +asked?" I asked. "I don't feel it," he replied. "That is not what I asked +you," I said. "Read the verse before you," and he read, "This is the +boldness which we have towards Him that if we ask anything according to +His will He heareth us." "What do you know?" I asked. He said, "I know if +I ask anything according to His will He hears me." "What did you ask?" "I +asked for the baptism with the Holy Spirit." "Is that according to His +will?" "Yes, Acts ii. 39 says so." "What do you know then?" "I know He has +heard me." "Read on." "And if we know that if He heareth us whatsoever we +ask, we know that we have the petitions which we have asked of Him." "What +do you know?" I asked. "I know I have the petition I asked of Him." "What +was the petition you asked of Him?" "The baptism with the Holy Spirit." +"What do you know?" "I know I have the baptism with the Holy Spirit. I +don't feel it, but God says so." We arose from our knees and after a short +conversation separated. I left Lake Geneva the next morning, but returned +in a few days. I met the young man and asked if he had really received the +baptism with the Holy Spirit. He did not need to answer. His face told the +story, but he did answer. He went into a theological seminary the +following autumn, was given a church his junior year in the seminary, had +conversions from the outset, and the next year on the Day of Prayer for +Colleges, largely through his influence there came a mighty outpouring of +the Spirit upon the seminary of which the president of the seminary wrote +to a denominational paper, that it was a veritable Pentecost, and it all +came through this young man who received the baptism with the Holy Spirit +through simple faith in the Word of God. Any one who will accept Jesus as +their Saviour and their Lord, put away all sin out of their life, publicly +confess their renunciation of sin and acceptance of Jesus Christ, +surrender absolutely to God, and ask God for the baptism with the Holy +Spirit, and take it by simple faith in the naked Word of God, can receive +the baptism with the Holy Spirit right now. There are some who so +emphasize the matter of absolute surrender that they ignore, or even deny, +the necessity of prayer. It is always unfortunate when one so emphasizes +one side of truth that he loses sight of another side which may be equally +important. In this way, many lose the blessing which God has provided for +them. + +The seven steps given above lead with absolute certainty into the +blessing. But several questions arise: + +1. _Must we not wait until we know we have received the baptism with the +Holy Spirit before we take up Christian work?_ Yes, but how shall we know? +There are two ways of knowing anything in the Christian life. First, by +the Word of God; second, by experience or feeling. God's order is to know +things first of all by the Word of God. How one may know by the Word of +God that they have received the baptism with the Holy Spirit has just been +told. We have a right when we have met the conditions and have definitely +asked for the baptism with the Holy Spirit to say, "It is mine," and to +get up and go on in our work leaving the matter of experience to God's +time and place. We get assurance that we have received the baptism with +the Holy Spirit in precisely the same way that we get assurance of our +salvation. When an inquirer comes to you, whom you have reason to believe +really has received Jesus but who lacks assurance, what do you do with +him? Do you tell him to kneel down and pray until he gets assurance? Not +if you know how to deal with a soul. You know that true assurance comes +through the Word of God, that it is through what is "written" that we are +to know that we have eternal life (1 John v. 13). So you take the inquirer +to the written Word. For example, you take him to John iii. 36. You tell +him to read it. He reads, "He that believeth on the Son hath everlasting +life." You ask him, "Who has everlasting life?" He replies from the +passage before him, "He that believeth on the Son." "How many who believe +on the Son have everlasting life?" "Every one that believes on the Son." +"Do you know this to be true?" "Yes." "Why?" "Because God says so." "What +does God say?" "God says, 'He that believeth on the Son hath everlasting +life.' " "Do you believe on the Son?" "Yes." "What have you then?" He +ought to say, "Everlasting life," but quite likely he will not. He may +say, "I wish I had everlasting life." You point him again to the verse and +by questions bring out what it says, and you hold him to it until he sees +that he has everlasting life; sees that he has everlasting life simply +because God says so. After he has assurance on the ground of the Word, he +will have assurance by personal experience, by the testimony of the Spirit +in his heart. Now you should deal with yourself in precisely the same way +about the baptism with the Holy Spirit. Hold yourself to the word found in +1 John v. 14, 15, and know that you have the baptism with the Spirit +simply because God says so in His Word, whether you feel it or not. +Afterwards you will know it by experience. God's order is always: first, +His Word; second, belief in His Word; third, experience, or feeling. We +desire to change God's order, and have first, His Word, then feeling, then +we will believe. But God demands that we believe on His naked Word. +"Abraham _believed God_ and it was accounted to him for righteousness" +(Gal. iii. 6; cf. Gen. xv. 6). Abraham had as yet no feeling in his body +of new life and power. He just believed God and feeling came afterwards. +God demands of us to-day, as He did Abraham of old, that we simply take +Him at His Word and count the thing ours which He has promised, simply +because He has promised it. Afterwards we get the feeling and the +realization of that which He has promised. + +2. The second question that some will ask is, "_Will there be no +manifestation of the baptism with the Spirit which we receive?_ Will +everything be just as it was before, and if it will, where is the reality +and use of the baptism?" Yes, there will be manifestation, very definite +manifestation, but bear in mind _what the character_ of the manifestation +will be, _and when_ the manifestation is to be expected. When is the +manifestation to be expected? After we believe. After we have received on +simple faith in the naked Word of God. And what will be the character of +the manifestation? Here many go astray. They have read the wonderful +experiences of Charles G. Finney, John Wesley, D. L. Moody and others. +These men tell us that when they were baptized with the Holy Spirit they +had wonderful sensations. Finney, for example, describes it as like great +waves of electricity sweeping over him, so that he was compelled to ask +God to withhold His hand, lest he die on the spot. Mr. Moody, on rare +occasions, described a similar experience. That these men had such +experiences, I do not for a moment question. The word of such men as +Charles G. Finney, D. L. Moody and others is to be believed, and there is +another reason why I cannot question the reality of these experiences, but +while these men doubtless had these experiences, there is not a passage in +the Bible that describes such an experience. I am inclined to think the +Apostles had them, but if they had, they kept them to themselves and it is +well that they did, for if they had put them on record, that is what we +would be looking for to-day. But what are the manifestations that actually +occurred in the case of the Apostles and the early disciples? New power in +the Lord's work. We read at Pentecost that they were all filled with the +Holy Ghost and _began to speak with other tongues as the Spirit gave them +utterance_ (Acts ii. 4). Similar accounts are given of what occurred in +the household of Cornelius and what occurred in Ephesus. All we read in +the case of the Apostle Paul is that Ananias came in and said, "Brother +Saul, the Lord, even Jesus, that appeared unto thee in the way as thou +camest, hath sent me, that thou mightest receive thy sight, and be filled +with the Holy Ghost." Then Ananias baptized him, and the next thing we +read is that Paul went straight down to the synagogue and preached Christ +so mightily in the power of the Spirit that he "confounded the Jews which +dwelt at Damascus, proving that this is very Christ" (Acts ix. 17-22). So +right _through the New Testament, the manifestation that we are taught to +expect, and the manifestation that actually occurred was new power in +Christian work_, and that is the manifestation that we may expect to-day +and we need not look too carefully for that. The thing for us to do is to +claim God's promise and let God take care of the mode of manifestation. + +3. The third question that will arise with some is, _May we not have to +wait for the baptism with the Holy __ Spirit?_ Did not the Apostles have +to wait ten days, and may we not have to wait ten days or even more? No, +there is no necessity that we wait. We are told distinctly in the Bible +why the Apostles had to wait ten days. In Acts ii. 1, we read, "And when +the day of Pentecost was fully come" (literally "When the day of Pentecost +was being fulfilled," R. V., margin). Way back in the Old Testament types, +and back of that in the eternal counsels of God, the day of Pentecost was +set for the coming of the Holy Spirit and the gathering of the church, and +the Holy Spirit could not be given until the day of Pentecost was fully +come, therefore the Apostles had to wait until the day of Pentecost was +fulfilled, but there was no waiting after Pentecost. There was no waiting +for example in Acts iv. 31; scarcely had they finished the prayer when the +place where they were gathered together was shaken and "they were all +filled with the Holy Ghost." There was no waiting in the household of +Cornelius. They were listening to their first Gospel sermon and Peter said +as the climax of his argument "to Him (that is Jesus) bear all the +prophets witness that through His name every one that believeth on Him +shall receive remission of sins" (R. V.), and no sooner had Peter spoken +these words than they believed and "the Holy Ghost fell on them which +heard the word." There was no waiting in Samaria after Peter and John came +down and told them about the baptism with the Holy Spirit and prayed with +them. There was no waiting in Ephesus after Paul came and told them that +there was not only the baptism of John unto repentance, but the baptism of +Jesus in the Holy Spirit. It is true that they had been waiting some time +until then, but it was simply because they did not know that there was +such a baptism for them. And many may wait to-day because they do not know +that there is the baptism with the Spirit for them, or they may have to +wait because they are not resting in the finished work of Christ, or +because they have not put away sin, or because they have not surrendered +fully to God, or because they will not definitely ask and believe and +take; but the reason for the waiting is not in God, it is in ourselves. +Any one who will, can lay this book down at this point, take the steps +which have been stated and immediately receive the baptism with the Holy +Spirit. I would not say a word to dissuade men from spending much time in +waiting upon God in prayer for "They that wait upon the Lord shall renew +their strength" (Isa. xl. 31). There are few of us indeed in these days +who spend as many hours as we should in waiting upon God. The writer can +bear joyful testimony to the manifest outpourings of the Spirit that have +come time and again as he has waited upon God through the hours of the +night with believing brethren, but the point I would emphasize is that the +baptism with the Holy Spirit may be had at once. The Bible proves this; +experience proves it. There are many waiting for feeling who ought to be +claiming by faith. In these days we hear of many who say they are "waiting +for their Pentecost"; some have been waiting weeks, some have been waiting +months, some have been waiting years. This is not Scriptural and it is +dishonouring to God. These brethren have an unscriptural view of what +constitutes Pentecost. They have fixed it in their minds that certain +manifestations are to occur and as these particular manifestations, which +they themselves have prescribed, do not come, they think they have not +received the Holy Spirit. There are many who have been led into the error, +already confuted in this book, that the baptism with the Holy Spirit +always manifests itself in the gift of tongues. They have not received the +gift of tongues and therefore they conclude that they have not received +the baptism with the Holy Spirit. But as already seen, one may receive the +baptism with the Holy Spirit and not receive the gift of tongues. Others +still are waiting for some ecstatic feeling. We do not need to wait at +all. We may meet the conditions, we may claim the blessing at once on the +ground of God's sure Word. There was a time in the writer's ministry when +he was led to say that he would never enter his pulpit again until he had +been definitely baptized with the Holy Spirit and knew it, or until God in +some way told him to go. I shut myself up in my study and day by day +waited upon God for the baptism with the Holy Spirit. It was a time of +struggle. The thought would arise, "Suppose you do not receive the baptism +with the Holy Spirit before Sunday. How it will look for you to refuse to +go into your pulpit," but I held fast to my resolution. I had a more or +less definite thought in my mind of what might happen when I was baptized +with the Holy Spirit, but it did not come that way at all. One morning as +I waited upon God, one of the quietest and calmest moments of my life, it +was just as if God said to me, "The blessing is yours. Now go and preach." +If I had known my Bible then as I know it now, I might have heard that +voice the very first day speaking to me through the Word, but I did not +know it and God in His infinite condescension, looking upon my weakness, +spoke it directly to my heart. There was no particular ecstasy or emotion, +simply the calm assurance that the blessing was mine. I went into my work +and God manifested His power in that work. Some time passed, I do not +remember just how long, and I was sitting in that same study. I do not +remember that I was thinking about this subject at all, but suddenly it +was just as if I had been knocked out of my chair on to the floor, and I +lay upon my face crying, "Glory to God! Glory to God!" I could not stop. +Some power, not my own, had taken possession of my lips and my whole +person. The writer is not of an excitable, hysterical or even emotional +temperament, but I lost control of myself absolutely. I had never shouted +before in my life, but I could not stop. When after a while I got control +of myself, I went to my wife and told her what had happened. I tell this +experience, not to magnify it, but to say that the time when this +wonderful experience (which I cannot really fully describe) came was not +the moment when I was baptized with the Holy Spirit. The moment when I was +baptized with the Holy Spirit was in that calm hour when God said, "It is +yours. Now go and preach." + +There is an afternoon that I shall never forget. It was the eighth day of +July, 1894. It was at the Northfield Students' Convention. I had spoken +that morning in the church on How to Receive the Baptism with the Holy +Spirit. As I drew to a close, I took out my watch and noticed that it was +exactly twelve o'clock. Mr. Moody had invited us to go up on the mountain +that afternoon at three o'clock to wait upon God for the baptism with the +Holy Spirit. As I looked at my watch, I said, "Gentlemen, it is exactly +twelve o'clock. Mr. Moody has invited us to go up on the mountain at three +o'clock to wait upon God for the baptism with the Holy Spirit. It is three +hours until three o'clock. Some of you cannot wait three hours, nor do you +need to wait. Go to your tent, go to your room in the hotel or in the +buildings, go out into the woods, go anywhere, where you can get alone +with God, meet the conditions of the baptism with the Holy Spirit and +claim it at once." At three o'clock we gathered in front of Mr. Moody's +mother's house; four hundred and fifty-six of us in all, all men from the +eastern colleges. (I know the number because Mr. Paul Moody counted us as +we passed through the gates down into the lots.) We commenced to climb the +mountainside. After we had gone some distance, Mr. Moody said, "I do not +think we need to go further. Let us stop here." We sat down and Mr. Moody +said, "Have any of you anything to say?" One after another, perhaps +seventy-five men, arose and said words to this effect, "I could not wait +until three o'clock. I have been alone with God and I have received the +baptism with the Holy Spirit." Then Mr. Moody said, "I can see no reason +why we should not kneel right down here now and ask God that the Holy +Spirit may fall on us as definitely as He fell on the Apostles at +Pentecost. Let us pray." We knelt down on the ground; some of us lay on +our faces on the pine-needles. As we had gone up the mountainside, a cloud +had been gathering over the mountain, and as we began to pray the cloud +broke and the rain-drops began to come down upon us through the +overhanging pine trees, but another cloud, big with mercy, had been +gathering over Northfield for ten days and our prayers seemed to pierce +that cloud and the Holy Ghost fell upon us. It was a wonderful hour. There +are many who will never forget it. But any one who reads this book may +have a similar hour alone by himself now. He can take the seven steps one +by one and the Holy Spirit will fall upon him. + + + + + +CHAPTER XXI. THE WORK OF THE HOLY SPIRIT IN PROPHETS AND APOSTLES. + + +_The work of the Holy Spirit in apostles and prophets is an entirely +distinctive work. He imparts to apostles and prophets an especial gift for +an especial purpose._ + +We read in 1 Cor. xii. 4, 8-11, 28, 29, R. V., "Now there are diversities +of gifts, but the same Spirit.... For to one is given through the Spirit +wisdom; and to another the word of knowledge, according to the same +Spirit; to another faith, in the same Spirit; and to another gifts of +healings, in the one Spirit; and to another workings of miracles; and to +_another prophecy_; and to another discerning of spirits: to another +divers kinds of tongues; and to another the interpretation of tongues: but +all these worketh the one and the same Spirit, dividing to each severally +even as He will.... And God hath set some in the church, _first apostles_, +_secondly prophets_, thirdly teachers, then miracles, then gifts of +healing, helps, governments, divers kinds of tongues. _Are all apostles? +Are all prophets?_ Are all teachers? Are all workers of miracles? Have all +gifts of healings? Do all speak with tongues? Do all interpret?" It is +evident from these verses that the work of the Holy Spirit in apostles and +prophets is of a distinctive character. + +The doctrine is becoming very common and very popular in our day that the +work of the Holy Spirit in preachers and teachers and in ordinary +believers, illuminating them and guiding them into the truth and opening +their minds to understand the Word of God is the same in kind and differs +only in degree from the work of the Holy Spirit in prophets and apostles. +It is evident from the passage just cited that this doctrine is thoroughly +unscriptural and untrue. It overlooks the fact so clearly stated and +carefully elucidated that while there is "the same Spirit" there are +"diversities of gifts" "diversities of administrations" "diversities of +workings" (1 Cor. xii. 4-6) and that "not all are prophets" and "not all +are apostles" (1 Cor. xii. 29). A very scholarly and brilliant preacher +seeking to minimize the difference between the work of the Holy Spirit in +apostles and prophets and His work in other men calls attention to the +fact that the Bible says that Bezaleel was to be "filled with the Spirit +of God" to devise the work of the tabernacle (Ex. xxxi. 1-11). He gives +this as a proof that the inspiration of the prophet does not differ from +the inspiration of the artist or architect, but in doing this, he loses +sight of the fact that the tabernacle was to be built after the "pattern +shown to Moses in the Mount" (Ex. xxv. 9, 40) and that therefore it was +itself a prophecy and an exposition of the truth of God. It was not mere +architecture. It was the Word of God done into wood, gold, silver, brass, +cloth, skin, etc. And Bezaleel needed as much special inspiration to +reveal the truth in wood, gold, silver, brass, etc., as the apostle or +prophet needs it to reveal the Word of God with pen and ink on parchment. +There is much reasoning in these days about inspiration that appears at +first sight very learned, but that will not bear much rigid scrutiny or +candid comparison with the exact statements of the Word of God. There is +nothing in the Bible more inspired than the tabernacle, and if the +Destructive Critics would study it more, they would give up their +ingenious but untenable theories as to the composite structure of the +Pentateuch. + +2. _Truth hidden from man for ages and which they had not discovered and +could not discover by the unaided processes of human reasoning has been +revealed to apostles and prophets in the Spirit._ + +We read in Eph. iii. 3-5, R. V., "_By revelation_ was made known unto me +the mystery, as I wrote afore in few words, whereby, when ye read, ye can +perceive my understanding in the mystery of Christ; which in other +generations was not made known unto the sons of men, _as it hath now been +revealed unto His holy Apostles and prophets in the Spirit_." The Bible +contains truth that men had never discovered before the Bible stated it. +It contains truth that men never could have discovered if left to +themselves. Our heavenly Father, in great grace, has revealed this truth +to us His children _through_ His servants, _the apostles and the +prophets_. The Holy Spirit is the agent of this revelation. There are many +who tell us to-day that we should test the statements of Scripture by the +conclusions of human reasoning or by the "Christian consciousness." The +folly of all this is evident when we bear in mind that the revelation of +God transcends human reasoning, and that any consciousness that is not the +product of the study and absorption of Bible truth is not really a +Christian consciousness. The fact that the Bible does contain truth that +man never had discovered we know not merely because it is so stated in the +Scriptures, but we know it also as a matter of fact. There is not one of +the most distinctive and precious doctrines taught in the Bible that men +have ever discovered apart from the Bible. If our consciousness differs +from the statements of this Book, which is so plainly God's Book, it is +not yet fully Christian and the thing to do is not to try to pull God's +revelation down to the level of our consciousness but to tone our +consciousness up to the level of God's Word. + +3. _The revelation made to the prophets was independent of their own +thinking. It was made to them by the Spirit of Christ which was in them. +And was a subject of inquiry to their own mind as to its meaning. It was +not their own thought, but His._ + +We read in 1 Peter i. 10, 11, 12, R. V., "Concerning which salvation the +prophets sought and searched diligently, who prophesied of the grace that +should come unto you: _searching what time or what manner of time the +Spirit of Christ which was in them did point unto_, when it (He) testified +beforehand the sufferings of Christ, and the glories that should follow +them. _To whom it was revealed_, that not unto themselves, but unto you, +did they minister these things, which now have been announced unto you +through them that preached the Gospel unto you _by the Holy Ghost_ sent +forth from heaven; which things angels desire to look into." These words +make it plain that a Person in the prophets, and independent of the +prophets, and that Person the Holy Spirit, revealed truth which was +independent of their own thinking, which they did not altogether +understand themselves, and regarding which it was necessary that they make +diligent search and study. Another Person than themselves was thinking and +speaking and they were seeking to comprehend what He said. + +4. _No prophet's utterance was of the prophet's own will, but he spoke +from God, and the prophet was carried along in his utterance by the Holy +Spirit._ + +We read in 2 Peter i. 21, R. V., "For _no prophecy ever came by the will +of man_: but men spake _from God, being moved by the Holy Ghost_." Clearly +then, the prophet was simply an instrument in the hands of another, as the +Spirit of God carried him along, so he spoke. + +5. _It was the Holy Spirit who spoke in the prophetic utterances. It was +His word that was upon the prophet's tongue._ + +We read in Heb. iii. 7, "Wherefore _as the Holy Ghost saith_, To-day if ye +will hear His voice." Again we read in Heb. x. 15, 16, "Whereof _the Holy +Ghost also is a witness_ to us: for _after that He had said_ before, This +is the covenant that I will make with them after those days, saith the +Lord. I will put My laws into their hearts, and in their minds will I +write them." + +We read again in Acts xxviii. 25, R. V., "And when they agreed not among +themselves, they departed, after that Paul had spoken the word, '_Well +spake the Holy Ghost_ by Isaiah the prophet unto your fathers saying, +etc.' " Still again we read in 2 Sam. xxiii. 2, R. V., "The _Spirit of the +Lord spake by me_, and _His word_ was upon my tongue." Over and over again +in these passages we are told that it was the Holy Spirit who was the +speaker in the prophetic utterances and that it was His word, not theirs, +that was upon the prophet's tongue. The prophet was simply the mouth by +which the Holy Spirit spoke. As a man, that is except as the Spirit taught +him and used him, the prophet might be as fallible as other men are but +when the Spirit was upon him and he was taken up and borne along by the +Holy Spirit, he was infallible in his teachings; for his teachings in that +case were not his own, but the teachings of the Holy Spirit. When thus +borne along by the Holy Spirit it was God who was speaking and not the +prophet. For example, there can be little doubt that Paul had many +mistaken notions about many things but when he taught as an Apostle in the +Spirit's power, he was infallible--or rather the Spirit, who taught through +him was infallible and the consequent teaching was infallible--as +infallible as God Himself. We do well therefore to carefully distinguish +what Paul may have thought as a man and what he actually did teach as an +Apostle. In the Bible we have the record of what he taught as an Apostle. +There are those who think that in 1 Cor. vii. 6, 25, "But I speak this by +permission, not of commandment ... yet I give my judgment as one that hath +obtained mercy of the Lord," Paul admits that he was not sure in this case +that he had the word of the Lord. If this be the true interpretation of +the passage (which is more than doubtful) we see how careful Paul was when +he was not sure to note the fact and this gives us additional certainty in +all other passages. It is sometimes said that Paul taught in his early +ministry that the Lord would return during his lifetime, and that in this +he was, of course, mistaken. But Paul never taught anywhere that the Lord +would return in his lifetime. It is true he says in 1 Thess. iv. 17, +"_Then we which are alive and remain_, shall be caught up together with +them to meet the Lord in the air, and so shall we ever be with the Lord." +As he was still living when he wrote the words, he naturally and properly +did not include himself with those who had already fallen asleep in +speaking of the Lord's return. But this is not to assert that he would +remain alive until the Lord came. Quite probably at this period of his +ministry he entertained the hope that he might remain alive and +consequently lived in an attitude of expectancy, but the attitude of +expectancy is the true attitude in all ages for each believer. It is quite +probable that Paul expected that he would be alive to the coming of the +Lord, but if he did so expect, he did not so teach. The Holy Spirit kept +him from this as from all other errors in his teachings. + +6. _The Holy Spirit in the Apostle taught not only the thought (or +__"__concept__"__) but the words in which the thought was to he +expressed._ We read in 1 Cor. ii. 13, A. R. V., "Which things also we +speak not _in words_ which man's wisdom teacheth, but which the Spirit +teacheth combining spiritual things with _spiritual words_." This passage +clearly teaches that the words, as well as the thought, were chosen and +taught by the Holy Spirit. This is also a necessary inference from the +fact that thought is conveyed from mind to mind by words and it is the +words which express the thought, and if the words were imperfect, the +thought expressed in these words would necessarily be imperfect and to +that extent be untrue. Nothing could be plainer than Paul's statement "_in +words_ which the Spirit teacheth." The Holy Spirit has Himself anticipated +all the modern ingenious and wholly unbiblical and false theories +regarding His own work in the Apostles. The more carefully and minutely we +study _the wording_ of the statements of this wonderful Book, the more we +will become convinced of the marvellous accuracy of the words used to +express the thought. Very often the solution of an apparent difficulty is +found in studying the exact words used. The accuracy, precision and +inerrancy of the exact words used is amazing. To the superficial student, +the doctrine of verbal inspiration may appear questionable or even absurd; +any regenerated and Spirit-taught man, who _ponders the words_ of the +Scripture day after day and year after year, will become convinced that +the wisdom of God is in the very words, as well as in the thought which +the words endeavour to convey. A change of a word, or letter, or a tense, +or case, or number, in many instances would land us into contradiction or +untruth, but taking _the words exactly_ as written, difficulties disappear +and truth shines forth. The Divine origin of nature shines forth more +clearly in the use of a microscope as we see the perfection of form and +adaptation of means to end of the minutest particles of matter. In a +similar manner, the Divine origin of the Bible shines forth more clearly +under the microscope as we notice the perfection with which the turn of a +word reveals the absolute thought of God. + +But some one may ask, "If the Holy Spirit is the author of the words of +Scripture, how do we account for variations in style and diction? How do +we explain for instance that Paul always used Pauline language and John +Johannean language, etc.?" The answer to this is very simple. If we could +not account at all for this fact, it would have but little weight against +the explicit statement of God's Word with any one who is humble enough and +wise enough to recognize that there are a great many things which he +cannot account for at all which could be easily accounted for if he knew +more. But these variations are easily accounted for. The Holy Spirit is +quite wise enough and has quite facility enough in the use of language in +revealing truth to and through any given individual, to use words, phrases +and forms of expression and idioms in that person's vocabulary and forms +of thought, and to make use of that person's peculiar individuality. +Indeed, it is a mark of the Divine wisdom of this Book that the same truth +is expressed with absolute accuracy in such widely variant forms of +expression. + +7. _The utterances of the Apostles and the prophets were the Word of God. +When we read these words, __ we are listening not to the voice of man, but +to the voice of God._ + +We read in Mark vii. 13, "Making _the word of God_ of none effect, through +your tradition, which ye have delivered; and many such like things do ye." +Jesus had been setting the law given through Moses over against the +Pharisaic traditions, and in doing this, He expressly says in this passage +that the law given through Moses was "_the word of God_." In 2 Sam. xxiii. +2, we read, "The Spirit of the Lord spake by me, and _His word_ was in my +tongue." Here again we are told that the utterance of God's prophet was +the word of God. In a similar way God says in 1 Thess. ii. 13, "For this +cause also thank we God without ceasing, because, when ye _received the +word of God which ye heard of us_, ye received it not as the word of men, +but as it is _in truth, the word of God_, which effectually worketh also +in you that believe." Here Paul declares that the word which he spoke, +taught by the Spirit of God, was _the very word of God_. + + + + + +CHAPTER XXII. THE WORK OF THE HOLY SPIRIT IN JESUS CHRIST. + + +Jesus Christ Himself is the one perfect manifestation in history of the +complete work of the Holy Spirit in man. + +1. _Jesus Christ was begotten of the Holy Spirit._ We read in Luke i. 35, +R. V., "And the angel answered and said unto her, The Holy Ghost shall +come upon thee; and the power of the Most High shall overshadow thee: +wherefore also that which is to be born shall be called holy, the Son of +God." As we have already seen, in regeneration the believer is begotten of +God, but Jesus Christ was begotten of God in His original generation. He +is the only begotten Son of God (John iii. 16). It was entirely by the +Spirit's power working in Mary that the Son of God was formed within her. +The regenerated man has a carnal nature received from his earthly father +and a new nature imparted by God. Jesus Christ had only the one holy +nature, that which in man is called the new nature. Nevertheless, He was a +real man as He had a human mother. + +2. _Jesus Christ led a holy and spotless life and offered Himself without +spot to God through the working of the Holy Spirit._ We read in Heb. ix. +14, "How much more shall the blood of Christ, who _through the eternal __ +Spirit offered Himself without spot to God_, purge your conscience from +dead works to serve the living God." Jesus Christ met and overcame +temptations as other men may meet and overcome them, in the power of the +Holy Spirit. He was tempted and suffered through temptation (Heb. iii. +18), He was tempted in all points like as we are (Heb. iv. 15), but never +once in any way did He yield to temptation. He was tempted entirely apart +from sin (Heb. iv. 15), but He won His victories in a way that is open for +all of us to win victory, in the power of the Holy Spirit. + +3. _Jesus Christ was anointed and fitted for service by the Holy Spirit._ +We read in Acts x. 38, "How God anointed Jesus of Nazareth _with the Holy +Ghost and with power_: who went about doing good, and healing all that +were oppressed of the devil; for God was with Him." In a prophetic vision +of the coming Messiah in the Old Testament we read in Isa. lxi. 1, "_The +Spirit of the Lord God is upon me_, because the LORD hath anointed me to +preach good tidings unto the meek; He hath sent me to bind up the +broken-hearted, to proclaim liberty to the captives, and the opening of +the prison to them that are bound." In Luke's record of the earthly life +of our Lord in Luke iv. 14, we read "And Jesus returned _in the power of +the Spirit_ into Galilee, and there went out a fame of Him through all the +region round about." In a similar way Jesus said of Himself when speaking +in the synagogue in Nazareth, "_The Spirit_ of the Lord is upon Me, +because He hath anointed Me to preach good tidings unto the poor; He hath +sent Me to proclaim release to the captives, and recovering of sight to +the blind, to set at liberty them that are bruised, to proclaim the +acceptable year of the Lord" (Luke iv. 18, 19, R. V.). All these passages +contain the one lesson, that it was by the especial anointing with the +Holy Spirit that Jesus Christ was qualified for the service to which God +had called Him. As He stood in the Jordan after His baptism, "The Holy +Ghost descended in a bodily shape like a dove upon Him," and it was then +and there that He was anointed with the Holy Spirit, baptized with the +Holy Spirit, and equipped for the service that lay before Him. Jesus +Christ received His equipment for service in the same way that we receive +ours by a definite baptism with the Holy Spirit. + +4. _Jesus Christ was led by the Holy Spirit in His movements here upon +earth._ We read in Luke iv. 1, R. V., "And Jesus full of the Holy Ghost +returned from Jordan and _was led by the Spirit_ in the wilderness." +Living as a man here upon earth and setting an example for us, each step +of His life was under the Holy Spirit's guidance. + +5. _Jesus Christ was taught by the Spirit who rested upon Him. The Spirit +of God was the source of His wisdom in the days of His flesh._ In the Old +Testament prophecy of the coming Messiah we read in Isa. xi. 2, 3, "_And +the Spirit of the _LORD_ shall rest upon Him_, the spirit of wisdom and +understanding, the spirit of counsel and might, the spirit of knowledge +and of the fear of the LORD. And shall make Him of quick understanding in +the fear of the LORD: and He shall not judge after the sight of His eyes, +neither reprove after the hearing of His ears." Further on in Isa. xlii. +1, R. V., we read, "Behold My servant, whom I uphold; My chosen in whom My +soul delighteth; _I have put My Spirit upon Him_; He shall bring forth +judgment to the Gentiles, etc." Matthew tells us in Matt. xii. 17, 18, +that this prophecy was fulfilled in Jesus of Nazareth. + +6. _The Holy Spirit abode upon Jesus in all His fullness and the words He +spoke in consequence were the very words of God._ We read in John iii. 34, +R. V., "For He whom God hath sent _speaketh the words of God_: for He +giveth not the Spirit by measure." + +7. _After His resurrection, Jesus Christ gave commandment unto His +Apostles whom He had chosen through the Holy Spirit._ We read in Acts i. +2, "Until the day in which He was taken up, after that He _through the +Holy Ghost had given commandment_ unto the Apostles whom He had chosen." +This relates to the time after His resurrection and so we see Jesus still +working in the power of the Holy Spirit even after His resurrection from +the dead. + +8. _Jesus Christ wrought His miracles here on earth in the power of the +Holy Spirit._ In Matt. xii. 28, we read, "I cast out devils by the power +of the Spirit of God." It is through the Spirit that miracle working power +was given to some in the church after our Lord's departure from this earth +(1 Cor. xii. 9, 10), and in the power of the same Spirit, Jesus Christ +wrought His miracles. + +9. _It was by the power of the Holy Spirit that Jesus Christ was raised +from the dead._ We read in Rom. viii. 11, "But if the Spirit of _Him that +raised up Jesus from the dead_ dwell in you, He that raised up Christ from +the dead shall also quicken your mortal bodies by His Spirit that dwelleth +in you." + +The same Spirit who is to quicken our mortal bodies and is to raise us up +in some future day raised up Jesus. + +Several things are plainly evident from this study of the work of the Holy +Spirit in Jesus Christ: + +First of all, we see the completeness of His humanity. He lived and He +thought, He worked, He taught, He conquered sin and won victories for God +in the power of that very same Spirit whom it is our privilege also to +have. + +In the second place, we see our own utter dependence upon the Holy Spirit. +If it was in the power of the Holy Spirit that Jesus Christ, the only +begotten Son of God, lived and worked, achieved and triumphed, how much +more dependent are we upon Him at every turn of life and in every phase of +service and every experience of conflict with Satan and sin. + +The third thing that is evident is the wondrous world of privilege, +blessing and victory and conquest that is open to us. The same Spirit by +which Jesus was originally begotten, is at our disposal for us to be +begotten again of Him. The same Spirit by which Jesus offered Himself +without spot to God is at our disposal that we also may offer ourselves +without spot to Him. The same Spirit by which Jesus was anointed for +service is at our disposal that we may be anointed for service. The same +Spirit who led Jesus Christ in His movements here on earth is ready to +lead us to-day. The same Spirit who taught Jesus and imparted to Him +wisdom and understanding, counsel and might, and knowledge and the fear of +the Lord is here to teach us. Jesus Christ is our pattern (1 John ii. 6), +"the first born among many brethren" (Rom. viii. 29). Whatever He realized +through the Holy Spirit is for us to realize also to-day. + + + + + + +FOOTNOTES + + + 1 Both the translators of the Authorized Version and the Revised + Version, and even the translators of the American Revision, seem to + have lost sight of the context, for while they spell "Spirit" in the + third verse with a capital, in the sixth verse, in all three + versions it is spelled with a small "s." + + 2 The ministry of many an orthodox preacher and teacher is a ministry + of death. It is true that the Word of the Gospel is preached but it + is preached with enticing words of man's wisdom and not in the + demonstration of the Spirit and of power (1 Cor. ii. 4). The Gospel + comes in word only and not in power and in the Holy Spirit (1 Thess. + i. 5). + + + + + +***END OF THE PROJECT GUTENBERG EBOOK THE PERSON AND WORK OF THE HOLY SPIRIT*** + + + +CREDITS + + +October 13, 2009 + + Project Gutenberg TEI edition 1 + Produced by The Bookworm, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. 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A. Torrey</p></div><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 1.00em">This eBook is for the use of anyone anywhere at no cost + and with almost no restrictions whatsoever. You may copy it, + give it away or re-use it under the terms of the Project + Gutenberg License <a href="#pglicense" class="tei tei-ref">included with this + eBook</a> or online at <a href="http://www.gutenberg.org/license" class="tei tei-xref">http://www.gutenberg.org/license</a></p></div><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">Title: The Person and Work of The Holy Spirit + +Author: R. A. Torrey + +Release Date: October 13, 2009 [Ebook #30241] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK THE PERSON AND WORK OF THE HOLY SPIRIT*** +</pre></div> + </div> + <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + + </div> + + <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">The Person and Work</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">of</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">The Holy Spirit</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">As Revealed in the Scriptures</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">And in Personal Experience</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">By</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">R. A. Torrey</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Fleming H. Revell Company</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">New York, Chicago, Toronto,</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">London and Edinburgh</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Copyright 1910, by</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">R. A. Torrey</p> + </div> + <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Contents</span></h1> + <ul class="tei tei-index tei-index-toc"><li><a href="#toc1">Chapter I. The Personality of the Holy Spirit.</a></li><li><a href="#toc3">Chapter II. The Deity of the Holy Spirit.</a></li><li><a href="#toc5">Chapter III. The Distinction of the Holy Spirit from the +Father and from His Son, Jesus Christ.</a></li><li><a href="#toc7">Chapter IV. The Subordination of the Spirit to the Father +and to the Son.</a></li><li><a href="#toc9">Chapter V. The Person and Work of the Holy Spirit as +Revealed in His Names.</a></li><li><a href="#toc11">Chapter VI. The Work of the Holy Spirit in the Material +Universe.</a></li><li><a href="#toc13">Chapter VII. The Holy Spirit Convicting the World of Sin, +of Righteousness and of Judgment.</a></li><li><a href="#toc15">Chapter VIII. The Holy Spirit Bearing Witness to Jesus Christ.</a></li><li><a href="#toc17">Chapter IX. The Regenerating Work of the Holy Spirit.</a></li><li><a href="#toc19">Chapter X. The Indwelling Spirit Fully and Forever +Satisfying.</a></li><li><a href="#toc21">Chapter XI. The Holy Spirit Setting the Believer Free +From the Power of Indwelling Sin.</a></li><li><a href="#toc23">Chapter XII. The Holy Spirit Forming Christ Within Us.</a></li><li><a href="#toc25">Chapter XIII. The Holy Spirit Bringing Forth in the Believer +Christlike Graces of Character.</a></li><li><a href="#toc27">Chapter XIV. The Holy Spirit Guiding the Believer Into +a Life as a Son.</a></li><li><a href="#toc29">Chapter XV. The Holy Spirit Bearing Witness to our +Sonship.</a></li><li><a href="#toc31">Chapter XVI. The Holy Spirit as a Teacher.</a></li><li><a href="#toc33">Chapter XVII. Praying, Returning Thanks, Worshipping in +the Holy Spirit.</a></li><li><a href="#toc35">Chapter XVIII. The Holy Spirit Sending Men Forth to Definite +Lines of Work.</a></li><li><a href="#toc37">Chapter XIX. The Holy Spirit and the Believer's Body.</a></li><li><a href="#toc39">Chapter XX. The Baptism With the Holy Spirit.</a></li><li><a href="#toc41">Chapter XXI. The Work of the Holy Spirit in Prophets and +Apostles.</a></li><li><a href="#toc43">Chapter XXII. The Work of the Holy Spirit In Jesus Christ.</a></li><li><a href="#toc45">Footnotes</a></li></ul> + </div> + + </div> +<div class="tei tei-body" style="margin-bottom: 6.00em; margin-top: 6.00em"> + +<span class="tei tei-pb" id="page007">[pg 007]</span><a name="Pg007" id="Pg007" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc1" id="toc1"></a> +<a name="pdf2" id="pdf2"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter I. The Personality of the Holy Spirit.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Before one can correctly understand the work +of the Holy Spirit, he must first of all know +the Spirit Himself. A frequent source of error +and fanaticism about the work of the Holy Spirit is the +attempt to study and understand His work without first +of all coming to know Him as a Person. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is of the highest importance from the standpoint +of worship that we decide whether the Holy Spirit is a +Divine Person, worthy to receive our adoration, our +faith, our love, and our entire surrender to Himself, or +whether it is simply an influence emanating from God +or a power or an illumination that God imparts to us. +If the Holy Spirit is a person, and a Divine Person, and +we do not know Him as such, then we are robbing +a Divine Being of the worship and the faith and +the love and the surrender to Himself which are His +due. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is also of the highest importance from the practical +standpoint that we decide whether the Holy Spirit is +<span class="tei tei-pb" id="page008">[pg 008]</span><a name="Pg008" id="Pg008" class="tei tei-anchor"></a> +merely some mysterious and wonderful power that we +in our weakness and ignorance are somehow to get hold +of and use, or whether the Holy Spirit is a real Person, +infinitely holy, infinitely wise, infinitely mighty and infinitely +tender who is to get hold of and use us. The +former conception is utterly heathenish, not essentially +different from the thought of the African fetich worshipper +who has his god whom he uses. The latter +conception is sublime and Christian. If we think of +the Holy Spirit as so many do as merely a power or influence, +our constant thought will be, <span class="tei tei-q">“How can I get +more of the Holy Spirit,”</span> but if we think of Him in the +Biblical way as a Divine Person, our thought will rather +be, <span class="tei tei-q">“How can the Holy Spirit have more of me?”</span> +The conception of the Holy Spirit as a Divine influence +or power that we are somehow to get hold of and +use, leads to self-exaltation and self-sufficiency. One +who so thinks of the Holy Spirit and who at the same +time imagines that he has received the Holy Spirit will +almost inevitably be full of spiritual pride and strut +about as if he belonged to some superior order of Christians. +One frequently hears such persons say, <span class="tei tei-q">“I am +a Holy Ghost man,”</span> or <span class="tei tei-q">“I am a Holy Ghost woman.”</span> +But if we once grasp the thought that the Holy Spirit +is a Divine Person of infinite majesty, glory and holiness +and power, who in marvellous condescension has +come into our hearts to make His abode there and take +possession of our lives and make use of them, it will +put us in the dust and keep us in the dust. I can +think of no thought more humbling or more overwhelming +than the thought that a person of Divine +<span class="tei tei-pb" id="page009">[pg 009]</span><a name="Pg009" id="Pg009" class="tei tei-anchor"></a> +majesty and glory dwells in my heart and is ready to +use even me. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is of the highest importance from the standpoint +of experience that we know the Holy Spirit as a person. +Thousands and tens of thousands of men and women +can testify to the blessing that has come into their own +lives as they have come to know the Holy Spirit, not +merely as a gracious influence (emanating, it is true, +from God) but as a real Person, just as real as Jesus +Christ Himself, an ever-present, loving Friend and +mighty Helper, who is not only always by their side +but dwells in their heart every day and every hour +and who is ready to undertake for them in every emergency +of life. Thousands of ministers, Christian +workers and Christians in the humblest spheres of life +have spoken to me, or written to me, of the complete +transformation of their Christian experience that came +to them when they grasped the thought (not merely in +a theological, but in an experimental way) that the +Holy Spirit was a Person and consequently came to +know Him. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There are at least four distinct lines of proof in the +Bible that the Holy Spirit is a person. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">All the distinctive characteristics of personality are +ascribed to the Holy Spirit in the Bible.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What are the distinctive characteristics, or marks, of +personality? Knowledge, feeling or emotion, and will. +Any entity that thinks and feels and wills is a person. +When we say that the Holy Spirit is a person, there +are those who understand us to mean that the Holy +<span class="tei tei-pb" id="page010">[pg 010]</span><a name="Pg010" id="Pg010" class="tei tei-anchor"></a> +Spirit has hands and feet and eyes and ears and mouth, +and so on, but these are not the characteristics of personality +but of corporeity. All of these characteristics +or marks of personality are repeatedly ascribed to the +Holy Spirit in the Old and New Testaments. We read +in 1 Cor. ii. 10, 11, <span class="tei tei-q">“But God hath revealed them +unto us by His Spirit: for the Spirit searcheth all +things, yea, the deep things of God. For what man +knoweth the things of a man, save the spirit of man +which is in him? even so the things of God knoweth +no man, but the Spirit of God.”</span> Here knowledge is +ascribed to the Holy Spirit. We are clearly taught +that the Holy Spirit is not merely an influence that illuminates +our minds to comprehend the truth but a Being +who Himself knows the truth. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In 1 Cor. xii. 11, we read, <span class="tei tei-q">“But all these worketh +that one and the selfsame Spirit, dividing to every man +severally as <em class="tei tei-emph"><span style="font-style: italic">He will</span></em>.”</span> Here will is ascribed to the +Spirit and we are taught that the Holy Spirit is not a +power that we get hold of and use according to our +will but a Person of sovereign majesty, who uses us +according to His will. This distinction is of fundamental +importance in our getting into right relations +with the Holy Spirit. It is at this very point that many +honest seekers after power and efficiency in service go +astray. They are reaching out after and struggling to +get possession of some mysterious and mighty power +that they can make use of in their work according to +their own will. They will never get possession of the +power they seek until they come to recognize that there +is not some Divine power for them to get hold of and +<span class="tei tei-pb" id="page011">[pg 011]</span><a name="Pg011" id="Pg011" class="tei tei-anchor"></a> +use in their blindness and ignorance but that there is a +Person, infinitely wise, as well as infinitely mighty, who +is willing to take possession of them and use them according +to His own perfect will. When we stop to +think of it, we must rejoice that there is no Divine +power that beings so ignorant as we are, so liable to +err, to get hold of and use. How appalling might be +the results if there were. But what a holy joy must +come into our hearts when we grasp the thought that +there is a Divine Person, One who never errs, who is +willing to take possession of us and impart to us such +gifts as He sees best and to use us according to His +wise and loving will. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in Rom. viii. 27, <span class="tei tei-q">“And He that searcheth +the hearts knoweth what is <em class="tei tei-emph"><span style="font-style: italic">the mind of the Spirit</span></em>, +because He maketh intercession for the saints according +to the will of God.”</span> In this passage mind is +ascribed to the Holy Spirit. The Greek word translated +<span class="tei tei-q">“mind”</span> is a comprehensive word, including the +ideas of thought, feeling and purpose. It is the same +that is used in Rom. viii. 7 where we read that <span class="tei tei-q">“the +carnal mind is enmity against God: for it is not +subject to the law of God, neither indeed can be.”</span> +So then in this passage we have all the distinctive marks +of personality ascribed to the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We find the personality of the Holy Spirit brought +out in a most touching and suggestive way in Rom. xv. +30, <span class="tei tei-q">“Now I beseech you, brethren, for the Lord Jesus +Christ's sake, and for the <em class="tei tei-emph"><span style="font-style: italic">love of the Spirit</span></em>, that ye +strive together with me in your prayers to God for +me.”</span> Here we have <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">love</span></em>”</span> ascribed to the Holy Spirit. +<span class="tei tei-pb" id="page012">[pg 012]</span><a name="Pg012" id="Pg012" class="tei tei-anchor"></a> +The reader would do well to stop and ponder those five +words, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">the love of the Spirit</span></em>.”</span> We dwell often upon +the love of God the Father. It is the subject of our +daily and constant thought. We dwell often upon the +love of Jesus Christ the Son. Who would think of +calling himself a Christian who passed a day without +meditating on the love of his Saviour, but how often +have we meditated upon <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">the love of the Spirit</span></em>”</span>? Each +day of our lives, if we are living as Christians ought, +we kneel down in the presence of God the Father and +look up into His face and say, <span class="tei tei-q">“I thank Thee, Father, +for Thy great love that led Thee to give Thine only +begotten Son to die upon the cross of Calvary for me.”</span> +Each day of our lives we also look up into the face of +our Lord and Saviour, Jesus Christ, and say, <span class="tei tei-q">“Oh, +Thou glorious Lord and Saviour, Jesus Thou Son of +God, I thank Thee for Thy great love that led Thee +not to count it a thing to be grasped to be on equality +with God but to empty Thyself and forsaking all the +glory of heaven, come down to earth with all its shame +and to take my sins upon Thyself and die in my place +upon the cross of Calvary.”</span> But how often do we +kneel and say to the Holy Spirit, <span class="tei tei-q">“Oh, Thou eternal +and infinite Spirit of God, I thank Thee for Thy great +love that led Thee to come into this world of sin and +darkness and to seek me out and to follow me so patiently +until Thou didst bring me to see my utter ruin +and need of a Saviour and to reveal to me my Lord +and Saviour, Jesus Christ, as just the Saviour whom I +need.”</span> Yet we owe our salvation just as truly to +the love of the Spirit as we do to the love of the +<span class="tei tei-pb" id="page013">[pg 013]</span><a name="Pg013" id="Pg013" class="tei tei-anchor"></a> +Father and the love of the Son. If it had not been +for the love of God the Father looking down upon me +in my utter ruin and providing a perfect atonement for +me in the death of His own Son on the cross of Calvary, +I would have been in hell to-day. If it had not +been for the love of Jesus Christ, the eternal Word of +God, looking upon me in my utter ruin and in obedience +to the Father, putting aside all the glory of heaven +for all the shame of earth and taking my place, the +place of the curse, upon the cross of Calvary and +pouring out His life utterly for me, I would have been +in hell to-day. But if it had not been for the love of +the Holy Spirit, sent by the Father in answer to the +prayer of the Son (John xiv. 16) leading Him to seek +me out in my utter blindness and ruin and to follow +me day after day, week after week, and year after year, +when I persistently turned a deaf ear to His pleadings, +following me through paths of sin where it must have +been agony for that holy One to go, until at last +I listened and He opened my eyes to see my utter ruin +and then revealed Jesus to me as just the Saviour that +would meet my every need and then enabled me to +receive this Jesus as my own Saviour; if it had not +been for this patient, long-suffering, never-tiring, +infinitely-tender love of the Holy Spirit, I would have +been in hell to-day. Oh, the Holy Spirit is not merely +an influence or a power or an illumination but is a +Person just as real as God the Father or Jesus Christ +His Son. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The personality of the Holy Spirit comes out in the +Old Testament as truly as in the New, for we read in +<span class="tei tei-pb" id="page014">[pg 014]</span><a name="Pg014" id="Pg014" class="tei tei-anchor"></a> +Neh. ix. 20, <span class="tei tei-q">“Thou gavest also Thy good Spirit to +instruct them, and withheldest not Thy manna from +their mouth, and gavest them water for their thirst.”</span> +Here both intelligence and goodness are ascribed to the +Holy Spirit. There are some who tell us that while it +is true the personality of the Holy Spirit is found in +the New Testament, it is not found in the Old. But +it is certainly found in this passage. As a matter +of course, the doctrine of the personality of the +Holy Spirit is not as fully developed in the Old +Testament as in the New. But the doctrine is +there. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There is perhaps no passage in the entire Bible in +which the personality of the Holy Spirit comes out +more tenderly and touchingly than in Eph. iv. 30, +<span class="tei tei-q">“And grieve not the Holy Spirit of God, whereby ye +are sealed unto the day of redemption.”</span> Here grief is +ascribed to the Holy Spirit. The Holy Spirit is not a +blind, impersonal influence or power that comes into +our lives to illuminate, sanctify and empower them. +No, He is immeasurably more than that, He is a holy +Person who comes to dwell in our hearts, One who +sees clearly every act we perform, every word we +speak, every thought we entertain, even the most fleeting +fancy that is allowed to pass through our minds; +and if there is anything in act, or word or deed that is +impure, unholy, unkind, selfish, mean, petty or untrue, +this infinitely holy One is deeply grieved by it. I +know of no thought that will help one more than this +to lead a holy life and to walk softly in the presence of +the holy One. How often a young man is kept back +<span class="tei tei-pb" id="page015">[pg 015]</span><a name="Pg015" id="Pg015" class="tei tei-anchor"></a> +from yielding to the temptations that surround young +manhood by the thought that if he should yield to the +temptation that now assails him, his holy mother might +hear of it and would be grieved by it beyond expression. +How often some young man has had his hand +upon the door of some place of sin that he is about to +enter and the thought has come to him, <span class="tei tei-q">“If I should +enter there, my mother might hear of it and it would +nearly kill her,”</span> and he has turned his back upon that +door and gone away to lead a pure life, that he might +not grieve his mother. But there is One who is +holier than any mother, One who is more sensitive +against sin than the purest woman who ever walked +this earth, and who loves us as even no mother ever +loved, and this One dwells in our hearts, if we are +really Christians, and He sees every act we do by day or +under cover of the night; He hears every word we +utter in public or in private; He sees every thought we +entertain, He beholds every fancy and imagination that +is permitted even a momentary lodgment in our mind, +and if there is anything unholy, impure, selfish, mean, +petty, unkind, harsh, unjust, or in anywise evil in act +or word or thought or fancy, He is grieved by it. If +we will allow those words, <span class="tei tei-q">“Grieve not the Holy +Spirit of God,”</span> to sink into our hearts and become the +motto of our lives, they will keep us from many a sin. +How often some thought or fancy has knocked for an +entrance into my own mind and was about to find entertainment +when the thought has come, <span class="tei tei-q">“The Holy +Spirit sees that thought and will be grieved by it”</span> and +that thought has gone. +</p> + +<span class="tei tei-pb" id="page016">[pg 016]</span><a name="Pg016" id="Pg016" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">Many acts that only a Person can perform are +ascribed to the Holy Spirit.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If we deny the personality of the Holy Spirit, many +passages of Scripture become meaningless and absurd. +For example, we read in 1 Cor. ii. 10, <span class="tei tei-q">“But God hath +revealed them unto us by His Spirit: for <em class="tei tei-emph"><span style="font-style: italic">the Spirit +searcheth</span></em> all things, yea, the deep things of God.”</span> +This passage sets before us the Holy Spirit, not merely +as an illumination whereby we are enabled to grasp the +deep things of God, but a Person who Himself searches +the deep things of God and then reveals to us the +precious discoveries which He has made. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in Rev. ii. 7, <span class="tei tei-q">“He that hath an ear, let +him hear what <em class="tei tei-emph"><span style="font-style: italic">the Spirit saith</span></em> unto the churches; To +him that overcometh will I give to eat of the tree of +life, which is in the midst of the paradise of God.”</span> +Here the Holy Spirit is set before us, not merely as an +impersonal enlightenment that comes to our mind but +a Person who speaks and out of the depths of His own +wisdom, whispers into the ear of His listening servant +the precious truth of God. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In Gal. iv. 6 we read, <span class="tei tei-q">“And because ye are sons, +God hath sent forth the Spirit of His Son into your +hearts, <em class="tei tei-emph"><span style="font-style: italic">crying</span></em>, Abba, Father.”</span> Here the Holy Spirit +is represented as crying out in the heart of the individual +believer. Not merely a Divine influence producing +in our own hearts the assurance of our sonship but +one who cries out in our hearts, who bears witness +together with our spirit that we are sons of God. +(See also Rom. viii. 16.) +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is also represented in the Scripture +<span class="tei tei-pb" id="page017">[pg 017]</span><a name="Pg017" id="Pg017" class="tei tei-anchor"></a> +as one who prays. We read in Rom. viii. 26, R. V., +<span class="tei tei-q">“And in like manner the Spirit also helpeth our infirmity; +for we know not how to pray as we ought; but +<em class="tei tei-emph"><span style="font-style: italic">the Spirit Himself maketh intercession</span></em> for us with +groanings which cannot be uttered.”</span> It is plain from +this passage that the Holy Spirit is not merely an influence +that moves us to pray, not merely an illumination +that teaches us how to pray, but a Person who Himself +prays in and through us. There is wondrous comfort +in the thought that every true believer has two Divine +Persons praying for him, Jesus Christ, the Son who +was once upon this earth, who knows all about our +temptations, who can be touched with the feeling of +our infirmities and who is now ascended to the right +hand of the Father and in that place of authority and +power ever lives to make intercession for us (Heb. +vii. 25; 1 John ii. 1); and another Person, just as +Divine as He, who walks by our side each day, yes, +who dwells in the innermost depths of our being and +knows our needs, even as we do not know them ourselves, +and from these depths makes intercession to the +Father for us. The position of the believer is indeed +one of perfect security with these two Divine Persons +praying for him. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read again in John xv. 26, <span class="tei tei-q">“But when the +Comforter is come, whom I will send unto you from +the Father, even the Spirit of truth, which proceedeth +from the Father, <em class="tei tei-emph"><span style="font-style: italic">He shall testify</span></em> of Me.”</span> Here the +Holy Spirit is set before us as a Person who gives His +testimony to Jesus Christ, not merely as an illumination +that enables the believer to testify of Christ, but +<span class="tei tei-pb" id="page018">[pg 018]</span><a name="Pg018" id="Pg018" class="tei tei-anchor"></a> +a Person who Himself testifies; and a clear distinction +is drawn in this and the following verse between the +testimony of the Holy Spirit and the testimony of the +believer to whom He has borne His witness, for we +read in the next verse, <span class="tei tei-q">“And <em class="tei tei-emph"><span style="font-style: italic">ye also</span></em> shall bear witness +because ye have been with Me from the beginning.”</span> +So there are two witnesses, the Holy Spirit bearing +witness to the believer and the believer bearing witness +to the world. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is also spoken of as a teacher. We +read in John xiv. 26, <span class="tei tei-q">“But the Comforter, which is +the Holy Ghost, whom the Father will send in My +name, <em class="tei tei-emph"><span style="font-style: italic">He shall teach</span></em> you all things, and bring all things +to your remembrance, whatsoever I have said unto +you.”</span> And in a similar way, we read in John xvi. +12-14, <span class="tei tei-q">“I have yet many things to say unto you, but +ye cannot bear them now. Howbeit when He, the +Spirit of truth, is come, <em class="tei tei-emph"><span style="font-style: italic">He will guide</span></em> you into all +truth: for He shall not speak of Himself; but whatsoever +He shall hear, that shall He speak: and He will +show you things to come. He shall glorify Me: for +He shall receive of Mine, and shall show it unto you.”</span> +And in the Old Testament, Neh. ix. 20, <span class="tei tei-q">“Thou +gavest also Thy good Spirit to instruct them.”</span> In all +these passages it is perfectly clear that the Holy Spirit +is not a mere illumination that enables us to apprehend +the truth, but a Person who comes to us to teach us day +by day the truth of God. It is the privilege of the +humblest believer in Jesus Christ not merely to have his +mind illumined to comprehend the truth of God, but to +have a Divine Teacher to daily teach him the truth he +<span class="tei tei-pb" id="page019">[pg 019]</span><a name="Pg019" id="Pg019" class="tei tei-anchor"></a> +needs to know (cf. 1 John ii. 20, 27). The Holy Spirit is +also represented as the Leader and Guide of the +children of God. We read in Rom. viii. 14, <span class="tei tei-q">“For +as many as are <em class="tei tei-emph"><span style="font-style: italic">led by the Spirit</span></em> of God they are the +sons of God.”</span> He is not merely an influence that +enables us to see the way that God would have us go, nor +merely a power that gives us strength to go that way, +but a Person who takes us by the hand and gently +leads us on in the paths in which God would have us +walk. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is also represented as a Person who +has authority to command men in their service of +Jesus Christ. We read of the Apostle Paul and his +companions in Acts xvi. 6, 7, <span class="tei tei-q">“Now when they had +gone throughout Phrygia and the region of Galatia, +and were <em class="tei tei-emph"><span style="font-style: italic">forbidden of the Holy Ghost</span></em> to preach the +Word in Asia, after they were come to Mysia, they assayed +to go into Bithynia: but the Spirit suffered them +not.”</span> Here it is a Person who takes the direction of +the conduct of Paul and his companions and a Person +whose authority they recognized and to whom they instantly +submit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Further still than this the Holy Spirit is represented +as the One who is the supreme authority in the church, +who calls men to work and appoints them to office. +We read in Acts xiii. 2, <span class="tei tei-q">“As they ministered to the +Lord, and fasted, the Holy Ghost said, Separate Me +Barnabas and Saul for the work where unto I have +called them.”</span> And in Acts xx. 28, <span class="tei tei-q">“Take heed +therefore unto yourselves, and to all the flock, over the +which the Holy Ghost hath made you overseers, to +<span class="tei tei-pb" id="page020">[pg 020]</span><a name="Pg020" id="Pg020" class="tei tei-anchor"></a> +feed the Church of God, which He hath purchased +with His own blood.”</span> There can be no doubt to a +candid seeker after truth that it is a Person, and a person +of Divine majesty and sovereignty, who is here set +before us. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +From all the passages here quoted, it is evident that +many acts that only a person can perform are ascribed +to the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">An office is predicated of the Holy Spirit that can +only be predicated of a person.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Our Saviour says in John xiv. 16, 17, <span class="tei tei-q">“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.”</span> Our Lord had announced to the +disciples that He was about to leave them. An awful +sense of desolation took possession of them. Sorrow +filled their hearts (John xvi. 6) at the contemplation +of their loneliness and absolute helplessness when Jesus +should thus leave them alone. To comfort them the +Lord tells them that they shall not be left alone, that +in leaving them He was going to the Father and that +He would pray the Father and He would give them +another Comforter to take the place of Himself during +His absence. Is it possible that Jesus Christ could +have used such language if the other Comforter who +was coming to take His place was only an impersonal +influence or power? Still more, is it possible that +<span class="tei tei-pb" id="page021">[pg 021]</span><a name="Pg021" id="Pg021" class="tei tei-anchor"></a> +Jesus could have said as He did in John xvi. 7, +<span class="tei tei-q">“Nevertheless I tell you the truth: <em class="tei tei-emph"><span style="font-style: italic">It is expedient for +you that I go away</span></em>: for if I go not away, the Comforter +will not come unto you; but if I depart, I will +send Him unto you,”</span> if this Comforter whom He was +to send was simply an impersonal influence or power? +No, one Divine Person was going, another Person just +as Divine was coming to take His place, and it was +expedient for the disciples that the One go to represent +them before the Father, for another just as Divine +and sufficient was coming to take His place. This +promise of our Lord and Saviour of the coming of the +other Comforter and of His abiding with us is the +greatest and best of all for the present dispensation. +This is <em class="tei tei-emph"><span style="font-style: italic">the</span></em> promise of the Father (Acts i. 4), the +promise of promises. We shall take it up again when +we come to study the names of the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">A treatment is predicated to the Holy Spirit that +could only be predicated of a Person.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in Isa. lxiii. 10, R. V., <span class="tei tei-q">“But they <em class="tei tei-emph"><span style="font-style: italic">rebelled +and grieved</span></em> His Holy Spirit: therefore He was turned +to be their enemy, and He fought against them.”</span> Here +we are told that the Holy Spirit is rebelled against and +grieved (cf. Eph. iv. 30). Only a person can be rebelled +against and only a person of authority. Only +a person can be grieved. You cannot grieve a mere +influence or power. In Heb. x. 29, we read, <span class="tei tei-q">“Of +how much sorer punishment, suppose ye, shall he be +thought worthy, who hath trodden underfoot the Son +of God, and hath counted the blood of the covenant, +<span class="tei tei-pb" id="page022">[pg 022]</span><a name="Pg022" id="Pg022" class="tei tei-anchor"></a> +wherewith he was sanctified, an unholy thing, and +hath <em class="tei tei-emph"><span style="font-style: italic">done despite unto</span></em> the Spirit of grace?”</span> Here we +are told that the Holy Spirit is <span class="tei tei-q">“done despite unto”</span> +(<span class="tei tei-q">“treated with contumely”</span>—Thayer's Greek-English +Lexicon of the New Testament). There is but one +kind of entity in the universe that can be treated with +contumely (or insulted) and that is a person. It is +absurd to think of treating an influence or a power or +any kind of being except a person with contumely. +We read again in Acts v. 3, <span class="tei tei-q">“But Peter said, Ananias, +why hath Satan filled thine heart <em class="tei tei-emph"><span style="font-style: italic">to lie to</span></em> the Holy Ghost, +and to keep back part of the price of the land?”</span> Here +we have the Holy Spirit represented as one who can be +lied to. One cannot lie to anything but a person. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In Matt. xii. 31, 32, we read, <span class="tei tei-q">“Wherefore I say +unto you, All manner of sin and blasphemy shall be +forgiven unto men: but the blasphemy against the +Holy Ghost shall not be forgiven unto men. And +whosoever speaketh a word against the Son of man, it +shall be forgiven him: but whosoever speaketh against +the Holy Ghost, it shall not be forgiven him, neither +in this world, neither in the world to come.”</span> Here we +are told that the Holy Spirit is blasphemed against. It +is impossible to blaspheme anything but a person. If +the Holy Spirit is not a person, it certainly cannot +be a more serious and decisive sin to blaspheme Him +than it is to blaspheme the Son of man, our Lord and +Saviour, Jesus Christ Himself. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Here then we have four distinctive and decisive +lines of proof <em class="tei tei-emph"><span style="font-style: italic">that the Holy Spirit is a Person</span></em>. Theoretically +most of us believe this but do we, in our real +<span class="tei tei-pb" id="page023">[pg 023]</span><a name="Pg023" id="Pg023" class="tei tei-anchor"></a> +thought of Him and in our practical attitude towards +Him treat Him as if He were indeed a Person? At +the close of an address on the Personality of the Holy +Spirit at a Bible conference some years ago, one who +had been a church-member many years, a member of +one of the most orthodox of our modern denominations, +said to me, <span class="tei tei-q">“I never thought of <em class="tei tei-emph"><span style="font-style: italic">It</span></em> before as a +Person.”</span> Doubtless this Christian woman had often +sung: +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">Praise God from whom all blessings flow,</span></span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Praise Him all creatures here below,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Praise Him above, ye heavenly host,</span></div> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">Praise Father, Son and Holy Ghost.</span><span style="font-size: 90%">”</span></span></div> +</div> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Doubtless she had often sung: +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">Glory be to the Father, and to the Son, and to the Holy Ghost,</span></span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">As it was in the beginning, is now, and ever shall be,</span></div> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">World without end, Amen.</span><span style="font-size: 90%">”</span></span></div> +</div> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But it is one thing to sing words; it is quite another +thing to realize the meaning of what we sing. If this +Christian woman had been questioned in regard to her +doctrine, she would doubtless have said that she believed +that there were three Persons in the Godhead, Father, +Son and Holy Spirit, but a theological confession is one +thing, a practical realization of the truth we confess is +quite another. So the question is altogether necessary, +no matter how orthodox you may be in your creedal +statements, Do you regard the Holy Spirit as indeed as +real a Person as Jesus Christ, as loving and wise and +<span class="tei tei-pb" id="page024">[pg 024]</span><a name="Pg024" id="Pg024" class="tei tei-anchor"></a> +strong, as worthy of your confidence and love and +surrender as Jesus Christ Himself? The Holy Spirit +came into this world to be to the disciples of our Lord +after His departure, and to us, what Jesus Christ had +been to them during the days of His personal companionship +with them (John xiv. 16, 17). Is He that +to you? Do you know Him? Every week in your life +you hear the apostolic benediction, <span class="tei tei-q">“The grace of the +Lord Jesus Christ and the love of God and the communion +of the Holy Ghost be with you all”</span> (2 Cor. +xiii. 14), but while you hear it, do you take in the significance +of it? Do you know the communion of the +Holy Ghost? The fellowship of the Holy Ghost? +The partnership of the Holy Ghost? The comradeship +of the Holy Ghost? The intimate personal +friendship of the Holy Ghost? Herein lies the whole +secret of a real Christian life, a life of liberty and joy +and power and fullness. To have as one's ever-present +Friend, and to be conscious that one has as his +ever-present Friend, the Holy Spirit and to surrender +one's life in all its departments entirely to His control, +this is true Christian living. The doctrine of the +Personality of the Holy Spirit is as distinctive of the +religion that Jesus taught as the doctrines of the Deity +and the atonement of Jesus Christ Himself. But it +is not enough to believe the doctrine—one must know +the Holy Spirit Himself. The whole purpose of this +chapter (God help me to say it reverently) is to introduce +you to my Friend, the Holy Spirit. +</p> + +</div> + +<span class="tei tei-pb" id="page025">[pg 025]</span><a name="Pg025" id="Pg025" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc3" id="toc3"></a> +<a name="pdf4" id="pdf4"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter II. The Deity of the Holy Spirit.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the preceding chapter we have seen clearly that +the Holy Spirit is a Person. But what sort of a +Person is He? Is He a finite person or an infinite +person? Is He God? This question also is +plainly answered in the Bible. There are in the Scriptures +of the Old and New Testaments five distinct +and decisive lines of proof of the Deity of the Holy +Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">Each of the four distinctively Divine attributes is +ascribed to the Holy Spirit.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What are the distinctively Divine attributes? Eternity, +omnipresence, omniscience and omnipotence. +All of these are ascribed to the Holy Spirit in the Bible. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We find <em class="tei tei-emph"><span style="font-style: italic">eternity</span></em> ascribed to the Holy Spirit in Heb. +ix. 14, <span class="tei tei-q">“How much more shall the blood of Christ, who +through the <em class="tei tei-emph"><span style="font-style: italic">eternal</span></em> Spirit offered Himself without spot +to God, purge your conscience from dead works to +serve the living God?”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<em class="tei tei-emph"><span style="font-style: italic">Omnipresence</span></em> is ascribed to the Holy Spirit in Ps. +cxxxix. 7-10, <span class="tei tei-q">“Whither shall I go from Thy Spirit? +or whither shall I flee from Thy presence? If I ascend +up into heaven, Thou art there: if I make my bed in +hell, behold, Thou art there. If I take the wings of +the morning, and dwell in the uttermost parts of the +<span class="tei tei-pb" id="page026">[pg 026]</span><a name="Pg026" id="Pg026" class="tei tei-anchor"></a> +sea; even there shall Thy hand lead me, and Thy +right hand shall hold me.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<em class="tei tei-emph"><span style="font-style: italic">Omniscience</span></em> is ascribed to the Holy Spirit in several +passages. For example, we read in 1 Cor. ii. 10, 11, +<span class="tei tei-q">“But God hath revealed them unto us by His Spirit: +for the Spirit <em class="tei tei-emph"><span style="font-style: italic">searcheth all things</span></em>, yea, the deep things +of God. For what man knoweth the things of a man, +save the spirit of man which is in him? <em class="tei tei-emph"><span style="font-style: italic">Even so the +things of God knoweth no man, but the Spirit of God.</span></em>”</span> +Again in John xiv. 26, <span class="tei tei-q">“But the Comforter, which is +the Holy Ghost, whom the Father will send in My +name, He shall <em class="tei tei-emph"><span style="font-style: italic">teach you all things</span></em>, and bring all +things to your remembrance, whatsoever I have said +unto you.”</span> Still further we read in John xvi. 12, 13, +R. V., <span class="tei tei-q">“I have yet many things to say unto you, but +ye cannot bear them now. Howbeit when He, the +Spirit of truth is come, He shall <em class="tei tei-emph"><span style="font-style: italic">guide you into all the +truth</span></em>: for He shall not speak from Himself; but what +things soever He shall hear, these shall He speak: and +He shall declare unto you the things that are to come.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We find <em class="tei tei-emph"><span style="font-style: italic">omnipotence</span></em> ascribed to the Holy Spirit in +Luke i. 35, <span class="tei tei-q">“And the angel answered and said unto +her, The Holy Ghost shall come upon thee, and the +<em class="tei tei-emph"><span style="font-style: italic">power of the Highest</span></em> shall overshadow thee: therefore +also that holy thing which shall be born of thee shall +be called the Son of God.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">Three distinctively Divine works are ascribed to +the Holy Spirit.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When we think of God and His work, the first +work of which we always think is that of creation. +<span class="tei tei-pb" id="page027">[pg 027]</span><a name="Pg027" id="Pg027" class="tei tei-anchor"></a> +In the Scriptures creation is ascribed to the Holy Spirit. +We read in Job xxxiii. 4, <span class="tei tei-q">“The Spirit of God <em class="tei tei-emph"><span style="font-style: italic">hath +made me</span></em>, and the <em class="tei tei-emph"><span style="font-style: italic">breath of the Almighty</span></em> hath given me +life.”</span> We read still again in Ps. civ. 30, <span class="tei tei-q">“Thou +sendest forth Thy Spirit, <em class="tei tei-emph"><span style="font-style: italic">they are created</span></em>: and Thou +renewest the face of the earth.”</span> In connection with +the description of creation in the first chapter of Genesis, +the activity of the Spirit is referred to (Gen. i. 1-3). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The impartation of life is also a Divine work and +this is ascribed in the Scriptures to the Holy Spirit, +We read in John vi. 6, A. R. V., <span class="tei tei-q">“It is the Spirit +that giveth life: the flesh profiteth nothing.”</span> We +read also in Rom. viii. 11, <span class="tei tei-q">“But if the Spirit of Him +that raised up Jesus from the dead dwell in you, He +that raised up Christ from the dead shall also quicken +your mortal bodies <em class="tei tei-emph"><span style="font-style: italic">by His Spirit</span></em> that dwelleth in +you.”</span> In the description of the creation of man in +Gen. ii. 7, it is the breath of God, that is the Holy +Spirit, who imparts life to man, and man becomes a +living soul. The exact words are, <span class="tei tei-q">“And the Lord +God formed man of the dust of the ground, and +breathed into his nostrils <em class="tei tei-emph"><span style="font-style: italic">the breath of life</span></em>; and man +became a living soul.”</span> The Greek word which is +rendered <span class="tei tei-q">“spirit”</span> means <span class="tei tei-q">“breath”</span> and though the +Holy Spirit as a Person does not come out distinctly +in this early reference to Him in Gen. ii. 7, nevertheless, +this passage interpreted in the light of the fuller revelation +of the New Testament clearly refers to the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The authorship of Divine prophecies is also ascribed +to the Holy Spirit. We read in 2 Pet. i. 21, R. V., +<span class="tei tei-q">“For no prophecy ever came by the will of man: but +<span class="tei tei-pb" id="page028">[pg 028]</span><a name="Pg028" id="Pg028" class="tei tei-anchor"></a> +men spake from God, <em class="tei tei-emph"><span style="font-style: italic">being moved by the Holy Ghost</span></em>.”</span> +Even in the Old Testament, there is a reference to the +Holy Spirit as the author of prophecy. We read in +2 Sam. xxiii. 2, 3, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">the Spirit of the +</span><span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span><span style="font-style: italic"> spake</span></em> by +me, and His word was in my tongue. The God of +Israel said, the Rock of Israel spake to me, He that +ruleth over men must be just, ruling in the fear of God.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +So we see that the three distinctly Divine works of +creation, the impartation of life, and prophecy are +ascribed to the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">Statements which in the Old Testament distinctly +name the </span><span class="tei tei-hi"><span style="font-style: italic; font-variant: small-caps">Lord</span></span><span style="font-style: italic"> or Jehovah as their subject are applied to +the Holy Spirit in the New Testament, i. e., the Holy Spirit +occupies the position of Deity in New Testament thought.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A striking illustration of this is found in Isa. vi. 8-10, +<span class="tei tei-q">“Also I heard the voice of the Lord, saying, Whom +shall I send, and who will go for us? Then said I, +Here am I; send me. And He said, Go, and tell this +people, Hear ye indeed, but understand not; and see +ye indeed, but perceive not. Make the heart of this +people fat, and make their ears heavy, and shut their +eyes; lest they see with their eyes, and hear with their +ears, and understand with their heart, and convert and +be healed.”</span> In verse five we are told that it was +Jehovah (whenever the word <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> is spelled in +capitals in the Old Testament, it stands for Jehovah +in the Hebrew and is so rendered in the American +Revision) whom Isaiah saw and who speaks. But in +Acts xxviii. 25-27 there is a reference to this statement +of Isaiah's and whereas in Isaiah we are told it is +<span class="tei tei-pb" id="page029">[pg 029]</span><a name="Pg029" id="Pg029" class="tei tei-anchor"></a> +Jehovah who speaks, in the reference in Acts we are +told that it was the Holy Spirit who was the speaker. +The passage in Acts reads as follows, <span class="tei tei-q">“And when +they agreed not among themselves, they departed after +that Paul had spoken one word, Well spake the Holy +Ghost by Esaias the prophet unto our fathers, saying, +Go unto this people, and say, Hearing ye shall hear, +and shall not understand; and seeing ye shall see and +not perceive: For the heart of this people is waxed +gross, and their ears are dull of hearing, and their eyes +have they closed; lest they should see with their eyes, +and hear with their ears, and understand with their +heart, and should be converted, and I should heal +them.”</span> So we see that what is distinctly ascribed to +Jehovah in the Old Testament is ascribed to the Holy +Spirit in the New: <span class="tei tei-hi"><span style="font-style: italic">i. e.</span></span>, the Holy Spirit is identified +with Jehovah. It is a noteworthy fact that in the +Gospel of John, the twelfth chapter and the thirty-ninth +to forty-first verses where another reference is +made to this passage in Isaiah, this same passage is ascribed +to Christ (note carefully the forty-first verse). +So in different parts of Scripture, we have the same +passage referred to Jehovah, referred to the Holy +Spirit, and referred to Jesus Christ. May we not find +the explanation of this in the threefold <span class="tei tei-q">“Holy”</span> of the +seraphic cry in Isaiah vi. 3, where we read, <span class="tei tei-q">“And one +cried unto another, and said, Holy, holy, holy, is the +<span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> of hosts: the whole earth is full of His glory.”</span> +In this we have a distinct suggestion of the tri-personality +of the Jehovah of Hosts, and hence the propriety +of the threefold application of the vision. A +<span class="tei tei-pb" id="page030">[pg 030]</span><a name="Pg030" id="Pg030" class="tei tei-anchor"></a> +further suggestion of this tri-personality of Jehovah of +Hosts is found in the eighth verse of the chapter where +the Lord is represented as saying, <span class="tei tei-q">“Whom shall I +send, and who will go for <em class="tei tei-emph"><span style="font-style: italic">us</span></em>?”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Another striking illustration of the application of +passages in the New Testament to the Holy Spirit +which in the Old Testament distinctly name Jehovah +as their subject is found in Ex. xvi. 7. Here we +read, <span class="tei tei-q">“And in the morning, then ye shall see the glory +of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span>; for that He heareth your murmurings +against the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span>: and what are we that ye murmur +against us?”</span> Here the murmuring of the children of +Israel is distinctly said to be against Jehovah. But in +Heb. iii. 7-9, where this instance is referred to, we +read, <span class="tei tei-q">“Wherefore, <em class="tei tei-emph"><span style="font-style: italic">as the Holy Ghost saith</span></em>, To-day if +ye will hear His voice, harden not your hearts, and in +the provocation, in the day of temptation in the wilderness: +When your fathers tempted <em class="tei tei-emph"><span style="font-style: italic">Me</span></em>, proved <em class="tei tei-emph"><span style="font-style: italic">Me</span></em>, and +saw My works forty years.”</span> The murmurings which +Moses in the Book of Exodus says were against Jehovah, +we are told in the Epistle to the Hebrews were +against the Holy Spirit. This leaves it beyond question +that the Holy Spirit occupies the position of Jehovah (or +Deity) in the New Testament (cf. also Ps. xcv. 8-11). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">The name of the Holy Spirit is coupled with that +of God in a way it would be impossible for a reverent and +thoughtful mind to couple the name of any finite being with +that of the Deity.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have an illustration of this in 1 Cor. xii. 4-6, +<span class="tei tei-q">“Now there are diversities of gifts, but the <em class="tei tei-emph"><span style="font-style: italic">same Spirit</span></em>. +<span class="tei tei-pb" id="page031">[pg 031]</span><a name="Pg031" id="Pg031" class="tei tei-anchor"></a> +And there are differences of administrations, but the +<em class="tei tei-emph"><span style="font-style: italic">same Lord</span></em>. And there are diversities of operations, but +it is the <em class="tei tei-emph"><span style="font-style: italic">same God</span></em> which worketh all in all.”</span> Here we +find God, and the Lord and the Spirit associated together +in a relation of equality that would be shocking +to contemplate if the Spirit were a finite being. We +have a still more striking illustration of this in Matt. +xxviii. 19, <span class="tei tei-q">“Go ye therefore, and teach all nations, +baptizing them in the name of the <em class="tei tei-emph"><span style="font-style: italic">Father</span></em>, and of the +<em class="tei tei-emph"><span style="font-style: italic">Son</span></em>, and of the <em class="tei tei-emph"><span style="font-style: italic">Holy Ghost</span></em>.”</span> Who, that had grasped +the Bible conception of God the Father, would think +for a moment of coupling the name of the Holy Spirit +with that of the Father in this way if the Holy Spirit +were a finite being, even the most exalted of angelic +beings? Another striking illustration is found in +2 Cor. xiii. 14, <span class="tei tei-q">“The grace of <em class="tei tei-emph"><span style="font-style: italic">the Lord Jesus Christ</span></em>, +and the love of <em class="tei tei-emph"><span style="font-style: italic">God</span></em>, and the communion of <em class="tei tei-emph"><span style="font-style: italic">the Holy +Ghost</span></em>, be with you all. Amen.”</span> Can any one ponder +these words and catch anything like their real import +without seeing clearly that it would be impossible to +couple the name of the Holy Spirit with that of God +the Father in the way in which it is coupled in this +verse unless the Holy Spirit were Himself a Divine Being? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +V. <span class="tei tei-hi"><span style="font-style: italic">The Holy Spirit is called God.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The final and decisive proof of the Deity of the +Holy Spirit is found in the fact that He is called God +in the New Testament. We read in Acts v. 3, 4, +<span class="tei tei-q">“But Peter said, Ananias, why hath Satan filled thine +heart to lie to the Holy Ghost, and to keep back part +<span class="tei tei-pb" id="page032">[pg 032]</span><a name="Pg032" id="Pg032" class="tei tei-anchor"></a> +of the price of the land? Whiles it remained, was it +not thine own? And after it was sold, was it not in +thine own power? Why hast thou conceived this +thing in thine heart? Thou hast not lied unto men +but <em class="tei tei-emph"><span style="font-style: italic">unto God</span></em>.”</span> In the first part of this passage we are +told that Ananias lied to the Holy Spirit. When this +is further explained, we are told it was not unto men +but unto God that he had lied in lying to the Holy +Spirit, <span class="tei tei-hi"><span style="font-style: italic">i. e.</span></span>, the Holy Spirit to whom he lied is called +God. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To sum it all up, by the ascription of all the distinctively +Divine attributes, and several distinctly +Divine works, by referring statements which in the +Old Testament clearly name Jehovah, the Lord, or +God as their subject to the Holy Spirit in the New +Testament, by coupling the name of the Holy Spirit +with that of God in a way that would be impossible to +couple that of any finite being with that of Deity, by +plainly calling the Holy Spirit God, in all these unmistakable +ways, God in His own Word distinctly proclaims +that the Holy Spirit is a Divine Person. +</p> + +</div> + +<span class="tei tei-pb" id="page033">[pg 033]</span><a name="Pg033" id="Pg033" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc5" id="toc5"></a> +<a name="pdf6" id="pdf6"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter III. The Distinction of the Holy Spirit from the +Father and from His Son, Jesus Christ.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have seen thus far that the Holy Spirit is +a Person and a Divine Person. And now +another question arises, Is He as a Person +separate and distinct from the Father and from the Son? +One who carefully studies the New Testament statements +cannot but discover that beyond a question He +is. We read in Luke iii. 21, 22, <span class="tei tei-q">“Now when all the +people were baptized, it came to pass that Jesus also +being baptized, and praying, the heaven was opened, +and the Holy Ghost descended in a bodily shape like a +dove upon Him, and a voice came from heaven, which +said, Thou art My beloved Son; in Thee I am well +pleased.”</span> Here the clearest possible distinction is +drawn between Jesus Christ, who was on earth, and +the Father who spoke to Him from heaven as one person +speaks to another person, and the Holy Spirit who +descended in a bodily form as a dove from the Father, +who was speaking, to the Son, to whom He was +speaking, and rested upon the Son as a Person separate +and distinct from Himself. We see a clear distinction +drawn between the name of the Father and that of the +Son and that of the Holy Spirit in Matt, xxviii. 19, +where we read, <span class="tei tei-q">“Go ye therefore, and teach all nations, +<span class="tei tei-pb" id="page034">[pg 034]</span><a name="Pg034" id="Pg034" class="tei tei-anchor"></a> +baptizing them in the name of the Father, <em class="tei tei-emph"><span style="font-style: italic">and</span></em> +of the Son, <em class="tei tei-emph"><span style="font-style: italic">and</span></em> of the Holy Ghost.”</span> The distinction +of the Holy Spirit from the Father and the Son comes +out again with exceeding clearness in John xiv. 16. +Here we read, <span class="tei tei-q">“And <em class="tei tei-emph"><span style="font-style: italic">I</span></em> will pray <em class="tei tei-emph"><span style="font-style: italic">the Father</span></em>, and He +shall give you <em class="tei tei-emph"><span style="font-style: italic">another Comforter</span></em>, that He may abide +with you forever.”</span> Here we see the one Person, the +Son, praying to another Person, the Father, and the +Father to whom He prays giving another Person, another +Comforter, in answer to the prayer of the second +Person, the Son. If words mean anything, and certainly +in the Bible they mean what they say, there can +be no mistaking it, that the Father and the Son and the +Spirit are three distinct and separate Persons. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Again in John xvi. 7, a clear distinction is drawn +between Jesus who goes away to the Father and the +Holy Spirit who comes from the Father to take His +place. Jesus says, <span class="tei tei-q">“Nevertheless I tell you the truth; +It is expedient for you that I go away: for if I go not +away, <em class="tei tei-emph"><span style="font-style: italic">the Comforter</span></em> will not come unto you; but if I +depart, I will send Him unto you.”</span> A similar distinction +is drawn in Acts ii. 33, where we read, <span class="tei tei-q">“Therefore +being by the right hand of God exalted, and having received +of the Father the promise of the Holy Ghost, +He hath shed forth this, which ye now see and hear.”</span> +In this passage, the clearest possible distinction is +drawn between the Son exalted to the right hand of the +Father and the Father to whose right hand He is exalted, +and the Holy Spirit whom the Son receives from +the Father and sheds forth upon the Church. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To sum it all up, again and again the Bible draws +<span class="tei tei-pb" id="page035">[pg 035]</span><a name="Pg035" id="Pg035" class="tei tei-anchor"></a> +the clearest possible distinction between the three Persons, +the Holy Spirit, the Father and the Son. They +are three separate personalities, having mutual relations +to one another, acting upon one another, speaking of +or to one another, applying the pronouns of the second +and third persons to one another. +</p> + +</div> + +<span class="tei tei-pb" id="page036">[pg 036]</span><a name="Pg036" id="Pg036" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc7" id="toc7"></a> +<a name="pdf8" id="pdf8"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter IV. The Subordination of the Spirit to the Father +and to the Son.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +From the fact that the Holy Spirit is a Divine +Person, it does not follow that the Holy Spirit +is in every sense equal to the Father. While +the Scriptures teach that in Jesus Christ dwelt all the +fullness of the Godhead in a bodily form (Col. ii. 9) +and that He was so truly and <em class="tei tei-emph"><span style="font-style: italic">fully </span></em> Divine that He +could say, <span class="tei tei-q">“I and the Father are one”</span> (John x. 30) +and <span class="tei tei-q">“He that hath seen Me hath seen the Father”</span> +(John xiv. 9), they also teach with equal clearness that +Jesus Christ was not equal to the Father in every respect, +but subordinate to the Father in many ways. +In a similar way, the Scriptures teach us that though +the Holy Spirit is a Divine Person, He is subordinate +to the Father and to the Son. In John xiv. 26, we are +taught that the Holy Spirit is sent by the Father and in +the name of the Son. Jesus declares very clearly, <span class="tei tei-q">“But +the Comforter, which is the Holy Ghost, whom <em class="tei tei-emph"><span style="font-style: italic">the +Father will send</span></em> in My name, He shall teach you all +things, and bring all things to your remembrance, +whatsoever I have said unto you.”</span> In John xv. 26 +we are told that it is Jesus who sends the Spirit from +the Father. The exact words are, <span class="tei tei-q">“But when the +Comforter is come, <em class="tei tei-emph"><span style="font-style: italic">whom I will send</span></em> unto you from +<span class="tei tei-pb" id="page037">[pg 037]</span><a name="Pg037" id="Pg037" class="tei tei-anchor"></a> +the Father, even the Spirit of truth, which proceedeth +from the Father, He shall testify of Me.”</span> Just as we +are elsewhere taught that Jesus Christ was sent by the +Father (John vi. 29; viii. 29, 42), we are here taught +that the Holy Spirit in turn is sent by Jesus Christ. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The subordination of the Holy Spirit to the Father +and the Son comes out also in the fact that He derives +some of His names from the Father and from the Son. +We read in Rom. viii. 9, <span class="tei tei-q">“But ye are not in the +flesh, but in the Spirit, if so be that <em class="tei tei-emph"><span style="font-style: italic">the Spirit of God</span></em> +dwell in you. Now if any man have not <em class="tei tei-emph"><span style="font-style: italic">the Spirit of +Christ</span></em>, he is none of His.”</span> Here we have two names +of the Spirit, one derived from His relation to the +Father, <span class="tei tei-q">“the Spirit of God,”</span> and the other derived +from His relation to the Son, <span class="tei tei-q">“the Spirit of Christ.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In Acts xvi. 7, R. V., He is spoken of as <span class="tei tei-q">“the Spirit +of Jesus.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The subordination of the Spirit to the Son is also +seen in the fact that the Holy Spirit speaks <span class="tei tei-q">“not from +Himself but speaks the words which He hears.”</span> We +read in John xvi. 13, R. V., <span class="tei tei-q">“Howbeit when He, the +Spirit of truth, is come, He shall guide you into all the +truth: for He <em class="tei tei-emph"><span style="font-style: italic">shall not speak from Himself</span></em>; but <em class="tei tei-emph"><span style="font-style: italic">what +things soever He shall hear</span></em>, these shall He speak: and +He shall declare unto you the things that are to come.”</span> +In a similar way, Jesus said of Himself, <span class="tei tei-q">“My teaching +is not Mine, but His that sent Me.”</span> (John vii. 16; +viii. 26, 40). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The subordination of the Spirit to the Son comes +out again in the clearly revealed fact that it is the work +of the Holy Spirit not to glorify Himself but to glorify +<span class="tei tei-pb" id="page038">[pg 038]</span><a name="Pg038" id="Pg038" class="tei tei-anchor"></a> +Christ. Jesus says in John xvi. 14, <span class="tei tei-q">“He shall glorify +Me: for He shall receive of Mine, and shall shew it +unto you.”</span> In a similar way, Christ sought not His +own glory, but the glory of Him that sent Him, that is +the Father (John vii. 18). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +From all these passages, it is evident that the Holy +Spirit in His present work, while possessed of all the +attributes of Deity, is subordinated to the Father and +to the Son. On the other hand, we shall see later that +in His earthly life, Jesus lived and taught and worked +in the power of the Holy Spirit. +</p> + +</div> + +<span class="tei tei-pb" id="page039">[pg 039]</span><a name="Pg039" id="Pg039" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc9" id="toc9"></a> +<a name="pdf10" id="pdf10"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter V. The Person and Work of the Holy Spirit as +Revealed in His Names.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At least twenty-five different names are used in +the Old and New Testaments in speaking of +the Holy Spirit. There is the deepest significance +in these names. By the careful study of them, +we find a wonderful revelation of the Person and work +of the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">The Spirit.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The simplest name by which the Holy Spirit is +mentioned in the Bible is that which stands at the head +of this paragraph—<span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">The Spirit</span></em>.”</span> This name is also +used as the basis of other names, so we begin our study +with this. The Greek and Hebrew words so translated +mean literally, <span class="tei tei-q">“Breath”</span> or <span class="tei tei-q">“Wind.”</span> Both thoughts +are in the name as applied to the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. The thought of breath is brought out in John +xx. 22 where we read, <span class="tei tei-q">“And when He had said this, <em class="tei tei-emph"><span style="font-style: italic">He +breathed on them</span></em>, and saith unto them, Receive ye the +Holy Ghost.”</span> It is also suggested in Gen. ii. 7, +<span class="tei tei-q">“And the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> God formed man of the dust of the +ground, and <em class="tei tei-emph"><span style="font-style: italic">breathed</span></em> into his nostrils the breath of life; +and man became a living soul.”</span> This becomes more +evident when we compare with this Ps. civ. 30, +<span class="tei tei-q">“Thou sendest forth <em class="tei tei-emph"><span style="font-style: italic">Thy Spirit</span></em>, they are created: and +<span class="tei tei-pb" id="page040">[pg 040]</span><a name="Pg040" id="Pg040" class="tei tei-anchor"></a> +Thou renewest the face of the earth.”</span> And Job xxxiii. +4, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">The Spirit of God hath made me</span></em>, and <em class="tei tei-emph"><span style="font-style: italic">the breath</span></em> +of the Almighty hath given me life.”</span> What is the +significance of this name from the standpoint of these +passages? It is that the Spirit is the outbreathing of +God, His inmost life going forth in a personal form to +quicken. When we receive the Holy Spirit, we receive +the inmost life of God Himself to dwell in a personal +way in us. When we really grasp this thought, it is +overwhelming in its solemnity. Just stop and think +what it means to have the inmost life of that infinite +and eternal Being whom we call God, dwelling in a +personal way in you. How solemn and how awful and +yet unspeakably glorious life becomes when we realize +this. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. The thought of the Holy Spirit as <span class="tei tei-q">“the Wind”</span> +is brought out in John iii. 6-8, <span class="tei tei-q">“That which is born +of the flesh is flesh; and that which is born of the Spirit +is spirit. Marvel not that I said unto thee, Ye must be +born again. The wind bloweth where it listeth, and +thou hearest the sound thereof, but canst not tell +whence it cometh, and whither it goeth: so is every +one that is born of the Spirit.”</span> In the Greek, it is the +same word that is translated in one part of this passage +<span class="tei tei-q">“Spirit”</span> and the other part of the passage <span class="tei tei-q">“wind.”</span> +And it would seem as if the word ought to be translated +the same way in both parts of the passage. It would +then read, <span class="tei tei-q">“That which is born of the flesh is flesh +and that which is born of the <span class="tei tei-q">‘Wind’</span> is wind. Marvel +not that I said unto thee, Ye must be born again. +The wind bloweth where it listeth and thou hearest the +<span class="tei tei-pb" id="page041">[pg 041]</span><a name="Pg041" id="Pg041" class="tei tei-anchor"></a> +sound thereof, but canst not tell whence it cometh or +whither it goeth: so is every one that is born of the +<span class="tei tei-q">‘Wind.’</span> ”</span> The full significance of this name as applied +to the Holy Spirit (or Holy Wind) it may be beyond +us to fathom, but we can see at least this much of its +meaning: +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(1) The Spirit like the wind is <em class="tei tei-emph"><span style="font-style: italic">sovereign</span></em>. <span class="tei tei-q">“The +wind bloweth where it listeth”</span> (John iii. 8). You +cannot dictate to the wind. It does as it wills. Just +so with the Holy Spirit—He is sovereign—we cannot +dictate to Him. He <span class="tei tei-q">“divides to each man”</span> severally +even <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">as He will</span></em>”</span> (1 Cor. xii. 11, R. V.). When the +wind is blowing from the north you may long to have +it blow from the south, but cry as clamorously as you +may to the wind, <span class="tei tei-q">“Blow from the south”</span> it will keep +right on blowing from the north. But while you +cannot dictate to the wind, while it blows as it will, +you may learn the laws that govern the wind's motions +and by bringing yourself into harmony with those laws, +you can get the wind to do your work. You can erect +your windmill so that whichever way the wind blows +from the wheels will turn and the wind will grind your +grain, or pump your water. Just so, while we cannot +dictate to the Holy Spirit we can learn the laws of His +operations and by bringing ourselves into harmony with +those laws, above all by submitting our wills absolutely +to His sovereign will, the sovereign Spirit of God will +work through us and accomplish His own glorious +work by our instrumentality. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(2) The Spirit like the wind is <em class="tei tei-emph"><span style="font-style: italic">invisible but none +the less perceptible and real and mighty</span></em>. You hear the +<span class="tei tei-pb" id="page042">[pg 042]</span><a name="Pg042" id="Pg042" class="tei tei-anchor"></a> +sound of the wind (John iii. 8) but the wind itself you +never see. You hear the voice of the Spirit but He +Himself is ever invisible. (The word translated +<span class="tei tei-q">“sound”</span> in John iii. 8 is the word which elsewhere is +translated <span class="tei tei-q">“voice.”</span> See R. V.) We not only hear the +voice, of the wind but we see its mighty effects. We +feel the breath of the wind upon our cheeks, we see the +dust and the leaves blowing before the wind, we see the +vessels at sea driven swiftly towards their ports; but +the wind itself remains invisible. Just so with the +Spirit; we feel His breath upon our souls, we see the +mighty things He does, but Himself we do not see. +He is invisible, but He is real and perceptible. I shall +never forget a solemn hour in Chicago Avenue Church, +Chicago. Dr. W. W. White was making a farewell +address before going to India to work among the +students there. Suddenly, without any apparent warning, +the place was filled with an awful and glorious +Presence. To me it was very real, but the question +arose in my mind, <span class="tei tei-q">“Is this merely subjective, just a +feeling of my own, or is there an objective Presence +here?”</span> After the meeting was over, I asked different +persons whether they were conscious of anything and +found that at the same point in the meeting they, too, +though they saw no one, became distinctly conscious +of an overwhelming Presence, the Presence of the +Holy Spirit. Though many years have passed, there +are those who speak of that hour to this day. On +another occasion in my own home at Chicago, when +kneeling in prayer with an intimate friend, as we prayed +it seemed as if an unseen and awful Presence entered +<span class="tei tei-pb" id="page043">[pg 043]</span><a name="Pg043" id="Pg043" class="tei tei-anchor"></a> +the room. I realized what Eliphaz meant when he +said, <span class="tei tei-q">“Then a spirit passed before my face; the hair of +my flesh stood up”</span> (Job iv. 15). The moment was +overwhelming, but as glorious as it was awful. These +are but two illustrations of which many might be given. +None of us have seen the Holy Spirit at any time, but +of His presence we have been distinctly conscious again +and again and again. His mighty power we have witnessed +and His reality we cannot doubt. There are +those who tell us that they do not believe in anything +which they cannot see. Not one of them has ever seen +the wind but they all believe in the wind. They have +felt the wind and they have seen its effects, and just +so we, beyond a question, have felt the mighty presence +of the Spirit and witnessed His mighty workings. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(3) The Spirit like the wind is <em class="tei tei-emph"><span style="font-style: italic">inscrutable</span></em>. <span class="tei tei-q">“Thou +canst not tell whence it cometh and whither it goeth.”</span> +Nothing in nature is more mysterious than the wind. +But more mysterious still is the Holy Spirit in His +operations. We hear of how suddenly and unexpectedly +in widely separated communities He begins to +work His mighty work. Doubtless there are hidden +reasons why He does thus begin His work, but often-times +these reasons are completely undiscoverable by us. +We know not whence He comes nor whither He goes. +We cannot tell where next He will display His mighty +and gracious power. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(4) The Spirit, like the wind, is <em class="tei tei-emph"><span style="font-style: italic">indispensable</span></em>. +Without wind, that is <span class="tei tei-q">“air in motion,”</span> there is no +life and so Jesus says, <span class="tei tei-q">“Verily, verily, I say unto you, +except a man be born of water and of the Spirit, he +<span class="tei tei-pb" id="page044">[pg 044]</span><a name="Pg044" id="Pg044" class="tei tei-anchor"></a> +cannot enter into the kingdom of God.”</span> If the wind +should absolutely cease to blow for a single hour, most +of the life on this earth would cease to be. Time +and again when the health reports of the different +cities of the United States are issued, it has been found +that the five healthiest cities in the United States were +five cities located on the great lakes. Many have been +surprised at this report when they have visited some of +these cities and found that they were far from being +the cleanest cities, or most sanitary in their general +arrangement, and yet year after year this report has +been returned. The explanation is simply this, it is +the wind blowing from the lakes that has brought life +and health to the cities. Just so when the Spirit ceases +to blow in any heart or any church or any community, +death ensues, but when the Spirit blows steadily upon +the individual or the church or the community, there +is abounding spiritual life and health. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(5) Closely related to the foregoing thought, like +the wind the Holy Spirit is <em class="tei tei-emph"><span style="font-style: italic">life giving</span></em>. This thought +comes out again and again in the Scriptures. For +example, we read in John vi. 63, A. R. V., <span class="tei tei-q">“It is the +Spirit that giveth life,”</span> and in 2 Cor. iii. 6, we read, +<span class="tei tei-q">“The letter killeth, but the Spirit giveth life.”</span> Perhaps +the most suggestive passage on this point is Ezek. +xxxvii. 8, 9, 10, <span class="tei tei-q">“And when I beheld, lo, the sinews +and the flesh came up upon them, and the skin covered +them above: but there was <em class="tei tei-emph"><span style="font-style: italic">no breath</span></em> in them. Then +said He unto me, Prophesy unto <em class="tei tei-emph"><span style="font-style: italic">the wind</span></em>, prophesy, +son of man, and say to <em class="tei tei-emph"><span style="font-style: italic">the wind</span></em>, Thus saith the Lord +<span class="tei tei-hi"><span style="font-variant: small-caps">God</span></span>; Come from the four winds, O breath, and +<span class="tei tei-pb" id="page045">[pg 045]</span><a name="Pg045" id="Pg045" class="tei tei-anchor"></a> +breathe upon these slain, that they may live. So I +prophesied as He commanded me, and <em class="tei tei-emph"><span style="font-style: italic">the breath came +into them, and they lived</span></em>, and stood upon their feet, an +exceeding great army”</span> (cf. John iii. 5). Israel, in the +prophet's vision, was only bones, very many and very +dry (vs. 2, 11), until the prophet proclaimed unto them +the word of God; then there was a noise and a shaking +and the bones came together, bone to his bone, +and the sinews and the flesh came upon the bones, but +still there was no life, but when the wind blew, the +breath of God's Spirit, then <span class="tei tei-q">“they stood up upon +their feet an exceeding great army.”</span> All life in the +individual believer, in the teacher, the preacher, and +the church is the Holy Spirit's work. You will sometimes +make the acquaintance of a man, and as you +hear him talk and observe his conduct, you are repelled +and disgusted. Everything about him declares that +he is a dead man, a moral corpse and not only dead +but rapidly putrefying. You get away from him as +quickly as you can. Months afterwards you meet him +again. You hesitate to speak to him; you want to +get out of his very presence, but you do speak to him, +and he has not uttered many sentences before you +notice a marvellous change. His conversation is sweet +and wholesome and uplifting; everything about his +manner is attractive and delightful. You soon discover +that the man's whole conduct and life has been +transformed. He is no longer a putrefying corpse but +a living child of God. What has happened? The +Wind of God has blown upon him; he has received +the Holy Spirit, the Holy Wind. Some quiet Sabbath +<span class="tei tei-pb" id="page046">[pg 046]</span><a name="Pg046" id="Pg046" class="tei tei-anchor"></a> +day you visit a church. Everything about the outward +appointments of the church are all that could be desired. +There is an attractive meeting-house, an expensive +organ, a gifted choir, a scholarly preacher. The +service is well arranged but you have not been long at +the gathering before you are forced to see that there +is no life, that it is all form, and that there is nothing +really being accomplished for God or for man. You +go away with a heavy heart. Months afterwards you +have occasion to visit the church again; the outward +appointments of the church are much as they were +before but the service has not proceeded far before you +note a great difference. There is a new power in the +singing, a new spirit in the prayer, a new grip in the +preaching, everything about the church is teeming with +the life of God. What has happened? The Wind +of God has blown upon that church; the Holy Spirit, +the Holy Wind, has come. You go some day to hear +a preacher of whose abilities you have heard great +reports. As he stands up to preach you soon learn +that nothing too much has been said in praise of his +abilities from the merely intellectual and rhetorical +standpoint. His diction is faultless, his style beautiful, +his logic unimpeachable, his orthodoxy beyond criticism. +It is an intellectual treat to listen to him, and +yet after all as he preaches you cannot avoid a feeling +of sadness, for there is no real grip, no real power, +indeed no reality of any kind, in the man's preaching. +You go away with a heavy heart at the thought of this +waste of magnificent abilities. Months, perhaps years, +pass by and you again find yourself listening to this +<span class="tei tei-pb" id="page047">[pg 047]</span><a name="Pg047" id="Pg047" class="tei tei-anchor"></a> +celebrated preacher, but what a change! The same +faultless diction, the same beautiful style, the same +unimpeachable logic, the same skillful elocution, the +same sound orthodoxy, but now there is something +more, there is reality, life, grip, power in the preaching. +Men and women sit breathless as he speaks, +sinners bowed with tears of contrition, pricked to +their hearts with conviction of sin; men and women +and boys and girls renounce their selfishness, and +their sin and their worldliness and accept Jesus +Christ and surrender their lives to Him. What has +happened? The Wind of God has blown upon +that man. He has been filled with the Holy Wind. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(6) Like the wind, the Holy Spirit is <em class="tei tei-emph"><span style="font-style: italic">irresistible</span></em>. +We read in Acts i. 8, <span class="tei tei-q">“But <em class="tei tei-emph"><span style="font-style: italic">ye shall receive power</span></em>, after +that the Holy Ghost is come upon you: and ye shall +be witnesses unto Me both in Jerusalem, and in all +Judea, and in Samaria, and unto the uttermost parts of +the earth.”</span> When this promise of our Lord was fulfilled +in Stephen, we read, <span class="tei tei-q">“And they were <em class="tei tei-emph"><span style="font-style: italic">not able to +resist</span></em> the wisdom <em class="tei tei-emph"><span style="font-style: italic">and the Spirit</span></em> by which he spake.”</span> +A man filled with the Holy Spirit is transformed into a +cyclone. What can stand before the wind? When +St. Cloud, Minn., was visited with a cyclone years ago, +the wind picked up loaded freight cars and carried them +away off the track. It wrenched an iron bridge from +its foundations, twisted it together and hurled it away. +When a cyclone later visited St. Louis, Mo., it cut off +telegraph poles a foot in diameter as if they had been +pipe stems. It cut off enormous trees close to the root, +it cut off the corner of brick buildings where it passed +<span class="tei tei-pb" id="page048">[pg 048]</span><a name="Pg048" id="Pg048" class="tei tei-anchor"></a> +as though they had been cut by a knife; nothing could +stand before it; and so, nothing can stand before a +Spirit-filled preacher of the Word. None can resist +the wisdom and the Spirit by which he speaks. The +Wind of God took possession of Charles G. Finney, +an obscure country lawyer, and sent him through New +York State, then through New England, then through +England, mowing down strong men by his resistless, +Spirit-given logic. One night in Rochester, scores of +lawyers, led by the justice of the Court of Appeals, +filed out of the pews and bowed in the aisles and +yielded their lives to God. The Wind of God took +possession of D. L. Moody, an uneducated young business +man in Chicago, and in the power of this resistless +Wind, men and women and young people were +mowed down before his words and brought in humble +confession and renunciation of sin to the feet of Jesus +Christ, and filled with the life of God they have been +the pillars in the churches of Great Britain and throughout +the world ever since. The great need to-day in +individuals, in churches and in preachers is that the +Wind of God blow upon us. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Much of the difficulty that many find with John iii. 5, +<span class="tei tei-q">“Jesus answered, Verily, verily, I say unto thee, Except +a man be born of water and of the Spirit, he cannot +enter into the kingdom of God,”</span> would disappear +if we would only bear in mind that <span class="tei tei-q">“Spirit”</span> means +<span class="tei tei-q">“Wind”</span> and translate the verse literally all through, +<span class="tei tei-q">“Except a man be born of water and Wind (there is no +<span class="tei tei-q">‘the’</span> in the original), he cannot enter the kingdom +of God.”</span> The thought would then seem to be, <span class="tei tei-q">“Except +<span class="tei tei-pb" id="page049">[pg 049]</span><a name="Pg049" id="Pg049" class="tei tei-anchor"></a> +a man be born of the cleansing and quickening +power of the Spirit (or else of the cleansing Word—cf. +John xv. 3; Eph. v. 26; Jas. i. 18; 1 Pet. i. 23—and +the quickening power of the Holy Spirit).”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of God.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is frequently spoken of in the Bible +as the Spirit of God. For example we read in 1 Cor. +iii. 16, <span class="tei tei-q">“Know ye not that ye are the temple of God, +and that the Spirit of God dwelleth in you.”</span> In this +name we have the same essential thought as in the +former name, but with this addition, that His Divine +origin, nature and power are emphasized. He is not +merely <span class="tei tei-q">“The Wind”</span> as seen above, but <span class="tei tei-q">“The Wind +<em class="tei tei-emph"><span style="font-style: italic">of God</span></em>.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Jehovah.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This name is used of the Holy Spirit in Isa. xi. 2, +A. R. V., <span class="tei tei-q">“And the Spirit of Jehovah shall rest upon +him.”</span> The thought of the name is, of course, essentially +the same as the preceding with the exception that +God is here thought of as the Covenant God of Israel. +He is thus spoken of in the connection in which the +name is found; and, of course, the Bible, following that +unerring accuracy that it always exhibits in its use of +the different names for God, in this connection speaks +of the Spirit as the Spirit of Jehovah and not merely as +the Spirit of God. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of the Lord Jehovah.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called the Spirit of the Lord +Jehovah in Isa. lxi. 1-3, A. R. V., <span class="tei tei-q">“The Spirit of the +<span class="tei tei-pb" id="page050">[pg 050]</span><a name="Pg050" id="Pg050" class="tei tei-anchor"></a> +Lord Jehovah is upon Me; because Jehovah hath +anointed Me to preach good tidings to the meek; He +hath sent Me to bind up the broken-hearted, to proclaim +liberty to the captives, etc.”</span> The Holy Spirit is +here spoken of, not merely as the Spirit of Jehovah, +but the Spirit of the Lord Jehovah because of the relation +in which God Himself is spoken of in this connection, +as not merely Jehovah, the covenant God of +Israel, but as Jehovah Israel's Lord as well as their +covenant-keeping God. This name of the Spirit is +even more expressive than the name <span class="tei tei-q">“The Spirit of +God.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +V. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of the Living God.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">The Spirit of the living +God</span></em>”</span> in 2 Cor. iii. 3, <span class="tei tei-q">“Forasmuch as ye are manifestly +declared to be the epistle of Christ ministered by +us, written not with ink, but with <em class="tei tei-emph"><span style="font-style: italic">the Spirit of the living +God</span></em>; not in tables of stone, but in fleshy tables of +the heart.”</span> What is the significance of this name? +It is made clear by the context. The Apostle Paul is +drawing a contrast between the Word of God written +with ink on parchment and the Word of God written +on <span class="tei tei-q">“tables that are hearts of flesh”</span> (R. V.) by the +Holy Spirit, who in this connection is called <span class="tei tei-q">“the Spirit +of the living God,”</span> because He makes God a living +reality in our personal experience instead of a mere intellectual +concept. There are many who believe in +God, and who are perfectly orthodox in their conception +of God, but after all God is to them only an intellectual +theological proposition. It is the work of the +<span class="tei tei-pb" id="page051">[pg 051]</span><a name="Pg051" id="Pg051" class="tei tei-anchor"></a> +Holy Spirit to make God something vastly more than a +theological notion, no matter how orthodox; He is the +Spirit <em class="tei tei-emph"><span style="font-style: italic">of the living God</span></em>, and it is His work to make God +a living God to us, a Being whom we know, with +whom we have personal acquaintance, a Being more +real to us than the most intimate human friend we +have. Have you a real God? Well, you may have. +The Holy Spirit is the Spirit of the living God, and He +is able and ready to give to you a living God, to make +God real in your personal experience. There are many +who have a God who once lived and acted and spoke, +a God who lived and acted at the creation of the universe, +who perhaps lived and acted in the days of Moses +and Elijah and Jesus Christ and the Apostles, but who +no longer lives and acts. If He exists at all, He has +withdrawn Himself from any active part in nature or +the history of man. He created nature and gave it its +laws and powers and now leaves it to run itself. He +created man and endowed him with his various faculties +but has now left him to work out his own destiny. +They may go further than this: they may believe in a +God, who spoke to Abraham and to Moses and to +David and to Isaiah and to Jesus and to the Apostles, +but who speaks no longer. We may read in the Bible +what He spoke to these various men but we cannot +expect Him to speak to us. In contrast with these, it +is the work of the Holy Spirit, the Spirit <em class="tei tei-emph"><span style="font-style: italic">of the living +God</span></em>, to give us to know a God who lives and acts and +speaks to-day, a God who is ready to come as near to +us as He came to Abraham, to Moses or to Isaiah, or +to the Apostles or to Jesus Himself. Not that He has +<span class="tei tei-pb" id="page052">[pg 052]</span><a name="Pg052" id="Pg052" class="tei tei-anchor"></a> +any new revelations to make, for He guided the +Apostles into all the truth (John xvi. 13, R. V.): but +though there has been a complete revelation of God's +truth made in the Bible, still God lives to-day and will +speak to us as directly as He spoke to His chosen ones +of old. Happy is the man who knows the Holy Spirit +as the Spirit of the living God, and who, consequently, +has a real God, a God who lives to-day, a God upon +whom he can depend to-day to undertake for him, a +God with whom he enjoys intimate personal fellowship, +a God to whom he may raise his voice in prayer +and who speaks back to him. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +VI. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Christ.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In Rom. viii. 9, <span class="tei tei-q">“But ye are not in the flesh, but in +the Spirit, if so be that the Spirit of God dwell in you. +Now if any man have not <em class="tei tei-emph"><span style="font-style: italic">the Spirit of Christ</span></em>, he is +none of His.”</span> The Holy Spirit is called <em class="tei tei-emph"><span style="font-style: italic">the Spirit of +Christ</span></em>. The Spirit of Christ in this passage does not +mean a Christlike spirit. It means something far more +than that, it means that which lies back of a Christlike +spirit; it is a name of the Holy Spirit. Why is the +Holy Spirit called <em class="tei tei-emph"><span style="font-style: italic">the Spirit of Christ</span></em>? For several +reasons: +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(1) <span class="tei tei-hi"><span style="font-style: italic">Because He is Christ's gift.</span></span> The Holy Spirit +is not merely the gift of the Father, but the gift of the +Son as well. We read in John xx. 22 that Jesus +<span class="tei tei-q">“breathed on them and saith unto them, Receive ye +the Holy Ghost.”</span> The Holy Spirit is therefore the +breath of Christ, as well as the breath of God the +Father. It is Christ who breathes upon us and imparts +<span class="tei tei-pb" id="page053">[pg 053]</span><a name="Pg053" id="Pg053" class="tei tei-anchor"></a> +to us the Holy Spirit. In John xiv. 15 and the +following verses Jesus teaches us that it is in answer to +His prayer that the Father gives to us the Holy Spirit. +In Acts ii. 33 we read that Jesus <span class="tei tei-q">“Being by the right +hand of God exalted and having received of the Father +the promise of the Holy Spirit,”</span> shed Him forth upon +believers; that is, that Jesus, having been exalted to +the right hand of God, in answer to His prayer, receives +the Holy Spirit from the Father and sheds forth +upon the Church Him whom He hath received from +the Father. In Matt. iii. 11 we read that it is Jesus +who baptizes with the Holy Spirit. In John vii. 37-39 +Jesus bids all that are thirsty to <em class="tei tei-emph"><span style="font-style: italic">come unto Him</span></em> and +drink, and the context makes it clear that the water +that He gives is the Holy Spirit, who becomes in those +who receive Him a source of life and power flowing +out to others. It is the glorified Christ who gives to +the Church the Holy Spirit. In the fourth chapter of +John and the tenth verse Jesus declares that He is the +One who gives the living water, the Holy Spirit. In +all these passages, Christ is set forth as the One who +gives the Holy Spirit, so the Holy Spirit is called <span class="tei tei-q">“the +Spirit of Christ.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(2) But there is a deeper reason why the Holy +Spirit is called <span class="tei tei-q">“the Spirit of Christ,”</span> <span class="tei tei-hi"><span style="font-style: italic">i. e.</span></span>, +<em class="tei tei-emph"><span style="font-style: italic">because it is the work of the Holy Spirit to reveal Christ to us</span></em>. In +John xvi. 14, R. V., we read, <span class="tei tei-q">“He (that is the Holy +Spirit) shall glorify Me: for He shall take of Mine, and +shall declare it unto you.”</span> In a similar way in John +xv. 26, R. V., it is written, <span class="tei tei-q">“But when the Comforter +is come, whom I will send unto you from the Father, +<span class="tei tei-pb" id="page054">[pg 054]</span><a name="Pg054" id="Pg054" class="tei tei-anchor"></a> +even the Spirit of truth, which proceedeth from the +Father, He shall bear witness of Me.”</span> This is the +work of the Holy Spirit to bear witness of Christ and +reveal Jesus Christ to men. And as the revealer of +Christ, He is called <span class="tei tei-q">“the Spirit of Christ.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(3) But there is a still deeper reason yet why the +Holy Spirit is called the Spirit of Christ, and that is +<em class="tei tei-emph"><span style="font-style: italic">because it is His work to form Christ as a living presence +within us</span></em>. In Eph. iii. 16, 17, the Apostle Paul prays +to the Father that He would grant to believers according +to the riches of His glory to be strengthened with +might by His Spirit in the inner man, that Christ may +dwell in their hearts by faith. This then is the work +of the Holy Spirit, to cause Christ to dwell in our +hearts, to form the living Christ within us. Just as the +Holy Spirit literally and physically formed Jesus Christ +in the womb of the Virgin Mary (Luke i. 35) so the +Holy Spirit spiritually but really forms Jesus Christ +within our hearts to-day. In John xiv. 16-18, Jesus +told His disciples that when the Holy Spirit came that +He Himself would come, that is, the result of the coming +of the Holy Spirit to dwell in their hearts would be +the coming of Christ Himself. It is the privilege of +every believer in Christ to have the living Christ +formed by the power of the Holy Spirit in his own +heart and therefore the Holy Spirit who thus forms +Christ within the heart is called the Spirit of Christ. +How wonderful! How glorious is the significance of +this name. Let us ponder it until we understand it, as +far as it is possible to understand it, and until we rejoice +exceedingly in the glory of it. +</p> + +<span class="tei tei-pb" id="page055">[pg 055]</span><a name="Pg055" id="Pg055" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +VII. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Jesus Christ.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <em class="tei tei-emph"><span style="font-style: italic">the Spirit of Jesus Christ</span></em> +in Phil. i. 19, <span class="tei tei-q">“For I know that this shall turn to my +salvation through your prayer, and the supply of <em class="tei tei-emph"><span style="font-style: italic">the +Spirit of Jesus Christ</span></em>.”</span> The Spirit is not merely the +Spirit of the eternal Word but the Spirit of the Word +incarnate. Not merely the Spirit of Christ, but the +Spirit <em class="tei tei-emph"><span style="font-style: italic">of Jesus Christ</span></em>. It is the Man Jesus exalted to +the right hand of the Father who receives and sends +the Spirit. So we read in Acts ii. 32, 33, <span class="tei tei-q">“This <em class="tei tei-emph"><span style="font-style: italic">Jesus</span></em> +hath God raised up, whereof we all are witnesses. +Therefore being by the right hand of God exalted, and +having received of the Father the promise of the Holy +Ghost, He hath shed forth this, which ye now see and +hear.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +VIII. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Jesus.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <em class="tei tei-emph"><span style="font-style: italic">the Spirit of Jesus</span></em> in Acts +xvi. 6, 7, R. V., <span class="tei tei-q">“And they went through the region of +Phrygia and Galatia, having been forbidden of the +Holy Ghost to speak the word in Asia; and when they +were come over against Mysia, they assayed to go into +Bithynia; and the <em class="tei tei-emph"><span style="font-style: italic">Spirit of Jesus</span></em> suffered them not.”</span> +By the using of this name, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">The Spirit of Jesus</span></em>”</span> the +thought of the relation of the Spirit to the <em class="tei tei-emph"><span style="font-style: italic">Man Jesus</span></em> +is still more clear than in the name preceding this, the +Spirit of Jesus Christ. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IX. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of His Son.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <em class="tei tei-emph"><span style="font-style: italic">the Spirit of His Son</span></em> in +Gal. iv. 6, <span class="tei tei-q">“And because ye are sons, God hath sent +forth <em class="tei tei-emph"><span style="font-style: italic">the Spirit of His Son</span></em> into your hearts, crying, +<span class="tei tei-pb" id="page056">[pg 056]</span><a name="Pg056" id="Pg056" class="tei tei-anchor"></a> +Abba, Father.”</span> We see from the context (vs. 4, 5) +that this name is given to the Holy Spirit in special +connection with His testifying to the sonship of the +believer. It is <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">the Spirit of His Son</span></em>”</span> who testifies to +our sonship. The thought is that the Holy Spirit is a +filial Spirit, a Spirit who produces a sense of sonship in +us. If we receive the Holy Spirit, we no longer think +of God as if we were serving under constraint and +bondage but we are sons living in joyous liberty. We +do not fear God, we trust Him and rejoice in Him. +When we receive the Holy Spirit, we do not receive a +Spirit of bondage again to fear but a Spirit of adoption +whereby we cry, Abba, Father (Rom. viii. 15). This +name of the Holy Spirit is one of the most suggestive +of all. We do well to ponder it long until we realize +the glad fullness of its significance. We shall take it +up again when we come to study the work of the Holy +Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +X. <span class="tei tei-hi"><span style="font-style: italic">The Holy Spirit.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This name is of very frequent occurrence, and the +name with which most of us are most familiar. One +of the most familiar passages in which the name is used +is Luke xi. 13, <span class="tei tei-q">“If ye then, being evil, know how to +give good gifts unto your children: how much more +shall your heavenly Father give <em class="tei tei-emph"><span style="font-style: italic">the Holy Spirit</span></em> to them +that ask Him?”</span> This name emphasizes the essential +moral character of the Spirit. He is <em class="tei tei-emph"><span style="font-style: italic">holy</span></em> in Himself. +We are so familiar with the name that we neglect to +weigh its significance. Oh, if we only realized more +deeply and constantly that He is the <em class="tei tei-emph"><span style="font-style: italic">Holy</span></em> Spirit. We +<span class="tei tei-pb" id="page057">[pg 057]</span><a name="Pg057" id="Pg057" class="tei tei-anchor"></a> +would do well if we, as the seraphim in Isaiah's vision, +would bow in His presence and cry, <span class="tei tei-q">“Holy, holy, +holy.”</span> Yet how thoughtlessly oftentimes we talk +about Him and pray for Him. We pray for Him to +come into our churches and into our hearts but what +would He find if He should come there? Would He +not find much that would be painful and agonizing to +Him? What would we think if vile women from the +lowest den of iniquity in a great city should go to the +purest woman in the city and invite her to come and +live with them in their disgusting vileness with no intention +of changing their evil ways. But that would +not be as shocking as for you and me to ask the Holy +Spirit to come and dwell in our hearts when we have +no thought of giving up our impurity, or our selfishness, +or our worldliness, or our sin. It would not be +as shocking as it is for us to invite the Holy Spirit +to come into our churches when they are full of +worldliness and selfishness and contention and envy +and pride, and all that is unholy. But if the denizens +of the lowest and vilest den of infamy should go to the +purest and most Christlike woman asking her to go +and dwell with them with the intention of putting +away everything that was vile and evil and giving to +this holy and Christlike woman the entire control of +the place, she would go. And as sinful and selfish and +imperfect as we may be, the infinitely Holy Spirit is +ready to come and take His dwelling in our heart if we +will surrender to Him the absolute control of our lives, +and allow Him to bring everything in thought and +fancy and feeling and purpose and imagination and action +<span class="tei tei-pb" id="page058">[pg 058]</span><a name="Pg058" id="Pg058" class="tei tei-anchor"></a> +into conformity with His will. The infinitely +Holy Spirit is ready to come into our churches, however +imperfect and worldly they may be now, if we +are willing to put the absolute control of everything in +His hands. But let us never forget that He is <em class="tei tei-emph"><span style="font-style: italic">the +Holy</span></em> Spirit, and when we pray for Him let us pray for +Him as such. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XI. <span class="tei tei-hi"><span style="font-style: italic">The Holy Spirit of Promise.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <em class="tei tei-emph"><span style="font-style: italic">the Holy Spirit of promise</span></em> +in Eph. i. 13, R. V., <span class="tei tei-q">“In whom ye also, having heard +the Word of truth, the Gospel of your salvation,—in +whom, having also believed, ye were sealed with <em class="tei tei-emph"><span style="font-style: italic">the +Holy Spirit of promise</span></em>.”</span> We have here the same name +as that given above with the added thought that this +Holy Spirit is the great promise of the Father and of +the Son. The Holy Spirit is God's great all-inclusive +promise for the present dispensation; the one thing for +which Jesus bade the disciples wait after His ascension +before they undertook His work was <span class="tei tei-q">“the promise of +the Father,”</span> that is the Holy Spirit (Acts i. 4, 5). +The great promise of the Father until the coming of +Christ was the coming atoning Saviour and King, but +when Jesus came and died His atoning death upon the +cross of Calvary and arose and ascended to the right +hand of the Father, then the second great promise of +the Father was the Holy Spirit to take the place of our +absent Lord. (See also Acts ii. 33.) +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XII. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Holiness.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <em class="tei tei-emph"><span style="font-style: italic">the Spirit of holiness</span></em> in +Rom. i. 4, <span class="tei tei-q">“And declared to be the Son of God with +<span class="tei tei-pb" id="page059">[pg 059]</span><a name="Pg059" id="Pg059" class="tei tei-anchor"></a> +power, according to <em class="tei tei-emph"><span style="font-style: italic">the Spirit of holiness</span></em>, by the resurrection +from the dead.”</span> At the first glance it may seem +as if there were no essential difference between the +two names the Holy Spirit and the Spirit of holiness. +But there is a marked difference. The name of the +Holy Spirit, as already said, emphasizes the essential +moral character of the Spirit as holy, but the name of +<em class="tei tei-emph"><span style="font-style: italic">the Spirit of holiness</span></em> brings out the thought that the +Holy Spirit is not merely holy in Himself but He +imparts holiness to others. The perfect holiness which +He Himself possesses He imparts to those who receive +Him (cf. 1 Pet. i. 2). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XIII. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Judgment.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <em class="tei tei-emph"><span style="font-style: italic">the Spirit of judgment</span></em> in +Isa. iv. 4, <span class="tei tei-q">“When the Lord shall have washed away +the filth of the daughters of Zion, and shall have +purged the blood of Jerusalem from the midst thereof +by <em class="tei tei-emph"><span style="font-style: italic">the Spirit of judgment</span></em>, and by the Spirit of burning.”</span> +There are two names of the Holy Spirit in this passage; +first, <em class="tei tei-emph"><span style="font-style: italic">the Spirit of judgment</span></em>. The Holy Spirit is so +called because it is His work to bring sin to light, to +convict of sin (cf. John xvi. 7-9). When the Holy +Spirit comes to us the first thing that He does is to +open our eyes to see our sins as God sees them. He +judges our sin. (We will go into this more at length in +studying John xvi. 7-11 when considering the work of +the Holy Spirit.) +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XIV. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Burning.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This name is used in the passage just quoted above. +(See XIII.) This name emphasizes His searching, +<span class="tei tei-pb" id="page060">[pg 060]</span><a name="Pg060" id="Pg060" class="tei tei-anchor"></a> +refining, dross-consuming, illuminating and energizing +work. The Holy Spirit is like a fire in the heart in +which He dwells; and as fire tests and refines and +consumes and illuminates and warms and energizes, so +does He. In the context, it is the cleansing work of the +Holy Spirit which is especially emphasized (Isa. iv. 3, 4). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XV. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Truth.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <em class="tei tei-emph"><span style="font-style: italic">the Spirit of truth</span></em> in +John xiv. 17, <span class="tei tei-q">“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”</span> (cf. John xv. 26; xvi. +13). The Holy Spirit is called the Spirit of truth +because it is the work of the Holy Spirit to communicate +truth, to impart truth, to those who receive Him. +This comes out in the passage given above, and, if +possible, it comes out even more clearly in John xvi. +13, R. V., <span class="tei tei-q">“Howbeit when He, <em class="tei tei-emph"><span style="font-style: italic">the Spirit of truth</span></em>, is +come, He shall guide you into all the truth: for He +shall not speak from Himself; but what things soever +He shall hear, these shall He speak: and He shall +declare unto you the things that are to come.”</span> All +truth is from the Holy Spirit. It is only as He teaches +us that we come to know the truth. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XVI. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Wisdom and Understanding.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called the Spirit of wisdom and +understanding in Isa. xi. 2, <span class="tei tei-q">“And the Spirit of the +<span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> shall rest upon him, <em class="tei tei-emph"><span style="font-style: italic">the Spirit</span></em> of wisdom and +understanding, the Spirit of counsel and might, the +<span class="tei tei-pb" id="page061">[pg 061]</span><a name="Pg061" id="Pg061" class="tei tei-anchor"></a> +Spirit of knowledge and of the fear of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span>.”</span> +The significance of the name is so plain as to need no +explanation. It is evident both from the words used +and from the context that it is the work of the Holy +Spirit to impart wisdom and understanding to those +who receive Him. Those who receive the Holy Spirit +receive the Spirit <span class="tei tei-q">“of power”</span> and <span class="tei tei-q">“of love”</span> and <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">of +a sound mind</span></em>”</span> or sound sense (2 Tim. i. 7). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XVII. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Counsel and Might.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We find this name used of the Holy Spirit in the +passage given under the preceding head. The meaning +of this name too is obvious, the Holy Spirit is +called <span class="tei tei-q">“the Spirit of counsel and of might”</span> because +He gives us counsel in all our plans and strength to +carry them out (cf. Acts viii. 29; xvi. 6, 7; i. 8). It +is our privilege to have God's own counsel in all our +plans and God's strength in all the work that we +undertake for Him. We receive them by receiving +the Holy Spirit, the Spirit of counsel and might. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XVIII. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Knowledge and of the Fear of +the Lord.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This name also is used in the passage given above +(Isa. xi. 2). The significance of this name is also +obvious. It is the work of the Holy Spirit to impart +knowledge to us and to beget in us a reverence for +Jehovah, that reverence that reveals itself above all in +obedience to His commandments. The one who +receives the Holy Spirit finds his delight in the fear of +the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span>. (See Isa. xi. 3, R. V.) The three suggestive +<span class="tei tei-pb" id="page062">[pg 062]</span><a name="Pg062" id="Pg062" class="tei tei-anchor"></a> +names just given refer especially to the gracious +work of the Holy Spirit in the servant of the Lord, +that is Jesus Christ (Isa. xi. 1-5). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XIX. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Life.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <em class="tei tei-emph"><span style="font-style: italic">the Spirit of life</span></em> in Rom. +viii. 2, <span class="tei tei-q">“For the law of <em class="tei tei-emph"><span style="font-style: italic">the Spirit of life</span></em> in Christ Jesus +hath made me free from the law of sin and death.”</span> +The Holy Spirit is called the Spirit of life because it is +His work to impart life (cf. John vi. 63, R. V.; Ezek. +xxxvii. 1-10). In the context in which the name is +found in the passage given above, beginning back in +the seventh chapter of Romans, seventh verse, Paul is +drawing a contrast between the law of Moses outside a +man, holy and just and good, it is true, but impotent, +and the living Spirit of God in the heart, imparting +spiritual and moral life to the believer and enabling +him thus to meet the requirements of the law of God, +so that what the law alone could not do, in that it was +weak through the flesh, the Spirit of God imparting +life to the believer and dwelling in the heart enables +him to do, so that the righteousness of the law is fulfilled +in those who walk not after the flesh but after +the Spirit. (See Rom. viii. 2-4.) The Holy Spirit is +therefore called <span class="tei tei-q">“the Spirit of life,”</span> because He imparts +spiritual life and consequent victory over sin to +those who receive Him. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XX. <span class="tei tei-hi"><span style="font-style: italic">The Oil of Gladness.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called the <span class="tei tei-q">“oil of gladness”</span> in +Heb. i. 9, <span class="tei tei-q">“Thou hast loved righteousness, and hated +<span class="tei tei-pb" id="page063">[pg 063]</span><a name="Pg063" id="Pg063" class="tei tei-anchor"></a> +iniquity; therefore God, even thy God, hath anointed +thee with the <em class="tei tei-emph"><span style="font-style: italic">oil of gladness</span></em> above thy fellows.”</span> Some +one may ask what reason have we for supposing that +<span class="tei tei-q">“the oil of gladness”</span> in this passage is a name of the +Holy Spirit. The answer is found in a comparison of +Heb. i. 9, with Acts x. 38 and Luke iv. 18. In Acts +x. 38 we read <span class="tei tei-q">“how God anointed Jesus of Nazareth +with the Holy Ghost and with power,”</span> and in Luke +iv. 18, Jesus Himself is recorded as saying, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">The Spirit +of the Lord is upon</span></em> Me, because He hath <em class="tei tei-emph"><span style="font-style: italic">anointed</span></em> Me +to preach the Gospel to the poor,”</span> etc. In both of +these passages, we are told it was <em class="tei tei-emph"><span style="font-style: italic">the Holy Spirit with +which Jesus was anointed</span></em> and as in the passage in Hebrews +we are told that <em class="tei tei-emph"><span style="font-style: italic">it was with the oil of gladness that +He was anointed</span></em>; so, of course, the only possible conclusion +is that the oil of gladness means the Holy +Spirit. What a beautiful and suggestive name it is for +Him whose fruit is, first, <span class="tei tei-q">“love”</span> then <span class="tei tei-q">“joy”</span> (Gal. +v. 22). The Holy Spirit becomes a source of boundless +joy to those who receive Him; He so fills and satisfies +the soul, that the soul who receives Him does not +thirst forever (John iv. 14). No matter how great the +afflictions with which the believer receives the Word, +still he will have <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">the joy of the Holy Ghost</span></em>”</span> (1 Thess. +i. 6). On the Day of Pentecost, when the disciples +were baptized with the Holy Spirit, they were so filled +with ecstatic joy that others looking on them thought +they were intoxicated. They said, <span class="tei tei-q">“These men are +full of new wine.”</span> And Paul draws a comparison between +abnormal intoxication that comes through excess +of wine and the wholesome exhilaration from which +<span class="tei tei-pb" id="page064">[pg 064]</span><a name="Pg064" id="Pg064" class="tei tei-anchor"></a> +there is no reaction that comes through being filled +with the Spirit (Eph. v. 18-20). When God anoints +one with the Holy Spirit, it is as if He broke a precious +alabaster box of oil of gladness above their heads until +it ran down to the hem of their garments and the whole +person was suffused with joy unspeakable and full of +glory. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XXI. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Grace.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <span class="tei tei-q">“the Spirit of grace”</span> in +Heb. x. 29, <span class="tei tei-q">“Of how much sorer punishment, suppose +ye, shall he be thought worthy, who hath trodden +underfoot the Son of God, and hath counted the +blood of the covenant, wherewith he was sanctified, +an unholy thing, and hath done despite unto <em class="tei tei-emph"><span style="font-style: italic">the Spirit +of grace</span></em>?”</span> This name brings out the fact that it is +the Holy Spirit's work to administer and apply the +grace of God: He Himself is gracious, it is true, but +the name means far more than that, it means that He +makes ours experimentally the manifold grace of God. +It is only by the work of the Spirit of grace in our +hearts that we are enabled to appropriate to ourselves +that infinite fullness of grace that God has, from the +beginning, bestowed upon us in Jesus Christ. It is +ours from the beginning, as far as belonging to us is +concerned, but it is only ours experimentally as we +claim it by the power of the Spirit of grace. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XXII. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Grace and of Supplication.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <span class="tei tei-q">“the Spirit of grace and of +supplication”</span> in Zech. xii. 10, R. V., <span class="tei tei-q">“And I will +<span class="tei tei-pb" id="page065">[pg 065]</span><a name="Pg065" id="Pg065" class="tei tei-anchor"></a> +pour upon the house of David, and upon the inhabitants +of Jerusalem, <em class="tei tei-emph"><span style="font-style: italic">the Spirit of grace and of supplication</span></em>; +and they shall look unto Me whom they have pierced: +and they shall mourn for him, as one mourneth for his +only son, and shall be in bitterness for his first-born.”</span> +The phrase, <span class="tei tei-q">“the Spirit of grace and of supplication”</span> +in this passage is beyond a doubt a name of the Holy +Spirit. The name <span class="tei tei-q">“the Spirit of grace”</span> we have already +had under the preceding head, but here there is a +further thought of that operation of grace that leads us +to pray intensely. The Holy Spirit is so called because +it is He that teaches to pray because all true prayer is +in the Spirit (Jude 20). We of ourselves know not +how to pray as we ought, but it is the work of the +Holy Spirit of intercession to make intercession for us +with groanings which cannot be uttered and to lead us +out in prayer according to the will of God (Rom. +viii. 26, 27). The secret of all true and effective praying +is knowing the Holy Spirit as <span class="tei tei-q">“the Spirit of grace +and of supplication.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XXIII. <span class="tei tei-hi"><span style="font-style: italic">The Spirit of Glory.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <span class="tei tei-q">“the Spirit of glory”</span> in +1 Pet. iv. 14, <span class="tei tei-q">“If ye be reproached for the name of +Christ, happy are ye; for <em class="tei tei-emph"><span style="font-style: italic">the Spirit of glory</span></em> and of God +resteth upon you: on their part He is evil spoken of, +but on your part He is glorified.”</span> This name does +not merely teach that the Holy Spirit is infinitely +glorious Himself, but it rather teaches that He imparts +the glory of God to us, just as the Spirit of truth imparts +truth to us, and as the Spirit of life imparts life +<span class="tei tei-pb" id="page066">[pg 066]</span><a name="Pg066" id="Pg066" class="tei tei-anchor"></a> +to us, and as the Spirit of wisdom and understanding +and of counsel and might and knowledge and of +the fear of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> imparts to us wisdom and understanding +and counsel and might and knowledge and +the fear of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span>, and as the Spirit of grace applies +and administers to us the manifold grace of God, so +the Spirit of glory is the administrator to us of God's +glory. In the immediately preceding verse we read, +<span class="tei tei-q">“But rejoice, inasmuch as ye are partakers of Christ's +sufferings: that, when His glory shall be revealed, ye +may be glad also with exceeding joy.”</span> It is in this +connection that He is called the Spirit of glory. We +find a similar connection between the sufferings which +we endure and the glory which the Holy Spirit imparts +to us in Rom. viii. 16, 17, <span class="tei tei-q">“The Spirit Himself beareth +witness with our spirit, that we are children of God: +and if children, then heirs; heirs of God and joint-heirs +with Christ; <em class="tei tei-emph"><span style="font-style: italic">if so be that we suffer with</span></em> Him, +that we may <em class="tei tei-emph"><span style="font-style: italic">be also glorified with Him</span></em>.”</span> The +Holy Spirit is the administrator of glory as well as +of grace, or rather of the grace that culminates in +glory. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XXIV. <span class="tei tei-hi"><span style="font-style: italic">The Eternal Spirit.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <span class="tei tei-q">“the eternal Spirit”</span> in +Heb. ix. 14, <span class="tei tei-q">“How much more shall the blood of +Christ, who through <em class="tei tei-emph"><span style="font-style: italic">the eternal Spirit</span></em> offered Himself +without spot to God, purge your conscience from dead +works to serve the living God.”</span> The eternity and the +Deity and infinite majesty of the Holy Spirit are +brought out by this name. +</p> + +<span class="tei tei-pb" id="page067">[pg 067]</span><a name="Pg067" id="Pg067" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +XXV. <span class="tei tei-hi"><span style="font-style: italic">The Comforter.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit is called <span class="tei tei-q">“the Comforter”</span> over +and over again in the Scriptures. For example in John +xiv. 26, we read, <span class="tei tei-q">“But <em class="tei tei-emph"><span style="font-style: italic">the Comforter</span></em> which is the Holy +Ghost, whom the Father will send in My name, He +shall teach you all things, and bring all things to your +remembrance, whatsoever I have said unto you.”</span> And +in John xv. 26, <span class="tei tei-q">“But when <em class="tei tei-emph"><span style="font-style: italic">the Comforter</span></em> is come, +whom I will send unto you from the Father, even +the Spirit of truth, which proceedeth from the Father, +He shall testify of Me.”</span> (See also John xvi. 27.) +The word translated <span class="tei tei-q">“Comforter”</span> in these passages +means that, but it means much more beside. It is a +word difficult of adequate translation into any one +word in English. The translators of the Revised +Version found difficulty in deciding with what word to +render the Greek word so translated. They have +suggested in the margin of the Revised Version <span class="tei tei-q">“advocate”</span> +<span class="tei tei-q">“helper”</span> and a simple transference of the +Greek word into English, <span class="tei tei-q">“Paraclete.”</span> The word +translated <span class="tei tei-q">“Comforter”</span> means literally, <span class="tei tei-q">“one called +to another's side,”</span> the idea being, one right at hand to +take another's part. It is the same word that is translated +<span class="tei tei-q">“advocate”</span> in 1 John ii. 1, <span class="tei tei-q">“My little children, +these things write I unto you, that ye sin not. And if +any man sin, we have <em class="tei tei-emph"><span style="font-style: italic">an advocate</span></em> with the Father, +Jesus Christ the righteous.”</span> But <span class="tei tei-q">“advocate,”</span> as we +now understand it, does not give the full force of the +Greek word so rendered. Etymologically <span class="tei tei-q">“advocate”</span> +means nearly the same thing. Advocate is Latin +(<span class="tei tei-q">“advocatus”</span>) and it means <span class="tei tei-q">“one called to another to +<span class="tei tei-pb" id="page068">[pg 068]</span><a name="Pg068" id="Pg068" class="tei tei-anchor"></a> +take his part,”</span> but in our modern usage, the word has +acquired a restricted meaning. The Greek word translated +<span class="tei tei-q">“Comforter”</span> (Parakleetos) means <span class="tei tei-q">“one called +alongside,”</span> that is one called to stand constantly by +one's side and who is ever ready to stand by us and +take our part in everything in which his help is needed. +It is a wonderfully tender and expressive name for the +Holy One. Sometimes when we think of <em class="tei tei-emph"><span style="font-style: italic">the Holy +Spirit</span></em>, He seems to be so far away, but when we think +of the Parakleetos, or in plain English our <span class="tei tei-q">“Stand-byer”</span> +or our <span class="tei tei-q">“part-taker,”</span> how near He is. Up to +the time that Jesus made this promise to the disciples, +He Himself had been their Parakleetos. When they +were in any emergency or difficulty they turned to +Him. On one occasion, for example, the disciples +were in doubt as to how to pray and they turned to Jesus +and said, <span class="tei tei-q">“Lord, teach us to pray.”</span> And the Lord +taught them the wonderful prayer that has come down +through the ages (Luke xi. 1-4). On another occasion, +Peter was sinking in the waves of Galilee and +he cried, <span class="tei tei-q">“Lord, save me,”</span> and immediately Jesus +stretched forth His hand and caught him and saved +him (Matt. xiv. 30, 31). In every extremity they +turned to Him. Just so now that Jesus is gone to the +Father, we have another Person, just as Divine as He +is, just as wise as He, just as strong as He, just as +loving as He, just as tender as He, just as ready and +just as able to help, who is always right by our side. +Yes, better yet, who dwells in our heart, who will take +hold and help if we only trust Him to do it. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If the truth of the Holy Spirit as set forth in the +<span class="tei tei-pb" id="page069">[pg 069]</span><a name="Pg069" id="Pg069" class="tei tei-anchor"></a> +name <span class="tei tei-q">“Parakleetos”</span> once gets into our heart and +abides there, it will banish all loneliness forever; for +how can we ever be lonely when this best of all Friends +is ever with us? In the last eight years, I have been +called upon to endure what would naturally be a very +lonely life. Most of the time I am separated from +wife and children by the calls of duty. For eighteen +months consecutively, I was separated from almost all +my family by many thousands of miles. The loneliness +would have been unendurable were it not for the +one all-sufficient Friend, who was always with me. I +recall one night walking up and down the deck of a +storm-tossed steamer in the South Seas. Most of my +family were 18,000 miles away; the remaining member +of my family was not with me. The officers were +busy on the bridge, and I was pacing the deck alone, +and the thought came to me, <span class="tei tei-q">“Here you are all alone.”</span> +Then another thought came, <span class="tei tei-q">“I am not alone; by my +side as I walk this deck in the loneliness and the +storm walks the Holy Spirit”</span> and He was enough. +I said something like this once at a Bible conference +in St. Paul. A doctor came to me at the close of the +meeting and gently said, <span class="tei tei-q">“I want to thank you for +that thought about the Holy Spirit always being with +us. I am a doctor. Oftentimes I have to drive far +out in the country in the night and storm to attend a +case, and I have often been so lonely, but I will never +be lonely again. I will always know that by my side +in my doctor's carriage, the Holy Spirit goes with me.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If this thought of the Holy Spirit as the ever-present +Paraclete once gets into your heart and abides there, it +<span class="tei tei-pb" id="page070">[pg 070]</span><a name="Pg070" id="Pg070" class="tei tei-anchor"></a> +will banish all fear forever. How can we be afraid in +the face of any peril, if this Divine One is by our side +to counsel us and to take our part? There may be a +howling mob about us, or a lowering storm, it matters +not. He stands between us and both mob and storm. +One night I had promised to walk four miles to a +friend's house after an evening session of a conference. +The path led along the side of a lake. As I started +for my friend's house, a thunder-storm was coming up. +I had not counted on this but as I had promised, I felt +I ought to go. The path led along the edge of the +lake, oftentimes very near to the edge, sometimes the +lake was near the path and sometimes many feet below. +The night was so dark with the clouds one could not +see ahead. Now and then there would be a blinding +flash of lightning in which you could see where the path +was washed away, and then it would be blacker than +ever. You could hear the lake booming below. It +seemed a dangerous place to walk but that very week, +I had been speaking upon the Personality of the Holy +Spirit and about the Holy Spirit as an ever-present +Friend, and the thought came to me, <span class="tei tei-q">“What was it +you were telling the people in the address about the +Holy Spirit as an ever-present Friend?”</span> And then I +said to myself, <span class="tei tei-q">“Between me and the boiling lake and +the edge of the path walks the Holy Spirit,”</span> and I +pushed on fearless and glad. When we were in +London, a young lady attended the meeting one afternoon +in the Royal Albert Hall. She had an abnormal +fear of the dark. It was absolutely impossible for her +to go into a dark room alone, but the thought of the +<span class="tei tei-pb" id="page071">[pg 071]</span><a name="Pg071" id="Pg071" class="tei tei-anchor"></a> +Holy Spirit as an ever-present Friend sank into her +mind. She went home and told her mother what a +wonderful thought she had heard that day, and how it +had banished forever all fear from her. It was already +growing very dark in the London winter afternoon and +her mother looked up and said, <span class="tei tei-q">“Very well, let us +see if it is real. Go up to the top of the house and +shut yourself alone in a dark room.”</span> She instantly +sprang to her feet, bounded up the stairs, went into a +room that was totally dark and shut the door and sat +down. All fear was gone, and as she wrote the next +day, the whole room seemed to be filled with a wonderful +glory, the glory of the presence of the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the thought of the Holy Spirit as the Paraclete +there is also a cure for insomnia. For two awful years, +I suffered from insomnia. Night after night I would +go to bed apparently almost dead for sleep; it seemed +as though I must sleep, but I could not sleep; oh, the +agony of those two years! It seemed as if I would +lose my mind if I did not get relief. Relief came at +last and for years I went on without the suggestion +of trouble from insomnia. Then one night I retired +to my room in the Institute, lay down expecting to +fall asleep in a moment as I usually did, but scarcely +had my head touched the pillow when I became +aware that insomnia was back again. If one has +ever had it, he never forgets it and never mistakes +it. It seemed as if insomnia were sitting on the +foot-board of my bed, grinning at me and saying, <span class="tei tei-q">“I am +back again for another two years.”</span> <span class="tei tei-q">“Oh,”</span> I thought, +<span class="tei tei-q">“two more awful years of insomnia.”</span> But that very +<span class="tei tei-pb" id="page072">[pg 072]</span><a name="Pg072" id="Pg072" class="tei tei-anchor"></a> +morning, I had been lecturing to our students in the +Institute about the Personality of the Holy Spirit and +about the Holy Spirit as an ever-present Friend, and +at once the thought came to me, <span class="tei tei-q">“What were you +talking to the students about this morning? What +were you telling them?”</span> and I looked up and said, +<span class="tei tei-q">“Thou blessed Spirit of God, Thou art here. I am +not alone. If Thou hast anything to say to me, I will +listen,”</span> and He began to open to me some of the deep +and precious things about my Lord and Saviour, things, +that filled my soul with joy and rest, and the next thing +I knew I was asleep and the next thing I knew it was +to-morrow morning. So whenever insomnia has come +my way since, I have simply remembered that the Holy +Spirit was there and I have looked up to Him to speak +to me and to teach me and He has done so and insomnia +has taken its flight. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the thought of the Holy Spirit as the Paraclete +there is a cure for a breaking heart. How many aching, +breaking hearts there are in this world of ours, so full +of death and separation from those we most dearly love. +How many a woman there is, who a few years ago, or +a few months or a few weeks ago, had no care, no +worry, for by her side was a Christian husband who +was so wise and strong that the wife rested all responsibility +upon him and she walked care-free through life +and satisfied with his love and companionship. But +one awful day, he was taken from her. She was left +alone and all the cares and responsibilities rested upon +her. How empty that heart has been ever since; how +empty the whole world has been. She has just dragged +<span class="tei tei-pb" id="page073">[pg 073]</span><a name="Pg073" id="Pg073" class="tei tei-anchor"></a> +through her life and her duties as best she could with +an aching and almost breaking heart. But there is One, +if she only knew it, wiser and more loving than +the tenderest husband, One willing to bear all the care +and responsibilities of life for her, One who is able, if, +she will only let Him, to fill every nook and corner +of her empty and aching heart; that One is the Paraclete. +I said something like this in St. Andrews' Hall in +Glasgow. At the close of the meeting a sad-faced +Christian woman, wearing a widow's garb, came to me +as I stepped out of the hall into the reception room. +She hurried to me and said, <span class="tei tei-q">“Dr. Torrey, this is the +anniversary of my dear husband's death. Just one year +ago to-day he was taken from me. I came to-day to +see if you could not speak some word to help me. +You have given me just the word I need. I will never +be lonesome again.”</span> A year and a half passed by. I +was on the yacht of a friend on the lochs of the Clyde. +One day a little boat put out from shore and came +alongside the yacht. One of the first to come up the +side of the yacht was this widow. She hurried to me +and the first thing she said was, <span class="tei tei-q">“The thought that +you gave me that day in St. Andrews' Hall on the +anniversary of my husband's leaving me has been with +me ever since, and the Holy Spirit does satisfy me and +fill my heart.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But it is in our work for our Master that the thought +of the Holy Spirit as the Paraclete comes with greatest +helpfulness. I think it may be permissible to illustrate +it from my own experience. I entered the ministry +because I was literally forced to. For years I refused +<span class="tei tei-pb" id="page074">[pg 074]</span><a name="Pg074" id="Pg074" class="tei tei-anchor"></a> +to be a Christian, because I was determined that I +would not be a preacher, and I feared that if I surrendered +to Christ I must enter the ministry. My +conversion turned upon my yielding to Him at this +point. The night I yielded, I did not say, <span class="tei tei-q">“I will +accept Christ”</span> or <span class="tei tei-q">“I will give up sin,”</span> or anything of +that sort, I simply cried, <span class="tei tei-q">“Take this awful burden off +my heart, and I will preach the Gospel.”</span> But no one +could be less fitted by natural temperament for the +ministry than I. From early boyhood, I was extraordinarily +timid and bashful. Even after I had entered +Yale College, when I would go home in the summer +and my mother would call me in to meet her friends, +I was so frightened that when I thought I spoke I did +not make an audible sound. When her friends had +gone, my mother would ask, <span class="tei tei-q">“Why didn't you say +something to them?”</span> And I would reply that I supposed +I had, but my mother would say, <span class="tei tei-q">“You did not +utter a sound.”</span> Think of a young fellow like that +entering the ministry. I never mustered courage even +to speak in a public prayer-meeting until after I was in the +theological seminary. Then I felt, if I was to enter +the ministry, I must be able to at least speak in a +prayer-meeting. I learned a little piece by heart to +say, but when the hour came, I forgot much of it in +my terror. At the critical moment, I grasped the +back of the settee in front of me and pulled myself +hurriedly to my feet and held on to the settee. One +Niagara seemed to be going up one side and another +down another; my voice faltered. I repeated as much +as I could remember and sat down. Think of a man +<span class="tei tei-pb" id="page075">[pg 075]</span><a name="Pg075" id="Pg075" class="tei tei-anchor"></a> +like that entering the ministry. In the early days of +my ministry, I would write my sermons out in full and +commit them to memory, stand up and twist a button +until I had repeated it off as best I could and would +then sink back into the pulpit chair with a sense of +relief that that was over for another week. I cannot +tell you what I suffered in those early days of my +ministry. But the glad day came when I came to +know the Holy Spirit as the Paraclete. When the +thought got possession of me that when I stood up to +preach, there was Another who stood by my side, that +while the audience saw me God saw Him, and that the +responsibility was all upon Him, and that He was +abundantly able to meet it and care for it all, and that +all I had to do was to stand back as far out of sight as +possible and let Him do the work. I have no dread of +preaching now; preaching is the greatest joy of my +life, and sometimes when I stand up to speak and +realize that He is there, that all the responsibility is +upon Him, such a joy fills my heart that I can scarce +restrain myself from shouting and leaping. He is just +as ready to help us in all our work; in our Sunday-school +classes; in our personal work and in every other +line of Christian effort. Many hesitate to speak to +others about accepting Christ. They are afraid they +will not say the right thing; they fear that they will do +more harm than they will good. You certainly will +if <em class="tei tei-emph"><span style="font-style: italic">you</span></em> do it, but if you will just believe in the Paraclete +and trust Him to say it and to say it in His way, +you will never do harm but always good. It may +seem at the time that you have accomplished nothing, +<span class="tei tei-pb" id="page076">[pg 076]</span><a name="Pg076" id="Pg076" class="tei tei-anchor"></a> +but perhaps years after you will find out you have +accomplished much and even if you do not find it out +in this world, you will find it out in eternity. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There are many ways in which the Paraclete stands +by us and helps us of which we will speak at length +when we come to study His work. He stands by us +when we pray (Rom. viii. 26, 27); when we study +the Word (John xiv. 26; xvi. 12-14); when we do +personal work (Acts viii. 29); when we preach or +teach (1 Cor. ii. 4); when we are tempted (Rom. viii. +2); when we leave this world (Acts vii. 54-60). Let +us get this thought firmly fixed now and for all +time that the Holy Spirit is One called to our side to +take our part. +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">Ever present, truest Friend,</span></span></div> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">Ever near, Thine aid to lend.</span><span style="font-size: 90%">”</span></span></div> +</div> +</div> + +</div> + +<span class="tei tei-pb" id="page077">[pg 077]</span><a name="Pg077" id="Pg077" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc11" id="toc11"></a> +<a name="pdf12" id="pdf12"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter VI. The Work of the Holy Spirit in the Material +Universe.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There are many who think of the work of +the Holy Spirit as limited to man. But God +reveals to us in His Word that the Holy +Spirit's work has a far wider scope than this. We are +taught in the Bible that the Holy Spirit has a threefold +work in the material universe. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. The creation of the material universe and of man is +effected through the agency of the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in Ps. xxxiii. 6, <span class="tei tei-q">“By the word of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> +were the heavens made; and all the host of them <em class="tei tei-emph"><span style="font-style: italic">by +the breath of His mouth</span></em>.”</span> We have already seen in +our study of the names of the Holy Spirit that the +Holy Spirit is the breath of <span class="tei tei-hi"><span style="font-variant: small-caps">Jehovah</span></span>, so this passage +teaches us that all the hosts of heaven, all the stellar +worlds, were made by the Holy Spirit. We are taught +explicitly in Job xxxiii. 4, that the creation of man is +the Holy Spirit's work. We read, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">The Spirit of God</span></em> +hath made me, and <em class="tei tei-emph"><span style="font-style: italic">the breath of the Almighty</span></em> hath +given me life.”</span> Here both the creation of the material +frame and the impartation of life are attributed to the +agency of the Holy Spirit. In other passages of Scripture +we are taught that creation was in and through +the Son of God. For example we read in Col. i. 16, +<span class="tei tei-pb" id="page078">[pg 078]</span><a name="Pg078" id="Pg078" class="tei tei-anchor"></a> +R. V., <span class="tei tei-q">“For in Him were all things created, in the +heavens and upon the earth, things visible and things +invisible, whether thrones or dominions or principalities +or powers; all things have been created through +Him and unto Him.”</span> In a similar way we read in +Heb. i. 2, that God <span class="tei tei-q">“hath at the end of these days +spoken unto us in His Son, whom He appointed heir +of all things, <em class="tei tei-emph"><span style="font-style: italic">through whom</span></em> also He made the worlds +(ages).”</span> In the passage given above (Ps. xxxiii. 6), the +Word as well as the Spirit are mentioned in connection +with creation. In the account of the creation +and the rehabilitation of this world to be the abode of +man, Father, Word and Holy Spirit are all mentioned +(Gen. i. 1-3). It is evident from a comparison of +these passages that the Father, Son and Holy Spirit are +all active in the creative work. The Father works <em class="tei tei-emph"><span style="font-style: italic">in</span></em> +His Son, <em class="tei tei-emph"><span style="font-style: italic">through</span></em> His Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. Not only is the original creation of the material +universe attributed to the agency of the Holy Spirit in +the Bible but <em class="tei tei-emph"><span style="font-style: italic">the maintenance of living creatures</span></em> as +well. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in Ps. civ. 29, 30, <span class="tei tei-q">“Thou hidest Thy face, +they are troubled: Thou takest away their breath, +they die, and return to their dust. Thou <em class="tei tei-emph"><span style="font-style: italic">sendest forth +Thy Spirit</span></em>, they are created: and Thou <em class="tei tei-emph"><span style="font-style: italic">renewest</span></em> the face +of the earth.”</span> The clear indication of this passage is +that not only are things brought into being through the +agency of the Holy Spirit, but that they are maintained +in being by the Holy Spirit. Not only is spiritual life +maintained by the Spirit of God but material being as +well. Things exist and continue by the presence of +<span class="tei tei-pb" id="page079">[pg 079]</span><a name="Pg079" id="Pg079" class="tei tei-anchor"></a> +the Spirit of God in them. This does not mean for a +moment that the universe is God, but it does mean that +the universe is maintained in its being by the immanence +of God in it. This is the great and solemn truth +that lies at the foundation of the awful and debasing +perversions of Pantheism in its countless forms. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. But not only is the universe created through +the agency of the Holy Spirit and maintained in its existence +through the agency of the Holy Spirit, but <em class="tei tei-emph"><span style="font-style: italic">the +development of the earlier, chaotic, undeveloped states of the +material universe into higher orders of being is effected +through the agency of the Holy Spirit</span></em>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in Gen, i. 2, 3, <span class="tei tei-q">“And the earth was (or +became) without form and void; and darkness was +upon the face of the deep. And <em class="tei tei-emph"><span style="font-style: italic">the Spirit of God +moved</span></em> upon the face of the waters. And God said, +Let there be light: and there was light.”</span> We may +take this account to refer either to the original creation +of the universe, or we may take it as the deeper +students of the Word are more and more inclining to +take it, as the account of the rehabilitation of the earth +after its plunging into chaos through sin after the +original creation described in v. 1. In either case we +have set before us here the development of the earth +from a chaotic and unformed condition into its present +highly developed condition through the agency of the +Holy Spirit. We see the process carried still further +in Gen. ii. 7, <span class="tei tei-q">“And the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> God formed man of the +dust of the ground, <em class="tei tei-emph"><span style="font-style: italic">and breathed</span></em> into his nostrils the +breath of life; and man became a living soul.”</span> Here +again it is through the agency of the breath of God, +<span class="tei tei-pb" id="page080">[pg 080]</span><a name="Pg080" id="Pg080" class="tei tei-anchor"></a> +that a higher thing, human life, comes into being. +Naturally, as the Bible is the history of man's redemption +it does not dwell upon this phase of truth, but +seemingly each new and higher impartation of the +Spirit of God brings forth a higher order of being. +First, inert matter; then motion; then light; then vegetable +life; then animal life; then man; and, as we shall +see later, then the new man; and then Jesus Christ, +the supreme Man, the completion of God's thought of +man, the Son of Man. This is the Biblical thought +of development from the lower to the higher by the +agency of the Spirit of God as distinguished from the +godless evolution that has been so popular in the generation +now closing. It is, however, only hinted at in +the Bible. The more important phases of the Holy +Spirit's work, His work in redemption, are those that +are emphasized and iterated and reiterated. The Word +of God is even more plainly active in each state of +progress of creation. God <em class="tei tei-emph"><span style="font-style: italic">said</span></em> occurs ten times in the +first chapter of Genesis. +</p> + +</div> + +<span class="tei tei-pb" id="page081">[pg 081]</span><a name="Pg081" id="Pg081" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc13" id="toc13"></a> +<a name="pdf14" id="pdf14"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter VII. The Holy Spirit Convicting the World of Sin, +of Righteousness and of Judgment.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Our salvation begins experimentally with our +being brought to a profound sense that we +need a Saviour. The Holy Spirit is the One +who brings us to this realization of our need. We +read in John xvi. 8-11, R. V., <span class="tei tei-q">“And He, when He is +come, will convict the world in respect of sin, and of +righteousness, and of judgment: of sin, because they +believe not on Me; of righteousness, because I go to +the Father, and ye behold Me no more; of judgment, +because the prince of this world hath been judged.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. We see in this passage that <em class="tei tei-emph"><span style="font-style: italic">it is the work of the Holy +Spirit to convict men of sin</span></em>. That is, to so convince of +their error in respect to sin as to produce a deep sense +of personal guilt. We have the first recorded fulfillment +of this promise in Acts ii. 36, 37, <span class="tei tei-q">“Therefore let +all the house of Israel know assuredly, that God hath +made that same Jesus, whom ye have crucified, both +Lord and Christ. Now when they heard this, <em class="tei tei-emph"><span style="font-style: italic">they +were pricked in their heart, and said</span></em> unto Peter and to +the rest of the apostles, Men and brethren, <em class="tei tei-emph"><span style="font-style: italic">what shall +we do</span></em>?”</span> The Holy Spirit had come just as Jesus had +promised that He would and when He came He convicted +the world of sin: He pricked them to their +heart with a sense of their awful guilt in the rejection +<span class="tei tei-pb" id="page082">[pg 082]</span><a name="Pg082" id="Pg082" class="tei tei-anchor"></a> +of their Lord and their Christ. If the Apostle Peter +had spoken the same words the day before Pentecost, +no such results would have followed; but now Peter +was filled with the Holy Spirit (v. 4) and the Holy +Spirit took Peter and his words and through the instrumentality +of Peter and his words convicted his hearers. +The Holy Spirit is the only One who can convince +men of sin. The natural heart is <span class="tei tei-q">“deceitful above all +things and desperately wicked,”</span> and there is nothing in +which the inbred deceitfulness of our hearts comes out +more clearly than in our estimations of ourselves. We +are all of us sharp-sighted enough to the faults of others +but we are all blind by nature to our own faults. Our +blindness to our own shortcomings is oftentimes little +short of ludicrous. We have a strange power of exaggerating +our imaginary virtues and losing sight utterly +of our defects. The longer and more thoroughly one +studies human nature, the more clearly will he see how +hopeless is the task of convincing other men of sin. +We cannot do it, nor has God left it for us to do. He +has put this work into the hands of One who is abundantly +able to do it, the Holy Spirit. One of the worst +mistakes that we can make in our efforts to bring men +to Christ is to try to convince them of sin in any power +of our own. Unfortunately, it is one of the commonest +mistakes. Preachers will stand in the pulpit +and argue and reason with men to make them see and +realize that they are sinners. They make it as plain +as day; it is a wonder that their hearers do not see it; +but they do not. Personal workers sit down beside an +inquirer and reason with him, and bring forward passages +<span class="tei tei-pb" id="page083">[pg 083]</span><a name="Pg083" id="Pg083" class="tei tei-anchor"></a> +of Scripture in a most skillful way, the very passages +that are calculated to produce the effect desired +and yet there is no result. Why? Because we are +trying to do the Holy Spirit's work, the work that He +alone can do, convince men of sin. If we would only +bear in mind our own utter inability to convince men +of sin, and cast ourselves upon Him in utter helplessness +to do the work, we would see results. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At the close of an inquiry meeting in our church in +Chicago, one of our best workers brought to me an engineer +on the Pan Handle Railway with the remark, +<span class="tei tei-q">“I wish that you would speak to this man. I have +been talking to him two hours with no result.”</span> I sat +down by his side with my open Bible and in less than +ten minutes that man, under deep conviction of sin, +was on his knees crying to God for mercy. The +worker who had brought him to me said when the man +had gone out, <span class="tei tei-q">“That is very strange.”</span> <span class="tei tei-q">“What is +strange?”</span> I asked. <span class="tei tei-q">“Do you know,”</span> the worker +said, <span class="tei tei-q">“I used exactly the same passages in dealing with +that man that you did, and though I had worked with +him for two hours with no result, in ten minutes with +the same passages of Scripture, he was brought under +conviction of sin and accepted Christ.”</span> What was +the explanation? Simply this, for once that worker +had forgotten something that she seldom forgot, +namely, that the Holy Spirit must do the work. She +had been trying to convince the man of sin. She had +used the right passages; she had reasoned wisely; she +had made out a clear case, but she had not looked to +the only One who could do the work. When she +<span class="tei tei-pb" id="page084">[pg 084]</span><a name="Pg084" id="Pg084" class="tei tei-anchor"></a> +brought the man to me and said, <span class="tei tei-q">“I have worked with +him for two hours with no result,”</span> I thought to myself, +<span class="tei tei-q">“If this expert worker has dealt with him for two +hours with no result, what is the use of my dealing +with him?”</span> and in a sense of utter helplessness I +cast myself upon the Holy Spirit to do the work and +He did it. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But while we cannot convince men of sin, there is +One who can, the Holy Spirit. He can convince the +most hardened and blinded man of sin. He can change +men and women from utter carelessness and indifference +to a place where they are overwhelmed with a +sense of their need of a Saviour. How often we have +seen this illustrated. Some years ago, the officers of +the Chicago Avenue Church were burdened over the +fact that there was so little profound conviction of sin +manifested in our meetings. There were conversions, +a good many were being added to the church, but very +few were coming with an apparently overwhelming +conviction of sin. One night one of the officers of +the church said, <span class="tei tei-q">“Brethren, I am greatly troubled by +the fact that we have so little conviction of sin in our +meetings. While we are having conversions and many +accessions to the church, there is not that deep conviction +of sin that I like to see, and I propose that we, +the officers of the church, meet from night to night to +pray that there may be more conviction of sin in our +meetings.”</span> The suggestion was taken up by the entire +committee. We had not been praying many +nights when one Sunday evening I saw in the front seat +underneath the gallery a showily dressed man with a +<span class="tei tei-pb" id="page085">[pg 085]</span><a name="Pg085" id="Pg085" class="tei tei-anchor"></a> +very hard face. A large diamond was blazing from his +shirt front. He was sitting beside one of the deacons. +As I looked at him as I preached, I thought to myself, +<span class="tei tei-q">“That man is a sporting man, and Deacon Young has +been fishing to-day.”</span> It turned out that I was right. +The man was the son of a woman who kept a sporting +house in a Western city. I think he had never been in +a Protestant service before. Deacon Young had got +hold of him that day on the street and brought him to +the meeting. As I preached the man's eyes were +riveted upon me. When we went down-stairs to the +after meeting, Deacon Young took the man with him. +I was late dealing with the anxious that night. As I +finished with the last one about eleven o'clock, and almost +everybody had gone home, Deacon Young came over +to me and said, <span class="tei tei-q">“I have a man over here I wish you +would come and speak with.”</span> It was this big sporting +man. He was deeply agitated. <span class="tei tei-q">“Oh,”</span> he groaned, +<span class="tei tei-q">“I don't know what is the matter with me. I never +felt this way before in all my life,”</span> and he sobbed and +shook like a leaf. Then he told me this story: <span class="tei tei-q">“I +started out this afternoon to go down to Cottage Grove +Avenue to meet some men and spend the afternoon +gambling. As I passed by the park over yonder, some +of your young men were holding an open air meeting +and I stopped to listen. I saw one man testifying +whom I had known in a life of sin, and I waited to +hear what he had to say. When he finished I went on +down the street. I had not gone far when some strange +power took hold of me and brought me back and I +stayed through the meeting. Then this gentleman +<span class="tei tei-pb" id="page086">[pg 086]</span><a name="Pg086" id="Pg086" class="tei tei-anchor"></a> +spoke to me and brought me over to your church, to +your Yoke Fellows' Meeting. I stayed to supper with +them and he brought me up to hear you preach, then +he brought me down to this meeting.”</span> Here he +stopped and sobbed, <span class="tei tei-q">“Oh, I don't know what is the +matter with me. I feel awful. I never felt this way +before in all my life,”</span> and his great frame shook with +emotion. <span class="tei tei-q">“I know what is the matter with you,”</span> I +said. <span class="tei tei-q">“You are under conviction of sin; the Holy +Spirit is dealing with you,”</span> and I pointed him to +Christ, and he knelt down and cried to God for +mercy, to forgive his sins for Christ's sake. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Not long after, one Sunday night I saw another man +sitting in the gallery almost exactly above where this +man had sat. A diamond flashed also from this man's +shirt front. I said to myself, <span class="tei tei-q">“There is another +sporting man.”</span> He turned out to be a travelling man +who was also a sporting man. As I preached, he leaned +further and further forward in his seat. In the midst of +my sermon, without any intention of giving out the invitation, +simply wishing to drive a point home, I said, +<span class="tei tei-q">“Who will accept Jesus Christ to-night?”</span> Quick as a +flash the man sprang to his feet and shouted, <span class="tei tei-q">“I will.”</span> +It rang through the building like the crack of a revolver. +I dropped my sermon and instantly gave out the invitation; +men and women and young people rose all over +the building to yield themselves to Christ. God was +answering prayer and the Holy Spirit was convincing +men of sin. The Holy Spirit can convince men of +sin. We need not despair of any one, no matter how +indifferent they may appear, no matter how worldly, +<span class="tei tei-pb" id="page087">[pg 087]</span><a name="Pg087" id="Pg087" class="tei tei-anchor"></a> +no matter how self-satisfied, no matter how irreligious, +the Holy Spirit can convince men of sin. A young +minister of very rare culture and ability once came to +me and said, <span class="tei tei-q">“I have a great problem on my hands. +I am the pastor of the church in a university town. +My congregation is largely made up of university professors +and students. They are most delightful people. +They have very high moral ideals and are living most +exemplary lives. Now,”</span> he continued, <span class="tei tei-q">“if I had a +congregation in which there were drunkards and outcasts +and thieves, I could convince them of sin, but my problem +is how to make people like that, the most delightful +people in the world, believe that they are sinners, +how to convict them of sin.”</span> I replied, <span class="tei tei-q">“It is impossible. +You cannot do it, but the Holy Spirit can.”</span> +And so He can. Some of the deepest manifestations +of conviction of sin I have ever seen have been on the +part of men and women of most exemplary conduct and +attractive personality. But they were sinners and the +Holy Spirit opened their eyes to the fact. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +While it is the Holy Spirit who convinces men of +sin, He does it through us. This comes out very clearly +in the context of the passage before us. Jesus says in +the seventh verse, R. V., of the chapter, <span class="tei tei-q">“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 <em class="tei tei-emph"><span style="font-style: italic">unto you</span></em>; but if I go, I will send Him <em class="tei tei-emph"><span style="font-style: italic">unto +you</span></em>.”</span> Then He goes on to say, <span class="tei tei-q">“And when He is come +(<em class="tei tei-emph"><span style="font-style: italic">unto you</span></em>), He will convict the world of sin.”</span> That +is, our Lord Jesus sends the Holy Spirit unto us (unto +believers), and when He is come unto us believers, +<span class="tei tei-pb" id="page088">[pg 088]</span><a name="Pg088" id="Pg088" class="tei tei-anchor"></a> +through us to whom He has come, He convinces the +world. On the Day of Pentecost, it was the Holy +Spirit who convinced the 3,000 of sin, but the Holy +Spirit came to the group of believers and through them +convinced the outside world. As far as the Holy +Scriptures definitely tell us, the Holy Spirit has no Way +of getting at the unsaved world except through the +agency of those who are already saved. Every conversion +recorded in the Acts of the Apostles was through +the agency of men or women already saved. Take, +for example, the conversion of Saul of Tarsus. If +there ever was a miraculous conversion, it was that. +The glorified Jesus appeared visibly to Saul on his way +to Damascus, but before Saul could come out clearly +into the light as a saved man, human instrumentality +must be brought in. Saul prostrate on the ground cried +to the risen Christ asking what he must do, and the +Lord told him to go into Damascus and there it would +be told him what he must do. And then Ananias, <span class="tei tei-q">“a +certain disciple,”</span> was brought on the scene as the +human instrumentality through whom the Holy Spirit +should do His work (cf. Acts ix. 17; xxii. 16). +Take the case of Cornelius. Here again was a most +remarkable conversion through supernatural agency. +<span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">An angel</span></em>”</span> appeared to Cornelius, but the angel did not +tell Cornelius what to do to be saved. The angel rather +said to Cornelius, <span class="tei tei-q">“Send men to Joppa, and <em class="tei tei-emph"><span style="font-style: italic">call for +Simon</span></em>, whose surname is Peter, who shall tell thee +words whereby <em class="tei tei-emph"><span style="font-style: italic">thou and all thy house shall be saved</span></em>”</span> +(Acts xi. 13, 14). So we may go right through the +record of the conversions in the Acts of the Apostles +<span class="tei tei-pb" id="page089">[pg 089]</span><a name="Pg089" id="Pg089" class="tei tei-anchor"></a> +and we will see they were all effected through human +instrumentality. How solemn, how almost overwhelming, +is the thought that the Holy Spirit has no +way of getting at the unsaved with His saving power +except through the instrumentality of us who are already +Christians. If we realized that, would we not be more +careful to offer to the Holy Spirit a more free and +unobstructed channel for His all-important work? +The Holy Spirit needs human lips to speak through. +He needs yours, and He needs lives so clean and so +utterly surrendered to Him that He can work through +them. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Notice of which sin it is that the Holy Spirit convinces +men—the sin of unbelief in Jesus Christ, <span class="tei tei-q">“Of +sin because they believe not on Me,”</span> says Jesus. Not +the sin of stealing, not the sin of drunkenness, not the +sin of adultery, not the sin of murder, but the sin of +unbelief in Jesus Christ. The one thing that the +eternal God demands of men is that they believe on +Him whom He hath sent (John vi. 29). And the one +sin that reveals men's rebellion against God and daring +defiance of Him is the sin of not believing on Jesus +Christ, and this is the one sin that the Holy Spirit puts +to the front and emphasizes and of which He convicts +men. This was the sin of which He convicted the +3,000 on the Day of Pentecost. Doubtless, there were +many other sins in their lives, but the one point that +the Holy Spirit brought to the front through the +Apostle Peter was that the One whom they had rejected +was their Lord and Christ, attested so to be by +His resurrection from the dead (Acts ii. 22-36). <span class="tei tei-q">“And +<span class="tei tei-pb" id="page090">[pg 090]</span><a name="Pg090" id="Pg090" class="tei tei-anchor"></a> +<em class="tei tei-emph"><span style="font-style: italic">when they heard this</span></em> (namely, that He whom they had +rejected was Lord and Christ) they were pricked in +their hearts.”</span> This is the sin of which the Holy Spirit +convinces men to-day. In regard to the comparatively +minor moralities of life, there is a wide difference +among men, but the thief who rejects Christ and the +honest man who rejects Christ are alike condemned at +the great point of what they do with God's Son, and +this is the point that the Holy Spirit presses home. +The sin of unbelief is the most difficult of all sins of +which to convince men. The average unbeliever does +not look upon unbelief as a sin. Many an unbeliever +looks upon his unbelief as a mark of intellectual superiority. +Not unfrequently, he is all the more proud +of it because it is the only mark of intellectual superiority +that he possesses. He tosses his head and says, +<span class="tei tei-q">“I am an agnostic;”</span> <span class="tei tei-q">“I am a skeptic;”</span> or, <span class="tei tei-q">“I am +an infidel,”</span> and assumes an air of superiority on that +account. If he does not go so far as that, the unbeliever +frequently looks upon his unbelief as, at the very +worst, a misfortune. He looks for pity rather than for +blame. He says, <span class="tei tei-q">“Oh, I wish I could believe. I am +so sorry I cannot believe,”</span> and then appeals to us for +pity because he cannot believe, but when the Holy +Spirit touches a man's heart, he no longer looks upon +unbelief as a mark of intellectual superiority; he does +not look upon it as a mere misfortune; he sees it as +the most daring, decisive and damning of all sins and +is overwhelmed with a sense of his awful guilt in that +he had not believed on the name of the only begotten +Son of God. +</p> + +<span class="tei tei-pb" id="page091">[pg 091]</span><a name="Pg091" id="Pg091" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. But the Holy Spirit not only convicts of sin, +<em class="tei tei-emph"><span style="font-style: italic">He convicts in respect of righteousness</span></em>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +He convicts the world in respect of righteousness +because Jesus Christ has gone to the Father, that is He +convicts (convinces with a convincing that is self-condemning) +the world of Christ's righteousness attested +by His going to the Father. The coming of the Spirit +is in itself a proof that Christ has gone to the Father +(cf. Acts ii. 33) and the Holy Spirit thus opens our +eyes to see that Jesus Christ, whom the world condemned +as an evil-doer, was indeed the righteous One. +The Father sets the stamp of His approval upon His +character and claims by raising Him from the dead and +exalting Him to His own right hand and giving to Him +a name that is above every name. The world at large +to-day claims to believe in the righteousness of Christ +but it does not really believe in the righteousness of +Christ: it has no adequate conception of the righteousness +of Christ. The righteousness which the world +attributes to Christ is not the righteousness which God +attributes to Him, but a poor human righteousness, perhaps +a little better than our own. The world loves to +put the names of other men that it considers good +alongside the name of Jesus Christ. But when the +Spirit of God comes to a man, He convinces him of +the righteousness of Christ; He opens his eyes to see +Jesus Christ standing absolutely alone, not only far +above all men but <span class="tei tei-q">“far above all principality and +power and might and dominion, and every name that +is named, not only in this world but also in that which +is to come”</span> (Eph. i. 21). +</p> + +<span class="tei tei-pb" id="page092">[pg 092]</span><a name="Pg092" id="Pg092" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. The Holy Spirit also convicts the world of judgment. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The ground upon which the Holy Spirit convinces +men of judgment is upon the ground of the fact that +<span class="tei tei-q">“the Prince of this world hath been judged”</span> (John +xvi. 11). When Jesus Christ was nailed to the cross, +it seemed as if He were judged there, but in reality it +was the Prince of this world who was judged at the +cross, and, by raising Jesus Christ from the dead, the +Father made it plain to all coming ages that the cross +was not the judgment of Christ, but the judgment of +the Prince of darkness. The Holy Spirit opens our +eyes to see this fact and so convinces us of judgment. +There is a great need to-day that the world be convinced +of judgment. Judgment is a doctrine that has +fallen into the background, that has indeed almost +sunken out of sight. It is not popular to-day to speak +about judgment, or retribution, or hell. One who emphasizes +judgment and future retribution is not thought +to be quite up to date; he is considered <span class="tei tei-q">“mediæval”</span> +or even <span class="tei tei-q">“archaic,”</span> but when the Holy Spirit opens the +eyes of men, they believe in judgment. In the early +days of my Christian experience, I had great difficulties +with the Bible doctrine of future retribution. I came +again and again up to what it taught about the eternal +penalties of persistent sin. It seemed as if I could not +believe it: it must not be true. Time and again I +would back away from the stern teachings of Jesus +Christ and the Apostles concerning this matter. But +one night I was waiting upon God that I might know +the Holy Spirit in a fuller manifestation of His presence +<span class="tei tei-pb" id="page093">[pg 093]</span><a name="Pg093" id="Pg093" class="tei tei-anchor"></a> +and His power. God gave me what I sought that +night and with this larger experience of the Holy +Spirit's presence and power, there came such a revelation +of the glory, the infinite glory of Jesus Christ, +that I had no longer any difficulties with what the +Book said about the stern and endless judgment that +would be visited upon those who persistently rejected +this glorious Son of God. From that day to this, while +I have had many a heartache over the Bible doctrine of +future retribution, I have had no intellectual difficulty +with it. I have believed it. The Holy Spirit has convinced +me of judgment. +</p> + +</div> + +<span class="tei tei-pb" id="page094">[pg 094]</span><a name="Pg094" id="Pg094" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc15" id="toc15"></a> +<a name="pdf16" id="pdf16"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter VIII. The Holy Spirit Bearing Witness to Jesus Christ.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When our Lord was talking to His disciples +on the night before His crucifixion of the +Comforter who after His departure was to +come to take His place, He said, <span class="tei tei-q">“But when the Comforter +is come, whom I will send unto you from the +Father, even the Spirit of truth, which proceedeth from +the Father, He shall bear witness of Me: and ye also +bear witness, because ye have been with Me from the +beginning”</span> (John xv. 26, 27, R. V.), and the Apostle +Peter and the other disciples when they were strictly +commanded by the Jewish Council not to teach in the +name of Jesus said, <span class="tei tei-q">“We are witnesses of these things, +and so is also the Holy Ghost”</span> (Acts v. 32). It is clear +from these words of Jesus Christ and the Apostles that +it is the work of the Holy Spirit to bear witness concerning +Jesus Christ. We find the Holy Spirit's testimony +to Jesus Christ in the Scriptures, but beside this +the Holy Spirit bears witness directly to the individual +heart concerning Jesus Christ. He takes His own Scriptures +and interprets them to us and makes them clear +to us. All truth is from the Spirit, for He is <span class="tei tei-q">“the +Spirit of truth,”</span> but it is especially His work to bear +witness to Him who is the truth, that is Jesus Christ +(John xiv. 6). It is only through the testimony of the +<span class="tei tei-pb" id="page095">[pg 095]</span><a name="Pg095" id="Pg095" class="tei tei-anchor"></a> +Holy Spirit directly to our hearts that we ever come to +a true, living knowledge of Jesus Christ (cf. 1 Cor. +xii. 3). No amount of mere reading the written Word +(in the Bible) and no amount of listening to man's +testimony will ever bring us to a living knowledge of +Christ. It is only when the Holy Spirit Himself takes +the written Word, or takes the testimony of our fellow +man, and interprets it directly to our hearts that we +really come to see and know Jesus as He is. On the +day of Pentecost, Peter gave all his hearers the testimony +of the Scriptures regarding Christ and also gave +them his own testimony; he told them what he and the +other Apostles knew by personal observation regarding +His resurrection, but unless the Holy Spirit Himself +had taken the Scriptures which Peter had brought together +and taken the testimony of Peter and the other +disciples, the 3,000 would not on that day have seen +Jesus as He really was and received Him and been +baptized in His name. The Holy Spirit added His +testimony to that of Peter and that of the written Word. +Mr. Moody used to say in his terse and graphic way +that when Peter said, <span class="tei tei-q">“Therefore let all the house of +Israel know assuredly that God hath made that same +Jesus, whom ye have crucified, both Lord and Christ +(Acts ii. 36), the Holy Spirit said, <span class="tei tei-q">‘Amen’</span> and the +people saw and believed.”</span> And it is certain that unless +the Holy Spirit had come that day and through Peter +and the other Apostles borne His direct testimony to the +hearts of their hearers, there would have been no saving +vision of Jesus on the part of the people. If you wish +men to get a true view of Jesus Christ, such a view of +<span class="tei tei-pb" id="page096">[pg 096]</span><a name="Pg096" id="Pg096" class="tei tei-anchor"></a> +Him that they may believe and be saved, it is not +enough that you give them the Scriptures concerning +Him; it is not enough that you give them your own +testimony, you must seek for them the testimony of the +Holy Spirit and put yourself into such relations with +God that the Holy Spirit may bear His testimony +through you. Neither your testimony, nor even that +of the written Word alone will effect this, though it is +your testimony, or that of the Word that the Holy +Spirit uses. But unless your testimony and that of the +Word is taken up by the Holy Spirit and He Himself +testifies, they will not believe. This explains something +which every experienced worker must have +noticed. We sit down beside an inquirer and open our +Bibles and give him those Scriptures which clearly +reveal Jesus as his atoning Saviour on the cross, a +Saviour from the guilt of sin, and as his risen Saviour, +a Saviour from the power of sin. It is just the truth +the man needs to see and believe in order to be saved, +but he does not see it. We go over these Scriptures +which to us are as plain as day again and again, and +the inquirer sits there in blank darkness; he sees +nothing, he grasps nothing. Sometimes we almost +wonder if the inquirer is stupid that he cannot see it. +No, he is not stupid, except with that spiritual blindness +that possesses every mind unenlightened by the Holy +Spirit (1 Cor. ii. 14). We go over it again and still +he does not see it. We go over it again and his face +lightens up and he exclaims, <span class="tei tei-q">“I see it. I see it,”</span> and +he sees Jesus and believes and is saved and knows he is +saved there on the spot. What has happened? Simply +<span class="tei tei-pb" id="page097">[pg 097]</span><a name="Pg097" id="Pg097" class="tei tei-anchor"></a> +this, the Holy Spirit has borne His testimony and what +was dark as midnight before is as clear as day now. +This explains also why it is that one who has been +long in darkness concerning Jesus Christ so quickly +comes to see the truth when he surrenders his will to +God and seeks light from Him. When he surrenders +his will to God, he has put himself into that attitude +towards God where the Holy Spirit can do His work +(Acts v. 32). Jesus says in John vii. 17, R. V., <span class="tei tei-q">“If +any man willeth to do His will, he shall know of the +teaching, whether it be of God, or whether I speak from +Myself.”</span> When a man wills to do the will of God, +then the conditions are provided on which the Holy +Spirit works and He illuminates the mind to see the +truth about Jesus and to see that His teaching is the +very Word of God. John writes in John xx. 31, +<span class="tei tei-q">“But these are written (these things in the Gospel of +John) that ye might believe that Jesus is the Christ, +the Son of God; and that believing ye might have life +through His name.”</span> John wrote his Gospel for this +purpose, that men might see Jesus as the Christ, the +Son of God, through what he records, and that they +might believe that He is the Christ, the Son of God, +and that thus believing they might have life through +His name. The best book in the world to put into +the hands of one who desires to know about Jesus and +to be saved is the Gospel of John. And yet many a +man has read the Gospel of John over and over and +over again and not seen and believed that Jesus is the +Christ, the Son of God. But let the same man surrender +his will absolutely to God and ask God for light +<span class="tei tei-pb" id="page098">[pg 098]</span><a name="Pg098" id="Pg098" class="tei tei-anchor"></a> +as he reads the Gospel and promise God that he will +take his stand on everything in the Gospel that He +shows him to be true and before the man has finished +the Gospel he will see clearly that Jesus is the Christ, +the Son of God, and will believe and have eternal +life. Why? Because he has put himself into the +place where the Holy Spirit can take the things written +in the Gospel and interpret them and bear His testimony. +I have seen this tested and proven time and +time again all around the world. Men have come +to me and said to me that they did not believe that +Jesus is the Christ, the Son of God, and many have +gone farther and said they were agnostics and did +not even know whether there was a personal God. +Then I have told them to read the Gospel of John, +that in that Gospel John presented the evidence +that Jesus was the Christ, the Son of God. Oftentimes +they have told me they have read it over and over +again, and yet were not convinced that Jesus was the +Christ, the Son of God. Then I have said to them, +<span class="tei tei-q">“You have not read it the right way,”</span> and I have got +them to surrender their will to God (or in case where they +were not sure there was a God, have got them to take +their stand upon the right to follow it wherever it +might carry them). Then I have had them agree to +read the Gospel of John slowly and thoughtfully, and +each time before they read to look up to God, if there +were any God, to help them to understand what they +were to read and to promise Him that they would take +their stand upon whatever He showed them to be true, +and follow it wherever it would carry them. And in +<span class="tei tei-pb" id="page099">[pg 099]</span><a name="Pg099" id="Pg099" class="tei tei-anchor"></a> +every instance before they had finished the Gospel they +had come to see that Jesus was the Christ, the Son of +God, and have believed and been saved. They had +put themselves in that position where the Holy Spirit +could bear His testimony to Jesus Christ and He had +done it and through His testimony they saw and believed. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If you wish men to see the truth about Christ, do +not depend upon your own powers of expression and +persuasion, but cast yourself upon the Holy Spirit and +seek for them His testimony and see to it that they put +themselves in the place where the Holy Spirit can +testify. This is the cure for both skepticism and ignorance +concerning Christ. If you yourself are not +clear concerning the truth about Jesus Christ, seek for +yourself the testimony of the Holy Spirit regarding +Christ. Read the Scriptures, read especially the Gospel +of John but do not depend upon the mere reading +of the Word, but before you read it, put yourself in +such an attitude towards God by the absolute surrender +of your will to Him that the Holy Spirit may bear His +testimony in your heart concerning Jesus Christ. What +we all most need is a clear and full vision of Jesus +Christ and this comes through the testimony of the +Holy Spirit. One night a number of our students +came back from the Pacific Garden Mission in Chicago +and said to me, <span class="tei tei-q">“We had a wonderful meeting at the +mission to-night. There were many drunkards and +outcasts at the front who accepted Christ.”</span> The next +day I met Mr. Harry Monroe, the superintendent of +the mission, on the street, and I said, <span class="tei tei-q">“Harry, the boys +<span class="tei tei-pb" id="page100">[pg 100]</span><a name="Pg100" id="Pg100" class="tei tei-anchor"></a> +say you had a wonderful meeting at the mission last +night.”</span> <span class="tei tei-q">“Would you like to know how it came +about?”</span> he replied. <span class="tei tei-q">“Yes.”</span> <span class="tei tei-q">“Well,”</span> he said, <span class="tei tei-q">“I +simply held up Jesus Christ and it pleased the Holy +Spirit to illumine the face of Jesus Christ, and men +saw and believed.”</span> It was a unique way of putting it +but it was an expressive way and true to the essential +facts in the case. It is our part to hold up Jesus +Christ, and then look to the Holy Spirit to illumine +His face or to take the truth about Him and make it +clear to the hearts of our hearers and He will do it and +men will see and believe. Of course, we need to be +so walking towards God that the Holy Spirit may take +us as the instruments through whom He will bear His +testimony. +</p> + +</div> + +<span class="tei tei-pb" id="page101">[pg 101]</span><a name="Pg101" id="Pg101" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc17" id="toc17"></a> +<a name="pdf18" id="pdf18"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter IX. The Regenerating Work of the Holy Spirit.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Apostle Paul in Titus iii. 5, R. V., writes, +<span class="tei tei-q">“Not by works done in righteousness, which +we did ourselves, but according to His mercy +He saved us, through the washing of regeneration and +<em class="tei tei-emph"><span style="font-style: italic">renewing of the Holy Ghost</span></em>.”</span> In these words we are +taught that <em class="tei tei-emph"><span style="font-style: italic">the Holy Spirit renews men, or makes men +new</span></em>, and that through this renewing of the Holy Spirit, +we are saved. Jesus taught the same in John iii. 3-5, +<span class="tei tei-q">“Jesus answered and said unto him, Verily, verily, I +say unto thee, Except a man be born again, he cannot +see the kingdom of God. Nicodemus saith unto Him, +How can a man be born when he is old? Can he enter +the second time into his mother's womb and be +born? Jesus answered, Verily, verily, I say unto thee, +Except a man be born of water and <em class="tei tei-emph"><span style="font-style: italic">of the Spirit</span></em>, he +cannot enter into the kingdom of God.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What is regeneration? <em class="tei tei-emph"><span style="font-style: italic">Regeneration is the impartation +of life, spiritual life, to those who are dead, spiritually +dead, through their trespasses and sins</span></em> (Eph. ii. 1, R. V.). +It is the Holy Spirit who imparts this life. It is true +that the written Word is the instrument which the +Holy Spirit uses in regeneration. We read in 1 Pet. +i. 23, <span class="tei tei-q">“Being born again, not of corruptible seed, but +of incorruptible, <em class="tei tei-emph"><span style="font-style: italic">by the Word of God</span></em>, which liveth and +<span class="tei tei-pb" id="page102">[pg 102]</span><a name="Pg102" id="Pg102" class="tei tei-anchor"></a> +abideth forever.”</span> We read in James i. 18, <span class="tei tei-q">“Of His +own will begat He us with <em class="tei tei-emph"><span style="font-style: italic">the Word of truth</span></em>, that we +should be a kind of first fruits of His creatures.”</span> +These passages make it plain that the Word is the instrument +used in regeneration, but it is only as the +Holy Spirit uses the instrument that the new birth results. +<span class="tei tei-q">“It is the Spirit that giveth life”</span> (John vi. 63, +A. R. V.). In 2 Cor. iii. 6, we are told that <span class="tei tei-q">“the letter +killeth, but the Spirit giveth life.”</span><a id="noteref_1" name="noteref_1" href="#note_1"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1</span></span></a> This is sometimes +interpreted to mean that the literal interpretation +of Scripture, the interpretation that takes it in its strict +grammatical sense and makes it mean what it says, +kills; but that some spiritual interpretation, an interpretation +that <span class="tei tei-q">“gives the spirit of the passage,”</span> by making +it mean something it does not say, gives life; and those +who insist upon Scripture meaning exactly what it +says are called <span class="tei tei-q">“deadly literalists.”</span> This is a favourite +perversion of Scripture with those who do not like to +take the Bible as meaning just what it says and who +find themselves driven into a corner and are looking +about for some convenient way of escape. If one will +read the words in their context, he will see that this +thought was utterly foreign to the mind of Paul. Indeed, +one who will carefully study the epistles of Paul +will find that he himself was a literalist of the literalists. +If literalism is deadly, then the teachings of Paul are +<span class="tei tei-pb" id="page103">[pg 103]</span><a name="Pg103" id="Pg103" class="tei tei-anchor"></a> +among the most deadly ever written. Paul will build +an argument upon the turn of a word, upon a number +or a tense. What does the passage mean? The way +to find out what any passage means is to study in their +context the words used. Paul is drawing a contrast +between the Word of God outside of us, written with +ink upon parchment or graven on tables of stone, and +the Word of God written within us in tables that are +hearts of flesh with the Spirit of the living God (v. 3) +and he tells us that if we merely have the Word of +God outside us in a Book or on parchment or on tables +of stone, that it will kill us, that it will only bring condemnation +and death, but that if we have the Word of +God made a living thing in our hearts, written upon +our hearts by the Spirit of the living God, that it will +bring us life.<a id="noteref_2" name="noteref_2" href="#note_2"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2</span></span></a> No number of Bibles upon our tables or +in our libraries will save us, but the truth of the Bible +written by the Spirit of the living God in our hearts +will save us. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To put the matter of regeneration in another way; +<em class="tei tei-emph"><span style="font-style: italic">regeneration is the impartation of a new nature, God's own +nature to the one who is born again</span></em> (2 Pet. i. 4). Every +human being is born into this world with a perverted +nature; his whole intellectual, affectional and volitional +nature perverted by sin. No matter how excellent our +<span class="tei tei-pb" id="page104">[pg 104]</span><a name="Pg104" id="Pg104" class="tei tei-anchor"></a> +human ancestry, we come into this world with a mind +that is blind to the truth of God. (<span class="tei tei-q">“The natural man +receiveth not the things of the Spirit of God: for they +are foolishness unto him: neither can he know them, +because they are spiritually discerned.”</span> 1 Cor. ii. 14.) +With affections that are alienated from God, loving the +things that we ought to hate and hating the things that +we ought to love. (<span class="tei tei-q">“Now the works of the flesh are +manifest, which are these; Adultery, fornication, uncleanness, +lasciviousness, idolatry, witchcraft, hatred, +variance, emulations, wrath, strife, seditions, heresies, +envyings, murders, drunkenness, revellings, and such +like.”</span> Gal. v. 19, 20, 21.) With a will that is perverted, +set upon pleasing itself, rather than pleasing +God. (<span class="tei tei-q">“Because the mind of the flesh is enmity +against God; for it is not subject to the law of God, +neither indeed can it be.”</span> Rom. viii. 7, R. V.) In +the new birth a new intellectual, affectional and volitional +nature is imparted to us. We receive the mind +that sees as God sees, thinks God's thoughts after +Him (1 Cor. ii. 12-14); affections in harmony with +the affections of God. (<span class="tei tei-q">“The fruit of the Spirit is love, +joy, peace, long-suffering, gentleness, goodness, faith, +meekness, temperance: against such there is no law.”</span> +Gal. v. 22, 23); a will that is in harmony with the +will of God, that delights to do the things that please +Him. (Like Jesus we say, <span class="tei tei-q">“My meat is to do the +will of Him that sent Me, and to finish His work.”</span> +John iv. 34; cf. John vi. 38; Gal i. 10.) It is the +Holy Spirit who creates in us this new nature, or imparts +this new nature to us. No amount of preaching, +<span class="tei tei-pb" id="page105">[pg 105]</span><a name="Pg105" id="Pg105" class="tei tei-anchor"></a> +no matter how orthodox it may be, no amount of mere +study of the Word will regenerate unless the Holy +Spirit works. It is He and He alone who makes a +man a new creature. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The new birth is compared in the Bible to growth +from a seed. The human heart is the soil, the Word +of God is the seed (Luke viii. 11; cf. 1 Pet. i. 23; +Jas. i. 18; 1 Cor. iv. 15), every preacher or teacher of +the Word is a sower, but the Spirit of God is the One +who quickens the seed that is thus sown and the Divine +nature springs up as the result. There is abundant +soil everywhere in which to sow the seed, in the +human hearts that are around about us upon every +hand. There is abundant seed to be sown, any of us +can find it in the granary of God's Word; and there are +to-day many sowers: but there may be soil and seed +and sowers, but unless as we sow the seed, the Spirit +of God quickens it and the heart of the hearer closes +around it by faith, there will be no harvest. Every +sower needs to see to it that he realizes his dependence +upon the Holy Spirit to quicken the seed he sows and +he needs to see to it also that he is in such relation to +God that the Holy Spirit may work through him and +quicken the seed he sows. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit does regenerate men. He has +power to raise the dead. He has power to impart life +to those who are morally both dead and putrefying. +He has power to impart an entirely new nature to those +whose nature now is so corrupt that to men they appear +to be beyond hope. How often I have seen it +proven. How often I have seen men and women utterly +<span class="tei tei-pb" id="page106">[pg 106]</span><a name="Pg106" id="Pg106" class="tei tei-anchor"></a> +lost and ruined and vile come into a meeting +scarcely knowing why they came, and as they have sat +there the Word was spoken, the Spirit of God has +quickened the Word thus sown in their hearts and in a +moment that man or woman, by the mighty power of +the Holy Spirit, has become a new creation. I know a +man who seemed as completely abandoned and hopeless +as men ever become. He was about forty-five years +of age. He had gone off in evil courses in early boyhood. +He had run away from home, had joined the +navy and afterwards the army, and learned all the vices +of both. He had been dishonourably discharged from +the army because of his extreme dissipation and disorderliness. +He had found his companionships among +the lowest of the low and the vilest of the vile. When +he would go up the street of a Western town at night, +and merchants would hear his yell, they would close +their doors in fear. But this man went one night into +a revival meeting in a country church out of curiosity. +He made sport of the meeting that night with a boon +companion who sat by his side, but he went again the +next night. The Spirit of God touched his heart. He +went forward and bowed at the altar. He arose a new +creation. He was transformed into one of the noblest, +truest, purest, most unselfish, most gentle and most +Christlike men I have ever known. I am sometimes +asked, <span class="tei tei-q">“Do you believe in sudden conversion?”</span> I +believe in something far more wonderful than sudden +conversion. I believe in sudden regeneration. Conversion +is merely an outward thing, the turning around. +Regeneration goes down to the deepest depths of the +<span class="tei tei-pb" id="page107">[pg 107]</span><a name="Pg107" id="Pg107" class="tei tei-anchor"></a> +inmost soul, transforming thoughts, affections, will, the +whole inward man. I believe in sudden regeneration +because the Bible teaches it and because I have seen it +times without number. I believe in sudden regeneration +because I have experienced it. We are sometimes +told that <span class="tei tei-q">“the religion of the future will not teach sudden +miraculous conversion.”</span> If the religion of the +future does not teach sudden miraculous conversion, if +it does not teach something far more meaningful, sudden, +miraculous regeneration by the power of the Holy +Spirit, then the religion of the future will not be in +conformity with the facts of experience and so will not +be scientific. It will miss one of the most certain and +most glorious of all truths. Man-devised religions in +the past have often missed the truth and man-devised +religions in the future will doubtless do the same. But +the religion God has revealed in His Word and the religion +that God confirms in experience teaches sudden +regeneration by the mighty power of the Holy Spirit. +If I did not believe in regeneration by the power of the +Holy Spirit, I would quit preaching. What would be +the use in facing great audiences in which there were +multitudes of men and women hardened and seared, +caring for nothing but the things of the world and the +flesh, with no high and holy aspirations, with no outlook +beyond money and fame and power and pleasure, +if it were not for the regenerating power of the Holy +Spirit? But with the regenerating power of the Holy +Spirit, there is every use; for the preacher can never +tell where the Spirit of God is going to strike and do +His mighty work. There sits before you a man who +<span class="tei tei-pb" id="page108">[pg 108]</span><a name="Pg108" id="Pg108" class="tei tei-anchor"></a> +is a gambler, or a drunkard, or a libertine. There +does not seem to be much use in preaching to him, +but you can never tell but that very night, the Spirit of +God will touch that man's heart and transform him +into one of the holiest and most useful of men. It has +often occurred in the past and will doubtless often occur +in the future. There sits before you a woman, +who is a mere butterfly of fashion. She seems to have +no thought above society and pleasure and adulation. +Why preach to her? Without the regenerating power +of the Holy Spirit, it would be foolishness and a waste +of time; but you can never tell, perhaps this very +night the Spirit of God will shine in that darkened +heart and open the eyes of that woman to see the +beauty of Jesus Christ and she may receive Him and +then and there the life of God be imparted by the +power of the Holy Spirit to that trifling soul. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The doctrine of the regenerating power of the Holy +Spirit is a glorious doctrine. It sweeps away false +hopes. It comes to the one who is trusting in education +and culture and says, <span class="tei tei-q">“Education and culture are +not enough. You must be born again.”</span> It comes to +the one who is trusting in mere external morality, and +says, <span class="tei tei-q">“External morality is not enough, you must be +born again.”</span> It comes to the one who is trusting in +the externalities of religion, in going to church, reading +the Bible, saying prayers, being confirmed, being baptized, +partaking of the Lord's supper, and says, <span class="tei tei-q">“The +mere externalities of religion are not enough, you must +be born again.”</span> It comes to the one who is trusting +in turning over a new leaf, in outward reform, in +<span class="tei tei-pb" id="page109">[pg 109]</span><a name="Pg109" id="Pg109" class="tei tei-anchor"></a> +quitting his meanness; it says, <span class="tei tei-q">“Outward reform, quitting +your meanness is not enough. You must be born +again.”</span> But in place of the vague and shallow hopes +that it sweeps away, it brings in a new hope, a good +hope, a blessed hope, a glorious hope. It says, <span class="tei tei-q">“You +may be born again.”</span> It comes to the one who has no +desire higher than the desire for things animal or selfish +or worldly and says, <span class="tei tei-q">“You may become a partaker of the +Divine nature, and love the things that God loves and +hate the things that God hates. You may become like +Jesus Christ. You may be born again.”</span> +</p> + +</div> + +<span class="tei tei-pb" id="page110">[pg 110]</span><a name="Pg110" id="Pg110" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc19" id="toc19"></a> +<a name="pdf20" id="pdf20"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter X. The Indwelling Spirit Fully and Forever +Satisfying.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit takes up His abode in the one +who is born of the Spirit. The Apostle Paul +says to the believers in Corinth in 1 Cor. iii. +16, R. V., <span class="tei tei-q">“Know ye not that ye are a temple of God, +and that the Spirit of God dwelleth in you?”</span> This +passage refers, not so much to the individual believer, +as to the whole body of believers, the Church. The +Church as a body is indwelt by the Spirit of God. But +in 1 Cor. vi. 19, R. V., we read, <span class="tei tei-q">“Know ye not that +your body is a temple of the Holy Ghost which is in +you, which ye have from God?”</span> It is evident in this +passage that Paul is not speaking of the body of believers, +of the Church as a whole, but of the individual +believer. In a similar way, the Lord Jesus said to His +disciples on the night before His crucifixion, <span class="tei tei-q">“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 <em class="tei tei-emph"><span style="font-style: italic">shall be in +you</span></em>”</span> (John xiv. 16, 17). The Holy Spirit dwells in +every one who is born again. We read in Rom. viii. 9, +<span class="tei tei-q">“If any man have not the Spirit of Christ (the Spirit of +<span class="tei tei-pb" id="page111">[pg 111]</span><a name="Pg111" id="Pg111" class="tei tei-anchor"></a> +Christ in this verse, as we have already seen, does not +mean merely a Christlike spirit, but is a name of the +Holy Spirit) he is none of His.”</span> One may be a very +imperfect believer but if he really is a believer in Jesus +Christ, if he has really been born again, the Spirit of +God dwells in him. It is very evident from the First +Epistle to the Corinthians that the believers in Corinth +were very imperfect believers; they were full of imperfection +and there was gross sin among them. But +nevertheless Paul tells them that they are temples of +the Holy Spirit, even when dealing with them concerning +gross immoralities. (See 1 Cor. vi. 15-19.) <em class="tei tei-emph"><span style="font-style: italic">The +Holy Spirit dwells in every child of God.</span></em> In some, however, +He dwells way back of consciousness in the +hidden sanctuary of their spirit. He is not allowed to +take possession as He desires of the whole man, spirit, +soul and body. Some therefore are not distinctly +conscious of His indwelling, but He is there none the +less. What a solemn, and yet what a glorious thought, +that in me dwells this august Person, the Holy Spirit. +If we are children of God, we are not so much to pray +that the Spirit may come and dwell in us, for He does +that already, we are rather to recognize His presence, +His gracious and glorious indwelling, and give to Him +complete control of the house He already inhabits, and +strive to so live as not to grieve this holy One, this +Divine Guest. We shall see later, however, that it is +right to pray for the filling or baptism with the Spirit. +What a thought it gives of the hallowedness and +sacredness of the body, to think of the Holy Spirit +dwelling within us. How considerately we ought to +<span class="tei tei-pb" id="page112">[pg 112]</span><a name="Pg112" id="Pg112" class="tei tei-anchor"></a> +treat these bodies and how sensitively we ought to shun +everything that will defile them. How carefully we +ought to walk in all things so as not to grieve Him +who dwells within us. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This indwelling Spirit is a source of full and everlasting +satisfaction and life. Jesus says in John iv. 14, +R. V., <span class="tei tei-q">“Whosoever drinketh of the water that I shall +give him shall never thirst; but the water that I shall +give him shall become in him a well of water springing +up unto (better <span class="tei tei-q">‘into’</span> as in A. V.) eternal life.”</span> +Jesus was talking to the woman of Samaria by the well +at Sychar. She had said to Him, <span class="tei tei-q">“Art Thou greater +than our father Jacob, who gave us the well and drank +thereof himself, and his children and his cattle?”</span> +Then Jesus answered and said unto her, <span class="tei tei-q">“Whosoever +drinketh of this water shall thirst again.”</span> How true +that is of every earthly fountain. No matter how +deeply we drink we shall thirst again. No earthly +spring of satisfaction ever fully satisfies. We may +drink of the fountain of wealth as deeply as we may, it +will not satisfy long. We shall thirst again. We may +drink of the fountain of fame as deeply as any man +ever drank, the satisfaction is but for an hour. We +may drink of the fountain of worldly pleasure, of human +science and philosophy and of earthly learning, we +may even drink of the fountain of human love, none +will satisfy long; we shall thirst again. But then Jesus +went on to say, <span class="tei tei-q">“But whosoever 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.”</span> The water that +<span class="tei tei-pb" id="page113">[pg 113]</span><a name="Pg113" id="Pg113" class="tei tei-anchor"></a> +Jesus Christ gives is the Holy Spirit. This John tells +us in the most explicit language in John vii. 37-39, +<span class="tei tei-q">“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 <em class="tei tei-emph"><span style="font-style: italic">living water</span></em>. (But this <em class="tei tei-emph"><span style="font-style: italic">spake He of the Spirit</span></em>, +which they that believe on Him should receive.)”</span> The +Holy Spirit fully and forever satisfies the one who receives +Him. He becomes within him a well of water +springing up, ever springing up, into everlasting life. +It is a great thing to have a well that you can carry +with you; to have a well that is within you; to have +your source of satisfaction, not in the things outside +yourself, but in a well within and that is always within, +and that is always springing up in freshness and power; +to have our well of satisfaction and joy within us. We +are then independent of our environment. It matters +little whether we have health or sickness, prosperity or +adversity, our source of joy is within and is ever springing +up. It matters comparatively little even whether +we have our friends with us or are separated from them, +separated even by what men call death, this fountain +within is always gushing up and our souls are satisfied. +Sometimes this fountain within gushes up with greatest +power and fullness in the days of deepest bereavement. +At such a time all earthly satisfactions fail. What satisfaction +is there in money, or worldly pleasure, in the +theatre or the opera or the dance, in fame or power or +human learning, when some loved one is taken from +us? But in the hours when those that we loved dearest +<span class="tei tei-pb" id="page114">[pg 114]</span><a name="Pg114" id="Pg114" class="tei tei-anchor"></a> +upon earth are taken from us, then it is that the +spring of joy of the indwelling Spirit of God bursts +forth with fullest flow, sorrow and sighing flee away +and our own spirits are filled with peace and ecstasy. +We have beauty for ashes, the oil of joy for mourning, +the garment of praise for the spirit of heaviness +(Isa. lxi. 3). If the experience were not too sacred to +put in print, I could tell of a moment of sudden and +overwhelming bereavement and sorrow, when it seemed +as if I would be crushed, when I cried aloud in an +agony that seemed unendurable, when suddenly and instantly +this fountain of the Holy Spirit within burst +forth and I knew such a rest and joy as I had rarely +known before, and my whole being was suffused with +the oil of gladness. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The one who has the Spirit of God dwelling within +as a well springing up into everlasting life is independent +of the world's pleasures. He does not need to run +after the theatre and the opera and the dance and the +cards and the other pleasures without which life does +not seem worth living to those who have not received +the Holy Spirit. He gives these things up, not so +much because he thinks they are wrong, as because he +has something so much better. He loses all taste for +them. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A lady once came to Mr. Moody and said, <span class="tei tei-q">“Mr. +Moody, I do not like you.”</span> He asked, <span class="tei tei-q">“Why not?”</span> +She said, <span class="tei tei-q">“Because you are too narrow.”</span> <span class="tei tei-q">“Narrow! +I did not know that I was narrow.”</span> <span class="tei tei-q">“Yes, you are +too narrow. You don't believe in the theatre; you +don't believe in cards; you don't believe in dancing.”</span> +<span class="tei tei-pb" id="page115">[pg 115]</span><a name="Pg115" id="Pg115" class="tei tei-anchor"></a> +<span class="tei tei-q">“How do you know I don't believe in the theatre?”</span> +he asked. <span class="tei tei-q">“Oh,”</span> she said, <span class="tei tei-q">“I know you don't.”</span> Mr. +Moody replied, <span class="tei tei-q">“I go to the theatre whenever I want +to.”</span> <span class="tei tei-q">“What,”</span> cried the woman, <span class="tei tei-q">“you go to the +theatre whenever you want to?”</span> <span class="tei tei-q">“Yes, I go to the +theatre whenever I want to.”</span> <span class="tei tei-q">“Oh,”</span> she said, <span class="tei tei-q">“Mr. +Moody, you are a much broader man than I thought +you were. I am so glad to hear you say it, that you +go to the theatre whenever you want to.”</span> <span class="tei tei-q">“Yes, I go +to the theatre whenever I want to. I don't want to.”</span> +Any one who has really received the Holy Spirit, and +in whom the Holy Spirit dwells and is unhindered in +His working will not want to. Why is it then that so +many professed Christians do go after these worldly +amusements? For one of two reasons; either because +they have never definitely received the Holy Spirit, or +else because the fountain is choked. It is quite possible +for a fountain to become choked. The best well +in one of our inland cities was choked and dry for +many months because an old rag carpet had been thrust +into the opening from which the water flowed. When +the rag was pulled out, the water flowed again pure +and cool and invigorating. There are many in the +Church to-day who once knew the matchless joy of the +Holy Spirit, but some sin or worldly conformity, some +act of disobedience, more or less conscious disobedience, +to God has come in and the fountain is choked. Let +us pull out the old rags to-day that this wondrous fountain +may burst forth again, springing up every day and +hour into everlasting life. +</p> + +</div> + +<span class="tei tei-pb" id="page116">[pg 116]</span><a name="Pg116" id="Pg116" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc21" id="toc21"></a> +<a name="pdf22" id="pdf22"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter XI. The Holy Spirit Setting the Believer Free +From the Power of Indwelling Sin.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In Rom. viii. 2 the Apostle Paul writes, <span class="tei tei-q">“The law +of the Spirit of life in Christ Jesus hath made +me free from the law of sin and death.”</span> What +the law of sin and death is we learn from the preceding +chapter, the ninth to the twenty-fourth verses. Paul tells +us that there was a time in his life when he was <span class="tei tei-q">“alive +apart from the law”</span> (v. 9). But the time came when +he was brought face to face with the law of God; he +saw that this law was holy and the commandment holy +and just and good. And he made up his mind to keep +this holy and just and good law of God. But he soon +discovered that beside this law of God outside him, +which was holy and just and good, that there was +another law inside him directly contrary to this law of +God outside him. While the law of God outside him +said, <span class="tei tei-q">“This good thing”</span> and <span class="tei tei-q">“this good thing”</span> and +<span class="tei tei-q">“this good thing”</span> and <span class="tei tei-q">“this good thing thou shalt do,”</span> +the law within him said, <span class="tei tei-q">“You cannot do this +good thing that you would;”</span> and a fierce combat +ensued between this holy and just and good law without +him which Paul himself approved after the inward +man, and this other law in his members which warred +against the law of his mind and kept constantly saying, +<span class="tei tei-pb" id="page117">[pg 117]</span><a name="Pg117" id="Pg117" class="tei tei-anchor"></a> +<span class="tei tei-q">“You cannot do the good that you would.”</span> But this +law in his members (the law that the good that he +would do, he did not, but the evil that he would not +he constantly did, v. 19) gained the victory. Paul's +attempt to keep the law of God resulted in total +failure. He found himself sinking deeper and deeper +into the mire of sin, constrained and dragged down by +this law of sin in his members, until at last he cried +out, <span class="tei tei-q">“Oh, wretched man that I am, who shall deliver +me out of the body of this death?”</span> (v. 24, R. V.). +Then Paul made another discovery. He found that in +addition to the two laws that he had already found, the +law of God without him, holy and just and good, and +the law of sin and death within him, the law that the +good he would he could not do and the evil he would +not, he must keep on doing, there was a third law, +<span class="tei tei-q">“the law of the Spirit of life in Christ Jesus,”</span> and +this third law read this way, <span class="tei tei-q">“The righteousness +which you cannot achieve in your own strength by the +power of your own will approving the law of God, +the righteousness which the law of God without you, +holy and just and good though it is, cannot accomplish +in you, in that it is weak through your flesh, the Spirit +of life in Christ Jesus can produce in you so that the +righteousness that the law requires may be fulfilled in +you, if you will not walk after the flesh but after the +Spirit.”</span> In other words when we come to the end of +ourselves, when we fully realize our own inability to +keep the law of God and in utter helplessness look up +to the Holy Spirit in Christ Jesus to do for us that which +we cannot do for ourselves, and surrender our every +<span class="tei tei-pb" id="page118">[pg 118]</span><a name="Pg118" id="Pg118" class="tei tei-anchor"></a> +thought and every purpose and every desire and every +affection to His absolute control and thus walk after +the Spirit, the Spirit does take control and set us free +from the power of sin that dwells in us and brings our +whole lives into conformity to the will of God. <em class="tei tei-emph"><span style="font-style: italic">It is +the privilege of the child of God in the power of the Holy +Spirit to have victory over sin every day and every hour +and every moment.</span></em> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There are many professed Christians to-day living +in the experience that Paul described in Rom. vii. 9-24. +Each day is a day of defeat and if at the close of the +day, they review their lives they must cry, <span class="tei tei-q">“Oh, +wretched man that I am, who shall deliver me out of +the body of this death?”</span> There are some who even +go so far as to reason that this is the normal Christian +life, but Paul tells us distinctly that this was <span class="tei tei-q">“when the +commandment came”</span> (v. 9), not when the Spirit +came; that it is the experience under law and not in +the Spirit. The pronoun <span class="tei tei-q">“I”</span> occurs twenty-seven +times in these fifteen verses and the Holy Spirit is not +found once, whereas in the eighth chapter of Romans +the pronoun <span class="tei tei-q">“I”</span> is found only twice in the whole +chapter and the Holy Spirit appears constantly. Again +Paul tells us in the fourteenth verse that this was his +experience as <span class="tei tei-q">“carnal, sold under sin.”</span> Certainly, +that does not describe the normal Christian experience. +On the other hand in Rom. viii. 9 we are told how +not to be in the flesh but in the Spirit. In the eighth +chapter of Romans we have a picture of the true +Christian life, the life that is possible to each one of us +and that God expects from each one of us. Here we +<span class="tei tei-pb" id="page119">[pg 119]</span><a name="Pg119" id="Pg119" class="tei tei-anchor"></a> +have a life where not merely the commandment +comes but the Spirit comes, and works obedience to +the commandment and brings us complete victory over +the law of sin and death. Here we have life, not in +the flesh, but in the Spirit, where we not only see the +beauty of the law (Rom. vii. 22) but where the +Spirit imparts power to keep it (Rom. viii. 4). We still +have the flesh but we are not in the flesh and we do +not live after the flesh. We <span class="tei tei-q">“through the Spirit do +mortify the deeds of the body”</span> (v. 13). The desires +of the body are still there, desires which if made the +rule of our life, would lead us into sin, but we day by +day by the power of the Spirit do put to death the +deeds to which the desires of the body would lead us. +We walk by the Spirit and therefore do not fulfill the +lusts of the flesh (Gal. v. 16, R. V.). We have +crucified the flesh with the passions and lusts thereof +(Gal. v. 24, R. V.). It would be <em class="tei tei-emph"><span style="font-style: italic">going too far to say +we had still a carnal nature</span></em>, for a carnal nature is a +nature governed by the flesh; <em class="tei tei-emph"><span style="font-style: italic">but we have the flesh</span></em>, but +in the Spirit's power, it is our privilege to get daily, +hourly, constant victory over the flesh and over sin. +But this victory is not in ourselves, nor in any strength +of our own. Left to ourselves, deserted of the Spirit +of God, we would be as helpless as ever. It is still +true that in us, that is in our flesh, dwelleth no good +thing (Rom. vii. 18). It is all in the power of the indwelling +Spirit, but the Spirit's power may be in such +fullness that one is not even conscious of the presence +of the flesh. It seems as if it were dead and gone +forever, but it is only kept in place of death by the +<span class="tei tei-pb" id="page120">[pg 120]</span><a name="Pg120" id="Pg120" class="tei tei-anchor"></a> +Holy Spirit's power. If for one moment we were to +get our eyes off from Jesus Christ, if we were to +neglect the daily study of the Word and prayer, down +we would go. We must live in the Spirit and walk in +the Spirit if we would have continuous victory +(Gal. v. 16, 25). The life of the Spirit within us must +be maintained by the study of the Word and prayer. +One of the saddest things ever witnessed is the way in +which some people who have entered by the Spirit's +power into a life of victory become self-confident and +fancy that the victory is in themselves, and that they +can safely neglect the study of the Word and prayer. +The depths to which such sometimes fall is appalling. +Each of us needs to lay to heart the inspired words of +the Apostle, <span class="tei tei-q">“Wherefore, let him that thinketh he +standeth take heed lest he fall”</span> (1 Cor. x. 12). I +once knew a man who seemed to make extraordinary +strides in the Christian life. He became a teacher of +others and was greatly blessed to thousands. It +seemed to me that he was becoming self-confident and +I trembled for him. I invited him to my room and +we had a long heart to heart conversation. I told him +frankly that it seemed as if he were going perilously +near exceedingly dangerous ground. I said that I +found it safer at the close of each day not to be too +confident that there had been no failures nor defeats +that day but to go alone with God and ask Him to +search my heart and show me if there was anything in +my outward or inward life that was displeasing to Him, +and that very often failures were brought to light that +must be confessed as sin. <span class="tei tei-q">“No,”</span> he replied, <span class="tei tei-q">“I do +<span class="tei tei-pb" id="page121">[pg 121]</span><a name="Pg121" id="Pg121" class="tei tei-anchor"></a> +not need to do that. Even if I should do something +wrong, I would see it at once. I keep very short +accounts with God, and I would confess it at once.”</span> +I said it seemed to me as if it would be safer to take +time alone with God for God to search us through and +through, that while we might not know anything +against ourselves, God might know something against +us (1 Cor. iv. 4, R. V.), and He would bring it to light +and our failure could be confessed and put away. +<span class="tei tei-q">“No,”</span> he said, <span class="tei tei-q">“he did not feel that that was +necessary.”</span> Satan took advantage of his self-confidence. +He fell into most appalling sin, and though +he has since confessed and professed repentance, he +has been utterly set aside from God's service. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In John viii. 32 we read, <span class="tei tei-q">“Ye shall know the truth +and <em class="tei tei-emph"><span style="font-style: italic">the truth shall set you free</span></em>.”</span> In this verse it is the +truth, or the Word of God, that sets us free from the +power of sin and gives us victory. And in Ps. +cxix. 11 we read, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">Thy Word</span></em> have I hid in my heart, +that I might not sin against Thee.”</span> Here again it is the +indwelling Word that keeps us free from sin. In this +matter as in everything else what in one place is +attributed to the Holy Spirit is elsewhere attributed to +the Word. The explanation, of course, is that the +Holy Spirit works through the Word, and it is futile +to talk of the Holy Spirit dwelling in us if we neglect the +Word. If we are not feeding on the Word, we are +not walking after the Spirit and we shall not have +victory over the flesh and over sin. +</p> + +</div> + +<span class="tei tei-pb" id="page122">[pg 122]</span><a name="Pg122" id="Pg122" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc23" id="toc23"></a> +<a name="pdf24" id="pdf24"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter XII. The Holy Spirit Forming Christ Within Us.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is a wonderful and deeply significant prayer that +Paul offers in Eph. iii. 16-19 for the believers in +Ephesus and for all believers who read the Epistle. +Paul writes, <span class="tei tei-q">“For this cause I bow my knees unto +the Father, from whom every family in heaven and on +earth is named, that He would grant you, according +to the riches of His glory, that ye may be strengthened +with power through His Spirit in the inward man; that +Christ may dwell in your hearts through faith; to the +end that ye, being rooted and grounded in love, may +be strong to apprehend with all the saints what is the +breadth and length, and height and depth, and to know +the love of Christ which passeth knowledge, that ye +may be filled unto all the fullness of God”</span> (R. V.). We +have here an advance in the thought over that which +we have just been studying in the preceding chapter. +It is the carrying out of the former work to its completion. +Here the power of the Spirit manifests itself, not +merely in giving us victory over sin but in four things: +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">In Christ dwelling in our hearts.</span></span> The word +translated <span class="tei tei-q">“dwell”</span> in this passage is a very strong +word. It means literally, <span class="tei tei-q">“to dwell down,”</span> <span class="tei tei-q">“to settle,”</span> +<span class="tei tei-q">“to dwell deep.”</span> It is the work of the Holy Spirit to +form the living Christ within us, dwelling deep down +<span class="tei tei-pb" id="page123">[pg 123]</span><a name="Pg123" id="Pg123" class="tei tei-anchor"></a> +in the deepest depths of our being. We have already +seen that this was a part of the significance of the name +sometimes used of the Holy Spirit, <span class="tei tei-q">“the Spirit of +Christ.”</span> In Christ on the cross of Calvary, made an +atoning sacrifice for sin, bearing the curse of the +broken law in our place, we have <em class="tei tei-emph"><span style="font-style: italic">Christ for us</span></em>. But +by the power of the Holy Spirit bestowed upon us by +the risen Christ we have <em class="tei tei-emph"><span style="font-style: italic">Christ in us</span></em>. Herein lies the +secret of a Christlike life. We hear a great deal in +these days about doing as Jesus would do. Certainly +we ought as Christians to live like Christ. <span class="tei tei-q">“He that +saith he abideth in Him, ought himself so to walk even +as He walked”</span> (1 John ii. 6). But any attempt on +our part to imitate Christ in our own strength will only +result in utter disappointment and despair. There is +nothing more futile that we can possibly attempt than +to imitate Christ in the power of our own will. If we +fancy that we succeed it will be simply because we have +a very incomplete knowledge of Christ. The more +we study Him, and the more perfectly we understand +His conduct, the more clearly will we see how far short +we have come from imitating Him. But God does not +demand of us the impossible, He does not demand of +us that we imitate Christ in our own strength. He +offers to us something infinitely better, He offers to +form Christ in us by the power of His Holy Spirit. +And when Christ is thus formed in us by the Holy +Spirit's power, all we have to do is to let this indwelling +Christ live out His own life in us, and then we shall +be like Christ without struggle and effort of our own. +A woman, who had a deep knowledge of the Word and +<span class="tei tei-pb" id="page124">[pg 124]</span><a name="Pg124" id="Pg124" class="tei tei-anchor"></a> +a rare experience of the fullness that there is in Christ, +stood one morning before a body of ministers as they +plied her with questions. <span class="tei tei-q">“Do you mean to say, Mrs. +H——,”</span> one of the ministers asked, <span class="tei tei-q">“that you are +holy?”</span> Quickly but very meekly and gently, the +elect lady replied, <span class="tei tei-q">“Christ in me is holy.”</span> No, we +are not holy. To the end of the chapter in and of +ourselves we are full of weakness and failure, but the +Holy Spirit is able to form within us the Holy One of +God, the indwelling Christ, and He will live out His +life through us in all the humblest relations of life as +well as in those relations of life that are considered +greater. He will live out His life through the mother +in the home, through the day-labourer in the pit, through +the business man in his office—everywhere. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">In our being rooted and grounded in love</span></span> (v. 17). +Paul multiplies figures here. The first figure is taken +from the tree shooting its roots down deep into the +earth and taking fast hold upon it. The second figure +is taken from a great building with its foundations laid +deep in the earth on the rock. Paul therefore tells us +that by the strengthening of the Spirit in the inward +man we send the roots of our life down deep into the +soil of love and also that the foundations of the superstructure +of our character are built upon the rock of +love. Love is the sum of holiness, the fulfilling of the +law (Rom. xiii. 10); love is what we all most need +in our relations to God, to Jesus Christ and to one another; +and it is the work of the Holy Spirit to root and +ground our lives in love. There is the most intimate +relation between Christ being formed within us, or +<span class="tei tei-pb" id="page125">[pg 125]</span><a name="Pg125" id="Pg125" class="tei tei-anchor"></a> +made to dwell in us, and our being rooted and grounded +in love, for Jesus Christ Himself is the absolutely perfect +embodiment of divine love. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">In our being made strong to apprehend with all +the saints what is the breadth and length and height and +depth, and to know the love of Christ which passeth knowledge.</span></span> +It is not enough that we love, we must know the +love of Christ, but that love passeth knowledge. It is so +broad, so long, so high, so deep, that no one can comprehend +it. But we can <span class="tei tei-q">“apprehend”</span> it, we can +lay hold upon it; we can make it our own; we can +hold it before us as the object of our meditation, our +wonder, and our joy. But it is only in the power of the +Holy Spirit that we can thus apprehend it. The mind +cannot grasp it at all, in its own native strength. A man +untaught and unstrengthened by the Spirit of God may +talk about the love of Christ, he may write poetry about +it, he may go into rhapsodies over it, but it is only +words, words, words. There is no real apprehension. +But the Spirit of God makes us strong to really apprehend +it in all its breadth, in all its length, in all its +depth, and in all its height. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">In our being </span><span class="tei tei-q"><span style="font-style: italic">“</span><span style="font-style: italic">filled unto +</span><span class="tei tei-hi"><span style="font-style: italic; font-variant: small-caps">all</span></span><span style="font-style: italic"> the fullness of God.</span><span style="font-style: italic">”</span></span></span> +There is a very important change between the Authorized +and Revised Version. The Authorized Version +reads <span class="tei tei-q">“Filled <em class="tei tei-emph"><span style="font-style: italic">with</span></em> all the fullness of God.”</span> The +Revised Version reads more exactly <span class="tei tei-q">“filled <em class="tei tei-emph"><span style="font-style: italic">unto</span></em> all the +fullness of God.”</span> It is no wonder that the translators +of the Authorized Version staggered at what Paul said +and sought to tone down the full force of his words. +To be filled <em class="tei tei-emph"><span style="font-style: italic">with</span></em> all the fullness of God would not be +<span class="tei tei-pb" id="page126">[pg 126]</span><a name="Pg126" id="Pg126" class="tei tei-anchor"></a> +so wonderful, for it is an easy matter to fill a pint cup +with all the fullness of the ocean, a single dip will do it. +But it would be an impossibility indeed to fill a pint +cup <em class="tei tei-emph"><span style="font-style: italic">unto</span></em> all the fullness of the ocean, until all the fullness +that there is in the ocean is in that pint cup. But +it is seemingly a more impossible task that the Holy +Spirit undertakes to do for us, to fill us <span class="tei tei-q">“unto all the +fullness”</span> of the infinite God, to fill us until all the +intellectual and moral fullness that there is in God is in +us. But this is the believer's destiny, we are <span class="tei tei-q">“heirs of +God and joint-heirs with Jesus Christ”</span> (Rom. viii. 17), +<span class="tei tei-hi"><span style="font-style: italic">i. e.</span></span>, we are heirs of God to the extent that Jesus Christ +is an heir of God; that is, we are heirs to all God is +and all God has. It is the work of the Holy Spirit to +apply to us that which is already ours in Christ. It is +His work to make ours experimentally all God has and +all God is, until the work is consummated in our being +<span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">filled unto all the fullness of God</span></em>.”</span> This is not the +work of a moment, nor a day, nor a week, nor a month, +nor a year, but the Holy Spirit day by day puts His +hand, as it were, into the fullness of God and conveys +to us what He has taken therefrom and puts it into us, +and then again He puts His hand into the fullness that +there is in God and conveys to us what is taken therefrom, +and puts it into us, and this wonderful process +goes on day after day and week after week and month +after month, and year after year, and never ends until +we are <span class="tei tei-q">“filled <em class="tei tei-emph"><span style="font-style: italic">unto</span></em> all the fullness of God.”</span> +</p> + +</div> + +<span class="tei tei-pb" id="page127">[pg 127]</span><a name="Pg127" id="Pg127" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc25" id="toc25"></a> +<a name="pdf26" id="pdf26"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter XIII. The Holy Spirit Bringing Forth in the Believer +Christlike Graces of Character.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There is a singular charm, a charm that one +can scarcely explain, in the words of Paul in +Gal. v. 22, 23, R. V., <span class="tei tei-q">“The fruit of the Spirit +is love, joy, peace, longsuffering, kindness, goodness, +faithfulness, meekness, temperance.”</span> What a catalogue +we have here of lovely moral characteristics. Paul +tells us that they are the fruit of the Spirit, that is, if +the Holy Spirit is given control of our lives, this is the +fruit that He will bear. All real beauty of character, +all real Christlikeness in us, is the Holy Spirit's work; +it is His fruit; He produces it; He bears it, not we. +It is well to notice that these graces are not said to be +the fruits of the Spirit but the fruit, <span class="tei tei-hi"><span style="font-style: italic">i. e.</span></span>, if the Spirit is +given control of our life, He will not bear one of these +as fruit in one person and another as fruit in another +person, but this will be the one fruit of many flavours +that He produces in each one. There is also a unity +of origin running throughout all the multiplicity of +manifestation. It is a beautiful life that is set forth in +these verses. Every word is worthy of earnest study +and profound meditation. Think of these words +one by one; +<span class="tei tei-q">“love”</span>—<span class="tei tei-q">“joy”</span>—<span class="tei tei-q">“peace”</span>—<span class="tei tei-q">“longsuffering”</span>—<span class="tei tei-q">“kindness”</span>—<span class="tei tei-q">“goodness”</span>—<span class="tei tei-q">“faith”</span> +(or +<span class="tei tei-pb" id="page128">[pg 128]</span><a name="Pg128" id="Pg128" class="tei tei-anchor"></a> +<span class="tei tei-q">“faithfulness,”</span> R. V.; faith is the better translation if +properly understood. The word is deeper than faithfulness. +It is a real faith that results in +faithfulness)—<span class="tei tei-q">“meekness”</span>—<span class="tei tei-q">“temperance”</span> +(or a life under perfect +control by the power of the Holy Spirit). We +have here a perfect picture of the life of Jesus Christ +Himself. Is not this the life that we all long for, the +Christlike life? But this life is not natural to us and +is not attainable by us by any effort of what we are in ourselves. +The life that is natural to us is set forth in +the three preceding verses: <span class="tei tei-q">“Now the works of the +flesh are manifest, which are these, fornication, uncleanness, +lasciviousness, idolatry, sorcery, enmities, strife, +jealousies, wraths, factions, divisions, heresies, envyings, +drunkenness, revellings and such like”</span> (Gal. v. +21, R. V.). All these works of the flesh will not manifest +themselves in each individual; some will manifest +themselves in one, others in others, but they have one +common source, the flesh, and if we live in the flesh, +this is the kind of a life that we will live. It is the life +that is natural to us. But when the indwelling Spirit +is given full control in the one He inhabits, when we +are brought to realize the utter badness of the flesh and +give up in hopeless despair of ever attaining to anything +in its power, when, in other words, we come to the end +of ourselves, and just give over the whole work of +making us what we ought to be to the indwelling Holy +Spirit, then and only then, these holy graces of character, +which are set forth in Gal. v. 22, 23, are His fruit +in our lives. Do you wish these graces in your character +and life? Do you really wish them? Then renounce +<span class="tei tei-pb" id="page129">[pg 129]</span><a name="Pg129" id="Pg129" class="tei tei-anchor"></a> +self utterly and all its strivings after holiness, +give up any thought that you can ever attain to anything +really morally beautiful in your own strength and +let the Holy Spirit, who already dwells in you (if you +are a child of God) take full control and bear His own +glorious fruit in your daily life. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We get very much the same thought from a different +point of view in the second chapter and twentieth verse, +A. R. V., <span class="tei tei-q">“I have been crucified with Christ; and it +is no longer I that live, but Christ liveth in me: and +that life which I now live in the flesh I live in faith, +the faith which is in the Son of God, who loved me +and gave Himself up for me.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We hear a great deal in these days about <span class="tei tei-q">“Ethical +Culture,”</span> which usually means the cultivation of the +flesh until it bears the fruit of the Spirit. It cannot be +done; no more than thorns can be made to bear figs +and the bramble bush grapes (Luke vi. 44; Matt. xii. +33). We hear also a great deal about <span class="tei tei-q">“character building.”</span> +That may be all very well if you bear constantly +in mind that the Holy Spirit must do the building, and +even then it is not so much building as fruit bearing. +(See, however, 2 Pet. i. 5-7.) We hear also a great deal +about <span class="tei tei-q">“cultivating graces of character,”</span> but we must +always bear it clearly in mind that the way to cultivate +true graces of character is by submitting ourselves +utterly to the Spirit to do His work and bear His fruit. +This is <span class="tei tei-q">“sanctification <em class="tei tei-emph"><span style="font-style: italic">of the Spirit</span></em>”</span> (1 Pet. i. 2; +2 Thess. ii. 13). There is a sense, however, in which +cultivating graces of character is right: viz., we look +at Jesus Christ to see what He is and what we therefore +<span class="tei tei-pb" id="page130">[pg 130]</span><a name="Pg130" id="Pg130" class="tei tei-anchor"></a> +ought to be; then we look to the Holy Spirit to +make us this that we ought to be and thus, <span class="tei tei-q">“reflecting +as a mirror the glory of the Lord, we are transformed +into the same image from glory to glory, even as from +the Lord the Spirit”</span> (2 Cor. iii. 18, R. V.). Settle it, +however, clearly and forever that the flesh can never +bear this fruit, that you can never attain to these things +by your own effort that they are <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">the fruit of the Spirit</span></em>.”</span> +</p> + +</div> + +<span class="tei tei-pb" id="page131">[pg 131]</span><a name="Pg131" id="Pg131" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc27" id="toc27"></a> +<a name="pdf28" id="pdf28"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter XIV. The Holy Spirit Guiding the Believer Into +a Life as a Son.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Apostle Paul writes in Rom. viii. 14, +R. V., <span class="tei tei-q">“For as many as are <em class="tei tei-emph"><span style="font-style: italic">led by the Spirit +of God</span></em>, these are the sons of God.”</span> In this +passage we see the Holy Spirit taking the conduct of +the believer's life. A true Christian life is a personally +conducted life, conducted at every turn by a Divine +Person. It is the believer's privilege to be absolutely +set free from all care and worry and anxiety as to the +decisions which we must make at any turn of life. +The Holy Spirit undertakes all that responsibility for +us. A true Christian life is not one governed by a +long set of rules without us, but led by a living and +ever-present Person within us. It is in this connection +that Paul says, <span class="tei tei-q">“For ye received not the spirit <em class="tei tei-emph"><span style="font-style: italic">of +bondage</span></em> again <em class="tei tei-emph"><span style="font-style: italic">to fear</span></em>.”</span> A life governed by rules without +one is a life of <em class="tei tei-emph"><span style="font-style: italic">bondage</span></em>. There is always <em class="tei tei-emph"><span style="font-style: italic">fear</span></em> that +we haven't made quite rules enough, and always the +dread that in an unguarded moment we may have +broken some of the rules which we have made. The +life that many professed Christians lead is one of awful +bondage; for they have put upon themselves a yoke +more grievous to bear than that of the ancient Mosaic +law concerning which Peter said to the Jews of his +<span class="tei tei-pb" id="page132">[pg 132]</span><a name="Pg132" id="Pg132" class="tei tei-anchor"></a> +time, that neither they nor their fathers had been able +to bear it (Acts xv. 10). Many Christians have a long +list of self-made rules, <span class="tei tei-q">“Thou shalt do this,”</span> and +<span class="tei tei-q">“Thou shalt do this,”</span> and <span class="tei tei-q">“Thou shalt do this,”</span> and +<span class="tei tei-q">“Thou shalt not do that,”</span> and <span class="tei tei-q">“Thou shalt not do +that,”</span> and <span class="tei tei-q">“Thou shalt not do that”</span>; and if by any +chance they break one of these self-made rules, or +forget to keep one of them, they are at once filled with +an awful dread that they have brought upon themselves +the displeasure of God (and they even sometimes fancy +that they have committed the unpardonable sin). This +is not Christianity, this is legalism. <span class="tei tei-q">“We have not +received the spirit of bondage again to fear,”</span> we have +received the Spirit who gives us the place of sons +(Rom. viii. 15). Our lives should not be governed by +a set of rules without us but by the loving Spirit of +Adoption within us. We should believe the teaching +of God's Word that the Spirit of God's Son dwells +within us and we should surrender the absolute control +of our life to Him and look to Him to guide us at +every turn of life. He will do it if we only surrender +to Him to do it and trust Him to do it. If in a +moment of thoughtlessness, we go our own way +instead of His, we will not be filled with an overwhelming +sense of condemnation and of fear of an +offended God, but we will go to God as our Father, +confess our going astray, believe that He forgives us +fully because He says so (1 John i. 9) and go on light +and happy of heart to obey Him and be led by His +Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Being led by the Spirit of God does not mean for a +<span class="tei tei-pb" id="page133">[pg 133]</span><a name="Pg133" id="Pg133" class="tei tei-anchor"></a> +moment that we will do things that the written Word +of God tells us not to do. The Holy Spirit never +leads men contrary to the Book of which He Himself +is the Author. And if there is some spirit which is +leading us to do something that is contrary to the +explicit teachings of Jesus, or the Apostles, we may be +perfectly sure that this spirit who is leading us is not +the Holy Spirit. This point needs to be emphasized +in our day, for there are not a few who give themselves +over to the leading of some spirit, whom they +say is the Holy Spirit, but who is leading them to do +things explicitly forbidden in the Word. We must +always remember that many false spirits and false +prophets are gone out into the world (1 John iv. 1). +There are many who are so anxious to be led by some +unseen power that they are ready to surrender the +conduct of their lives to any spiritual influence or +unseen person. In this way, they open their lives to +the conduct and malevolent influence of evil spirits to +the utter wreck and ruin of their lives. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A man who made great professions of piety once +came to me and said that the Holy Spirit was leading +him and <span class="tei tei-q">“a sweet Christian woman,”</span> whom he had +met, to contemplate marriage. <span class="tei tei-q">“Why,”</span> I said, in +astonishment, <span class="tei tei-q">“you already have one wife.”</span> <span class="tei tei-q">“Yes,”</span> +he said, <span class="tei tei-q">“but you know we are not congenial, and we +have not lived together for years.”</span> <span class="tei tei-q">“Yes,”</span> I replied, +<span class="tei tei-q">“I know you have not lived together for years, and I +have looked into the matter, and I believe that the +blame for that lies largely at your door. In any event, +she is your wife. You have no reason to suppose she +<span class="tei tei-pb" id="page134">[pg 134]</span><a name="Pg134" id="Pg134" class="tei tei-anchor"></a> +has been untrue to you, and Jesus Christ explicitly +teaches that if you marry another while she lives you +commit adultery”</span> (Luke xvi. 18). <span class="tei tei-q">“Oh, but,”</span> the +man said, <span class="tei tei-q">“the Spirit of God is leading us to love +one another and to see that we ought to marry one +another.”</span> <span class="tei tei-q">“You lie, and you blaspheme,”</span> I replied. +<span class="tei tei-q">“Any spirit that is leading you to disobey the plain +teaching of Jesus Christ is not the Spirit of God but +some spirit of the devil.”</span> This perhaps was an +extreme case, but cases of essentially the same character +are not rare. Many professed Christians seek to +justify themselves in doing things which are explicitly +forbidden in the Word by saying that they are led by the +Spirit of God. Not long ago, I protested to the leaders +in a Christian assembly where at each meeting many +professed to speak with tongues in distinct violation of +the teaching of the Holy Spirit through the Apostle +Paul in 1 Cor. xiv. 27, 28 (that not more than two or +at the most, three, shall speak in a tongue in one +gathering and that not even one shall speak unless +there was an interpreter, and that no two shall speak +at the same time). The defense that they made was +that the Holy Spirit led them to speak several at a time +and many in a single meeting and that they must obey +the Holy Spirit, and in such a case as this were not +subject to the Word. The Holy Spirit never contradicts +Himself. He never leads the individual to do +that which in the written Word He has commanded us +all not to do. Any leading of the Spirit must be +tested by that which we know to be the leading of the +Spirit in the Word. But while we need to be on our +<span class="tei tei-pb" id="page135">[pg 135]</span><a name="Pg135" id="Pg135" class="tei tei-anchor"></a> +guard against the leading of false spirits, it is our +privilege to be led by the Holy Spirit, and to lead a life +free from the bondage of rules and free from the +anxiety that we shall not go wrong, a life as children +whose Father has sent an unerring Guide to lead them +all the way. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Those who are thus led by the Spirit of God are +<span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">sons</span></em> of God,”</span> that is, they are not merely <em class="tei tei-emph"><span style="font-style: italic">children</span></em> of +God, born it is true of the Father, but immature, but they +are the grown children, the mature children of God; +they are no longer babes but sons. The Apostle Paul +draws a contrast in Gal. iv. 1-7 between the babe +under the tutelage of the law and differing nothing +from a servant, and the full grown son who is no more +a servant but a son walking in joyous liberty. It sometimes +seems as if comparatively few Christians to-day +had really thrown off the bondage of law, rules outside +themselves, and entered into the joyous liberty of sons. +</p> + +</div> + +<span class="tei tei-pb" id="page136">[pg 136]</span><a name="Pg136" id="Pg136" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc29" id="toc29"></a> +<a name="pdf30" id="pdf30"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter XV. The Holy Spirit Bearing Witness to our +Sonship.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +One of the most precious passages in the Bible +regarding the work of the Holy Spirit is found +in Rom. viii. 15, 16, R. V., <span class="tei tei-q">“For ye received +not the spirit of bondage again to fear; but ye +received the spirit of adoption, whereby we cry Abba, +Father. The Spirit Himself beareth witness with our +spirit, that we are the children of God.”</span> There are two +witnesses to our sonship, first, our own spirit, taking +God at His Word (<span class="tei tei-q">“As many as received Him, to them +gave He power to become the sons of God,”</span> John i. +12), bears witness to our sonship. Our own spirit +unhesitatingly affirms that what God says is true that +we are sons of God because God says so. But there is +another witness to our sonship, namely, the Holy Spirit. +He bears witness <em class="tei tei-emph"><span style="font-style: italic">together with</span></em> our spirit. <span class="tei tei-q">“Together +with”</span> is the force of the Greek used in this passage. +It does not say that He bears witness <em class="tei tei-emph"><span style="font-style: italic">to</span></em> our spirit but +<span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">together</span></em> with”</span> it. How He does this is explained in +Gal iv. 6, <span class="tei tei-q">“Because ye are sons, God hath sent +forth the Spirit of His Son into your hearts, crying, +Abba, Father.”</span> When we have received Jesus Christ +as our Saviour and accepted God's testimony concerning +Christ that through Him we have become sons, the +<span class="tei tei-pb" id="page137">[pg 137]</span><a name="Pg137" id="Pg137" class="tei tei-anchor"></a> +Spirit of His Son comes into our hearts filling them +with an overwhelming sense of sonship, and crying +through our hearts, <span class="tei tei-q">“Abba, Father.”</span> The natural +attitude of our hearts towards God is not that of sons. +We may call Him Father with our lips, as when for +example we repeat in a formal way, the prayer that +Jesus taught us, <span class="tei tei-q">“Our Father, which art in heaven,”</span> +but there is no real sense that He is our Father. Our +calling Him so is mere words. We do not really trust +Him. We do not love to come into His presence; +we do not love to look up into His face with a sense +of wonderful joy and trust because we are talking to +our Father. We dread God. We come to Him in +prayer because we think we ought to and perhaps we +are afraid of what might happen if we did not. But +when the Spirit of His Son bears witness together with +our spirit to our sonship, then we are filled and thrilled +with the sense that we are sons. We trust Him as we +never even trusted our earthly Father. There is even +less fear of Him than there was of our earthly father. +Reverence there is, awe, but oh! such a sense of +wonderful childlike trust. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Notice when it is that the Spirit bears witness with +our spirit that we are the children of God. We have +the order of experience in the order of the verses in +Rom. viii. First we see the Holy Spirit setting us free +from the law of sin and death, and consequently, the +righteousness of the law fulfilled in us who walk not +after the law but after the Spirit (vs. 2-4); then we +have the believer not minding the things of the flesh +but the things of the Spirit (v. 5); then we have the +<span class="tei tei-pb" id="page138">[pg 138]</span><a name="Pg138" id="Pg138" class="tei tei-anchor"></a> +believer day by day through the Spirit putting to death +the deeds of the body (v. 13); then we have the +believer led by the Spirit of God; then and only then, +we have the Spirit bearing witness to our sonship. +There are many seeking the witness of the Spirit to +their sonship in the wrong place. They practically +demand the witness of the Spirit to their sonship before +they have even confessed their acceptance of Christ, +and certainly before they have surrendered their lives +fully to the control of the indwelling Spirit of God. +No, let us seek things in their right order. Let us +accept Jesus Christ as our Saviour, and surrender to +Him as our Lord and Master, because God commands +us to do so; let us confess Him before the world +because God commands that (Matt. x. 32, 33; Rom. +x. 9, 10); let us assert that our sins are forgiven, that +we have eternal life, that we are sons of God because +God says so in His Word and we are unwilling to make +God a liar by doubting Him (Acts x. 43; xiii. 38, 39; +1 John v. 10-13; John v. 24; John i. 12); let us +surrender our lives to the control of the Spirit of Life, +looking to Him to set us free from the law of sin and +death; let us set our minds, not upon the things of the +flesh but the things of the Spirit; let us through the +Spirit day by day put to death the deeds of the body; +let us give our lives up to be led by the Spirit of God +in all things; and <em class="tei tei-emph"><span style="font-style: italic">then</span></em> let us simply trust God to send +the Spirit of His Son into our hearts filling us with a +sense of sonship, crying, <span class="tei tei-q">“Abba, Father,”</span> and He will +do it. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +God, our Father, longs that we shall know and +<span class="tei tei-pb" id="page139">[pg 139]</span><a name="Pg139" id="Pg139" class="tei tei-anchor"></a> +realize that we are His sons. He longs to hear us call +Him Father from hearts that realize what they say, +and that trust Him without a fear or anxiety. He is +our Father, He alone in all the universe realizes the +fullness of meaning that there is in that wonderful +word <span class="tei tei-q">“Father,”</span> and it brings joy to Him to have us +realize that He is our Father and to call Him so. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Some years ago there was a father in the state of +Illinois, who had a child who had been deaf and dumb +from her birth. It was a sad day in that home when +they came to realize that that little child was deaf and +would never hear and, as they thought, would never +speak. The father heard of an institution in Jacksonville, +Ill., where deaf children were taught to talk. He +took this little child to the institution and put her in +charge of the superintendent. After the child had +been there some time, the superintendent wrote telling +the father that he would better come and visit his child. +A day was appointed and the child was told that her +father was coming. As the hour approached, she sat +up in the window, watching the gate for her father to +pass through. The moment he entered the gate she +saw him, ran down the stairs and ran out on the lawn, +met him, looked up into his face and lifted up her +hands and said, <span class="tei tei-q">“Papa.”</span> When that father heard the +dumb lips of his child speak for the first time and frame +that sweet word <span class="tei tei-q">“Papa,”</span> such a throb of joy passed +through his heart that he literally fell to the ground and +rolled upon the grass in ecstasy. But there is a Father +who loves as no earthly father, who longs to have His +children realize that they are children, and when we +<span class="tei tei-pb" id="page140">[pg 140]</span><a name="Pg140" id="Pg140" class="tei tei-anchor"></a> +look up into His face and from a heart which the Holy +Spirit has filled with a sense of sonship call Him +<span class="tei tei-q">“Abba”</span> (papa), <span class="tei tei-q">“Father,”</span> no language can describe +the joy of God. +</p> + +</div> + +<span class="tei tei-pb" id="page141">[pg 141]</span><a name="Pg141" id="Pg141" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc31" id="toc31"></a> +<a name="pdf32" id="pdf32"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter XVI. The Holy Spirit as a Teacher.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Our Lord Jesus in His last conversation with +His disciples before His crucifixion said, +<span class="tei tei-q">“But the Comforter which is the Holy Ghost, +whom the Father will send in My name, He shall teach +you all things, and bring all things to your remembrance, +whatsoever I have said unto you”</span> (John xiv. +26). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Here we have a twofold work of the Holy Spirit, +teaching and bringing to remembrance the things which +Christ had already taught. We will take them in the +reverse order. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">The Holy Spirit brings to remembrance the words of +Christ.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This promise was made primarily to the Apostles and +is the guarantee of the accuracy of their report of what +Jesus said; but the Holy Spirit does a similar work +with each believer who expects it of Him, and who looks +to Him to do it. The Holy Spirit brings to our mind +the teachings of Christ and of the Word just when we +need them for either the necessities of our life or of +our service. Many of us could tell of occasions when +we were in great distress of soul or great questioning as +to duty or great extremity as to what to say to one +<span class="tei tei-pb" id="page142">[pg 142]</span><a name="Pg142" id="Pg142" class="tei tei-anchor"></a> +whom we were trying to lead to Christ or to help, and +at that exact moment the very Scripture we needed—some +passage it may be we had not thought of for a +long time and quite likely of which we had never +thought in this connection—was brought to mind. +Who did it? The Holy Spirit did it. He is ready to +do it even more frequently, if we only expect it of Him +and look to Him to do it. It is our privilege every +time we sit down beside an inquirer to point him to the +way of life to look up to the Holy Spirit and say, +<span class="tei tei-q">“Just what shall I say to this inquirer? Just what +Scripture shall I use?”</span> There is a deep significance +in the fact that in the verse immediately following this +precious promise Jesus says, <span class="tei tei-q">“Peace I leave with you, +My peace I give unto you.”</span> It is by the Spirit bringing +His words to remembrance and teaching us the truth +of God that we obtain and abide in this peace. If we +will simply look to the Holy Spirit to bring to mind +Scripture just when we need it, and just the Scripture +we need, we shall indeed have Christ's peace every +moment of our lives. One who was preparing for +Christian work came to me in great distress. He said +he must give up his preparation for he could not +memorize the Scriptures. <span class="tei tei-q">“I am thirty-two years old,”</span> +he said, <span class="tei tei-q">“and have been in business now for years. I +have gotten out of the habit of study and I cannot +memorize anything.”</span> The man longed to be in his +Master's service and the tears stood in his eyes as he +said it. <span class="tei tei-q">“Don't be discouraged,”</span> I replied. <span class="tei tei-q">“Take +your Lord's promise that the Holy Spirit will bring His +words to remembrance, learn one passage of Scripture, +<span class="tei tei-pb" id="page143">[pg 143]</span><a name="Pg143" id="Pg143" class="tei tei-anchor"></a> +fix it firmly in your mind, then another and then another +and look to the Holy Spirit to bring them to your +remembrance when you need them.”</span> He went on +with his preparation. He trusted the Holy Spirit. +Afterwards he took up work in a very difficult field, a +field where all sorts of error abounded. They would +gather around him on the street like bees and he would +take his Bible and trust the Holy Spirit to bring to remembrance +the passages of Scripture that he needed and +He did it. His adversaries were filled with confusion, +as he met them at every point with the sure Word of +God, and many of the most hardened were won for +Christ. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">The Holy Spirit will teach us all things.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There is a still more explicit promise to this effect +two chapters further on in John xvi. 12, 13, 14, R. V. +Here Jesus says, <span class="tei tei-q">“I have yet many things to say unto +you, but ye cannot bear them now. Howbeit when +He, the Spirit of truth, is come, He shall guide you into +all the truth: for He shall not speak from Himself; +but what things soever He shall hear, these shall He +speak: and He shall declare unto you the things that +are to come. He shall glorify Me: for He shall take +of Mine, and shall declare it unto you.”</span> This promise +was made in the first instance to the Apostles, but the +Apostles themselves applied it to all believers (1 John +ii. 20, 27). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is the privilege of each believer in Jesus Christ, +even the humblest, to be <span class="tei tei-q">“taught of God.”</span> Each +humblest believer is independent of human teachers—<span class="tei tei-q">“Ye +<span class="tei tei-pb" id="page144">[pg 144]</span><a name="Pg144" id="Pg144" class="tei tei-anchor"></a> +need not that any teach you”</span> (1 John ii. 27, +R. V.). This, of course, does not mean that we may not +learn much from others who are taught of the Holy +Spirit. If John had thought that he would never have +written this epistle to teach others. The man who is +the most fully taught of God is the very one who will +be most ready to listen to what God has taught others. +Much less does it mean that when we are taught of the +Spirit, we are independent of the written Word of God; +for the Word is the very place to which the Spirit, who +is the Author of the Word, leads His pupils and the +instrument through which He instructs them (Eph. +vi. 17; John vi. 33; Eph. v. 18, 19; cf. Col. iii. 16). +But while we may learn much from men, we are not +dependent upon them. We have a Divine Teacher, +the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We shall never truly know the truth until we are +thus taught directly by the Holy Spirit. No amount of +mere human teaching, no matter who our teachers may +be, will ever give us a correct and exact and full apprehension +of the truth. Not even a diligent study of +the Word either in the English or in the original languages +will give us a real understanding of the truth. +We must be taught directly by the Holy Spirit and we +may be thus taught, each one of us. The one who is thus +taught will understand the truth of God better even if +he does not know one word of Greek or Hebrew, than +the one who knows Greek and Hebrew thoroughly and +all the cognate languages as well, but who is not taught +of the Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Spirit will guide the one whom He thus teaches +<span class="tei tei-pb" id="page145">[pg 145]</span><a name="Pg145" id="Pg145" class="tei tei-anchor"></a> +<span class="tei tei-q">“into all the truth.”</span> The whole sphere of God's +truth is for each one of us, but the Holy Spirit will not +guide us into all the truth in a single day, nor in a +week, nor in a year, but step by step. There are two +especial lines of the Spirit's teaching mentioned: +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(1) <span class="tei tei-q">“He shall declare unto you the things that are +to come.”</span> There are many who say we can know +nothing of the future, that all our thoughts on that subject +are guesswork. It is true that we cannot know +everything about the future. There are some things +which God has seen fit to keep to Himself, secret +things which belong to Him (Deut. xxix. 29). For +example, we cannot <span class="tei tei-q">“know the times, or the seasons”</span> +of our Lord's return (Acts i. 7), but there are many +things about the future which the Holy Spirit will +reveal to us. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(2) <span class="tei tei-q">“He shall <em class="tei tei-emph"><span style="font-style: italic">glorify Me</span></em> (that is, Christ) for He +shall take of Mine and shall declare it unto you.”</span> +This is the Holy Spirit's especial line of teaching with +the believer, as with the unbeliever, Jesus Christ. It +is His work above all else to reveal Jesus Christ and +to glorify Him. His whole teaching centres in Christ. +From one point of view or the other, He is always bringing +us to Jesus Christ. There are some who fear to emphasize +the truth about the Holy Spirit lest Christ Himself +be disparaged and put in the background, but there +is no one who magnifies Christ as the Holy Spirit does. +We shall never understand Christ, nor see His glory +until the Holy Spirit interprets Him to us. No +amount of listening to sermons and lectures, no matter +how able, no amount of mere study of the Word even, +<span class="tei tei-pb" id="page146">[pg 146]</span><a name="Pg146" id="Pg146" class="tei tei-anchor"></a> +would ever give us to see <span class="tei tei-q">“the things of Christ”</span>; the +Holy Spirit must show us and He is willing to do it +and He can do it. He is longing to do it. The Holy +Spirit's most intense desire is to reveal Jesus Christ to +men. On the day of Pentecost when Peter and the +rest of the company were <span class="tei tei-q">“filled with the Holy +Spirit,”</span> they did not talk much about the Holy Spirit, +they talked about Christ. Study Peter's sermon on +that day; Jesus Christ was his one theme, and Jesus +Christ will be our one theme, if we are taught of the +Spirit; Jesus Christ will occupy the whole horizon of +our vision. We will have a new Christ, a glorious +Christ. Christ will be so glorious to us that we will +long to go and tell every one about this glorious One +whom we have found. Jesus Christ is so different +when the Spirit glorifies Him by taking of His things +and showing them unto us. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">The Holy Spirit reveals to us the deep things of +God which are hidden from and are foolishness to the +natural man.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in 1 Cor. ii. 9-13, <span class="tei tei-q">“Eye hath not seen, +nor ear heard, neither have entered into the heart of +man, the things which God hath prepared for them +that love Him. But <em class="tei tei-emph"><span style="font-style: italic">God hath revealed them unto us +by His Spirit</span></em>: for <em class="tei tei-emph"><span style="font-style: italic">the Spirit searcheth all things, yea, the +deep things of God</span></em>. For what man knoweth the things +of a man, save the spirit of man which is in him? +Even so the things of God knoweth no man, but the +Spirit of God. Now we have received, not the spirit +of the world, but the spirit which is of God; that we +<span class="tei tei-pb" id="page147">[pg 147]</span><a name="Pg147" id="Pg147" class="tei tei-anchor"></a> +might know the things that are freely given to us of +God. Which things also we speak, not in the words +which man's wisdom teacheth, but which the Holy +Ghost teacheth; comparing spiritual things with +spiritual.”</span> This passage, of course, refers primarily +to the Apostles but we cannot limit this work of the +Spirit to them. The Spirit reveals to the individual +believer the deep things of God, things which human +eye hath not seen, nor ear heard, things which have +not entered into the heart of man, the things +which God hath prepared for them that love Him. It +is evident from the context that this does not refer +solely to heaven, or the things to come in the life +hereafter. The Holy Spirit takes the deep things of +God which God hath prepared for us, even in the life +that now is, and reveals them to us. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">The Holy Spirit interprets His own revelation. +He imparts power to discern, know and appreciate what +He has taught.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the next verse to those just quoted we read, +<span class="tei tei-q">“But the natural man receiveth not the things of the +Spirit of God: for they are foolishness unto him: +neither can he know them, because they are spiritually +discerned”</span> (1 Cor. iii. 14). Not only is the Holy +Spirit the Author of revelation, the written Word of +God: He is also the Interpreter of what He has +revealed. Any profound book is immeasurably more +interesting and helpful when we have the author of the +book right at hand to interpret it to us, and it is always +our privilege to have the author of the Bible right at +<span class="tei tei-pb" id="page148">[pg 148]</span><a name="Pg148" id="Pg148" class="tei tei-anchor"></a> +hand when we study it. The Holy Spirit is the +Author of the Bible and He stands ready to interpret +its meaning to every believer every time he opens the +Book. To understand the Book, we must look to +Him, then the darkest places become clear. We often +need to pray with the Psalmist of old, <span class="tei tei-q">“Open Thou +mine eyes, that I may behold wondrous things out of +Thy law”</span> (Ps. cxix. 18). It is not enough that we +have the revelation of God before us in the written +Word to study, we must also have the inward illumination +of the Holy Spirit to enable us to apprehend it +as we study. It is a common mistake, but a most +palpable mistake, to try to comprehend a spiritual +revelation with the natural understanding. It is the +foolish attempt to do this that has landed so many in +the bog of so-called <span class="tei tei-q">“Higher Criticism.”</span> In order to +understand art a man must have æsthetic sense as well +as the knowledge of colours and of paint, and a man +to understand a spiritual revelation must be taught of +the Spirit. A mere knowledge of the languages in +which the Bible was written is not enough. A man +with no æsthetic sense might as well expect to appreciate +the Sistine Madonna, because he is not colour +blind, as a man who is not filled with the Spirit to +understand the Bible, simply because he understands +the vocabulary and the laws of grammar of the languages +in which the Bible was written. We might as +well think of setting a man to teach art because he understood +paints as to set a man to teach the Bible because +he has a thorough understanding of Greek and +Hebrew. In our day we need not only to recognize +<span class="tei tei-pb" id="page149">[pg 149]</span><a name="Pg149" id="Pg149" class="tei tei-anchor"></a> +the utter insufficiency and worthlessness before God of +our own righteousness, which is the lesson of the opening +chapters of the Epistle to the Romans, but also the +utter insufficiency and worthlessness in the things of +God of our own wisdom, which is the lesson of the +First Epistle to the Corinthians, especially the first to +the third chapters. (See for example 1 Cor. i. 19-21, +26, 27.) +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Jews of old had a revelation by the Spirit but +they failed to depend upon the Spirit Himself to interpret +it to them, so they went astray. So Christians +to-day have a revelation by the Spirit and many are +failing to depend upon the Holy Spirit to interpret it to +them and so they go astray. The whole evangelical +church recognizes theoretically at least the utter insufficiency +of man's own righteousness. What it needs +to be taught in the present hour, and what it needs to +be made to feel, is the utter insufficiency of man's +wisdom. That is perhaps the lesson which this +twentieth century of towering intellectual conceit +needs most of any to learn. To understand God's +Word, we must empty ourselves utterly of our own +wisdom and rest in utter dependence upon the Spirit of +God to interpret it to us. We do well to lay to heart +the words of Jesus Himself in Matt. xi. 25, <span class="tei tei-q">“I thank +thee, O Father, Lord of heaven and earth, because +Thou hast hid these things from the wise and prudent, +and hast revealed them unto babes.”</span> A number of +Bible students were once discussing the best methods +of Bible study and one man, who was in point of fact +a learned and scholarly man, said, <span class="tei tei-q">“I think the best +<span class="tei tei-pb" id="page150">[pg 150]</span><a name="Pg150" id="Pg150" class="tei tei-anchor"></a> +method of Bible study is the baby method.”</span> When +we have entirely put away our own righteousness, then +and only then, we get the righteousness of God (Phil. +iii. 4-7, 9; Rom. x. 3). And when we have entirely +put away our own wisdom, then, and only then, +we get the wisdom of God. <span class="tei tei-q">“Let no man deceive +himself,”</span> says the Apostle Paul. <span class="tei tei-q">“If any man among +you seemeth to be wise in this world, <em class="tei tei-emph"><span style="font-style: italic">let him become a +fool</span></em>, that he may be wise”</span> (1 Cor. iii. 18). And the +emptying must precede filling, the self poured out that +God may be poured in. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We must daily be taught by the Spirit to understand +the Word. We cannot depend to-day on the fact that +the Spirit taught us yesterday. Each new time that +we come in contact with the Word, it must be in the +power of the Spirit for that specific occasion. That +the Holy Spirit once illumined our mind to grasp a +certain truth is not enough. He must do it each time +we confront that passage. Andrew Murray has well +said, <span class="tei tei-q">“Each time you come to the Word in study, in +hearing a sermon, or reading a religious book, there +ought to be as distinct as your intercourse with the +external means, the definite act of self-abnegation, +denying your own wisdom and yielding yourself in +faith to the Divine teacher”</span> (<span class="tei tei-q">“The Spirit of Christ,”</span> +page 221). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +V. <span class="tei tei-hi"><span style="font-style: italic">The Holy Spirit enables the believer to communicate +to others in power the truth he himself has been taught.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Paul says in 1 Cor. ii. 1-5, <span class="tei tei-q">“And I, brethren, when +I came to you, came not with excellency of speech or +<span class="tei tei-pb" id="page151">[pg 151]</span><a name="Pg151" id="Pg151" class="tei tei-anchor"></a> +of wisdom, declaring unto you the testimony of God. +For I determined not to know anything among you, +save Jesus Christ, and Him crucified. And I was with +you in weakness, and in fear, and in much trembling. +And my speech and my preaching was not with enticing +words of man's wisdom, but in demonstration of the +Spirit and of power: That your faith should not stand +in the wisdom of men, but in the power of God.”</span> In +a similar way in writing to the believers in Thessalonica +in 1 Thess. i. 5, <span class="tei tei-q">“For our Gospel came not +unto you in word only, but also in power, and in the +Holy Ghost, and in much assurance; as ye know what +manner of men we were among you for your sake.”</span> +We need not only the Holy Spirit to reveal the truth to +chosen apostles and prophets in the first place, and the +Holy Spirit in the second place to interpret to us as +individuals the truth He has thus revealed, but in the +third place, we need the Holy Spirit to enable us to +effectually communicate to others the truth which He +Himself has interpreted to us. We need Him all +along the line. One great cause of real failure in the +ministry, even when there is seeming success, and not +only in the regular ministry but in all forms of service +as well, comes from the attempt to teach by <span class="tei tei-q">“enticing +words of man's wisdom”</span> (that is, by the arts of human +logic, rhetoric, persuasion and eloquence) what the +Holy Spirit has taught us. What is needed is Holy Ghost +power, <span class="tei tei-q">“demonstration of the Spirit and of power.”</span> +There are three causes of failure in preaching to-day. +First, Some other message is taught than the message +which the Holy Spirit has revealed in the Word. (Men +<span class="tei tei-pb" id="page152">[pg 152]</span><a name="Pg152" id="Pg152" class="tei tei-anchor"></a> +preach science, art, literature, philosophy, sociology, +history, economics, experience, etc., and not the simple +Word of God as found in the Holy Spirit's Book,—the +Bible.) Second, The Spirit-taught message of the +Bible is studied and sought to be apprehended by the +natural understanding, that is, without the Spirit's illumination. +How common that is, even in institutions +where men are being trained for the ministry, even institutions +which may be altogether orthodox. Third, +The Spirit-given message, the Word, the Bible +studied and apprehended under the Holy Ghost's illumination +is given out to others with <span class="tei tei-q">“enticing words of +man's wisdom,”</span> and not in <span class="tei tei-q">“demonstration of the Spirit +and of power.”</span> We need, and we are absolutely dependent +upon the Spirit all along the line. He must +teach us how to speak as well as what to speak. His +must be the power as well as the message. +</p> + +</div> + +<span class="tei tei-pb" id="page153">[pg 153]</span><a name="Pg153" id="Pg153" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc33" id="toc33"></a> +<a name="pdf34" id="pdf34"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter XVII. Praying, Returning Thanks, Worshipping in +the Holy Spirit.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Two of the most deeply significant passages in +the Bible on the subject of the Holy Spirit +and on the subject of prayer are found in +Jude 20 and Eph. vi. 18. In Jude 20 we read, <span class="tei tei-q">“But ye, +beloved, building up yourselves on your most holy faith, +<em class="tei tei-emph"><span style="font-style: italic">praying in the Holy Ghost</span></em>,”</span> and in Eph. vi. 18, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">Praying</span></em> +always with all prayer and supplication <em class="tei tei-emph"><span style="font-style: italic">in the Spirit</span></em>, +and watching thereunto with all perseverance and supplication +for all saints.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These passages teach us distinctly that <em class="tei tei-emph"><span style="font-style: italic">the Holy +Spirit guides the believer in prayer</span></em>. The disciples did +not know how to pray as they ought so they came to +Jesus and said, <span class="tei tei-q">“Lord, teach us to pray”</span> (Luke xi. 1). +We to-day do not know how to pray as we +ought—we do not know what to pray for, nor how +to ask for it—but there is One who is always at hand +to help (John xiv. 16, 17) and He knows what we +should pray for. He helps our infirmity in this matter +of prayer as in other matters (Rom. viii. 26, R. V.). +He teaches us to pray. True prayer is prayer in the +Spirit (<span class="tei tei-hi"><span style="font-style: italic">i. e.</span></span>, the prayer that the Holy Spirit inspires and +directs). The prayer in which the Holy Spirit leads +us is the prayer <span class="tei tei-q">“according to the will of God”</span> +<span class="tei tei-pb" id="page154">[pg 154]</span><a name="Pg154" id="Pg154" class="tei tei-anchor"></a> +(Rom. viii. 27). When we ask anything according to +God's will, we know that He hears us and we know +that He has granted the things that we ask (1 John +v. 14, 15). We may know it is ours at the moment +when we pray just as surely as we know it afterwards +when we have it in our actual possession. But how +can we know the will of God when we pray? In two +ways: First of all, by what is written in His Word; +all the promises in the Bible are sure and if God +promises anything in the Bible, we may be sure it is +His will to give us that thing; but there are many +things that we need which are not specifically promised +in the Word and still even in that case it is our privilege +to know the will of God, for it is the work of the +Holy Spirit to teach us God's will and lead us out in +prayer along the line of God's will. Some object to +the Christian doctrine of prayer; for they say that it +teaches that we can go to God in our ignorance and +change His will and subject His infinite wisdom to our +erring foolishness. But that is not the Christian +doctrine of prayer at all; the Christian doctrine of +prayer is that it is the believer's privilege to be taught +by the Spirit of God Himself to know what the will +of God is and not to ask for the things that our foolishness +would prompt us to ask for but to ask for things +that the never-erring Spirit of God prompts us to ask +for. True prayer is prayer <span class="tei tei-q">“in the Spirit,”</span> that is, +the prayer which the Spirit inspires and directs. When +we come into God's presence, we should recognize +our infirmity, our ignorance of what is best for us, our +ignorance of what we should pray for, our ignorance +<span class="tei tei-pb" id="page155">[pg 155]</span><a name="Pg155" id="Pg155" class="tei tei-anchor"></a> +of how we should pray for it and in the consciousness of +our utter inability to pray aright look up to the Holy +Spirit to teach us to pray, and cast ourselves utterly +upon Him to direct our prayers and to lead out our +desires and guide our utterance of them. There is no +place where we need to recognize our ignorance more +than we do in prayer. Rushing heedlessly into God's +presence and asking the first thing that comes into our +minds, or that some other thoughtless one asks us to +pray for, is not praying <span class="tei tei-q">“in the Holy Spirit”</span> and is +not true prayer. We must wait for the Holy Spirit +and surrender ourselves to the Holy Spirit. The +prayer that God, the Holy Spirit, inspires is the prayer +that God, the Father, answers. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The longings which the Holy Spirit begets in our +hearts are often too deep for utterance, too deep +apparently for clear and definite comprehension on the +part of the believer himself in whom the Spirit is +working—<span class="tei tei-q">“The Spirit Himself maketh intercession +for us <em class="tei tei-emph"><span style="font-style: italic">with groanings which cannot be uttered</span></em>”</span> (Rom. +viii. 26, R. V.). God Himself <span class="tei tei-q">“must search the +heart”</span> to know what is <span class="tei tei-q">“the mind of the Spirit”</span> in these +unuttered and unutterable longings. But God does +know what is the mind of the Spirit; He does know +what these Spirit-given longings which we cannot put +into words mean, even if we do not, and these longings +are <span class="tei tei-q">“according to the will of God,”</span> and God grants +them. It is in this way that it comes to pass that +God is able to do exceedingly abundantly above all +that we ask or think, according to the power that +worketh in us (Eph. iii. 20). There are other times +<span class="tei tei-pb" id="page156">[pg 156]</span><a name="Pg156" id="Pg156" class="tei tei-anchor"></a> +when the Spirit's leadings are so clear that we pray with +the Spirit and with the understanding also (1 Cor. +xiv. 15). We distinctly understand what it is that +the Holy Spirit leads us to pray for. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <em class="tei tei-emph"><span style="font-style: italic">The Holy Spirit inspires the believer and guides +him in thanksgiving</span></em> as well as in prayer. We read in +Eph. v. 18-20, R. V., <span class="tei tei-q">“And be not drunken with +wine, wherein is riot, but be filled with the Spirit; +speaking one to another in psalms and hymns and +spiritual songs, singing and making melody with your +heart to the Lord; <em class="tei tei-emph"><span style="font-style: italic">giving thanks always</span></em> for all things in +the name of our Lord Jesus Christ to God, even the +Father.”</span> Not only does the Holy Spirit teach us to +pray, He also teaches us to render thanks. One of the +most prominent characteristics of the Spirit-filled life is +thanksgiving. On the Day of Pentecost, when the +disciples were filled with the Holy Spirit, and spoke as +the Spirit gave them utterance, we hear them telling +the wonderful works of God (Acts ii. 4, 11), and +to-day when any believer is filled with the Holy Spirit, +he always becomes filled with thanksgiving and praise. +True thanksgiving is <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">to</span></em> God, even the Father,”</span> +<em class="tei tei-emph"><span style="font-style: italic">through</span></em>, or <span class="tei tei-q">“in the name of”</span> our Lord Jesus Christ, +<em class="tei tei-emph"><span style="font-style: italic">in</span></em> the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <em class="tei tei-emph"><span style="font-style: italic">The Holy Spirit inspires worship</span></em> on the part of +the believer. We read in Phil. iii. 3, R. V., <span class="tei tei-q">“For +we are the circumcision, who <em class="tei tei-emph"><span style="font-style: italic">worship by the Spirit of +God</span></em>, and glory in Christ Jesus, and have no confidence +in the flesh.”</span> Prayer is not worship; thanksgiving is +not worship. Worship is a definite act of the creature +in relation to God. Worship is bowing before God in +<span class="tei tei-pb" id="page157">[pg 157]</span><a name="Pg157" id="Pg157" class="tei tei-anchor"></a> +adoring acknowledgment and contemplation of Himself +and the perfection of His being. Some one has said, +<span class="tei tei-q">“In our prayers, we are taken up with our needs; in +our thanksgiving we are taken up with our blessings; +in our worship, we are taken up with Himself.”</span> +There is no true and acceptable worship except that +which the Holy Spirit prompts and directs. <span class="tei tei-q">“God is +a Spirit and they that worship Him must worship Him +<em class="tei tei-emph"><span style="font-style: italic">in Spirit</span></em> and truth; for such doth the Father seek to be +His worshippers”</span> (John iv. 24, 23). The flesh seeks +to intrude into every sphere of life. The flesh has its +worship as well as its lusts. The worship which the +flesh prompts is an abomination unto God. In this +we see the folly of any attempt at a congress of religions +where the representatives of radically different religions +attempt to worship together. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Not all earnest and honest worship is worship in the +Spirit. A man may be very honest and very earnest +in his worship and still not have submitted himself to +the guidance of the Holy Spirit in the matter and so +his worship is in the flesh. Oftentimes even when +there is great loyalty to the letter of the Word, worship +may not be <span class="tei tei-q">“in the Spirit,”</span> <span class="tei tei-hi"><span style="font-style: italic">i. e.</span></span>, inspired and directed +by Him. To worship aright, as Paul puts it, we must +have <span class="tei tei-q">“no confidence in the flesh,”</span> that is, we must +recognize the utter inability of the flesh (our natural +self as contrasted to the Divine Spirit that dwells in +and should mould everything in the believer) to worship +acceptably. And we must also realize the danger that +there is that the flesh intrude itself into our worship. +In utter self-distrust and self-abnegation we must cast +<span class="tei tei-pb" id="page158">[pg 158]</span><a name="Pg158" id="Pg158" class="tei tei-anchor"></a> +ourselves upon the Holy Spirit to lead us aright in our +worship. Just as we must renounce any merit in +ourselves and cast ourselves upon Christ and His work +for us upon the cross for justification, just so we must +renounce any supposed capacity for good in ourselves +and cast ourselves utterly upon the Holy Spirit and His +work in us, in holy living, knowing, praying, thanking +and <em class="tei tei-emph"><span style="font-style: italic">worshipping</span></em> and all else that we are to do. +</p> + +</div> + +<span class="tei tei-pb" id="page159">[pg 159]</span><a name="Pg159" id="Pg159" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc35" id="toc35"></a> +<a name="pdf36" id="pdf36"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter XVIII. The Holy Spirit Sending Men Forth to Definite +Lines of Work.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in Acts xiii. 2-4, <span class="tei tei-q">“As they ministered +to the Lord, and fasted, <em class="tei tei-emph"><span style="font-style: italic">the Holy Ghost said, +Separate Me</span></em> Barnabas and Saul for the work +whereunto I have called them. And when they had +fasted and prayed, and laid their hands on them, they +sent them away. So they, being <em class="tei tei-emph"><span style="font-style: italic">sent forth by the Holy +Ghost</span></em>, departed into Seleucia; and from thence they +sailed to Cyprus.”</span> It is evident from this passage that +<em class="tei tei-emph"><span style="font-style: italic">the Holy Spirit calls men into definite lines of work and +sends them forth into the work</span></em>. He not only calls men +in a general way into Christian work, but selects the +specific work and points it out. Many a one is asking +to-day, and many another ought to ask, <span class="tei tei-q">“Shall I go to +China, to Africa, to India?”</span> There is only one +Person who can rightly settle that question for you and +that Person is the Holy Spirit. You cannot settle the +question for yourself, much less can any other man +settle it rightly for you. Not every Christian man is +called to go to China; not every Christian man is called +to go to Africa; not every Christian man is called to +go to the foreign field at all. God alone knows whether +He wishes you in any of these places, but He is willing +to show you. In a day such as we live in, when there +is such a need of the right men and the right women +<span class="tei tei-pb" id="page160">[pg 160]</span><a name="Pg160" id="Pg160" class="tei tei-anchor"></a> +on the foreign field, every young and healthy and +intellectually competent Christian man and woman +should definitely offer themselves to God for the foreign +field and ask Him if He wants them to go. But they +ought not to go until He, by His Holy Spirit, makes it +plain. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The great need in all lines of Christian work to-day +is men and women whom the Holy Ghost calls and +sends forth. We have plenty of men and women +whom men have called and sent forth. We have plenty +of men and women who have called themselves, for +there are many to-day who object strenuously to being +sent forth by men, by any organization of any kind, +but, in fact, are what is immeasurably worse, sent forth +by themselves and not by God. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">How does the Holy Spirit call?</span></span> The passage before +us does not tell us how the Holy Spirit spoke to the +group of prophets and teachers in Antioch, telling them +to separate Barnabas and Saul to the work to which He +had called them. It is presumably purposely silent on +this point. Possibly it is silent on this point lest we +should think that the Holy Spirit must always call in +precisely the same way. There is nothing whatever to +indicate that He spoke by an audible voice, much less +is there anything to indicate that He made His will +known in any of the fantastic ways in which some in +these days profess to discern His leading—as for example, +by twitchings of the body, by shuddering, by +opening of the Bible at random and putting his finger +on a passage that may be construed into some entirely +different meaning than that which the inspired author +<span class="tei tei-pb" id="page161">[pg 161]</span><a name="Pg161" id="Pg161" class="tei tei-anchor"></a> +intended by it. The important point is, He made +His will clearly known, and He is willing to make His +will clearly known to us to-day. Sometimes He makes +it known in one way and sometimes in another, but +He will make it known. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But <em class="tei tei-emph"><span style="font-style: italic">how shall we receive the Holy Spirit's call</span></em>? First +of all, by desiring it; second, by earnestly seeking it; +third, by waiting upon the Lord for it; fourth, +by expecting it. The record reads, <span class="tei tei-q">“As they <em class="tei tei-emph"><span style="font-style: italic">ministered +to the Lord, and fasted</span></em>.”</span> They were waiting upon +the Lord for His direction. For the time being they +had turned their back utterly upon worldly cares and +enjoyments, even upon those things which were perfectly +proper in their place. Many a man is saying +to-day in justification for his staying home from the +foreign field, <span class="tei tei-q">“I have never had a call.”</span> But how +do you know that? Have you been listening for a +call? God usually speaks in a still small voice and it +is only the listening ear that can catch it. Have you +ever definitely offered yourself to God to send you +where He will? While no man or woman ought to go +to China or Africa or other foreign field unless they are +clearly and definitely called, they ought each to offer +themselves to God for this work and be ready for the +call and be listening sharply that they may hear the call +if it comes. Let it be borne distinctly in mind that a +man needs no more definite call to Africa than to Boston, +or New York, or London, or any other desirable +field at home. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit not only calls men and sends them +forth into definite lines of work, but He also <em class="tei tei-emph"><span style="font-style: italic">guides in +</span><span class="tei tei-pb" id="page162">[pg 162]</span><a name="Pg162" id="Pg162" class="tei tei-anchor"></a><span style="font-style: italic"> +the details of daily life and service as to where to go and +where not to go, what to do and what not to do</span></em>. We read +in Acts viii. 27-29, R. V., <span class="tei tei-q">“And he (Philip) arose and +went: and behold, a man of Ethiopia, a eunuch of great +authority under Candace, queen of the Ethiopians, who +was over all her treasure, who had come to Jerusalem for +to worship; and he was returning and sitting in his +chariot, and was reading the prophet Isaiah. <em class="tei tei-emph"><span style="font-style: italic">And the +Spirit said</span></em> unto Philip, Go near, and join thyself to this +chariot.”</span> Here we see the Spirit guiding Philip in the +details of service into which He had called him. In a +similar way, we read in Acts xvi. 6, 7, R. V., <span class="tei tei-q">“And they +went through the region of Phrygia and Galatia, <em class="tei tei-emph"><span style="font-style: italic">having +been forbidden of the Holy Ghost to speak the word in Asia</span></em>; +and when they were come over against Mysia, they assayed +to go into Bithynia; and <em class="tei tei-emph"><span style="font-style: italic">the Spirit of Jesus suffered +them not</span></em>.”</span> Here we see the Holy Spirit directing Paul +where not to go. It is possible for us to have the unerring +guidance of the Holy Spirit at every turn of life. +Take, for example, our personal work. It is manifestly +not God's intention that we speak to every one we meet. +To attempt to do so would be to attempt the impossible, +and we would waste much time in trying to speak to +people where we could do no good that might be used +in speaking to people where we could accomplish something. +There are some to whom it would be wise for +us to speak. There are others to whom it would be +unwise for us to speak. Time spent on them would +be taken from work that would be more to God's +glory. Doubtless as Philip journeyed towards Gaza, +he met many before he met the one of whom the Spirit +<span class="tei tei-pb" id="page163">[pg 163]</span><a name="Pg163" id="Pg163" class="tei tei-anchor"></a> +said, <span class="tei tei-q">“Go near, and join thyself to this chariot.”</span> The +Spirit is as ready to guide us as He was to guide +Philip. Some years ago, a Christian worker in +Toronto had the impression that he should go to +the hospital and speak to some one there. He +thought to himself, <span class="tei tei-q">“Whom do I know at the hospital +at this time?”</span> There came to his mind one +whom he knew was at the hospital, and he hurried to +the hospital, but as he sat down by his side to talk with +him, he realized it was not for this man that he was +sent. He got up to lift a window. What did it all +mean? There was another man lying across the passage +from the man he knew and the thought came to +him that this might be the man to whom he should +speak. And he turned and spoke to this man and had +the privilege of leading him to Christ. There was apparently +nothing serious in the man's case. He had +suffered some injury to his knee and there was no +thought of a serious issue, but that man passed into eternity +that night. Many instances of a similar character +could be recorded and prove from experience that the +Holy Spirit is as ready to guide those who seek His +guidance to-day as He was to guide the early disciples. +But He is ready to guide us, not only in our more definite +forms of Christian work but in all the affairs of +life, business, study, everything we have to do. There +is no promise in the Bible more plainly explicit than +James i. 5-7, R. V., <span class="tei tei-q">“But if any of you lack wisdom, +let him ask of God, who giveth to all liberally and upbraideth +not; and it shall be given him. But let him +ask in faith, nothing doubting: for he that doubteth is +<span class="tei tei-pb" id="page164">[pg 164]</span><a name="Pg164" id="Pg164" class="tei tei-anchor"></a> +like the surge of the sea driven by the wind and tossed. +For let not that man think that he shall receive anything +of the Lord.”</span> This passage not only promises +God's wisdom but tells us specifically just what to do +to obtain it. There are really five steps stated or implied +in the passage: +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. That we <span class="tei tei-q">“lack wisdom.”</span> We must be conscious +of and fully admit our own inability to decide +wisely. Here is where oftentimes we fail to receive +God's wisdom. We think we are able to decide for +ourselves or at least we are not ready to admit our +own utter inability to decide. There must be an entire +renunciation of the wisdom of the flesh. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. <span class="tei tei-hi"><span style="font-style: italic">We must really desire to know God's way and be willing +at any cost to do God's will.</span></span> This is implied in the word +<span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">ask</span></em>.”</span> The asking must be sincere, and if we are not +willing to do God's will, whatever it may be, at any cost, +the asking is not sincere. This is a point of fundamental +importance. There is nothing that goes so far to make +our minds clear in the discernment of the will of God +as revealed by His Spirit as an absolutely surrendered +will. Here we find the reason why men oftentimes do +not know God's will and have the Spirit's guidance. +They are not willing to do whatever the Spirit leads at +any cost. It is he that <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">willeth to</span></em> do His will”</span> who +shall know, not only of the doctrine, but he shall know +his daily duty. Men oftentimes come to me and say, +<span class="tei tei-q">“I cannot find out the will of God,”</span> but when I put +to them the question, <span class="tei tei-q">“Are you willing to do the +will of God at any cost?”</span> they admit that they are not. +The way that is very obscure when we hold back from +<span class="tei tei-pb" id="page165">[pg 165]</span><a name="Pg165" id="Pg165" class="tei tei-anchor"></a> +an absolute surrender to God becomes as clear as day +when we make that surrender. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. <span class="tei tei-hi"><span style="font-style: italic">We must definitely </span><span class="tei tei-q"><span style="font-style: italic">“</span><span style="font-style: italic">ask</span><span style="font-style: italic">”</span></span><span style="font-style: italic"> guidance.</span></span> It is not +enough to desire; it is not enough to be willing to obey; +we must <em class="tei tei-emph"><span style="font-style: italic">ask</span></em>, definitely ask, God to show us the way. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. <span class="tei tei-hi"><span style="font-style: italic">We must confidently expect guidance.</span></span> <span class="tei tei-q">“Let him ask +in faith nothing doubting,”</span> There are many and many +who cannot find the way, though they ask God to show +it to them, simply because they have not the absolutely +undoubting expectation that God will show them the +way. God promises to show it if we expect it confidently. +When you come to God in prayer to show +you what to do, know for a certainty that He will show +you. In what way He will show you, He does not +tell, but He promises that He will show you and that is +enough. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. <span class="tei tei-hi"><span style="font-style: italic">We must follow step by step as the guidance comes.</span></span> +As said before, just how it will come, no one can tell, +but it will come. Oftentimes only a step will be made +clear at a time; that is all we need to know—the next +step. Many are in darkness because they do not know +and cannot find what God would have them do next +week, or next month or next year. A college man +once came to me and told me that he was in great +darkness about God's guidance, that he had been seeking, +to find the will of God and learn what his life's work +should be, but he could not find it. I asked him how +far along he was in his college course. He said his +sophomore year. I asked, <span class="tei tei-q">“What is it you desire to +know?”</span> <span class="tei tei-q">“What I shall do when I finish college.”</span> +<span class="tei tei-q">“Do you know that you ought to go through college?”</span> +<span class="tei tei-pb" id="page166">[pg 166]</span><a name="Pg166" id="Pg166" class="tei tei-anchor"></a> +<span class="tei tei-q">“Yes.”</span> This man not only knew what he ought to +do next year but the year after but still he was in great +perplexity because he did not know what he ought to +do when these two years were ended. God delights to +lead His children a step at a time. He leads us as He +led the children of Israel. <span class="tei tei-q">“And when the cloud was +taken up from the tabernacle, then after that the children +of Israel journeyed: and in the place where the +cloud abode, there the children of Israel pitched their +tents. At the commandment of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> the children +of Israel journeyed, and at the commandment of the +<span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> they pitched: as long as the cloud abode upon +the tabernacle they rested in their tents. And when +the cloud tarried long upon the tabernacle many days, +then the children of Israel kept the charge of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span>, +and journeyed not. And so it was, when the cloud was +a few days upon the tabernacle; according to the commandment +of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> they journeyed. And so it +was, when the cloud abode from even unto the morning, +and that the cloud was taken up in the morning +then they journeyed: whether it was by day or by night +that the cloud was taken up, they journeyed. Or +whether it were two days, or a month, or a year, that +the cloud tarried upon the tabernacle, remaining thereon, +the children of Israel abode in their tents, and journeyed +not: but when it was taken up, they journeyed. At +the commandment of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> they rested in the tents, +and at the commandment of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> they journeyed: +they kept the charge of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span>, at the commandment +of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> by the hand of Moses”</span> (Num. ix. 17-23). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Many who have given themselves up to the leading +<span class="tei tei-pb" id="page167">[pg 167]</span><a name="Pg167" id="Pg167" class="tei tei-anchor"></a> +of the Holy Spirit get into a place of great bondage and +are tortured because they have leadings which they fear +may be from God but of which they are not sure. If +they do not obey these leadings, they are fearful they +have disobeyed God and sometimes fancy that they +have grieved away the Holy Spirit, because they did not +follow His leading. This is all unnecessary. Let us +settle it in our minds that God's guidance is <em class="tei tei-emph"><span style="font-style: italic">clear</span></em> guidance. +<span class="tei tei-q">“God is light, and in Him is no darkness at +all”</span> (1 John i. 5). And any leading that is not perfectly +clear is not from Him. That is, if our wills are +absolutely surrendered to Him. Of course, the +obscurity may arise from an unsurrendered will. But +if our wills are absolutely surrendered to God, we have +the right as God's children to be sure that any guidance +is from Him before we obey it. We have a right to go +to our Father and say, <span class="tei tei-q">“Heavenly Father, here I am. +I desire above all things to do Thy will. Now make +it clear to me, Thy child. If this thing that I have a +leading to do is Thy will, I will do it, but make it clear +as day if it be Thy will.”</span> If it is His will, the +heavenly Father will make it as clear as day. And +you need not, and ought not to do that thing until He +does make it clear, and you need not and ought not to +condemn yourself because you did not do it. God does +not want His children to be in a state of condemnation +before Him. He wishes us to be free from all care, +worry, anxiety and self-condemnation. Any earthly +parent would make the way clear to his child that asked +to know it and much more will our heavenly Father +make it clear to us, and until He does make it clear, +<span class="tei tei-pb" id="page168">[pg 168]</span><a name="Pg168" id="Pg168" class="tei tei-anchor"></a> +we need have no fears that in not doing it, we are disobeying +God. We have no right to dictate to God +<em class="tei tei-emph"><span style="font-style: italic">how</span></em> He shall give His guidance—as, for example, by +asking Him to shut up every way, or by asking Him to +give a sign, or by guiding us in putting our finger on a +text, or in any other way. It is ours to seek and to expect +wisdom but it is not ours to dictate how it shall be +given. The Holy Spirit divides to <span class="tei tei-q">“each man +severally <em class="tei tei-emph"><span style="font-style: italic">as He will</span></em>”</span> (1 Cor. xii. 11). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Two things are evident from what has been said +about the work of the Holy Spirit. First, how utterly +dependent we are upon the work of the Holy Spirit at +every turn of Christian life and service. Second, how +perfect is the provision for life and service that God +has made. How wonderful is the fullness of privilege +that is open to the humblest believer through the Holy +Spirit's work. It is not so much what we are by nature, +either intellectually, morally, physically, or even spiritually, +that is important. The important matter is, what +the Holy Spirit can do for us and what we will let Him +do. Not infrequently, the Holy Spirit takes the one +who seems to give the least natural promise and uses +him far beyond those who give the greatest natural +promise. Christian life is not to be lived in the realm +of natural temperament, and Christian work is not to +be done in the power of natural endowment, but Christian +life is to be lived in the realm of the Spirit, and +Christian work is to be done on the power of the Spirit. +The Holy Spirit is willing and eagerly desirous of +doing for each one of us His whole work, and He will +do in each one of us all that we will let Him do. +</p> + +</div> + +<span class="tei tei-pb" id="page169">[pg 169]</span><a name="Pg169" id="Pg169" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc37" id="toc37"></a> +<a name="pdf38" id="pdf38"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter XIX. The Holy Spirit and the Believer's Body.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Holy Spirit does a work for our bodies as +well as for our minds and hearts. We read +in Rom. viii. 11, R. V., <span class="tei tei-q">“But if the Spirit of +Him that raised up Jesus from the dead dwelleth in you, +He that raised up Christ Jesus from the dead <em class="tei tei-emph"><span style="font-style: italic">shall +quicken also your mortal bodies through His Spirit</span></em> that +dwelleth in you.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">The Holy Spirit quickens the mortal body of the believer.</span></span> +It is very evident from the context that this refers to +the future resurrection of the body (vs. 21-23). The +resurrection of the body is the Holy Spirit's work. +The glorified body is from Him; it is <span class="tei tei-q">“a spiritual body.”</span> +At the present time, we have only the first fruits of the +Spirit and are waiting for the full harvest, the redemption +of our body (v. 23). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There is, however, a sense in which the Holy Spirit +even now quickens our bodies. Jesus tells us in Matt. +xii. 28 that He cast out devils by the Spirit of God. +And we read in Acts x. 38, <span class="tei tei-q">“How God anointed Jesus +of Nazareth <em class="tei tei-emph"><span style="font-style: italic">with the Holy Ghost</span></em> and with power, who +went about doing good <em class="tei tei-emph"><span style="font-style: italic">and healing</span></em> all that were oppressed +of the devil.”</span> In James v. 14, the Apostle +writes, <span class="tei tei-q">“Is any sick among you? Let him call for +the elders of the church; and let them pray over +him, anointing him with oil in the name of the +<span class="tei tei-pb" id="page170">[pg 170]</span><a name="Pg170" id="Pg170" class="tei tei-anchor"></a> +Lord.”</span> The oil in this passage (as elsewhere) is +the type of the Holy Spirit, and the truth is set +forth that the healing is the Holy Spirit's work. God +by His Holy Spirit does impart new health and vigour +to these mortal bodies in the present life. To go to +the extremes that many do and take the ground that +the believer who is walking in fellowship with Christ +need never be ill is to go farther than the Bible warrants +us in going. It is true that the redemption of +our bodies is secured by the atoning work of Christ +but until the Lord comes, we only enjoy the first fruits +of that redemption; and we are waiting and sometimes +groaning for our full place as sons manifested in +the redemption of our body (Rom. viii. 23). But +while this is true, it is the clear teaching of Scripture +and a matter of personal experience on the part of +thousands that the life of the Holy Spirit does sweep +through these bodies of ours in moments of weakness +and of pain and sickness, imparting new health to +them, delivering from pain and filling them with +abounding life. It is our privilege to know the quickening +touch of the Holy Spirit in these bodies as well +as in our minds and affections and will. It would be +a great day for the Church and for the glory of Jesus +Christ, if Christians would renounce forever all the +devil's counterfeits of the Holy Spirit's work, Christian +Science, Mental Healing, Emmanuelism, Hypnotism +and the various other forms of occultism and depend +upon God by the power of His Holy Spirit to work +that in these bodies of ours which He in His unerring +wisdom sees that we most need. +</p> + +</div> + +<span class="tei tei-pb" id="page171">[pg 171]</span><a name="Pg171" id="Pg171" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc39" id="toc39"></a> +<a name="pdf40" id="pdf40"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter XX. The Baptism With the Holy Spirit.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +One of the most deeply significant phrases used +in connection with the Holy Spirit in the +Scriptures is <span class="tei tei-q">“baptized with the Holy +Ghost.”</span> John the Baptist was the first to use this +phrase. In speaking of himself and the coming One +he said, <span class="tei tei-q">“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: <em class="tei tei-emph"><span style="font-style: italic">He shall baptize +you with the Holy Ghost and with fire</span></em>”</span> (Matt. +iii. 11). The second <span class="tei tei-q">“with”</span> in this passage is in +italics. It is not found in the Greek. There are not +two different baptisms spoken of, the one with the +Holy Ghost and one with fire, but one baptism with +the Holy Wind and Fire. Jesus afterwards used the +same expression. In Acts i. 5, He says, <span class="tei tei-q">“For John +truly baptized with water; but ye shall be <em class="tei tei-emph"><span style="font-style: italic">baptized +with the Holy Ghost</span></em> not many days hence.”</span> When +this promise of John the Baptist and of our Lord was +fulfilled in Acts ii. 3, 4, R. V., we read, <span class="tei tei-q">“And there +appeared unto them tongues parting asunder, like as of +fire; and it sat upon each one of them. And they +were all filled with the Holy Spirit.”</span> Here we have +another expression <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">filled with the Holy Spirit</span></em>”</span> used +synonymously with <span class="tei tei-q">“baptized with the Holy Spirit.”</span> +</p> + +<span class="tei tei-pb" id="page172">[pg 172]</span><a name="Pg172" id="Pg172" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read again in Acts x. 44-46, <span class="tei tei-q">“While Peter yet +spake these words, <em class="tei tei-emph"><span style="font-style: italic">the Holy Ghost fell on</span></em> 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 <em class="tei tei-emph"><span style="font-style: italic">poured out the gift +of the Holy Ghost</span></em>. For they heard them speak with +tongues, and magnify God.”</span> Peter himself afterwards +describing this experience in Jerusalem tells the story +in this way, <span class="tei tei-q">“And as I began to speak, <em class="tei tei-emph"><span style="font-style: italic">the Holy Ghost +fell on them</span></em>, as on us at the beginning. Then remembered +I the word of the Lord, how that He said, John +indeed baptized with water; but <em class="tei tei-emph"><span style="font-style: italic">ye shall be baptized +with the Holy Ghost</span></em>. Forasmuch then as <em class="tei tei-emph"><span style="font-style: italic">God gave +them the like gift as He did unto us</span></em> who believed on the +Lord Jesus Christ; what was I, that I could withstand +God?”</span> (Acts xi. 15-17). Here Peter distinctly calls +the experience which came to Cornelius and his household, +being <em class="tei tei-emph"><span style="font-style: italic">baptized with the Holy Ghost</span></em>, so we see +that the expression <span class="tei tei-q">“the Holy Ghost fell”</span> and <span class="tei tei-q">“the +gift of the Holy Ghost”</span> are practically synonymous +expressions with <span class="tei tei-q">“baptized with the Holy Ghost.”</span> +Still other expressions are used to describe this blessing, +such as <span class="tei tei-q">“receive the Holy Ghost”</span> (Acts ii. 38; +xix. 2-6); <span class="tei tei-q">“the Holy Ghost came on them”</span> (Acts +xix. 2-6); <span class="tei tei-q">“gift of the Holy Ghost”</span> (Heb. ii. 4; +1 Cor. xii. 4, 11, 13); <span class="tei tei-q">“I send the promise of My +Father upon you;”</span> and <span class="tei tei-q">“endued with power from on +high”</span> (Luke xxiv. 49). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What is the baptism with the Holy Spirit?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the first place <em class="tei tei-emph"><span style="font-style: italic">the baptism with the Holy Spirit is a +definite experience of which one may and ought to know +</span><span class="tei tei-pb" id="page173">[pg 173]</span><a name="Pg173" id="Pg173" class="tei tei-anchor"></a><span style="font-style: italic"> +whether he has received it or not</span></em>. This is evident from +our Lord's command to His disciples in Luke xxiv. 49 +and in Acts i. 4, that they should not depart from Jerusalem +to undertake the work which He had commissioned +them to do until they had received this promise +of the Father. It is also evident from the eighth chapter +of Acts, fifteenth and sixteenth verses, where we +are distinctly told, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">the Holy Spirit had not as yet fallen +upon any of them</span></em>.”</span> It is evident also from the nineteenth +chapter of the Acts of the Apostles, the second +verse, R. V., where Paul put to the little group of disciples +at Ephesus the definite question, <span class="tei tei-q">“Did ye receive +the Holy Ghost when ye believed?”</span> It is evident +that the receiving of the Holy Ghost was an experience +so definite that one could answer yes or no to +the question whether they had received the Holy Spirit. +In this case the disciples definitely answered, <span class="tei tei-q">“No,”</span> +that they did not so much as hear whether the Holy +Ghost was given. They did not say what our Authorized +Version makes them say, that they did not so +much as hear whether there was any Holy Ghost. +They knew that there was a Holy Ghost; they knew +furthermore that there was a definite promise of the +baptism with the Holy Ghost, but they had not heard +that that promise had been as yet fulfilled. Paul told +them that it had and took steps whereby they were +definitely baptized with the Holy Spirit before that meeting +closed. It is equally evident from Gal. iii. 2 that +the baptism with the Holy Spirit is a definite experience +of which one may know whether he has received it or +not. In this passage Paul says to the believers in +<span class="tei tei-pb" id="page174">[pg 174]</span><a name="Pg174" id="Pg174" class="tei tei-anchor"></a> +Galatia, <span class="tei tei-q">“This only would I learn of you, Received +ye the Spirit by the works of the law, or by the hearing +of faith?”</span> Their receiving the Spirit had been so +definite as a matter of personal consciousness, that Paul +could appeal to it as a ground for his argument. In +our day there is much talk about the baptism with the +Holy Spirit and prayer for the baptism with the Spirit +that is altogether vague and indefinite. Men arise in +meeting and pray that they may be baptized with the +Holy Spirit, and if you should go afterwards to the one +who offered the prayer and put to him the question, +<span class="tei tei-q">“Did you receive what you asked? Were you baptized +with the Holy Spirit?”</span> it is quite likely that he +would hesitate and falter and say, <span class="tei tei-q">“I hope so”</span>; but +there is none of this indefiniteness in the Bible. The +Bible is clear as day on this, as on every other point. +It sets forth an experience so definite and so real, that +one may know whether or not he has received the baptism +with the Holy Spirit, and can answer yes or no to +the question, <span class="tei tei-q">“Have you received the Holy Ghost?”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the second place it is evident that <em class="tei tei-emph"><span style="font-style: italic">the baptism with +the Holy Spirit is an operation of the Holy Spirit distinct from +and additional to His regenerating work</span></em>. This is evident +from Acts i. 5, <span class="tei tei-q">“For John truly baptized with water; +but ye <em class="tei tei-emph"><span style="font-style: italic">shall be</span></em> baptized with the Holy Ghost <em class="tei tei-emph"><span style="font-style: italic">not many days +hence</span></em>.”</span> It is clear then that the disciples had not as yet +been baptized with the Holy Ghost, that they were to be +thus baptized not many days hence. But the men to +whom Jesus spoke these words were already regenerate +men. They had been so pronounced by our Lord Himself. +He had said to them in John xv. 3, <span class="tei tei-q">“Now ye are +<span class="tei tei-pb" id="page175">[pg 175]</span><a name="Pg175" id="Pg175" class="tei tei-anchor"></a> +<em class="tei tei-emph"><span style="font-style: italic">clean through the word</span></em> which I have spoken unto +you.”</span> But what does clean through the word mean? +1 Peter i. 23 answers the question, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">Being born +again</span></em>, not of corruptible seed, but of incorruptible, <em class="tei tei-emph"><span style="font-style: italic">by +the word of God</span></em>, which liveth and abideth forever.”</span> A +little earlier on the same night Jesus had said to them +in John xiii. 10, R. V., <span class="tei tei-q">“He that is bathed needeth +not save to wash his feet, but is clean every whit: and <em class="tei tei-emph"><span style="font-style: italic">ye +are clean but not all</span></em>.”</span> The Lord Jesus had pronounced +that apostolic company clean—<span class="tei tei-hi"><span style="font-style: italic">i. e.</span></span>, regenerate men—with +the exception of the one who never was a regenerate +man, Judas Iscariot who should betray Him (see +verse 11). The remaining eleven Jesus Christ had pronounced +regenerate men. Yet He tells these same +men in Acts i. 5, that the baptism with the Holy Spirit +was an experience that they had not as yet realized, +that still lay in the future. So it is evident that it is +one thing to be born again by the Holy Spirit through +the Word and something distinct from this and +additional to it to be baptized with the Holy Spirit. +The same thing is evident from Acts viii. 12, R. V., +compared with the fifteenth and sixteenth verses of the +same chapter. In the twelfth verse we read that a +large company of disciples had believed the preaching +of Philip concerning the kingdom of God <em class="tei tei-emph"><span style="font-style: italic">and the name +of Jesus Christ</span></em>, and <span class="tei tei-q">“had been baptized into the name +of the Lord Jesus”</span> (v. 16, R. V.). Certainly in +this company of baptized believers there were at least +some regenerate persons. Whatever the true form of +water baptism may be, they undoubtedly had been +baptized by the true form, for the baptizing had been +<span class="tei tei-pb" id="page176">[pg 176]</span><a name="Pg176" id="Pg176" class="tei tei-anchor"></a> +done by a Spirit-commissioned man, but in the fifteenth +and sixteenth verses we read, <span class="tei tei-q">“When they (that is +Peter and John) were come down, they prayed for +them, that they might receive the Holy Ghost: for as +yet He was fallen upon none of them: only they had +been baptized into the name of the Lord Jesus.”</span> +Baptized believers they were; baptized into the name +of the Lord Jesus they had been; regenerate men some +of them most assuredly were, and yet not one of them +as yet had received, or been baptized with, the Holy +Ghost. So again, it is evident that the baptism with +the Holy Spirit is an operation of the Holy Spirit +distinct from and additional to His regenerating work. +A man may be regenerated by the Holy Spirit and still +not be baptized with the Holy Spirit. In regeneration, +there is the impartation of life by the Spirit's power, +and the one who receives it is saved: in the baptism +with the Holy Spirit, there is the impartation of power, +and the one who receives it is fitted for service. The +baptism with the Holy Spirit, however, may take place +at the moment of regeneration. It did, for example, +in the household of Cornelius. We read in Acts x. +43, that while Peter was preaching, he came to the +point where he said concerning Jesus, <span class="tei tei-q">“To Him bear +all the prophets witness, that through His name whosoever +believeth in Him shall receive remission of sins,”</span> +and at that point Cornelius and his household believed +and we read immediately, <span class="tei tei-q">“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 +<span class="tei tei-pb" id="page177">[pg 177]</span><a name="Pg177" id="Pg177" class="tei tei-anchor"></a> +that on the Gentiles also was poured out the gift of the +Holy Ghost.”</span> The moment they believed the testimony +about Jesus, they were baptized with the Holy +Ghost, even before they were baptized with water. +Regeneration and the baptism with the Holy Spirit took +place practically at the same moment, and so they do +in many an experience to-day. It would seem as if in +a normal condition of the church, this would be the +usual experience. But the church is not in a normal +condition to-day. A very large part of the church +is in the place where the believers in Samaria were +before Peter and John came down, and where the +disciples in Ephesus were before Paul came and told +them of their larger privilege—baptized believers, +baptized into the name of the Lord Jesus, baptized +unto repentance and remission of sins, but not as +yet baptized with the Holy Ghost. Nevertheless +<em class="tei tei-emph"><span style="font-style: italic">the baptism with the Holy Spirit is the birthright of +every believer</span></em>. It was purchased for us by the +atoning death of Christ, and when He ascended to +the right hand of the Father, He received the promise +of the Father and shed Him forth upon the church, and +if any one to-day has not the baptism with the Holy +Spirit as a personal experience, it is because he has not +claimed his birthright. Potentially, every member of +the body of Christ is baptized with the Holy Spirit +(1 Cor. xii. 13), <span class="tei tei-q">“For in one Spirit, <em class="tei tei-emph"><span style="font-style: italic">we were all</span></em> baptized +into one body, whether we be Jews or Gentiles, whether +we be bond or free; and have been all made to drink +into one Spirit.”</span> But there are many believers with +whom that which is potentially theirs has not become +<span class="tei tei-pb" id="page178">[pg 178]</span><a name="Pg178" id="Pg178" class="tei tei-anchor"></a> +a matter of real, actual, personal experience. All men +are potentially justified in the atoning death of Jesus +Christ on the cross, that is justification is provided for +them and belongs to them (Rom. v. 18, R. V.), but +what potentially belongs to every man, each man must +appropriate to himself by faith in Christ; then justification +is actually and experimentally his and just so, +while the baptism with the Holy Spirit is potentially the +possession of every believer, each individual believer +must appropriate it for himself before it is experimentally +his. We may go still further than this and say that it is +only by the baptism with the Holy Spirit that one +becomes in the fullest sense a member of the body of +Christ, because it is only by the baptism with the +Spirit that he receives power to perform those functions +for which God has appointed him as a part of the body. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +As we have already seen every true believer has the +Holy Spirit (Rom. viii. 9), but not every believer has +the baptism with the Holy Spirit (though every believer +may have as we have just seen). It is one thing to +have the Holy Spirit dwelling within us, perhaps +dwelling within us way back in some hidden sanctuary +of our being, back of definite consciousness, and +something far different, something vastly more, to +have the Holy Spirit taking complete possession of +the one whom He inhabits. There are those who +press the fact that every believer potentially has the +baptism with the Spirit, to such an extent that they +clearly teach that every believer has the baptism with +the Spirit as an actual experience. But unless the +baptism with the Spirit to-day is something radically +<span class="tei tei-pb" id="page179">[pg 179]</span><a name="Pg179" id="Pg179" class="tei tei-anchor"></a> +different from what the baptism with the Spirit was in +the early church, indeed unless it is something not at +all real, then either a very large proportion of those +whom we ordinarily consider believers are not believers, +or else one may be a believer and a regenerate man +without having been baptized with the Holy Spirit. +Certainly, this was the case in the early church. It +was the case with the Apostles before Pentecost; it was +the case with the church in Ephesus; it was the case +with the church in Samaria. And there are thousands +to-day who can testify to having received Christ and +been born again, and then afterwards, sometimes long +afterwards, having been baptized with the Holy Ghost +as a definite experience. This is a matter of great +practical importance, for there are many who are not +enjoying the fullness of privilege that they might enjoy +because by pushing individual verses in the Scriptures +beyond what they will bear and against the plain +teaching of the Scriptures as a whole, they are trying +to persuade themselves that they have already been +baptized with the Holy Spirit when they have not. +And if they would only admit to themselves that they +had not, they could then take the steps whereby they +would be baptized with the Holy Spirit as a matter +of definite, personal experience. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The next thing which is clear from the teaching of +Scripture is that <em class="tei tei-emph"><span style="font-style: italic">the baptism with the Holy Spirit is always +connected with, and primarily for the purpose of testimony +and service</span></em>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Our Lord in speaking of this baptism which they +were so soon to receive in Luke xxiv. 49 said, <span class="tei tei-q">“And +<span class="tei tei-pb" id="page180">[pg 180]</span><a name="Pg180" id="Pg180" class="tei tei-anchor"></a> +behold I send the promise of My Father upon you: +but tarry ye in the city of Jerusalem, until ye be +<em class="tei tei-emph"><span style="font-style: italic">endued with power from on high</span></em>.”</span> And again He said +in Acts i. 5, 8, <span class="tei tei-q">“For John truly baptized with water; +but ye shall be baptized with the Holy Ghost not +many days hence.... But <em class="tei tei-emph"><span style="font-style: italic">ye shall receive power</span></em> +after that the Holy Ghost is come upon you: and <em class="tei tei-emph"><span style="font-style: italic">ye +shall be witnesses unto Me</span></em>, both in Jerusalem, and in all +Judea, and in Samaria, and unto the uttermost part of +the earth.”</span> In the record of the fulfillment of this +promise of our Lord in Acts ii. 4, we read, <span class="tei tei-q">“And they +were all filled with the Holy Ghost and began to speak +with other tongues as the Spirit gave them utterance.”</span> +Then follows the detailed account of what Peter said +and of the result. The result was that Peter and the +other Apostles spoke with such power that three thousand +persons that day were convicted of sin, renounced +their sin and confessed their acceptance of Jesus Christ +in baptism and continued steadfastly in the Apostles' +doctrine and fellowship and in the breaking of bread +and in prayers ever afterwards. In the fourth chapter +of Acts, the thirty-first to the thirty-third verses, we +read that when the Apostles on another occasion were +filled with the Holy Spirit, the result was that they +<span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">spake the word of God with boldness</span></em>”</span> and that <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">with +great power gave the Apostles their witness to the resurrection +of the Lord Jesus</span></em>.”</span> And in the ninth chapter +of the Acts of the Apostles, we have a description of +Paul's being baptized with the Holy Spirit. We read +in the seventeenth to the twentieth verses, <span class="tei tei-q">“And +Ananias went his way, and entered into the house; +<span class="tei tei-pb" id="page181">[pg 181]</span><a name="Pg181" id="Pg181" class="tei tei-anchor"></a> +and putting his hands on him said, Brother Saul, the +Lord, even Jesus, that appeared unto thee in the way +as thou camest, hath sent me, that thou mightest receive +thy sight, and <em class="tei tei-emph"><span style="font-style: italic">be filled with the Holy Ghost</span></em>. And +immediately there fell from his eyes as it had been +scales: and he received sight forthwith, and arose, +and was baptized. And when he had received meat, +he was strengthened.... And <em class="tei tei-emph"><span style="font-style: italic">straightway, he +preached Christ</span></em> in the synagogues, that He is the Son +of God,”</span> and in the twenty-second verse we read that +he <span class="tei tei-q">“confounded the Jews which dwelt at Damascus, +proving that this is the Christ”</span> (R. V.). In 1 Cor. xii. +we have the fullest discussion of the baptism with the +Holy Spirit found in any passage in the Bible. This +is the classical passage on the whole subject. And the +results there recorded are gifts for service. The +baptism with the Holy Spirit is not primarily intended +to make believers happy, but to make them useful. It +is not intended merely for the ecstasy of the individual +believer, it is intended primarily for his efficiency in +service. I do not say that the baptism with the Holy +Spirit will not make the believer happy; for as part of +the fruit of the Spirit is <span class="tei tei-q">“joy,”</span> if one is baptized with the +Holy Spirit, joy must inevitably result. I have never +known one to be baptized with the Holy Spirit into +whose life there did not come, sooner or later, a new +joy, a higher and purer and fuller joy than he had ever +known before. But this is not the prime purpose of +the baptism nor the most important and prominent result. +Great emphasis needs to be laid upon this point, +for there are many Christians who in seeking the +<span class="tei tei-pb" id="page182">[pg 182]</span><a name="Pg182" id="Pg182" class="tei tei-anchor"></a> +baptism with the Spirit are seeking personal ecstasy and +rapture. They go to conventions and conferences for +the deepening of the Christian life and come back and +tell what a wonderful blessing they have received, referring +to some new ecstasy that has come into their heart, +but when you watch them, it is difficult to see that they +are any more useful to their pastors or their churches +than they were before, and one is compelled to think +that whatever they have received, they have not received +the real baptism with the Holy Spirit. Ecstasies +and raptures are all right in their places. When they +come, thank God for them—the writer knows something +about them—but in a world such as we live in +to-day where sin and self-righteousness and unbelief +are so triumphant, where there is such an awful tide of +men, women and young people sweeping on towards +eternal perdition, I would rather go through my whole +life and never have one touch of ecstasy but have power +to witness for Christ and win others for Christ and +thus to save them, than to have raptures 365 days in +the year but no power to stem the awful tide of sin +and bring men, women and children to a saving +knowledge of my Lord and Saviour, Jesus Christ. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The purpose of the baptism with the Holy Spirit is +not primarily to make believers individually holy. I do +not say that it is not the work of the Holy Spirit to +make believers holy, for as we have already seen, He +is <span class="tei tei-q">“the Spirit of Holiness,”</span> and the only way we shall +ever attain unto holiness is by His power. I do not +even say that the baptism with the Holy Spirit will not +result in a great spiritual transformation and uplift and +<span class="tei tei-pb" id="page183">[pg 183]</span><a name="Pg183" id="Pg183" class="tei tei-anchor"></a> +cleansing, for the promise is, <span class="tei tei-q">“He shall baptize you +with the Holy Spirit <em class="tei tei-emph"><span style="font-style: italic">and fire</span></em>”</span> (and the thought of fire +as used in this connection is the thought of searching, +refining, cleansing, consuming). A wonderful transformation +took place in the Apostles at Pentecost, and +a wonderful transformation has taken place in thousands +who have been baptized with the Holy Spirit since +Pentecost, <em class="tei tei-emph"><span style="font-style: italic">but the primary purpose of the baptism with +the Holy Spirit is efficiency in testimony and service</span></em>. +It has to do rather with gifts for service than with +graces of character. It is the impartation of spiritual +power or gifts in service and sometimes one may have +rare gifts by the Spirit's power and yet manifest few of +the graces of the Spirit. (See 1 Cor. xiii. 1-3; +Matt. vii. 22, 23.) In every passage in the Bible in +which the baptism with the Holy Spirit is mentioned, +it is connected with testimony or service. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We shall perhaps get a clearer idea of just what the +baptism with the Holy Spirit is, if we stop to consider +what are the results of the baptism with the Holy +Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">What are the results of the baptism with the +Holy Spirit?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. <span class="tei tei-hi"><span style="font-style: italic">The specific manifestations of the baptism with the +Holy Spirit are not precisely the same in all persons.</span></span> This +appears very clearly from 1 Cor. xii. 4-13, <span class="tei tei-q">“Now +there are diversities of gifts, but the same Spirit. And +there are differences of administrations, but the same +Lord. And there are diversities of operations, but it is +the same God which worketh all in all. But the manifestation +of the Spirit is given to every man to profit +<span class="tei tei-pb" id="page184">[pg 184]</span><a name="Pg184" id="Pg184" class="tei tei-anchor"></a> +withal. For to one is given by the Spirit the word of +wisdom; to another the word of knowledge by the same +Spirit; to another faith by the same Spirit; to another +the gifts of healing by the same Spirit; to another the +working of miracles; to another prophecy; to another +discerning of spirits; to another divers kind of tongues; +to another the interpretation of tongues: but all these +worketh that one and the selfsame Spirit, dividing to +every man severally as He will. For as the body is +one, and hath many members, and all the members of +that one body, being many, are one body: so also is +Christ. For by one Spirit are we all baptized into one +body, whether we be Jews or Gentiles, whether we be +bond or free; and have been all made to drink into one +Spirit.”</span> Here we see one baptism but a great variety +of manifestations of the power of that baptism. There +are diversities of gifts, but the same Spirit. The gifts +vary with the different lines of service to which God +calls different persons. The church is a body, and different +members of the body have different functions +and the Spirit imparts to the one who is baptized with +the Spirit those gifts which fit him for the service to +which God has called him. It is very important to +bear this in mind. Through the failure to see this, +many have gone entirely astray on the whole subject. +In my early study of the subject, I noticed the fact that +in many instances those who were baptized with the +Holy Spirit spake with tongues (<span class="tei tei-hi"><span style="font-style: italic">e. g.</span></span>, Acts ii. 4; x. 46; +xix. 6) and I wondered if every one who was baptized +with the Holy Spirit would not speak with tongues. I +did not know of any one who was speaking with +<span class="tei tei-pb" id="page185">[pg 185]</span><a name="Pg185" id="Pg185" class="tei tei-anchor"></a> +tongues to-day and so I wondered still further whether +the baptism with the Holy Spirit were for the present +age. But one day I was studying 1 Cor. xii. and +noticed how Paul said to the believers in that wonderfully +gifted church in Corinth, all of whom had been +pronounced in the thirteenth verse to be baptized with +the Spirit, <span class="tei tei-q">“And God hath set some in the church, +first apostles, secondarily prophets, thirdly teachers, +after that miracles, then gifts of healing, helps, governments, +diversities of tongues. Are all apostles? Are +all prophets? Are all teachers? Are all workers of +miracles? Have all the gift of healing? <em class="tei tei-emph"><span style="font-style: italic">Do all speak +with tongues?</span></em> Do all interpret?”</span> So I saw it was +clearly taught in the Scriptures that one might be +baptized with the Holy Spirit and still not have the gift +of tongues. I saw furthermore that the gift of tongues, +according to the Scripture, was the last and the least +important of all the gifts, and that we were urged to +desire earnestly the greater gifts (1 Cor. xiii. 31; +1 Cor. xiv. 5, 12, 14, 18, 19, 27, 28). A little later I +was tempted to fall into another error, more specious +but in reality just as unscriptural as this, namely, that if +one were baptized with the Holy Spirit, he would receive +the gift of an evangelist. I had read the story of +D. L. Moody, of Charles G. Finney and of others +who were baptized with the Holy Spirit, and of the +power that came to them as evangelists, and the +thought was suggested that if any one is baptized with +the Holy Spirit will not he also obtain power as an +evangelist? But this was also unscriptural. If God +has called a man to be an evangelist and he is baptized +<span class="tei tei-pb" id="page186">[pg 186]</span><a name="Pg186" id="Pg186" class="tei tei-anchor"></a> +with the Holy Spirit, he will receive power as an +evangelist, but if God has called him to be something +else, he will receive power to become something else. +Three great evils come from the error of thinking that +every one who is baptized with the Holy Spirit will receive +power as an evangelist. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(1) The evil of disappointment. There are many +who seek the baptism with the Holy Spirit expecting +power as an evangelist, but God has not called them +to that work, and though they really meet the conditions +of receiving the baptism with the Spirit, and do +receive the baptism with the Spirit, power as an +evangelist does not come. In many cases this results +in bitter disappointment and sometimes even in despair. +The one who has expected the power of an evangelist +and has not received it sometimes even questions whether +he is a child of God. But if he had properly understood +the matter, he would have known that the fact +that he had not received power as an evangelist is no +proof that he has not received the baptism with the +Spirit, and much less is it a proof that he is not a child +of God. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(2) The second evil is graver still, namely, the evil +of presumption. A man whom God has not called to +the work of an evangelist or a minister oftentimes +rushes into it because he has received, or imagines he +has received, the baptism with the Holy Spirit. He +thinks all a man needs to become a preacher is the baptism +with the Holy Spirit. This is not true. In order +to succeed as a minister a man needs a call to that +specific work, and furthermore, he needs that knowledge +<span class="tei tei-pb" id="page187">[pg 187]</span><a name="Pg187" id="Pg187" class="tei tei-anchor"></a> +of God's Word that will prepare him for the +work. If a man is called to the ministry and studies the +Word until he has something to preach, if then he is +baptized with the Holy Spirit, he will have success as a +preacher, but if he is not called to that work, or if he +has not the knowledge of the Word of God that is +necessary, he will not succeed in the work, even +though he receives the baptism with the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(3) The third evil is greater still, namely, the evil +of indifference. There are many who know that they +are not called to the work of preaching. If then they +think that the baptism with the Holy Spirit simply imparts +power as an evangelist, or power to preach, the +matter of the baptism with the Holy Spirit is one of no +personal concern to them. For example, here is a +mother with a large family of children. She knows +perfectly well, or at least it is hoped that she knows, +that she is not called to do the work of an evangelist. +She knows that her duty lies with her children +and her home. If she reads or hears about the +baptism with the Holy Spirit, and gets the impression +that the baptism with the Holy Spirit simply imparts +power to do the work of an evangelist, or to +preach, she will think <span class="tei tei-q">“The evangelist needs this +blessing, my minister needs this blessing, but it +is not for me”</span>; but if she understands the matter as +it is taught in the Bible, that while the baptism with +the Spirit imparts power, the way in which the power +will be manifested depends entirely upon the line of +work to which God calls us, and that no efficient work +can be done without it, and sees still further that there +<span class="tei tei-pb" id="page188">[pg 188]</span><a name="Pg188" id="Pg188" class="tei tei-anchor"></a> +is no function in the church of Jesus Christ to-day +more holy and sacred than that of sanctified motherhood, +she will say, <span class="tei tei-q">“The evangelist may need this +baptism, my minister may need this baptism; but I +must have it to bring up my children in the nurture +and admonition of the Lord.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. <span class="tei tei-hi"><span style="font-style: italic">While there are diversities of gifts and manifestations +of the baptism with the Holy Spirit, there will be some +gift to every one thus baptized.</span></span> We read in 1 Cor. +xii. 7, R. V., <span class="tei tei-q">“But to <em class="tei tei-emph"><span style="font-style: italic">each one</span></em> is given the manifestation +of the Spirit to profit withal.”</span> Every most insignificant +member of the body of Christ has some +function to perform in that body. The body grows +by that <span class="tei tei-q">“which every joint supplieth”</span> (Eph. iv. 16), +and to each least significant joint, the Holy Spirit imparts +power to perform the function that belongs to +him. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. <span class="tei tei-hi"><span style="font-style: italic">It is the Holy Spirit who decides how the baptism +with the Spirit shall manifest itself in any given case.</span></span> As +we read in 1 Cor. xii. 11, <span class="tei tei-q">“But all these worketh the +one and the selfsame Spirit dividing to each one +severally, <em class="tei tei-emph"><span style="font-style: italic">even as He will</span></em>.”</span> The Holy Spirit is absolutely +sovereign in deciding how, that is, in what +special gift, operation, or power, the baptism with the +Holy Spirit shall manifest itself. It is not for us to +pick out some field of service and then ask the Holy +Spirit to qualify us for that service. It is not for us to +select some gift and then ask the Holy Spirit to impart +to us this self-chosen gift. It is for us to simply put +ourselves entirely at the disposal of the Holy Spirit to +send us where He will, to select for us what kind of +<span class="tei tei-pb" id="page189">[pg 189]</span><a name="Pg189" id="Pg189" class="tei tei-anchor"></a> +service He will and to impart to us what gift He will. +He is absolute sovereign and our position is that of +unconditional surrender to Him. I am glad that this +is so. I rejoice that He, in His infinite wisdom and +love, is to select the field of service and the gifts, and +that this is not to be left to me in my short-sightedness +and folly. It is because of the failure to recognize this +absolute sovereignty of the Spirit that many fail of the +blessing and meet with disappointment. They are +trying to select their own gift and so get none. I once +knew an earnest child of God in Scotland, who hearing +of the baptism with the Holy Spirit and the power +that resulted from it, gave up at a great sacrifice his +work as a ship plater, for which he was receiving large +wages. He heard that there was a great need of ministers +in the northwest in America. He came to the +northwest. He met the conditions of the baptism with +the Holy Spirit and I believe was really baptized with +the Holy Spirit, but God had not chosen him for the +work of an evangelist, and the power as an evangelist +did not come to him. No field seemed to open, and he +was in great despondency. He even questioned his +acceptance before God. One morning he came into +our church in Minneapolis and heard me speak upon +the baptism with the Holy Spirit, and as I pointed out +that the baptism with the Holy Spirit manifested itself +in many different ways, and the fact that one had not +power as an evangelist was no proof that he had not +received the baptism with the Holy Spirit, light came +into his heart. He put himself unreservedly into God's +hands for Him to choose the field of labour and the +<span class="tei tei-pb" id="page190">[pg 190]</span><a name="Pg190" id="Pg190" class="tei tei-anchor"></a> +gifts. An opening soon came to him as a Sunday-school +missionary, and then, when he had given up +choosing for himself and left it with the Holy Spirit to +divide to him as He would, a strange thing happened; +he did receive power as an evangelist and went through +the country districts in one of our northwestern states +with mighty power as an evangelist. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. <span class="tei tei-hi"><span style="font-style: italic">While the power may be of one kind in one person +and of another kind in another person, there will always +be power, the very power of God, when one is baptized +with the Holy Spirit.</span></span> We read in Acts i. 5, 8, <span class="tei tei-q">“For +John truly baptized with water; but ye shall be baptized +with the Holy Ghost not many days hence.... +But <em class="tei tei-emph"><span style="font-style: italic">ye shall receive power</span></em>, after that the Holy Ghost +is come upon you: and ye shall be witnesses unto Me +both in Jerusalem, and in all Judea, and in Samaria, +and unto the uttermost part of the earth.”</span> As truly +as any one who reads these pages, who has not already +received the baptism with the Holy Spirit, seeks it in +God's way, he will obtain it, and there will come into +his service a power that was never there before, power +for the very work to which God has called him. This +is not only the teaching of Scripture; it is the teaching +of religious experience throughout the centuries. Religious +biographies abound in instances of men who +have worked along as best they could, until one day they +were led to see that there was such an experience as +the baptism with the Holy Spirit and to seek it and obtain +it and, from that hour, there came into their service +a new power that utterly transformed its character. +In this matter, one thinks first of such men as Finney, +<span class="tei tei-pb" id="page191">[pg 191]</span><a name="Pg191" id="Pg191" class="tei tei-anchor"></a> +and Moody, and Brainerd, but cases of this character +are not confined to the few exceptional men. They +are common. The writer has personally met and +corresponded with hundreds and thousands of persons +around the globe, who could testify definitely to the +new power that God has granted them through the +baptism with the Holy Spirit. These thousands of +men and women were in all branches of Christian +service; some of them are ministers of the Gospel, +some evangelists, some mission workers, some +Y. M. C. A. secretaries, Sunday-school teachers, +fathers, mothers, personal workers. Nothing could +possibly exceed the clearness and the confidence and +the joyfulness of many of these testimonies. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I shall not soon forget a minister whom I met some +years ago at a State Convention of the Young People's +Society of Christian Endeavour at New Britain, Conn. +I was speaking upon the subject of personal work and +as I drew the address to a close, I said that in order to +do effective personal work, we must be baptized with +the Holy Spirit, and in a very few sentences explained +what I meant by that. At the close of the address, this +minister came to me on the platform and said, <span class="tei tei-q">“I +have not this blessing you have been speaking about, +but I want it. Will you pray for me?”</span> I said, <span class="tei tei-q">“Why +not pray right now?”</span> He said, <span class="tei tei-q">“I will.”</span> We put +two chairs side by side and turned our backs upon the +crowd as they passed out of the Armoury. He prayed +and I prayed that he might be baptized with the Holy +Spirit. Then we separated. Some weeks after, one +who had witnessed the scene came to me at a convention +<span class="tei tei-pb" id="page192">[pg 192]</span><a name="Pg192" id="Pg192" class="tei tei-anchor"></a> +in Washington and told me how this minister had +gone back to his church a transformed man, that now +his congregations filled the church, that it was largely +composed of young men, and that there were conversions +at every service. Some years after, this minister +was called to another field of service. His most +spiritually-minded friends advised him not to go, as all +the ruling elements in the church to which he had been +called were against aggressive evangelistic work, but +for some reason or other, he felt it was the call of God +and accepted it. In six months, there were sixty-nine +conversions, and thirty-eight of them were business +men of the town. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +After attending in Montreal some years ago an Inter-provincial +Convention of the Young Men's Christian +Association of the Provinces of Canada, I received a +letter from a young man. He wrote, <span class="tei tei-q">“I was present +at your last meeting in Montreal. I heard you speak +upon the Baptism with the Holy Spirit. I went to my +rooms and sought that baptism for myself and received +it. I am chairman of the Lookout Committee of the +Christian Endeavour Society of our church. I called +together the other members of the committee. I found +that two of them had been at the meeting and had already +been baptized with the Holy Spirit. Then we +prayed for the other members of the committee and +they were baptized with the Holy Spirit. Now we are +going out into the church and the young people of the +church are being brought to Christ right along.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A lady and gentleman once came to me at a convention +and told me how, though they had never seen me +<span class="tei tei-pb" id="page193">[pg 193]</span><a name="Pg193" id="Pg193" class="tei tei-anchor"></a> +before, they had read the report of an address on the +Baptism with the Holy Spirit delivered in Boston at +a Christian Workers' Convention and that they had +sought this baptism and had received it. The man +then told me the blessing that had come into his service +as superintendent of the Sunday-school. When +he had finished, his wife broke in and said, <span class="tei tei-q">“Yes, and +the best part of it is, I have been able to get into the +hearts of my own children, which I was never able to +do before.”</span> Here were three distinctly different lines +of service, but there was power in each case. The results +of that power may not, however, be manifest at +once in conversions. Stephen was filled with the Holy +Spirit, but as he witnessed in the power of the Holy +Spirit for his risen Lord, he saw no conversions at the +time. All he saw was the gnashing of the teeth, the +angry looks and the merciless rocks, and so it may be +with us. But there was a conversion, even in that +case, though it was a long time before it was seen, and +that conversion, the conversion of Saul of Tarsus, was +worth more than hundreds of ordinary conversions. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. Another result of the baptism with the Holy Spirit +will be <em class="tei tei-emph"><span style="font-style: italic">boldness in testimony and service</span></em>. We read in +Acts iv. 31, <span class="tei tei-q">“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 <em class="tei tei-emph"><span style="font-style: italic">spake +the word of God with boldness</span></em>.”</span> The baptism with the +Holy Spirit imparts to those who receive it new liberty +and fearlessness in testimony for Christ. It converts +cowards into heroes. Peter upon the night of our +Lord's crucifixion proved himself a craven coward. +<span class="tei tei-pb" id="page194">[pg 194]</span><a name="Pg194" id="Pg194" class="tei tei-anchor"></a> +He denied with oaths and curses that he knew the +Lord. But after Pentecost, this same Peter was brought +before the very council that had condemned Jesus to +death, and he himself was threatened, but filled with +the Holy Ghost, he said, <span class="tei tei-q">“Ye rulers of the people, and +elders of Israel, if we this day be examined of the good +deed done to the impotent man, by what means he is +made whole; be it known unto you all, and to all the +people of Israel, that by the name of Jesus Christ of +Nazareth, <em class="tei tei-emph"><span style="font-style: italic">whom ye crucified</span></em>, whom God raised from the +dead, even by Him doth this man stand here before you +whole. This is the stone which was set at nought of +you builders, which is become the head of the corner. +Neither is there salvation in any other: for there is +none other name under heaven given among men, +whereby we must be saved”</span> (Acts iv. 8-12). A +little later when the council commanded him and his +companion, John, not to speak or teach in the name of +Jesus, they answered, <span class="tei tei-q">“Whether it be right in the +sight of God to hearken unto you more than unto God, +judge ye. For we cannot but speak the things which +we have seen and heard”</span> (Acts iv. 19, 20). On a +still later occasion, when they were threatened and commanded +not to speak and when their lives were in +jeopardy, Peter told the council to their faces, <span class="tei tei-q">“We +ought to obey God rather than men. The God of our +fathers raised up Jesus, <em class="tei tei-emph"><span style="font-style: italic">whom ye slew and hanged on a +tree</span></em>. Him hath God exalted with His right hand to be +a Prince and a Saviour, for to give repentance to Israel, +and forgiveness of sins. And we are His witnesses of +these things; and so is also the Holy Ghost, whom +<span class="tei tei-pb" id="page195">[pg 195]</span><a name="Pg195" id="Pg195" class="tei tei-anchor"></a> +God hath given to them that obey Him”</span> (Acts v. 29-32). +The natural timidity of many a man to-day +vanishes when he is filled with the Holy Spirit, and +with great boldness and liberty, with utter fearlessness +of consequences, he gives his testimony for Jesus +Christ. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. <span class="tei tei-hi"><span style="font-style: italic">The baptism with the Holy Spirit causes the one who +receives it to be occupied with God and Christ and spiritual +things.</span></span> In the record of the day of Pentecost, we +read, <span class="tei tei-q">“They were all filled with the Holy Ghost and +began to speak with other tongues as the Spirit gave +them utterance. And they were all amazed and +marvelled, saying one to another, Behold, are not these +which speak Galileans? And how hear we every man +in our own tongue, wherein we were born? Cretes +and Arabians, we do hear them speak in our tongues +<em class="tei tei-emph"><span style="font-style: italic">the wonderful works of God</span></em>”</span> (Acts ii. 4, 7, 8, 11). +Then follows Peter's sermon, a sermon that from start +to finish is entirely taken up with Jesus Christ and His +glory. On a later day we read, <span class="tei tei-q">“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 <em class="tei tei-emph"><span style="font-style: italic">spake the word of God</span></em> with boldness. And +with great power gave the Apostles <em class="tei tei-emph"><span style="font-style: italic">witness of the resurrection +of the Lord Jesus</span></em>: and great grace was upon them +all.... Then Peter, <em class="tei tei-emph"><span style="font-style: italic">filled with the Holy Ghost</span></em>, +said unto them, Ye rulers of the people, and elders of +Israel, if we this day be examined of the good deed +done to the impotent man, by what means he is made +whole; be it known unto you all, and to all the people +of Israel, that <em class="tei tei-emph"><span style="font-style: italic">by the name of Jesus of Nazareth</span></em>, whom +<span class="tei tei-pb" id="page196">[pg 196]</span><a name="Pg196" id="Pg196" class="tei tei-anchor"></a> +ye crucified, whom God raised from the dead, even by +Him doth this man stand here before you whole”</span> +(Acts iv. 31, 33, 8-10). We read of Saul of Tarsus, +that when he had been filled with the Holy Spirit, +<span class="tei tei-q">“Straightway in the synagogues <em class="tei tei-emph"><span style="font-style: italic">he proclaimed Jesus</span></em>”</span> +(Acts ix. 17, 20, R. V.). We read of the household of +Cornelius, <span class="tei tei-q">“While Peter yet spake these words, the +Holy Ghost fell on them who 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 <em class="tei tei-emph"><span style="font-style: italic">magnify +God</span></em>.”</span> Here we see the whole household of Cornelius +as soon as they were filled with the Holy Spirit magnifying +God. In Eph. v. 18, 19, we are told that the result +of being <em class="tei tei-emph"><span style="font-style: italic">filled with the Spirit</span></em> is that those who are thus +filled will speak to one another in psalms and hymns +and spiritual songs, singing and making melody in their +hearts <em class="tei tei-emph"><span style="font-style: italic">to the Lord</span></em>. Men who are filled with the Holy +Spirit will not be singing sentimental ballads, not +comic ditties, nor operatic airs while the power of the +Holy Ghost is upon them. If the Holy Ghost should +come upon any one while listening to one of the most +innocent of the world's songs, he would not enjoy it, +he would long to hear something about Christ. Men +who are baptized with the Holy Spirit do not talk much +about self but much about God, and especially much +about Christ. This is necessarily so, as it is the Holy +Spirit's office to bear witness to the glorified Christ +(John xv. 26; xvi. 14). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To sum up everything that has been said about the +<span class="tei tei-pb" id="page197">[pg 197]</span><a name="Pg197" id="Pg197" class="tei tei-anchor"></a> +results of the baptism with the Holy Spirit; <em class="tei tei-emph"><span style="font-style: italic">the baptism +with the Holy Spirit is the Spirit of God coming upon +the believer, filling his mind with a real apprehension of +truths, especially of Christ, taking possession of his faculties, +imparting to him gifts not otherwise his but which qualify +him for the service to which God has called him.</span></em> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">The necessity of the baptism with the Spirit.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The New Testament has much to say about the +necessity for the baptism with the Holy Spirit. When +our Lord was about to leave His disciples to go to be +with the Father, He said, <span class="tei tei-q">“And, behold, I send the +promise of My Father upon you: but <em class="tei tei-emph"><span style="font-style: italic">tarry ye in the city +of Jerusalem, until ye be endued with power from on +high</span></em>”</span> (Luke xxiv. 49). He had just commissioned +them to be His witnesses to all nations, beginning at +Jerusalem (vs. 47, 48), but He here tells them that before +they undertake this witnessing, they must wait until +they receive the promise of the Father, and were +thus endued with power from on high for the work of +witnessing which they were to undertake. There is no +doubt as to what Jesus meant by <span class="tei tei-q">“the promise of My +Father,”</span> for which they were to wait before beginning +the ministry that He had laid upon them; for in Acts +i. 4, 5, we read, <span class="tei tei-q">“And being assembled together with +them (He), commanded them that they should not depart +from Jerusalem, but wait for the promise of the +Father, which, saith He, ye have heard of Me. For +John truly baptized with water; but ye shall be baptized +with the Holy Ghost not many days hence.”</span> It is +evident then that <span class="tei tei-q">“the promise of the Father”</span> through +which the enduement of power was to come was the +<span class="tei tei-pb" id="page198">[pg 198]</span><a name="Pg198" id="Pg198" class="tei tei-anchor"></a> +baptism with the Holy Spirit. He went on to tell His +disciples <span class="tei tei-q">“Ye shall receive power <em class="tei tei-emph"><span style="font-style: italic">after that</span></em> the Holy +Ghost shall come upon you: and ye shall be witnesses +unto Me both in Jerusalem, and in all Judea, and in +Samaria, and unto the uttermost part of the earth”</span> +(Acts i. 8). Now who were the men to whom Jesus +said this? The disciples whom He Himself had +trained for the work. For more than three years, they +had lived in the closest intimacy with Himself; they +had been eye-witnesses of His miracles, of His death, +of His resurrection, and in a few moments were to be +eye-witnesses of His ascension as He was taken up +right before their eyes into heaven. And what were +they to do? Simply to go and tell the world what their +own eyes had seen and what their own ears had heard +from the lips of the Son of God. Were they not +equipped for the work? With our modern ideas of +preparation for Christian work, we should say that they +were thoroughly equipped. But Jesus said, <span class="tei tei-q">“No, you +are not equipped. There is another preparation in addition +to the preparation already received, so absolutely +necessary for effective work that you must not stir one +step until you receive it. This other preparation is the +promise of the Father, the baptism with the Holy +Spirit.”</span> If the Apostles with their altogether exceptional +fitting for the work which they were to undertake +needed this preparation for work, how much more do +we? In the light of what Jesus required of His disciples +before undertaking the work, does it not seem +like the most daring presumption for any of us to +undertake to witness and work for Christ until we also +<span class="tei tei-pb" id="page199">[pg 199]</span><a name="Pg199" id="Pg199" class="tei tei-anchor"></a> +have received the promise of the Father, the baptism +with the Holy Spirit? There was apparently imperative +need that something be done at once. The whole +world was perishing and they alone knew the saving +truth, nevertheless Jesus strictly charged them <span class="tei tei-q">“wait.”</span> +Could there be a stronger testimony to the absolute +necessity and importance of the baptism with the Holy +Spirit as a preparation for work that should be acceptable +to Christ? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But this is not all. In Acts x. 38 we read, <span class="tei tei-q">“How +<em class="tei tei-emph"><span style="font-style: italic">God anointed Jesus of Nazareth with the Holy Ghost +and power</span></em>; who went about doing good, and healing +all that were oppressed of the devil; for God was with +Him.”</span> To what does this refer in the recorded life of +Jesus Christ? If we will turn to Luke iii. 21, 22, and +Luke iv. 1, 4, 17, 18, we will get our answer. In +Luke iii. 21, 22, R. V., we read that after Jesus had +been baptized and was praying, <span class="tei tei-q">“The heaven was +opened, and the Holy Spirit descended in a bodily +form, as a dove, upon Him, and a voice came out of +heaven, Thou art My beloved Son; in Thee I am +well pleased.”</span> Then the next thing that we read, with +nothing intervening but the human genealogy of +Jesus, is <span class="tei tei-q">“And Jesus, <em class="tei tei-emph"><span style="font-style: italic">full of the Holy Spirit</span></em>, returned +from the Jordan, and was led by the Spirit in the +wilderness”</span> (Luke iv. 1). Then follows the story of +His temptation; then in the fourteenth verse we read, +<span class="tei tei-q">“And Jesus returned <em class="tei tei-emph"><span style="font-style: italic">in the power of the Spirit</span></em> into +Galilee: and a fame went out concerning Him through +all the region round about.”</span> And in the seventeenth +and eighteenth verses, <span class="tei tei-q">“And there was delivered unto +<span class="tei tei-pb" id="page200">[pg 200]</span><a name="Pg200" id="Pg200" class="tei tei-anchor"></a> +Him the book of the prophet Isaiah. And He opened +the book, and found the place where it was written, +The Spirit of the Lord is upon Me, because <em class="tei tei-emph"><span style="font-style: italic">He hath +anointed Me to preach</span></em>, etc.”</span> Evidently then, it was at +the Jordan in connection with His baptism that Jesus +was anointed with the Holy Spirit and power, +and He did not enter upon His public ministry +until He was thus baptized with the Holy Spirit. +And who was Jesus? It is the common belief +of Christendom that He had been supernaturally +conceived through the Holy Spirit's power, that +He was the only begotten Son of God, that He was +Divine, very God of very God, and yet truly man. +If such an One <span class="tei tei-q">“leaving us an example that we +should follow His steps”</span> did not venture upon His +ministry, for which the Father had sent Him, until +thus definitely baptized with the Holy Spirit, what is +it for us to dare to do it? If in the light of these +recorded facts we dare to do it, does it not seem like +the most unpardonable presumption? Doubtless it +has been done in ignorance by many of us, but can we +plead ignorance any longer? It is evident that the +baptism with the Holy Spirit is an absolutely necessary +preparation for effective work for Christ along every +line of service. We may have a very clear call to +service, as clear it may be as the Apostles had, but the +charge is laid upon us as upon them, that before we +begin that service we must tarry until we are clothed +with power from on high. This enduement of power +is through the baptism with the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But this is not all even yet. We read in Acts vii. +<span class="tei tei-pb" id="page201">[pg 201]</span><a name="Pg201" id="Pg201" class="tei tei-anchor"></a> +14-16, <span class="tei tei-q">“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, <em class="tei tei-emph"><span style="font-style: italic">prayed for them, that they +might receive the Holy Ghost</span></em> (for as yet He was fallen +upon none of them: only they were baptized in the +name of the Lord Jesus).”</span> There was a great company +of happy converts in Samaria, but when Peter +and John came down to inspect the work, they evidently +felt that there was something so essential that +these young disciples had not received that before they +did anything else, they must see to it that they received +it. In a similar way we read in Acts xix. 1, 2, R. V., +<span class="tei tei-q">“And it came to pass, that, while Apollos was at +Corinth, Paul having passed through the upper country +came to Ephesus, and found certain disciples: and he +said unto them, Did ye receive the Holy Ghost when +ye believed?”</span> When he found that they had not +received the Holy Spirit, the first thing that he saw to +was that they should receive the Holy Spirit. He did +not go on with the work with the outsiders until that +little group of twelve disciples had been equipped for +service. So we see that when the Apostles found believers +in Christ, the first thing that they always did +was to demand whether they had received the Holy +Spirit as a definite experience and if not, they saw to it +at once that the steps were taken whereby they should +receive the Holy Spirit. It is evident then that <em class="tei tei-emph"><span style="font-style: italic">the +baptism with the Holy Spirit is absolutely necessary in +every Christian for the service that Christ demands and +expects of him</span></em>. There are certainly few greater mistakes +<span class="tei tei-pb" id="page202">[pg 202]</span><a name="Pg202" id="Pg202" class="tei tei-anchor"></a> +that we are making to-day in our various Christian +enterprises than that of setting men to teach +Sunday-school classes and do personal work and even +to preach the Gospel, because they have been converted +and received a certain amount of education, including +it may be a college and seminary course, but have not +as yet been baptized with the Holy Spirit. We think +that if a man is hopefully pious and has had a college +and seminary education and comes out of it reasonably +orthodox, he is now ready that we should lay our hands +upon him and ordain him to preach the Gospel. But +Jesus Christ says, <span class="tei tei-q">“No.”</span> There is another preparation +so all essential that a man must not undertake this +work until he has received it. <span class="tei tei-q">“Tarry ye (literally +<span class="tei tei-q">‘sit ye down’</span>) until ye be endued with power from +on high.”</span> A distinguished theological professor has +said that the question ought to be put to every candidate +for the ministry, <span class="tei tei-q">“Have you met God?”</span> Yes, +but we ought to go farther than this and be even more +definite; to every candidate for the ministry we should +put the question, <span class="tei tei-q">“Have you been baptized with the +Holy Spirit?”</span> and if not, we should say to him as Jesus +said to the first preachers of the Gospel, <span class="tei tei-q">“Sit down +until you are endued with power from on high.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But not only is this true of ordained ministers, it is +true of every Christian, for all Christians are called to +ministry of some kind. Any man who is in Christian +work, who has not received the baptism with the Holy +Spirit, ought to stop his work right where he is and not +go on with it until he has been <span class="tei tei-q">“clothed with power +from on high.”</span> But what will our work do while we +<span class="tei tei-pb" id="page203">[pg 203]</span><a name="Pg203" id="Pg203" class="tei tei-anchor"></a> +are waiting? The question can be answered by asking +another, <span class="tei tei-q">“What did the world do during these ten +days while the early disciples were waiting?”</span> They +knew the saving truth, they alone knew it; yet in obedience +to the Lord's command they were silent. The +world was no loser. Beyond a doubt, when the power +came, they accomplished more in one day than they +would have accomplished in years if they had gone on +in self-confident defiance and disobedience to Christ's +command. We too after that we have received the +baptism with the Spirit will accomplish more of real +work for our Lord in one day than we ever would in +years without this power. Even if it were necessary to +spend days in waiting, they would be well spent, but +we shall see later that there is no need that we spend +days in waiting, that the baptism with the Holy Spirit +may be received to-day. Some one may say that the +Apostles had gone on missionary tours during Christ's +lifetime, even before they were baptized with the Holy +Spirit. This is true, but that was before the Holy Spirit +was given, and before the command was given, <span class="tei tei-q">“Tarry +ye until ye be clothed with power from on high.”</span> +After that it would have been disobedience and folly +and presumption to have gone forth without this enduement, +and we are living to-day after the Holy Spirit has +been given and after the charge has been given to tarry +until clothed. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Who can be baptized with the Holy Spirit?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We come now to the question of first importance, +namely, Who can be baptized with the Holy Spirit? At +a convention some years ago, a very intelligent Christian +<span class="tei tei-pb" id="page204">[pg 204]</span><a name="Pg204" id="Pg204" class="tei tei-anchor"></a> +woman, a well-known worker in educational as +well as Sunday-school work, sent me this question, +<span class="tei tei-q">“You have told us of the necessity of the baptism with +the Holy Spirit, but who can have this baptism? The +church to which I belong teaches that the baptism with +the Holy Spirit was confined to the apostolic age. +Will you not tell us who can have the baptism with the +Holy Spirit?”</span> Fortunately this question is answered in +the most explicit terms in the Bible. We read in Acts +ii. 38, 39, R. V., <span class="tei tei-q">“And Peter said unto them, Repent +ye, and be baptized every one of you in the name of +Jesus Christ unto the remission of your sins; and ye +shall receive the gift of the Holy Ghost. For to you +is the promise, and to your children, and to all that are +afar off, even as many as the Lord our God shall call +unto Him.”</span> What is the promise to which Peter refers +in the thirty-ninth verse? There are two interpretations +of the passage; one is that the promise of this +verse is the promise of salvation; the other is that the +promise of this verse is the promise of the gift of the +Holy Spirit (or the baptism with the Holy Spirit; a +comparison of Scripture passages will show that the two +expressions are synonymous). Which is the correct +interpretation? There are two laws of interpretation +universally recognized among Bible scholars. These +two laws are the law of usage (or <span class="tei tei-q">“usus loquendi”</span> as +it is called) and the law of context. Many a verse in +the Bible standing alone might admit of two or three or +even more interpretations, but when these two laws of +interpretation are applied, it is settled to a certainty +that only one of the various possible interpretations is +<span class="tei tei-pb" id="page205">[pg 205]</span><a name="Pg205" id="Pg205" class="tei tei-anchor"></a> +the true interpretation. The law of usage is this, that +when you find a word or phrase in any passage of +Scripture and you wish to know what it means, do not +go to a dictionary but go to the Bible itself, look up the +various passages in which the word is used and +especially how the particular writer being studied uses +it, and especially how it is used in that particular book +in which the passage is found. Thus you can determine +what the precise meaning of the word or phrase is +in the passage in question. The law of context is +this; that when you study a passage, you should not +take it out of its connection but should look at what +goes before it and what comes after it; for while it +might mean various things if it stood alone, it can only +mean one thing in the connection in which it is found. +Now let us apply these two laws to the passage in +question. First of all, let us apply the law of usage. +We are trying to discover what the expression <span class="tei tei-q">“the +promise”</span> means in Acts ii. 39. Turning back to Acts +i. 4, 5, R. V., we read, <span class="tei tei-q">“He charged them not to depart +from Jerusalem, but to wait for <em class="tei tei-emph"><span style="font-style: italic">the promise of the +Father</span></em>, which, said He, ye heard from Me: for John +indeed baptized with water, but ye <em class="tei tei-emph"><span style="font-style: italic">shall be baptized +with the Holy Ghost not many days hence</span></em>.”</span> It is evident +then, that here the promise of the Father means the +baptism with the Holy Spirit. Turn now to the second +chapter and the thirty-third verse, R. V., <span class="tei tei-q">“Being +therefore by the right hand of God exalted, and having +received <em class="tei tei-emph"><span style="font-style: italic">of the Father the promise of the Holy Ghost</span></em>, He +hath poured forth this, which ye see and hear.”</span> In +this passage we are told in so many words that the +<span class="tei tei-pb" id="page206">[pg 206]</span><a name="Pg206" id="Pg206" class="tei tei-anchor"></a> +promise is the promise of the Holy Spirit. If this +peculiar expression means the baptism with the Holy +Spirit in Acts i. 4, 5, and the same thing in Acts ii. 33, +by what same law of interpretation can it possibly mean +something entirely different six verses farther down in +Acts ii. 39? So the law of usage establishes it that the +promise of Acts ii. 39 is the promise of the baptism with +the Holy Spirit. Now let us apply the law of context, +and we shall find that, if possible, this is even more +decisive. Turn back to the thirty-eighth verse, <span class="tei tei-q">“And +Peter said unto them, Repent ye, and be baptized every +one of you in the name of Jesus Christ unto the remission +of your sins; and <em class="tei tei-emph"><span style="font-style: italic">ye shall receive the gift of the Holy +Ghost; for the promise</span></em> is unto you, etc.”</span> So it is +evident here that the promise is the promise of the gift +or baptism with the Holy Spirit. It is settled then +by both laws that the promise of Acts ii. 39 is that of +the gift of the Holy Spirit, or baptism with the Holy +Spirit. Let us then read the verse in that way, substituting +this synonymous expression for the expression +<span class="tei tei-q">“the promise,”</span> <span class="tei tei-q">“For the baptism with the Spirit is +unto you, and to your children and to all that are afar +off, even as many as the Lord our God shall call.”</span> +<span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">It is unto you</span></em>,”</span> says Peter, that is to the crowd assembled +before him. There is nothing in that for us. +We were not there, and that crowd were all Jews and +we are not Jews; but Peter did not stop there, he goes +further and says, <span class="tei tei-q">“And <em class="tei tei-emph"><span style="font-style: italic">to your children</span></em>,”</span> that is to the +next generation of Jews, or all future generations of +Jews. Still there is nothing in it for us, for we are not +Jews; but Peter did not stop even there, he went further +<span class="tei tei-pb" id="page207">[pg 207]</span><a name="Pg207" id="Pg207" class="tei tei-anchor"></a> +and said, <span class="tei tei-q">“And <em class="tei tei-emph"><span style="font-style: italic">to all them that are afar off</span></em>.”</span> That +does take us in. We are the Gentiles who were once +<span class="tei tei-q">“afar off,”</span> but now <span class="tei tei-q">“made nigh by the blood of +Christ”</span> (Eph. ii. 13, 17). But lest there be any mistake +about it whatever, Peter adds <span class="tei tei-q">“even as many as +the Lord our God shall call unto Him.”</span> So on the +very day of Pentecost, Peter declares that the baptism +with the Holy Spirit is for every child of God in every +coming age of the church's history. Some years ago +at a ministerial conference in Chicago, a minister of +the Gospel from the Southwest came to me after a +lecture on the Baptism with the Holy Spirit and said, +<span class="tei tei-q">“The church to which I belong teaches that the baptism +with the Holy Spirit was for the apostolic age +alone.”</span> <span class="tei tei-q">“I do not care,”</span> I replied, <span class="tei tei-q">“what the church +to which you belong teaches, or what the church to +which I belong teaches. The only question with me +is, What does the Word of God teach?”</span> <span class="tei tei-q">“That is +right,”</span> he said. I then handed him my Bible and asked +him to read Acts ii. 39, and he read, <span class="tei tei-q">“For the promise +is unto you, and unto your children and to all them +that are afar off even as many as the Lord our God +shall call unto Him”</span> (R. V.). <span class="tei tei-q">“Has He called you?”</span> +I asked. <span class="tei tei-q">“Yes, He certainly has.”</span> <span class="tei tei-q">“Is the promise +for you then?”</span> <span class="tei tei-q">“Yes, it is.”</span> He took it and the +result was a transformed ministry. Some years ago at +a students' conference, the gatherings were presided +over by a prominent Episcopalian minister, a man greatly +honoured and loved. I spoke at this conference on +the Baptism with the Holy Spirit, and dwelt upon +the significance of Acts ii. 39. That night as we sat +<span class="tei tei-pb" id="page208">[pg 208]</span><a name="Pg208" id="Pg208" class="tei tei-anchor"></a> +together after the meetings were over, this servant of +God said to me, <span class="tei tei-q">“Brother Torrey, I was greatly interested +in what you had to say to-day on the Baptism +with the Holy Spirit. If your interpretation of Acts ii. 39 +is correct, you have your case, but I doubt your interpretation +of Acts ii. 39. Let us talk it over.”</span> We +did talk it over. Several years later, in July, 1894, I +was at the students' conference at Northfield. As I +entered the back door of Stone Hall that day, this +Episcopalian minister entered the front door. Seeing +me he hurried across the hall and held out his hand +and said, <span class="tei tei-q">“You were right about Acts ii. 39 at Knoxville, +and I believe I have a right to tell you something +better yet, that I have been baptized with the Holy +Spirit.”</span> I am glad that I was right about Acts ii. 39, +not that it is of any importance that I should be right, +but the truth thus established is of immeasurable importance. +Is it not glorious to be able to go literally +around the world and face audiences of believers all +over the United States, in the Sandwich Islands, in +Australia and Tasmania and New Zealand, in China +and Japan and India, in England and Scotland, Ireland, +Germany, France and Switzerland and to be able to +tell them, and to know that you have God's sure +Word under your feet when you do tell them, <span class="tei tei-q">“You +may all be baptized with the Holy Spirit”</span>? But that +unspeakably joyous and glorious thought has its solemn +side. If we may be baptized with the Holy Spirit +then we <em class="tei tei-emph"><span style="font-style: italic">must</span></em> be. If we are baptized with the Holy +Spirit then souls will be saved through our instrumentality +who will not be saved if we are not thus +<span class="tei tei-pb" id="page209">[pg 209]</span><a name="Pg209" id="Pg209" class="tei tei-anchor"></a> +baptized. If then we are not willing to pay the price +of this baptism and therefore are not thus baptized we +shall be responsible before God for every soul that +might have been saved who was not saved because we +did not pay the price and therefore did not obtain +the blessing. I often tremble for myself and for my +brethren in the ministry, and not only for my brethren +in the ministry but for my brethren in all forms of +Christian work, even the most humble and obscure. +Why? Because we are preaching error? No, alas, +there are many in these dark days who are doing that, +and I do tremble for them; but that is not what I +mean now. Do I mean that I tremble because we are +not preaching the truth? for it is quite possible not to +preach error and yet not preach the truth; many a man +has never preached a word of error in his life, but still +is not preaching the truth, and I do tremble for them; +but that is not what I mean now. I mean that I +tremble for those of us who are preaching the truth, the +very truth as it is in Jesus, the truth as it is recorded +in the written Word of God, the truth in its simplicity, +its purity and its fullness, but who are preaching it in +<span class="tei tei-q">“persuasive words of man's wisdom”</span> and not <span class="tei tei-q">“in +demonstration of the Spirit and of power”</span> (1 Cor. +ii. 4, R. V.). Preaching it in the energy of the flesh +and not in the power of the Holy Spirit. There is +nothing more death dealing than the Gospel without +the Spirit's power. <span class="tei tei-q">“The letter killeth, but the Spirit +giveth life.”</span> It is awfully solemn business preaching +the Gospel either from the pulpit or in more quiet +ways. It means death or life to those that hear, and +<span class="tei tei-pb" id="page210">[pg 210]</span><a name="Pg210" id="Pg210" class="tei tei-anchor"></a> +whether it means death or life depends very largely on +whether we preach it with or without the baptism with +the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">We must be baptised with the Holy Spirit.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Even after one has been baptized with the Holy +Spirit, no matter how definite that baptism may be, he +needs to be filled again and again with the Spirit. This +is the clear teaching of the New Testament. We +read in Acts ii. 4, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">They were all filled</span></em> with the Holy +Ghost and began to speak with other tongues as the +Spirit gave them utterance.”</span> Now one of those who +was present on this occasion and who therefore was +filled at this time with the Holy Spirit was Peter. Indeed, +he stands forth most prominently in the chapter +as a man baptized with the Holy Spirit. But we read +in Acts iv. 8, <span class="tei tei-q">“Then Peter, <em class="tei tei-emph"><span style="font-style: italic">filled with the Holy +Ghost</span></em>, said unto them, etc.”</span> Here we read again that +Peter was filled with the Holy Ghost. Further down +in the chapter we read, in the thirty-first verse, that being +assembled together and praying, they were <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">all filled with +the Holy Ghost</span></em>, and they spake the Word of God with +boldness.”</span> We are expressly told in the context that +two of those present were John and Peter. Here then +was <em class="tei tei-emph"><span style="font-style: italic">a third instance in which Peter was filled with the +Holy Spirit</span></em>. It is not enough that one be filled with +the Holy Spirit once. We, need a new filling for each +new emergency of Christian service. The failure to +realize this need of constant refillings with the Holy +Spirit has led to many a man who at one time was +greatly used of God, being utterly laid aside. There +are many to-day who once knew what it was to work +<span class="tei tei-pb" id="page211">[pg 211]</span><a name="Pg211" id="Pg211" class="tei tei-anchor"></a> +in the power of the Holy Spirit who have lost their +unction and their power. I do not say that the Holy +Spirit has left them—I do not believe He has—but the +manifestation of His presence and power has gone. +One of the saddest sights among us to-day is that of +the men and women who once toiled for the Master in +the mighty power of the Holy Spirit who are now practically +of no use, or even a hindrance to the work, because +they are trying to go in the power of the blessing +received a year or five years or twenty years ago. For +each new service that is to be conducted, for each new +soul that is to be dealt with, for each new work for +Christ that is to be performed, for each new day and +each new emergency of Christian life and service, we +should seek and obtain a new filling with the Holy +Spirit. We must not <span class="tei tei-q">“neglect”</span> the gift that is in us +(1 Tim. iv. 14), but on the contrary <span class="tei tei-q">“kindle anew”</span> or +<span class="tei tei-q">“stir into flame”</span> this gift (1 Tim. i. 6, R. V., margin). +Repeated fillings with the Holy Spirit are necessary +to continuance and increase of power. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The question may arise, <span class="tei tei-q">“Shall we call these new +fillings with the Holy Spirit <span class="tei tei-q">‘fresh baptisms’</span> with the +Holy Spirit?”</span> To this we would answer, the expression +<span class="tei tei-q">“baptism”</span> is never used in the Scriptures of a +second experience and there is something of an initiatory +character in the very thought of baptism, so if one +wishes to be precisely Biblical, it would seem to be better +not to use the term <span class="tei tei-q">“baptism”</span> of a second experience +but to limit it to the first experience. On the other +hand <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">filled</span></em> with the Holy Spirit”</span> is used in Acts ii. +4, to describe the experience promised in Acts i. 5, +<span class="tei tei-pb" id="page212">[pg 212]</span><a name="Pg212" id="Pg212" class="tei tei-anchor"></a> +where the words used are <span class="tei tei-q">“Ye shall be <em class="tei tei-emph"><span style="font-style: italic">baptized with the +Holy Ghost</span></em>.”</span> And it is evident from this and from +other passages that the two expressions are to a large +extent practically synonymous. However, if we confine +the expression <span class="tei tei-q">“baptism with the Holy Spirit”</span> to +our first experience, we shall be more exactly Biblical +and it would be well to speak of one baptism but many +fillings. But I would a great deal rather that one should +speak about new or fresh baptisms with the Holy Spirit, +standing for the all-important truth that we need repeated +fillings with the Holy Spirit, than that he should +so insist on exact phraseology that he would lose sight +of the truth that repeated fillings are needed, <span class="tei tei-hi"><span style="font-style: italic">i. e.</span></span>, I +would rather have the right experience by a wrong name, +than the wrong experience by the right name. This +much is as clear as day, that we need to be filled again +and again and again with the Holy Spirit. I am sometimes +asked, <span class="tei tei-q">“Have you received <em class="tei tei-emph"><span style="font-style: italic">the second blessing</span></em>?”</span> +Yes, and the third and the fourth and the fifth and +hundreds beside, and I am looking for a new blessing +to-day. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We come now to the question of first practical importance, +namely, <span class="tei tei-hi"><span style="font-variant: small-caps">What must one do in order to obtain +the baptism with the Holy Spirit?</span></span> This question +is answered in the plainest and most positive way in +the Bible. A plain path is laid down in the Bible consisting +of a few simple steps that any one can take, and it +is absolutely certain that any one who takes these steps +will enter into the blessing. This is, of course, a very +positive statement, and we would not dare be so positive +if the Bible were not equally positive. But what +<span class="tei tei-pb" id="page213">[pg 213]</span><a name="Pg213" id="Pg213" class="tei tei-anchor"></a> +right have we to be uncertain when the Word of God +is positive? There are seven steps in this path: +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. The first step is that we <em class="tei tei-emph"><span style="font-style: italic">accept Jesus Christ as +our Saviour and Lord</span></em>. We read in Acts ii. 38, R. V., +<span class="tei tei-q">“Repent ye, and be baptized every one of you in the +name of Jesus Christ for the remission of your sins, and +ye shall receive the gift of the Holy Ghost.”</span> Is not +this statement as positive as that which we made above? +Peter says that if we do certain things, the result will +be, <span class="tei tei-q">“Ye <em class="tei tei-emph"><span style="font-style: italic">shall receive</span></em> the gift of the Holy Ghost.”</span> +All seven steps are in this passage, but we shall refer +later to other passages as throwing light upon this. +The first two steps are in the word <span class="tei tei-q">“repent.”</span> <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">Repent</span></em> +ye,”</span> said Peter. What does it mean to repent? +The Greek word for repentance means <span class="tei tei-q">“an afterthought”</span> +or <span class="tei tei-q">“change of mind.”</span> To repent then +means to change your mind. But change your mind +about what? About three things; about God, about +Jesus Christ, about sin. What the change of mind is +about in any given instance must be determined by the +context. As determined by the context in the present +case, the change of mind is primarily about Jesus Christ. +Peter had just said in the thirty-sixth verse, R. V., <span class="tei tei-q">“Let +all the house of Israel know assuredly, that God hath +made Him both Lord and Christ, this Jesus whom ye +crucified. When they heard this, they were pricked in +their heart,”</span> as well they might be, <span class="tei tei-q">“and said unto Peter +and the rest of the Apostles, Brethren, what shall we +do?”</span> Then it was that Peter said, <span class="tei tei-q">“Repent ye,”</span> +<span class="tei tei-q">“Change your mind about Jesus, change your mind +from that attitude of mind that rejected Him and crucified +<span class="tei tei-pb" id="page214">[pg 214]</span><a name="Pg214" id="Pg214" class="tei tei-anchor"></a> +Him to that attitude of mind that accepts Him as +Lord and King and Saviour.”</span> This then is the first step +towards receiving the baptism with the Holy Spirit; +receive Jesus as Saviour and Lord; first of all receive +Him as your Saviour. Have you done that? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What does it mean to receive Jesus as Saviour? It +means to accept Him as the One who bore our sins in +our place on the cross (Gal. iii. 13; 2 Cor. v. 21) and +to trust God to forgive us because Jesus Christ died in +our place. It means to rest all our hope of acceptance +before God upon the finished work of Christ upon the +cross of Calvary. There are many who profess to be +Christians who have not done this. When you go to +many who call themselves Christians and ask them if +they are saved, they reply, <span class="tei tei-q">“Yes.”</span> Then if you put +to them the question <span class="tei tei-q">“Upon what are you resting as +the ground of your salvation?”</span> they will reply something +like this, <span class="tei tei-q">“I go to church; I say my prayers, I +read my Bible, I have been baptized, I have united with +the church, I partake of the Lord's supper, I attend +prayer-meeting, and I am trying to live as near right as +I know how.”</span> If these things are what you are resting +upon as the ground of your acceptance before God, +then you are not saved, for all these things are your +own works (all proper in their places but still your own +works) and we are distinctly told in Rom. iii. 20, R. V., +that <span class="tei tei-q">“By the works of the law shall no flesh be justified +in His sight.”</span> But if you go to others and ask +them if they are saved, they will reply <span class="tei tei-q">“Yes.”</span> And +then if you ask them upon what they are resting as the +ground of their acceptance before God, they will reply +<span class="tei tei-pb" id="page215">[pg 215]</span><a name="Pg215" id="Pg215" class="tei tei-anchor"></a> +something to this effect, <span class="tei tei-q">“I am not resting upon anything +I ever did, or upon anything I am ever going to +do; I am resting upon what Jesus Christ did for me +when He bore my sins in His own body on the cross. +I am resting in His finished work of atonement.”</span> If +this is what you are really resting upon, then you are +saved, you have accepted Jesus Christ as your Saviour +and you have taken the first step towards the baptism +with the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The same thought is taught elsewhere in the Bible, +for example in Gal. iii. 2. Here Paul asks of the believers +in Galatia, <span class="tei tei-q">“Received ye the Holy Spirit by the +works of the law, or <em class="tei tei-emph"><span style="font-style: italic">by the hearing of faith</span></em>?”</span> Just +what did he mean? On one occasion when Paul was +passing through Galatia, he was detained there by some +physical infirmity. We are not told what it was, but +at all events, he was not so ill but that he could preach +to the Galatians the Gospel, or glad tidings, that Jesus +Christ had redeemed them from the curse of the law by +becoming a curse in their place, by dying on the cross +of Calvary. These Galatians believed this testimony; +this was the hearing of faith, and God set the stamp of +His endorsement upon their faith by giving them as a +personal experience the Holy Spirit. But after Paul +had left Galatia, certain Judaizers came down from +Jerusalem, men who were substituting the law of +Moses for the Gospel and taught them that it was not +enough that they simply believe on Jesus Christ but in +addition to this they must keep the law of Moses, +especially the law of Moses regarding circumcision, +and that without circumcision they could not be +<span class="tei tei-pb" id="page216">[pg 216]</span><a name="Pg216" id="Pg216" class="tei tei-anchor"></a> +saved—<span class="tei tei-hi"><span style="font-style: italic">i. e.</span></span>, they could not be saved by simple +faith in Jesus (cf. Acts xv. 1). These young converts +in Galatia became all upset. They did not +know whether they were saved or not; they did not +know what they ought to do, and all was confusion. +It was just as when modern Judaizers come around and +get after young converts and tell them that in addition +to believing in Jesus Christ, they must keep the Mosaic +Seventh Day Sabbath, or they cannot be saved. This +is simply the old controversy breaking out at a new +point. When Paul heard what had happened in +Galatia, he was very indignant and wrote the Epistle to +the Galatians simply for the purpose of exposing the +utter error of these Judaizers. He showed them how +Abraham himself was justified before he was circumcised +by simply believing God (Gal. iii. 6), and how he was +circumcised after he was justified as a seal of the faith +which he already had while he was in uncircumcision. +But in addition to this proof of the error of the Judaizers, +Paul appeals to their own personal experience. He says +to them, <span class="tei tei-q">“You received the Holy Spirit, did you not?”</span> +<span class="tei tei-q">“Yes.”</span> <span class="tei tei-q">“How did you receive the Holy Spirit, by +keeping the law of Moses, or by the hearing of faith, +the simple accepting of God's testimony about Jesus +Christ that your sins were laid upon Him, and that you +are thus justified and saved?”</span> The Galatians had had +a very definite experience of receiving the Holy Spirit +and Paul appeals to it, and recalls to their mind how it +was by the simple hearing of faith that they had received +the Holy Spirit. The gift of the Holy Spirit is +God's seal upon the simple acceptance of God's testimony +<span class="tei tei-pb" id="page217">[pg 217]</span><a name="Pg217" id="Pg217" class="tei tei-anchor"></a> +about Jesus Christ, that our sins were laid upon +Him, and thus trusting God to forgive us and justify us. +This then is the first step towards receiving the Holy +Spirit. But we must not only receive Jesus as Saviour, +we must also receive Him as Lord. Of this we shall +speak further in connection with another passage in the +fourth step. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. The second step in the path that leads into the +blessing of being baptized with the Holy Spirit is <em class="tei tei-emph"><span style="font-style: italic">renunciation +of sin</span></em>. Repentance as we have seen is a +change of mind about sin as well as a change of mind +about Christ; a change of mind from that attitude of +mind that loves sin and indulges sin to that attitude of +mind that hates sin and renounces sin. This then is +the second step—renunciation of sin. The Holy Spirit +is a <em class="tei tei-emph"><span style="font-style: italic">Holy</span></em> Spirit and we cannot have both Him and sin. +We must make our choice between the Holy Spirit and +unholy sin. We cannot have both. He that will not +give up sin cannot have the Holy Spirit. It is not +enough that we renounce one sin or two sins or three +sins or many sins, we must <em class="tei tei-emph"><span style="font-style: italic">renounce all sin</span></em>. If we +cling to one single known sin, it will shut us out of the +blessing. Here we find the cause of failure in many +people who are praying for the baptism with the Holy +Spirit, going to conventions and hearing about the baptism +with the Holy Spirit, reading books about the baptism +with the Holy Spirit, perhaps spending whole +nights in prayer for the baptism with the Holy Spirit, +and yet obtaining nothing. Why? Because there is +some sin to which they are clinging. People often say +to me, or write to me, <span class="tei tei-q">“I have been praying for the +<span class="tei tei-pb" id="page218">[pg 218]</span><a name="Pg218" id="Pg218" class="tei tei-anchor"></a> +baptism with the Holy Spirit for a year (five years, ten +years, one man said twenty years). Why do I not receive?”</span> +In many such cases, I feel led to reply, <span class="tei tei-q">“It +is sin, and if I could look down into your heart this +moment as God looks into your heart, I could put my +finger on the specific sin.”</span> It may be what you are +pleased to call a small sin, but there are no small sins. +There are sins that concern small things, but every sin +is an act of rebellion against God and therefore no sin +is a small sin. A controversy with God about the +smallest thing is sufficient to shut one out of the blessing. +Mr. Finney tells of a woman who was greatly +exercised about the baptism with the Holy Spirit. +Every night after the meetings, she would go to her +rooms and pray way into the night and her friends were +afraid she would go insane, but no blessing came. One +night as she prayed, some little matter of head adornment, +a matter that would probably not trouble many +Christians to-day, but a matter of controversy between +her and God, came up (as it had often come up before) +as she knelt in prayer. She put her hand to her head +and took the pins out of her hair and threw them across +the room and said, <span class="tei tei-q">“There go!”</span> and instantly the Holy +Ghost fell upon her. It was not so much the matter +of head adornment as the matter of controversy with +God that had kept her out of the blessing. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If there is anything that always comes up when you +get nearest to God, that is the thing to deal with. +Some years ago at a convention in a Southern state, the +presiding officer, a minister in the Baptist Church, +called my attention to a man and said, <span class="tei tei-q">“That man is +<span class="tei tei-pb" id="page219">[pg 219]</span><a name="Pg219" id="Pg219" class="tei tei-anchor"></a> +the pope of our denomination in ——; everything +he says goes, but he is not at all with us in this matter, +but I am glad to see him here.”</span> This minister kept +attending the meetings. At the close of the last meeting +where I had spoken upon the conditions of receiving +the baptism with the Holy Spirit, I found this man +awaiting me in the vestibule. He said, <span class="tei tei-q">“I did not +stand up on your invitation to-day.”</span> I replied, <span class="tei tei-q">“I +saw you did not.”</span> <span class="tei tei-q">“I thought you said,”</span> he continued, +<span class="tei tei-q">“that you only wanted those to stand who could +say they had absolutely surrendered to God?”</span> <span class="tei tei-q">“That +is what I did say,”</span> I replied. <span class="tei tei-q">“Well, I could not say +that.”</span> <span class="tei tei-q">“Then you did perfectly right not to stand. I +did not want you to lie to God.”</span> <span class="tei tei-q">“Say,”</span> he continued, +<span class="tei tei-q">“you hit me pretty hard to-day. You said if there +was anything that always comes up when you get nearest +to God, that is the thing to deal with. Now there +is something that always comes up when I get nearest +to God. I am not going to tell you what it is. I +think you know.”</span> <span class="tei tei-q">“Yes,”</span> I replied. (I could smell +it.) <span class="tei tei-q">“Well, I simply wanted to say this to you.”</span> +This was on Friday afternoon. I had occasion to go +to another city, and returning through that city the following +Tuesday morning, the minister who had presided +at the meeting was at the station. <span class="tei tei-q">“I wish you +could have been in our Baptist ministers' meeting yesterday +morning,”</span> he said; <span class="tei tei-q">“that man I pointed out to +you from the north part of the state was present. He +got up in our meeting and said, <span class="tei tei-q">‘Brethren, we have +been all wrong about this matter,’</span> and then he told +what he had done. He had settled his controversy +<span class="tei tei-pb" id="page220">[pg 220]</span><a name="Pg220" id="Pg220" class="tei tei-anchor"></a> +with God, had given up the thing which had always +come up when he got nearest to God, then he continued +and said, <span class="tei tei-q">‘Brethren, I have received a more definite +experience than I had when I was converted.’</span> ”</span> Just +such an experience is waiting many another, both minister +and layman, just as soon as he will judge his sin, +just as soon as he will put away the thing that is a matter +of controversy between him and God, no matter +how small the thing may seem. If any one sincerely +desires the baptism with the Holy Spirit, he should go +alone with God and ask God to search him and bring +to light anything in his heart or life that is displeasing +to Him, and when He brings it to light, he should put +it away. If after sincerely waiting on God, nothing is +brought to light, then we may proceed to take the other +steps. But there is no use praying, no use going to +conventions, no use in reading books about the baptism +with the Holy Spirit, no use in doing anything else, +until we judge our sins. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. The third step is <em class="tei tei-emph"><span style="font-style: italic">an open confession of our renunciation +of sin and our acceptance of Jesus Christ</span></em>. After +telling his hearers to repent in Acts ii. 38, Peter continues +and tells them to be <span class="tei tei-q">“baptized every one of you +in the name of Jesus Christ unto the remission of your +sins.”</span> Heart repentance alone was not enough. There +must be an open confession of that repentance, and +God's appointed way of confession of repentance is +baptism. None of those to whom Peter spoke had +ever been baptized, and, of course, what Peter meant +in that case was water baptism. But suppose one has +already been baptized, what then? Even in that case, +<span class="tei tei-pb" id="page221">[pg 221]</span><a name="Pg221" id="Pg221" class="tei tei-anchor"></a> +there must be that for which baptism stands, namely, +an open confession of our renunciation of sin and our +acceptance of Jesus Christ. The baptism with the +Spirit is not for the secret disciple, but for the open +confessed disciple. There are many doubtless to-day +who are trying to be Christians in their hearts, many +who really believe that they have accepted Jesus as +their Saviour and their Lord and have renounced sin, +but they are not willing to make an open confession of +their renunciation of sin and their acceptance of Christ. +Such an one cannot have the baptism with the Holy +Spirit. Some one may ask, <span class="tei tei-q">“Do not the Friends +(<span class="tei tei-q">‘Quakers’</span>), who do not believe in water baptism, give +evidence of being baptized with the Holy Spirit?”</span> +Doubtless many of them do, but this does not alter the +teaching of God's Word. God doubtless condescends +in many instances where people are misled as to the +teaching of His Word to their ignorance, if they are +sincere, but that fact does not alter His Word, and +even with a member of the congregation of Friends, +who sincerely does not believe in water baptism, there +must be before the blessing is received that for which +baptism stands, namely, the open confession of our acceptance +of Christ and of our renunciation of sin. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. The fourth step is <em class="tei tei-emph"><span style="font-style: italic">absolute surrender to God</span></em>. +This comes out in what has been already said, namely, +that we <em class="tei tei-emph"><span style="font-style: italic">must accept Jesus as Lord</span></em> as well as Saviour. +It is stated explicitly in Acts v. 32, <span class="tei tei-q">“And we are +His witnesses of these things; and so is also <em class="tei tei-emph"><span style="font-style: italic">the Holy +Ghost, whom God hath given to them that obey Him</span></em>.”</span> +That is the fourth step, <span class="tei tei-q">“obey Him,”</span> obedience. But +<span class="tei tei-pb" id="page222">[pg 222]</span><a name="Pg222" id="Pg222" class="tei tei-anchor"></a> +what does obedience mean? Some one will say, doing +as we are told. Right, but doing how much that we +are told? Not merely one thing or two things or three +things or four things, but all things. The heart of +obedience is in the will, the essence of obedience is the +surrender of the will to God. It is going to God our +heavenly Father and saying, <span class="tei tei-q">“Heavenly Father, here I +am. I am Thy property. Thou hast bought me with +a price. I acknowledge Thine ownership, and surrender +myself and all that I am absolutely to Thee. +Send me where Thou wilt; do with me what Thou +wilt; use me as Thou wilt.”</span> This is in most instances +the decisive step in receiving the baptism with the Holy +Spirit. In the Old Testament types it was when the +whole burnt offering was laid upon the altar, nothing +kept back within or without the sacrificial animal, that +the fire came forth from the Holy Place where God +dwelt and accepted and consumed the gift upon the +altar. And so it is to-day, in the fulfillment of the type, +when we lay ourselves, a whole burnt offering, upon the +altar, keeping nothing within or without back, that the +fire of God, the Holy Spirit, descends from the real +Holy Place, heaven (of which the Most Holy Place in +the tabernacle was simply a type), and accepts the gift +upon the altar. When we can truly say, <span class="tei tei-q">“My <em class="tei tei-emph"><span style="font-style: italic">all</span></em> is +on the altar,”</span> then we shall not have long to wait for +the fire. The lack of this absolute surrender is shutting +many out of the blessing to-day. People turn the +keys of almost every closet in their heart over to God, +but there is some small closet of which they wish to +keep the key themselves, and the blessing does not come. +</p> + +<span class="tei tei-pb" id="page223">[pg 223]</span><a name="Pg223" id="Pg223" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At a convention in Washington, D. C., on the last +night, I had spoken on How to Receive the Baptism +with the Holy Spirit. The Spirit Himself was present +in mighty power that night. The chaplain of one of +the houses had said to me at the close of the meeting, +<span class="tei tei-q">“It almost seemed as if I could see the Holy Spirit in +this place to-night.”</span> There were many to be dealt +with. About two hours after the meeting closed, about +eleven o'clock, a worker came to me and said, <span class="tei tei-q">“Do you +see that young woman over to the right with whom Miss +W—— is speaking?”</span> <span class="tei tei-q">“Yes.”</span> <span class="tei tei-q">“Well, she has been +dealing with her for two hours and she is in awful agony. +Won't you come and see if you can help?”</span> I went +into the seat back of this woman in distress and asked +her her trouble. <span class="tei tei-q">“Oh,”</span> she said, <span class="tei tei-q">“I came from Baltimore +to receive the baptism with the Holy Spirit, and +I cannot go back to Baltimore until I have received +Him.”</span> <span class="tei tei-q">“Is your will laid down?”</span> I asked. <span class="tei tei-q">“I am +afraid not.”</span> <span class="tei tei-q">“Will you lay it down now?”</span> <span class="tei tei-q">“I cannot.”</span> +<span class="tei tei-q">“Are you willing that God should lay it down +for you?”</span> <span class="tei tei-q">“Yes.”</span> <span class="tei tei-q">“Ask Him to do it.”</span> She +bowed her head in prayer and asked God to empty her +of her will, to lay it down for her, to bring it into conformity +to His will, in absolute surrender to His own. +When the prayer was finished, I said, <span class="tei tei-q">“Is it laid down?”</span> +She said, <span class="tei tei-q">“It must be. I have asked something according +to His will. Yes, it is done.”</span> I said, <span class="tei tei-q">“Ask +Him for the baptism with the Holy Spirit.”</span> She +bowed her head again in brief prayer and asked God to +baptize her with the Holy Spirit and in a few moments +looked up with peace in her heart and in her face. +<span class="tei tei-pb" id="page224">[pg 224]</span><a name="Pg224" id="Pg224" class="tei tei-anchor"></a> +Why? Because she had surrendered her will. She +had met the conditions and God had given the blessing. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. The fifth step is <em class="tei tei-emph"><span style="font-style: italic">an intense desire for the baptism +with the Holy Spirit</span></em>. Jesus says in John vii. 37-39, +<span class="tei tei-q">“If any man <em class="tei tei-emph"><span style="font-style: italic">thirst</span></em>, 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.”</span> Here again we have <em class="tei tei-emph"><span style="font-style: italic">belief on +Jesus</span></em> as the condition of receiving the Holy Spirit but +we have also this, <span class="tei tei-q">“If any man thirst.”</span> Doubtless when +Jesus spake these words He had in mind the Old Testament +promise in Isa. xliv. 3, <span class="tei tei-q">“For I will pour water +upon him that is <em class="tei tei-emph"><span style="font-style: italic">thirsty</span></em>, and floods upon the dry ground: +I will pour <em class="tei tei-emph"><span style="font-style: italic">My Spirit</span></em> upon thy seed, and My blessing +upon thine offspring.”</span> In both these passages thirst +is the condition of receiving the Holy Spirit. What +does it mean to thirst? When a man really thirsts, it +seems as if every pore in his body had just one cry, +<span class="tei tei-q">“Water! Water! Water!”</span> Apply this to the +matter in question; when a man thirsts spiritually, his +whole being has but one cry, <span class="tei tei-q">“The Holy Spirit! The +Holy Spirit! The Holy Spirit!”</span> As long as one +fancies he can get along somehow without the baptism +with the Holy Spirit, he is not going to receive that +baptism. As long as one is casting about for some new +kind of church, machinery, or new style of preaching, +or anything else, by which he hopes to accomplish what +the Holy Spirit only can accomplish, he will not receive +the baptism with the Holy Spirit. As long as one tries +to find some subtle system of exegesis to read out of +<span class="tei tei-pb" id="page225">[pg 225]</span><a name="Pg225" id="Pg225" class="tei tei-anchor"></a> +the New Testament what God has put into it, namely, +the absolute necessity that each believer receive the +baptism with the Holy Spirit as a definite experience, +he is not going to receive the baptism with the Holy +Spirit. As long as a man tries to persuade himself that +he has received the baptism with the Holy Spirit when +he really has not, he is not going to receive the baptism +with the Holy Spirit. But when one gets to the place +where he sees the absolute necessity that he be baptized +with the Holy Spirit as a definite experience and desires +this blessing at any cost, he is far on the way towards +receiving it. At a state Young Men's Christian Association +Convention, where I had spoken on the Baptism +with the Holy Spirit, two ministers went out of the +meeting side by side. One said to the other, <span class="tei tei-q">“That +kind of teaching leads either to fanaticism or despair.”</span> +He did not attempt to show that it was unscriptural. +He felt condemned and was not willing to admit his +lack and seek to have it supplied, and so he tried to +avoid the condemnation that came from the Word by +this bright remark, <span class="tei tei-q">“that kind of teaching leads either +to fanaticism or despair.”</span> Such a man will not receive +the baptism with the Holy Spirit until he is brought to +himself and acknowledges honestly his need and intensely +desires to have it supplied. How different another +minister of the same denomination who came to +me one Sunday morning at Northfield. I was to speak +that morning on How to Receive the Baptism with the +Holy Spirit. He said to me, <span class="tei tei-q">“I have come to Northfield +from —— for just one purpose, to receive the baptism +with the Holy Spirit, and I would rather die than go +<span class="tei tei-pb" id="page226">[pg 226]</span><a name="Pg226" id="Pg226" class="tei tei-anchor"></a> +back to my church without receiving it.”</span> I said, <span class="tei tei-q">“My +brother, you are going to receive it.”</span> The following +morning he came very early to my house. He said, +<span class="tei tei-q">“I have to go away on the early train but I came around +to tell you before I went that I have received the baptism +with the Holy Spirit.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. The sixth step <em class="tei tei-emph"><span style="font-style: italic">is definite prayer for the baptism +with the Holy Spirit</span></em>. Jesus says in Luke xi. 13, <span class="tei tei-q">“If +ye then, being evil, know how to give good gifts unto +your children: how much more shall your heavenly +Father give the Holy Spirit <em class="tei tei-emph"><span style="font-style: italic">to them that ask Him</span></em>.”</span> +This is very explicit. Jesus teaches us that the Holy +Spirit is given in answer to definite prayer—just ask +Him. There are many who tell us that we should not +pray for the Holy Spirit, and they reason it out very +speciously. They say that the Holy Spirit was given +as an abiding gift to the church at Pentecost, and why +pray for what is already given? To this the late +Rev. Dr. A. J. Gordon well replied that Jesus Christ +was given as an abiding gift to the world at Calvary +(John iii. 16), but what was given to the world as a +whole each individual in the world must appropriate to +himself; and just so the Holy Spirit was given to the +church as an abiding gift at Pentecost, but what was +given to the church as a whole each individual in the +church must appropriate to himself, and God's way of +appropriation is prayer. But those who say we should +not pray for the Holy Spirit go further still than this. +They tell us that every believer already has the Holy +Spirit (which we have already seen is true in a sense), +and why pray for what we already have? To this the +<span class="tei tei-pb" id="page227">[pg 227]</span><a name="Pg227" id="Pg227" class="tei tei-anchor"></a> +very simple answer is, that it is one thing to have the +Holy Spirit dwelling way back of consciousness in +some hidden sanctuary of the being and something quite +different, and vastly more, to have Him take possession +of the whole house that He inhabits. But against all +these specious arguments we place the simple word of +Jesus Christ, <span class="tei tei-q">“How much more shall your heavenly +Father give the Holy Spirit to them that ask Him.”</span> +It will not do to say, as has been said, that <span class="tei tei-q">“this +promise was for the time of the earth life of our Lord, +and to go back to the promise of Luke xi. 13 is to forget +Pentecost, and to ignore the truth that now every +believer has the indwelling Spirit;”</span> for we find that +after Pentecost as well as before, the Holy Spirit was +given to believers in answer to definite prayer. For +example, we read in Acts iv. 31, R. V., <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">When they +had prayed</span></em>, the place was shaken wherein they were +gathered together, and <em class="tei tei-emph"><span style="font-style: italic">they were all filled with the Holy +Ghost</span></em>, and they spake the Word of God with boldness.”</span> +Again in Acts viii. 15, 16, we read that when Peter +and John were come down and saw the believers in +Samaria they <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">prayed for them that they might receive the +Holy Ghost</span></em>, for <em class="tei tei-emph"><span style="font-style: italic">as yet He was fallen upon none of them</span></em>, +only they were baptized in the name of the Lord Jesus.”</span> +Again in the Epistle of Paul to the Ephesians, Paul +tells the believers in Ephesus that he was praying for +them that they might be strengthened with power +through His Spirit (Eph. iii. 16). So right through the +New Testament after Pentecost, as well as before, by +specific teaching and illustrative example, we are taught +that the Holy Spirit is given in answer to definite +<span class="tei tei-pb" id="page228">[pg 228]</span><a name="Pg228" id="Pg228" class="tei tei-anchor"></a> +prayer. At a Christian workers' convention in Boston, +a brother came to me and said, <span class="tei tei-q">“I notice that you are +on the program to speak on the Baptism with the Holy +Spirit.”</span> <span class="tei tei-q">“Yes.”</span> <span class="tei tei-q">“I think that is the most important +subject on the program. Now be sure and tell them +not to pray for the Holy Spirit.”</span> I replied, <span class="tei tei-q">“My +brother, I will be sure and not tell them that: for +Jesus says, <span class="tei tei-q">‘How much more shall your heavenly +Father give the Holy Spirit to them that ask Him?’</span> ”</span> +<span class="tei tei-q">“Yes, but that was before Pentecost.”</span> <span class="tei tei-q">“How about +Acts iv. 31, R. V., was that before Pentecost or after?”</span> +He said, <span class="tei tei-q">“It was certainly after.”</span> <span class="tei tei-q">“Well,”</span> I said, +<span class="tei tei-q">“take it and read it.”</span> <span class="tei tei-q">“And when they had prayed, +the place where they were gathered together was shaken, +and they were all filled with the Holy Ghost and spake +the Word of God with boldness.”</span> <span class="tei tei-q">“How about Acts +viii. 15, 16, was that before Pentecost or after?”</span> +<span class="tei tei-q">“Certainly, it was after.”</span> <span class="tei tei-q">“Take it and read it.”</span> +<span class="tei tei-q">“Who when they were come down prayed for them +that they might receive the Holy Spirit, for as yet He +was fallen on none of them, only they were baptized in +the name of Jesus.”</span> He had nothing more to say. +What was there more to say? But with me, it is not +a matter of mere exegesis, that the Holy Spirit is given +in answer to definite prayer. It is a matter of personal +and indubitable experience. I know just as well that +God gives the Holy Spirit in answer to prayer as I +know that water quenches thirst and food satisfies +hunger. In my first experience of being baptized with +the Holy Spirit, it was while I waited upon God in +prayer that I was thus baptized. Since then time and +<span class="tei tei-pb" id="page229">[pg 229]</span><a name="Pg229" id="Pg229" class="tei tei-anchor"></a> +again as I have waited on God in prayer, I have been +definitely filled with the Holy Spirit. Often as I have +knelt in prayer with others, as we prayed the Holy +Spirit has fallen upon us just as perceptibly as the rain +ever fell upon and fructified the earth. I shall never +forget one experience in our church in Chicago. We +were holding a noon prayer-meeting of the ministers at +the Y. M. C. A. Auditorium, preparatory to an expected +visit to Chicago of Mr. Moody. At one of +these meetings a minister sprang to his feet and said, +<span class="tei tei-q">“What we need in Chicago is an all-night meeting +of the ministers.”</span> <span class="tei tei-q">“Very well,”</span> I said. <span class="tei tei-q">“If you will +come up to Chicago Avenue Church Friday night at +ten o'clock, we will have a prayer-meeting and if God +keeps us all night, we will stay all night.”</span> At ten +o'clock on Friday night four or five hundred people +gathered in the lecture-rooms of the Chicago Avenue +Church. They were not all ministers. They were +not all men. Satan made a mighty attempt to ruin the +meeting. First of all three men got down by the door +and knelt down by chairs and pounded and shouted +until some of our heads seemed almost splitting, and +some felt they must retire from the meeting; and when +a brother went to expostulate with them and urge them +that things be done decently and in order, they swore +at the brother who made the protest. Still later a man +sprang up in the middle of the room and announced +that he was Elijah. The poor man was insane. But +these things were distracting, and there was more or +less of confusion until nearly midnight, and some +thought they would go home. But it is a poor meeting +<span class="tei tei-pb" id="page230">[pg 230]</span><a name="Pg230" id="Pg230" class="tei tei-anchor"></a> +that the devil can spoil, and some of us were there +for a blessing and determined to remain until we received +it. About midnight God gave us complete victory +over all the discordant elements. Then for two +hours there was such praying as I have rarely heard in +my life. A little after two o'clock in the morning a +sudden hush fell upon the whole gathering; we were +all on our knees at the time. No one could speak; +no one could pray, no one could sing; all you could +hear was the subdued sobbing of joy, unspeakable and +full of glory. The very air seemed tremulous with the +presence of the Spirit of God. It was now Saturday +morning. The following morning, one of my deacons +came to me and said, with bated breath, <span class="tei tei-q">“Brother +Torrey, I shall never forget yesterday morning until +the latest day of my life.”</span> But it was not by any +means all emotion. There was solid reality that could +be tested by practical tests. A man went out of that +meeting in the early morning hours, took a train for +Missouri. When he had transacted his business in +the town that he visited, he asked the proprietor of +the hotel if there was any meeting going on in the +town at the time. He said, <span class="tei tei-q">“Yes, there is a protracted +meeting going on at the Cumberland Presbyterian +Church.”</span> The man was himself a Cumberland +Presbyterian. He went to the church and when the +meeting was opened he arose in his place and asked the +minister if he could speak. Permission was granted, +and with the power of the Holy Spirit upon him, he so +spoke that fifty-eight or fifty-nine persons professed to +accept Christ on the spot. A young man went out of +<span class="tei tei-pb" id="page231">[pg 231]</span><a name="Pg231" id="Pg231" class="tei tei-anchor"></a> +the meeting in the early morning hours and took a +train for a city in Wisconsin, and I soon received word +from that city that thirty-eight young men and boys +had been converted while he spoke. Another young +man, one of our students in the Institute, went to another +part of Wisconsin, and soon I began to receive +letters from ministers in that neighbourhood inquiring +about him and telling how he had gone into the school-houses +and churches and Soldiers' Home and how there +were conversions wherever he spoke. In the days that +followed men and women from that meeting went out +over the earth and I doubt if there was any country +that I visited in my tour around the world, Japan, +China, Australia, New Zealand, India, etc., in which I +did not find some one who had gone out from that +meeting with the power of God upon them. For me +to doubt that God fills men with the Holy Spirit in +answer to prayer would be thoroughly unscientific and +irrational. I know He does. And in a matter like +this, I would rather have one ounce of believing experience +than ten tons of unbelieving exegesis. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +7. The seventh and last step is <em class="tei tei-emph"><span style="font-style: italic">faith</span></em>. We read in +Mark xi. 24, <span class="tei tei-q">“Therefore I say unto you, What things +soever ye desire, when ye pray, <em class="tei tei-emph"><span style="font-style: italic">believe that ye receive +them</span></em> and ye shall have them.”</span> No matter how definite +God's promises are, we only realize these promises +experimentally when we believe. For example we +read in James i. 5, R. V., <span class="tei tei-q">“But if any of you lacketh +wisdom, let him ask of God, who giveth to all +liberally and upbraideth not; and it shall be given +him.”</span> Now that promise is as positive as a promise +<span class="tei tei-pb" id="page232">[pg 232]</span><a name="Pg232" id="Pg232" class="tei tei-anchor"></a> +can be but we read in the following verses, <span class="tei tei-q">“But let +him <em class="tei tei-emph"><span style="font-style: italic">ask in faith nothing doubting</span></em>: for he that doubteth +is like the surge of the sea driven by the wind and +tossed. For let not that man think that he shall receive +anything of the Lord; a double-minded man, +unstable in all his ways.”</span> The baptism with the +Spirit, as we have already seen, is for those believers in +Christ, who have put away all sin and surrendered absolutely +to God, who ask for it, but even though we +ask there will be no receiving if we do not believe. +There are many who have met the other conditions of +receiving the baptism with the Holy Spirit and yet do +not receive, simply because they do not believe. They +do not expect to receive and they do not receive. But +there is a faith that goes beyond expectation, a faith +that puts out its hand and takes what it asks on the +spot. This comes out in the Revised Version of +Mark xi. 24, <span class="tei tei-q">“Therefore I say unto you, All things +whatsoever ye pray and ask for, <em class="tei tei-emph"><span style="font-style: italic">believe that ye have received +them</span></em> and ye <em class="tei tei-emph"><span style="font-style: italic">shall have</span></em> them.”</span> When we pray +for the baptism with the Holy Spirit we should believe +that we have received (that is that God has granted our +prayer and therefore it is ours) and then we shall have +the actual experience of that which we have asked. +When the Revised Version came out, I was greatly +puzzled about the rendering of Mark xi. 24. I had +begun at the beginning of the New Testament and +gone right through comparing the Authorized Version +with the Revised and comparing both with the +best Greek text, but when I reached this passage, I was +greatly puzzled. I read the Authorized Version, +<span class="tei tei-pb" id="page233">[pg 233]</span><a name="Pg233" id="Pg233" class="tei tei-anchor"></a> +<span class="tei tei-q">“What things soever ye desire when ye pray, believe +that ye receive them and ye shall have them,”</span> and that +seemed plain enough. Then I turned to the Revised +Version and read, <span class="tei tei-q">“All things whatsoever ye pray and +ask for believe that <em class="tei tei-emph"><span style="font-style: italic">ye have received</span></em> them and ye <em class="tei tei-emph"><span style="font-style: italic">shall +have</span></em> them.”</span> And I said to myself, <span class="tei tei-q">“What a confusion +of the tenses. Believe that ye have already received +(past), and ye shall have afterwards (future). +What nonsense.”</span> Then I turned to my Greek Testament +and I found whether sense or nonsense, the +Revised Version was the correct rendering of the +Greek, but what it meant I did not know for years. +But one time I was studying and expounding to my +church the First Epistle of John. I came to the fifth +chapter, the fourteenth and fifteenth verses (R. V.) and +I read, <span class="tei tei-q">“And this is the boldness which we have towards +Him, that, if we ask anything according to His +will, He heareth us: and if we know that He heareth +us whatsoever we ask, we know that we have the +petitions which we have asked of Him.”</span> Then I understood +Mark xi. 24. Do you see it? If not, let me +explain it a little further. When we come to God in +prayer, the first question to ask is, Is that which I have +asked of God according to His will? If it is promised +in His Word, of course, we know it is according to +His will. Then we can say with 1 John v. 14, I have +asked something according to His will and I know He +hears me. Then we can go further and say with the +fifteenth verse, Because I know He hears what I ask, I +know I have the petition which I asked of Him. I +may not have it in actual possession but I know it is +<span class="tei tei-pb" id="page234">[pg 234]</span><a name="Pg234" id="Pg234" class="tei tei-anchor"></a> +mine because I have asked something according to His +will and He has heard me and granted that which I +have asked, and what I thus believe I have received +because the Word of God says so, I shall afterwards +have in actual experience. Now apply this to the +matter before us. When I ask for the baptism with +the Holy Spirit, I have asked something according to +His will, for Luke xi. 13 and Acts ii. 39 say so, therefore +I know my prayer is heard, and still further I know +because the prayer is heard that I have the petition +which I have asked of Him, <span class="tei tei-hi"><span style="font-style: italic">i. e.</span></span>, I know I have the +baptism with the Holy Spirit. I may not feel it yet +but I have received, and what I thus count mine resting +upon the naked word of God, I shall afterwards +have in actual experience. Some years ago I went to +the students' conference at Lake Geneva, Wisconsin, +with Mr. F. B. Meyer, of London. Mr. Meyer spoke +that night on the Baptism with the Holy Spirit. At +the conclusion of his address, he said, <span class="tei tei-q">“If any of you +wish to speak with Mr. Torrey or myself after the meeting +is over, we will stay and speak with you.”</span> A young +man came to me who had just graduated from one of the +Illinois colleges. He said, <span class="tei tei-q">“I heard of this blessing +thirty days ago and have been praying for it ever since +but do not receive. What is the trouble?”</span> <span class="tei tei-q">“Is your +will laid down?”</span> I asked. <span class="tei tei-q">“No,”</span> he said, <span class="tei tei-q">“I am +afraid it is not.”</span> <span class="tei tei-q">“Then,”</span> I said, <span class="tei tei-q">“there is no use +praying until your will is laid down. Will you lay +down your will?”</span> He said, <span class="tei tei-q">“I cannot.”</span> <span class="tei tei-q">“Are you +willing that God should lay it down for you?”</span> <span class="tei tei-q">“I +am.”</span> <span class="tei tei-q">“Let us kneel and ask Him to do it.”</span> We +<span class="tei tei-pb" id="page235">[pg 235]</span><a name="Pg235" id="Pg235" class="tei tei-anchor"></a> +knelt side by side and I placed my Bible open at 1 John +v. 14, 15 on the chair before him. He asked God to +lay down his will for him and empty him of his self-will +and to bring his will into conformity with the will +of God. When he had finished the prayer, I said, +<span class="tei tei-q">“Is it done?”</span> He said, <span class="tei tei-q">“It must be. I have asked +something according to His will and I know He hears +me and I know I have the petition I have asked. +Yes, my will is laid down.”</span> <span class="tei tei-q">“What is it you +desire?”</span> <span class="tei tei-q">“The baptism with the Holy Spirit.”</span> +<span class="tei tei-q">“Ask for it.”</span> Looking up to God he said, <span class="tei tei-q">“Heavenly +Father, baptize me with the Holy Spirit now.”</span> <span class="tei tei-q">“Did +you get what you asked?”</span> I asked. <span class="tei tei-q">“I don't feel +it,”</span> he replied. <span class="tei tei-q">“That is not what I asked you,”</span> I +said. <span class="tei tei-q">“Read the verse before you,”</span> and he read, <span class="tei tei-q">“This +is the boldness which we have towards Him that if we +ask anything according to His will He heareth us.”</span> +<span class="tei tei-q">“What do you know?”</span> I asked. He said, <span class="tei tei-q">“I +know if I ask anything according to His will He hears +me.”</span> <span class="tei tei-q">“What did you ask?”</span> <span class="tei tei-q">“I asked for the +baptism with the Holy Spirit.”</span> <span class="tei tei-q">“Is that according to +His will?”</span> <span class="tei tei-q">“Yes, Acts ii. 39 says so.”</span> <span class="tei tei-q">“What +do you know then?”</span> <span class="tei tei-q">“I know He has heard me.”</span> +<span class="tei tei-q">“Read on.”</span> <span class="tei tei-q">“And if we know that if He heareth +us whatsoever we ask, we know that we have the +petitions which we have asked of Him.”</span> <span class="tei tei-q">“What do +you know?”</span> I asked. <span class="tei tei-q">“I know I have the petition +I asked of Him.”</span> <span class="tei tei-q">“What was the petition you +asked of Him?”</span> <span class="tei tei-q">“The baptism with the Holy +Spirit.”</span> <span class="tei tei-q">“What do you know?”</span> <span class="tei tei-q">“I know I have +the baptism with the Holy Spirit. I don't feel it, +<span class="tei tei-pb" id="page236">[pg 236]</span><a name="Pg236" id="Pg236" class="tei tei-anchor"></a> +but God says so.”</span> We arose from our knees and +after a short conversation separated. I left Lake +Geneva the next morning, but returned in a few days. +I met the young man and asked if he had really received +the baptism with the Holy Spirit. He did not +need to answer. His face told the story, but he did +answer. He went into a theological seminary the +following autumn, was given a church his junior year +in the seminary, had conversions from the outset, and +the next year on the Day of Prayer for Colleges, +largely through his influence there came a mighty outpouring +of the Spirit upon the seminary of which the +president of the seminary wrote to a denominational +paper, that it was a veritable Pentecost, and it all came +through this young man who received the baptism with +the Holy Spirit through simple faith in the Word of +God. Any one who will accept Jesus as their Saviour +and their Lord, put away all sin out of their life, +publicly confess their renunciation of sin and acceptance +of Jesus Christ, surrender absolutely to God, and ask +God for the baptism with the Holy Spirit, and take it +by simple faith in the naked Word of God, can receive +the baptism with the Holy Spirit right now. There +are some who so emphasize the matter of absolute surrender +that they ignore, or even deny, the necessity of +prayer. It is always unfortunate when one so emphasizes +one side of truth that he loses sight of another +side which may be equally important. In this way, +many lose the blessing which God has provided for +them. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The seven steps given above lead with absolute +<span class="tei tei-pb" id="page237">[pg 237]</span><a name="Pg237" id="Pg237" class="tei tei-anchor"></a> +certainty into the blessing. But several questions +arise: +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. <span class="tei tei-hi"><span style="font-style: italic">Must we not wait until we know we have received +the baptism with the Holy Spirit before we take up +Christian work?</span></span> Yes, but how shall we know? +There are two ways of knowing anything in the Christian +life. First, by the Word of God; second, by experience +or feeling. God's order is to know things +first of all by the Word of God. How one may know +by the Word of God that they have received the baptism +with the Holy Spirit has just been told. We +have a right when we have met the conditions and have +definitely asked for the baptism with the Holy Spirit to +say, <span class="tei tei-q">“It is mine,”</span> and to get up and go on in our work +leaving the matter of experience to God's time and +place. We get assurance that we have received the +baptism with the Holy Spirit in precisely the same +way that we get assurance of our salvation. When an +inquirer comes to you, whom you have reason to believe +really has received Jesus but who lacks assurance, +what do you do with him? Do you tell him to kneel +down and pray until he gets assurance? Not if you +know how to deal with a soul. You know that true +assurance comes through the Word of God, that it is +through what is <span class="tei tei-q">“written”</span> that we are to know that we +have eternal life (1 John v. 13). So you take the inquirer +to the written Word. For example, you take +him to John iii. 36. You tell him to read it. He +reads, <span class="tei tei-q">“He that believeth on the Son hath everlasting +life.”</span> You ask him, <span class="tei tei-q">“Who has everlasting life?”</span> +He replies from the passage before him, <span class="tei tei-q">“He that believeth +<span class="tei tei-pb" id="page238">[pg 238]</span><a name="Pg238" id="Pg238" class="tei tei-anchor"></a> +on the Son.”</span> <span class="tei tei-q">“How many who believe on the +Son have everlasting life?”</span> <span class="tei tei-q">“Every one that believes +on the Son.”</span> <span class="tei tei-q">“Do you know this to be true?”</span> +<span class="tei tei-q">“Yes.”</span> <span class="tei tei-q">“Why?”</span> <span class="tei tei-q">“Because God says so.”</span> +<span class="tei tei-q">“What does God say?”</span> <span class="tei tei-q">“God says, <span class="tei tei-q">‘He that believeth +on the Son hath everlasting life.’</span> ”</span> <span class="tei tei-q">“Do you +believe on the Son?”</span> <span class="tei tei-q">“Yes.”</span> <span class="tei tei-q">“What have you +then?”</span> He ought to say, <span class="tei tei-q">“Everlasting life,”</span> but quite +likely he will not. He may say, <span class="tei tei-q">“I wish I had everlasting +life.”</span> You point him again to the verse and +by questions bring out what it says, and you hold him +to it until he sees that he has everlasting life; sees +that he has everlasting life simply because God says so. +After he has assurance on the ground of the Word, he +will have assurance by personal experience, by the +testimony of the Spirit in his heart. Now you should +deal with yourself in precisely the same way about the +baptism with the Holy Spirit. Hold yourself to the +word found in 1 John v. 14, 15, and know that you +have the baptism with the Spirit simply because God +says so in His Word, whether you feel it or not. +Afterwards you will know it by experience. God's +order is always: first, His Word; second, belief in His +Word; third, experience, or feeling. We desire to +change God's order, and have first, His Word, then +feeling, then we will believe. But God demands that +we believe on His naked Word. <span class="tei tei-q">“Abraham <em class="tei tei-emph"><span style="font-style: italic">believed +God</span></em> and it was accounted to him for righteousness”</span> +(Gal. iii. 6; cf. Gen. xv. 6). Abraham had as yet no +feeling in his body of new life and power. He just believed +God and feeling came afterwards. God demands +<span class="tei tei-pb" id="page239">[pg 239]</span><a name="Pg239" id="Pg239" class="tei tei-anchor"></a> +of us to-day, as He did Abraham of old, that we simply +take Him at His Word and count the thing ours which +He has promised, simply because He has promised it. +Afterwards we get the feeling and the realization of +that which He has promised. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. The second question that some will ask is, +<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Will there be no manifestation of the baptism with the +Spirit which we receive?</span></span> Will everything be just as it +was before, and if it will, where is the reality and use +of the baptism?”</span> Yes, there will be manifestation, +very definite manifestation, but bear in mind <em class="tei tei-emph"><span style="font-style: italic">what the +character</span></em> of the manifestation will be, <em class="tei tei-emph"><span style="font-style: italic">and when</span></em> the +manifestation is to be expected. When is the manifestation +to be expected? After we believe. After we +have received on simple faith in the naked Word of +God. And what will be the character of the manifestation? +Here many go astray. They have read the +wonderful experiences of Charles G. Finney, John +Wesley, D. L. Moody and others. These men tell +us that when they were baptized with the Holy Spirit +they had wonderful sensations. Finney, for example, +describes it as like great waves of electricity sweeping +over him, so that he was compelled to ask God to withhold +His hand, lest he die on the spot. Mr. Moody, +on rare occasions, described a similar experience. +That these men had such experiences, I do not for a +moment question. The word of such men as +Charles G. Finney, D. L. Moody and others is to +be believed, and there is another reason why I cannot +question the reality of these experiences, but while +these men doubtless had these experiences, there is not +<span class="tei tei-pb" id="page240">[pg 240]</span><a name="Pg240" id="Pg240" class="tei tei-anchor"></a> +a passage in the Bible that describes such an experience. +I am inclined to think the Apostles had them, +but if they had, they kept them to themselves and it is +well that they did, for if they had put them on record, +that is what we would be looking for to-day. But what +are the manifestations that actually occurred in the case +of the Apostles and the early disciples? New power +in the Lord's work. We read at Pentecost that they +were all filled with the Holy Ghost and <em class="tei tei-emph"><span style="font-style: italic">began to speak +with other tongues as the Spirit gave them utterance</span></em> +(Acts ii. 4). Similar accounts are given of what occurred +in the household of Cornelius and what occurred +in Ephesus. All we read in the case of the Apostle +Paul is that Ananias came in and said, <span class="tei tei-q">“Brother Saul, +the Lord, even Jesus, that appeared unto thee in the +way as thou camest, hath sent me, that thou mightest +receive thy sight, and be filled with the Holy Ghost.”</span> +Then Ananias baptized him, and the next thing we read +is that Paul went straight down to the synagogue and +preached Christ so mightily in the power of the Spirit +that he <span class="tei tei-q">“confounded the Jews which dwelt at Damascus, +proving that this is very Christ”</span> (Acts ix. 17-22). So +right <em class="tei tei-emph"><span style="font-style: italic">through the New Testament, the manifestation that +we are taught to expect, and the manifestation that +actually occurred was new power in Christian work</span></em>, and +that is the manifestation that we may expect to-day and +we need not look too carefully for that. The thing for +us to do is to claim God's promise and let God take +care of the mode of manifestation. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. The third question that will arise with some is, +<span class="tei tei-hi"><span style="font-style: italic">May we not have to wait for the baptism with the Holy +</span><span class="tei tei-pb" id="page241">[pg 241]</span><a name="Pg241" id="Pg241" class="tei tei-anchor"></a><span style="font-style: italic"> +Spirit?</span></span> Did not the Apostles have to wait ten days, +and may we not have to wait ten days or even more? +No, there is no necessity that we wait. We are told +distinctly in the Bible why the Apostles had to wait ten +days. In Acts ii. 1, we read, <span class="tei tei-q">“And when the day of +Pentecost was fully come”</span> (literally <span class="tei tei-q">“When the day +of Pentecost was being fulfilled,”</span> R. V., margin). Way +back in the Old Testament types, and back of that in +the eternal counsels of God, the day of Pentecost was +set for the coming of the Holy Spirit and the gathering +of the church, and the Holy Spirit could not be given +until the day of Pentecost was fully come, therefore +the Apostles had to wait until the day of Pentecost was +fulfilled, but there was no waiting after Pentecost. +There was no waiting for example in Acts iv. 31; +scarcely had they finished the prayer when the place +where they were gathered together was shaken and +<span class="tei tei-q">“they were all filled with the Holy Ghost.”</span> There +was no waiting in the household of Cornelius. They +were listening to their first Gospel sermon and Peter +said as the climax of his argument <span class="tei tei-q">“to Him (that is +Jesus) bear all the prophets witness that through His +name every one that believeth on Him shall receive +remission of sins”</span> (R. V.), and no sooner had Peter +spoken these words than they believed and <span class="tei tei-q">“the Holy +Ghost fell on them which heard the word.”</span> There +was no waiting in Samaria after Peter and John came +down and told them about the baptism with the Holy +Spirit and prayed with them. There was no waiting +in Ephesus after Paul came and told them that there +was not only the baptism of John unto repentance, but the +<span class="tei tei-pb" id="page242">[pg 242]</span><a name="Pg242" id="Pg242" class="tei tei-anchor"></a> +baptism of Jesus in the Holy Spirit. It is true that +they had been waiting some time until then, but it was +simply because they did not know that there was such +a baptism for them. And many may wait to-day because +they do not know that there is the baptism with +the Spirit for them, or they may have to wait because +they are not resting in the finished work of Christ, or +because they have not put away sin, or because they +have not surrendered fully to God, or because they will +not definitely ask and believe and take; but the reason +for the waiting is not in God, it is in ourselves. Any +one who will, can lay this book down at this point, take +the steps which have been stated and immediately receive +the baptism with the Holy Spirit. I would not +say a word to dissuade men from spending much time +in waiting upon God in prayer for <span class="tei tei-q">“They that wait +upon the Lord shall renew their strength”</span> (Isa. xl. 31). +There are few of us indeed in these days who spend as +many hours as we should in waiting upon God. The +writer can bear joyful testimony to the manifest outpourings +of the Spirit that have come time and again as +he has waited upon God through the hours of the night +with believing brethren, but the point I would emphasize +is that the baptism with the Holy Spirit may be +had at once. The Bible proves this; experience proves +it. There are many waiting for feeling who ought to +be claiming by faith. In these days we hear of many +who say they are <span class="tei tei-q">“waiting for their Pentecost”</span>; some +have been waiting weeks, some have been waiting +months, some have been waiting years. This is not +Scriptural and it is dishonouring to God. These +<span class="tei tei-pb" id="page243">[pg 243]</span><a name="Pg243" id="Pg243" class="tei tei-anchor"></a> +brethren have an unscriptural view of what constitutes +Pentecost. They have fixed it in their minds that certain +manifestations are to occur and as these particular +manifestations, which they themselves have prescribed, +do not come, they think they have not received the +Holy Spirit. There are many who have been led into +the error, already confuted in this book, that the baptism +with the Holy Spirit always manifests itself in the +gift of tongues. They have not received the gift of +tongues and therefore they conclude that they have not +received the baptism with the Holy Spirit. But as already +seen, one may receive the baptism with the Holy Spirit and +not receive the gift of tongues. Others still are waiting +for some ecstatic feeling. We do not need to wait at all. +We may meet the conditions, we may claim the blessing +at once on the ground of God's sure Word. There +was a time in the writer's ministry when he was led to +say that he would never enter his pulpit again until he +had been definitely baptized with the Holy Spirit and +knew it, or until God in some way told him to go. I +shut myself up in my study and day by day waited +upon God for the baptism with the Holy Spirit. It +was a time of struggle. The thought would arise, +<span class="tei tei-q">“Suppose you do not receive the baptism with the Holy +Spirit before Sunday. How it will look for you to refuse +to go into your pulpit,”</span> but I held fast to my resolution. +I had a more or less definite thought in my +mind of what might happen when I was baptized with +the Holy Spirit, but it did not come that way at all. +One morning as I waited upon God, one of the quietest +and calmest moments of my life, it was just as if +<span class="tei tei-pb" id="page244">[pg 244]</span><a name="Pg244" id="Pg244" class="tei tei-anchor"></a> +God said to me, <span class="tei tei-q">“The blessing is yours. Now go +and preach.”</span> If I had known my Bible then as I know +it now, I might have heard that voice the very first day +speaking to me through the Word, but I did not know +it and God in His infinite condescension, looking upon +my weakness, spoke it directly to my heart. There +was no particular ecstasy or emotion, simply the calm +assurance that the blessing was mine. I went into my +work and God manifested His power in that work. +Some time passed, I do not remember just how long, +and I was sitting in that same study. I do not remember +that I was thinking about this subject at all, but +suddenly it was just as if I had been knocked out of my +chair on to the floor, and I lay upon my face crying, +<span class="tei tei-q">“Glory to God! Glory to God!”</span> I could not stop. +Some power, not my own, had taken possession of my +lips and my whole person. The writer is not of an +excitable, hysterical or even emotional temperament, +but I lost control of myself absolutely. I had never +shouted before in my life, but I could not stop. When +after a while I got control of myself, I went to my wife +and told her what had happened. I tell this experience, +not to magnify it, but to say that the time when this +wonderful experience (which I cannot really fully +describe) came was not the moment when I was baptized +with the Holy Spirit. The moment when I was +baptized with the Holy Spirit was in that calm hour +when God said, <span class="tei tei-q">“It is yours. Now go and preach.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There is an afternoon that I shall never forget. It +was the eighth day of July, 1894. It was at the Northfield +Students' Convention. I had spoken that morning +<span class="tei tei-pb" id="page245">[pg 245]</span><a name="Pg245" id="Pg245" class="tei tei-anchor"></a> +in the church on How to Receive the Baptism with +the Holy Spirit. As I drew to a close, I took out my +watch and noticed that it was exactly twelve o'clock. +Mr. Moody had invited us to go up on the mountain +that afternoon at three o'clock to wait upon God for +the baptism with the Holy Spirit. As I looked at my +watch, I said, <span class="tei tei-q">“Gentlemen, it is exactly twelve o'clock. +Mr. Moody has invited us to go up on the mountain at +three o'clock to wait upon God for the baptism with +the Holy Spirit. It is three hours until three o'clock. +Some of you cannot wait three hours, nor do you need +to wait. Go to your tent, go to your room in the hotel +or in the buildings, go out into the woods, go anywhere, +where you can get alone with God, meet the conditions +of the baptism with the Holy Spirit and claim it at +once.”</span> At three o'clock we gathered in front of Mr. +Moody's mother's house; four hundred and fifty-six of +us in all, all men from the eastern colleges. (I know +the number because Mr. Paul Moody counted us as we +passed through the gates down into the lots.) We +commenced to climb the mountainside. After we had +gone some distance, Mr. Moody said, <span class="tei tei-q">“I do not think we +need to go further. Let us stop here.”</span> We sat down +and Mr. Moody said, <span class="tei tei-q">“Have any of you anything to +say?”</span> One after another, perhaps seventy-five men, +arose and said words to this effect, <span class="tei tei-q">“I could not wait +until three o'clock. I have been alone with God and +I have received the baptism with the Holy Spirit.”</span> +Then Mr. Moody said, <span class="tei tei-q">“I can see no reason why we +should not kneel right down here now and ask God +that the Holy Spirit may fall on us as definitely as He +<span class="tei tei-pb" id="page246">[pg 246]</span><a name="Pg246" id="Pg246" class="tei tei-anchor"></a> +fell on the Apostles at Pentecost. Let us pray.”</span> We +knelt down on the ground; some of us lay on our +faces on the pine-needles. As we had gone up the +mountainside, a cloud had been gathering over the +mountain, and as we began to pray the cloud broke and +the rain-drops began to come down upon us through +the overhanging pine trees, but another cloud, big with +mercy, had been gathering over Northfield for ten days +and our prayers seemed to pierce that cloud and the +Holy Ghost fell upon us. It was a wonderful hour. +There are many who will never forget it. But any +one who reads this book may have a similar hour alone +by himself now. He can take the seven steps one by +one and the Holy Spirit will fall upon him. +</p> + +</div> + +<span class="tei tei-pb" id="page247">[pg 247]</span><a name="Pg247" id="Pg247" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc41" id="toc41"></a> +<a name="pdf42" id="pdf42"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter XXI. The Work of the Holy Spirit in Prophets and +Apostles.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">The work of the Holy Spirit in apostles and +prophets is an entirely distinctive work. He imparts +to apostles and prophets an especial gift for +an especial purpose.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in 1 Cor. xii. 4, 8-11, 28, 29, R. V., +<span class="tei tei-q">“Now there are diversities of gifts, but the same +Spirit.... For to one is given through the Spirit +wisdom; and to another the word of knowledge, according +to the same Spirit; to another faith, in the same +Spirit; and to another gifts of healings, in the one +Spirit; and to another workings of miracles; and to +<em class="tei tei-emph"><span style="font-style: italic">another prophecy</span></em>; and to another discerning of spirits: +to another divers kinds of tongues; and to another the +interpretation of tongues: but all these worketh the +one and the same Spirit, dividing to each severally even +as He will.... And God hath set some in the +church, <em class="tei tei-emph"><span style="font-style: italic">first apostles</span></em>, <em class="tei tei-emph"><span style="font-style: italic">secondly prophets</span></em>, thirdly teachers, +then miracles, then gifts of healing, helps, governments, +divers kinds of tongues. <em class="tei tei-emph"><span style="font-style: italic">Are all apostles? Are all +prophets?</span></em> Are all teachers? Are all workers of miracles? +Have all gifts of healings? Do all speak +with tongues? Do all interpret?”</span> It is evident from +<span class="tei tei-pb" id="page248">[pg 248]</span><a name="Pg248" id="Pg248" class="tei tei-anchor"></a> +these verses that the work of the Holy Spirit in apostles +and prophets is of a distinctive character. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The doctrine is becoming very common and very +popular in our day that the work of the Holy Spirit in +preachers and teachers and in ordinary believers, illuminating +them and guiding them into the truth and opening +their minds to understand the Word of God is the +same in kind and differs only in degree from the work +of the Holy Spirit in prophets and apostles. It is +evident from the passage just cited that this doctrine is +thoroughly unscriptural and untrue. It overlooks the +fact so clearly stated and carefully elucidated that while +there is <span class="tei tei-q">“the same Spirit”</span> there are <span class="tei tei-q">“diversities of +gifts”</span> <span class="tei tei-q">“diversities of administrations”</span> <span class="tei tei-q">“diversities of +workings”</span> (1 Cor. xii. 4-6) and that <span class="tei tei-q">“not all are +prophets”</span> and <span class="tei tei-q">“not all are apostles”</span> (1 Cor. xii. 29). +A very scholarly and brilliant preacher seeking to minimize +the difference between the work of the Holy +Spirit in apostles and prophets and His work in other +men calls attention to the fact that the Bible says that +Bezaleel was to be <span class="tei tei-q">“filled with the Spirit of God”</span> to +devise the work of the tabernacle (Ex. xxxi. 1-11). +He gives this as a proof that the inspiration of the +prophet does not differ from the inspiration of the artist +or architect, but in doing this, he loses sight of the fact +that the tabernacle was to be built after the <span class="tei tei-q">“pattern +shown to Moses in the Mount”</span> (Ex. xxv. 9, 40) and +that therefore it was itself a prophecy and an exposition +of the truth of God. It was not mere architecture. +It was the Word of God done into wood, gold, silver, +brass, cloth, skin, etc. And Bezaleel needed as much +<span class="tei tei-pb" id="page249">[pg 249]</span><a name="Pg249" id="Pg249" class="tei tei-anchor"></a> +special inspiration to reveal the truth in wood, gold, +silver, brass, etc., as the apostle or prophet needs it to +reveal the Word of God with pen and ink on parchment. +There is much reasoning in these days about +inspiration that appears at first sight very learned, but +that will not bear much rigid scrutiny or candid comparison +with the exact statements of the Word of God. +There is nothing in the Bible more inspired than the +tabernacle, and if the Destructive Critics would study +it more, they would give up their ingenious but untenable +theories as to the composite structure of the +Pentateuch. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. <span class="tei tei-hi"><span style="font-style: italic">Truth hidden from man for ages and which +they had not discovered and could not discover by the +unaided processes of human reasoning has been revealed +to apostles and prophets in the Spirit.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in Eph. iii. 3-5, R. V., <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">By revelation</span></em> +was made known unto me the mystery, as I wrote afore +in few words, whereby, when ye read, ye can perceive +my understanding in the mystery of Christ; which in +other generations was not made known unto the sons of +men, <em class="tei tei-emph"><span style="font-style: italic">as it hath now been revealed unto His holy Apostles +and prophets in the Spirit</span></em>.”</span> The Bible contains truth +that men had never discovered before the Bible stated +it. It contains truth that men never could have discovered +if left to themselves. Our heavenly Father, in +great grace, has revealed this truth to us His children +<em class="tei tei-emph"><span style="font-style: italic">through</span></em> His servants, <em class="tei tei-emph"><span style="font-style: italic">the apostles and the prophets</span></em>. The +Holy Spirit is the agent of this revelation. There are +many who tell us to-day that we should test the statements +of Scripture by the conclusions of human +<span class="tei tei-pb" id="page250">[pg 250]</span><a name="Pg250" id="Pg250" class="tei tei-anchor"></a> +reasoning or by the <span class="tei tei-q">“Christian consciousness.”</span> The +folly of all this is evident when we bear in mind that +the revelation of God transcends human reasoning, and +that any consciousness that is not the product of the +study and absorption of Bible truth is not really a +Christian consciousness. The fact that the Bible does +contain truth that man never had discovered we know +not merely because it is so stated in the Scriptures, but +we know it also as a matter of fact. There is not one +of the most distinctive and precious doctrines taught in +the Bible that men have ever discovered apart from the +Bible. If our consciousness differs from the statements +of this Book, which is so plainly God's Book, it +is not yet fully Christian and the thing to do is not to +try to pull God's revelation down to the level of our +consciousness but to tone our consciousness up to the +level of God's Word. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. <span class="tei tei-hi"><span style="font-style: italic">The revelation made to the prophets was independent +of their own thinking. It was made to them +by the Spirit of Christ which was in them. And was +a subject of inquiry to their own mind as to its meaning. +It was not their own thought, but His.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in 1 Peter i. 10, 11, 12, R. V., <span class="tei tei-q">“Concerning +which salvation the prophets sought and searched +diligently, who prophesied of the grace that should come +unto you: <em class="tei tei-emph"><span style="font-style: italic">searching what time or what manner of time +the Spirit of Christ which was in them did point unto</span></em>, +when it (He) testified beforehand the sufferings of +Christ, and the glories that should follow them. <em class="tei tei-emph"><span style="font-style: italic">To +whom it was revealed</span></em>, that not unto themselves, but unto +you, did they minister these things, which now have +<span class="tei tei-pb" id="page251">[pg 251]</span><a name="Pg251" id="Pg251" class="tei tei-anchor"></a> +been announced unto you through them that preached +the Gospel unto you <em class="tei tei-emph"><span style="font-style: italic">by the Holy Ghost</span></em> sent forth from +heaven; which things angels desire to look into.”</span> +These words make it plain that a Person in the +prophets, and independent of the prophets, and that +Person the Holy Spirit, revealed truth which was independent +of their own thinking, which they did not +altogether understand themselves, and regarding which +it was necessary that they make diligent search and +study. Another Person than themselves was thinking +and speaking and they were seeking to comprehend +what He said. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. <span class="tei tei-hi"><span style="font-style: italic">No prophet's utterance was of the prophet's own +will, but he spoke from God, and the prophet was +carried along in his utterance by the Holy Spirit.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in 2 Peter i. 21, R. V., <span class="tei tei-q">“For <em class="tei tei-emph"><span style="font-style: italic">no prophecy +ever came by the will of man</span></em>: but men spake <em class="tei tei-emph"><span style="font-style: italic">from God, +being moved by the Holy Ghost</span></em>.”</span> Clearly then, the +prophet was simply an instrument in the hands of another, +as the Spirit of God carried him along, so he +spoke. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. <span class="tei tei-hi"><span style="font-style: italic">It was the Holy Spirit who spoke in the prophetic +utterances. It was His word that was upon the +prophet's tongue.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in Heb. iii. 7, <span class="tei tei-q">“Wherefore <em class="tei tei-emph"><span style="font-style: italic">as the Holy +Ghost saith</span></em>, To-day if ye will hear His voice.”</span> Again +we read in Heb. x. 15, 16, <span class="tei tei-q">“Whereof <em class="tei tei-emph"><span style="font-style: italic">the Holy Ghost +also is a witness</span></em> to us: for <em class="tei tei-emph"><span style="font-style: italic">after that He had said</span></em> before, +This is the covenant that I will make with them after +those days, saith the Lord. I will put My laws into +their hearts, and in their minds will I write them.”</span> +</p> + +<span class="tei tei-pb" id="page252">[pg 252]</span><a name="Pg252" id="Pg252" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read again in Acts xxviii. 25, R. V., <span class="tei tei-q">“And when +they agreed not among themselves, they departed, after +that Paul had spoken the word, <span class="tei tei-q">‘<em class="tei tei-emph"><span style="font-style: italic">Well spake the Holy +Ghost</span></em> by Isaiah the prophet unto your fathers saying, +etc.’</span> ”</span> Still again we read in 2 Sam. xxiii. 2, R. V., +<span class="tei tei-q">“The <em class="tei tei-emph"><span style="font-style: italic">Spirit of the Lord spake by me</span></em>, and <em class="tei tei-emph"><span style="font-style: italic">His word</span></em> was +upon my tongue.”</span> Over and over again in these passages +we are told that it was the Holy Spirit who was +the speaker in the prophetic utterances and that it was +His word, not theirs, that was upon the prophet's +tongue. The prophet was simply the mouth by which +the Holy Spirit spoke. As a man, that is except as the +Spirit taught him and used him, the prophet might be as +fallible as other men are but when the Spirit was upon +him and he was taken up and borne along by the Holy +Spirit, he was infallible in his teachings; for his teachings +in that case were not his own, but the teachings of +the Holy Spirit. When thus borne along by the Holy +Spirit it was God who was speaking and not the +prophet. For example, there can be little doubt that +Paul had many mistaken notions about many things but +when he taught as an Apostle in the Spirit's power, he +was infallible—or rather the Spirit, who taught through +him was infallible and the consequent teaching was infallible—as +infallible as God Himself. We do well +therefore to carefully distinguish what Paul may have +thought as a man and what he actually did teach as an +Apostle. In the Bible we have the record of what he +taught as an Apostle. There are those who think that +in 1 Cor. vii. 6, 25, <span class="tei tei-q">“But I speak this by permission, +not of commandment ... yet I give my judgment +<span class="tei tei-pb" id="page253">[pg 253]</span><a name="Pg253" id="Pg253" class="tei tei-anchor"></a> +as one that hath obtained mercy of the Lord,”</span> Paul admits +that he was not sure in this case that he had the +word of the Lord. If this be the true interpretation of +the passage (which is more than doubtful) we see how +careful Paul was when he was not sure to note the fact +and this gives us additional certainty in all other passages. +It is sometimes said that Paul taught in his +early ministry that the Lord would return during his +lifetime, and that in this he was, of course, mistaken. +But Paul never taught anywhere that the Lord would +return in his lifetime. It is true he says in 1 Thess. +iv. 17, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">Then we which are alive and remain</span></em>, shall be +caught up together with them to meet the Lord in the +air, and so shall we ever be with the Lord.”</span> As he +was still living when he wrote the words, he naturally +and properly did not include himself with those who +had already fallen asleep in speaking of the Lord's return. +But this is not to assert that he would remain +alive until the Lord came. Quite probably at this +period of his ministry he entertained the hope that he +might remain alive and consequently lived in an attitude +of expectancy, but the attitude of expectancy is +the true attitude in all ages for each believer. It is +quite probable that Paul expected that he would be +alive to the coming of the Lord, but if he did so expect, +he did not so teach. The Holy Spirit kept him +from this as from all other errors in his teachings. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. <span class="tei tei-hi"><span style="font-style: italic">The Holy Spirit in the Apostle taught not only +the thought (or </span><span class="tei tei-q"><span style="font-style: italic">“</span><span style="font-style: italic">concept</span><span style="font-style: italic">”</span></span><span style="font-style: italic">) but the words in which the +thought was to he expressed.</span></span> We read in 1 Cor. ii. 13, +A. R. V., <span class="tei tei-q">“Which things also we speak not <em class="tei tei-emph"><span style="font-style: italic">in words</span></em> +<span class="tei tei-pb" id="page254">[pg 254]</span><a name="Pg254" id="Pg254" class="tei tei-anchor"></a> +which man's wisdom teacheth, but which the Spirit +teacheth combining spiritual things with <em class="tei tei-emph"><span style="font-style: italic">spiritual +words</span></em>.”</span> This passage clearly teaches that the words, +as well as the thought, were chosen and taught by the +Holy Spirit. This is also a necessary inference from +the fact that thought is conveyed from mind to mind +by words and it is the words which express the thought, +and if the words were imperfect, the thought expressed +in these words would necessarily be imperfect and to +that extent be untrue. Nothing could be plainer than +Paul's statement <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">in words</span></em> which the Spirit teacheth.”</span> +The Holy Spirit has Himself anticipated all the modern +ingenious and wholly unbiblical and false theories regarding +His own work in the Apostles. The more +carefully and minutely we study <em class="tei tei-emph"><span style="font-style: italic">the wording</span></em> of the +statements of this wonderful Book, the more we will +become convinced of the marvellous accuracy of the +words used to express the thought. Very often the +solution of an apparent difficulty is found in studying +the exact words used. The accuracy, precision and +inerrancy of the exact words used is amazing. To the +superficial student, the doctrine of verbal inspiration +may appear questionable or even absurd; any regenerated +and Spirit-taught man, who <em class="tei tei-emph"><span style="font-style: italic">ponders the words</span></em> of +the Scripture day after day and year after year, will become +convinced that the wisdom of God is in the very +words, as well as in the thought which the words endeavour +to convey. A change of a word, or letter, or +a tense, or case, or number, in many instances would +land us into contradiction or untruth, but taking <em class="tei tei-emph"><span style="font-style: italic">the +words exactly</span></em> as written, difficulties disappear and truth +<span class="tei tei-pb" id="page255">[pg 255]</span><a name="Pg255" id="Pg255" class="tei tei-anchor"></a> +shines forth. The Divine origin of nature shines forth +more clearly in the use of a microscope as we see the +perfection of form and adaptation of means to end of +the minutest particles of matter. In a similar manner, +the Divine origin of the Bible shines forth more clearly +under the microscope as we notice the perfection with +which the turn of a word reveals the absolute thought +of God. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But some one may ask, <span class="tei tei-q">“If the Holy Spirit is the +author of the words of Scripture, how do we account +for variations in style and diction? How do we explain +for instance that Paul always used Pauline language +and John Johannean language, etc.?”</span> The answer +to this is very simple. If we could not account +at all for this fact, it would have but little weight +against the explicit statement of God's Word with any +one who is humble enough and wise enough to recognize +that there are a great many things which he cannot +account for at all which could be easily accounted +for if he knew more. But these variations are easily +accounted for. The Holy Spirit is quite wise enough +and has quite facility enough in the use of language in +revealing truth to and through any given individual, to +use words, phrases and forms of expression and idioms +in that person's vocabulary and forms of thought, and +to make use of that person's peculiar individuality. Indeed, +it is a mark of the Divine wisdom of this Book +that the same truth is expressed with absolute accuracy +in such widely variant forms of expression. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +7. <span class="tei tei-hi"><span style="font-style: italic">The utterances of the Apostles and the prophets +were the Word of God. When we read these words, +</span><span class="tei tei-pb" id="page256">[pg 256]</span><a name="Pg256" id="Pg256" class="tei tei-anchor"></a><span style="font-style: italic"> +we are listening not to the voice of man, but to the +voice of God.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We read in Mark vii. 13, <span class="tei tei-q">“Making <em class="tei tei-emph"><span style="font-style: italic">the word of God</span></em> +of none effect, through your tradition, which ye have +delivered; and many such like things do ye.”</span> Jesus +had been setting the law given through Moses over +against the Pharisaic traditions, and in doing this, He +expressly says in this passage that the law given through +Moses was <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">the word of God</span></em>.”</span> In 2 Sam. xxiii. 2, +we read, <span class="tei tei-q">“The Spirit of the Lord spake by me, and +<em class="tei tei-emph"><span style="font-style: italic">His word</span></em> was in my tongue.”</span> Here again we are told +that the utterance of God's prophet was the word of +God. In a similar way God says in 1 Thess. ii. 13, +<span class="tei tei-q">“For this cause also thank we God without ceasing, +because, when ye <em class="tei tei-emph"><span style="font-style: italic">received the word of God which ye +heard of us</span></em>, ye received it not as the word of men, but +as it is <em class="tei tei-emph"><span style="font-style: italic">in truth, the word of God</span></em>, which effectually +worketh also in you that believe.”</span> Here Paul declares +that the word which he spoke, taught by the Spirit of +God, was <em class="tei tei-emph"><span style="font-style: italic">the very word of God</span></em>. +</p> + +</div> + +<span class="tei tei-pb" id="page257">[pg 257]</span><a name="Pg257" id="Pg257" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc43" id="toc43"></a> +<a name="pdf44" id="pdf44"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter XXII. The Work of the Holy Spirit In Jesus Christ.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus Christ Himself is the one perfect manifestation +in history of the complete work of the +Holy Spirit in man. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. <span class="tei tei-hi"><span style="font-style: italic">Jesus Christ was begotten of the Holy Spirit.</span></span> We +read in Luke i. 35, R. V., <span class="tei tei-q">“And the angel answered +and said unto her, The Holy Ghost shall come upon +thee; and the power of the Most High shall overshadow +thee: wherefore also that which is to be born +shall be called holy, the Son of God.”</span> As we have +already seen, in regeneration the believer is begotten of +God, but Jesus Christ was begotten of God in His +original generation. He is the only begotten Son of +God (John iii. 16). It was entirely by the Spirit's +power working in Mary that the Son of God was +formed within her. The regenerated man has a carnal +nature received from his earthly father and a new nature +imparted by God. Jesus Christ had only the one +holy nature, that which in man is called the new nature. +Nevertheless, He was a real man as He had a human +mother. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. <span class="tei tei-hi"><span style="font-style: italic">Jesus Christ led a holy and spotless life and offered +Himself without spot to God through the working of the +Holy Spirit.</span></span> We read in Heb. ix. 14, <span class="tei tei-q">“How much +more shall the blood of Christ, who <em class="tei tei-emph"><span style="font-style: italic">through the eternal +</span><span class="tei tei-pb" id="page258">[pg 258]</span><a name="Pg258" id="Pg258" class="tei tei-anchor"></a><span style="font-style: italic"> +Spirit offered Himself without spot to God</span></em>, purge your conscience +from dead works to serve the living God.”</span> +Jesus Christ met and overcame temptations as other +men may meet and overcome them, in the power of +the Holy Spirit. He was tempted and suffered through +temptation (Heb. iii. 18), He was tempted in all +points like as we are (Heb. iv. 15), but never once in +any way did He yield to temptation. He was tempted +entirely apart from sin (Heb. iv. 15), but He won His +victories in a way that is open for all of us to win victory, +in the power of the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. <span class="tei tei-hi"><span style="font-style: italic">Jesus Christ was anointed and fitted for service by +the Holy Spirit.</span></span> We read in Acts x. 38, <span class="tei tei-q">“How God +anointed Jesus of Nazareth <em class="tei tei-emph"><span style="font-style: italic">with the Holy Ghost and +with power</span></em>: who went about doing good, and healing +all that were oppressed of the devil; for God was with +Him.”</span> In a prophetic vision of the coming Messiah +in the Old Testament we read in Isa. lxi. 1, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">The +Spirit of the Lord God is upon me</span></em>, because the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span> hath +anointed me to preach good tidings unto the meek; +He hath sent me to bind up the broken-hearted, to +proclaim liberty to the captives, and the opening of the +prison to them that are bound.”</span> In Luke's record of +the earthly life of our Lord in Luke iv. 14, we read +<span class="tei tei-q">“And Jesus returned <em class="tei tei-emph"><span style="font-style: italic">in the power of the Spirit</span></em> into +Galilee, and there went out a fame of Him through all +the region round about.”</span> In a similar way Jesus said +of Himself when speaking in the synagogue in +Nazareth, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">The Spirit</span></em> of the Lord is upon Me, because +He hath anointed Me to preach good tidings unto +the poor; He hath sent Me to proclaim release to the +<span class="tei tei-pb" id="page259">[pg 259]</span><a name="Pg259" id="Pg259" class="tei tei-anchor"></a> +captives, and recovering of sight to the blind, to set at +liberty them that are bruised, to proclaim the acceptable +year of the Lord”</span> (Luke iv. 18, 19, R. V.). All +these passages contain the one lesson, that it was by the +especial anointing with the Holy Spirit that Jesus +Christ was qualified for the service to which God had +called Him. As He stood in the Jordan after His +baptism, <span class="tei tei-q">“The Holy Ghost descended in a bodily +shape like a dove upon Him,”</span> and it was then and +there that He was anointed with the Holy Spirit, +baptized with the Holy Spirit, and equipped for the +service that lay before Him. Jesus Christ received +His equipment for service in the same way that we receive +ours by a definite baptism with the Holy Spirit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. <span class="tei tei-hi"><span style="font-style: italic">Jesus Christ was led by the Holy Spirit in His +movements here upon earth.</span></span> We read in Luke iv. 1, +R. V., <span class="tei tei-q">“And Jesus full of the Holy Ghost returned from +Jordan and <em class="tei tei-emph"><span style="font-style: italic">was led by the Spirit</span></em> in the wilderness.”</span> +Living as a man here upon earth and setting an example +for us, each step of His life was under the Holy +Spirit's guidance. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. <span class="tei tei-hi"><span style="font-style: italic">Jesus Christ was taught by the Spirit who rested +upon Him. The Spirit of God was the source of His +wisdom in the days of His flesh.</span></span> In the Old Testament +prophecy of the coming Messiah we read in Isa. xi. +2, 3, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">And the Spirit of the +</span><span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span><span style="font-style: italic"> shall rest upon Him</span></em>, +the spirit of wisdom and understanding, the spirit of +counsel and might, the spirit of knowledge and of the +fear of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span>. And shall make Him of quick understanding +in the fear of the <span class="tei tei-hi"><span style="font-variant: small-caps">Lord</span></span>: and He shall not +judge after the sight of His eyes, neither reprove after +<span class="tei tei-pb" id="page260">[pg 260]</span><a name="Pg260" id="Pg260" class="tei tei-anchor"></a> +the hearing of His ears.”</span> Further on in Isa. xlii. +1, R. V., we read, <span class="tei tei-q">“Behold My servant, whom I uphold; +My chosen in whom My soul delighteth; <em class="tei tei-emph"><span style="font-style: italic">I +have put My Spirit upon Him</span></em>; He shall bring forth +judgment to the Gentiles, etc.”</span> Matthew tells us in +Matt. xii. 17, 18, that this prophecy was fulfilled in +Jesus of Nazareth. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. <span class="tei tei-hi"><span style="font-style: italic">The Holy Spirit abode upon Jesus in all His fullness +and the words He spoke in consequence were the very +words of God.</span></span> We read in John iii. 34, R. V., <span class="tei tei-q">“For +He whom God hath sent <em class="tei tei-emph"><span style="font-style: italic">speaketh the words of God</span></em>: for +He giveth not the Spirit by measure.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +7. <span class="tei tei-hi"><span style="font-style: italic">After His resurrection, Jesus Christ gave commandment +unto His Apostles whom He had chosen through +the Holy Spirit.</span></span> We read in Acts i. 2, <span class="tei tei-q">“Until the day +in which He was taken up, after that He <em class="tei tei-emph"><span style="font-style: italic">through the +Holy Ghost had given commandment</span></em> unto the Apostles +whom He had chosen.”</span> This relates to the time +after His resurrection and so we see Jesus still working +in the power of the Holy Spirit even after His resurrection +from the dead. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +8. <span class="tei tei-hi"><span style="font-style: italic">Jesus Christ wrought His miracles here on earth +in the power of the Holy Spirit.</span></span> In Matt. xii. 28, we +read, <span class="tei tei-q">“I cast out devils by the power of the Spirit of +God.”</span> It is through the Spirit that miracle working +power was given to some in the church after our Lord's +departure from this earth (1 Cor. xii. 9, 10), and in the +power of the same Spirit, Jesus Christ wrought His +miracles. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +9. <span class="tei tei-hi"><span style="font-style: italic">It was by the power of the Holy Spirit that Jesus +Christ was raised from the dead.</span></span> We read in Rom. +<span class="tei tei-pb" id="page261">[pg 261]</span><a name="Pg261" id="Pg261" class="tei tei-anchor"></a> +viii. 11, <span class="tei tei-q">“But if the Spirit of <em class="tei tei-emph"><span style="font-style: italic">Him that raised up Jesus +from the dead</span></em> dwell in you, He that raised up Christ +from the dead shall also quicken your mortal bodies +by His Spirit that dwelleth in you.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The same Spirit who is to quicken our mortal bodies +and is to raise us up in some future day raised up +Jesus. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Several things are plainly evident from this study of +the work of the Holy Spirit in Jesus Christ: +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +First of all, we see the completeness of His humanity. +He lived and He thought, He worked, He taught, +He conquered sin and won victories for God in the +power of that very same Spirit whom it is our privilege +also to have. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the second place, we see our own utter dependence +upon the Holy Spirit. If it was in the power of +the Holy Spirit that Jesus Christ, the only begotten +Son of God, lived and worked, achieved and triumphed, +how much more dependent are we upon Him at every +turn of life and in every phase of service and every experience +of conflict with Satan and sin. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The third thing that is evident is the wondrous +world of privilege, blessing and victory and conquest +that is open to us. The same Spirit by which Jesus +was originally begotten, is at our disposal for us to be +begotten again of Him. The same Spirit by which +Jesus offered Himself without spot to God is at our +disposal that we also may offer ourselves without spot +to Him. The same Spirit by which Jesus was anointed +for service is at our disposal that we may be anointed +for service. The same Spirit who led Jesus Christ in +<span class="tei tei-pb" id="page262">[pg 262]</span><a name="Pg262" id="Pg262" class="tei tei-anchor"></a> +His movements here on earth is ready to lead us to-day. +The same Spirit who taught Jesus and imparted +to Him wisdom and understanding, counsel and might, +and knowledge and the fear of the Lord is here to teach +us. Jesus Christ is our pattern (1 John ii. 6), <span class="tei tei-q">“the +first born among many brethren”</span> (Rom. viii. 29). +Whatever He realized through the Holy Spirit is for +us to realize also to-day. +</p> + +</div> + +</div> +<hr class="doublepage" /><div class="tei tei-back" style="margin-bottom: 2.00em; margin-top: 6.00em"> + <div id="footnotes" class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc45" id="toc45"></a> + <a name="pdf46" id="pdf46"></a> + <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Footnotes</span></h1> + <dl class="tei tei-list-footnotes"><dt class="tei tei-notelabel"><a id="note_1" name="note_1" href="#noteref_1">1.</a></dt><dd class="tei tei-notetext">Both the +translators of the Authorized Version and the Revised +Version, and even the translators of the American Revision, seem to +have lost sight of the context, for while they spell <span class="tei tei-q">“Spirit”</span> in the +third verse with a capital, in the sixth verse, in all three versions it +is spelled with a small <span class="tei tei-q">“s.”</span></dd><dt class="tei tei-notelabel"><a id="note_2" name="note_2" href="#noteref_2">2.</a></dt><dd class="tei tei-notetext">The ministry +of many an orthodox preacher and teacher is a +ministry of death. It is true that the Word of the Gospel is preached +but it is preached with enticing words of man's wisdom and not in +the demonstration of the Spirit and of power (1 Cor. ii. 4). The +Gospel comes in word only and not in power and in the Holy Spirit +(1 Thess. i. 5).</dd></dl> + </div> + <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <div id="pgfooter" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">***END OF THE PROJECT GUTENBERG EBOOK THE PERSON AND WORK OF THE HOLY SPIRIT*** +</pre><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader47" id="rightpageheader47"></a><a name="pgtoc48" id="pgtoc48"></a><a name="pdf49" id="pdf49"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Credits</span></h1><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr><th class="tei tei-label tei-label-gloss">October 13, 2009 </th></tr><tr><td class="tei tei-item"><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Project Gutenberg TEI edition 1</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-respStmt"> + <span class="tei tei-name"> + Produced by The Bookworm, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + (This file was produced from images generously made + available by The Internet Archive/Million Book Project.) + </span> + </span></td></tr></tbody></table></td></tr></tbody></table></div><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader50" id="rightpageheader50"></a><a name="pgtoc51" id="pgtoc51"></a><a name="pdf52" id="pdf52"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">A Word from Project Gutenberg</span></h1><p class="tei tei-p" style="margin-bottom: 1.00em">This file should be named + 30241-h.html or + 30241-h.zip.</p><p class="tei tei-p" style="margin-bottom: 1.00em">This and all associated files of various formats will be found + in: + + <a href="http://www.gutenberg.org/dirs/3/0/2/4/30241/" class="block tei tei-xref" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%">http://www.gutenberg.org</span><span style="font-size: 90%">/dirs/3/0/2/4/30241/</span></a></p><p class="tei tei-p" style="margin-bottom: 1.00em">Updated editions will replace the previous one — the old + editions will be renamed.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Creating the works from public domain print editions means that + no one owns a United States copyright in these works, so the + Foundation (and you!) can copy and distribute it in the United + States without permission and without paying copyright royalties. + Special rules, set forth in the General Terms of Use part of this + license, apply to copying and distributing Project Gutenberg™ electronic works + to protect the Project Gutenberg™ concept and trademark. 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0 R] +>> endobj +810 0 obj << +/Type /Pages +/Count 6 +/Parent 1146 0 R +/Kids [807 0 R 812 0 R 816 0 R 821 0 R 825 0 R 829 0 R] +>> endobj +837 0 obj << +/Type /Pages +/Count 6 +/Parent 1146 0 R +/Kids [834 0 R 839 0 R 843 0 R 848 0 R 852 0 R 856 0 R] +>> endobj +864 0 obj << +/Type /Pages +/Count 6 +/Parent 1146 0 R +/Kids [860 0 R 866 0 R 870 0 R 874 0 R 879 0 R 883 0 R] +>> endobj +891 0 obj << +/Type /Pages +/Count 6 +/Parent 1147 0 R +/Kids [887 0 R 893 0 R 897 0 R 902 0 R 906 0 R 910 0 R] +>> endobj +918 0 obj << +/Type /Pages +/Count 6 +/Parent 1147 0 R +/Kids [914 0 R 920 0 R 924 0 R 928 0 R 937 0 R 941 0 R] +>> endobj +948 0 obj << +/Type /Pages +/Count 6 +/Parent 1147 0 R +/Kids [945 0 R 950 0 R 955 0 R 959 0 R 963 0 R 968 0 R] +>> endobj +979 0 obj << +/Type /Pages +/Count 6 +/Parent 1147 0 R +/Kids [976 0 R 981 0 R 985 0 R 989 0 R 998 0 R 1002 0 R] +>> endobj +1008 0 obj << +/Type /Pages +/Count 6 +/Parent 1147 0 R +/Kids [1005 0 R 1010 0 R 1017 0 R 1020 0 R 1028 0 R 1039 0 R] +>> endobj +1052 0 obj << +/Type /Pages +/Count 6 +/Parent 1147 0 R +/Kids [1047 0 R 1058 0 R 1065 0 R 1074 0 R 1081 0 R 1092 0 R] +>> endobj +1102 0 obj << +/Type /Pages +/Count 6 +/Parent 1148 0 R +/Kids [1098 0 R 1107 0 R 1114 0 R 1118 0 R 1122 0 R 1127 0 R] +>> endobj +1142 0 obj << +/Type /Pages +/Count 36 +/Parent 1149 0 R +/Kids [8 0 R 36 0 R 64 0 R 91 0 R 122 0 R 161 0 R] +>> endobj +1143 0 obj << +/Type /Pages +/Count 36 +/Parent 1149 0 R +/Kids [188 0 R 215 0 R 242 0 R 269 0 R 300 0 R 330 0 R] +>> endobj +1144 0 obj << +/Type /Pages +/Count 36 +/Parent 1149 0 R +/Kids [361 0 R 392 0 R 423 0 R 453 0 R 485 0 R 519 0 R] +>> endobj +1145 0 obj << +/Type /Pages +/Count 36 +/Parent 1149 0 R +/Kids [554 0 R 581 0 R 612 0 R 642 0 R 676 0 R 703 0 R] +>> endobj +1146 0 obj << +/Type /Pages +/Count 36 +/Parent 1149 0 R +/Kids [730 0 R 756 0 R 783 0 R 810 0 R 837 0 R 864 0 R] +>> endobj +1147 0 obj << +/Type /Pages +/Count 36 +/Parent 1149 0 R +/Kids [891 0 R 918 0 R 948 0 R 979 0 R 1008 0 R 1052 0 R] +>> endobj +1148 0 obj << +/Type /Pages +/Count 6 +/Parent 1150 0 R +/Kids [1102 0 R] +>> endobj +1149 0 obj << +/Type /Pages +/Count 216 +/Parent 1151 0 R +/Kids [1142 0 R 1143 0 R 1144 0 R 1145 0 R 1146 0 R 1147 0 R] +>> endobj +1150 0 obj << +/Type /Pages +/Count 6 +/Parent 1151 0 R +/Kids [1148 0 R] +>> endobj +1151 0 obj << +/Type /Pages +/Count 222 +/Kids [1149 0 R 1150 0 R] +>> endobj +1152 0 obj << +/Type /Outlines +/First 25 0 R +/Last 1033 0 R +/Count 26 +>> endobj +1033 0 obj << +/Title 1034 0 R +/A 1031 0 R +/Parent 1152 0 R +/Prev 1024 0 R +>> endobj +1024 0 obj << +/Title 1025 0 R +/A 1022 0 R +/Parent 1152 0 R +/Prev 1014 0 R +/Next 1033 0 R +>> endobj +1014 0 obj << +/Title 1015 0 R +/A 1012 0 R +/Parent 1152 0 R +/Prev 995 0 R +/Next 1024 0 R +>> endobj +995 0 obj << +/Title 996 0 R +/A 993 0 R +/Parent 1152 0 R +/Prev 973 0 R +/Next 1014 0 R +>> endobj +973 0 obj << +/Title 974 0 R +/A 971 0 R +/Parent 1152 0 R +/Prev 934 0 R +/Next 995 0 R +>> endobj +934 0 obj << +/Title 935 0 R +/A 932 0 R +/Parent 1152 0 R +/Prev 670 0 R +/Next 973 0 R +>> endobj +670 0 obj << +/Title 671 0 R +/A 668 0 R +/Parent 1152 0 R +/Prev 658 0 R +/Next 934 0 R +>> endobj +658 0 obj << +/Title 659 0 R +/A 656 0 R +/Parent 1152 0 R +/Prev 619 0 R +/Next 670 0 R +>> endobj +619 0 obj << +/Title 620 0 R +/A 617 0 R +/Parent 1152 0 R +/Prev 593 0 R +/Next 658 0 R +>> endobj +593 0 obj << +/Title 594 0 R +/A 591 0 R +/Parent 1152 0 R +/Prev 548 0 R +/Next 619 0 R +>> endobj +548 0 obj << +/Title 549 0 R +/A 546 0 R +/Parent 1152 0 R +/Prev 527 0 R +/Next 593 0 R +>> endobj +527 0 obj << +/Title 528 0 R +/A 525 0 R +/Parent 1152 0 R +/Prev 505 0 R +/Next 548 0 R +>> endobj +505 0 obj << +/Title 506 0 R +/A 503 0 R +/Parent 1152 0 R +/Prev 488 0 R +/Next 527 0 R +>> endobj +488 0 obj << +/Title 489 0 R +/A 486 0 R +/Parent 1152 0 R +/Prev 465 0 R +/Next 505 0 R +>> endobj +465 0 obj << +/Title 466 0 R +/A 463 0 R +/Parent 1152 0 R +/Prev 439 0 R +/Next 488 0 R +>> endobj +439 0 obj << +/Title 440 0 R +/A 437 0 R +/Parent 1152 0 R +/Prev 413 0 R +/Next 465 0 R +>> endobj +413 0 obj << +/Title 414 0 R +/A 411 0 R +/Parent 1152 0 R +/Prev 378 0 R +/Next 439 0 R +>> endobj +378 0 obj << +/Title 379 0 R +/A 376 0 R +/Parent 1152 0 R +/Prev 351 0 R +/Next 413 0 R +>> endobj +351 0 obj << +/Title 352 0 R +/A 349 0 R +/Parent 1152 0 R +/Prev 303 0 R +/Next 378 0 R +>> endobj +303 0 obj << +/Title 304 0 R +/A 301 0 R +/Parent 1152 0 R +/Prev 285 0 R +/Next 351 0 R +>> endobj +285 0 obj << +/Title 286 0 R +/A 283 0 R +/Parent 1152 0 R +/Prev 151 0 R +/Next 303 0 R +>> endobj +151 0 obj << +/Title 152 0 R +/A 149 0 R +/Parent 1152 0 R +/Prev 138 0 R +/Next 285 0 R +>> endobj +138 0 obj << +/Title 139 0 R +/A 136 0 R +/Parent 1152 0 R +/Prev 125 0 R +/Next 151 0 R +>> endobj +125 0 obj << +/Title 126 0 R +/A 123 0 R +/Parent 1152 0 R +/Prev 94 0 R +/Next 138 0 R +>> endobj +94 0 obj << +/Title 95 0 R +/A 92 0 R +/Parent 1152 0 R +/Prev 25 0 R +/Next 125 0 R +>> endobj +25 0 obj << +/Title 26 0 R +/A 23 0 R +/Parent 1152 0 R +/Next 94 0 R +>> endobj +1153 0 obj << +/Names [(Pg007) 22 0 R (Pg008) 30 0 R (Pg009) 35 0 R (Pg010) 41 0 R (Pg011) 42 0 R (Pg012) 46 0 R] +/Limits [(Pg007) (Pg012)] +>> endobj +1154 0 obj << +/Names [(Pg013) 50 0 R (Pg014) 54 0 R (Pg015) 55 0 R (Pg016) 59 0 R (Pg017) 63 0 R (Pg018) 68 0 R] +/Limits [(Pg013) (Pg018)] +>> endobj +1155 0 obj << +/Names [(Pg019) 69 0 R (Pg020) 73 0 R (Pg021) 77 0 R (Pg022) 81 0 R (Pg023) 82 0 R (Pg024) 86 0 R] +/Limits [(Pg019) (Pg024)] +>> endobj +1156 0 obj << +/Names [(Pg025) 90 0 R (Pg026) 99 0 R (Pg027) 103 0 R (Pg028) 107 0 R (Pg029) 111 0 R (Pg030) 112 0 R] +/Limits [(Pg025) (Pg030)] +>> endobj +1157 0 obj << +/Names [(Pg031) 116 0 R (Pg032) 120 0 R (Pg033) 121 0 R (Pg034) 130 0 R (Pg035) 134 0 R (Pg036) 135 0 R] +/Limits [(Pg031) (Pg036)] +>> endobj +1158 0 obj << +/Names [(Pg037) 143 0 R (Pg038) 147 0 R (Pg039) 148 0 R (Pg040) 156 0 R (Pg041) 160 0 R (Pg042) 165 0 R] +/Limits [(Pg037) (Pg042)] +>> endobj +1159 0 obj << +/Names [(Pg043) 169 0 R (Pg044) 170 0 R (Pg045) 174 0 R (Pg046) 178 0 R (Pg047) 182 0 R (Pg048) 183 0 R] +/Limits [(Pg043) (Pg048)] +>> endobj +1160 0 obj << +/Names [(Pg049) 187 0 R (Pg050) 192 0 R (Pg051) 196 0 R (Pg052) 197 0 R (Pg053) 201 0 R (Pg054) 205 0 R] +/Limits [(Pg049) (Pg054)] +>> endobj +1161 0 obj << +/Names [(Pg055) 209 0 R (Pg056) 210 0 R (Pg057) 214 0 R (Pg058) 219 0 R (Pg059) 223 0 R (Pg060) 224 0 R] +/Limits [(Pg055) (Pg060)] +>> endobj +1162 0 obj << +/Names [(Pg061) 228 0 R (Pg062) 232 0 R (Pg063) 233 0 R (Pg064) 237 0 R (Pg065) 241 0 R (Pg066) 246 0 R] +/Limits [(Pg061) (Pg066)] +>> endobj +1163 0 obj << +/Names [(Pg067) 247 0 R (Pg068) 251 0 R (Pg069) 255 0 R (Pg070) 259 0 R (Pg071) 260 0 R (Pg072) 264 0 R] +/Limits [(Pg067) (Pg072)] +>> endobj +1164 0 obj << +/Names [(Pg073) 268 0 R (Pg074) 273 0 R (Pg075) 274 0 R (Pg076) 278 0 R (Pg077) 282 0 R (Pg078) 290 0 R] +/Limits [(Pg073) (Pg078)] +>> endobj +1165 0 obj << +/Names [(Pg079) 294 0 R (Pg080) 298 0 R (Pg081) 299 0 R (Pg082) 308 0 R (Pg083) 312 0 R (Pg084) 316 0 R] +/Limits [(Pg079) (Pg084)] +>> endobj +1166 0 obj << +/Names [(Pg085) 320 0 R (Pg086) 321 0 R (Pg087) 325 0 R (Pg088) 329 0 R (Pg089) 334 0 R (Pg090) 335 0 R] +/Limits [(Pg085) (Pg090)] +>> endobj +1167 0 obj << +/Names [(Pg091) 339 0 R (Pg092) 343 0 R (Pg093) 347 0 R (Pg094) 348 0 R (Pg095) 356 0 R (Pg096) 360 0 R] +/Limits [(Pg091) (Pg096)] +>> endobj +1168 0 obj << +/Names [(Pg097) 365 0 R (Pg098) 369 0 R (Pg099) 370 0 R (Pg100) 374 0 R (Pg101) 375 0 R (Pg102) 383 0 R] +/Limits [(Pg097) (Pg102)] +>> endobj +1169 0 obj << +/Names [(Pg103) 387 0 R (Pg104) 391 0 R (Pg105) 396 0 R (Pg106) 397 0 R (Pg107) 401 0 R (Pg108) 405 0 R] +/Limits [(Pg103) (Pg108)] +>> endobj +1170 0 obj << +/Names [(Pg109) 409 0 R (Pg110) 410 0 R (Pg111) 418 0 R (Pg112) 422 0 R (Pg113) 427 0 R (Pg114) 431 0 R] +/Limits [(Pg109) (Pg114)] +>> endobj +1171 0 obj << +/Names [(Pg115) 432 0 R (Pg116) 436 0 R (Pg117) 444 0 R (Pg118) 448 0 R (Pg119) 452 0 R (Pg120) 457 0 R] +/Limits [(Pg115) (Pg120)] +>> endobj +1172 0 obj << +/Names [(Pg121) 458 0 R (Pg122) 462 0 R (Pg123) 470 0 R (Pg124) 474 0 R (Pg125) 478 0 R (Pg126) 483 0 R] +/Limits [(Pg121) (Pg126)] +>> endobj +1173 0 obj << +/Names [(Pg127) 484 0 R (Pg128) 493 0 R (Pg129) 497 0 R (Pg130) 501 0 R (Pg131) 502 0 R (Pg132) 510 0 R] +/Limits [(Pg127) (Pg132)] +>> endobj +1174 0 obj << +/Names [(Pg133) 514 0 R (Pg134) 518 0 R (Pg135) 523 0 R (Pg136) 524 0 R (Pg137) 532 0 R (Pg138) 536 0 R] +/Limits [(Pg133) (Pg138)] +>> endobj +1175 0 obj << +/Names [(Pg139) 540 0 R (Pg140) 544 0 R (Pg141) 545 0 R (Pg142) 553 0 R (Pg143) 558 0 R (Pg144) 562 0 R] +/Limits [(Pg139) (Pg144)] +>> endobj +1176 0 obj << +/Names [(Pg145) 563 0 R (Pg146) 567 0 R (Pg147) 571 0 R (Pg148) 575 0 R (Pg149) 576 0 R (Pg150) 580 0 R] +/Limits [(Pg145) (Pg150)] +>> endobj +1177 0 obj << +/Names [(Pg151) 585 0 R (Pg152) 589 0 R (Pg153) 590 0 R (Pg154) 598 0 R (Pg155) 602 0 R (Pg156) 606 0 R] +/Limits [(Pg151) (Pg156)] +>> endobj +1178 0 obj << +/Names [(Pg157) 610 0 R (Pg158) 611 0 R (Pg159) 616 0 R (Pg160) 624 0 R (Pg161) 628 0 R (Pg162) 632 0 R] +/Limits [(Pg157) (Pg162)] +>> endobj +1179 0 obj << +/Names [(Pg163) 636 0 R (Pg164) 637 0 R (Pg165) 641 0 R (Pg166) 646 0 R (Pg167) 650 0 R (Pg168) 651 0 R] +/Limits [(Pg163) (Pg168)] +>> endobj +1180 0 obj << +/Names [(Pg169) 655 0 R (Pg170) 663 0 R (Pg171) 667 0 R (Pg172) 675 0 R (Pg173) 680 0 R (Pg174) 684 0 R] +/Limits [(Pg169) (Pg174)] +>> endobj +1181 0 obj << +/Names [(Pg175) 688 0 R (Pg176) 689 0 R (Pg177) 693 0 R (Pg178) 697 0 R (Pg179) 701 0 R (Pg180) 702 0 R] +/Limits [(Pg175) (Pg180)] +>> endobj +1182 0 obj << +/Names [(Pg181) 707 0 R (Pg182) 711 0 R (Pg183) 715 0 R (Pg184) 716 0 R (Pg185) 720 0 R (Pg186) 724 0 R] +/Limits [(Pg181) (Pg186)] +>> endobj +1183 0 obj << +/Names [(Pg187) 728 0 R (Pg188) 729 0 R (Pg189) 734 0 R (Pg190) 738 0 R (Pg191) 742 0 R (Pg192) 746 0 R] +/Limits [(Pg187) (Pg192)] +>> endobj +1184 0 obj << +/Names [(Pg193) 747 0 R (Pg194) 751 0 R (Pg195) 755 0 R (Pg196) 760 0 R (Pg197) 761 0 R (Pg198) 765 0 R] +/Limits [(Pg193) (Pg198)] +>> endobj +1185 0 obj << +/Names [(Pg199) 769 0 R (Pg200) 773 0 R (Pg201) 774 0 R (Pg202) 778 0 R (Pg203) 782 0 R (Pg204) 787 0 R] +/Limits [(Pg199) (Pg204)] +>> endobj +1186 0 obj << +/Names [(Pg205) 788 0 R (Pg206) 792 0 R (Pg207) 796 0 R (Pg208) 800 0 R (Pg209) 801 0 R (Pg210) 805 0 R] +/Limits [(Pg205) (Pg210)] +>> endobj +1187 0 obj << +/Names [(Pg211) 809 0 R (Pg212) 814 0 R (Pg213) 818 0 R (Pg214) 819 0 R (Pg215) 823 0 R (Pg216) 827 0 R] +/Limits [(Pg211) (Pg216)] +>> endobj +1188 0 obj << +/Names [(Pg217) 831 0 R (Pg218) 832 0 R (Pg219) 836 0 R (Pg220) 841 0 R (Pg221) 845 0 R (Pg222) 846 0 R] +/Limits [(Pg217) (Pg222)] +>> endobj +1189 0 obj << +/Names [(Pg223) 850 0 R (Pg224) 854 0 R (Pg225) 858 0 R (Pg226) 862 0 R (Pg227) 863 0 R (Pg228) 868 0 R] +/Limits [(Pg223) (Pg228)] +>> endobj +1190 0 obj << +/Names [(Pg229) 872 0 R (Pg230) 876 0 R (Pg231) 877 0 R (Pg232) 881 0 R (Pg233) 885 0 R (Pg234) 889 0 R] +/Limits [(Pg229) (Pg234)] +>> endobj +1191 0 obj << +/Names [(Pg235) 890 0 R (Pg236) 895 0 R (Pg237) 899 0 R (Pg238) 900 0 R (Pg239) 904 0 R (Pg240) 908 0 R] +/Limits [(Pg235) (Pg240)] +>> endobj +1192 0 obj << +/Names [(Pg241) 912 0 R (Pg242) 916 0 R (Pg243) 917 0 R (Pg244) 922 0 R (Pg245) 926 0 R (Pg246) 930 0 R] +/Limits [(Pg241) (Pg246)] +>> endobj +1193 0 obj << +/Names [(Pg247) 931 0 R (Pg248) 939 0 R (Pg249) 943 0 R (Pg250) 947 0 R (Pg251) 952 0 R (Pg252) 953 0 R] +/Limits [(Pg247) (Pg252)] +>> endobj +1194 0 obj << +/Names [(Pg253) 957 0 R (Pg254) 961 0 R (Pg255) 965 0 R (Pg256) 966 0 R (Pg257) 970 0 R (Pg258) 978 0 R] +/Limits [(Pg253) (Pg258)] +>> endobj +1195 0 obj << +/Names [(Pg259) 983 0 R (Pg260) 987 0 R (Pg261) 991 0 R (Pg262) 992 0 R (footnotes) 1000 0 R (index1) 24 0 R] +/Limits [(Pg259) (index1)] +>> endobj +1196 0 obj << +/Names [(index10) 412 0 R (index11) 438 0 R (index12) 464 0 R (index13) 487 0 R (index14) 504 0 R (index15) 526 0 R] +/Limits [(index10) (index15)] +>> endobj +1197 0 obj << +/Names [(index16) 547 0 R (index17) 592 0 R (index18) 618 0 R (index19) 657 0 R (index2) 93 0 R (index20) 669 0 R] +/Limits [(index16) (index20)] +>> endobj +1198 0 obj << +/Names [(index21) 933 0 R (index22) 972 0 R (index23) 994 0 R (index24) 1013 0 R (index25) 1023 0 R (index26) 1032 0 R] +/Limits [(index21) (index26)] +>> endobj +1199 0 obj << +/Names [(index3) 124 0 R (index4) 137 0 R (index5) 150 0 R (index6) 284 0 R (index7) 302 0 R (index8) 350 0 R] +/Limits [(index3) (index8)] +>> endobj +1200 0 obj << +/Names [(index9) 377 0 R (pgfooter) 1007 0 R (pgheader) 6 0 R (pglicense) 9 0 R (pglicense1) 1041 0 R (pglicense1A) 1042 0 R] +/Limits [(index9) (pglicense1A)] +>> endobj +1201 0 obj << +/Names [(pglicense1B) 1049 0 R (pglicense1C) 1050 0 R (pglicense1D) 1051 0 R (pglicense1E) 1053 0 R (pglicense1E1) 1060 0 R (pglicense1E2) 1061 0 R] +/Limits [(pglicense1B) (pglicense1E2)] +>> endobj +1202 0 obj << +/Names [(pglicense1E3) 1067 0 R (pglicense1E4) 1068 0 R (pglicense1E5) 1069 0 R (pglicense1E6) 1076 0 R (pglicense1E7) 1077 0 R (pglicense1E8) 1043 0 R] +/Limits [(pglicense1E3) (pglicense1E8)] +>> endobj +1203 0 obj << +/Names [(pglicense1E9) 1085 0 R (pglicense1F) 1086 0 R (pglicense1F1) 1094 0 R (pglicense1F2) 1095 0 R (pglicense1F3) 1088 0 R (pglicense1F4) 1100 0 R] +/Limits [(pglicense1E9) (pglicense1F4)] +>> endobj +1204 0 obj << +/Names [(pglicense1F5) 1101 0 R (pglicense1F6) 1109 0 R (pglicense2) 1110 0 R (pglicense3) 1089 0 R (pglicense4) 1087 0 R (pglicense5) 1124 0 R] +/Limits [(pglicense1F5) (pglicense5)] +>> endobj +1205 0 obj << +/Kids [1153 0 R 1154 0 R 1155 0 R 1156 0 R 1157 0 R 1158 0 R] +/Limits [(Pg007) (Pg042)] +>> endobj +1206 0 obj << +/Kids [1159 0 R 1160 0 R 1161 0 R 1162 0 R 1163 0 R 1164 0 R] +/Limits [(Pg043) (Pg078)] +>> endobj +1207 0 obj << +/Kids [1165 0 R 1166 0 R 1167 0 R 1168 0 R 1169 0 R 1170 0 R] +/Limits [(Pg079) (Pg114)] +>> endobj +1208 0 obj << +/Kids [1171 0 R 1172 0 R 1173 0 R 1174 0 R 1175 0 R 1176 0 R] +/Limits [(Pg115) (Pg150)] +>> endobj +1209 0 obj << +/Kids [1177 0 R 1178 0 R 1179 0 R 1180 0 R 1181 0 R 1182 0 R] +/Limits [(Pg151) (Pg186)] +>> endobj +1210 0 obj << +/Kids [1183 0 R 1184 0 R 1185 0 R 1186 0 R 1187 0 R 1188 0 R] +/Limits [(Pg187) (Pg222)] +>> endobj +1211 0 obj << +/Kids [1189 0 R 1190 0 R 1191 0 R 1192 0 R 1193 0 R 1194 0 R] +/Limits [(Pg223) (Pg258)] +>> endobj +1212 0 obj << +/Kids [1195 0 R 1196 0 R 1197 0 R 1198 0 R 1199 0 R 1200 0 R] +/Limits [(Pg259) (pglicense1A)] +>> endobj +1213 0 obj << +/Kids [1201 0 R 1202 0 R 1203 0 R 1204 0 R] +/Limits [(pglicense1B) (pglicense5)] +>> endobj +1214 0 obj << +/Kids [1205 0 R 1206 0 R 1207 0 R 1208 0 R 1209 0 R 1210 0 R] +/Limits [(Pg007) (Pg222)] +>> endobj +1215 0 obj << +/Kids [1211 0 R 1212 0 R 1213 0 R] +/Limits [(Pg223) (pglicense5)] +>> endobj +1216 0 obj << +/Kids [1214 0 R 1215 0 R] +/Limits [(Pg007) (pglicense5)] +>> endobj +1217 0 obj << +/Dests 1216 0 R +>> endobj +1218 0 obj << +/Type /Catalog +/Pages 1151 0 R +/Outlines 1152 0 R +/Names 1217 0 R +>> endobj +1219 0 obj << +/Producer (pdfTeX-1.40.3) + /Author (R. A. Torrey) /Title (The Person and Work of The Holy Spirit) +/Creator (TeX) +/CreationDate (D:20091013055500-07'00') +/ModDate (D:20091013055500-07'00') +/Trapped /False +/PTEX.Fullbanner (This is pdfTeX using libpoppler, Version 3.141592-1.40.3-2.2 (Web2C 7.5.6) kpathsea version 3.5.6) +>> endobj +xref +0 1220 +0000000000 65535 f +0000001502 00000 n +0000001671 00000 n +0000001942 00000 n +0000001366 00000 n +0000000015 00000 n +0000001885 00000 n +0001175771 00000 n +0001176256 00000 n +0001117660 00000 n +0000002964 00000 n +0000002849 00000 n +0000002010 00000 n +0000008079 00000 n +0000007964 00000 n +0000003033 00000 n +0000009921 00000 n +0000009806 00000 n +0000008148 00000 n +0000010314 00000 n +0000010140 00000 n +0000009990 00000 n +0000010255 00000 n +0000010383 00000 n +0000014709 00000 n +0001184120 00000 n +0000010426 00000 n +0000014826 00000 n +0000014594 00000 n +0000010491 00000 n +0000014768 00000 n +0001175932 00000 n +0000020142 00000 n +0000019966 00000 n +0000014907 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b/30241-pdf.zip diff --git a/30241-tei.zip b/30241-tei.zip Binary files differnew file mode 100644 index 0000000..8431772 --- /dev/null +++ b/30241-tei.zip diff --git a/30241-tei/30241-tei.tei b/30241-tei/30241-tei.tei new file mode 100644 index 0000000..3e362a6 --- /dev/null +++ b/30241-tei/30241-tei.tei @@ -0,0 +1,8938 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>The Person and Work of The Holy Spirit</title> + <author><name reg="Torrey, R. A.">R. A. Torrey</name></author> + </titleStmt> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>October 13, 2009</date> + <idno type="etext-no">30241</idno> + <availability> + <p>This eBook is for the use of anyone anywhere at no cost and + with almost no restrictions whatsoever. You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2009-10-13">October 13, 2009</date> + <respStmt> + <name> + Produced by The Bookworm, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + (This file was produced from images generously made + available by The Internet Archive/Million Book Project.) + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: xx-large; text-align: center">The Person and Work</p> + <p rend="font-size: large; text-align: center">of</p> + <p rend="font-size: xx-large; text-align: center">The Holy Spirit</p> + <p rend="font-size: x-large; text-align: center">As Revealed in the Scriptures</p> + <p rend="font-size: x-large; text-align: center">And in Personal Experience</p> + <p rend="font-size: large; text-align: center">By</p> + <p rend="font-size: x-large; text-align: center">R. A. Torrey</p> + <p rend="text-align: center">Fleming H. Revell Company</p> + <p rend="text-align: center">New York, Chicago, Toronto,</p> + <p rend="text-align: center">London and Edinburgh</p> + <p rend="text-align: center">Copyright 1910, by</p> + <p rend="text-align: center">R. A. Torrey</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + </front> +<body> + +<pb n='007'/><anchor id='Pg007'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter I. The Personality of the Holy Spirit.</head> + +<p> +Before one can correctly understand the work +of the Holy Spirit, he must first of all know +the Spirit Himself. A frequent source of error +and fanaticism about the work of the Holy Spirit is the +attempt to study and understand His work without first +of all coming to know Him as a Person. +</p> + +<p> +It is of the highest importance from the standpoint +of worship that we decide whether the Holy Spirit is a +Divine Person, worthy to receive our adoration, our +faith, our love, and our entire surrender to Himself, or +whether it is simply an influence emanating from God +or a power or an illumination that God imparts to us. +If the Holy Spirit is a person, and a Divine Person, and +we do not know Him as such, then we are robbing +a Divine Being of the worship and the faith and +the love and the surrender to Himself which are His +due. +</p> + +<p> +It is also of the highest importance from the practical +standpoint that we decide whether the Holy Spirit is +<pb n='008'/><anchor id='Pg008'/> +merely some mysterious and wonderful power that we +in our weakness and ignorance are somehow to get hold +of and use, or whether the Holy Spirit is a real Person, +infinitely holy, infinitely wise, infinitely mighty and infinitely +tender who is to get hold of and use us. The +former conception is utterly heathenish, not essentially +different from the thought of the African fetich worshipper +who has his god whom he uses. The latter +conception is sublime and Christian. If we think of +the Holy Spirit as so many do as merely a power or influence, +our constant thought will be, <q>How can I get +more of the Holy Spirit,</q> but if we think of Him in the +Biblical way as a Divine Person, our thought will rather +be, <q>How can the Holy Spirit have more of me?</q> +The conception of the Holy Spirit as a Divine influence +or power that we are somehow to get hold of and +use, leads to self-exaltation and self-sufficiency. One +who so thinks of the Holy Spirit and who at the same +time imagines that he has received the Holy Spirit will +almost inevitably be full of spiritual pride and strut +about as if he belonged to some superior order of Christians. +One frequently hears such persons say, <q>I am +a Holy Ghost man,</q> or <q>I am a Holy Ghost woman.</q> +But if we once grasp the thought that the Holy Spirit +is a Divine Person of infinite majesty, glory and holiness +and power, who in marvellous condescension has +come into our hearts to make His abode there and take +possession of our lives and make use of them, it will +put us in the dust and keep us in the dust. I can +think of no thought more humbling or more overwhelming +than the thought that a person of Divine +<pb n='009'/><anchor id='Pg009'/> +majesty and glory dwells in my heart and is ready to +use even me. +</p> + +<p> +It is of the highest importance from the standpoint +of experience that we know the Holy Spirit as a person. +Thousands and tens of thousands of men and women +can testify to the blessing that has come into their own +lives as they have come to know the Holy Spirit, not +merely as a gracious influence (emanating, it is true, +from God) but as a real Person, just as real as Jesus +Christ Himself, an ever-present, loving Friend and +mighty Helper, who is not only always by their side +but dwells in their heart every day and every hour +and who is ready to undertake for them in every emergency +of life. Thousands of ministers, Christian +workers and Christians in the humblest spheres of life +have spoken to me, or written to me, of the complete +transformation of their Christian experience that came +to them when they grasped the thought (not merely in +a theological, but in an experimental way) that the +Holy Spirit was a Person and consequently came to +know Him. +</p> + +<p> +There are at least four distinct lines of proof in the +Bible that the Holy Spirit is a person. +</p> + +<p> +I. <hi rend='italic'>All the distinctive characteristics of personality are +ascribed to the Holy Spirit in the Bible.</hi> +</p> + +<p> +What are the distinctive characteristics, or marks, of +personality? Knowledge, feeling or emotion, and will. +Any entity that thinks and feels and wills is a person. +When we say that the Holy Spirit is a person, there +are those who understand us to mean that the Holy +<pb n='010'/><anchor id='Pg010'/> +Spirit has hands and feet and eyes and ears and mouth, +and so on, but these are not the characteristics of personality +but of corporeity. All of these characteristics +or marks of personality are repeatedly ascribed to the +Holy Spirit in the Old and New Testaments. We read +in 1 Cor. ii. 10, 11, <q>But God hath revealed them +unto us by His Spirit: for the Spirit searcheth all +things, yea, the deep things of God. For what man +knoweth the things of a man, save the spirit of man +which is in him? even so the things of God knoweth +no man, but the Spirit of God.</q> Here knowledge is +ascribed to the Holy Spirit. We are clearly taught +that the Holy Spirit is not merely an influence that illuminates +our minds to comprehend the truth but a Being +who Himself knows the truth. +</p> + +<p> +In 1 Cor. xii. 11, we read, <q>But all these worketh +that one and the selfsame Spirit, dividing to every man +severally as <emph>He will</emph>.</q> Here will is ascribed to the +Spirit and we are taught that the Holy Spirit is not a +power that we get hold of and use according to our +will but a Person of sovereign majesty, who uses us +according to His will. This distinction is of fundamental +importance in our getting into right relations +with the Holy Spirit. It is at this very point that many +honest seekers after power and efficiency in service go +astray. They are reaching out after and struggling to +get possession of some mysterious and mighty power +that they can make use of in their work according to +their own will. They will never get possession of the +power they seek until they come to recognize that there +is not some Divine power for them to get hold of and +<pb n='011'/><anchor id='Pg011'/> +use in their blindness and ignorance but that there is a +Person, infinitely wise, as well as infinitely mighty, who +is willing to take possession of them and use them according +to His own perfect will. When we stop to +think of it, we must rejoice that there is no Divine +power that beings so ignorant as we are, so liable to +err, to get hold of and use. How appalling might be +the results if there were. But what a holy joy must +come into our hearts when we grasp the thought that +there is a Divine Person, One who never errs, who is +willing to take possession of us and impart to us such +gifts as He sees best and to use us according to His +wise and loving will. +</p> + +<p> +We read in Rom. viii. 27, <q>And He that searcheth +the hearts knoweth what is <emph>the mind of the Spirit</emph>, +because He maketh intercession for the saints according +to the will of God.</q> In this passage mind is +ascribed to the Holy Spirit. The Greek word translated +<q>mind</q> is a comprehensive word, including the +ideas of thought, feeling and purpose. It is the same +that is used in Rom. viii. 7 where we read that <q>the +carnal mind is enmity against God: for it is not +subject to the law of God, neither indeed can be.</q> +So then in this passage we have all the distinctive marks +of personality ascribed to the Holy Spirit. +</p> + +<p> +We find the personality of the Holy Spirit brought +out in a most touching and suggestive way in Rom. xv. +30, <q>Now I beseech you, brethren, for the Lord Jesus +Christ's sake, and for the <emph>love of the Spirit</emph>, that ye +strive together with me in your prayers to God for +me.</q> Here we have <q><emph>love</emph></q> ascribed to the Holy Spirit. +<pb n='012'/><anchor id='Pg012'/> +The reader would do well to stop and ponder those five +words, <q><emph>the love of the Spirit</emph>.</q> We dwell often upon +the love of God the Father. It is the subject of our +daily and constant thought. We dwell often upon the +love of Jesus Christ the Son. Who would think of +calling himself a Christian who passed a day without +meditating on the love of his Saviour, but how often +have we meditated upon <q><emph>the love of the Spirit</emph></q>? Each +day of our lives, if we are living as Christians ought, +we kneel down in the presence of God the Father and +look up into His face and say, <q>I thank Thee, Father, +for Thy great love that led Thee to give Thine only +begotten Son to die upon the cross of Calvary for me.</q> +Each day of our lives we also look up into the face of +our Lord and Saviour, Jesus Christ, and say, <q>Oh, +Thou glorious Lord and Saviour, Jesus Thou Son of +God, I thank Thee for Thy great love that led Thee +not to count it a thing to be grasped to be on equality +with God but to empty Thyself and forsaking all the +glory of heaven, come down to earth with all its shame +and to take my sins upon Thyself and die in my place +upon the cross of Calvary.</q> But how often do we +kneel and say to the Holy Spirit, <q>Oh, Thou eternal +and infinite Spirit of God, I thank Thee for Thy great +love that led Thee to come into this world of sin and +darkness and to seek me out and to follow me so patiently +until Thou didst bring me to see my utter ruin +and need of a Saviour and to reveal to me my Lord +and Saviour, Jesus Christ, as just the Saviour whom I +need.</q> Yet we owe our salvation just as truly to +the love of the Spirit as we do to the love of the +<pb n='013'/><anchor id='Pg013'/> +Father and the love of the Son. If it had not been +for the love of God the Father looking down upon me +in my utter ruin and providing a perfect atonement for +me in the death of His own Son on the cross of Calvary, +I would have been in hell to-day. If it had not +been for the love of Jesus Christ, the eternal Word of +God, looking upon me in my utter ruin and in obedience +to the Father, putting aside all the glory of heaven +for all the shame of earth and taking my place, the +place of the curse, upon the cross of Calvary and +pouring out His life utterly for me, I would have been +in hell to-day. But if it had not been for the love of +the Holy Spirit, sent by the Father in answer to the +prayer of the Son (John xiv. 16) leading Him to seek +me out in my utter blindness and ruin and to follow +me day after day, week after week, and year after year, +when I persistently turned a deaf ear to His pleadings, +following me through paths of sin where it must have +been agony for that holy One to go, until at last +I listened and He opened my eyes to see my utter ruin +and then revealed Jesus to me as just the Saviour that +would meet my every need and then enabled me to +receive this Jesus as my own Saviour; if it had not +been for this patient, long-suffering, never-tiring, +infinitely-tender love of the Holy Spirit, I would have +been in hell to-day. Oh, the Holy Spirit is not merely +an influence or a power or an illumination but is a +Person just as real as God the Father or Jesus Christ +His Son. +</p> + +<p> +The personality of the Holy Spirit comes out in the +Old Testament as truly as in the New, for we read in +<pb n='014'/><anchor id='Pg014'/> +Neh. ix. 20, <q>Thou gavest also Thy good Spirit to +instruct them, and withheldest not Thy manna from +their mouth, and gavest them water for their thirst.</q> +Here both intelligence and goodness are ascribed to the +Holy Spirit. There are some who tell us that while it +is true the personality of the Holy Spirit is found in +the New Testament, it is not found in the Old. But +it is certainly found in this passage. As a matter +of course, the doctrine of the personality of the +Holy Spirit is not as fully developed in the Old +Testament as in the New. But the doctrine is +there. +</p> + +<p> +There is perhaps no passage in the entire Bible in +which the personality of the Holy Spirit comes out +more tenderly and touchingly than in Eph. iv. 30, +<q>And grieve not the Holy Spirit of God, whereby ye +are sealed unto the day of redemption.</q> Here grief is +ascribed to the Holy Spirit. The Holy Spirit is not a +blind, impersonal influence or power that comes into +our lives to illuminate, sanctify and empower them. +No, He is immeasurably more than that, He is a holy +Person who comes to dwell in our hearts, One who +sees clearly every act we perform, every word we +speak, every thought we entertain, even the most fleeting +fancy that is allowed to pass through our minds; +and if there is anything in act, or word or deed that is +impure, unholy, unkind, selfish, mean, petty or untrue, +this infinitely holy One is deeply grieved by it. I +know of no thought that will help one more than this +to lead a holy life and to walk softly in the presence of +the holy One. How often a young man is kept back +<pb n='015'/><anchor id='Pg015'/> +from yielding to the temptations that surround young +manhood by the thought that if he should yield to the +temptation that now assails him, his holy mother might +hear of it and would be grieved by it beyond expression. +How often some young man has had his hand +upon the door of some place of sin that he is about to +enter and the thought has come to him, <q>If I should +enter there, my mother might hear of it and it would +nearly kill her,</q> and he has turned his back upon that +door and gone away to lead a pure life, that he might +not grieve his mother. But there is One who is +holier than any mother, One who is more sensitive +against sin than the purest woman who ever walked +this earth, and who loves us as even no mother ever +loved, and this One dwells in our hearts, if we are +really Christians, and He sees every act we do by day or +under cover of the night; He hears every word we +utter in public or in private; He sees every thought we +entertain, He beholds every fancy and imagination that +is permitted even a momentary lodgment in our mind, +and if there is anything unholy, impure, selfish, mean, +petty, unkind, harsh, unjust, or in anywise evil in act +or word or thought or fancy, He is grieved by it. If +we will allow those words, <q>Grieve not the Holy +Spirit of God,</q> to sink into our hearts and become the +motto of our lives, they will keep us from many a sin. +How often some thought or fancy has knocked for an +entrance into my own mind and was about to find entertainment +when the thought has come, <q>The Holy +Spirit sees that thought and will be grieved by it</q> and +that thought has gone. +</p> + +<pb n='016'/><anchor id='Pg016'/> + +<p> +II. <hi rend='italic'>Many acts that only a Person can perform are +ascribed to the Holy Spirit.</hi> +</p> + +<p> +If we deny the personality of the Holy Spirit, many +passages of Scripture become meaningless and absurd. +For example, we read in 1 Cor. ii. 10, <q>But God hath +revealed them unto us by His Spirit: for <emph>the Spirit +searcheth</emph> all things, yea, the deep things of God.</q> +This passage sets before us the Holy Spirit, not merely +as an illumination whereby we are enabled to grasp the +deep things of God, but a Person who Himself searches +the deep things of God and then reveals to us the +precious discoveries which He has made. +</p> + +<p> +We read in Rev. ii. 7, <q>He that hath an ear, let +him hear what <emph>the Spirit saith</emph> unto the churches; To +him that overcometh will I give to eat of the tree of +life, which is in the midst of the paradise of God.</q> +Here the Holy Spirit is set before us, not merely as an +impersonal enlightenment that comes to our mind but +a Person who speaks and out of the depths of His own +wisdom, whispers into the ear of His listening servant +the precious truth of God. +</p> + +<p> +In Gal. iv. 6 we read, <q>And because ye are sons, +God hath sent forth the Spirit of His Son into your +hearts, <emph>crying</emph>, Abba, Father.</q> Here the Holy Spirit +is represented as crying out in the heart of the individual +believer. Not merely a Divine influence producing +in our own hearts the assurance of our sonship but +one who cries out in our hearts, who bears witness +together with our spirit that we are sons of God. +(See also Rom. viii. 16.) +</p> + +<p> +The Holy Spirit is also represented in the Scripture +<pb n='017'/><anchor id='Pg017'/> +as one who prays. We read in Rom. viii. 26, R. V., +<q>And in like manner the Spirit also helpeth our infirmity; +for we know not how to pray as we ought; but +<emph>the Spirit Himself maketh intercession</emph> for us with +groanings which cannot be uttered.</q> It is plain from +this passage that the Holy Spirit is not merely an influence +that moves us to pray, not merely an illumination +that teaches us how to pray, but a Person who Himself +prays in and through us. There is wondrous comfort +in the thought that every true believer has two Divine +Persons praying for him, Jesus Christ, the Son who +was once upon this earth, who knows all about our +temptations, who can be touched with the feeling of +our infirmities and who is now ascended to the right +hand of the Father and in that place of authority and +power ever lives to make intercession for us (Heb. +vii. 25; 1 John ii. 1); and another Person, just as +Divine as He, who walks by our side each day, yes, +who dwells in the innermost depths of our being and +knows our needs, even as we do not know them ourselves, +and from these depths makes intercession to the +Father for us. The position of the believer is indeed +one of perfect security with these two Divine Persons +praying for him. +</p> + +<p> +We read again in John xv. 26, <q>But when the +Comforter is come, whom I will send unto you from +the Father, even the Spirit of truth, which proceedeth +from the Father, <emph>He shall testify</emph> of Me.</q> Here the +Holy Spirit is set before us as a Person who gives His +testimony to Jesus Christ, not merely as an illumination +that enables the believer to testify of Christ, but +<pb n='018'/><anchor id='Pg018'/> +a Person who Himself testifies; and a clear distinction +is drawn in this and the following verse between the +testimony of the Holy Spirit and the testimony of the +believer to whom He has borne His witness, for we +read in the next verse, <q>And <emph>ye also</emph> shall bear witness +because ye have been with Me from the beginning.</q> +So there are two witnesses, the Holy Spirit bearing +witness to the believer and the believer bearing witness +to the world. +</p> + +<p> +The Holy Spirit is also spoken of as a teacher. We +read in John xiv. 26, <q>But the Comforter, which is +the Holy Ghost, whom the Father will send in My +name, <emph>He shall teach</emph> you all things, and bring all things +to your remembrance, whatsoever I have said unto +you.</q> And in a similar way, we read in John xvi. +12-14, <q>I have yet many things to say unto you, but +ye cannot bear them now. Howbeit when He, the +Spirit of truth, is come, <emph>He will guide</emph> you into all +truth: for He shall not speak of Himself; but whatsoever +He shall hear, that shall He speak: and He will +show you things to come. He shall glorify Me: for +He shall receive of Mine, and shall show it unto you.</q> +And in the Old Testament, Neh. ix. 20, <q>Thou +gavest also Thy good Spirit to instruct them.</q> In all +these passages it is perfectly clear that the Holy Spirit +is not a mere illumination that enables us to apprehend +the truth, but a Person who comes to us to teach us day +by day the truth of God. It is the privilege of the +humblest believer in Jesus Christ not merely to have his +mind illumined to comprehend the truth of God, but to +have a Divine Teacher to daily teach him the truth he +<pb n='019'/><anchor id='Pg019'/> +needs to know (cf. 1 John ii. 20, 27). The Holy Spirit is +also represented as the Leader and Guide of the +children of God. We read in Rom. viii. 14, <q>For +as many as are <emph>led by the Spirit</emph> of God they are the +sons of God.</q> He is not merely an influence that +enables us to see the way that God would have us go, nor +merely a power that gives us strength to go that way, +but a Person who takes us by the hand and gently +leads us on in the paths in which God would have us +walk. +</p> + +<p> +The Holy Spirit is also represented as a Person who +has authority to command men in their service of +Jesus Christ. We read of the Apostle Paul and his +companions in Acts xvi. 6, 7, <q>Now when they had +gone throughout Phrygia and the region of Galatia, +and were <emph>forbidden of the Holy Ghost</emph> to preach the +Word in Asia, after they were come to Mysia, they assayed +to go into Bithynia: but the Spirit suffered them +not.</q> Here it is a Person who takes the direction of +the conduct of Paul and his companions and a Person +whose authority they recognized and to whom they instantly +submit. +</p> + +<p> +Further still than this the Holy Spirit is represented +as the One who is the supreme authority in the church, +who calls men to work and appoints them to office. +We read in Acts xiii. 2, <q>As they ministered to the +Lord, and fasted, the Holy Ghost said, Separate Me +Barnabas and Saul for the work where unto I have +called them.</q> And in Acts xx. 28, <q>Take heed +therefore unto yourselves, and to all the flock, over the +which the Holy Ghost hath made you overseers, to +<pb n='020'/><anchor id='Pg020'/> +feed the Church of God, which He hath purchased +with His own blood.</q> There can be no doubt to a +candid seeker after truth that it is a Person, and a person +of Divine majesty and sovereignty, who is here set +before us. +</p> + +<p> +From all the passages here quoted, it is evident that +many acts that only a person can perform are ascribed +to the Holy Spirit. +</p> + +<p> +III. <hi rend='italic'>An office is predicated of the Holy Spirit that can +only be predicated of a person.</hi> +</p> + +<p> +Our Saviour says in John xiv. 16, 17, <q>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.</q> Our Lord had announced to the +disciples that He was about to leave them. An awful +sense of desolation took possession of them. Sorrow +filled their hearts (John xvi. 6) at the contemplation +of their loneliness and absolute helplessness when Jesus +should thus leave them alone. To comfort them the +Lord tells them that they shall not be left alone, that +in leaving them He was going to the Father and that +He would pray the Father and He would give them +another Comforter to take the place of Himself during +His absence. Is it possible that Jesus Christ could +have used such language if the other Comforter who +was coming to take His place was only an impersonal +influence or power? Still more, is it possible that +<pb n='021'/><anchor id='Pg021'/> +Jesus could have said as He did in John xvi. 7, +<q>Nevertheless I tell you the truth: <emph>It is expedient for +you that I go away</emph>: for if I go not away, the Comforter +will not come unto you; but if I depart, I will +send Him unto you,</q> if this Comforter whom He was +to send was simply an impersonal influence or power? +No, one Divine Person was going, another Person just +as Divine was coming to take His place, and it was +expedient for the disciples that the One go to represent +them before the Father, for another just as Divine +and sufficient was coming to take His place. This +promise of our Lord and Saviour of the coming of the +other Comforter and of His abiding with us is the +greatest and best of all for the present dispensation. +This is <emph>the</emph> promise of the Father (Acts i. 4), the +promise of promises. We shall take it up again when +we come to study the names of the Holy Spirit. +</p> + +<p> +IV. <hi rend='italic'>A treatment is predicated to the Holy Spirit that +could only be predicated of a Person.</hi> +</p> + +<p> +We read in Isa. lxiii. 10, R. V., <q>But they <emph>rebelled +and grieved</emph> His Holy Spirit: therefore He was turned +to be their enemy, and He fought against them.</q> Here +we are told that the Holy Spirit is rebelled against and +grieved (cf. Eph. iv. 30). Only a person can be rebelled +against and only a person of authority. Only +a person can be grieved. You cannot grieve a mere +influence or power. In Heb. x. 29, we read, <q>Of +how much sorer punishment, suppose ye, shall he be +thought worthy, who hath trodden underfoot the Son +of God, and hath counted the blood of the covenant, +<pb n='022'/><anchor id='Pg022'/> +wherewith he was sanctified, an unholy thing, and +hath <emph>done despite unto</emph> the Spirit of grace?</q> Here we +are told that the Holy Spirit is <q>done despite unto</q> +(<q>treated with contumely</q>—Thayer's Greek-English +Lexicon of the New Testament). There is but one +kind of entity in the universe that can be treated with +contumely (or insulted) and that is a person. It is +absurd to think of treating an influence or a power or +any kind of being except a person with contumely. +We read again in Acts v. 3, <q>But Peter said, Ananias, +why hath Satan filled thine heart <emph>to lie to</emph> the Holy Ghost, +and to keep back part of the price of the land?</q> Here +we have the Holy Spirit represented as one who can be +lied to. One cannot lie to anything but a person. +</p> + +<p> +In Matt. xii. 31, 32, we read, <q>Wherefore I say +unto you, All manner of sin and blasphemy shall be +forgiven unto men: but the blasphemy against the +Holy Ghost shall not be forgiven unto men. And +whosoever speaketh a word against the Son of man, it +shall be forgiven him: but whosoever speaketh against +the Holy Ghost, it shall not be forgiven him, neither +in this world, neither in the world to come.</q> Here we +are told that the Holy Spirit is blasphemed against. It +is impossible to blaspheme anything but a person. If +the Holy Spirit is not a person, it certainly cannot +be a more serious and decisive sin to blaspheme Him +than it is to blaspheme the Son of man, our Lord and +Saviour, Jesus Christ Himself. +</p> + +<p> +Here then we have four distinctive and decisive +lines of proof <emph>that the Holy Spirit is a Person</emph>. Theoretically +most of us believe this but do we, in our real +<pb n='023'/><anchor id='Pg023'/> +thought of Him and in our practical attitude towards +Him treat Him as if He were indeed a Person? At +the close of an address on the Personality of the Holy +Spirit at a Bible conference some years ago, one who +had been a church-member many years, a member of +one of the most orthodox of our modern denominations, +said to me, <q>I never thought of <emph>It</emph> before as a +Person.</q> Doubtless this Christian woman had often +sung: +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Praise God from whom all blessings flow,</q></l> +<l>Praise Him all creatures here below,</l> +<l>Praise Him above, ye heavenly host,</l> +<l><q rend='post'>Praise Father, Son and Holy Ghost.</q></l> +</lg> +</quote> + +<p> +Doubtless she had often sung: +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Glory be to the Father, and to the Son, and to the Holy Ghost,</q></l> +<l>As it was in the beginning, is now, and ever shall be,</l> +<l><q rend='post'>World without end, Amen.</q></l> +</lg> +</quote> + +<p> +But it is one thing to sing words; it is quite another +thing to realize the meaning of what we sing. If this +Christian woman had been questioned in regard to her +doctrine, she would doubtless have said that she believed +that there were three Persons in the Godhead, Father, +Son and Holy Spirit, but a theological confession is one +thing, a practical realization of the truth we confess is +quite another. So the question is altogether necessary, +no matter how orthodox you may be in your creedal +statements, Do you regard the Holy Spirit as indeed as +real a Person as Jesus Christ, as loving and wise and +<pb n='024'/><anchor id='Pg024'/> +strong, as worthy of your confidence and love and +surrender as Jesus Christ Himself? The Holy Spirit +came into this world to be to the disciples of our Lord +after His departure, and to us, what Jesus Christ had +been to them during the days of His personal companionship +with them (John xiv. 16, 17). Is He that +to you? Do you know Him? Every week in your life +you hear the apostolic benediction, <q>The grace of the +Lord Jesus Christ and the love of God and the communion +of the Holy Ghost be with you all</q> (2 Cor. +xiii. 14), but while you hear it, do you take in the significance +of it? Do you know the communion of the +Holy Ghost? The fellowship of the Holy Ghost? +The partnership of the Holy Ghost? The comradeship +of the Holy Ghost? The intimate personal +friendship of the Holy Ghost? Herein lies the whole +secret of a real Christian life, a life of liberty and joy +and power and fullness. To have as one's ever-present +Friend, and to be conscious that one has as his +ever-present Friend, the Holy Spirit and to surrender +one's life in all its departments entirely to His control, +this is true Christian living. The doctrine of the +Personality of the Holy Spirit is as distinctive of the +religion that Jesus taught as the doctrines of the Deity +and the atonement of Jesus Christ Himself. But it +is not enough to believe the doctrine—one must know +the Holy Spirit Himself. The whole purpose of this +chapter (God help me to say it reverently) is to introduce +you to my Friend, the Holy Spirit. +</p> + +</div> + +<pb n='025'/><anchor id='Pg025'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter II. The Deity of the Holy Spirit.</head> + +<p> +In the preceding chapter we have seen clearly that +the Holy Spirit is a Person. But what sort of a +Person is He? Is He a finite person or an infinite +person? Is He God? This question also is +plainly answered in the Bible. There are in the Scriptures +of the Old and New Testaments five distinct +and decisive lines of proof of the Deity of the Holy +Spirit. +</p> + +<p> +I. <hi rend='italic'>Each of the four distinctively Divine attributes is +ascribed to the Holy Spirit.</hi> +</p> + +<p> +What are the distinctively Divine attributes? Eternity, +omnipresence, omniscience and omnipotence. +All of these are ascribed to the Holy Spirit in the Bible. +</p> + +<p> +We find <emph>eternity</emph> ascribed to the Holy Spirit in Heb. +ix. 14, <q>How much more shall the blood of Christ, who +through the <emph>eternal</emph> Spirit offered Himself without spot +to God, purge your conscience from dead works to +serve the living God?</q> +</p> + +<p> +<emph>Omnipresence</emph> is ascribed to the Holy Spirit in Ps. +cxxxix. 7-10, <q>Whither shall I go from Thy Spirit? +or whither shall I flee from Thy presence? If I ascend +up into heaven, Thou art there: if I make my bed in +hell, behold, Thou art there. If I take the wings of +the morning, and dwell in the uttermost parts of the +<pb n='026'/><anchor id='Pg026'/> +sea; even there shall Thy hand lead me, and Thy +right hand shall hold me.</q> +</p> + +<p> +<emph>Omniscience</emph> is ascribed to the Holy Spirit in several +passages. For example, we read in 1 Cor. ii. 10, 11, +<q>But God hath revealed them unto us by His Spirit: +for the Spirit <emph>searcheth all things</emph>, yea, the deep things +of God. For what man knoweth the things of a man, +save the spirit of man which is in him? <emph>Even so the +things of God knoweth no man, but the Spirit of God.</emph></q> +Again in John xiv. 26, <q>But the Comforter, which is +the Holy Ghost, whom the Father will send in My +name, He shall <emph>teach you all things</emph>, and bring all +things to your remembrance, whatsoever I have said +unto you.</q> Still further we read in John xvi. 12, 13, +R. V., <q>I have yet many things to say unto you, but +ye cannot bear them now. Howbeit when He, the +Spirit of truth is come, He shall <emph>guide you into all the +truth</emph>: for He shall not speak from Himself; but what +things soever He shall hear, these shall He speak: and +He shall declare unto you the things that are to come.</q> +</p> + +<p> +We find <emph>omnipotence</emph> ascribed to the Holy Spirit in +Luke i. 35, <q>And the angel answered and said unto +her, The Holy Ghost shall come upon thee, and the +<emph>power of the Highest</emph> shall overshadow thee: therefore +also that holy thing which shall be born of thee shall +be called the Son of God.</q> +</p> + +<p> +II. <hi rend='italic'>Three distinctively Divine works are ascribed to +the Holy Spirit.</hi> +</p> + +<p> +When we think of God and His work, the first +work of which we always think is that of creation. +<pb n='027'/><anchor id='Pg027'/> +In the Scriptures creation is ascribed to the Holy Spirit. +We read in Job xxxiii. 4, <q>The Spirit of God <emph>hath +made me</emph>, and the <emph>breath of the Almighty</emph> hath given me +life.</q> We read still again in Ps. civ. 30, <q>Thou +sendest forth Thy Spirit, <emph>they are created</emph>: and Thou +renewest the face of the earth.</q> In connection with +the description of creation in the first chapter of Genesis, +the activity of the Spirit is referred to (Gen. i. 1-3). +</p> + +<p> +The impartation of life is also a Divine work and +this is ascribed in the Scriptures to the Holy Spirit, +We read in John vi. 6, A. R. V., <q>It is the Spirit +that giveth life: the flesh profiteth nothing.</q> We +read also in Rom. viii. 11, <q>But if the Spirit of Him +that raised up Jesus from the dead dwell in you, He +that raised up Christ from the dead shall also quicken +your mortal bodies <emph>by His Spirit</emph> that dwelleth in +you.</q> In the description of the creation of man in +Gen. ii. 7, it is the breath of God, that is the Holy +Spirit, who imparts life to man, and man becomes a +living soul. The exact words are, <q>And the Lord +God formed man of the dust of the ground, and +breathed into his nostrils <emph>the breath of life</emph>; and man +became a living soul.</q> The Greek word which is +rendered <q>spirit</q> means <q>breath</q> and though the +Holy Spirit as a Person does not come out distinctly +in this early reference to Him in Gen. ii. 7, nevertheless, +this passage interpreted in the light of the fuller revelation +of the New Testament clearly refers to the Holy Spirit. +</p> + +<p> +The authorship of Divine prophecies is also ascribed +to the Holy Spirit. We read in 2 Pet. i. 21, R. V., +<q>For no prophecy ever came by the will of man: but +<pb n='028'/><anchor id='Pg028'/> +men spake from God, <emph>being moved by the Holy Ghost</emph>.</q> +Even in the Old Testament, there is a reference to the +Holy Spirit as the author of prophecy. We read in +2 Sam. xxiii. 2, 3, <q><emph>the Spirit of the +<hi rend='smallcaps'>Lord</hi> spake</emph> by +me, and His word was in my tongue. The God of +Israel said, the Rock of Israel spake to me, He that +ruleth over men must be just, ruling in the fear of God.</q> +</p> + +<p> +So we see that the three distinctly Divine works of +creation, the impartation of life, and prophecy are +ascribed to the Holy Spirit. +</p> + +<p> +III. <hi rend='italic'>Statements which in the Old Testament distinctly +name the <hi rend='smallcaps'>Lord</hi> or Jehovah as their subject are applied to +the Holy Spirit in the New Testament, i. e., the Holy Spirit +occupies the position of Deity in New Testament thought.</hi> +</p> + +<p> +A striking illustration of this is found in Isa. vi. 8-10, +<q>Also I heard the voice of the Lord, saying, Whom +shall I send, and who will go for us? Then said I, +Here am I; send me. And He said, Go, and tell this +people, Hear ye indeed, but understand not; and see +ye indeed, but perceive not. Make the heart of this +people fat, and make their ears heavy, and shut their +eyes; lest they see with their eyes, and hear with their +ears, and understand with their heart, and convert and +be healed.</q> In verse five we are told that it was +Jehovah (whenever the word <hi rend='smallcaps'>Lord</hi> is spelled in +capitals in the Old Testament, it stands for Jehovah +in the Hebrew and is so rendered in the American +Revision) whom Isaiah saw and who speaks. But in +Acts xxviii. 25-27 there is a reference to this statement +of Isaiah's and whereas in Isaiah we are told it is +<pb n='029'/><anchor id='Pg029'/> +Jehovah who speaks, in the reference in Acts we are +told that it was the Holy Spirit who was the speaker. +The passage in Acts reads as follows, <q>And when +they agreed not among themselves, they departed after +that Paul had spoken one word, Well spake the Holy +Ghost by Esaias the prophet unto our fathers, saying, +Go unto this people, and say, Hearing ye shall hear, +and shall not understand; and seeing ye shall see and +not perceive: For the heart of this people is waxed +gross, and their ears are dull of hearing, and their eyes +have they closed; lest they should see with their eyes, +and hear with their ears, and understand with their +heart, and should be converted, and I should heal +them.</q> So we see that what is distinctly ascribed to +Jehovah in the Old Testament is ascribed to the Holy +Spirit in the New: <hi rend='italic'>i. e.</hi>, the Holy Spirit is identified +with Jehovah. It is a noteworthy fact that in the +Gospel of John, the twelfth chapter and the thirty-ninth +to forty-first verses where another reference is +made to this passage in Isaiah, this same passage is ascribed +to Christ (note carefully the forty-first verse). +So in different parts of Scripture, we have the same +passage referred to Jehovah, referred to the Holy +Spirit, and referred to Jesus Christ. May we not find +the explanation of this in the threefold <q>Holy</q> of the +seraphic cry in Isaiah vi. 3, where we read, <q>And one +cried unto another, and said, Holy, holy, holy, is the +<hi rend='smallcaps'>Lord</hi> of hosts: the whole earth is full of His glory.</q> +In this we have a distinct suggestion of the tri-personality +of the Jehovah of Hosts, and hence the propriety +of the threefold application of the vision. A +<pb n='030'/><anchor id='Pg030'/> +further suggestion of this tri-personality of Jehovah of +Hosts is found in the eighth verse of the chapter where +the Lord is represented as saying, <q>Whom shall I +send, and who will go for <emph>us</emph>?</q> +</p> + +<p> +Another striking illustration of the application of +passages in the New Testament to the Holy Spirit +which in the Old Testament distinctly name Jehovah +as their subject is found in Ex. xvi. 7. Here we +read, <q>And in the morning, then ye shall see the glory +of the <hi rend='smallcaps'>Lord</hi>; for that He heareth your murmurings +against the <hi rend='smallcaps'>Lord</hi>: and what are we that ye murmur +against us?</q> Here the murmuring of the children of +Israel is distinctly said to be against Jehovah. But in +Heb. iii. 7-9, where this instance is referred to, we +read, <q>Wherefore, <emph>as the Holy Ghost saith</emph>, To-day if +ye will hear His voice, harden not your hearts, and in +the provocation, in the day of temptation in the wilderness: +When your fathers tempted <emph>Me</emph>, proved <emph>Me</emph>, and +saw My works forty years.</q> The murmurings which +Moses in the Book of Exodus says were against Jehovah, +we are told in the Epistle to the Hebrews were +against the Holy Spirit. This leaves it beyond question +that the Holy Spirit occupies the position of Jehovah (or +Deity) in the New Testament (cf. also Ps. xcv. 8-11). +</p> + +<p> +IV. <hi rend='italic'>The name of the Holy Spirit is coupled with that +of God in a way it would be impossible for a reverent and +thoughtful mind to couple the name of any finite being with +that of the Deity.</hi> +</p> + +<p> +We have an illustration of this in 1 Cor. xii. 4-6, +<q>Now there are diversities of gifts, but the <emph>same Spirit</emph>. +<pb n='031'/><anchor id='Pg031'/> +And there are differences of administrations, but the +<emph>same Lord</emph>. And there are diversities of operations, but +it is the <emph>same God</emph> which worketh all in all.</q> Here we +find God, and the Lord and the Spirit associated together +in a relation of equality that would be shocking +to contemplate if the Spirit were a finite being. We +have a still more striking illustration of this in Matt. +xxviii. 19, <q>Go ye therefore, and teach all nations, +baptizing them in the name of the <emph>Father</emph>, and of the +<emph>Son</emph>, and of the <emph>Holy Ghost</emph>.</q> Who, that had grasped +the Bible conception of God the Father, would think +for a moment of coupling the name of the Holy Spirit +with that of the Father in this way if the Holy Spirit +were a finite being, even the most exalted of angelic +beings? Another striking illustration is found in +2 Cor. xiii. 14, <q>The grace of <emph>the Lord Jesus Christ</emph>, +and the love of <emph>God</emph>, and the communion of <emph>the Holy +Ghost</emph>, be with you all. Amen.</q> Can any one ponder +these words and catch anything like their real import +without seeing clearly that it would be impossible to +couple the name of the Holy Spirit with that of God +the Father in the way in which it is coupled in this +verse unless the Holy Spirit were Himself a Divine Being? +</p> + +<p> +V. <hi rend='italic'>The Holy Spirit is called God.</hi> +</p> + +<p> +The final and decisive proof of the Deity of the +Holy Spirit is found in the fact that He is called God +in the New Testament. We read in Acts v. 3, 4, +<q>But Peter said, Ananias, why hath Satan filled thine +heart to lie to the Holy Ghost, and to keep back part +<pb n='032'/><anchor id='Pg032'/> +of the price of the land? Whiles it remained, was it +not thine own? And after it was sold, was it not in +thine own power? Why hast thou conceived this +thing in thine heart? Thou hast not lied unto men +but <emph>unto God</emph>.</q> In the first part of this passage we are +told that Ananias lied to the Holy Spirit. When this +is further explained, we are told it was not unto men +but unto God that he had lied in lying to the Holy +Spirit, <hi rend='italic'>i. e.</hi>, the Holy Spirit to whom he lied is called +God. +</p> + +<p> +To sum it all up, by the ascription of all the distinctively +Divine attributes, and several distinctly +Divine works, by referring statements which in the +Old Testament clearly name Jehovah, the Lord, or +God as their subject to the Holy Spirit in the New +Testament, by coupling the name of the Holy Spirit +with that of God in a way that would be impossible to +couple that of any finite being with that of Deity, by +plainly calling the Holy Spirit God, in all these unmistakable +ways, God in His own Word distinctly proclaims +that the Holy Spirit is a Divine Person. +</p> + +</div> + +<pb n='033'/><anchor id='Pg033'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter III. The Distinction of the Holy Spirit from the +Father and from His Son, Jesus Christ.</head> + +<p> +We have seen thus far that the Holy Spirit is +a Person and a Divine Person. And now +another question arises, Is He as a Person +separate and distinct from the Father and from the Son? +One who carefully studies the New Testament statements +cannot but discover that beyond a question He +is. We read in Luke iii. 21, 22, <q>Now when all the +people were baptized, it came to pass that Jesus also +being baptized, and praying, the heaven was opened, +and the Holy Ghost descended in a bodily shape like a +dove upon Him, and a voice came from heaven, which +said, Thou art My beloved Son; in Thee I am well +pleased.</q> Here the clearest possible distinction is +drawn between Jesus Christ, who was on earth, and +the Father who spoke to Him from heaven as one person +speaks to another person, and the Holy Spirit who +descended in a bodily form as a dove from the Father, +who was speaking, to the Son, to whom He was +speaking, and rested upon the Son as a Person separate +and distinct from Himself. We see a clear distinction +drawn between the name of the Father and that of the +Son and that of the Holy Spirit in Matt, xxviii. 19, +where we read, <q>Go ye therefore, and teach all nations, +<pb n='034'/><anchor id='Pg034'/> +baptizing them in the name of the Father, <emph>and</emph> +of the Son, <emph>and</emph> of the Holy Ghost.</q> The distinction +of the Holy Spirit from the Father and the Son comes +out again with exceeding clearness in John xiv. 16. +Here we read, <q>And <emph>I</emph> will pray <emph>the Father</emph>, and He +shall give you <emph>another Comforter</emph>, that He may abide +with you forever.</q> Here we see the one Person, the +Son, praying to another Person, the Father, and the +Father to whom He prays giving another Person, another +Comforter, in answer to the prayer of the second +Person, the Son. If words mean anything, and certainly +in the Bible they mean what they say, there can +be no mistaking it, that the Father and the Son and the +Spirit are three distinct and separate Persons. +</p> + +<p> +Again in John xvi. 7, a clear distinction is drawn +between Jesus who goes away to the Father and the +Holy Spirit who comes from the Father to take His +place. Jesus says, <q>Nevertheless I tell you the truth; +It is expedient for you that I go away: for if I go not +away, <emph>the Comforter</emph> will not come unto you; but if I +depart, I will send Him unto you.</q> A similar distinction +is drawn in Acts ii. 33, where we read, <q>Therefore +being by the right hand of God exalted, and having received +of the Father the promise of the Holy Ghost, +He hath shed forth this, which ye now see and hear.</q> +In this passage, the clearest possible distinction is +drawn between the Son exalted to the right hand of the +Father and the Father to whose right hand He is exalted, +and the Holy Spirit whom the Son receives from +the Father and sheds forth upon the Church. +</p> + +<p> +To sum it all up, again and again the Bible draws +<pb n='035'/><anchor id='Pg035'/> +the clearest possible distinction between the three Persons, +the Holy Spirit, the Father and the Son. They +are three separate personalities, having mutual relations +to one another, acting upon one another, speaking of +or to one another, applying the pronouns of the second +and third persons to one another. +</p> + +</div> + +<pb n='036'/><anchor id='Pg036'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter IV. The Subordination of the Spirit to the Father +and to the Son.</head> + +<p> +From the fact that the Holy Spirit is a Divine +Person, it does not follow that the Holy Spirit +is in every sense equal to the Father. While +the Scriptures teach that in Jesus Christ dwelt all the +fullness of the Godhead in a bodily form (Col. ii. 9) +and that He was so truly and <emph>fully </emph> Divine that He +could say, <q>I and the Father are one</q> (John x. 30) +and <q>He that hath seen Me hath seen the Father</q> +(John xiv. 9), they also teach with equal clearness that +Jesus Christ was not equal to the Father in every respect, +but subordinate to the Father in many ways. +In a similar way, the Scriptures teach us that though +the Holy Spirit is a Divine Person, He is subordinate +to the Father and to the Son. In John xiv. 26, we are +taught that the Holy Spirit is sent by the Father and in +the name of the Son. Jesus declares very clearly, <q>But +the Comforter, which is the Holy Ghost, whom <emph>the +Father will send</emph> in My name, He shall teach you all +things, and bring all things to your remembrance, +whatsoever I have said unto you.</q> In John xv. 26 +we are told that it is Jesus who sends the Spirit from +the Father. The exact words are, <q>But when the +Comforter is come, <emph>whom I will send</emph> unto you from +<pb n='037'/><anchor id='Pg037'/> +the Father, even the Spirit of truth, which proceedeth +from the Father, He shall testify of Me.</q> Just as we +are elsewhere taught that Jesus Christ was sent by the +Father (John vi. 29; viii. 29, 42), we are here taught +that the Holy Spirit in turn is sent by Jesus Christ. +</p> + +<p> +The subordination of the Holy Spirit to the Father +and the Son comes out also in the fact that He derives +some of His names from the Father and from the Son. +We read in Rom. viii. 9, <q>But ye are not in the +flesh, but in the Spirit, if so be that <emph>the Spirit of God</emph> +dwell in you. Now if any man have not <emph>the Spirit of +Christ</emph>, he is none of His.</q> Here we have two names +of the Spirit, one derived from His relation to the +Father, <q>the Spirit of God,</q> and the other derived +from His relation to the Son, <q>the Spirit of Christ.</q> +</p> + +<p> +In Acts xvi. 7, R. V., He is spoken of as <q>the Spirit +of Jesus.</q> +</p> + +<p> +The subordination of the Spirit to the Son is also +seen in the fact that the Holy Spirit speaks <q>not from +Himself but speaks the words which He hears.</q> We +read in John xvi. 13, R. V., <q>Howbeit when He, the +Spirit of truth, is come, He shall guide you into all the +truth: for He <emph>shall not speak from Himself</emph>; but <emph>what +things soever He shall hear</emph>, these shall He speak: and +He shall declare unto you the things that are to come.</q> +In a similar way, Jesus said of Himself, <q>My teaching +is not Mine, but His that sent Me.</q> (John vii. 16; +viii. 26, 40). +</p> + +<p> +The subordination of the Spirit to the Son comes +out again in the clearly revealed fact that it is the work +of the Holy Spirit not to glorify Himself but to glorify +<pb n='038'/><anchor id='Pg038'/> +Christ. Jesus says in John xvi. 14, <q>He shall glorify +Me: for He shall receive of Mine, and shall shew it +unto you.</q> In a similar way, Christ sought not His +own glory, but the glory of Him that sent Him, that is +the Father (John vii. 18). +</p> + +<p> +From all these passages, it is evident that the Holy +Spirit in His present work, while possessed of all the +attributes of Deity, is subordinated to the Father and +to the Son. On the other hand, we shall see later that +in His earthly life, Jesus lived and taught and worked +in the power of the Holy Spirit. +</p> + +</div> + +<pb n='039'/><anchor id='Pg039'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter V. The Person and Work of the Holy Spirit as +Revealed in His Names.</head> + +<p> +At least twenty-five different names are used in +the Old and New Testaments in speaking of +the Holy Spirit. There is the deepest significance +in these names. By the careful study of them, +we find a wonderful revelation of the Person and work +of the Holy Spirit. +</p> + +<p> +I. <hi rend='italic'>The Spirit.</hi> +</p> + +<p> +The simplest name by which the Holy Spirit is +mentioned in the Bible is that which stands at the head +of this paragraph—<q><emph>The Spirit</emph>.</q> This name is also +used as the basis of other names, so we begin our study +with this. The Greek and Hebrew words so translated +mean literally, <q>Breath</q> or <q>Wind.</q> Both thoughts +are in the name as applied to the Holy Spirit. +</p> + +<p> +1. The thought of breath is brought out in John +xx. 22 where we read, <q>And when He had said this, <emph>He +breathed on them</emph>, and saith unto them, Receive ye the +Holy Ghost.</q> It is also suggested in Gen. ii. 7, +<q>And the <hi rend='smallcaps'>Lord</hi> God formed man of the dust of the +ground, and <emph>breathed</emph> into his nostrils the breath of life; +and man became a living soul.</q> This becomes more +evident when we compare with this Ps. civ. 30, +<q>Thou sendest forth <emph>Thy Spirit</emph>, they are created: and +<pb n='040'/><anchor id='Pg040'/> +Thou renewest the face of the earth.</q> And Job xxxiii. +4, <q><emph>The Spirit of God hath made me</emph>, and <emph>the breath</emph> +of the Almighty hath given me life.</q> What is the +significance of this name from the standpoint of these +passages? It is that the Spirit is the outbreathing of +God, His inmost life going forth in a personal form to +quicken. When we receive the Holy Spirit, we receive +the inmost life of God Himself to dwell in a personal +way in us. When we really grasp this thought, it is +overwhelming in its solemnity. Just stop and think +what it means to have the inmost life of that infinite +and eternal Being whom we call God, dwelling in a +personal way in you. How solemn and how awful and +yet unspeakably glorious life becomes when we realize +this. +</p> + +<p> +2. The thought of the Holy Spirit as <q>the Wind</q> +is brought out in John iii. 6-8, <q>That which is born +of the flesh is flesh; and that which is born of the Spirit +is spirit. Marvel not that I said unto thee, Ye must be +born again. The wind bloweth where it listeth, and +thou hearest the sound thereof, but canst not tell +whence it cometh, and whither it goeth: so is every +one that is born of the Spirit.</q> In the Greek, it is the +same word that is translated in one part of this passage +<q>Spirit</q> and the other part of the passage <q>wind.</q> +And it would seem as if the word ought to be translated +the same way in both parts of the passage. It would +then read, <q>That which is born of the flesh is flesh +and that which is born of the <q>Wind</q> is wind. Marvel +not that I said unto thee, Ye must be born again. +The wind bloweth where it listeth and thou hearest the +<pb n='041'/><anchor id='Pg041'/> +sound thereof, but canst not tell whence it cometh or +whither it goeth: so is every one that is born of the +<q>Wind.</q></q> The full significance of this name as applied +to the Holy Spirit (or Holy Wind) it may be beyond +us to fathom, but we can see at least this much of its +meaning: +</p> + +<p> +(1) The Spirit like the wind is <emph>sovereign</emph>. <q>The +wind bloweth where it listeth</q> (John iii. 8). You +cannot dictate to the wind. It does as it wills. Just +so with the Holy Spirit—He is sovereign—we cannot +dictate to Him. He <q>divides to each man</q> severally +even <q><emph>as He will</emph></q> (1 Cor. xii. 11, R. V.). When the +wind is blowing from the north you may long to have +it blow from the south, but cry as clamorously as you +may to the wind, <q>Blow from the south</q> it will keep +right on blowing from the north. But while you +cannot dictate to the wind, while it blows as it will, +you may learn the laws that govern the wind's motions +and by bringing yourself into harmony with those laws, +you can get the wind to do your work. You can erect +your windmill so that whichever way the wind blows +from the wheels will turn and the wind will grind your +grain, or pump your water. Just so, while we cannot +dictate to the Holy Spirit we can learn the laws of His +operations and by bringing ourselves into harmony with +those laws, above all by submitting our wills absolutely +to His sovereign will, the sovereign Spirit of God will +work through us and accomplish His own glorious +work by our instrumentality. +</p> + +<p> +(2) The Spirit like the wind is <emph>invisible but none +the less perceptible and real and mighty</emph>. You hear the +<pb n='042'/><anchor id='Pg042'/> +sound of the wind (John iii. 8) but the wind itself you +never see. You hear the voice of the Spirit but He +Himself is ever invisible. (The word translated +<q>sound</q> in John iii. 8 is the word which elsewhere is +translated <q>voice.</q> See R. V.) We not only hear the +voice, of the wind but we see its mighty effects. We +feel the breath of the wind upon our cheeks, we see the +dust and the leaves blowing before the wind, we see the +vessels at sea driven swiftly towards their ports; but +the wind itself remains invisible. Just so with the +Spirit; we feel His breath upon our souls, we see the +mighty things He does, but Himself we do not see. +He is invisible, but He is real and perceptible. I shall +never forget a solemn hour in Chicago Avenue Church, +Chicago. Dr. W. W. White was making a farewell +address before going to India to work among the +students there. Suddenly, without any apparent warning, +the place was filled with an awful and glorious +Presence. To me it was very real, but the question +arose in my mind, <q>Is this merely subjective, just a +feeling of my own, or is there an objective Presence +here?</q> After the meeting was over, I asked different +persons whether they were conscious of anything and +found that at the same point in the meeting they, too, +though they saw no one, became distinctly conscious +of an overwhelming Presence, the Presence of the +Holy Spirit. Though many years have passed, there +are those who speak of that hour to this day. On +another occasion in my own home at Chicago, when +kneeling in prayer with an intimate friend, as we prayed +it seemed as if an unseen and awful Presence entered +<pb n='043'/><anchor id='Pg043'/> +the room. I realized what Eliphaz meant when he +said, <q>Then a spirit passed before my face; the hair of +my flesh stood up</q> (Job iv. 15). The moment was +overwhelming, but as glorious as it was awful. These +are but two illustrations of which many might be given. +None of us have seen the Holy Spirit at any time, but +of His presence we have been distinctly conscious again +and again and again. His mighty power we have witnessed +and His reality we cannot doubt. There are +those who tell us that they do not believe in anything +which they cannot see. Not one of them has ever seen +the wind but they all believe in the wind. They have +felt the wind and they have seen its effects, and just +so we, beyond a question, have felt the mighty presence +of the Spirit and witnessed His mighty workings. +</p> + +<p> +(3) The Spirit like the wind is <emph>inscrutable</emph>. <q>Thou +canst not tell whence it cometh and whither it goeth.</q> +Nothing in nature is more mysterious than the wind. +But more mysterious still is the Holy Spirit in His +operations. We hear of how suddenly and unexpectedly +in widely separated communities He begins to +work His mighty work. Doubtless there are hidden +reasons why He does thus begin His work, but often-times +these reasons are completely undiscoverable by us. +We know not whence He comes nor whither He goes. +We cannot tell where next He will display His mighty +and gracious power. +</p> + +<p> +(4) The Spirit, like the wind, is <emph>indispensable</emph>. +Without wind, that is <q>air in motion,</q> there is no +life and so Jesus says, <q>Verily, verily, I say unto you, +except a man be born of water and of the Spirit, he +<pb n='044'/><anchor id='Pg044'/> +cannot enter into the kingdom of God.</q> If the wind +should absolutely cease to blow for a single hour, most +of the life on this earth would cease to be. Time +and again when the health reports of the different +cities of the United States are issued, it has been found +that the five healthiest cities in the United States were +five cities located on the great lakes. Many have been +surprised at this report when they have visited some of +these cities and found that they were far from being +the cleanest cities, or most sanitary in their general +arrangement, and yet year after year this report has +been returned. The explanation is simply this, it is +the wind blowing from the lakes that has brought life +and health to the cities. Just so when the Spirit ceases +to blow in any heart or any church or any community, +death ensues, but when the Spirit blows steadily upon +the individual or the church or the community, there +is abounding spiritual life and health. +</p> + +<p> +(5) Closely related to the foregoing thought, like +the wind the Holy Spirit is <emph>life giving</emph>. This thought +comes out again and again in the Scriptures. For +example, we read in John vi. 63, A. R. V., <q>It is the +Spirit that giveth life,</q> and in 2 Cor. iii. 6, we read, +<q>The letter killeth, but the Spirit giveth life.</q> Perhaps +the most suggestive passage on this point is Ezek. +xxxvii. 8, 9, 10, <q>And when I beheld, lo, the sinews +and the flesh came up upon them, and the skin covered +them above: but there was <emph>no breath</emph> in them. Then +said He unto me, Prophesy unto <emph>the wind</emph>, prophesy, +son of man, and say to <emph>the wind</emph>, Thus saith the Lord +<hi rend='smallcaps'>God</hi>; Come from the four winds, O breath, and +<pb n='045'/><anchor id='Pg045'/> +breathe upon these slain, that they may live. So I +prophesied as He commanded me, and <emph>the breath came +into them, and they lived</emph>, and stood upon their feet, an +exceeding great army</q> (cf. John iii. 5). Israel, in the +prophet's vision, was only bones, very many and very +dry (vs. 2, 11), until the prophet proclaimed unto them +the word of God; then there was a noise and a shaking +and the bones came together, bone to his bone, +and the sinews and the flesh came upon the bones, but +still there was no life, but when the wind blew, the +breath of God's Spirit, then <q>they stood up upon +their feet an exceeding great army.</q> All life in the +individual believer, in the teacher, the preacher, and +the church is the Holy Spirit's work. You will sometimes +make the acquaintance of a man, and as you +hear him talk and observe his conduct, you are repelled +and disgusted. Everything about him declares that +he is a dead man, a moral corpse and not only dead +but rapidly putrefying. You get away from him as +quickly as you can. Months afterwards you meet him +again. You hesitate to speak to him; you want to +get out of his very presence, but you do speak to him, +and he has not uttered many sentences before you +notice a marvellous change. His conversation is sweet +and wholesome and uplifting; everything about his +manner is attractive and delightful. You soon discover +that the man's whole conduct and life has been +transformed. He is no longer a putrefying corpse but +a living child of God. What has happened? The +Wind of God has blown upon him; he has received +the Holy Spirit, the Holy Wind. Some quiet Sabbath +<pb n='046'/><anchor id='Pg046'/> +day you visit a church. Everything about the outward +appointments of the church are all that could be desired. +There is an attractive meeting-house, an expensive +organ, a gifted choir, a scholarly preacher. The +service is well arranged but you have not been long at +the gathering before you are forced to see that there +is no life, that it is all form, and that there is nothing +really being accomplished for God or for man. You +go away with a heavy heart. Months afterwards you +have occasion to visit the church again; the outward +appointments of the church are much as they were +before but the service has not proceeded far before you +note a great difference. There is a new power in the +singing, a new spirit in the prayer, a new grip in the +preaching, everything about the church is teeming with +the life of God. What has happened? The Wind +of God has blown upon that church; the Holy Spirit, +the Holy Wind, has come. You go some day to hear +a preacher of whose abilities you have heard great +reports. As he stands up to preach you soon learn +that nothing too much has been said in praise of his +abilities from the merely intellectual and rhetorical +standpoint. His diction is faultless, his style beautiful, +his logic unimpeachable, his orthodoxy beyond criticism. +It is an intellectual treat to listen to him, and +yet after all as he preaches you cannot avoid a feeling +of sadness, for there is no real grip, no real power, +indeed no reality of any kind, in the man's preaching. +You go away with a heavy heart at the thought of this +waste of magnificent abilities. Months, perhaps years, +pass by and you again find yourself listening to this +<pb n='047'/><anchor id='Pg047'/> +celebrated preacher, but what a change! The same +faultless diction, the same beautiful style, the same +unimpeachable logic, the same skillful elocution, the +same sound orthodoxy, but now there is something +more, there is reality, life, grip, power in the preaching. +Men and women sit breathless as he speaks, +sinners bowed with tears of contrition, pricked to +their hearts with conviction of sin; men and women +and boys and girls renounce their selfishness, and +their sin and their worldliness and accept Jesus +Christ and surrender their lives to Him. What has +happened? The Wind of God has blown upon +that man. He has been filled with the Holy Wind. +</p> + +<p> +(6) Like the wind, the Holy Spirit is <emph>irresistible</emph>. +We read in Acts i. 8, <q>But <emph>ye shall receive power</emph>, after +that the Holy Ghost is come upon you: and ye shall +be witnesses unto Me both in Jerusalem, and in all +Judea, and in Samaria, and unto the uttermost parts of +the earth.</q> When this promise of our Lord was fulfilled +in Stephen, we read, <q>And they were <emph>not able to +resist</emph> the wisdom <emph>and the Spirit</emph> by which he spake.</q> +A man filled with the Holy Spirit is transformed into a +cyclone. What can stand before the wind? When +St. Cloud, Minn., was visited with a cyclone years ago, +the wind picked up loaded freight cars and carried them +away off the track. It wrenched an iron bridge from +its foundations, twisted it together and hurled it away. +When a cyclone later visited St. Louis, Mo., it cut off +telegraph poles a foot in diameter as if they had been +pipe stems. It cut off enormous trees close to the root, +it cut off the corner of brick buildings where it passed +<pb n='048'/><anchor id='Pg048'/> +as though they had been cut by a knife; nothing could +stand before it; and so, nothing can stand before a +Spirit-filled preacher of the Word. None can resist +the wisdom and the Spirit by which he speaks. The +Wind of God took possession of Charles G. Finney, +an obscure country lawyer, and sent him through New +York State, then through New England, then through +England, mowing down strong men by his resistless, +Spirit-given logic. One night in Rochester, scores of +lawyers, led by the justice of the Court of Appeals, +filed out of the pews and bowed in the aisles and +yielded their lives to God. The Wind of God took +possession of D. L. Moody, an uneducated young business +man in Chicago, and in the power of this resistless +Wind, men and women and young people were +mowed down before his words and brought in humble +confession and renunciation of sin to the feet of Jesus +Christ, and filled with the life of God they have been +the pillars in the churches of Great Britain and throughout +the world ever since. The great need to-day in +individuals, in churches and in preachers is that the +Wind of God blow upon us. +</p> + +<p> +Much of the difficulty that many find with John iii. 5, +<q>Jesus answered, Verily, verily, I say unto thee, Except +a man be born of water and of the Spirit, he cannot +enter into the kingdom of God,</q> would disappear +if we would only bear in mind that <q>Spirit</q> means +<q>Wind</q> and translate the verse literally all through, +<q>Except a man be born of water and Wind (there is no +<q>the</q> in the original), he cannot enter the kingdom +of God.</q> The thought would then seem to be, <q>Except +<pb n='049'/><anchor id='Pg049'/> +a man be born of the cleansing and quickening +power of the Spirit (or else of the cleansing Word—cf. +John xv. 3; Eph. v. 26; Jas. i. 18; 1 Pet. i. 23—and +the quickening power of the Holy Spirit).</q> +</p> + +<p> +II. <hi rend='italic'>The Spirit of God.</hi> +</p> + +<p> +The Holy Spirit is frequently spoken of in the Bible +as the Spirit of God. For example we read in 1 Cor. +iii. 16, <q>Know ye not that ye are the temple of God, +and that the Spirit of God dwelleth in you.</q> In this +name we have the same essential thought as in the +former name, but with this addition, that His Divine +origin, nature and power are emphasized. He is not +merely <q>The Wind</q> as seen above, but <q>The Wind +<emph>of God</emph>.</q> +</p> + +<p> +III. <hi rend='italic'>The Spirit of Jehovah.</hi> +</p> + +<p> +This name is used of the Holy Spirit in Isa. xi. 2, +A. R. V., <q>And the Spirit of Jehovah shall rest upon +him.</q> The thought of the name is, of course, essentially +the same as the preceding with the exception that +God is here thought of as the Covenant God of Israel. +He is thus spoken of in the connection in which the +name is found; and, of course, the Bible, following that +unerring accuracy that it always exhibits in its use of +the different names for God, in this connection speaks +of the Spirit as the Spirit of Jehovah and not merely as +the Spirit of God. +</p> + +<p> +IV. <hi rend='italic'>The Spirit of the Lord Jehovah.</hi> +</p> + +<p> +The Holy Spirit is called the Spirit of the Lord +Jehovah in Isa. lxi. 1-3, A. R. V., <q>The Spirit of the +<pb n='050'/><anchor id='Pg050'/> +Lord Jehovah is upon Me; because Jehovah hath +anointed Me to preach good tidings to the meek; He +hath sent Me to bind up the broken-hearted, to proclaim +liberty to the captives, etc.</q> The Holy Spirit is +here spoken of, not merely as the Spirit of Jehovah, +but the Spirit of the Lord Jehovah because of the relation +in which God Himself is spoken of in this connection, +as not merely Jehovah, the covenant God of +Israel, but as Jehovah Israel's Lord as well as their +covenant-keeping God. This name of the Spirit is +even more expressive than the name <q>The Spirit of +God.</q> +</p> + +<p> +V. <hi rend='italic'>The Spirit of the Living God.</hi> +</p> + +<p> +The Holy Spirit is called <q><emph>The Spirit of the living +God</emph></q> in 2 Cor. iii. 3, <q>Forasmuch as ye are manifestly +declared to be the epistle of Christ ministered by +us, written not with ink, but with <emph>the Spirit of the living +God</emph>; not in tables of stone, but in fleshy tables of +the heart.</q> What is the significance of this name? +It is made clear by the context. The Apostle Paul is +drawing a contrast between the Word of God written +with ink on parchment and the Word of God written +on <q>tables that are hearts of flesh</q> (R. V.) by the +Holy Spirit, who in this connection is called <q>the Spirit +of the living God,</q> because He makes God a living +reality in our personal experience instead of a mere intellectual +concept. There are many who believe in +God, and who are perfectly orthodox in their conception +of God, but after all God is to them only an intellectual +theological proposition. It is the work of the +<pb n='051'/><anchor id='Pg051'/> +Holy Spirit to make God something vastly more than a +theological notion, no matter how orthodox; He is the +Spirit <emph>of the living God</emph>, and it is His work to make God +a living God to us, a Being whom we know, with +whom we have personal acquaintance, a Being more +real to us than the most intimate human friend we +have. Have you a real God? Well, you may have. +The Holy Spirit is the Spirit of the living God, and He +is able and ready to give to you a living God, to make +God real in your personal experience. There are many +who have a God who once lived and acted and spoke, +a God who lived and acted at the creation of the universe, +who perhaps lived and acted in the days of Moses +and Elijah and Jesus Christ and the Apostles, but who +no longer lives and acts. If He exists at all, He has +withdrawn Himself from any active part in nature or +the history of man. He created nature and gave it its +laws and powers and now leaves it to run itself. He +created man and endowed him with his various faculties +but has now left him to work out his own destiny. +They may go further than this: they may believe in a +God, who spoke to Abraham and to Moses and to +David and to Isaiah and to Jesus and to the Apostles, +but who speaks no longer. We may read in the Bible +what He spoke to these various men but we cannot +expect Him to speak to us. In contrast with these, it +is the work of the Holy Spirit, the Spirit <emph>of the living +God</emph>, to give us to know a God who lives and acts and +speaks to-day, a God who is ready to come as near to +us as He came to Abraham, to Moses or to Isaiah, or +to the Apostles or to Jesus Himself. Not that He has +<pb n='052'/><anchor id='Pg052'/> +any new revelations to make, for He guided the +Apostles into all the truth (John xvi. 13, R. V.): but +though there has been a complete revelation of God's +truth made in the Bible, still God lives to-day and will +speak to us as directly as He spoke to His chosen ones +of old. Happy is the man who knows the Holy Spirit +as the Spirit of the living God, and who, consequently, +has a real God, a God who lives to-day, a God upon +whom he can depend to-day to undertake for him, a +God with whom he enjoys intimate personal fellowship, +a God to whom he may raise his voice in prayer +and who speaks back to him. +</p> + +<p> +VI. <hi rend='italic'>The Spirit of Christ.</hi> +</p> + +<p> +In Rom. viii. 9, <q>But ye are not in the flesh, but in +the Spirit, if so be that the Spirit of God dwell in you. +Now if any man have not <emph>the Spirit of Christ</emph>, he is +none of His.</q> The Holy Spirit is called <emph>the Spirit of +Christ</emph>. The Spirit of Christ in this passage does not +mean a Christlike spirit. It means something far more +than that, it means that which lies back of a Christlike +spirit; it is a name of the Holy Spirit. Why is the +Holy Spirit called <emph>the Spirit of Christ</emph>? For several +reasons: +</p> + +<p> +(1) <hi rend='italic'>Because He is Christ's gift.</hi> The Holy Spirit +is not merely the gift of the Father, but the gift of the +Son as well. We read in John xx. 22 that Jesus +<q>breathed on them and saith unto them, Receive ye +the Holy Ghost.</q> The Holy Spirit is therefore the +breath of Christ, as well as the breath of God the +Father. It is Christ who breathes upon us and imparts +<pb n='053'/><anchor id='Pg053'/> +to us the Holy Spirit. In John xiv. 15 and the +following verses Jesus teaches us that it is in answer to +His prayer that the Father gives to us the Holy Spirit. +In Acts ii. 33 we read that Jesus <q>Being by the right +hand of God exalted and having received of the Father +the promise of the Holy Spirit,</q> shed Him forth upon +believers; that is, that Jesus, having been exalted to +the right hand of God, in answer to His prayer, receives +the Holy Spirit from the Father and sheds forth +upon the Church Him whom He hath received from +the Father. In Matt. iii. 11 we read that it is Jesus +who baptizes with the Holy Spirit. In John vii. 37-39 +Jesus bids all that are thirsty to <emph>come unto Him</emph> and +drink, and the context makes it clear that the water +that He gives is the Holy Spirit, who becomes in those +who receive Him a source of life and power flowing +out to others. It is the glorified Christ who gives to +the Church the Holy Spirit. In the fourth chapter of +John and the tenth verse Jesus declares that He is the +One who gives the living water, the Holy Spirit. In +all these passages, Christ is set forth as the One who +gives the Holy Spirit, so the Holy Spirit is called <q>the +Spirit of Christ.</q> +</p> + +<p> +(2) But there is a deeper reason why the Holy +Spirit is called <q>the Spirit of Christ,</q> <hi rend='italic'>i. e.</hi>, +<emph>because it is the work of the Holy Spirit to reveal Christ to us</emph>. In +John xvi. 14, R. V., we read, <q>He (that is the Holy +Spirit) shall glorify Me: for He shall take of Mine, and +shall declare it unto you.</q> In a similar way in John +xv. 26, R. V., it is written, <q>But when the Comforter +is come, whom I will send unto you from the Father, +<pb n='054'/><anchor id='Pg054'/> +even the Spirit of truth, which proceedeth from the +Father, He shall bear witness of Me.</q> This is the +work of the Holy Spirit to bear witness of Christ and +reveal Jesus Christ to men. And as the revealer of +Christ, He is called <q>the Spirit of Christ.</q> +</p> + +<p> +(3) But there is a still deeper reason yet why the +Holy Spirit is called the Spirit of Christ, and that is +<emph>because it is His work to form Christ as a living presence +within us</emph>. In Eph. iii. 16, 17, the Apostle Paul prays +to the Father that He would grant to believers according +to the riches of His glory to be strengthened with +might by His Spirit in the inner man, that Christ may +dwell in their hearts by faith. This then is the work +of the Holy Spirit, to cause Christ to dwell in our +hearts, to form the living Christ within us. Just as the +Holy Spirit literally and physically formed Jesus Christ +in the womb of the Virgin Mary (Luke i. 35) so the +Holy Spirit spiritually but really forms Jesus Christ +within our hearts to-day. In John xiv. 16-18, Jesus +told His disciples that when the Holy Spirit came that +He Himself would come, that is, the result of the coming +of the Holy Spirit to dwell in their hearts would be +the coming of Christ Himself. It is the privilege of +every believer in Christ to have the living Christ +formed by the power of the Holy Spirit in his own +heart and therefore the Holy Spirit who thus forms +Christ within the heart is called the Spirit of Christ. +How wonderful! How glorious is the significance of +this name. Let us ponder it until we understand it, as +far as it is possible to understand it, and until we rejoice +exceedingly in the glory of it. +</p> + +<pb n='055'/><anchor id='Pg055'/> + +<p> +VII. <hi rend='italic'>The Spirit of Jesus Christ.</hi> +</p> + +<p> +The Holy Spirit is called <emph>the Spirit of Jesus Christ</emph> +in Phil. i. 19, <q>For I know that this shall turn to my +salvation through your prayer, and the supply of <emph>the +Spirit of Jesus Christ</emph>.</q> The Spirit is not merely the +Spirit of the eternal Word but the Spirit of the Word +incarnate. Not merely the Spirit of Christ, but the +Spirit <emph>of Jesus Christ</emph>. It is the Man Jesus exalted to +the right hand of the Father who receives and sends +the Spirit. So we read in Acts ii. 32, 33, <q>This <emph>Jesus</emph> +hath God raised up, whereof we all are witnesses. +Therefore being by the right hand of God exalted, and +having received of the Father the promise of the Holy +Ghost, He hath shed forth this, which ye now see and +hear.</q> +</p> + +<p> +VIII. <hi rend='italic'>The Spirit of Jesus.</hi> +</p> + +<p> +The Holy Spirit is called <emph>the Spirit of Jesus</emph> in Acts +xvi. 6, 7, R. V., <q>And they went through the region of +Phrygia and Galatia, having been forbidden of the +Holy Ghost to speak the word in Asia; and when they +were come over against Mysia, they assayed to go into +Bithynia; and the <emph>Spirit of Jesus</emph> suffered them not.</q> +By the using of this name, <q><emph>The Spirit of Jesus</emph></q> the +thought of the relation of the Spirit to the <emph>Man Jesus</emph> +is still more clear than in the name preceding this, the +Spirit of Jesus Christ. +</p> + +<p> +IX. <hi rend='italic'>The Spirit of His Son.</hi> +</p> + +<p> +The Holy Spirit is called <emph>the Spirit of His Son</emph> in +Gal. iv. 6, <q>And because ye are sons, God hath sent +forth <emph>the Spirit of His Son</emph> into your hearts, crying, +<pb n='056'/><anchor id='Pg056'/> +Abba, Father.</q> We see from the context (vs. 4, 5) +that this name is given to the Holy Spirit in special +connection with His testifying to the sonship of the +believer. It is <q><emph>the Spirit of His Son</emph></q> who testifies to +our sonship. The thought is that the Holy Spirit is a +filial Spirit, a Spirit who produces a sense of sonship in +us. If we receive the Holy Spirit, we no longer think +of God as if we were serving under constraint and +bondage but we are sons living in joyous liberty. We +do not fear God, we trust Him and rejoice in Him. +When we receive the Holy Spirit, we do not receive a +Spirit of bondage again to fear but a Spirit of adoption +whereby we cry, Abba, Father (Rom. viii. 15). This +name of the Holy Spirit is one of the most suggestive +of all. We do well to ponder it long until we realize +the glad fullness of its significance. We shall take it +up again when we come to study the work of the Holy +Spirit. +</p> + +<p> +X. <hi rend='italic'>The Holy Spirit.</hi> +</p> + +<p> +This name is of very frequent occurrence, and the +name with which most of us are most familiar. One +of the most familiar passages in which the name is used +is Luke xi. 13, <q>If ye then, being evil, know how to +give good gifts unto your children: how much more +shall your heavenly Father give <emph>the Holy Spirit</emph> to them +that ask Him?</q> This name emphasizes the essential +moral character of the Spirit. He is <emph>holy</emph> in Himself. +We are so familiar with the name that we neglect to +weigh its significance. Oh, if we only realized more +deeply and constantly that He is the <emph>Holy</emph> Spirit. We +<pb n='057'/><anchor id='Pg057'/> +would do well if we, as the seraphim in Isaiah's vision, +would bow in His presence and cry, <q>Holy, holy, +holy.</q> Yet how thoughtlessly oftentimes we talk +about Him and pray for Him. We pray for Him to +come into our churches and into our hearts but what +would He find if He should come there? Would He +not find much that would be painful and agonizing to +Him? What would we think if vile women from the +lowest den of iniquity in a great city should go to the +purest woman in the city and invite her to come and +live with them in their disgusting vileness with no intention +of changing their evil ways. But that would +not be as shocking as for you and me to ask the Holy +Spirit to come and dwell in our hearts when we have +no thought of giving up our impurity, or our selfishness, +or our worldliness, or our sin. It would not be +as shocking as it is for us to invite the Holy Spirit +to come into our churches when they are full of +worldliness and selfishness and contention and envy +and pride, and all that is unholy. But if the denizens +of the lowest and vilest den of infamy should go to the +purest and most Christlike woman asking her to go +and dwell with them with the intention of putting +away everything that was vile and evil and giving to +this holy and Christlike woman the entire control of +the place, she would go. And as sinful and selfish and +imperfect as we may be, the infinitely Holy Spirit is +ready to come and take His dwelling in our heart if we +will surrender to Him the absolute control of our lives, +and allow Him to bring everything in thought and +fancy and feeling and purpose and imagination and action +<pb n='058'/><anchor id='Pg058'/> +into conformity with His will. The infinitely +Holy Spirit is ready to come into our churches, however +imperfect and worldly they may be now, if we +are willing to put the absolute control of everything in +His hands. But let us never forget that He is <emph>the +Holy</emph> Spirit, and when we pray for Him let us pray for +Him as such. +</p> + +<p> +XI. <hi rend='italic'>The Holy Spirit of Promise.</hi> +</p> + +<p> +The Holy Spirit is called <emph>the Holy Spirit of promise</emph> +in Eph. i. 13, R. V., <q>In whom ye also, having heard +the Word of truth, the Gospel of your salvation,—in +whom, having also believed, ye were sealed with <emph>the +Holy Spirit of promise</emph>.</q> We have here the same name +as that given above with the added thought that this +Holy Spirit is the great promise of the Father and of +the Son. The Holy Spirit is God's great all-inclusive +promise for the present dispensation; the one thing for +which Jesus bade the disciples wait after His ascension +before they undertook His work was <q>the promise of +the Father,</q> that is the Holy Spirit (Acts i. 4, 5). +The great promise of the Father until the coming of +Christ was the coming atoning Saviour and King, but +when Jesus came and died His atoning death upon the +cross of Calvary and arose and ascended to the right +hand of the Father, then the second great promise of +the Father was the Holy Spirit to take the place of our +absent Lord. (See also Acts ii. 33.) +</p> + +<p> +XII. <hi rend='italic'>The Spirit of Holiness.</hi> +</p> + +<p> +The Holy Spirit is called <emph>the Spirit of holiness</emph> in +Rom. i. 4, <q>And declared to be the Son of God with +<pb n='059'/><anchor id='Pg059'/> +power, according to <emph>the Spirit of holiness</emph>, by the resurrection +from the dead.</q> At the first glance it may seem +as if there were no essential difference between the +two names the Holy Spirit and the Spirit of holiness. +But there is a marked difference. The name of the +Holy Spirit, as already said, emphasizes the essential +moral character of the Spirit as holy, but the name of +<emph>the Spirit of holiness</emph> brings out the thought that the +Holy Spirit is not merely holy in Himself but He +imparts holiness to others. The perfect holiness which +He Himself possesses He imparts to those who receive +Him (cf. 1 Pet. i. 2). +</p> + +<p> +XIII. <hi rend='italic'>The Spirit of Judgment.</hi> +</p> + +<p> +The Holy Spirit is called <emph>the Spirit of judgment</emph> in +Isa. iv. 4, <q>When the Lord shall have washed away +the filth of the daughters of Zion, and shall have +purged the blood of Jerusalem from the midst thereof +by <emph>the Spirit of judgment</emph>, and by the Spirit of burning.</q> +There are two names of the Holy Spirit in this passage; +first, <emph>the Spirit of judgment</emph>. The Holy Spirit is so +called because it is His work to bring sin to light, to +convict of sin (cf. John xvi. 7-9). When the Holy +Spirit comes to us the first thing that He does is to +open our eyes to see our sins as God sees them. He +judges our sin. (We will go into this more at length in +studying John xvi. 7-11 when considering the work of +the Holy Spirit.) +</p> + +<p> +XIV. <hi rend='italic'>The Spirit of Burning.</hi> +</p> + +<p> +This name is used in the passage just quoted above. +(See XIII.) This name emphasizes His searching, +<pb n='060'/><anchor id='Pg060'/> +refining, dross-consuming, illuminating and energizing +work. The Holy Spirit is like a fire in the heart in +which He dwells; and as fire tests and refines and +consumes and illuminates and warms and energizes, so +does He. In the context, it is the cleansing work of the +Holy Spirit which is especially emphasized (Isa. iv. 3, 4). +</p> + +<p> +XV. <hi rend='italic'>The Spirit of Truth.</hi> +</p> + +<p> +The Holy Spirit is called <emph>the Spirit of truth</emph> in +John xiv. 17, <q>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</q> (cf. John xv. 26; xvi. +13). The Holy Spirit is called the Spirit of truth +because it is the work of the Holy Spirit to communicate +truth, to impart truth, to those who receive Him. +This comes out in the passage given above, and, if +possible, it comes out even more clearly in John xvi. +13, R. V., <q>Howbeit when He, <emph>the Spirit of truth</emph>, is +come, He shall guide you into all the truth: for He +shall not speak from Himself; but what things soever +He shall hear, these shall He speak: and He shall +declare unto you the things that are to come.</q> All +truth is from the Holy Spirit. It is only as He teaches +us that we come to know the truth. +</p> + +<p> +XVI. <hi rend='italic'>The Spirit of Wisdom and Understanding.</hi> +</p> + +<p> +The Holy Spirit is called the Spirit of wisdom and +understanding in Isa. xi. 2, <q>And the Spirit of the +<hi rend='smallcaps'>Lord</hi> shall rest upon him, <emph>the Spirit</emph> of wisdom and +understanding, the Spirit of counsel and might, the +<pb n='061'/><anchor id='Pg061'/> +Spirit of knowledge and of the fear of the <hi rend='smallcaps'>Lord</hi>.</q> +The significance of the name is so plain as to need no +explanation. It is evident both from the words used +and from the context that it is the work of the Holy +Spirit to impart wisdom and understanding to those +who receive Him. Those who receive the Holy Spirit +receive the Spirit <q>of power</q> and <q>of love</q> and <q><emph>of +a sound mind</emph></q> or sound sense (2 Tim. i. 7). +</p> + +<p> +XVII. <hi rend='italic'>The Spirit of Counsel and Might.</hi> +</p> + +<p> +We find this name used of the Holy Spirit in the +passage given under the preceding head. The meaning +of this name too is obvious, the Holy Spirit is +called <q>the Spirit of counsel and of might</q> because +He gives us counsel in all our plans and strength to +carry them out (cf. Acts viii. 29; xvi. 6, 7; i. 8). It +is our privilege to have God's own counsel in all our +plans and God's strength in all the work that we +undertake for Him. We receive them by receiving +the Holy Spirit, the Spirit of counsel and might. +</p> + +<p> +XVIII. <hi rend='italic'>The Spirit of Knowledge and of the Fear of +the Lord.</hi> +</p> + +<p> +This name also is used in the passage given above +(Isa. xi. 2). The significance of this name is also +obvious. It is the work of the Holy Spirit to impart +knowledge to us and to beget in us a reverence for +Jehovah, that reverence that reveals itself above all in +obedience to His commandments. The one who +receives the Holy Spirit finds his delight in the fear of +the <hi rend='smallcaps'>Lord</hi>. (See Isa. xi. 3, R. V.) The three suggestive +<pb n='062'/><anchor id='Pg062'/> +names just given refer especially to the gracious +work of the Holy Spirit in the servant of the Lord, +that is Jesus Christ (Isa. xi. 1-5). +</p> + +<p> +XIX. <hi rend='italic'>The Spirit of Life.</hi> +</p> + +<p> +The Holy Spirit is called <emph>the Spirit of life</emph> in Rom. +viii. 2, <q>For the law of <emph>the Spirit of life</emph> in Christ Jesus +hath made me free from the law of sin and death.</q> +The Holy Spirit is called the Spirit of life because it is +His work to impart life (cf. John vi. 63, R. V.; Ezek. +xxxvii. 1-10). In the context in which the name is +found in the passage given above, beginning back in +the seventh chapter of Romans, seventh verse, Paul is +drawing a contrast between the law of Moses outside a +man, holy and just and good, it is true, but impotent, +and the living Spirit of God in the heart, imparting +spiritual and moral life to the believer and enabling +him thus to meet the requirements of the law of God, +so that what the law alone could not do, in that it was +weak through the flesh, the Spirit of God imparting +life to the believer and dwelling in the heart enables +him to do, so that the righteousness of the law is fulfilled +in those who walk not after the flesh but after +the Spirit. (See Rom. viii. 2-4.) The Holy Spirit is +therefore called <q>the Spirit of life,</q> because He imparts +spiritual life and consequent victory over sin to +those who receive Him. +</p> + +<p> +XX. <hi rend='italic'>The Oil of Gladness.</hi> +</p> + +<p> +The Holy Spirit is called the <q>oil of gladness</q> in +Heb. i. 9, <q>Thou hast loved righteousness, and hated +<pb n='063'/><anchor id='Pg063'/> +iniquity; therefore God, even thy God, hath anointed +thee with the <emph>oil of gladness</emph> above thy fellows.</q> Some +one may ask what reason have we for supposing that +<q>the oil of gladness</q> in this passage is a name of the +Holy Spirit. The answer is found in a comparison of +Heb. i. 9, with Acts x. 38 and Luke iv. 18. In Acts +x. 38 we read <q>how God anointed Jesus of Nazareth +with the Holy Ghost and with power,</q> and in Luke +iv. 18, Jesus Himself is recorded as saying, <q><emph>The Spirit +of the Lord is upon</emph> Me, because He hath <emph>anointed</emph> Me +to preach the Gospel to the poor,</q> etc. In both of +these passages, we are told it was <emph>the Holy Spirit with +which Jesus was anointed</emph> and as in the passage in Hebrews +we are told that <emph>it was with the oil of gladness that +He was anointed</emph>; so, of course, the only possible conclusion +is that the oil of gladness means the Holy +Spirit. What a beautiful and suggestive name it is for +Him whose fruit is, first, <q>love</q> then <q>joy</q> (Gal. +v. 22). The Holy Spirit becomes a source of boundless +joy to those who receive Him; He so fills and satisfies +the soul, that the soul who receives Him does not +thirst forever (John iv. 14). No matter how great the +afflictions with which the believer receives the Word, +still he will have <q><emph>the joy of the Holy Ghost</emph></q> (1 Thess. +i. 6). On the Day of Pentecost, when the disciples +were baptized with the Holy Spirit, they were so filled +with ecstatic joy that others looking on them thought +they were intoxicated. They said, <q>These men are +full of new wine.</q> And Paul draws a comparison between +abnormal intoxication that comes through excess +of wine and the wholesome exhilaration from which +<pb n='064'/><anchor id='Pg064'/> +there is no reaction that comes through being filled +with the Spirit (Eph. v. 18-20). When God anoints +one with the Holy Spirit, it is as if He broke a precious +alabaster box of oil of gladness above their heads until +it ran down to the hem of their garments and the whole +person was suffused with joy unspeakable and full of +glory. +</p> + +<p> +XXI. <hi rend='italic'>The Spirit of Grace.</hi> +</p> + +<p> +The Holy Spirit is called <q>the Spirit of grace</q> in +Heb. x. 29, <q>Of how much sorer punishment, suppose +ye, shall he be thought worthy, who hath trodden +underfoot the Son of God, and hath counted the +blood of the covenant, wherewith he was sanctified, +an unholy thing, and hath done despite unto <emph>the Spirit +of grace</emph>?</q> This name brings out the fact that it is +the Holy Spirit's work to administer and apply the +grace of God: He Himself is gracious, it is true, but +the name means far more than that, it means that He +makes ours experimentally the manifold grace of God. +It is only by the work of the Spirit of grace in our +hearts that we are enabled to appropriate to ourselves +that infinite fullness of grace that God has, from the +beginning, bestowed upon us in Jesus Christ. It is +ours from the beginning, as far as belonging to us is +concerned, but it is only ours experimentally as we +claim it by the power of the Spirit of grace. +</p> + +<p> +XXII. <hi rend='italic'>The Spirit of Grace and of Supplication.</hi> +</p> + +<p> +The Holy Spirit is called <q>the Spirit of grace and of +supplication</q> in Zech. xii. 10, R. V., <q>And I will +<pb n='065'/><anchor id='Pg065'/> +pour upon the house of David, and upon the inhabitants +of Jerusalem, <emph>the Spirit of grace and of supplication</emph>; +and they shall look unto Me whom they have pierced: +and they shall mourn for him, as one mourneth for his +only son, and shall be in bitterness for his first-born.</q> +The phrase, <q>the Spirit of grace and of supplication</q> +in this passage is beyond a doubt a name of the Holy +Spirit. The name <q>the Spirit of grace</q> we have already +had under the preceding head, but here there is a +further thought of that operation of grace that leads us +to pray intensely. The Holy Spirit is so called because +it is He that teaches to pray because all true prayer is +in the Spirit (Jude 20). We of ourselves know not +how to pray as we ought, but it is the work of the +Holy Spirit of intercession to make intercession for us +with groanings which cannot be uttered and to lead us +out in prayer according to the will of God (Rom. +viii. 26, 27). The secret of all true and effective praying +is knowing the Holy Spirit as <q>the Spirit of grace +and of supplication.</q> +</p> + +<p> +XXIII. <hi rend='italic'>The Spirit of Glory.</hi> +</p> + +<p> +The Holy Spirit is called <q>the Spirit of glory</q> in +1 Pet. iv. 14, <q>If ye be reproached for the name of +Christ, happy are ye; for <emph>the Spirit of glory</emph> and of God +resteth upon you: on their part He is evil spoken of, +but on your part He is glorified.</q> This name does +not merely teach that the Holy Spirit is infinitely +glorious Himself, but it rather teaches that He imparts +the glory of God to us, just as the Spirit of truth imparts +truth to us, and as the Spirit of life imparts life +<pb n='066'/><anchor id='Pg066'/> +to us, and as the Spirit of wisdom and understanding +and of counsel and might and knowledge and of +the fear of the <hi rend='smallcaps'>Lord</hi> imparts to us wisdom and understanding +and counsel and might and knowledge and +the fear of the <hi rend='smallcaps'>Lord</hi>, and as the Spirit of grace applies +and administers to us the manifold grace of God, so +the Spirit of glory is the administrator to us of God's +glory. In the immediately preceding verse we read, +<q>But rejoice, inasmuch as ye are partakers of Christ's +sufferings: that, when His glory shall be revealed, ye +may be glad also with exceeding joy.</q> It is in this +connection that He is called the Spirit of glory. We +find a similar connection between the sufferings which +we endure and the glory which the Holy Spirit imparts +to us in Rom. viii. 16, 17, <q>The Spirit Himself beareth +witness with our spirit, that we are children of God: +and if children, then heirs; heirs of God and joint-heirs +with Christ; <emph>if so be that we suffer with</emph> Him, +that we may <emph>be also glorified with Him</emph>.</q> The +Holy Spirit is the administrator of glory as well as +of grace, or rather of the grace that culminates in +glory. +</p> + +<p> +XXIV. <hi rend='italic'>The Eternal Spirit.</hi> +</p> + +<p> +The Holy Spirit is called <q>the eternal Spirit</q> in +Heb. ix. 14, <q>How much more shall the blood of +Christ, who through <emph>the eternal Spirit</emph> offered Himself +without spot to God, purge your conscience from dead +works to serve the living God.</q> The eternity and the +Deity and infinite majesty of the Holy Spirit are +brought out by this name. +</p> + +<pb n='067'/><anchor id='Pg067'/> + +<p> +XXV. <hi rend='italic'>The Comforter.</hi> +</p> + +<p> +The Holy Spirit is called <q>the Comforter</q> over +and over again in the Scriptures. For example in John +xiv. 26, we read, <q>But <emph>the Comforter</emph> which is the Holy +Ghost, whom the Father will send in My name, He +shall teach you all things, and bring all things to your +remembrance, whatsoever I have said unto you.</q> And +in John xv. 26, <q>But when <emph>the Comforter</emph> is come, +whom I will send unto you from the Father, even +the Spirit of truth, which proceedeth from the Father, +He shall testify of Me.</q> (See also John xvi. 27.) +The word translated <q>Comforter</q> in these passages +means that, but it means much more beside. It is a +word difficult of adequate translation into any one +word in English. The translators of the Revised +Version found difficulty in deciding with what word to +render the Greek word so translated. They have +suggested in the margin of the Revised Version <q>advocate</q> +<q>helper</q> and a simple transference of the +Greek word into English, <q>Paraclete.</q> The word +translated <q>Comforter</q> means literally, <q>one called +to another's side,</q> the idea being, one right at hand to +take another's part. It is the same word that is translated +<q>advocate</q> in 1 John ii. 1, <q>My little children, +these things write I unto you, that ye sin not. And if +any man sin, we have <emph>an advocate</emph> with the Father, +Jesus Christ the righteous.</q> But <q>advocate,</q> as we +now understand it, does not give the full force of the +Greek word so rendered. Etymologically <q>advocate</q> +means nearly the same thing. Advocate is Latin +(<q>advocatus</q>) and it means <q>one called to another to +<pb n='068'/><anchor id='Pg068'/> +take his part,</q> but in our modern usage, the word has +acquired a restricted meaning. The Greek word translated +<q>Comforter</q> (Parakleetos) means <q>one called +alongside,</q> that is one called to stand constantly by +one's side and who is ever ready to stand by us and +take our part in everything in which his help is needed. +It is a wonderfully tender and expressive name for the +Holy One. Sometimes when we think of <emph>the Holy +Spirit</emph>, He seems to be so far away, but when we think +of the Parakleetos, or in plain English our <q>Stand-byer</q> +or our <q>part-taker,</q> how near He is. Up to +the time that Jesus made this promise to the disciples, +He Himself had been their Parakleetos. When they +were in any emergency or difficulty they turned to +Him. On one occasion, for example, the disciples +were in doubt as to how to pray and they turned to Jesus +and said, <q>Lord, teach us to pray.</q> And the Lord +taught them the wonderful prayer that has come down +through the ages (Luke xi. 1-4). On another occasion, +Peter was sinking in the waves of Galilee and +he cried, <q>Lord, save me,</q> and immediately Jesus +stretched forth His hand and caught him and saved +him (Matt. xiv. 30, 31). In every extremity they +turned to Him. Just so now that Jesus is gone to the +Father, we have another Person, just as Divine as He +is, just as wise as He, just as strong as He, just as +loving as He, just as tender as He, just as ready and +just as able to help, who is always right by our side. +Yes, better yet, who dwells in our heart, who will take +hold and help if we only trust Him to do it. +</p> + +<p> +If the truth of the Holy Spirit as set forth in the +<pb n='069'/><anchor id='Pg069'/> +name <q>Parakleetos</q> once gets into our heart and +abides there, it will banish all loneliness forever; for +how can we ever be lonely when this best of all Friends +is ever with us? In the last eight years, I have been +called upon to endure what would naturally be a very +lonely life. Most of the time I am separated from +wife and children by the calls of duty. For eighteen +months consecutively, I was separated from almost all +my family by many thousands of miles. The loneliness +would have been unendurable were it not for the +one all-sufficient Friend, who was always with me. I +recall one night walking up and down the deck of a +storm-tossed steamer in the South Seas. Most of my +family were 18,000 miles away; the remaining member +of my family was not with me. The officers were +busy on the bridge, and I was pacing the deck alone, +and the thought came to me, <q>Here you are all alone.</q> +Then another thought came, <q>I am not alone; by my +side as I walk this deck in the loneliness and the +storm walks the Holy Spirit</q> and He was enough. +I said something like this once at a Bible conference +in St. Paul. A doctor came to me at the close of the +meeting and gently said, <q>I want to thank you for +that thought about the Holy Spirit always being with +us. I am a doctor. Oftentimes I have to drive far +out in the country in the night and storm to attend a +case, and I have often been so lonely, but I will never +be lonely again. I will always know that by my side +in my doctor's carriage, the Holy Spirit goes with me.</q> +</p> + +<p> +If this thought of the Holy Spirit as the ever-present +Paraclete once gets into your heart and abides there, it +<pb n='070'/><anchor id='Pg070'/> +will banish all fear forever. How can we be afraid in +the face of any peril, if this Divine One is by our side +to counsel us and to take our part? There may be a +howling mob about us, or a lowering storm, it matters +not. He stands between us and both mob and storm. +One night I had promised to walk four miles to a +friend's house after an evening session of a conference. +The path led along the side of a lake. As I started +for my friend's house, a thunder-storm was coming up. +I had not counted on this but as I had promised, I felt +I ought to go. The path led along the edge of the +lake, oftentimes very near to the edge, sometimes the +lake was near the path and sometimes many feet below. +The night was so dark with the clouds one could not +see ahead. Now and then there would be a blinding +flash of lightning in which you could see where the path +was washed away, and then it would be blacker than +ever. You could hear the lake booming below. It +seemed a dangerous place to walk but that very week, +I had been speaking upon the Personality of the Holy +Spirit and about the Holy Spirit as an ever-present +Friend, and the thought came to me, <q>What was it +you were telling the people in the address about the +Holy Spirit as an ever-present Friend?</q> And then I +said to myself, <q>Between me and the boiling lake and +the edge of the path walks the Holy Spirit,</q> and I +pushed on fearless and glad. When we were in +London, a young lady attended the meeting one afternoon +in the Royal Albert Hall. She had an abnormal +fear of the dark. It was absolutely impossible for her +to go into a dark room alone, but the thought of the +<pb n='071'/><anchor id='Pg071'/> +Holy Spirit as an ever-present Friend sank into her +mind. She went home and told her mother what a +wonderful thought she had heard that day, and how it +had banished forever all fear from her. It was already +growing very dark in the London winter afternoon and +her mother looked up and said, <q>Very well, let us +see if it is real. Go up to the top of the house and +shut yourself alone in a dark room.</q> She instantly +sprang to her feet, bounded up the stairs, went into a +room that was totally dark and shut the door and sat +down. All fear was gone, and as she wrote the next +day, the whole room seemed to be filled with a wonderful +glory, the glory of the presence of the Holy Spirit. +</p> + +<p> +In the thought of the Holy Spirit as the Paraclete +there is also a cure for insomnia. For two awful years, +I suffered from insomnia. Night after night I would +go to bed apparently almost dead for sleep; it seemed +as though I must sleep, but I could not sleep; oh, the +agony of those two years! It seemed as if I would +lose my mind if I did not get relief. Relief came at +last and for years I went on without the suggestion +of trouble from insomnia. Then one night I retired +to my room in the Institute, lay down expecting to +fall asleep in a moment as I usually did, but scarcely +had my head touched the pillow when I became +aware that insomnia was back again. If one has +ever had it, he never forgets it and never mistakes +it. It seemed as if insomnia were sitting on the +foot-board of my bed, grinning at me and saying, <q>I am +back again for another two years.</q> <q>Oh,</q> I thought, +<q>two more awful years of insomnia.</q> But that very +<pb n='072'/><anchor id='Pg072'/> +morning, I had been lecturing to our students in the +Institute about the Personality of the Holy Spirit and +about the Holy Spirit as an ever-present Friend, and +at once the thought came to me, <q>What were you +talking to the students about this morning? What +were you telling them?</q> and I looked up and said, +<q>Thou blessed Spirit of God, Thou art here. I am +not alone. If Thou hast anything to say to me, I will +listen,</q> and He began to open to me some of the deep +and precious things about my Lord and Saviour, things, +that filled my soul with joy and rest, and the next thing +I knew I was asleep and the next thing I knew it was +to-morrow morning. So whenever insomnia has come +my way since, I have simply remembered that the Holy +Spirit was there and I have looked up to Him to speak +to me and to teach me and He has done so and insomnia +has taken its flight. +</p> + +<p> +In the thought of the Holy Spirit as the Paraclete +there is a cure for a breaking heart. How many aching, +breaking hearts there are in this world of ours, so full +of death and separation from those we most dearly love. +How many a woman there is, who a few years ago, or +a few months or a few weeks ago, had no care, no +worry, for by her side was a Christian husband who +was so wise and strong that the wife rested all responsibility +upon him and she walked care-free through life +and satisfied with his love and companionship. But +one awful day, he was taken from her. She was left +alone and all the cares and responsibilities rested upon +her. How empty that heart has been ever since; how +empty the whole world has been. She has just dragged +<pb n='073'/><anchor id='Pg073'/> +through her life and her duties as best she could with +an aching and almost breaking heart. But there is One, +if she only knew it, wiser and more loving than +the tenderest husband, One willing to bear all the care +and responsibilities of life for her, One who is able, if, +she will only let Him, to fill every nook and corner +of her empty and aching heart; that One is the Paraclete. +I said something like this in St. Andrews' Hall in +Glasgow. At the close of the meeting a sad-faced +Christian woman, wearing a widow's garb, came to me +as I stepped out of the hall into the reception room. +She hurried to me and said, <q>Dr. Torrey, this is the +anniversary of my dear husband's death. Just one year +ago to-day he was taken from me. I came to-day to +see if you could not speak some word to help me. +You have given me just the word I need. I will never +be lonesome again.</q> A year and a half passed by. I +was on the yacht of a friend on the lochs of the Clyde. +One day a little boat put out from shore and came +alongside the yacht. One of the first to come up the +side of the yacht was this widow. She hurried to me +and the first thing she said was, <q>The thought that +you gave me that day in St. Andrews' Hall on the +anniversary of my husband's leaving me has been with +me ever since, and the Holy Spirit does satisfy me and +fill my heart.</q> +</p> + +<p> +But it is in our work for our Master that the thought +of the Holy Spirit as the Paraclete comes with greatest +helpfulness. I think it may be permissible to illustrate +it from my own experience. I entered the ministry +because I was literally forced to. For years I refused +<pb n='074'/><anchor id='Pg074'/> +to be a Christian, because I was determined that I +would not be a preacher, and I feared that if I surrendered +to Christ I must enter the ministry. My +conversion turned upon my yielding to Him at this +point. The night I yielded, I did not say, <q>I will +accept Christ</q> or <q>I will give up sin,</q> or anything of +that sort, I simply cried, <q>Take this awful burden off +my heart, and I will preach the Gospel.</q> But no one +could be less fitted by natural temperament for the +ministry than I. From early boyhood, I was extraordinarily +timid and bashful. Even after I had entered +Yale College, when I would go home in the summer +and my mother would call me in to meet her friends, +I was so frightened that when I thought I spoke I did +not make an audible sound. When her friends had +gone, my mother would ask, <q>Why didn't you say +something to them?</q> And I would reply that I supposed +I had, but my mother would say, <q>You did not +utter a sound.</q> Think of a young fellow like that +entering the ministry. I never mustered courage even +to speak in a public prayer-meeting until after I was in the +theological seminary. Then I felt, if I was to enter +the ministry, I must be able to at least speak in a +prayer-meeting. I learned a little piece by heart to +say, but when the hour came, I forgot much of it in +my terror. At the critical moment, I grasped the +back of the settee in front of me and pulled myself +hurriedly to my feet and held on to the settee. One +Niagara seemed to be going up one side and another +down another; my voice faltered. I repeated as much +as I could remember and sat down. Think of a man +<pb n='075'/><anchor id='Pg075'/> +like that entering the ministry. In the early days of +my ministry, I would write my sermons out in full and +commit them to memory, stand up and twist a button +until I had repeated it off as best I could and would +then sink back into the pulpit chair with a sense of +relief that that was over for another week. I cannot +tell you what I suffered in those early days of my +ministry. But the glad day came when I came to +know the Holy Spirit as the Paraclete. When the +thought got possession of me that when I stood up to +preach, there was Another who stood by my side, that +while the audience saw me God saw Him, and that the +responsibility was all upon Him, and that He was +abundantly able to meet it and care for it all, and that +all I had to do was to stand back as far out of sight as +possible and let Him do the work. I have no dread of +preaching now; preaching is the greatest joy of my +life, and sometimes when I stand up to speak and +realize that He is there, that all the responsibility is +upon Him, such a joy fills my heart that I can scarce +restrain myself from shouting and leaping. He is just +as ready to help us in all our work; in our Sunday-school +classes; in our personal work and in every other +line of Christian effort. Many hesitate to speak to +others about accepting Christ. They are afraid they +will not say the right thing; they fear that they will do +more harm than they will good. You certainly will +if <emph>you</emph> do it, but if you will just believe in the Paraclete +and trust Him to say it and to say it in His way, +you will never do harm but always good. It may +seem at the time that you have accomplished nothing, +<pb n='076'/><anchor id='Pg076'/> +but perhaps years after you will find out you have +accomplished much and even if you do not find it out +in this world, you will find it out in eternity. +</p> + +<p> +There are many ways in which the Paraclete stands +by us and helps us of which we will speak at length +when we come to study His work. He stands by us +when we pray (Rom. viii. 26, 27); when we study +the Word (John xiv. 26; xvi. 12-14); when we do +personal work (Acts viii. 29); when we preach or +teach (1 Cor. ii. 4); when we are tempted (Rom. viii. +2); when we leave this world (Acts vii. 54-60). Let +us get this thought firmly fixed now and for all +time that the Holy Spirit is One called to our side to +take our part. +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Ever present, truest Friend,</q></l> +<l><q rend='post'>Ever near, Thine aid to lend.</q></l> +</lg> +</quote> + +</div> + +<pb n='077'/><anchor id='Pg077'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VI. The Work of the Holy Spirit in the Material +Universe.</head> + +<p> +There are many who think of the work of +the Holy Spirit as limited to man. But God +reveals to us in His Word that the Holy +Spirit's work has a far wider scope than this. We are +taught in the Bible that the Holy Spirit has a threefold +work in the material universe. +</p> + +<p> +I. The creation of the material universe and of man is +effected through the agency of the Holy Spirit. +</p> + +<p> +We read in Ps. xxxiii. 6, <q>By the word of the <hi rend='smallcaps'>Lord</hi> +were the heavens made; and all the host of them <emph>by +the breath of His mouth</emph>.</q> We have already seen in +our study of the names of the Holy Spirit that the +Holy Spirit is the breath of <hi rend='smallcaps'>Jehovah</hi>, so this passage +teaches us that all the hosts of heaven, all the stellar +worlds, were made by the Holy Spirit. We are taught +explicitly in Job xxxiii. 4, that the creation of man is +the Holy Spirit's work. We read, <q><emph>The Spirit of God</emph> +hath made me, and <emph>the breath of the Almighty</emph> hath +given me life.</q> Here both the creation of the material +frame and the impartation of life are attributed to the +agency of the Holy Spirit. In other passages of Scripture +we are taught that creation was in and through +the Son of God. For example we read in Col. i. 16, +<pb n='078'/><anchor id='Pg078'/> +R. V., <q>For in Him were all things created, in the +heavens and upon the earth, things visible and things +invisible, whether thrones or dominions or principalities +or powers; all things have been created through +Him and unto Him.</q> In a similar way we read in +Heb. i. 2, that God <q>hath at the end of these days +spoken unto us in His Son, whom He appointed heir +of all things, <emph>through whom</emph> also He made the worlds +(ages).</q> In the passage given above (Ps. xxxiii. 6), the +Word as well as the Spirit are mentioned in connection +with creation. In the account of the creation +and the rehabilitation of this world to be the abode of +man, Father, Word and Holy Spirit are all mentioned +(Gen. i. 1-3). It is evident from a comparison of +these passages that the Father, Son and Holy Spirit are +all active in the creative work. The Father works <emph>in</emph> +His Son, <emph>through</emph> His Spirit. +</p> + +<p> +II. Not only is the original creation of the material +universe attributed to the agency of the Holy Spirit in +the Bible but <emph>the maintenance of living creatures</emph> as +well. +</p> + +<p> +We read in Ps. civ. 29, 30, <q>Thou hidest Thy face, +they are troubled: Thou takest away their breath, +they die, and return to their dust. Thou <emph>sendest forth +Thy Spirit</emph>, they are created: and Thou <emph>renewest</emph> the face +of the earth.</q> The clear indication of this passage is +that not only are things brought into being through the +agency of the Holy Spirit, but that they are maintained +in being by the Holy Spirit. Not only is spiritual life +maintained by the Spirit of God but material being as +well. Things exist and continue by the presence of +<pb n='079'/><anchor id='Pg079'/> +the Spirit of God in them. This does not mean for a +moment that the universe is God, but it does mean that +the universe is maintained in its being by the immanence +of God in it. This is the great and solemn truth +that lies at the foundation of the awful and debasing +perversions of Pantheism in its countless forms. +</p> + +<p> +III. But not only is the universe created through +the agency of the Holy Spirit and maintained in its existence +through the agency of the Holy Spirit, but <emph>the +development of the earlier, chaotic, undeveloped states of the +material universe into higher orders of being is effected +through the agency of the Holy Spirit</emph>. +</p> + +<p> +We read in Gen, i. 2, 3, <q>And the earth was (or +became) without form and void; and darkness was +upon the face of the deep. And <emph>the Spirit of God +moved</emph> upon the face of the waters. And God said, +Let there be light: and there was light.</q> We may +take this account to refer either to the original creation +of the universe, or we may take it as the deeper +students of the Word are more and more inclining to +take it, as the account of the rehabilitation of the earth +after its plunging into chaos through sin after the +original creation described in v. 1. In either case we +have set before us here the development of the earth +from a chaotic and unformed condition into its present +highly developed condition through the agency of the +Holy Spirit. We see the process carried still further +in Gen. ii. 7, <q>And the <hi rend='smallcaps'>Lord</hi> God formed man of the +dust of the ground, <emph>and breathed</emph> into his nostrils the +breath of life; and man became a living soul.</q> Here +again it is through the agency of the breath of God, +<pb n='080'/><anchor id='Pg080'/> +that a higher thing, human life, comes into being. +Naturally, as the Bible is the history of man's redemption +it does not dwell upon this phase of truth, but +seemingly each new and higher impartation of the +Spirit of God brings forth a higher order of being. +First, inert matter; then motion; then light; then vegetable +life; then animal life; then man; and, as we shall +see later, then the new man; and then Jesus Christ, +the supreme Man, the completion of God's thought of +man, the Son of Man. This is the Biblical thought +of development from the lower to the higher by the +agency of the Spirit of God as distinguished from the +godless evolution that has been so popular in the generation +now closing. It is, however, only hinted at in +the Bible. The more important phases of the Holy +Spirit's work, His work in redemption, are those that +are emphasized and iterated and reiterated. The Word +of God is even more plainly active in each state of +progress of creation. God <emph>said</emph> occurs ten times in the +first chapter of Genesis. +</p> + +</div> + +<pb n='081'/><anchor id='Pg081'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VII. The Holy Spirit Convicting the World of Sin, +of Righteousness and of Judgment.</head> + +<p> +Our salvation begins experimentally with our +being brought to a profound sense that we +need a Saviour. The Holy Spirit is the One +who brings us to this realization of our need. We +read in John xvi. 8-11, R. V., <q>And He, when He is +come, will convict the world in respect of sin, and of +righteousness, and of judgment: of sin, because they +believe not on Me; of righteousness, because I go to +the Father, and ye behold Me no more; of judgment, +because the prince of this world hath been judged.</q> +</p> + +<p> +I. We see in this passage that <emph>it is the work of the Holy +Spirit to convict men of sin</emph>. That is, to so convince of +their error in respect to sin as to produce a deep sense +of personal guilt. We have the first recorded fulfillment +of this promise in Acts ii. 36, 37, <q>Therefore let +all the house of Israel know assuredly, that God hath +made that same Jesus, whom ye have crucified, both +Lord and Christ. Now when they heard this, <emph>they +were pricked in their heart, and said</emph> unto Peter and to +the rest of the apostles, Men and brethren, <emph>what shall +we do</emph>?</q> The Holy Spirit had come just as Jesus had +promised that He would and when He came He convicted +the world of sin: He pricked them to their +heart with a sense of their awful guilt in the rejection +<pb n='082'/><anchor id='Pg082'/> +of their Lord and their Christ. If the Apostle Peter +had spoken the same words the day before Pentecost, +no such results would have followed; but now Peter +was filled with the Holy Spirit (v. 4) and the Holy +Spirit took Peter and his words and through the instrumentality +of Peter and his words convicted his hearers. +The Holy Spirit is the only One who can convince +men of sin. The natural heart is <q>deceitful above all +things and desperately wicked,</q> and there is nothing in +which the inbred deceitfulness of our hearts comes out +more clearly than in our estimations of ourselves. We +are all of us sharp-sighted enough to the faults of others +but we are all blind by nature to our own faults. Our +blindness to our own shortcomings is oftentimes little +short of ludicrous. We have a strange power of exaggerating +our imaginary virtues and losing sight utterly +of our defects. The longer and more thoroughly one +studies human nature, the more clearly will he see how +hopeless is the task of convincing other men of sin. +We cannot do it, nor has God left it for us to do. He +has put this work into the hands of One who is abundantly +able to do it, the Holy Spirit. One of the worst +mistakes that we can make in our efforts to bring men +to Christ is to try to convince them of sin in any power +of our own. Unfortunately, it is one of the commonest +mistakes. Preachers will stand in the pulpit +and argue and reason with men to make them see and +realize that they are sinners. They make it as plain +as day; it is a wonder that their hearers do not see it; +but they do not. Personal workers sit down beside an +inquirer and reason with him, and bring forward passages +<pb n='083'/><anchor id='Pg083'/> +of Scripture in a most skillful way, the very passages +that are calculated to produce the effect desired +and yet there is no result. Why? Because we are +trying to do the Holy Spirit's work, the work that He +alone can do, convince men of sin. If we would only +bear in mind our own utter inability to convince men +of sin, and cast ourselves upon Him in utter helplessness +to do the work, we would see results. +</p> + +<p> +At the close of an inquiry meeting in our church in +Chicago, one of our best workers brought to me an engineer +on the Pan Handle Railway with the remark, +<q>I wish that you would speak to this man. I have +been talking to him two hours with no result.</q> I sat +down by his side with my open Bible and in less than +ten minutes that man, under deep conviction of sin, +was on his knees crying to God for mercy. The +worker who had brought him to me said when the man +had gone out, <q>That is very strange.</q> <q>What is +strange?</q> I asked. <q>Do you know,</q> the worker +said, <q>I used exactly the same passages in dealing with +that man that you did, and though I had worked with +him for two hours with no result, in ten minutes with +the same passages of Scripture, he was brought under +conviction of sin and accepted Christ.</q> What was +the explanation? Simply this, for once that worker +had forgotten something that she seldom forgot, +namely, that the Holy Spirit must do the work. She +had been trying to convince the man of sin. She had +used the right passages; she had reasoned wisely; she +had made out a clear case, but she had not looked to +the only One who could do the work. When she +<pb n='084'/><anchor id='Pg084'/> +brought the man to me and said, <q>I have worked with +him for two hours with no result,</q> I thought to myself, +<q>If this expert worker has dealt with him for two +hours with no result, what is the use of my dealing +with him?</q> and in a sense of utter helplessness I +cast myself upon the Holy Spirit to do the work and +He did it. +</p> + +<p> +But while we cannot convince men of sin, there is +One who can, the Holy Spirit. He can convince the +most hardened and blinded man of sin. He can change +men and women from utter carelessness and indifference +to a place where they are overwhelmed with a +sense of their need of a Saviour. How often we have +seen this illustrated. Some years ago, the officers of +the Chicago Avenue Church were burdened over the +fact that there was so little profound conviction of sin +manifested in our meetings. There were conversions, +a good many were being added to the church, but very +few were coming with an apparently overwhelming +conviction of sin. One night one of the officers of +the church said, <q>Brethren, I am greatly troubled by +the fact that we have so little conviction of sin in our +meetings. While we are having conversions and many +accessions to the church, there is not that deep conviction +of sin that I like to see, and I propose that we, +the officers of the church, meet from night to night to +pray that there may be more conviction of sin in our +meetings.</q> The suggestion was taken up by the entire +committee. We had not been praying many +nights when one Sunday evening I saw in the front seat +underneath the gallery a showily dressed man with a +<pb n='085'/><anchor id='Pg085'/> +very hard face. A large diamond was blazing from his +shirt front. He was sitting beside one of the deacons. +As I looked at him as I preached, I thought to myself, +<q>That man is a sporting man, and Deacon Young has +been fishing to-day.</q> It turned out that I was right. +The man was the son of a woman who kept a sporting +house in a Western city. I think he had never been in +a Protestant service before. Deacon Young had got +hold of him that day on the street and brought him to +the meeting. As I preached the man's eyes were +riveted upon me. When we went down-stairs to the +after meeting, Deacon Young took the man with him. +I was late dealing with the anxious that night. As I +finished with the last one about eleven o'clock, and almost +everybody had gone home, Deacon Young came over +to me and said, <q>I have a man over here I wish you +would come and speak with.</q> It was this big sporting +man. He was deeply agitated. <q>Oh,</q> he groaned, +<q>I don't know what is the matter with me. I never +felt this way before in all my life,</q> and he sobbed and +shook like a leaf. Then he told me this story: <q>I +started out this afternoon to go down to Cottage Grove +Avenue to meet some men and spend the afternoon +gambling. As I passed by the park over yonder, some +of your young men were holding an open air meeting +and I stopped to listen. I saw one man testifying +whom I had known in a life of sin, and I waited to +hear what he had to say. When he finished I went on +down the street. I had not gone far when some strange +power took hold of me and brought me back and I +stayed through the meeting. Then this gentleman +<pb n='086'/><anchor id='Pg086'/> +spoke to me and brought me over to your church, to +your Yoke Fellows' Meeting. I stayed to supper with +them and he brought me up to hear you preach, then +he brought me down to this meeting.</q> Here he +stopped and sobbed, <q>Oh, I don't know what is the +matter with me. I feel awful. I never felt this way +before in all my life,</q> and his great frame shook with +emotion. <q>I know what is the matter with you,</q> I +said. <q>You are under conviction of sin; the Holy +Spirit is dealing with you,</q> and I pointed him to +Christ, and he knelt down and cried to God for +mercy, to forgive his sins for Christ's sake. +</p> + +<p> +Not long after, one Sunday night I saw another man +sitting in the gallery almost exactly above where this +man had sat. A diamond flashed also from this man's +shirt front. I said to myself, <q>There is another +sporting man.</q> He turned out to be a travelling man +who was also a sporting man. As I preached, he leaned +further and further forward in his seat. In the midst of +my sermon, without any intention of giving out the invitation, +simply wishing to drive a point home, I said, +<q>Who will accept Jesus Christ to-night?</q> Quick as a +flash the man sprang to his feet and shouted, <q>I will.</q> +It rang through the building like the crack of a revolver. +I dropped my sermon and instantly gave out the invitation; +men and women and young people rose all over +the building to yield themselves to Christ. God was +answering prayer and the Holy Spirit was convincing +men of sin. The Holy Spirit can convince men of +sin. We need not despair of any one, no matter how +indifferent they may appear, no matter how worldly, +<pb n='087'/><anchor id='Pg087'/> +no matter how self-satisfied, no matter how irreligious, +the Holy Spirit can convince men of sin. A young +minister of very rare culture and ability once came to +me and said, <q>I have a great problem on my hands. +I am the pastor of the church in a university town. +My congregation is largely made up of university professors +and students. They are most delightful people. +They have very high moral ideals and are living most +exemplary lives. Now,</q> he continued, <q>if I had a +congregation in which there were drunkards and outcasts +and thieves, I could convince them of sin, but my problem +is how to make people like that, the most delightful +people in the world, believe that they are sinners, +how to convict them of sin.</q> I replied, <q>It is impossible. +You cannot do it, but the Holy Spirit can.</q> +And so He can. Some of the deepest manifestations +of conviction of sin I have ever seen have been on the +part of men and women of most exemplary conduct and +attractive personality. But they were sinners and the +Holy Spirit opened their eyes to the fact. +</p> + +<p> +While it is the Holy Spirit who convinces men of +sin, He does it through us. This comes out very clearly +in the context of the passage before us. Jesus says in +the seventh verse, R. V., of the chapter, <q>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 <emph>unto you</emph>; but if I go, I will send Him <emph>unto +you</emph>.</q> Then He goes on to say, <q>And when He is come +(<emph>unto you</emph>), He will convict the world of sin.</q> That +is, our Lord Jesus sends the Holy Spirit unto us (unto +believers), and when He is come unto us believers, +<pb n='088'/><anchor id='Pg088'/> +through us to whom He has come, He convinces the +world. On the Day of Pentecost, it was the Holy +Spirit who convinced the 3,000 of sin, but the Holy +Spirit came to the group of believers and through them +convinced the outside world. As far as the Holy +Scriptures definitely tell us, the Holy Spirit has no Way +of getting at the unsaved world except through the +agency of those who are already saved. Every conversion +recorded in the Acts of the Apostles was through +the agency of men or women already saved. Take, +for example, the conversion of Saul of Tarsus. If +there ever was a miraculous conversion, it was that. +The glorified Jesus appeared visibly to Saul on his way +to Damascus, but before Saul could come out clearly +into the light as a saved man, human instrumentality +must be brought in. Saul prostrate on the ground cried +to the risen Christ asking what he must do, and the +Lord told him to go into Damascus and there it would +be told him what he must do. And then Ananias, <q>a +certain disciple,</q> was brought on the scene as the +human instrumentality through whom the Holy Spirit +should do His work (cf. Acts ix. 17; xxii. 16). +Take the case of Cornelius. Here again was a most +remarkable conversion through supernatural agency. +<q><emph>An angel</emph></q> appeared to Cornelius, but the angel did not +tell Cornelius what to do to be saved. The angel rather +said to Cornelius, <q>Send men to Joppa, and <emph>call for +Simon</emph>, whose surname is Peter, who shall tell thee +words whereby <emph>thou and all thy house shall be saved</emph></q> +(Acts xi. 13, 14). So we may go right through the +record of the conversions in the Acts of the Apostles +<pb n='089'/><anchor id='Pg089'/> +and we will see they were all effected through human +instrumentality. How solemn, how almost overwhelming, +is the thought that the Holy Spirit has no +way of getting at the unsaved with His saving power +except through the instrumentality of us who are already +Christians. If we realized that, would we not be more +careful to offer to the Holy Spirit a more free and +unobstructed channel for His all-important work? +The Holy Spirit needs human lips to speak through. +He needs yours, and He needs lives so clean and so +utterly surrendered to Him that He can work through +them. +</p> + +<p> +Notice of which sin it is that the Holy Spirit convinces +men—the sin of unbelief in Jesus Christ, <q>Of +sin because they believe not on Me,</q> says Jesus. Not +the sin of stealing, not the sin of drunkenness, not the +sin of adultery, not the sin of murder, but the sin of +unbelief in Jesus Christ. The one thing that the +eternal God demands of men is that they believe on +Him whom He hath sent (John vi. 29). And the one +sin that reveals men's rebellion against God and daring +defiance of Him is the sin of not believing on Jesus +Christ, and this is the one sin that the Holy Spirit puts +to the front and emphasizes and of which He convicts +men. This was the sin of which He convicted the +3,000 on the Day of Pentecost. Doubtless, there were +many other sins in their lives, but the one point that +the Holy Spirit brought to the front through the +Apostle Peter was that the One whom they had rejected +was their Lord and Christ, attested so to be by +His resurrection from the dead (Acts ii. 22-36). <q>And +<pb n='090'/><anchor id='Pg090'/> +<emph>when they heard this</emph> (namely, that He whom they had +rejected was Lord and Christ) they were pricked in +their hearts.</q> This is the sin of which the Holy Spirit +convinces men to-day. In regard to the comparatively +minor moralities of life, there is a wide difference +among men, but the thief who rejects Christ and the +honest man who rejects Christ are alike condemned at +the great point of what they do with God's Son, and +this is the point that the Holy Spirit presses home. +The sin of unbelief is the most difficult of all sins of +which to convince men. The average unbeliever does +not look upon unbelief as a sin. Many an unbeliever +looks upon his unbelief as a mark of intellectual superiority. +Not unfrequently, he is all the more proud +of it because it is the only mark of intellectual superiority +that he possesses. He tosses his head and says, +<q>I am an agnostic;</q> <q>I am a skeptic;</q> or, <q>I am +an infidel,</q> and assumes an air of superiority on that +account. If he does not go so far as that, the unbeliever +frequently looks upon his unbelief as, at the very +worst, a misfortune. He looks for pity rather than for +blame. He says, <q>Oh, I wish I could believe. I am +so sorry I cannot believe,</q> and then appeals to us for +pity because he cannot believe, but when the Holy +Spirit touches a man's heart, he no longer looks upon +unbelief as a mark of intellectual superiority; he does +not look upon it as a mere misfortune; he sees it as +the most daring, decisive and damning of all sins and +is overwhelmed with a sense of his awful guilt in that +he had not believed on the name of the only begotten +Son of God. +</p> + +<pb n='091'/><anchor id='Pg091'/> + +<p> +II. But the Holy Spirit not only convicts of sin, +<emph>He convicts in respect of righteousness</emph>. +</p> + +<p> +He convicts the world in respect of righteousness +because Jesus Christ has gone to the Father, that is He +convicts (convinces with a convincing that is self-condemning) +the world of Christ's righteousness attested +by His going to the Father. The coming of the Spirit +is in itself a proof that Christ has gone to the Father +(cf. Acts ii. 33) and the Holy Spirit thus opens our +eyes to see that Jesus Christ, whom the world condemned +as an evil-doer, was indeed the righteous One. +The Father sets the stamp of His approval upon His +character and claims by raising Him from the dead and +exalting Him to His own right hand and giving to Him +a name that is above every name. The world at large +to-day claims to believe in the righteousness of Christ +but it does not really believe in the righteousness of +Christ: it has no adequate conception of the righteousness +of Christ. The righteousness which the world +attributes to Christ is not the righteousness which God +attributes to Him, but a poor human righteousness, perhaps +a little better than our own. The world loves to +put the names of other men that it considers good +alongside the name of Jesus Christ. But when the +Spirit of God comes to a man, He convinces him of +the righteousness of Christ; He opens his eyes to see +Jesus Christ standing absolutely alone, not only far +above all men but <q>far above all principality and +power and might and dominion, and every name that +is named, not only in this world but also in that which +is to come</q> (Eph. i. 21). +</p> + +<pb n='092'/><anchor id='Pg092'/> + +<p> +III. The Holy Spirit also convicts the world of judgment. +</p> + +<p> +The ground upon which the Holy Spirit convinces +men of judgment is upon the ground of the fact that +<q>the Prince of this world hath been judged</q> (John +xvi. 11). When Jesus Christ was nailed to the cross, +it seemed as if He were judged there, but in reality it +was the Prince of this world who was judged at the +cross, and, by raising Jesus Christ from the dead, the +Father made it plain to all coming ages that the cross +was not the judgment of Christ, but the judgment of +the Prince of darkness. The Holy Spirit opens our +eyes to see this fact and so convinces us of judgment. +There is a great need to-day that the world be convinced +of judgment. Judgment is a doctrine that has +fallen into the background, that has indeed almost +sunken out of sight. It is not popular to-day to speak +about judgment, or retribution, or hell. One who emphasizes +judgment and future retribution is not thought +to be quite up to date; he is considered <q>mediæval</q> +or even <q>archaic,</q> but when the Holy Spirit opens the +eyes of men, they believe in judgment. In the early +days of my Christian experience, I had great difficulties +with the Bible doctrine of future retribution. I came +again and again up to what it taught about the eternal +penalties of persistent sin. It seemed as if I could not +believe it: it must not be true. Time and again I +would back away from the stern teachings of Jesus +Christ and the Apostles concerning this matter. But +one night I was waiting upon God that I might know +the Holy Spirit in a fuller manifestation of His presence +<pb n='093'/><anchor id='Pg093'/> +and His power. God gave me what I sought that +night and with this larger experience of the Holy +Spirit's presence and power, there came such a revelation +of the glory, the infinite glory of Jesus Christ, +that I had no longer any difficulties with what the +Book said about the stern and endless judgment that +would be visited upon those who persistently rejected +this glorious Son of God. From that day to this, while +I have had many a heartache over the Bible doctrine of +future retribution, I have had no intellectual difficulty +with it. I have believed it. The Holy Spirit has convinced +me of judgment. +</p> + +</div> + +<pb n='094'/><anchor id='Pg094'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VIII. The Holy Spirit Bearing Witness to Jesus Christ.</head> + +<p> +When our Lord was talking to His disciples +on the night before His crucifixion of the +Comforter who after His departure was to +come to take His place, He said, <q>But when the Comforter +is come, whom I will send unto you from the +Father, even the Spirit of truth, which proceedeth from +the Father, He shall bear witness of Me: and ye also +bear witness, because ye have been with Me from the +beginning</q> (John xv. 26, 27, R. V.), and the Apostle +Peter and the other disciples when they were strictly +commanded by the Jewish Council not to teach in the +name of Jesus said, <q>We are witnesses of these things, +and so is also the Holy Ghost</q> (Acts v. 32). It is clear +from these words of Jesus Christ and the Apostles that +it is the work of the Holy Spirit to bear witness concerning +Jesus Christ. We find the Holy Spirit's testimony +to Jesus Christ in the Scriptures, but beside this +the Holy Spirit bears witness directly to the individual +heart concerning Jesus Christ. He takes His own Scriptures +and interprets them to us and makes them clear +to us. All truth is from the Spirit, for He is <q>the +Spirit of truth,</q> but it is especially His work to bear +witness to Him who is the truth, that is Jesus Christ +(John xiv. 6). It is only through the testimony of the +<pb n='095'/><anchor id='Pg095'/> +Holy Spirit directly to our hearts that we ever come to +a true, living knowledge of Jesus Christ (cf. 1 Cor. +xii. 3). No amount of mere reading the written Word +(in the Bible) and no amount of listening to man's +testimony will ever bring us to a living knowledge of +Christ. It is only when the Holy Spirit Himself takes +the written Word, or takes the testimony of our fellow +man, and interprets it directly to our hearts that we +really come to see and know Jesus as He is. On the +day of Pentecost, Peter gave all his hearers the testimony +of the Scriptures regarding Christ and also gave +them his own testimony; he told them what he and the +other Apostles knew by personal observation regarding +His resurrection, but unless the Holy Spirit Himself +had taken the Scriptures which Peter had brought together +and taken the testimony of Peter and the other +disciples, the 3,000 would not on that day have seen +Jesus as He really was and received Him and been +baptized in His name. The Holy Spirit added His +testimony to that of Peter and that of the written Word. +Mr. Moody used to say in his terse and graphic way +that when Peter said, <q>Therefore let all the house of +Israel know assuredly that God hath made that same +Jesus, whom ye have crucified, both Lord and Christ +(Acts ii. 36), the Holy Spirit said, <q>Amen</q> and the +people saw and believed.</q> And it is certain that unless +the Holy Spirit had come that day and through Peter +and the other Apostles borne His direct testimony to the +hearts of their hearers, there would have been no saving +vision of Jesus on the part of the people. If you wish +men to get a true view of Jesus Christ, such a view of +<pb n='096'/><anchor id='Pg096'/> +Him that they may believe and be saved, it is not +enough that you give them the Scriptures concerning +Him; it is not enough that you give them your own +testimony, you must seek for them the testimony of the +Holy Spirit and put yourself into such relations with +God that the Holy Spirit may bear His testimony +through you. Neither your testimony, nor even that +of the written Word alone will effect this, though it is +your testimony, or that of the Word that the Holy +Spirit uses. But unless your testimony and that of the +Word is taken up by the Holy Spirit and He Himself +testifies, they will not believe. This explains something +which every experienced worker must have +noticed. We sit down beside an inquirer and open our +Bibles and give him those Scriptures which clearly +reveal Jesus as his atoning Saviour on the cross, a +Saviour from the guilt of sin, and as his risen Saviour, +a Saviour from the power of sin. It is just the truth +the man needs to see and believe in order to be saved, +but he does not see it. We go over these Scriptures +which to us are as plain as day again and again, and +the inquirer sits there in blank darkness; he sees +nothing, he grasps nothing. Sometimes we almost +wonder if the inquirer is stupid that he cannot see it. +No, he is not stupid, except with that spiritual blindness +that possesses every mind unenlightened by the Holy +Spirit (1 Cor. ii. 14). We go over it again and still +he does not see it. We go over it again and his face +lightens up and he exclaims, <q>I see it. I see it,</q> and +he sees Jesus and believes and is saved and knows he is +saved there on the spot. What has happened? Simply +<pb n='097'/><anchor id='Pg097'/> +this, the Holy Spirit has borne His testimony and what +was dark as midnight before is as clear as day now. +This explains also why it is that one who has been +long in darkness concerning Jesus Christ so quickly +comes to see the truth when he surrenders his will to +God and seeks light from Him. When he surrenders +his will to God, he has put himself into that attitude +towards God where the Holy Spirit can do His work +(Acts v. 32). Jesus says in John vii. 17, R. V., <q>If +any man willeth to do His will, he shall know of the +teaching, whether it be of God, or whether I speak from +Myself.</q> When a man wills to do the will of God, +then the conditions are provided on which the Holy +Spirit works and He illuminates the mind to see the +truth about Jesus and to see that His teaching is the +very Word of God. John writes in John xx. 31, +<q>But these are written (these things in the Gospel of +John) that ye might believe that Jesus is the Christ, +the Son of God; and that believing ye might have life +through His name.</q> John wrote his Gospel for this +purpose, that men might see Jesus as the Christ, the +Son of God, through what he records, and that they +might believe that He is the Christ, the Son of God, +and that thus believing they might have life through +His name. The best book in the world to put into +the hands of one who desires to know about Jesus and +to be saved is the Gospel of John. And yet many a +man has read the Gospel of John over and over and +over again and not seen and believed that Jesus is the +Christ, the Son of God. But let the same man surrender +his will absolutely to God and ask God for light +<pb n='098'/><anchor id='Pg098'/> +as he reads the Gospel and promise God that he will +take his stand on everything in the Gospel that He +shows him to be true and before the man has finished +the Gospel he will see clearly that Jesus is the Christ, +the Son of God, and will believe and have eternal +life. Why? Because he has put himself into the +place where the Holy Spirit can take the things written +in the Gospel and interpret them and bear His testimony. +I have seen this tested and proven time and +time again all around the world. Men have come +to me and said to me that they did not believe that +Jesus is the Christ, the Son of God, and many have +gone farther and said they were agnostics and did +not even know whether there was a personal God. +Then I have told them to read the Gospel of John, +that in that Gospel John presented the evidence +that Jesus was the Christ, the Son of God. Oftentimes +they have told me they have read it over and over +again, and yet were not convinced that Jesus was the +Christ, the Son of God. Then I have said to them, +<q>You have not read it the right way,</q> and I have got +them to surrender their will to God (or in case where they +were not sure there was a God, have got them to take +their stand upon the right to follow it wherever it +might carry them). Then I have had them agree to +read the Gospel of John slowly and thoughtfully, and +each time before they read to look up to God, if there +were any God, to help them to understand what they +were to read and to promise Him that they would take +their stand upon whatever He showed them to be true, +and follow it wherever it would carry them. And in +<pb n='099'/><anchor id='Pg099'/> +every instance before they had finished the Gospel they +had come to see that Jesus was the Christ, the Son of +God, and have believed and been saved. They had +put themselves in that position where the Holy Spirit +could bear His testimony to Jesus Christ and He had +done it and through His testimony they saw and believed. +</p> + +<p> +If you wish men to see the truth about Christ, do +not depend upon your own powers of expression and +persuasion, but cast yourself upon the Holy Spirit and +seek for them His testimony and see to it that they put +themselves in the place where the Holy Spirit can +testify. This is the cure for both skepticism and ignorance +concerning Christ. If you yourself are not +clear concerning the truth about Jesus Christ, seek for +yourself the testimony of the Holy Spirit regarding +Christ. Read the Scriptures, read especially the Gospel +of John but do not depend upon the mere reading +of the Word, but before you read it, put yourself in +such an attitude towards God by the absolute surrender +of your will to Him that the Holy Spirit may bear His +testimony in your heart concerning Jesus Christ. What +we all most need is a clear and full vision of Jesus +Christ and this comes through the testimony of the +Holy Spirit. One night a number of our students +came back from the Pacific Garden Mission in Chicago +and said to me, <q>We had a wonderful meeting at the +mission to-night. There were many drunkards and +outcasts at the front who accepted Christ.</q> The next +day I met Mr. Harry Monroe, the superintendent of +the mission, on the street, and I said, <q>Harry, the boys +<pb n='100'/><anchor id='Pg100'/> +say you had a wonderful meeting at the mission last +night.</q> <q>Would you like to know how it came +about?</q> he replied. <q>Yes.</q> <q>Well,</q> he said, <q>I +simply held up Jesus Christ and it pleased the Holy +Spirit to illumine the face of Jesus Christ, and men +saw and believed.</q> It was a unique way of putting it +but it was an expressive way and true to the essential +facts in the case. It is our part to hold up Jesus +Christ, and then look to the Holy Spirit to illumine +His face or to take the truth about Him and make it +clear to the hearts of our hearers and He will do it and +men will see and believe. Of course, we need to be +so walking towards God that the Holy Spirit may take +us as the instruments through whom He will bear His +testimony. +</p> + +</div> + +<pb n='101'/><anchor id='Pg101'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter IX. The Regenerating Work of the Holy Spirit.</head> + +<p> +The Apostle Paul in Titus iii. 5, R. V., writes, +<q>Not by works done in righteousness, which +we did ourselves, but according to His mercy +He saved us, through the washing of regeneration and +<emph>renewing of the Holy Ghost</emph>.</q> In these words we are +taught that <emph>the Holy Spirit renews men, or makes men +new</emph>, and that through this renewing of the Holy Spirit, +we are saved. Jesus taught the same in John iii. 3-5, +<q>Jesus answered and said unto him, Verily, verily, I +say unto thee, Except a man be born again, he cannot +see the kingdom of God. Nicodemus saith unto Him, +How can a man be born when he is old? Can he enter +the second time into his mother's womb and be +born? Jesus answered, Verily, verily, I say unto thee, +Except a man be born of water and <emph>of the Spirit</emph>, he +cannot enter into the kingdom of God.</q> +</p> + +<p> +What is regeneration? <emph>Regeneration is the impartation +of life, spiritual life, to those who are dead, spiritually +dead, through their trespasses and sins</emph> (Eph. ii. 1, R. V.). +It is the Holy Spirit who imparts this life. It is true +that the written Word is the instrument which the +Holy Spirit uses in regeneration. We read in 1 Pet. +i. 23, <q>Being born again, not of corruptible seed, but +of incorruptible, <emph>by the Word of God</emph>, which liveth and +<pb n='102'/><anchor id='Pg102'/> +abideth forever.</q> We read in James i. 18, <q>Of His +own will begat He us with <emph>the Word of truth</emph>, that we +should be a kind of first fruits of His creatures.</q> +These passages make it plain that the Word is the instrument +used in regeneration, but it is only as the +Holy Spirit uses the instrument that the new birth results. +<q>It is the Spirit that giveth life</q> (John vi. 63, +A. R. V.). In 2 Cor. iii. 6, we are told that <q>the letter +killeth, but the Spirit giveth life.</q><note place='foot'>Both the +translators of the Authorized Version and the Revised +Version, and even the translators of the American Revision, seem to +have lost sight of the context, for while they spell <q>Spirit</q> in the +third verse with a capital, in the sixth verse, in all three versions it +is spelled with a small <q>s.</q></note> This is sometimes +interpreted to mean that the literal interpretation +of Scripture, the interpretation that takes it in its strict +grammatical sense and makes it mean what it says, +kills; but that some spiritual interpretation, an interpretation +that <q>gives the spirit of the passage,</q> by making +it mean something it does not say, gives life; and those +who insist upon Scripture meaning exactly what it +says are called <q>deadly literalists.</q> This is a favourite +perversion of Scripture with those who do not like to +take the Bible as meaning just what it says and who +find themselves driven into a corner and are looking +about for some convenient way of escape. If one will +read the words in their context, he will see that this +thought was utterly foreign to the mind of Paul. Indeed, +one who will carefully study the epistles of Paul +will find that he himself was a literalist of the literalists. +If literalism is deadly, then the teachings of Paul are +<pb n='103'/><anchor id='Pg103'/> +among the most deadly ever written. Paul will build +an argument upon the turn of a word, upon a number +or a tense. What does the passage mean? The way +to find out what any passage means is to study in their +context the words used. Paul is drawing a contrast +between the Word of God outside of us, written with +ink upon parchment or graven on tables of stone, and +the Word of God written within us in tables that are +hearts of flesh with the Spirit of the living God (v. 3) +and he tells us that if we merely have the Word of +God outside us in a Book or on parchment or on tables +of stone, that it will kill us, that it will only bring condemnation +and death, but that if we have the Word of +God made a living thing in our hearts, written upon +our hearts by the Spirit of the living God, that it will +bring us life.<note place='foot'>The ministry +of many an orthodox preacher and teacher is a +ministry of death. It is true that the Word of the Gospel is preached +but it is preached with enticing words of man's wisdom and not in +the demonstration of the Spirit and of power (1 Cor. ii. 4). The +Gospel comes in word only and not in power and in the Holy Spirit +(1 Thess. i. 5).</note> No number of Bibles upon our tables or +in our libraries will save us, but the truth of the Bible +written by the Spirit of the living God in our hearts +will save us. +</p> + +<p> +To put the matter of regeneration in another way; +<emph>regeneration is the impartation of a new nature, God's own +nature to the one who is born again</emph> (2 Pet. i. 4). Every +human being is born into this world with a perverted +nature; his whole intellectual, affectional and volitional +nature perverted by sin. No matter how excellent our +<pb n='104'/><anchor id='Pg104'/> +human ancestry, we come into this world with a mind +that is blind to the truth of God. (<q>The natural man +receiveth not the things of the Spirit of God: for they +are foolishness unto him: neither can he know them, +because they are spiritually discerned.</q> 1 Cor. ii. 14.) +With affections that are alienated from God, loving the +things that we ought to hate and hating the things that +we ought to love. (<q>Now the works of the flesh are +manifest, which are these; Adultery, fornication, uncleanness, +lasciviousness, idolatry, witchcraft, hatred, +variance, emulations, wrath, strife, seditions, heresies, +envyings, murders, drunkenness, revellings, and such +like.</q> Gal. v. 19, 20, 21.) With a will that is perverted, +set upon pleasing itself, rather than pleasing +God. (<q>Because the mind of the flesh is enmity +against God; for it is not subject to the law of God, +neither indeed can it be.</q> Rom. viii. 7, R. V.) In +the new birth a new intellectual, affectional and volitional +nature is imparted to us. We receive the mind +that sees as God sees, thinks God's thoughts after +Him (1 Cor. ii. 12-14); affections in harmony with +the affections of God. (<q>The fruit of the Spirit is love, +joy, peace, long-suffering, gentleness, goodness, faith, +meekness, temperance: against such there is no law.</q> +Gal. v. 22, 23); a will that is in harmony with the +will of God, that delights to do the things that please +Him. (Like Jesus we say, <q>My meat is to do the +will of Him that sent Me, and to finish His work.</q> +John iv. 34; cf. John vi. 38; Gal i. 10.) It is the +Holy Spirit who creates in us this new nature, or imparts +this new nature to us. No amount of preaching, +<pb n='105'/><anchor id='Pg105'/> +no matter how orthodox it may be, no amount of mere +study of the Word will regenerate unless the Holy +Spirit works. It is He and He alone who makes a +man a new creature. +</p> + +<p> +The new birth is compared in the Bible to growth +from a seed. The human heart is the soil, the Word +of God is the seed (Luke viii. 11; cf. 1 Pet. i. 23; +Jas. i. 18; 1 Cor. iv. 15), every preacher or teacher of +the Word is a sower, but the Spirit of God is the One +who quickens the seed that is thus sown and the Divine +nature springs up as the result. There is abundant +soil everywhere in which to sow the seed, in the +human hearts that are around about us upon every +hand. There is abundant seed to be sown, any of us +can find it in the granary of God's Word; and there are +to-day many sowers: but there may be soil and seed +and sowers, but unless as we sow the seed, the Spirit +of God quickens it and the heart of the hearer closes +around it by faith, there will be no harvest. Every +sower needs to see to it that he realizes his dependence +upon the Holy Spirit to quicken the seed he sows and +he needs to see to it also that he is in such relation to +God that the Holy Spirit may work through him and +quicken the seed he sows. +</p> + +<p> +The Holy Spirit does regenerate men. He has +power to raise the dead. He has power to impart life +to those who are morally both dead and putrefying. +He has power to impart an entirely new nature to those +whose nature now is so corrupt that to men they appear +to be beyond hope. How often I have seen it +proven. How often I have seen men and women utterly +<pb n='106'/><anchor id='Pg106'/> +lost and ruined and vile come into a meeting +scarcely knowing why they came, and as they have sat +there the Word was spoken, the Spirit of God has +quickened the Word thus sown in their hearts and in a +moment that man or woman, by the mighty power of +the Holy Spirit, has become a new creation. I know a +man who seemed as completely abandoned and hopeless +as men ever become. He was about forty-five years +of age. He had gone off in evil courses in early boyhood. +He had run away from home, had joined the +navy and afterwards the army, and learned all the vices +of both. He had been dishonourably discharged from +the army because of his extreme dissipation and disorderliness. +He had found his companionships among +the lowest of the low and the vilest of the vile. When +he would go up the street of a Western town at night, +and merchants would hear his yell, they would close +their doors in fear. But this man went one night into +a revival meeting in a country church out of curiosity. +He made sport of the meeting that night with a boon +companion who sat by his side, but he went again the +next night. The Spirit of God touched his heart. He +went forward and bowed at the altar. He arose a new +creation. He was transformed into one of the noblest, +truest, purest, most unselfish, most gentle and most +Christlike men I have ever known. I am sometimes +asked, <q>Do you believe in sudden conversion?</q> I +believe in something far more wonderful than sudden +conversion. I believe in sudden regeneration. Conversion +is merely an outward thing, the turning around. +Regeneration goes down to the deepest depths of the +<pb n='107'/><anchor id='Pg107'/> +inmost soul, transforming thoughts, affections, will, the +whole inward man. I believe in sudden regeneration +because the Bible teaches it and because I have seen it +times without number. I believe in sudden regeneration +because I have experienced it. We are sometimes +told that <q>the religion of the future will not teach sudden +miraculous conversion.</q> If the religion of the +future does not teach sudden miraculous conversion, if +it does not teach something far more meaningful, sudden, +miraculous regeneration by the power of the Holy +Spirit, then the religion of the future will not be in +conformity with the facts of experience and so will not +be scientific. It will miss one of the most certain and +most glorious of all truths. Man-devised religions in +the past have often missed the truth and man-devised +religions in the future will doubtless do the same. But +the religion God has revealed in His Word and the religion +that God confirms in experience teaches sudden +regeneration by the mighty power of the Holy Spirit. +If I did not believe in regeneration by the power of the +Holy Spirit, I would quit preaching. What would be +the use in facing great audiences in which there were +multitudes of men and women hardened and seared, +caring for nothing but the things of the world and the +flesh, with no high and holy aspirations, with no outlook +beyond money and fame and power and pleasure, +if it were not for the regenerating power of the Holy +Spirit? But with the regenerating power of the Holy +Spirit, there is every use; for the preacher can never +tell where the Spirit of God is going to strike and do +His mighty work. There sits before you a man who +<pb n='108'/><anchor id='Pg108'/> +is a gambler, or a drunkard, or a libertine. There +does not seem to be much use in preaching to him, +but you can never tell but that very night, the Spirit of +God will touch that man's heart and transform him +into one of the holiest and most useful of men. It has +often occurred in the past and will doubtless often occur +in the future. There sits before you a woman, +who is a mere butterfly of fashion. She seems to have +no thought above society and pleasure and adulation. +Why preach to her? Without the regenerating power +of the Holy Spirit, it would be foolishness and a waste +of time; but you can never tell, perhaps this very +night the Spirit of God will shine in that darkened +heart and open the eyes of that woman to see the +beauty of Jesus Christ and she may receive Him and +then and there the life of God be imparted by the +power of the Holy Spirit to that trifling soul. +</p> + +<p> +The doctrine of the regenerating power of the Holy +Spirit is a glorious doctrine. It sweeps away false +hopes. It comes to the one who is trusting in education +and culture and says, <q>Education and culture are +not enough. You must be born again.</q> It comes to +the one who is trusting in mere external morality, and +says, <q>External morality is not enough, you must be +born again.</q> It comes to the one who is trusting in +the externalities of religion, in going to church, reading +the Bible, saying prayers, being confirmed, being baptized, +partaking of the Lord's supper, and says, <q>The +mere externalities of religion are not enough, you must +be born again.</q> It comes to the one who is trusting +in turning over a new leaf, in outward reform, in +<pb n='109'/><anchor id='Pg109'/> +quitting his meanness; it says, <q>Outward reform, quitting +your meanness is not enough. You must be born +again.</q> But in place of the vague and shallow hopes +that it sweeps away, it brings in a new hope, a good +hope, a blessed hope, a glorious hope. It says, <q>You +may be born again.</q> It comes to the one who has no +desire higher than the desire for things animal or selfish +or worldly and says, <q>You may become a partaker of the +Divine nature, and love the things that God loves and +hate the things that God hates. You may become like +Jesus Christ. You may be born again.</q> +</p> + +</div> + +<pb n='110'/><anchor id='Pg110'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter X. The Indwelling Spirit Fully and Forever +Satisfying.</head> + +<p> +The Holy Spirit takes up His abode in the one +who is born of the Spirit. The Apostle Paul +says to the believers in Corinth in 1 Cor. iii. +16, R. V., <q>Know ye not that ye are a temple of God, +and that the Spirit of God dwelleth in you?</q> This +passage refers, not so much to the individual believer, +as to the whole body of believers, the Church. The +Church as a body is indwelt by the Spirit of God. But +in 1 Cor. vi. 19, R. V., we read, <q>Know ye not that +your body is a temple of the Holy Ghost which is in +you, which ye have from God?</q> It is evident in this +passage that Paul is not speaking of the body of believers, +of the Church as a whole, but of the individual +believer. In a similar way, the Lord Jesus said to His +disciples on the night before His crucifixion, <q>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 <emph>shall be in +you</emph></q> (John xiv. 16, 17). The Holy Spirit dwells in +every one who is born again. We read in Rom. viii. 9, +<q>If any man have not the Spirit of Christ (the Spirit of +<pb n='111'/><anchor id='Pg111'/> +Christ in this verse, as we have already seen, does not +mean merely a Christlike spirit, but is a name of the +Holy Spirit) he is none of His.</q> One may be a very +imperfect believer but if he really is a believer in Jesus +Christ, if he has really been born again, the Spirit of +God dwells in him. It is very evident from the First +Epistle to the Corinthians that the believers in Corinth +were very imperfect believers; they were full of imperfection +and there was gross sin among them. But +nevertheless Paul tells them that they are temples of +the Holy Spirit, even when dealing with them concerning +gross immoralities. (See 1 Cor. vi. 15-19.) <emph>The +Holy Spirit dwells in every child of God.</emph> In some, however, +He dwells way back of consciousness in the +hidden sanctuary of their spirit. He is not allowed to +take possession as He desires of the whole man, spirit, +soul and body. Some therefore are not distinctly +conscious of His indwelling, but He is there none the +less. What a solemn, and yet what a glorious thought, +that in me dwells this august Person, the Holy Spirit. +If we are children of God, we are not so much to pray +that the Spirit may come and dwell in us, for He does +that already, we are rather to recognize His presence, +His gracious and glorious indwelling, and give to Him +complete control of the house He already inhabits, and +strive to so live as not to grieve this holy One, this +Divine Guest. We shall see later, however, that it is +right to pray for the filling or baptism with the Spirit. +What a thought it gives of the hallowedness and +sacredness of the body, to think of the Holy Spirit +dwelling within us. How considerately we ought to +<pb n='112'/><anchor id='Pg112'/> +treat these bodies and how sensitively we ought to shun +everything that will defile them. How carefully we +ought to walk in all things so as not to grieve Him +who dwells within us. +</p> + +<p> +This indwelling Spirit is a source of full and everlasting +satisfaction and life. Jesus says in John iv. 14, +R. V., <q>Whosoever drinketh of the water that I shall +give him shall never thirst; but the water that I shall +give him shall become in him a well of water springing +up unto (better <q>into</q> as in A. V.) eternal life.</q> +Jesus was talking to the woman of Samaria by the well +at Sychar. She had said to Him, <q>Art Thou greater +than our father Jacob, who gave us the well and drank +thereof himself, and his children and his cattle?</q> +Then Jesus answered and said unto her, <q>Whosoever +drinketh of this water shall thirst again.</q> How true +that is of every earthly fountain. No matter how +deeply we drink we shall thirst again. No earthly +spring of satisfaction ever fully satisfies. We may +drink of the fountain of wealth as deeply as we may, it +will not satisfy long. We shall thirst again. We may +drink of the fountain of fame as deeply as any man +ever drank, the satisfaction is but for an hour. We +may drink of the fountain of worldly pleasure, of human +science and philosophy and of earthly learning, we +may even drink of the fountain of human love, none +will satisfy long; we shall thirst again. But then Jesus +went on to say, <q>But whosoever 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.</q> The water that +<pb n='113'/><anchor id='Pg113'/> +Jesus Christ gives is the Holy Spirit. This John tells +us in the most explicit language in John vii. 37-39, +<q>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 <emph>living water</emph>. (But this <emph>spake He of the Spirit</emph>, +which they that believe on Him should receive.)</q> The +Holy Spirit fully and forever satisfies the one who receives +Him. He becomes within him a well of water +springing up, ever springing up, into everlasting life. +It is a great thing to have a well that you can carry +with you; to have a well that is within you; to have +your source of satisfaction, not in the things outside +yourself, but in a well within and that is always within, +and that is always springing up in freshness and power; +to have our well of satisfaction and joy within us. We +are then independent of our environment. It matters +little whether we have health or sickness, prosperity or +adversity, our source of joy is within and is ever springing +up. It matters comparatively little even whether +we have our friends with us or are separated from them, +separated even by what men call death, this fountain +within is always gushing up and our souls are satisfied. +Sometimes this fountain within gushes up with greatest +power and fullness in the days of deepest bereavement. +At such a time all earthly satisfactions fail. What satisfaction +is there in money, or worldly pleasure, in the +theatre or the opera or the dance, in fame or power or +human learning, when some loved one is taken from +us? But in the hours when those that we loved dearest +<pb n='114'/><anchor id='Pg114'/> +upon earth are taken from us, then it is that the +spring of joy of the indwelling Spirit of God bursts +forth with fullest flow, sorrow and sighing flee away +and our own spirits are filled with peace and ecstasy. +We have beauty for ashes, the oil of joy for mourning, +the garment of praise for the spirit of heaviness +(Isa. lxi. 3). If the experience were not too sacred to +put in print, I could tell of a moment of sudden and +overwhelming bereavement and sorrow, when it seemed +as if I would be crushed, when I cried aloud in an +agony that seemed unendurable, when suddenly and instantly +this fountain of the Holy Spirit within burst +forth and I knew such a rest and joy as I had rarely +known before, and my whole being was suffused with +the oil of gladness. +</p> + +<p> +The one who has the Spirit of God dwelling within +as a well springing up into everlasting life is independent +of the world's pleasures. He does not need to run +after the theatre and the opera and the dance and the +cards and the other pleasures without which life does +not seem worth living to those who have not received +the Holy Spirit. He gives these things up, not so +much because he thinks they are wrong, as because he +has something so much better. He loses all taste for +them. +</p> + +<p> +A lady once came to Mr. Moody and said, <q>Mr. +Moody, I do not like you.</q> He asked, <q>Why not?</q> +She said, <q>Because you are too narrow.</q> <q>Narrow! +I did not know that I was narrow.</q> <q>Yes, you are +too narrow. You don't believe in the theatre; you +don't believe in cards; you don't believe in dancing.</q> +<pb n='115'/><anchor id='Pg115'/> +<q>How do you know I don't believe in the theatre?</q> +he asked. <q>Oh,</q> she said, <q>I know you don't.</q> Mr. +Moody replied, <q>I go to the theatre whenever I want +to.</q> <q>What,</q> cried the woman, <q>you go to the +theatre whenever you want to?</q> <q>Yes, I go to the +theatre whenever I want to.</q> <q>Oh,</q> she said, <q>Mr. +Moody, you are a much broader man than I thought +you were. I am so glad to hear you say it, that you +go to the theatre whenever you want to.</q> <q>Yes, I go +to the theatre whenever I want to. I don't want to.</q> +Any one who has really received the Holy Spirit, and +in whom the Holy Spirit dwells and is unhindered in +His working will not want to. Why is it then that so +many professed Christians do go after these worldly +amusements? For one of two reasons; either because +they have never definitely received the Holy Spirit, or +else because the fountain is choked. It is quite possible +for a fountain to become choked. The best well +in one of our inland cities was choked and dry for +many months because an old rag carpet had been thrust +into the opening from which the water flowed. When +the rag was pulled out, the water flowed again pure +and cool and invigorating. There are many in the +Church to-day who once knew the matchless joy of the +Holy Spirit, but some sin or worldly conformity, some +act of disobedience, more or less conscious disobedience, +to God has come in and the fountain is choked. Let +us pull out the old rags to-day that this wondrous fountain +may burst forth again, springing up every day and +hour into everlasting life. +</p> + +</div> + +<pb n='116'/><anchor id='Pg116'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XI. The Holy Spirit Setting the Believer Free +From the Power of Indwelling Sin.</head> + +<p> +In Rom. viii. 2 the Apostle Paul writes, <q>The law +of the Spirit of life in Christ Jesus hath made +me free from the law of sin and death.</q> What +the law of sin and death is we learn from the preceding +chapter, the ninth to the twenty-fourth verses. Paul tells +us that there was a time in his life when he was <q>alive +apart from the law</q> (v. 9). But the time came when +he was brought face to face with the law of God; he +saw that this law was holy and the commandment holy +and just and good. And he made up his mind to keep +this holy and just and good law of God. But he soon +discovered that beside this law of God outside him, +which was holy and just and good, that there was +another law inside him directly contrary to this law of +God outside him. While the law of God outside him +said, <q>This good thing</q> and <q>this good thing</q> and +<q>this good thing</q> and <q>this good thing thou shalt do,</q> +the law within him said, <q>You cannot do this +good thing that you would;</q> and a fierce combat +ensued between this holy and just and good law without +him which Paul himself approved after the inward +man, and this other law in his members which warred +against the law of his mind and kept constantly saying, +<pb n='117'/><anchor id='Pg117'/> +<q>You cannot do the good that you would.</q> But this +law in his members (the law that the good that he +would do, he did not, but the evil that he would not +he constantly did, v. 19) gained the victory. Paul's +attempt to keep the law of God resulted in total +failure. He found himself sinking deeper and deeper +into the mire of sin, constrained and dragged down by +this law of sin in his members, until at last he cried +out, <q>Oh, wretched man that I am, who shall deliver +me out of the body of this death?</q> (v. 24, R. V.). +Then Paul made another discovery. He found that in +addition to the two laws that he had already found, the +law of God without him, holy and just and good, and +the law of sin and death within him, the law that the +good he would he could not do and the evil he would +not, he must keep on doing, there was a third law, +<q>the law of the Spirit of life in Christ Jesus,</q> and +this third law read this way, <q>The righteousness +which you cannot achieve in your own strength by the +power of your own will approving the law of God, +the righteousness which the law of God without you, +holy and just and good though it is, cannot accomplish +in you, in that it is weak through your flesh, the Spirit +of life in Christ Jesus can produce in you so that the +righteousness that the law requires may be fulfilled in +you, if you will not walk after the flesh but after the +Spirit.</q> In other words when we come to the end of +ourselves, when we fully realize our own inability to +keep the law of God and in utter helplessness look up +to the Holy Spirit in Christ Jesus to do for us that which +we cannot do for ourselves, and surrender our every +<pb n='118'/><anchor id='Pg118'/> +thought and every purpose and every desire and every +affection to His absolute control and thus walk after +the Spirit, the Spirit does take control and set us free +from the power of sin that dwells in us and brings our +whole lives into conformity to the will of God. <emph>It is +the privilege of the child of God in the power of the Holy +Spirit to have victory over sin every day and every hour +and every moment.</emph> +</p> + +<p> +There are many professed Christians to-day living +in the experience that Paul described in Rom. vii. 9-24. +Each day is a day of defeat and if at the close of the +day, they review their lives they must cry, <q>Oh, +wretched man that I am, who shall deliver me out of +the body of this death?</q> There are some who even +go so far as to reason that this is the normal Christian +life, but Paul tells us distinctly that this was <q>when the +commandment came</q> (v. 9), not when the Spirit +came; that it is the experience under law and not in +the Spirit. The pronoun <q>I</q> occurs twenty-seven +times in these fifteen verses and the Holy Spirit is not +found once, whereas in the eighth chapter of Romans +the pronoun <q>I</q> is found only twice in the whole +chapter and the Holy Spirit appears constantly. Again +Paul tells us in the fourteenth verse that this was his +experience as <q>carnal, sold under sin.</q> Certainly, +that does not describe the normal Christian experience. +On the other hand in Rom. viii. 9 we are told how +not to be in the flesh but in the Spirit. In the eighth +chapter of Romans we have a picture of the true +Christian life, the life that is possible to each one of us +and that God expects from each one of us. Here we +<pb n='119'/><anchor id='Pg119'/> +have a life where not merely the commandment +comes but the Spirit comes, and works obedience to +the commandment and brings us complete victory over +the law of sin and death. Here we have life, not in +the flesh, but in the Spirit, where we not only see the +beauty of the law (Rom. vii. 22) but where the +Spirit imparts power to keep it (Rom. viii. 4). We still +have the flesh but we are not in the flesh and we do +not live after the flesh. We <q>through the Spirit do +mortify the deeds of the body</q> (v. 13). The desires +of the body are still there, desires which if made the +rule of our life, would lead us into sin, but we day by +day by the power of the Spirit do put to death the +deeds to which the desires of the body would lead us. +We walk by the Spirit and therefore do not fulfill the +lusts of the flesh (Gal. v. 16, R. V.). We have +crucified the flesh with the passions and lusts thereof +(Gal. v. 24, R. V.). It would be <emph>going too far to say +we had still a carnal nature</emph>, for a carnal nature is a +nature governed by the flesh; <emph>but we have the flesh</emph>, but +in the Spirit's power, it is our privilege to get daily, +hourly, constant victory over the flesh and over sin. +But this victory is not in ourselves, nor in any strength +of our own. Left to ourselves, deserted of the Spirit +of God, we would be as helpless as ever. It is still +true that in us, that is in our flesh, dwelleth no good +thing (Rom. vii. 18). It is all in the power of the indwelling +Spirit, but the Spirit's power may be in such +fullness that one is not even conscious of the presence +of the flesh. It seems as if it were dead and gone +forever, but it is only kept in place of death by the +<pb n='120'/><anchor id='Pg120'/> +Holy Spirit's power. If for one moment we were to +get our eyes off from Jesus Christ, if we were to +neglect the daily study of the Word and prayer, down +we would go. We must live in the Spirit and walk in +the Spirit if we would have continuous victory +(Gal. v. 16, 25). The life of the Spirit within us must +be maintained by the study of the Word and prayer. +One of the saddest things ever witnessed is the way in +which some people who have entered by the Spirit's +power into a life of victory become self-confident and +fancy that the victory is in themselves, and that they +can safely neglect the study of the Word and prayer. +The depths to which such sometimes fall is appalling. +Each of us needs to lay to heart the inspired words of +the Apostle, <q>Wherefore, let him that thinketh he +standeth take heed lest he fall</q> (1 Cor. x. 12). I +once knew a man who seemed to make extraordinary +strides in the Christian life. He became a teacher of +others and was greatly blessed to thousands. It +seemed to me that he was becoming self-confident and +I trembled for him. I invited him to my room and +we had a long heart to heart conversation. I told him +frankly that it seemed as if he were going perilously +near exceedingly dangerous ground. I said that I +found it safer at the close of each day not to be too +confident that there had been no failures nor defeats +that day but to go alone with God and ask Him to +search my heart and show me if there was anything in +my outward or inward life that was displeasing to Him, +and that very often failures were brought to light that +must be confessed as sin. <q>No,</q> he replied, <q>I do +<pb n='121'/><anchor id='Pg121'/> +not need to do that. Even if I should do something +wrong, I would see it at once. I keep very short +accounts with God, and I would confess it at once.</q> +I said it seemed to me as if it would be safer to take +time alone with God for God to search us through and +through, that while we might not know anything +against ourselves, God might know something against +us (1 Cor. iv. 4, R. V.), and He would bring it to light +and our failure could be confessed and put away. +<q>No,</q> he said, <q>he did not feel that that was +necessary.</q> Satan took advantage of his self-confidence. +He fell into most appalling sin, and though +he has since confessed and professed repentance, he +has been utterly set aside from God's service. +</p> + +<p> +In John viii. 32 we read, <q>Ye shall know the truth +and <emph>the truth shall set you free</emph>.</q> In this verse it is the +truth, or the Word of God, that sets us free from the +power of sin and gives us victory. And in Ps. +cxix. 11 we read, <q><emph>Thy Word</emph> have I hid in my heart, +that I might not sin against Thee.</q> Here again it is the +indwelling Word that keeps us free from sin. In this +matter as in everything else what in one place is +attributed to the Holy Spirit is elsewhere attributed to +the Word. The explanation, of course, is that the +Holy Spirit works through the Word, and it is futile +to talk of the Holy Spirit dwelling in us if we neglect the +Word. If we are not feeding on the Word, we are +not walking after the Spirit and we shall not have +victory over the flesh and over sin. +</p> + +</div> + +<pb n='122'/><anchor id='Pg122'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XII. The Holy Spirit Forming Christ Within Us.</head> + +<p> +It is a wonderful and deeply significant prayer that +Paul offers in Eph. iii. 16-19 for the believers in +Ephesus and for all believers who read the Epistle. +Paul writes, <q>For this cause I bow my knees unto +the Father, from whom every family in heaven and on +earth is named, that He would grant you, according +to the riches of His glory, that ye may be strengthened +with power through His Spirit in the inward man; that +Christ may dwell in your hearts through faith; to the +end that ye, being rooted and grounded in love, may +be strong to apprehend with all the saints what is the +breadth and length, and height and depth, and to know +the love of Christ which passeth knowledge, that ye +may be filled unto all the fullness of God</q> (R. V.). We +have here an advance in the thought over that which +we have just been studying in the preceding chapter. +It is the carrying out of the former work to its completion. +Here the power of the Spirit manifests itself, not +merely in giving us victory over sin but in four things: +</p> + +<p> +I. <hi rend='italic'>In Christ dwelling in our hearts.</hi> The word +translated <q>dwell</q> in this passage is a very strong +word. It means literally, <q>to dwell down,</q> <q>to settle,</q> +<q>to dwell deep.</q> It is the work of the Holy Spirit to +form the living Christ within us, dwelling deep down +<pb n='123'/><anchor id='Pg123'/> +in the deepest depths of our being. We have already +seen that this was a part of the significance of the name +sometimes used of the Holy Spirit, <q>the Spirit of +Christ.</q> In Christ on the cross of Calvary, made an +atoning sacrifice for sin, bearing the curse of the +broken law in our place, we have <emph>Christ for us</emph>. But +by the power of the Holy Spirit bestowed upon us by +the risen Christ we have <emph>Christ in us</emph>. Herein lies the +secret of a Christlike life. We hear a great deal in +these days about doing as Jesus would do. Certainly +we ought as Christians to live like Christ. <q>He that +saith he abideth in Him, ought himself so to walk even +as He walked</q> (1 John ii. 6). But any attempt on +our part to imitate Christ in our own strength will only +result in utter disappointment and despair. There is +nothing more futile that we can possibly attempt than +to imitate Christ in the power of our own will. If we +fancy that we succeed it will be simply because we have +a very incomplete knowledge of Christ. The more +we study Him, and the more perfectly we understand +His conduct, the more clearly will we see how far short +we have come from imitating Him. But God does not +demand of us the impossible, He does not demand of +us that we imitate Christ in our own strength. He +offers to us something infinitely better, He offers to +form Christ in us by the power of His Holy Spirit. +And when Christ is thus formed in us by the Holy +Spirit's power, all we have to do is to let this indwelling +Christ live out His own life in us, and then we shall +be like Christ without struggle and effort of our own. +A woman, who had a deep knowledge of the Word and +<pb n='124'/><anchor id='Pg124'/> +a rare experience of the fullness that there is in Christ, +stood one morning before a body of ministers as they +plied her with questions. <q>Do you mean to say, Mrs. +H——,</q> one of the ministers asked, <q>that you are +holy?</q> Quickly but very meekly and gently, the +elect lady replied, <q>Christ in me is holy.</q> No, we +are not holy. To the end of the chapter in and of +ourselves we are full of weakness and failure, but the +Holy Spirit is able to form within us the Holy One of +God, the indwelling Christ, and He will live out His +life through us in all the humblest relations of life as +well as in those relations of life that are considered +greater. He will live out His life through the mother +in the home, through the day-labourer in the pit, through +the business man in his office—everywhere. +</p> + +<p> +II. <hi rend='italic'>In our being rooted and grounded in love</hi> (v. 17). +Paul multiplies figures here. The first figure is taken +from the tree shooting its roots down deep into the +earth and taking fast hold upon it. The second figure +is taken from a great building with its foundations laid +deep in the earth on the rock. Paul therefore tells us +that by the strengthening of the Spirit in the inward +man we send the roots of our life down deep into the +soil of love and also that the foundations of the superstructure +of our character are built upon the rock of +love. Love is the sum of holiness, the fulfilling of the +law (Rom. xiii. 10); love is what we all most need +in our relations to God, to Jesus Christ and to one another; +and it is the work of the Holy Spirit to root and +ground our lives in love. There is the most intimate +relation between Christ being formed within us, or +<pb n='125'/><anchor id='Pg125'/> +made to dwell in us, and our being rooted and grounded +in love, for Jesus Christ Himself is the absolutely perfect +embodiment of divine love. +</p> + +<p> +III. <hi rend='italic'>In our being made strong to apprehend with all +the saints what is the breadth and length and height and +depth, and to know the love of Christ which passeth knowledge.</hi> +It is not enough that we love, we must know the +love of Christ, but that love passeth knowledge. It is so +broad, so long, so high, so deep, that no one can comprehend +it. But we can <q>apprehend</q> it, we can +lay hold upon it; we can make it our own; we can +hold it before us as the object of our meditation, our +wonder, and our joy. But it is only in the power of the +Holy Spirit that we can thus apprehend it. The mind +cannot grasp it at all, in its own native strength. A man +untaught and unstrengthened by the Spirit of God may +talk about the love of Christ, he may write poetry about +it, he may go into rhapsodies over it, but it is only +words, words, words. There is no real apprehension. +But the Spirit of God makes us strong to really apprehend +it in all its breadth, in all its length, in all its +depth, and in all its height. +</p> + +<p> +IV. <hi rend='italic'>In our being <q>filled unto +<hi rend='smallcaps'>all</hi> the fullness of God.</q></hi> +There is a very important change between the Authorized +and Revised Version. The Authorized Version +reads <q>Filled <emph>with</emph> all the fullness of God.</q> The +Revised Version reads more exactly <q>filled <emph>unto</emph> all the +fullness of God.</q> It is no wonder that the translators +of the Authorized Version staggered at what Paul said +and sought to tone down the full force of his words. +To be filled <emph>with</emph> all the fullness of God would not be +<pb n='126'/><anchor id='Pg126'/> +so wonderful, for it is an easy matter to fill a pint cup +with all the fullness of the ocean, a single dip will do it. +But it would be an impossibility indeed to fill a pint +cup <emph>unto</emph> all the fullness of the ocean, until all the fullness +that there is in the ocean is in that pint cup. But +it is seemingly a more impossible task that the Holy +Spirit undertakes to do for us, to fill us <q>unto all the +fullness</q> of the infinite God, to fill us until all the +intellectual and moral fullness that there is in God is in +us. But this is the believer's destiny, we are <q>heirs of +God and joint-heirs with Jesus Christ</q> (Rom. viii. 17), +<hi rend='italic'>i. e.</hi>, we are heirs of God to the extent that Jesus Christ +is an heir of God; that is, we are heirs to all God is +and all God has. It is the work of the Holy Spirit to +apply to us that which is already ours in Christ. It is +His work to make ours experimentally all God has and +all God is, until the work is consummated in our being +<q><emph>filled unto all the fullness of God</emph>.</q> This is not the +work of a moment, nor a day, nor a week, nor a month, +nor a year, but the Holy Spirit day by day puts His +hand, as it were, into the fullness of God and conveys +to us what He has taken therefrom and puts it into us, +and then again He puts His hand into the fullness that +there is in God and conveys to us what is taken therefrom, +and puts it into us, and this wonderful process +goes on day after day and week after week and month +after month, and year after year, and never ends until +we are <q>filled <emph>unto</emph> all the fullness of God.</q> +</p> + +</div> + +<pb n='127'/><anchor id='Pg127'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XIII. The Holy Spirit Bringing Forth in the Believer +Christlike Graces of Character.</head> + +<p> +There is a singular charm, a charm that one +can scarcely explain, in the words of Paul in +Gal. v. 22, 23, R. V., <q>The fruit of the Spirit +is love, joy, peace, longsuffering, kindness, goodness, +faithfulness, meekness, temperance.</q> What a catalogue +we have here of lovely moral characteristics. Paul +tells us that they are the fruit of the Spirit, that is, if +the Holy Spirit is given control of our lives, this is the +fruit that He will bear. All real beauty of character, +all real Christlikeness in us, is the Holy Spirit's work; +it is His fruit; He produces it; He bears it, not we. +It is well to notice that these graces are not said to be +the fruits of the Spirit but the fruit, <hi rend='italic'>i. e.</hi>, if the Spirit is +given control of our life, He will not bear one of these +as fruit in one person and another as fruit in another +person, but this will be the one fruit of many flavours +that He produces in each one. There is also a unity +of origin running throughout all the multiplicity of +manifestation. It is a beautiful life that is set forth in +these verses. Every word is worthy of earnest study +and profound meditation. Think of these words +one by one; +<q>love</q>—<q>joy</q>—<q>peace</q>—<q>longsuffering</q>—<q>kindness</q>—<q>goodness</q>—<q>faith</q> +(or +<pb n='128'/><anchor id='Pg128'/> +<q>faithfulness,</q> R. V.; faith is the better translation if +properly understood. The word is deeper than faithfulness. +It is a real faith that results in +faithfulness)—<q>meekness</q>—<q>temperance</q> +(or a life under perfect +control by the power of the Holy Spirit). We +have here a perfect picture of the life of Jesus Christ +Himself. Is not this the life that we all long for, the +Christlike life? But this life is not natural to us and +is not attainable by us by any effort of what we are in ourselves. +The life that is natural to us is set forth in +the three preceding verses: <q>Now the works of the +flesh are manifest, which are these, fornication, uncleanness, +lasciviousness, idolatry, sorcery, enmities, strife, +jealousies, wraths, factions, divisions, heresies, envyings, +drunkenness, revellings and such like</q> (Gal. v. +21, R. V.). All these works of the flesh will not manifest +themselves in each individual; some will manifest +themselves in one, others in others, but they have one +common source, the flesh, and if we live in the flesh, +this is the kind of a life that we will live. It is the life +that is natural to us. But when the indwelling Spirit +is given full control in the one He inhabits, when we +are brought to realize the utter badness of the flesh and +give up in hopeless despair of ever attaining to anything +in its power, when, in other words, we come to the end +of ourselves, and just give over the whole work of +making us what we ought to be to the indwelling Holy +Spirit, then and only then, these holy graces of character, +which are set forth in Gal. v. 22, 23, are His fruit +in our lives. Do you wish these graces in your character +and life? Do you really wish them? Then renounce +<pb n='129'/><anchor id='Pg129'/> +self utterly and all its strivings after holiness, +give up any thought that you can ever attain to anything +really morally beautiful in your own strength and +let the Holy Spirit, who already dwells in you (if you +are a child of God) take full control and bear His own +glorious fruit in your daily life. +</p> + +<p> +We get very much the same thought from a different +point of view in the second chapter and twentieth verse, +A. R. V., <q>I have been crucified with Christ; and it +is no longer I that live, but Christ liveth in me: and +that life which I now live in the flesh I live in faith, +the faith which is in the Son of God, who loved me +and gave Himself up for me.</q> +</p> + +<p> +We hear a great deal in these days about <q>Ethical +Culture,</q> which usually means the cultivation of the +flesh until it bears the fruit of the Spirit. It cannot be +done; no more than thorns can be made to bear figs +and the bramble bush grapes (Luke vi. 44; Matt. xii. +33). We hear also a great deal about <q>character building.</q> +That may be all very well if you bear constantly +in mind that the Holy Spirit must do the building, and +even then it is not so much building as fruit bearing. +(See, however, 2 Pet. i. 5-7.) We hear also a great deal +about <q>cultivating graces of character,</q> but we must +always bear it clearly in mind that the way to cultivate +true graces of character is by submitting ourselves +utterly to the Spirit to do His work and bear His fruit. +This is <q>sanctification <emph>of the Spirit</emph></q> (1 Pet. i. 2; +2 Thess. ii. 13). There is a sense, however, in which +cultivating graces of character is right: viz., we look +at Jesus Christ to see what He is and what we therefore +<pb n='130'/><anchor id='Pg130'/> +ought to be; then we look to the Holy Spirit to +make us this that we ought to be and thus, <q>reflecting +as a mirror the glory of the Lord, we are transformed +into the same image from glory to glory, even as from +the Lord the Spirit</q> (2 Cor. iii. 18, R. V.). Settle it, +however, clearly and forever that the flesh can never +bear this fruit, that you can never attain to these things +by your own effort that they are <q><emph>the fruit of the Spirit</emph>.</q> +</p> + +</div> + +<pb n='131'/><anchor id='Pg131'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XIV. The Holy Spirit Guiding the Believer Into +a Life as a Son.</head> + +<p> +The Apostle Paul writes in Rom. viii. 14, +R. V., <q>For as many as are <emph>led by the Spirit +of God</emph>, these are the sons of God.</q> In this +passage we see the Holy Spirit taking the conduct of +the believer's life. A true Christian life is a personally +conducted life, conducted at every turn by a Divine +Person. It is the believer's privilege to be absolutely +set free from all care and worry and anxiety as to the +decisions which we must make at any turn of life. +The Holy Spirit undertakes all that responsibility for +us. A true Christian life is not one governed by a +long set of rules without us, but led by a living and +ever-present Person within us. It is in this connection +that Paul says, <q>For ye received not the spirit <emph>of +bondage</emph> again <emph>to fear</emph>.</q> A life governed by rules without +one is a life of <emph>bondage</emph>. There is always <emph>fear</emph> that +we haven't made quite rules enough, and always the +dread that in an unguarded moment we may have +broken some of the rules which we have made. The +life that many professed Christians lead is one of awful +bondage; for they have put upon themselves a yoke +more grievous to bear than that of the ancient Mosaic +law concerning which Peter said to the Jews of his +<pb n='132'/><anchor id='Pg132'/> +time, that neither they nor their fathers had been able +to bear it (Acts xv. 10). Many Christians have a long +list of self-made rules, <q>Thou shalt do this,</q> and +<q>Thou shalt do this,</q> and <q>Thou shalt do this,</q> and +<q>Thou shalt not do that,</q> and <q>Thou shalt not do +that,</q> and <q>Thou shalt not do that</q>; and if by any +chance they break one of these self-made rules, or +forget to keep one of them, they are at once filled with +an awful dread that they have brought upon themselves +the displeasure of God (and they even sometimes fancy +that they have committed the unpardonable sin). This +is not Christianity, this is legalism. <q>We have not +received the spirit of bondage again to fear,</q> we have +received the Spirit who gives us the place of sons +(Rom. viii. 15). Our lives should not be governed by +a set of rules without us but by the loving Spirit of +Adoption within us. We should believe the teaching +of God's Word that the Spirit of God's Son dwells +within us and we should surrender the absolute control +of our life to Him and look to Him to guide us at +every turn of life. He will do it if we only surrender +to Him to do it and trust Him to do it. If in a +moment of thoughtlessness, we go our own way +instead of His, we will not be filled with an overwhelming +sense of condemnation and of fear of an +offended God, but we will go to God as our Father, +confess our going astray, believe that He forgives us +fully because He says so (1 John i. 9) and go on light +and happy of heart to obey Him and be led by His +Spirit. +</p> + +<p> +Being led by the Spirit of God does not mean for a +<pb n='133'/><anchor id='Pg133'/> +moment that we will do things that the written Word +of God tells us not to do. The Holy Spirit never +leads men contrary to the Book of which He Himself +is the Author. And if there is some spirit which is +leading us to do something that is contrary to the +explicit teachings of Jesus, or the Apostles, we may be +perfectly sure that this spirit who is leading us is not +the Holy Spirit. This point needs to be emphasized +in our day, for there are not a few who give themselves +over to the leading of some spirit, whom they +say is the Holy Spirit, but who is leading them to do +things explicitly forbidden in the Word. We must +always remember that many false spirits and false +prophets are gone out into the world (1 John iv. 1). +There are many who are so anxious to be led by some +unseen power that they are ready to surrender the +conduct of their lives to any spiritual influence or +unseen person. In this way, they open their lives to +the conduct and malevolent influence of evil spirits to +the utter wreck and ruin of their lives. +</p> + +<p> +A man who made great professions of piety once +came to me and said that the Holy Spirit was leading +him and <q>a sweet Christian woman,</q> whom he had +met, to contemplate marriage. <q>Why,</q> I said, in +astonishment, <q>you already have one wife.</q> <q>Yes,</q> +he said, <q>but you know we are not congenial, and we +have not lived together for years.</q> <q>Yes,</q> I replied, +<q>I know you have not lived together for years, and I +have looked into the matter, and I believe that the +blame for that lies largely at your door. In any event, +she is your wife. You have no reason to suppose she +<pb n='134'/><anchor id='Pg134'/> +has been untrue to you, and Jesus Christ explicitly +teaches that if you marry another while she lives you +commit adultery</q> (Luke xvi. 18). <q>Oh, but,</q> the +man said, <q>the Spirit of God is leading us to love +one another and to see that we ought to marry one +another.</q> <q>You lie, and you blaspheme,</q> I replied. +<q>Any spirit that is leading you to disobey the plain +teaching of Jesus Christ is not the Spirit of God but +some spirit of the devil.</q> This perhaps was an +extreme case, but cases of essentially the same character +are not rare. Many professed Christians seek to +justify themselves in doing things which are explicitly +forbidden in the Word by saying that they are led by the +Spirit of God. Not long ago, I protested to the leaders +in a Christian assembly where at each meeting many +professed to speak with tongues in distinct violation of +the teaching of the Holy Spirit through the Apostle +Paul in 1 Cor. xiv. 27, 28 (that not more than two or +at the most, three, shall speak in a tongue in one +gathering and that not even one shall speak unless +there was an interpreter, and that no two shall speak +at the same time). The defense that they made was +that the Holy Spirit led them to speak several at a time +and many in a single meeting and that they must obey +the Holy Spirit, and in such a case as this were not +subject to the Word. The Holy Spirit never contradicts +Himself. He never leads the individual to do +that which in the written Word He has commanded us +all not to do. Any leading of the Spirit must be +tested by that which we know to be the leading of the +Spirit in the Word. But while we need to be on our +<pb n='135'/><anchor id='Pg135'/> +guard against the leading of false spirits, it is our +privilege to be led by the Holy Spirit, and to lead a life +free from the bondage of rules and free from the +anxiety that we shall not go wrong, a life as children +whose Father has sent an unerring Guide to lead them +all the way. +</p> + +<p> +Those who are thus led by the Spirit of God are +<q><emph>sons</emph> of God,</q> that is, they are not merely <emph>children</emph> of +God, born it is true of the Father, but immature, but they +are the grown children, the mature children of God; +they are no longer babes but sons. The Apostle Paul +draws a contrast in Gal. iv. 1-7 between the babe +under the tutelage of the law and differing nothing +from a servant, and the full grown son who is no more +a servant but a son walking in joyous liberty. It sometimes +seems as if comparatively few Christians to-day +had really thrown off the bondage of law, rules outside +themselves, and entered into the joyous liberty of sons. +</p> + +</div> + +<pb n='136'/><anchor id='Pg136'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XV. The Holy Spirit Bearing Witness to our +Sonship.</head> + +<p> +One of the most precious passages in the Bible +regarding the work of the Holy Spirit is found +in Rom. viii. 15, 16, R. V., <q>For ye received +not the spirit of bondage again to fear; but ye +received the spirit of adoption, whereby we cry Abba, +Father. The Spirit Himself beareth witness with our +spirit, that we are the children of God.</q> There are two +witnesses to our sonship, first, our own spirit, taking +God at His Word (<q>As many as received Him, to them +gave He power to become the sons of God,</q> John i. +12), bears witness to our sonship. Our own spirit +unhesitatingly affirms that what God says is true that +we are sons of God because God says so. But there is +another witness to our sonship, namely, the Holy Spirit. +He bears witness <emph>together with</emph> our spirit. <q>Together +with</q> is the force of the Greek used in this passage. +It does not say that He bears witness <emph>to</emph> our spirit but +<q><emph>together</emph> with</q> it. How He does this is explained in +Gal iv. 6, <q>Because ye are sons, God hath sent +forth the Spirit of His Son into your hearts, crying, +Abba, Father.</q> When we have received Jesus Christ +as our Saviour and accepted God's testimony concerning +Christ that through Him we have become sons, the +<pb n='137'/><anchor id='Pg137'/> +Spirit of His Son comes into our hearts filling them +with an overwhelming sense of sonship, and crying +through our hearts, <q>Abba, Father.</q> The natural +attitude of our hearts towards God is not that of sons. +We may call Him Father with our lips, as when for +example we repeat in a formal way, the prayer that +Jesus taught us, <q>Our Father, which art in heaven,</q> +but there is no real sense that He is our Father. Our +calling Him so is mere words. We do not really trust +Him. We do not love to come into His presence; +we do not love to look up into His face with a sense +of wonderful joy and trust because we are talking to +our Father. We dread God. We come to Him in +prayer because we think we ought to and perhaps we +are afraid of what might happen if we did not. But +when the Spirit of His Son bears witness together with +our spirit to our sonship, then we are filled and thrilled +with the sense that we are sons. We trust Him as we +never even trusted our earthly Father. There is even +less fear of Him than there was of our earthly father. +Reverence there is, awe, but oh! such a sense of +wonderful childlike trust. +</p> + +<p> +Notice when it is that the Spirit bears witness with +our spirit that we are the children of God. We have +the order of experience in the order of the verses in +Rom. viii. First we see the Holy Spirit setting us free +from the law of sin and death, and consequently, the +righteousness of the law fulfilled in us who walk not +after the law but after the Spirit (vs. 2-4); then we +have the believer not minding the things of the flesh +but the things of the Spirit (v. 5); then we have the +<pb n='138'/><anchor id='Pg138'/> +believer day by day through the Spirit putting to death +the deeds of the body (v. 13); then we have the +believer led by the Spirit of God; then and only then, +we have the Spirit bearing witness to our sonship. +There are many seeking the witness of the Spirit to +their sonship in the wrong place. They practically +demand the witness of the Spirit to their sonship before +they have even confessed their acceptance of Christ, +and certainly before they have surrendered their lives +fully to the control of the indwelling Spirit of God. +No, let us seek things in their right order. Let us +accept Jesus Christ as our Saviour, and surrender to +Him as our Lord and Master, because God commands +us to do so; let us confess Him before the world +because God commands that (Matt. x. 32, 33; Rom. +x. 9, 10); let us assert that our sins are forgiven, that +we have eternal life, that we are sons of God because +God says so in His Word and we are unwilling to make +God a liar by doubting Him (Acts x. 43; xiii. 38, 39; +1 John v. 10-13; John v. 24; John i. 12); let us +surrender our lives to the control of the Spirit of Life, +looking to Him to set us free from the law of sin and +death; let us set our minds, not upon the things of the +flesh but the things of the Spirit; let us through the +Spirit day by day put to death the deeds of the body; +let us give our lives up to be led by the Spirit of God +in all things; and <emph>then</emph> let us simply trust God to send +the Spirit of His Son into our hearts filling us with a +sense of sonship, crying, <q>Abba, Father,</q> and He will +do it. +</p> + +<p> +God, our Father, longs that we shall know and +<pb n='139'/><anchor id='Pg139'/> +realize that we are His sons. He longs to hear us call +Him Father from hearts that realize what they say, +and that trust Him without a fear or anxiety. He is +our Father, He alone in all the universe realizes the +fullness of meaning that there is in that wonderful +word <q>Father,</q> and it brings joy to Him to have us +realize that He is our Father and to call Him so. +</p> + +<p> +Some years ago there was a father in the state of +Illinois, who had a child who had been deaf and dumb +from her birth. It was a sad day in that home when +they came to realize that that little child was deaf and +would never hear and, as they thought, would never +speak. The father heard of an institution in Jacksonville, +Ill., where deaf children were taught to talk. He +took this little child to the institution and put her in +charge of the superintendent. After the child had +been there some time, the superintendent wrote telling +the father that he would better come and visit his child. +A day was appointed and the child was told that her +father was coming. As the hour approached, she sat +up in the window, watching the gate for her father to +pass through. The moment he entered the gate she +saw him, ran down the stairs and ran out on the lawn, +met him, looked up into his face and lifted up her +hands and said, <q>Papa.</q> When that father heard the +dumb lips of his child speak for the first time and frame +that sweet word <q>Papa,</q> such a throb of joy passed +through his heart that he literally fell to the ground and +rolled upon the grass in ecstasy. But there is a Father +who loves as no earthly father, who longs to have His +children realize that they are children, and when we +<pb n='140'/><anchor id='Pg140'/> +look up into His face and from a heart which the Holy +Spirit has filled with a sense of sonship call Him +<q>Abba</q> (papa), <q>Father,</q> no language can describe +the joy of God. +</p> + +</div> + +<pb n='141'/><anchor id='Pg141'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XVI. The Holy Spirit as a Teacher.</head> + +<p> +Our Lord Jesus in His last conversation with +His disciples before His crucifixion said, +<q>But the Comforter which is the Holy Ghost, +whom the Father will send in My name, He shall teach +you all things, and bring all things to your remembrance, +whatsoever I have said unto you</q> (John xiv. +26). +</p> + +<p> +Here we have a twofold work of the Holy Spirit, +teaching and bringing to remembrance the things which +Christ had already taught. We will take them in the +reverse order. +</p> + +<p> +I. <hi rend='italic'>The Holy Spirit brings to remembrance the words of +Christ.</hi> +</p> + +<p> +This promise was made primarily to the Apostles and +is the guarantee of the accuracy of their report of what +Jesus said; but the Holy Spirit does a similar work +with each believer who expects it of Him, and who looks +to Him to do it. The Holy Spirit brings to our mind +the teachings of Christ and of the Word just when we +need them for either the necessities of our life or of +our service. Many of us could tell of occasions when +we were in great distress of soul or great questioning as +to duty or great extremity as to what to say to one +<pb n='142'/><anchor id='Pg142'/> +whom we were trying to lead to Christ or to help, and +at that exact moment the very Scripture we needed—some +passage it may be we had not thought of for a +long time and quite likely of which we had never +thought in this connection—was brought to mind. +Who did it? The Holy Spirit did it. He is ready to +do it even more frequently, if we only expect it of Him +and look to Him to do it. It is our privilege every +time we sit down beside an inquirer to point him to the +way of life to look up to the Holy Spirit and say, +<q>Just what shall I say to this inquirer? Just what +Scripture shall I use?</q> There is a deep significance +in the fact that in the verse immediately following this +precious promise Jesus says, <q>Peace I leave with you, +My peace I give unto you.</q> It is by the Spirit bringing +His words to remembrance and teaching us the truth +of God that we obtain and abide in this peace. If we +will simply look to the Holy Spirit to bring to mind +Scripture just when we need it, and just the Scripture +we need, we shall indeed have Christ's peace every +moment of our lives. One who was preparing for +Christian work came to me in great distress. He said +he must give up his preparation for he could not +memorize the Scriptures. <q>I am thirty-two years old,</q> +he said, <q>and have been in business now for years. I +have gotten out of the habit of study and I cannot +memorize anything.</q> The man longed to be in his +Master's service and the tears stood in his eyes as he +said it. <q>Don't be discouraged,</q> I replied. <q>Take +your Lord's promise that the Holy Spirit will bring His +words to remembrance, learn one passage of Scripture, +<pb n='143'/><anchor id='Pg143'/> +fix it firmly in your mind, then another and then another +and look to the Holy Spirit to bring them to your +remembrance when you need them.</q> He went on +with his preparation. He trusted the Holy Spirit. +Afterwards he took up work in a very difficult field, a +field where all sorts of error abounded. They would +gather around him on the street like bees and he would +take his Bible and trust the Holy Spirit to bring to remembrance +the passages of Scripture that he needed and +He did it. His adversaries were filled with confusion, +as he met them at every point with the sure Word of +God, and many of the most hardened were won for +Christ. +</p> + +<p> +II. <hi rend='italic'>The Holy Spirit will teach us all things.</hi> +</p> + +<p> +There is a still more explicit promise to this effect +two chapters further on in John xvi. 12, 13, 14, R. V. +Here Jesus says, <q>I have yet many things to say unto +you, but ye cannot bear them now. Howbeit when +He, the Spirit of truth, is come, He shall guide you into +all the truth: for He shall not speak from Himself; +but what things soever He shall hear, these shall He +speak: and He shall declare unto you the things that +are to come. He shall glorify Me: for He shall take +of Mine, and shall declare it unto you.</q> This promise +was made in the first instance to the Apostles, but the +Apostles themselves applied it to all believers (1 John +ii. 20, 27). +</p> + +<p> +It is the privilege of each believer in Jesus Christ, +even the humblest, to be <q>taught of God.</q> Each +humblest believer is independent of human teachers—<q>Ye +<pb n='144'/><anchor id='Pg144'/> +need not that any teach you</q> (1 John ii. 27, +R. V.). This, of course, does not mean that we may not +learn much from others who are taught of the Holy +Spirit. If John had thought that he would never have +written this epistle to teach others. The man who is +the most fully taught of God is the very one who will +be most ready to listen to what God has taught others. +Much less does it mean that when we are taught of the +Spirit, we are independent of the written Word of God; +for the Word is the very place to which the Spirit, who +is the Author of the Word, leads His pupils and the +instrument through which He instructs them (Eph. +vi. 17; John vi. 33; Eph. v. 18, 19; cf. Col. iii. 16). +But while we may learn much from men, we are not +dependent upon them. We have a Divine Teacher, +the Holy Spirit. +</p> + +<p> +We shall never truly know the truth until we are +thus taught directly by the Holy Spirit. No amount of +mere human teaching, no matter who our teachers may +be, will ever give us a correct and exact and full apprehension +of the truth. Not even a diligent study of +the Word either in the English or in the original languages +will give us a real understanding of the truth. +We must be taught directly by the Holy Spirit and we +may be thus taught, each one of us. The one who is thus +taught will understand the truth of God better even if +he does not know one word of Greek or Hebrew, than +the one who knows Greek and Hebrew thoroughly and +all the cognate languages as well, but who is not taught +of the Spirit. +</p> + +<p> +The Spirit will guide the one whom He thus teaches +<pb n='145'/><anchor id='Pg145'/> +<q>into all the truth.</q> The whole sphere of God's +truth is for each one of us, but the Holy Spirit will not +guide us into all the truth in a single day, nor in a +week, nor in a year, but step by step. There are two +especial lines of the Spirit's teaching mentioned: +</p> + +<p> +(1) <q>He shall declare unto you the things that are +to come.</q> There are many who say we can know +nothing of the future, that all our thoughts on that subject +are guesswork. It is true that we cannot know +everything about the future. There are some things +which God has seen fit to keep to Himself, secret +things which belong to Him (Deut. xxix. 29). For +example, we cannot <q>know the times, or the seasons</q> +of our Lord's return (Acts i. 7), but there are many +things about the future which the Holy Spirit will +reveal to us. +</p> + +<p> +(2) <q>He shall <emph>glorify Me</emph> (that is, Christ) for He +shall take of Mine and shall declare it unto you.</q> +This is the Holy Spirit's especial line of teaching with +the believer, as with the unbeliever, Jesus Christ. It +is His work above all else to reveal Jesus Christ and +to glorify Him. His whole teaching centres in Christ. +From one point of view or the other, He is always bringing +us to Jesus Christ. There are some who fear to emphasize +the truth about the Holy Spirit lest Christ Himself +be disparaged and put in the background, but there +is no one who magnifies Christ as the Holy Spirit does. +We shall never understand Christ, nor see His glory +until the Holy Spirit interprets Him to us. No +amount of listening to sermons and lectures, no matter +how able, no amount of mere study of the Word even, +<pb n='146'/><anchor id='Pg146'/> +would ever give us to see <q>the things of Christ</q>; the +Holy Spirit must show us and He is willing to do it +and He can do it. He is longing to do it. The Holy +Spirit's most intense desire is to reveal Jesus Christ to +men. On the day of Pentecost when Peter and the +rest of the company were <q>filled with the Holy +Spirit,</q> they did not talk much about the Holy Spirit, +they talked about Christ. Study Peter's sermon on +that day; Jesus Christ was his one theme, and Jesus +Christ will be our one theme, if we are taught of the +Spirit; Jesus Christ will occupy the whole horizon of +our vision. We will have a new Christ, a glorious +Christ. Christ will be so glorious to us that we will +long to go and tell every one about this glorious One +whom we have found. Jesus Christ is so different +when the Spirit glorifies Him by taking of His things +and showing them unto us. +</p> + +<p> +III. <hi rend='italic'>The Holy Spirit reveals to us the deep things of +God which are hidden from and are foolishness to the +natural man.</hi> +</p> + +<p> +We read in 1 Cor. ii. 9-13, <q>Eye hath not seen, +nor ear heard, neither have entered into the heart of +man, the things which God hath prepared for them +that love Him. But <emph>God hath revealed them unto us +by His Spirit</emph>: for <emph>the Spirit searcheth all things, yea, the +deep things of God</emph>. For what man knoweth the things +of a man, save the spirit of man which is in him? +Even so the things of God knoweth no man, but the +Spirit of God. Now we have received, not the spirit +of the world, but the spirit which is of God; that we +<pb n='147'/><anchor id='Pg147'/> +might know the things that are freely given to us of +God. Which things also we speak, not in the words +which man's wisdom teacheth, but which the Holy +Ghost teacheth; comparing spiritual things with +spiritual.</q> This passage, of course, refers primarily +to the Apostles but we cannot limit this work of the +Spirit to them. The Spirit reveals to the individual +believer the deep things of God, things which human +eye hath not seen, nor ear heard, things which have +not entered into the heart of man, the things +which God hath prepared for them that love Him. It +is evident from the context that this does not refer +solely to heaven, or the things to come in the life +hereafter. The Holy Spirit takes the deep things of +God which God hath prepared for us, even in the life +that now is, and reveals them to us. +</p> + +<p> +IV. <hi rend='italic'>The Holy Spirit interprets His own revelation. +He imparts power to discern, know and appreciate what +He has taught.</hi> +</p> + +<p> +In the next verse to those just quoted we read, +<q>But the natural man receiveth not the things of the +Spirit of God: for they are foolishness unto him: +neither can he know them, because they are spiritually +discerned</q> (1 Cor. iii. 14). Not only is the Holy +Spirit the Author of revelation, the written Word of +God: He is also the Interpreter of what He has +revealed. Any profound book is immeasurably more +interesting and helpful when we have the author of the +book right at hand to interpret it to us, and it is always +our privilege to have the author of the Bible right at +<pb n='148'/><anchor id='Pg148'/> +hand when we study it. The Holy Spirit is the +Author of the Bible and He stands ready to interpret +its meaning to every believer every time he opens the +Book. To understand the Book, we must look to +Him, then the darkest places become clear. We often +need to pray with the Psalmist of old, <q>Open Thou +mine eyes, that I may behold wondrous things out of +Thy law</q> (Ps. cxix. 18). It is not enough that we +have the revelation of God before us in the written +Word to study, we must also have the inward illumination +of the Holy Spirit to enable us to apprehend it +as we study. It is a common mistake, but a most +palpable mistake, to try to comprehend a spiritual +revelation with the natural understanding. It is the +foolish attempt to do this that has landed so many in +the bog of so-called <q>Higher Criticism.</q> In order to +understand art a man must have æsthetic sense as well +as the knowledge of colours and of paint, and a man +to understand a spiritual revelation must be taught of +the Spirit. A mere knowledge of the languages in +which the Bible was written is not enough. A man +with no æsthetic sense might as well expect to appreciate +the Sistine Madonna, because he is not colour +blind, as a man who is not filled with the Spirit to +understand the Bible, simply because he understands +the vocabulary and the laws of grammar of the languages +in which the Bible was written. We might as +well think of setting a man to teach art because he understood +paints as to set a man to teach the Bible because +he has a thorough understanding of Greek and +Hebrew. In our day we need not only to recognize +<pb n='149'/><anchor id='Pg149'/> +the utter insufficiency and worthlessness before God of +our own righteousness, which is the lesson of the opening +chapters of the Epistle to the Romans, but also the +utter insufficiency and worthlessness in the things of +God of our own wisdom, which is the lesson of the +First Epistle to the Corinthians, especially the first to +the third chapters. (See for example 1 Cor. i. 19-21, +26, 27.) +</p> + +<p> +The Jews of old had a revelation by the Spirit but +they failed to depend upon the Spirit Himself to interpret +it to them, so they went astray. So Christians +to-day have a revelation by the Spirit and many are +failing to depend upon the Holy Spirit to interpret it to +them and so they go astray. The whole evangelical +church recognizes theoretically at least the utter insufficiency +of man's own righteousness. What it needs +to be taught in the present hour, and what it needs to +be made to feel, is the utter insufficiency of man's +wisdom. That is perhaps the lesson which this +twentieth century of towering intellectual conceit +needs most of any to learn. To understand God's +Word, we must empty ourselves utterly of our own +wisdom and rest in utter dependence upon the Spirit of +God to interpret it to us. We do well to lay to heart +the words of Jesus Himself in Matt. xi. 25, <q>I thank +thee, O Father, Lord of heaven and earth, because +Thou hast hid these things from the wise and prudent, +and hast revealed them unto babes.</q> A number of +Bible students were once discussing the best methods +of Bible study and one man, who was in point of fact +a learned and scholarly man, said, <q>I think the best +<pb n='150'/><anchor id='Pg150'/> +method of Bible study is the baby method.</q> When +we have entirely put away our own righteousness, then +and only then, we get the righteousness of God (Phil. +iii. 4-7, 9; Rom. x. 3). And when we have entirely +put away our own wisdom, then, and only then, +we get the wisdom of God. <q>Let no man deceive +himself,</q> says the Apostle Paul. <q>If any man among +you seemeth to be wise in this world, <emph>let him become a +fool</emph>, that he may be wise</q> (1 Cor. iii. 18). And the +emptying must precede filling, the self poured out that +God may be poured in. +</p> + +<p> +We must daily be taught by the Spirit to understand +the Word. We cannot depend to-day on the fact that +the Spirit taught us yesterday. Each new time that +we come in contact with the Word, it must be in the +power of the Spirit for that specific occasion. That +the Holy Spirit once illumined our mind to grasp a +certain truth is not enough. He must do it each time +we confront that passage. Andrew Murray has well +said, <q>Each time you come to the Word in study, in +hearing a sermon, or reading a religious book, there +ought to be as distinct as your intercourse with the +external means, the definite act of self-abnegation, +denying your own wisdom and yielding yourself in +faith to the Divine teacher</q> (<q>The Spirit of Christ,</q> +page 221). +</p> + +<p> +V. <hi rend='italic'>The Holy Spirit enables the believer to communicate +to others in power the truth he himself has been taught.</hi> +</p> + +<p> +Paul says in 1 Cor. ii. 1-5, <q>And I, brethren, when +I came to you, came not with excellency of speech or +<pb n='151'/><anchor id='Pg151'/> +of wisdom, declaring unto you the testimony of God. +For I determined not to know anything among you, +save Jesus Christ, and Him crucified. And I was with +you in weakness, and in fear, and in much trembling. +And my speech and my preaching was not with enticing +words of man's wisdom, but in demonstration of the +Spirit and of power: That your faith should not stand +in the wisdom of men, but in the power of God.</q> In +a similar way in writing to the believers in Thessalonica +in 1 Thess. i. 5, <q>For our Gospel came not +unto you in word only, but also in power, and in the +Holy Ghost, and in much assurance; as ye know what +manner of men we were among you for your sake.</q> +We need not only the Holy Spirit to reveal the truth to +chosen apostles and prophets in the first place, and the +Holy Spirit in the second place to interpret to us as +individuals the truth He has thus revealed, but in the +third place, we need the Holy Spirit to enable us to +effectually communicate to others the truth which He +Himself has interpreted to us. We need Him all +along the line. One great cause of real failure in the +ministry, even when there is seeming success, and not +only in the regular ministry but in all forms of service +as well, comes from the attempt to teach by <q>enticing +words of man's wisdom</q> (that is, by the arts of human +logic, rhetoric, persuasion and eloquence) what the +Holy Spirit has taught us. What is needed is Holy Ghost +power, <q>demonstration of the Spirit and of power.</q> +There are three causes of failure in preaching to-day. +First, Some other message is taught than the message +which the Holy Spirit has revealed in the Word. (Men +<pb n='152'/><anchor id='Pg152'/> +preach science, art, literature, philosophy, sociology, +history, economics, experience, etc., and not the simple +Word of God as found in the Holy Spirit's Book,—the +Bible.) Second, The Spirit-taught message of the +Bible is studied and sought to be apprehended by the +natural understanding, that is, without the Spirit's illumination. +How common that is, even in institutions +where men are being trained for the ministry, even institutions +which may be altogether orthodox. Third, +The Spirit-given message, the Word, the Bible +studied and apprehended under the Holy Ghost's illumination +is given out to others with <q>enticing words of +man's wisdom,</q> and not in <q>demonstration of the Spirit +and of power.</q> We need, and we are absolutely dependent +upon the Spirit all along the line. He must +teach us how to speak as well as what to speak. His +must be the power as well as the message. +</p> + +</div> + +<pb n='153'/><anchor id='Pg153'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XVII. Praying, Returning Thanks, Worshipping in +the Holy Spirit.</head> + +<p> +Two of the most deeply significant passages in +the Bible on the subject of the Holy Spirit +and on the subject of prayer are found in +Jude 20 and Eph. vi. 18. In Jude 20 we read, <q>But ye, +beloved, building up yourselves on your most holy faith, +<emph>praying in the Holy Ghost</emph>,</q> and in Eph. vi. 18, <q><emph>Praying</emph> +always with all prayer and supplication <emph>in the Spirit</emph>, +and watching thereunto with all perseverance and supplication +for all saints.</q> +</p> + +<p> +These passages teach us distinctly that <emph>the Holy +Spirit guides the believer in prayer</emph>. The disciples did +not know how to pray as they ought so they came to +Jesus and said, <q>Lord, teach us to pray</q> (Luke xi. 1). +We to-day do not know how to pray as we +ought—we do not know what to pray for, nor how +to ask for it—but there is One who is always at hand +to help (John xiv. 16, 17) and He knows what we +should pray for. He helps our infirmity in this matter +of prayer as in other matters (Rom. viii. 26, R. V.). +He teaches us to pray. True prayer is prayer in the +Spirit (<hi rend='italic'>i. e.</hi>, the prayer that the Holy Spirit inspires and +directs). The prayer in which the Holy Spirit leads +us is the prayer <q>according to the will of God</q> +<pb n='154'/><anchor id='Pg154'/> +(Rom. viii. 27). When we ask anything according to +God's will, we know that He hears us and we know +that He has granted the things that we ask (1 John +v. 14, 15). We may know it is ours at the moment +when we pray just as surely as we know it afterwards +when we have it in our actual possession. But how +can we know the will of God when we pray? In two +ways: First of all, by what is written in His Word; +all the promises in the Bible are sure and if God +promises anything in the Bible, we may be sure it is +His will to give us that thing; but there are many +things that we need which are not specifically promised +in the Word and still even in that case it is our privilege +to know the will of God, for it is the work of the +Holy Spirit to teach us God's will and lead us out in +prayer along the line of God's will. Some object to +the Christian doctrine of prayer; for they say that it +teaches that we can go to God in our ignorance and +change His will and subject His infinite wisdom to our +erring foolishness. But that is not the Christian +doctrine of prayer at all; the Christian doctrine of +prayer is that it is the believer's privilege to be taught +by the Spirit of God Himself to know what the will +of God is and not to ask for the things that our foolishness +would prompt us to ask for but to ask for things +that the never-erring Spirit of God prompts us to ask +for. True prayer is prayer <q>in the Spirit,</q> that is, +the prayer which the Spirit inspires and directs. When +we come into God's presence, we should recognize +our infirmity, our ignorance of what is best for us, our +ignorance of what we should pray for, our ignorance +<pb n='155'/><anchor id='Pg155'/> +of how we should pray for it and in the consciousness of +our utter inability to pray aright look up to the Holy +Spirit to teach us to pray, and cast ourselves utterly +upon Him to direct our prayers and to lead out our +desires and guide our utterance of them. There is no +place where we need to recognize our ignorance more +than we do in prayer. Rushing heedlessly into God's +presence and asking the first thing that comes into our +minds, or that some other thoughtless one asks us to +pray for, is not praying <q>in the Holy Spirit</q> and is +not true prayer. We must wait for the Holy Spirit +and surrender ourselves to the Holy Spirit. The +prayer that God, the Holy Spirit, inspires is the prayer +that God, the Father, answers. +</p> + +<p> +The longings which the Holy Spirit begets in our +hearts are often too deep for utterance, too deep +apparently for clear and definite comprehension on the +part of the believer himself in whom the Spirit is +working—<q>The Spirit Himself maketh intercession +for us <emph>with groanings which cannot be uttered</emph></q> (Rom. +viii. 26, R. V.). God Himself <q>must search the +heart</q> to know what is <q>the mind of the Spirit</q> in these +unuttered and unutterable longings. But God does +know what is the mind of the Spirit; He does know +what these Spirit-given longings which we cannot put +into words mean, even if we do not, and these longings +are <q>according to the will of God,</q> and God grants +them. It is in this way that it comes to pass that +God is able to do exceedingly abundantly above all +that we ask or think, according to the power that +worketh in us (Eph. iii. 20). There are other times +<pb n='156'/><anchor id='Pg156'/> +when the Spirit's leadings are so clear that we pray with +the Spirit and with the understanding also (1 Cor. +xiv. 15). We distinctly understand what it is that +the Holy Spirit leads us to pray for. +</p> + +<p> +II. <emph>The Holy Spirit inspires the believer and guides +him in thanksgiving</emph> as well as in prayer. We read in +Eph. v. 18-20, R. V., <q>And be not drunken with +wine, wherein is riot, but be filled with the Spirit; +speaking one to another in psalms and hymns and +spiritual songs, singing and making melody with your +heart to the Lord; <emph>giving thanks always</emph> for all things in +the name of our Lord Jesus Christ to God, even the +Father.</q> Not only does the Holy Spirit teach us to +pray, He also teaches us to render thanks. One of the +most prominent characteristics of the Spirit-filled life is +thanksgiving. On the Day of Pentecost, when the +disciples were filled with the Holy Spirit, and spoke as +the Spirit gave them utterance, we hear them telling +the wonderful works of God (Acts ii. 4, 11), and +to-day when any believer is filled with the Holy Spirit, +he always becomes filled with thanksgiving and praise. +True thanksgiving is <q><emph>to</emph> God, even the Father,</q> +<emph>through</emph>, or <q>in the name of</q> our Lord Jesus Christ, +<emph>in</emph> the Holy Spirit. +</p> + +<p> +III. <emph>The Holy Spirit inspires worship</emph> on the part of +the believer. We read in Phil. iii. 3, R. V., <q>For +we are the circumcision, who <emph>worship by the Spirit of +God</emph>, and glory in Christ Jesus, and have no confidence +in the flesh.</q> Prayer is not worship; thanksgiving is +not worship. Worship is a definite act of the creature +in relation to God. Worship is bowing before God in +<pb n='157'/><anchor id='Pg157'/> +adoring acknowledgment and contemplation of Himself +and the perfection of His being. Some one has said, +<q>In our prayers, we are taken up with our needs; in +our thanksgiving we are taken up with our blessings; +in our worship, we are taken up with Himself.</q> +There is no true and acceptable worship except that +which the Holy Spirit prompts and directs. <q>God is +a Spirit and they that worship Him must worship Him +<emph>in Spirit</emph> and truth; for such doth the Father seek to be +His worshippers</q> (John iv. 24, 23). The flesh seeks +to intrude into every sphere of life. The flesh has its +worship as well as its lusts. The worship which the +flesh prompts is an abomination unto God. In this +we see the folly of any attempt at a congress of religions +where the representatives of radically different religions +attempt to worship together. +</p> + +<p> +Not all earnest and honest worship is worship in the +Spirit. A man may be very honest and very earnest +in his worship and still not have submitted himself to +the guidance of the Holy Spirit in the matter and so +his worship is in the flesh. Oftentimes even when +there is great loyalty to the letter of the Word, worship +may not be <q>in the Spirit,</q> <hi rend='italic'>i. e.</hi>, inspired and directed +by Him. To worship aright, as Paul puts it, we must +have <q>no confidence in the flesh,</q> that is, we must +recognize the utter inability of the flesh (our natural +self as contrasted to the Divine Spirit that dwells in +and should mould everything in the believer) to worship +acceptably. And we must also realize the danger that +there is that the flesh intrude itself into our worship. +In utter self-distrust and self-abnegation we must cast +<pb n='158'/><anchor id='Pg158'/> +ourselves upon the Holy Spirit to lead us aright in our +worship. Just as we must renounce any merit in +ourselves and cast ourselves upon Christ and His work +for us upon the cross for justification, just so we must +renounce any supposed capacity for good in ourselves +and cast ourselves utterly upon the Holy Spirit and His +work in us, in holy living, knowing, praying, thanking +and <emph>worshipping</emph> and all else that we are to do. +</p> + +</div> + +<pb n='159'/><anchor id='Pg159'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XVIII. The Holy Spirit Sending Men Forth to Definite +Lines of Work.</head> + +<p> +We read in Acts xiii. 2-4, <q>As they ministered +to the Lord, and fasted, <emph>the Holy Ghost said, +Separate Me</emph> Barnabas and Saul for the work +whereunto I have called them. And when they had +fasted and prayed, and laid their hands on them, they +sent them away. So they, being <emph>sent forth by the Holy +Ghost</emph>, departed into Seleucia; and from thence they +sailed to Cyprus.</q> It is evident from this passage that +<emph>the Holy Spirit calls men into definite lines of work and +sends them forth into the work</emph>. He not only calls men +in a general way into Christian work, but selects the +specific work and points it out. Many a one is asking +to-day, and many another ought to ask, <q>Shall I go to +China, to Africa, to India?</q> There is only one +Person who can rightly settle that question for you and +that Person is the Holy Spirit. You cannot settle the +question for yourself, much less can any other man +settle it rightly for you. Not every Christian man is +called to go to China; not every Christian man is called +to go to Africa; not every Christian man is called to +go to the foreign field at all. God alone knows whether +He wishes you in any of these places, but He is willing +to show you. In a day such as we live in, when there +is such a need of the right men and the right women +<pb n='160'/><anchor id='Pg160'/> +on the foreign field, every young and healthy and +intellectually competent Christian man and woman +should definitely offer themselves to God for the foreign +field and ask Him if He wants them to go. But they +ought not to go until He, by His Holy Spirit, makes it +plain. +</p> + +<p> +The great need in all lines of Christian work to-day +is men and women whom the Holy Ghost calls and +sends forth. We have plenty of men and women +whom men have called and sent forth. We have plenty +of men and women who have called themselves, for +there are many to-day who object strenuously to being +sent forth by men, by any organization of any kind, +but, in fact, are what is immeasurably worse, sent forth +by themselves and not by God. +</p> + +<p> +<hi rend='italic'>How does the Holy Spirit call?</hi> The passage before +us does not tell us how the Holy Spirit spoke to the +group of prophets and teachers in Antioch, telling them +to separate Barnabas and Saul to the work to which He +had called them. It is presumably purposely silent on +this point. Possibly it is silent on this point lest we +should think that the Holy Spirit must always call in +precisely the same way. There is nothing whatever to +indicate that He spoke by an audible voice, much less +is there anything to indicate that He made His will +known in any of the fantastic ways in which some in +these days profess to discern His leading—as for example, +by twitchings of the body, by shuddering, by +opening of the Bible at random and putting his finger +on a passage that may be construed into some entirely +different meaning than that which the inspired author +<pb n='161'/><anchor id='Pg161'/> +intended by it. The important point is, He made +His will clearly known, and He is willing to make His +will clearly known to us to-day. Sometimes He makes +it known in one way and sometimes in another, but +He will make it known. +</p> + +<p> +But <emph>how shall we receive the Holy Spirit's call</emph>? First +of all, by desiring it; second, by earnestly seeking it; +third, by waiting upon the Lord for it; fourth, +by expecting it. The record reads, <q>As they <emph>ministered +to the Lord, and fasted</emph>.</q> They were waiting upon +the Lord for His direction. For the time being they +had turned their back utterly upon worldly cares and +enjoyments, even upon those things which were perfectly +proper in their place. Many a man is saying +to-day in justification for his staying home from the +foreign field, <q>I have never had a call.</q> But how +do you know that? Have you been listening for a +call? God usually speaks in a still small voice and it +is only the listening ear that can catch it. Have you +ever definitely offered yourself to God to send you +where He will? While no man or woman ought to go +to China or Africa or other foreign field unless they are +clearly and definitely called, they ought each to offer +themselves to God for this work and be ready for the +call and be listening sharply that they may hear the call +if it comes. Let it be borne distinctly in mind that a +man needs no more definite call to Africa than to Boston, +or New York, or London, or any other desirable +field at home. +</p> + +<p> +The Holy Spirit not only calls men and sends them +forth into definite lines of work, but He also <emph>guides in +<pb n='162'/><anchor id='Pg162'/> +the details of daily life and service as to where to go and +where not to go, what to do and what not to do</emph>. We read +in Acts viii. 27-29, R. V., <q>And he (Philip) arose and +went: and behold, a man of Ethiopia, a eunuch of great +authority under Candace, queen of the Ethiopians, who +was over all her treasure, who had come to Jerusalem for +to worship; and he was returning and sitting in his +chariot, and was reading the prophet Isaiah. <emph>And the +Spirit said</emph> unto Philip, Go near, and join thyself to this +chariot.</q> Here we see the Spirit guiding Philip in the +details of service into which He had called him. In a +similar way, we read in Acts xvi. 6, 7, R. V., <q>And they +went through the region of Phrygia and Galatia, <emph>having +been forbidden of the Holy Ghost to speak the word in Asia</emph>; +and when they were come over against Mysia, they assayed +to go into Bithynia; and <emph>the Spirit of Jesus suffered +them not</emph>.</q> Here we see the Holy Spirit directing Paul +where not to go. It is possible for us to have the unerring +guidance of the Holy Spirit at every turn of life. +Take, for example, our personal work. It is manifestly +not God's intention that we speak to every one we meet. +To attempt to do so would be to attempt the impossible, +and we would waste much time in trying to speak to +people where we could do no good that might be used +in speaking to people where we could accomplish something. +There are some to whom it would be wise for +us to speak. There are others to whom it would be +unwise for us to speak. Time spent on them would +be taken from work that would be more to God's +glory. Doubtless as Philip journeyed towards Gaza, +he met many before he met the one of whom the Spirit +<pb n='163'/><anchor id='Pg163'/> +said, <q>Go near, and join thyself to this chariot.</q> The +Spirit is as ready to guide us as He was to guide +Philip. Some years ago, a Christian worker in +Toronto had the impression that he should go to +the hospital and speak to some one there. He +thought to himself, <q>Whom do I know at the hospital +at this time?</q> There came to his mind one +whom he knew was at the hospital, and he hurried to +the hospital, but as he sat down by his side to talk with +him, he realized it was not for this man that he was +sent. He got up to lift a window. What did it all +mean? There was another man lying across the passage +from the man he knew and the thought came to +him that this might be the man to whom he should +speak. And he turned and spoke to this man and had +the privilege of leading him to Christ. There was apparently +nothing serious in the man's case. He had +suffered some injury to his knee and there was no +thought of a serious issue, but that man passed into eternity +that night. Many instances of a similar character +could be recorded and prove from experience that the +Holy Spirit is as ready to guide those who seek His +guidance to-day as He was to guide the early disciples. +But He is ready to guide us, not only in our more definite +forms of Christian work but in all the affairs of +life, business, study, everything we have to do. There +is no promise in the Bible more plainly explicit than +James i. 5-7, R. V., <q>But if any of you lack wisdom, +let him ask of God, who giveth to all liberally and upbraideth +not; and it shall be given him. But let him +ask in faith, nothing doubting: for he that doubteth is +<pb n='164'/><anchor id='Pg164'/> +like the surge of the sea driven by the wind and tossed. +For let not that man think that he shall receive anything +of the Lord.</q> This passage not only promises +God's wisdom but tells us specifically just what to do +to obtain it. There are really five steps stated or implied +in the passage: +</p> + +<p> +1. That we <q>lack wisdom.</q> We must be conscious +of and fully admit our own inability to decide +wisely. Here is where oftentimes we fail to receive +God's wisdom. We think we are able to decide for +ourselves or at least we are not ready to admit our +own utter inability to decide. There must be an entire +renunciation of the wisdom of the flesh. +</p> + +<p> +2. <hi rend='italic'>We must really desire to know God's way and be willing +at any cost to do God's will.</hi> This is implied in the word +<q><emph>ask</emph>.</q> The asking must be sincere, and if we are not +willing to do God's will, whatever it may be, at any cost, +the asking is not sincere. This is a point of fundamental +importance. There is nothing that goes so far to make +our minds clear in the discernment of the will of God +as revealed by His Spirit as an absolutely surrendered +will. Here we find the reason why men oftentimes do +not know God's will and have the Spirit's guidance. +They are not willing to do whatever the Spirit leads at +any cost. It is he that <q><emph>willeth to</emph> do His will</q> who +shall know, not only of the doctrine, but he shall know +his daily duty. Men oftentimes come to me and say, +<q>I cannot find out the will of God,</q> but when I put +to them the question, <q>Are you willing to do the +will of God at any cost?</q> they admit that they are not. +The way that is very obscure when we hold back from +<pb n='165'/><anchor id='Pg165'/> +an absolute surrender to God becomes as clear as day +when we make that surrender. +</p> + +<p> +3. <hi rend='italic'>We must definitely <q>ask</q> guidance.</hi> It is not +enough to desire; it is not enough to be willing to obey; +we must <emph>ask</emph>, definitely ask, God to show us the way. +</p> + +<p> +4. <hi rend='italic'>We must confidently expect guidance.</hi> <q>Let him ask +in faith nothing doubting,</q> There are many and many +who cannot find the way, though they ask God to show +it to them, simply because they have not the absolutely +undoubting expectation that God will show them the +way. God promises to show it if we expect it confidently. +When you come to God in prayer to show +you what to do, know for a certainty that He will show +you. In what way He will show you, He does not +tell, but He promises that He will show you and that is +enough. +</p> + +<p> +5. <hi rend='italic'>We must follow step by step as the guidance comes.</hi> +As said before, just how it will come, no one can tell, +but it will come. Oftentimes only a step will be made +clear at a time; that is all we need to know—the next +step. Many are in darkness because they do not know +and cannot find what God would have them do next +week, or next month or next year. A college man +once came to me and told me that he was in great +darkness about God's guidance, that he had been seeking, +to find the will of God and learn what his life's work +should be, but he could not find it. I asked him how +far along he was in his college course. He said his +sophomore year. I asked, <q>What is it you desire to +know?</q> <q>What I shall do when I finish college.</q> +<q>Do you know that you ought to go through college?</q> +<pb n='166'/><anchor id='Pg166'/> +<q>Yes.</q> This man not only knew what he ought to +do next year but the year after but still he was in great +perplexity because he did not know what he ought to +do when these two years were ended. God delights to +lead His children a step at a time. He leads us as He +led the children of Israel. <q>And when the cloud was +taken up from the tabernacle, then after that the children +of Israel journeyed: and in the place where the +cloud abode, there the children of Israel pitched their +tents. At the commandment of the <hi rend='smallcaps'>Lord</hi> the children +of Israel journeyed, and at the commandment of the +<hi rend='smallcaps'>Lord</hi> they pitched: as long as the cloud abode upon +the tabernacle they rested in their tents. And when +the cloud tarried long upon the tabernacle many days, +then the children of Israel kept the charge of the <hi rend='smallcaps'>Lord</hi>, +and journeyed not. And so it was, when the cloud was +a few days upon the tabernacle; according to the commandment +of the <hi rend='smallcaps'>Lord</hi> they journeyed. And so it +was, when the cloud abode from even unto the morning, +and that the cloud was taken up in the morning +then they journeyed: whether it was by day or by night +that the cloud was taken up, they journeyed. Or +whether it were two days, or a month, or a year, that +the cloud tarried upon the tabernacle, remaining thereon, +the children of Israel abode in their tents, and journeyed +not: but when it was taken up, they journeyed. At +the commandment of the <hi rend='smallcaps'>Lord</hi> they rested in the tents, +and at the commandment of the <hi rend='smallcaps'>Lord</hi> they journeyed: +they kept the charge of the <hi rend='smallcaps'>Lord</hi>, at the commandment +of the <hi rend='smallcaps'>Lord</hi> by the hand of Moses</q> (Num. ix. 17-23). +</p> + +<p> +Many who have given themselves up to the leading +<pb n='167'/><anchor id='Pg167'/> +of the Holy Spirit get into a place of great bondage and +are tortured because they have leadings which they fear +may be from God but of which they are not sure. If +they do not obey these leadings, they are fearful they +have disobeyed God and sometimes fancy that they +have grieved away the Holy Spirit, because they did not +follow His leading. This is all unnecessary. Let us +settle it in our minds that God's guidance is <emph>clear</emph> guidance. +<q>God is light, and in Him is no darkness at +all</q> (1 John i. 5). And any leading that is not perfectly +clear is not from Him. That is, if our wills are +absolutely surrendered to Him. Of course, the +obscurity may arise from an unsurrendered will. But +if our wills are absolutely surrendered to God, we have +the right as God's children to be sure that any guidance +is from Him before we obey it. We have a right to go +to our Father and say, <q>Heavenly Father, here I am. +I desire above all things to do Thy will. Now make +it clear to me, Thy child. If this thing that I have a +leading to do is Thy will, I will do it, but make it clear +as day if it be Thy will.</q> If it is His will, the +heavenly Father will make it as clear as day. And +you need not, and ought not to do that thing until He +does make it clear, and you need not and ought not to +condemn yourself because you did not do it. God does +not want His children to be in a state of condemnation +before Him. He wishes us to be free from all care, +worry, anxiety and self-condemnation. Any earthly +parent would make the way clear to his child that asked +to know it and much more will our heavenly Father +make it clear to us, and until He does make it clear, +<pb n='168'/><anchor id='Pg168'/> +we need have no fears that in not doing it, we are disobeying +God. We have no right to dictate to God +<emph>how</emph> He shall give His guidance—as, for example, by +asking Him to shut up every way, or by asking Him to +give a sign, or by guiding us in putting our finger on a +text, or in any other way. It is ours to seek and to expect +wisdom but it is not ours to dictate how it shall be +given. The Holy Spirit divides to <q>each man +severally <emph>as He will</emph></q> (1 Cor. xii. 11). +</p> + +<p> +Two things are evident from what has been said +about the work of the Holy Spirit. First, how utterly +dependent we are upon the work of the Holy Spirit at +every turn of Christian life and service. Second, how +perfect is the provision for life and service that God +has made. How wonderful is the fullness of privilege +that is open to the humblest believer through the Holy +Spirit's work. It is not so much what we are by nature, +either intellectually, morally, physically, or even spiritually, +that is important. The important matter is, what +the Holy Spirit can do for us and what we will let Him +do. Not infrequently, the Holy Spirit takes the one +who seems to give the least natural promise and uses +him far beyond those who give the greatest natural +promise. Christian life is not to be lived in the realm +of natural temperament, and Christian work is not to +be done in the power of natural endowment, but Christian +life is to be lived in the realm of the Spirit, and +Christian work is to be done on the power of the Spirit. +The Holy Spirit is willing and eagerly desirous of +doing for each one of us His whole work, and He will +do in each one of us all that we will let Him do. +</p> + +</div> + +<pb n='169'/><anchor id='Pg169'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XIX. The Holy Spirit and the Believer's Body.</head> + +<p> +The Holy Spirit does a work for our bodies as +well as for our minds and hearts. We read +in Rom. viii. 11, R. V., <q>But if the Spirit of +Him that raised up Jesus from the dead dwelleth in you, +He that raised up Christ Jesus from the dead <emph>shall +quicken also your mortal bodies through His Spirit</emph> that +dwelleth in you.</q> +</p> + +<p> +<hi rend='italic'>The Holy Spirit quickens the mortal body of the believer.</hi> +It is very evident from the context that this refers to +the future resurrection of the body (vs. 21-23). The +resurrection of the body is the Holy Spirit's work. +The glorified body is from Him; it is <q>a spiritual body.</q> +At the present time, we have only the first fruits of the +Spirit and are waiting for the full harvest, the redemption +of our body (v. 23). +</p> + +<p> +There is, however, a sense in which the Holy Spirit +even now quickens our bodies. Jesus tells us in Matt. +xii. 28 that He cast out devils by the Spirit of God. +And we read in Acts x. 38, <q>How God anointed Jesus +of Nazareth <emph>with the Holy Ghost</emph> and with power, who +went about doing good <emph>and healing</emph> all that were oppressed +of the devil.</q> In James v. 14, the Apostle +writes, <q>Is any sick among you? Let him call for +the elders of the church; and let them pray over +him, anointing him with oil in the name of the +<pb n='170'/><anchor id='Pg170'/> +Lord.</q> The oil in this passage (as elsewhere) is +the type of the Holy Spirit, and the truth is set +forth that the healing is the Holy Spirit's work. God +by His Holy Spirit does impart new health and vigour +to these mortal bodies in the present life. To go to +the extremes that many do and take the ground that +the believer who is walking in fellowship with Christ +need never be ill is to go farther than the Bible warrants +us in going. It is true that the redemption of +our bodies is secured by the atoning work of Christ +but until the Lord comes, we only enjoy the first fruits +of that redemption; and we are waiting and sometimes +groaning for our full place as sons manifested in +the redemption of our body (Rom. viii. 23). But +while this is true, it is the clear teaching of Scripture +and a matter of personal experience on the part of +thousands that the life of the Holy Spirit does sweep +through these bodies of ours in moments of weakness +and of pain and sickness, imparting new health to +them, delivering from pain and filling them with +abounding life. It is our privilege to know the quickening +touch of the Holy Spirit in these bodies as well +as in our minds and affections and will. It would be +a great day for the Church and for the glory of Jesus +Christ, if Christians would renounce forever all the +devil's counterfeits of the Holy Spirit's work, Christian +Science, Mental Healing, Emmanuelism, Hypnotism +and the various other forms of occultism and depend +upon God by the power of His Holy Spirit to work +that in these bodies of ours which He in His unerring +wisdom sees that we most need. +</p> + +</div> + +<pb n='171'/><anchor id='Pg171'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XX. The Baptism With the Holy Spirit.</head> + +<p> +One of the most deeply significant phrases used +in connection with the Holy Spirit in the +Scriptures is <q>baptized with the Holy +Ghost.</q> John the Baptist was the first to use this +phrase. In speaking of himself and the coming One +he said, <q>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: <emph>He shall baptize +you with the Holy Ghost and with fire</emph></q> (Matt. +iii. 11). The second <q>with</q> in this passage is in +italics. It is not found in the Greek. There are not +two different baptisms spoken of, the one with the +Holy Ghost and one with fire, but one baptism with +the Holy Wind and Fire. Jesus afterwards used the +same expression. In Acts i. 5, He says, <q>For John +truly baptized with water; but ye shall be <emph>baptized +with the Holy Ghost</emph> not many days hence.</q> When +this promise of John the Baptist and of our Lord was +fulfilled in Acts ii. 3, 4, R. V., we read, <q>And there +appeared unto them tongues parting asunder, like as of +fire; and it sat upon each one of them. And they +were all filled with the Holy Spirit.</q> Here we have +another expression <q><emph>filled with the Holy Spirit</emph></q> used +synonymously with <q>baptized with the Holy Spirit.</q> +</p> + +<pb n='172'/><anchor id='Pg172'/> + +<p> +We read again in Acts x. 44-46, <q>While Peter yet +spake these words, <emph>the Holy Ghost fell on</emph> 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 <emph>poured out the gift +of the Holy Ghost</emph>. For they heard them speak with +tongues, and magnify God.</q> Peter himself afterwards +describing this experience in Jerusalem tells the story +in this way, <q>And as I began to speak, <emph>the Holy Ghost +fell on them</emph>, as on us at the beginning. Then remembered +I the word of the Lord, how that He said, John +indeed baptized with water; but <emph>ye shall be baptized +with the Holy Ghost</emph>. Forasmuch then as <emph>God gave +them the like gift as He did unto us</emph> who believed on the +Lord Jesus Christ; what was I, that I could withstand +God?</q> (Acts xi. 15-17). Here Peter distinctly calls +the experience which came to Cornelius and his household, +being <emph>baptized with the Holy Ghost</emph>, so we see +that the expression <q>the Holy Ghost fell</q> and <q>the +gift of the Holy Ghost</q> are practically synonymous +expressions with <q>baptized with the Holy Ghost.</q> +Still other expressions are used to describe this blessing, +such as <q>receive the Holy Ghost</q> (Acts ii. 38; +xix. 2-6); <q>the Holy Ghost came on them</q> (Acts +xix. 2-6); <q>gift of the Holy Ghost</q> (Heb. ii. 4; +1 Cor. xii. 4, 11, 13); <q>I send the promise of My +Father upon you;</q> and <q>endued with power from on +high</q> (Luke xxiv. 49). +</p> + +<p> +<hi rend='italic'>What is the baptism with the Holy Spirit?</hi> +</p> + +<p> +In the first place <emph>the baptism with the Holy Spirit is a +definite experience of which one may and ought to know +<pb n='173'/><anchor id='Pg173'/> +whether he has received it or not</emph>. This is evident from +our Lord's command to His disciples in Luke xxiv. 49 +and in Acts i. 4, that they should not depart from Jerusalem +to undertake the work which He had commissioned +them to do until they had received this promise +of the Father. It is also evident from the eighth chapter +of Acts, fifteenth and sixteenth verses, where we +are distinctly told, <q><emph>the Holy Spirit had not as yet fallen +upon any of them</emph>.</q> It is evident also from the nineteenth +chapter of the Acts of the Apostles, the second +verse, R. V., where Paul put to the little group of disciples +at Ephesus the definite question, <q>Did ye receive +the Holy Ghost when ye believed?</q> It is evident +that the receiving of the Holy Ghost was an experience +so definite that one could answer yes or no to +the question whether they had received the Holy Spirit. +In this case the disciples definitely answered, <q>No,</q> +that they did not so much as hear whether the Holy +Ghost was given. They did not say what our Authorized +Version makes them say, that they did not so +much as hear whether there was any Holy Ghost. +They knew that there was a Holy Ghost; they knew +furthermore that there was a definite promise of the +baptism with the Holy Ghost, but they had not heard +that that promise had been as yet fulfilled. Paul told +them that it had and took steps whereby they were +definitely baptized with the Holy Spirit before that meeting +closed. It is equally evident from Gal. iii. 2 that +the baptism with the Holy Spirit is a definite experience +of which one may know whether he has received it or +not. In this passage Paul says to the believers in +<pb n='174'/><anchor id='Pg174'/> +Galatia, <q>This only would I learn of you, Received +ye the Spirit by the works of the law, or by the hearing +of faith?</q> Their receiving the Spirit had been so +definite as a matter of personal consciousness, that Paul +could appeal to it as a ground for his argument. In +our day there is much talk about the baptism with the +Holy Spirit and prayer for the baptism with the Spirit +that is altogether vague and indefinite. Men arise in +meeting and pray that they may be baptized with the +Holy Spirit, and if you should go afterwards to the one +who offered the prayer and put to him the question, +<q>Did you receive what you asked? Were you baptized +with the Holy Spirit?</q> it is quite likely that he +would hesitate and falter and say, <q>I hope so</q>; but +there is none of this indefiniteness in the Bible. The +Bible is clear as day on this, as on every other point. +It sets forth an experience so definite and so real, that +one may know whether or not he has received the baptism +with the Holy Spirit, and can answer yes or no to +the question, <q>Have you received the Holy Ghost?</q> +</p> + +<p> +In the second place it is evident that <emph>the baptism with +the Holy Spirit is an operation of the Holy Spirit distinct from +and additional to His regenerating work</emph>. This is evident +from Acts i. 5, <q>For John truly baptized with water; +but ye <emph>shall be</emph> baptized with the Holy Ghost <emph>not many days +hence</emph>.</q> It is clear then that the disciples had not as yet +been baptized with the Holy Ghost, that they were to be +thus baptized not many days hence. But the men to +whom Jesus spoke these words were already regenerate +men. They had been so pronounced by our Lord Himself. +He had said to them in John xv. 3, <q>Now ye are +<pb n='175'/><anchor id='Pg175'/> +<emph>clean through the word</emph> which I have spoken unto +you.</q> But what does clean through the word mean? +1 Peter i. 23 answers the question, <q><emph>Being born +again</emph>, not of corruptible seed, but of incorruptible, <emph>by +the word of God</emph>, which liveth and abideth forever.</q> A +little earlier on the same night Jesus had said to them +in John xiii. 10, R. V., <q>He that is bathed needeth +not save to wash his feet, but is clean every whit: and <emph>ye +are clean but not all</emph>.</q> The Lord Jesus had pronounced +that apostolic company clean—<hi rend='italic'>i. e.</hi>, regenerate men—with +the exception of the one who never was a regenerate +man, Judas Iscariot who should betray Him (see +verse 11). The remaining eleven Jesus Christ had pronounced +regenerate men. Yet He tells these same +men in Acts i. 5, that the baptism with the Holy Spirit +was an experience that they had not as yet realized, +that still lay in the future. So it is evident that it is +one thing to be born again by the Holy Spirit through +the Word and something distinct from this and +additional to it to be baptized with the Holy Spirit. +The same thing is evident from Acts viii. 12, R. V., +compared with the fifteenth and sixteenth verses of the +same chapter. In the twelfth verse we read that a +large company of disciples had believed the preaching +of Philip concerning the kingdom of God <emph>and the name +of Jesus Christ</emph>, and <q>had been baptized into the name +of the Lord Jesus</q> (v. 16, R. V.). Certainly in +this company of baptized believers there were at least +some regenerate persons. Whatever the true form of +water baptism may be, they undoubtedly had been +baptized by the true form, for the baptizing had been +<pb n='176'/><anchor id='Pg176'/> +done by a Spirit-commissioned man, but in the fifteenth +and sixteenth verses we read, <q>When they (that is +Peter and John) were come down, they prayed for +them, that they might receive the Holy Ghost: for as +yet He was fallen upon none of them: only they had +been baptized into the name of the Lord Jesus.</q> +Baptized believers they were; baptized into the name +of the Lord Jesus they had been; regenerate men some +of them most assuredly were, and yet not one of them +as yet had received, or been baptized with, the Holy +Ghost. So again, it is evident that the baptism with +the Holy Spirit is an operation of the Holy Spirit +distinct from and additional to His regenerating work. +A man may be regenerated by the Holy Spirit and still +not be baptized with the Holy Spirit. In regeneration, +there is the impartation of life by the Spirit's power, +and the one who receives it is saved: in the baptism +with the Holy Spirit, there is the impartation of power, +and the one who receives it is fitted for service. The +baptism with the Holy Spirit, however, may take place +at the moment of regeneration. It did, for example, +in the household of Cornelius. We read in Acts x. +43, that while Peter was preaching, he came to the +point where he said concerning Jesus, <q>To Him bear +all the prophets witness, that through His name whosoever +believeth in Him shall receive remission of sins,</q> +and at that point Cornelius and his household believed +and we read immediately, <q>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 +<pb n='177'/><anchor id='Pg177'/> +that on the Gentiles also was poured out the gift of the +Holy Ghost.</q> The moment they believed the testimony +about Jesus, they were baptized with the Holy +Ghost, even before they were baptized with water. +Regeneration and the baptism with the Holy Spirit took +place practically at the same moment, and so they do +in many an experience to-day. It would seem as if in +a normal condition of the church, this would be the +usual experience. But the church is not in a normal +condition to-day. A very large part of the church +is in the place where the believers in Samaria were +before Peter and John came down, and where the +disciples in Ephesus were before Paul came and told +them of their larger privilege—baptized believers, +baptized into the name of the Lord Jesus, baptized +unto repentance and remission of sins, but not as +yet baptized with the Holy Ghost. Nevertheless +<emph>the baptism with the Holy Spirit is the birthright of +every believer</emph>. It was purchased for us by the +atoning death of Christ, and when He ascended to +the right hand of the Father, He received the promise +of the Father and shed Him forth upon the church, and +if any one to-day has not the baptism with the Holy +Spirit as a personal experience, it is because he has not +claimed his birthright. Potentially, every member of +the body of Christ is baptized with the Holy Spirit +(1 Cor. xii. 13), <q>For in one Spirit, <emph>we were all</emph> baptized +into one body, whether we be Jews or Gentiles, whether +we be bond or free; and have been all made to drink +into one Spirit.</q> But there are many believers with +whom that which is potentially theirs has not become +<pb n='178'/><anchor id='Pg178'/> +a matter of real, actual, personal experience. All men +are potentially justified in the atoning death of Jesus +Christ on the cross, that is justification is provided for +them and belongs to them (Rom. v. 18, R. V.), but +what potentially belongs to every man, each man must +appropriate to himself by faith in Christ; then justification +is actually and experimentally his and just so, +while the baptism with the Holy Spirit is potentially the +possession of every believer, each individual believer +must appropriate it for himself before it is experimentally +his. We may go still further than this and say that it is +only by the baptism with the Holy Spirit that one +becomes in the fullest sense a member of the body of +Christ, because it is only by the baptism with the +Spirit that he receives power to perform those functions +for which God has appointed him as a part of the body. +</p> + +<p> +As we have already seen every true believer has the +Holy Spirit (Rom. viii. 9), but not every believer has +the baptism with the Holy Spirit (though every believer +may have as we have just seen). It is one thing to +have the Holy Spirit dwelling within us, perhaps +dwelling within us way back in some hidden sanctuary +of our being, back of definite consciousness, and +something far different, something vastly more, to +have the Holy Spirit taking complete possession of +the one whom He inhabits. There are those who +press the fact that every believer potentially has the +baptism with the Spirit, to such an extent that they +clearly teach that every believer has the baptism with +the Spirit as an actual experience. But unless the +baptism with the Spirit to-day is something radically +<pb n='179'/><anchor id='Pg179'/> +different from what the baptism with the Spirit was in +the early church, indeed unless it is something not at +all real, then either a very large proportion of those +whom we ordinarily consider believers are not believers, +or else one may be a believer and a regenerate man +without having been baptized with the Holy Spirit. +Certainly, this was the case in the early church. It +was the case with the Apostles before Pentecost; it was +the case with the church in Ephesus; it was the case +with the church in Samaria. And there are thousands +to-day who can testify to having received Christ and +been born again, and then afterwards, sometimes long +afterwards, having been baptized with the Holy Ghost +as a definite experience. This is a matter of great +practical importance, for there are many who are not +enjoying the fullness of privilege that they might enjoy +because by pushing individual verses in the Scriptures +beyond what they will bear and against the plain +teaching of the Scriptures as a whole, they are trying +to persuade themselves that they have already been +baptized with the Holy Spirit when they have not. +And if they would only admit to themselves that they +had not, they could then take the steps whereby they +would be baptized with the Holy Spirit as a matter +of definite, personal experience. +</p> + +<p> +The next thing which is clear from the teaching of +Scripture is that <emph>the baptism with the Holy Spirit is always +connected with, and primarily for the purpose of testimony +and service</emph>. +</p> + +<p> +Our Lord in speaking of this baptism which they +were so soon to receive in Luke xxiv. 49 said, <q>And +<pb n='180'/><anchor id='Pg180'/> +behold I send the promise of My Father upon you: +but tarry ye in the city of Jerusalem, until ye be +<emph>endued with power from on high</emph>.</q> And again He said +in Acts i. 5, 8, <q>For John truly baptized with water; +but ye shall be baptized with the Holy Ghost not +many days hence.... But <emph>ye shall receive power</emph> +after that the Holy Ghost is come upon you: and <emph>ye +shall be witnesses unto Me</emph>, both in Jerusalem, and in all +Judea, and in Samaria, and unto the uttermost part of +the earth.</q> In the record of the fulfillment of this +promise of our Lord in Acts ii. 4, we read, <q>And they +were all filled with the Holy Ghost and began to speak +with other tongues as the Spirit gave them utterance.</q> +Then follows the detailed account of what Peter said +and of the result. The result was that Peter and the +other Apostles spoke with such power that three thousand +persons that day were convicted of sin, renounced +their sin and confessed their acceptance of Jesus Christ +in baptism and continued steadfastly in the Apostles' +doctrine and fellowship and in the breaking of bread +and in prayers ever afterwards. In the fourth chapter +of Acts, the thirty-first to the thirty-third verses, we +read that when the Apostles on another occasion were +filled with the Holy Spirit, the result was that they +<q><emph>spake the word of God with boldness</emph></q> and that <q><emph>with +great power gave the Apostles their witness to the resurrection +of the Lord Jesus</emph>.</q> And in the ninth chapter +of the Acts of the Apostles, we have a description of +Paul's being baptized with the Holy Spirit. We read +in the seventeenth to the twentieth verses, <q>And +Ananias went his way, and entered into the house; +<pb n='181'/><anchor id='Pg181'/> +and putting his hands on him said, Brother Saul, the +Lord, even Jesus, that appeared unto thee in the way +as thou camest, hath sent me, that thou mightest receive +thy sight, and <emph>be filled with the Holy Ghost</emph>. And +immediately there fell from his eyes as it had been +scales: and he received sight forthwith, and arose, +and was baptized. And when he had received meat, +he was strengthened.... And <emph>straightway, he +preached Christ</emph> in the synagogues, that He is the Son +of God,</q> and in the twenty-second verse we read that +he <q>confounded the Jews which dwelt at Damascus, +proving that this is the Christ</q> (R. V.). In 1 Cor. xii. +we have the fullest discussion of the baptism with the +Holy Spirit found in any passage in the Bible. This +is the classical passage on the whole subject. And the +results there recorded are gifts for service. The +baptism with the Holy Spirit is not primarily intended +to make believers happy, but to make them useful. It +is not intended merely for the ecstasy of the individual +believer, it is intended primarily for his efficiency in +service. I do not say that the baptism with the Holy +Spirit will not make the believer happy; for as part of +the fruit of the Spirit is <q>joy,</q> if one is baptized with the +Holy Spirit, joy must inevitably result. I have never +known one to be baptized with the Holy Spirit into +whose life there did not come, sooner or later, a new +joy, a higher and purer and fuller joy than he had ever +known before. But this is not the prime purpose of +the baptism nor the most important and prominent result. +Great emphasis needs to be laid upon this point, +for there are many Christians who in seeking the +<pb n='182'/><anchor id='Pg182'/> +baptism with the Spirit are seeking personal ecstasy and +rapture. They go to conventions and conferences for +the deepening of the Christian life and come back and +tell what a wonderful blessing they have received, referring +to some new ecstasy that has come into their heart, +but when you watch them, it is difficult to see that they +are any more useful to their pastors or their churches +than they were before, and one is compelled to think +that whatever they have received, they have not received +the real baptism with the Holy Spirit. Ecstasies +and raptures are all right in their places. When they +come, thank God for them—the writer knows something +about them—but in a world such as we live in +to-day where sin and self-righteousness and unbelief +are so triumphant, where there is such an awful tide of +men, women and young people sweeping on towards +eternal perdition, I would rather go through my whole +life and never have one touch of ecstasy but have power +to witness for Christ and win others for Christ and +thus to save them, than to have raptures 365 days in +the year but no power to stem the awful tide of sin +and bring men, women and children to a saving +knowledge of my Lord and Saviour, Jesus Christ. +</p> + +<p> +The purpose of the baptism with the Holy Spirit is +not primarily to make believers individually holy. I do +not say that it is not the work of the Holy Spirit to +make believers holy, for as we have already seen, He +is <q>the Spirit of Holiness,</q> and the only way we shall +ever attain unto holiness is by His power. I do not +even say that the baptism with the Holy Spirit will not +result in a great spiritual transformation and uplift and +<pb n='183'/><anchor id='Pg183'/> +cleansing, for the promise is, <q>He shall baptize you +with the Holy Spirit <emph>and fire</emph></q> (and the thought of fire +as used in this connection is the thought of searching, +refining, cleansing, consuming). A wonderful transformation +took place in the Apostles at Pentecost, and +a wonderful transformation has taken place in thousands +who have been baptized with the Holy Spirit since +Pentecost, <emph>but the primary purpose of the baptism with +the Holy Spirit is efficiency in testimony and service</emph>. +It has to do rather with gifts for service than with +graces of character. It is the impartation of spiritual +power or gifts in service and sometimes one may have +rare gifts by the Spirit's power and yet manifest few of +the graces of the Spirit. (See 1 Cor. xiii. 1-3; +Matt. vii. 22, 23.) In every passage in the Bible in +which the baptism with the Holy Spirit is mentioned, +it is connected with testimony or service. +</p> + +<p> +We shall perhaps get a clearer idea of just what the +baptism with the Holy Spirit is, if we stop to consider +what are the results of the baptism with the Holy +Spirit. +</p> + +<p> +<hi rend='smallcaps'>What are the results of the baptism with the +Holy Spirit?</hi> +</p> + +<p> +1. <hi rend='italic'>The specific manifestations of the baptism with the +Holy Spirit are not precisely the same in all persons.</hi> This +appears very clearly from 1 Cor. xii. 4-13, <q>Now +there are diversities of gifts, but the same Spirit. And +there are differences of administrations, but the same +Lord. And there are diversities of operations, but it is +the same God which worketh all in all. But the manifestation +of the Spirit is given to every man to profit +<pb n='184'/><anchor id='Pg184'/> +withal. For to one is given by the Spirit the word of +wisdom; to another the word of knowledge by the same +Spirit; to another faith by the same Spirit; to another +the gifts of healing by the same Spirit; to another the +working of miracles; to another prophecy; to another +discerning of spirits; to another divers kind of tongues; +to another the interpretation of tongues: but all these +worketh that one and the selfsame Spirit, dividing to +every man severally as He will. For as the body is +one, and hath many members, and all the members of +that one body, being many, are one body: so also is +Christ. For by one Spirit are we all baptized into one +body, whether we be Jews or Gentiles, whether we be +bond or free; and have been all made to drink into one +Spirit.</q> Here we see one baptism but a great variety +of manifestations of the power of that baptism. There +are diversities of gifts, but the same Spirit. The gifts +vary with the different lines of service to which God +calls different persons. The church is a body, and different +members of the body have different functions +and the Spirit imparts to the one who is baptized with +the Spirit those gifts which fit him for the service to +which God has called him. It is very important to +bear this in mind. Through the failure to see this, +many have gone entirely astray on the whole subject. +In my early study of the subject, I noticed the fact that +in many instances those who were baptized with the +Holy Spirit spake with tongues (<hi rend='italic'>e. g.</hi>, Acts ii. 4; x. 46; +xix. 6) and I wondered if every one who was baptized +with the Holy Spirit would not speak with tongues. I +did not know of any one who was speaking with +<pb n='185'/><anchor id='Pg185'/> +tongues to-day and so I wondered still further whether +the baptism with the Holy Spirit were for the present +age. But one day I was studying 1 Cor. xii. and +noticed how Paul said to the believers in that wonderfully +gifted church in Corinth, all of whom had been +pronounced in the thirteenth verse to be baptized with +the Spirit, <q>And God hath set some in the church, +first apostles, secondarily prophets, thirdly teachers, +after that miracles, then gifts of healing, helps, governments, +diversities of tongues. Are all apostles? Are +all prophets? Are all teachers? Are all workers of +miracles? Have all the gift of healing? <emph>Do all speak +with tongues?</emph> Do all interpret?</q> So I saw it was +clearly taught in the Scriptures that one might be +baptized with the Holy Spirit and still not have the gift +of tongues. I saw furthermore that the gift of tongues, +according to the Scripture, was the last and the least +important of all the gifts, and that we were urged to +desire earnestly the greater gifts (1 Cor. xiii. 31; +1 Cor. xiv. 5, 12, 14, 18, 19, 27, 28). A little later I +was tempted to fall into another error, more specious +but in reality just as unscriptural as this, namely, that if +one were baptized with the Holy Spirit, he would receive +the gift of an evangelist. I had read the story of +D. L. Moody, of Charles G. Finney and of others +who were baptized with the Holy Spirit, and of the +power that came to them as evangelists, and the +thought was suggested that if any one is baptized with +the Holy Spirit will not he also obtain power as an +evangelist? But this was also unscriptural. If God +has called a man to be an evangelist and he is baptized +<pb n='186'/><anchor id='Pg186'/> +with the Holy Spirit, he will receive power as an +evangelist, but if God has called him to be something +else, he will receive power to become something else. +Three great evils come from the error of thinking that +every one who is baptized with the Holy Spirit will receive +power as an evangelist. +</p> + +<p> +(1) The evil of disappointment. There are many +who seek the baptism with the Holy Spirit expecting +power as an evangelist, but God has not called them +to that work, and though they really meet the conditions +of receiving the baptism with the Spirit, and do +receive the baptism with the Spirit, power as an +evangelist does not come. In many cases this results +in bitter disappointment and sometimes even in despair. +The one who has expected the power of an evangelist +and has not received it sometimes even questions whether +he is a child of God. But if he had properly understood +the matter, he would have known that the fact +that he had not received power as an evangelist is no +proof that he has not received the baptism with the +Spirit, and much less is it a proof that he is not a child +of God. +</p> + +<p> +(2) The second evil is graver still, namely, the evil +of presumption. A man whom God has not called to +the work of an evangelist or a minister oftentimes +rushes into it because he has received, or imagines he +has received, the baptism with the Holy Spirit. He +thinks all a man needs to become a preacher is the baptism +with the Holy Spirit. This is not true. In order +to succeed as a minister a man needs a call to that +specific work, and furthermore, he needs that knowledge +<pb n='187'/><anchor id='Pg187'/> +of God's Word that will prepare him for the +work. If a man is called to the ministry and studies the +Word until he has something to preach, if then he is +baptized with the Holy Spirit, he will have success as a +preacher, but if he is not called to that work, or if he +has not the knowledge of the Word of God that is +necessary, he will not succeed in the work, even +though he receives the baptism with the Holy Spirit. +</p> + +<p> +(3) The third evil is greater still, namely, the evil +of indifference. There are many who know that they +are not called to the work of preaching. If then they +think that the baptism with the Holy Spirit simply imparts +power as an evangelist, or power to preach, the +matter of the baptism with the Holy Spirit is one of no +personal concern to them. For example, here is a +mother with a large family of children. She knows +perfectly well, or at least it is hoped that she knows, +that she is not called to do the work of an evangelist. +She knows that her duty lies with her children +and her home. If she reads or hears about the +baptism with the Holy Spirit, and gets the impression +that the baptism with the Holy Spirit simply imparts +power to do the work of an evangelist, or to +preach, she will think <q>The evangelist needs this +blessing, my minister needs this blessing, but it +is not for me</q>; but if she understands the matter as +it is taught in the Bible, that while the baptism with +the Spirit imparts power, the way in which the power +will be manifested depends entirely upon the line of +work to which God calls us, and that no efficient work +can be done without it, and sees still further that there +<pb n='188'/><anchor id='Pg188'/> +is no function in the church of Jesus Christ to-day +more holy and sacred than that of sanctified motherhood, +she will say, <q>The evangelist may need this +baptism, my minister may need this baptism; but I +must have it to bring up my children in the nurture +and admonition of the Lord.</q> +</p> + +<p> +2. <hi rend='italic'>While there are diversities of gifts and manifestations +of the baptism with the Holy Spirit, there will be some +gift to every one thus baptized.</hi> We read in 1 Cor. +xii. 7, R. V., <q>But to <emph>each one</emph> is given the manifestation +of the Spirit to profit withal.</q> Every most insignificant +member of the body of Christ has some +function to perform in that body. The body grows +by that <q>which every joint supplieth</q> (Eph. iv. 16), +and to each least significant joint, the Holy Spirit imparts +power to perform the function that belongs to +him. +</p> + +<p> +3. <hi rend='italic'>It is the Holy Spirit who decides how the baptism +with the Spirit shall manifest itself in any given case.</hi> As +we read in 1 Cor. xii. 11, <q>But all these worketh the +one and the selfsame Spirit dividing to each one +severally, <emph>even as He will</emph>.</q> The Holy Spirit is absolutely +sovereign in deciding how, that is, in what +special gift, operation, or power, the baptism with the +Holy Spirit shall manifest itself. It is not for us to +pick out some field of service and then ask the Holy +Spirit to qualify us for that service. It is not for us to +select some gift and then ask the Holy Spirit to impart +to us this self-chosen gift. It is for us to simply put +ourselves entirely at the disposal of the Holy Spirit to +send us where He will, to select for us what kind of +<pb n='189'/><anchor id='Pg189'/> +service He will and to impart to us what gift He will. +He is absolute sovereign and our position is that of +unconditional surrender to Him. I am glad that this +is so. I rejoice that He, in His infinite wisdom and +love, is to select the field of service and the gifts, and +that this is not to be left to me in my short-sightedness +and folly. It is because of the failure to recognize this +absolute sovereignty of the Spirit that many fail of the +blessing and meet with disappointment. They are +trying to select their own gift and so get none. I once +knew an earnest child of God in Scotland, who hearing +of the baptism with the Holy Spirit and the power +that resulted from it, gave up at a great sacrifice his +work as a ship plater, for which he was receiving large +wages. He heard that there was a great need of ministers +in the northwest in America. He came to the +northwest. He met the conditions of the baptism with +the Holy Spirit and I believe was really baptized with +the Holy Spirit, but God had not chosen him for the +work of an evangelist, and the power as an evangelist +did not come to him. No field seemed to open, and he +was in great despondency. He even questioned his +acceptance before God. One morning he came into +our church in Minneapolis and heard me speak upon +the baptism with the Holy Spirit, and as I pointed out +that the baptism with the Holy Spirit manifested itself +in many different ways, and the fact that one had not +power as an evangelist was no proof that he had not +received the baptism with the Holy Spirit, light came +into his heart. He put himself unreservedly into God's +hands for Him to choose the field of labour and the +<pb n='190'/><anchor id='Pg190'/> +gifts. An opening soon came to him as a Sunday-school +missionary, and then, when he had given up +choosing for himself and left it with the Holy Spirit to +divide to him as He would, a strange thing happened; +he did receive power as an evangelist and went through +the country districts in one of our northwestern states +with mighty power as an evangelist. +</p> + +<p> +4. <hi rend='italic'>While the power may be of one kind in one person +and of another kind in another person, there will always +be power, the very power of God, when one is baptized +with the Holy Spirit.</hi> We read in Acts i. 5, 8, <q>For +John truly baptized with water; but ye shall be baptized +with the Holy Ghost not many days hence.... +But <emph>ye shall receive power</emph>, after that the Holy Ghost +is come upon you: and ye shall be witnesses unto Me +both in Jerusalem, and in all Judea, and in Samaria, +and unto the uttermost part of the earth.</q> As truly +as any one who reads these pages, who has not already +received the baptism with the Holy Spirit, seeks it in +God's way, he will obtain it, and there will come into +his service a power that was never there before, power +for the very work to which God has called him. This +is not only the teaching of Scripture; it is the teaching +of religious experience throughout the centuries. Religious +biographies abound in instances of men who +have worked along as best they could, until one day they +were led to see that there was such an experience as +the baptism with the Holy Spirit and to seek it and obtain +it and, from that hour, there came into their service +a new power that utterly transformed its character. +In this matter, one thinks first of such men as Finney, +<pb n='191'/><anchor id='Pg191'/> +and Moody, and Brainerd, but cases of this character +are not confined to the few exceptional men. They +are common. The writer has personally met and +corresponded with hundreds and thousands of persons +around the globe, who could testify definitely to the +new power that God has granted them through the +baptism with the Holy Spirit. These thousands of +men and women were in all branches of Christian +service; some of them are ministers of the Gospel, +some evangelists, some mission workers, some +Y. M. C. A. secretaries, Sunday-school teachers, +fathers, mothers, personal workers. Nothing could +possibly exceed the clearness and the confidence and +the joyfulness of many of these testimonies. +</p> + +<p> +I shall not soon forget a minister whom I met some +years ago at a State Convention of the Young People's +Society of Christian Endeavour at New Britain, Conn. +I was speaking upon the subject of personal work and +as I drew the address to a close, I said that in order to +do effective personal work, we must be baptized with +the Holy Spirit, and in a very few sentences explained +what I meant by that. At the close of the address, this +minister came to me on the platform and said, <q>I +have not this blessing you have been speaking about, +but I want it. Will you pray for me?</q> I said, <q>Why +not pray right now?</q> He said, <q>I will.</q> We put +two chairs side by side and turned our backs upon the +crowd as they passed out of the Armoury. He prayed +and I prayed that he might be baptized with the Holy +Spirit. Then we separated. Some weeks after, one +who had witnessed the scene came to me at a convention +<pb n='192'/><anchor id='Pg192'/> +in Washington and told me how this minister had +gone back to his church a transformed man, that now +his congregations filled the church, that it was largely +composed of young men, and that there were conversions +at every service. Some years after, this minister +was called to another field of service. His most +spiritually-minded friends advised him not to go, as all +the ruling elements in the church to which he had been +called were against aggressive evangelistic work, but +for some reason or other, he felt it was the call of God +and accepted it. In six months, there were sixty-nine +conversions, and thirty-eight of them were business +men of the town. +</p> + +<p> +After attending in Montreal some years ago an Inter-provincial +Convention of the Young Men's Christian +Association of the Provinces of Canada, I received a +letter from a young man. He wrote, <q>I was present +at your last meeting in Montreal. I heard you speak +upon the Baptism with the Holy Spirit. I went to my +rooms and sought that baptism for myself and received +it. I am chairman of the Lookout Committee of the +Christian Endeavour Society of our church. I called +together the other members of the committee. I found +that two of them had been at the meeting and had already +been baptized with the Holy Spirit. Then we +prayed for the other members of the committee and +they were baptized with the Holy Spirit. Now we are +going out into the church and the young people of the +church are being brought to Christ right along.</q> +</p> + +<p> +A lady and gentleman once came to me at a convention +and told me how, though they had never seen me +<pb n='193'/><anchor id='Pg193'/> +before, they had read the report of an address on the +Baptism with the Holy Spirit delivered in Boston at +a Christian Workers' Convention and that they had +sought this baptism and had received it. The man +then told me the blessing that had come into his service +as superintendent of the Sunday-school. When +he had finished, his wife broke in and said, <q>Yes, and +the best part of it is, I have been able to get into the +hearts of my own children, which I was never able to +do before.</q> Here were three distinctly different lines +of service, but there was power in each case. The results +of that power may not, however, be manifest at +once in conversions. Stephen was filled with the Holy +Spirit, but as he witnessed in the power of the Holy +Spirit for his risen Lord, he saw no conversions at the +time. All he saw was the gnashing of the teeth, the +angry looks and the merciless rocks, and so it may be +with us. But there was a conversion, even in that +case, though it was a long time before it was seen, and +that conversion, the conversion of Saul of Tarsus, was +worth more than hundreds of ordinary conversions. +</p> + +<p> +5. Another result of the baptism with the Holy Spirit +will be <emph>boldness in testimony and service</emph>. We read in +Acts iv. 31, <q>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 <emph>spake +the word of God with boldness</emph>.</q> The baptism with the +Holy Spirit imparts to those who receive it new liberty +and fearlessness in testimony for Christ. It converts +cowards into heroes. Peter upon the night of our +Lord's crucifixion proved himself a craven coward. +<pb n='194'/><anchor id='Pg194'/> +He denied with oaths and curses that he knew the +Lord. But after Pentecost, this same Peter was brought +before the very council that had condemned Jesus to +death, and he himself was threatened, but filled with +the Holy Ghost, he said, <q>Ye rulers of the people, and +elders of Israel, if we this day be examined of the good +deed done to the impotent man, by what means he is +made whole; be it known unto you all, and to all the +people of Israel, that by the name of Jesus Christ of +Nazareth, <emph>whom ye crucified</emph>, whom God raised from the +dead, even by Him doth this man stand here before you +whole. This is the stone which was set at nought of +you builders, which is become the head of the corner. +Neither is there salvation in any other: for there is +none other name under heaven given among men, +whereby we must be saved</q> (Acts iv. 8-12). A +little later when the council commanded him and his +companion, John, not to speak or teach in the name of +Jesus, they answered, <q>Whether it be right in the +sight of God to hearken unto you more than unto God, +judge ye. For we cannot but speak the things which +we have seen and heard</q> (Acts iv. 19, 20). On a +still later occasion, when they were threatened and commanded +not to speak and when their lives were in +jeopardy, Peter told the council to their faces, <q>We +ought to obey God rather than men. The God of our +fathers raised up Jesus, <emph>whom ye slew and hanged on a +tree</emph>. Him hath God exalted with His right hand to be +a Prince and a Saviour, for to give repentance to Israel, +and forgiveness of sins. And we are His witnesses of +these things; and so is also the Holy Ghost, whom +<pb n='195'/><anchor id='Pg195'/> +God hath given to them that obey Him</q> (Acts v. 29-32). +The natural timidity of many a man to-day +vanishes when he is filled with the Holy Spirit, and +with great boldness and liberty, with utter fearlessness +of consequences, he gives his testimony for Jesus +Christ. +</p> + +<p> +6. <hi rend='italic'>The baptism with the Holy Spirit causes the one who +receives it to be occupied with God and Christ and spiritual +things.</hi> In the record of the day of Pentecost, we +read, <q>They were all filled with the Holy Ghost and +began to speak with other tongues as the Spirit gave +them utterance. And they were all amazed and +marvelled, saying one to another, Behold, are not these +which speak Galileans? And how hear we every man +in our own tongue, wherein we were born? Cretes +and Arabians, we do hear them speak in our tongues +<emph>the wonderful works of God</emph></q> (Acts ii. 4, 7, 8, 11). +Then follows Peter's sermon, a sermon that from start +to finish is entirely taken up with Jesus Christ and His +glory. On a later day we read, <q>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 <emph>spake the word of God</emph> with boldness. And +with great power gave the Apostles <emph>witness of the resurrection +of the Lord Jesus</emph>: and great grace was upon them +all.... Then Peter, <emph>filled with the Holy Ghost</emph>, +said unto them, Ye rulers of the people, and elders of +Israel, if we this day be examined of the good deed +done to the impotent man, by what means he is made +whole; be it known unto you all, and to all the people +of Israel, that <emph>by the name of Jesus of Nazareth</emph>, whom +<pb n='196'/><anchor id='Pg196'/> +ye crucified, whom God raised from the dead, even by +Him doth this man stand here before you whole</q> +(Acts iv. 31, 33, 8-10). We read of Saul of Tarsus, +that when he had been filled with the Holy Spirit, +<q>Straightway in the synagogues <emph>he proclaimed Jesus</emph></q> +(Acts ix. 17, 20, R. V.). We read of the household of +Cornelius, <q>While Peter yet spake these words, the +Holy Ghost fell on them who 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 <emph>magnify +God</emph>.</q> Here we see the whole household of Cornelius +as soon as they were filled with the Holy Spirit magnifying +God. In Eph. v. 18, 19, we are told that the result +of being <emph>filled with the Spirit</emph> is that those who are thus +filled will speak to one another in psalms and hymns +and spiritual songs, singing and making melody in their +hearts <emph>to the Lord</emph>. Men who are filled with the Holy +Spirit will not be singing sentimental ballads, not +comic ditties, nor operatic airs while the power of the +Holy Ghost is upon them. If the Holy Ghost should +come upon any one while listening to one of the most +innocent of the world's songs, he would not enjoy it, +he would long to hear something about Christ. Men +who are baptized with the Holy Spirit do not talk much +about self but much about God, and especially much +about Christ. This is necessarily so, as it is the Holy +Spirit's office to bear witness to the glorified Christ +(John xv. 26; xvi. 14). +</p> + +<p> +To sum up everything that has been said about the +<pb n='197'/><anchor id='Pg197'/> +results of the baptism with the Holy Spirit; <emph>the baptism +with the Holy Spirit is the Spirit of God coming upon +the believer, filling his mind with a real apprehension of +truths, especially of Christ, taking possession of his faculties, +imparting to him gifts not otherwise his but which qualify +him for the service to which God has called him.</emph> +</p> + +<p> +<hi rend='smallcaps'>The necessity of the baptism with the Spirit.</hi> +</p> + +<p> +The New Testament has much to say about the +necessity for the baptism with the Holy Spirit. When +our Lord was about to leave His disciples to go to be +with the Father, He said, <q>And, behold, I send the +promise of My Father upon you: but <emph>tarry ye in the city +of Jerusalem, until ye be endued with power from on +high</emph></q> (Luke xxiv. 49). He had just commissioned +them to be His witnesses to all nations, beginning at +Jerusalem (vs. 47, 48), but He here tells them that before +they undertake this witnessing, they must wait until +they receive the promise of the Father, and were +thus endued with power from on high for the work of +witnessing which they were to undertake. There is no +doubt as to what Jesus meant by <q>the promise of My +Father,</q> for which they were to wait before beginning +the ministry that He had laid upon them; for in Acts +i. 4, 5, we read, <q>And being assembled together with +them (He), commanded them that they should not depart +from Jerusalem, but wait for the promise of the +Father, which, saith He, ye have heard of Me. For +John truly baptized with water; but ye shall be baptized +with the Holy Ghost not many days hence.</q> It is +evident then that <q>the promise of the Father</q> through +which the enduement of power was to come was the +<pb n='198'/><anchor id='Pg198'/> +baptism with the Holy Spirit. He went on to tell His +disciples <q>Ye shall receive power <emph>after that</emph> the Holy +Ghost shall come upon you: and ye shall be witnesses +unto Me both in Jerusalem, and in all Judea, and in +Samaria, and unto the uttermost part of the earth</q> +(Acts i. 8). Now who were the men to whom Jesus +said this? The disciples whom He Himself had +trained for the work. For more than three years, they +had lived in the closest intimacy with Himself; they +had been eye-witnesses of His miracles, of His death, +of His resurrection, and in a few moments were to be +eye-witnesses of His ascension as He was taken up +right before their eyes into heaven. And what were +they to do? Simply to go and tell the world what their +own eyes had seen and what their own ears had heard +from the lips of the Son of God. Were they not +equipped for the work? With our modern ideas of +preparation for Christian work, we should say that they +were thoroughly equipped. But Jesus said, <q>No, you +are not equipped. There is another preparation in addition +to the preparation already received, so absolutely +necessary for effective work that you must not stir one +step until you receive it. This other preparation is the +promise of the Father, the baptism with the Holy +Spirit.</q> If the Apostles with their altogether exceptional +fitting for the work which they were to undertake +needed this preparation for work, how much more do +we? In the light of what Jesus required of His disciples +before undertaking the work, does it not seem +like the most daring presumption for any of us to +undertake to witness and work for Christ until we also +<pb n='199'/><anchor id='Pg199'/> +have received the promise of the Father, the baptism +with the Holy Spirit? There was apparently imperative +need that something be done at once. The whole +world was perishing and they alone knew the saving +truth, nevertheless Jesus strictly charged them <q>wait.</q> +Could there be a stronger testimony to the absolute +necessity and importance of the baptism with the Holy +Spirit as a preparation for work that should be acceptable +to Christ? +</p> + +<p> +But this is not all. In Acts x. 38 we read, <q>How +<emph>God anointed Jesus of Nazareth with the Holy Ghost +and power</emph>; who went about doing good, and healing +all that were oppressed of the devil; for God was with +Him.</q> To what does this refer in the recorded life of +Jesus Christ? If we will turn to Luke iii. 21, 22, and +Luke iv. 1, 4, 17, 18, we will get our answer. In +Luke iii. 21, 22, R. V., we read that after Jesus had +been baptized and was praying, <q>The heaven was +opened, and the Holy Spirit descended in a bodily +form, as a dove, upon Him, and a voice came out of +heaven, Thou art My beloved Son; in Thee I am +well pleased.</q> Then the next thing that we read, with +nothing intervening but the human genealogy of +Jesus, is <q>And Jesus, <emph>full of the Holy Spirit</emph>, returned +from the Jordan, and was led by the Spirit in the +wilderness</q> (Luke iv. 1). Then follows the story of +His temptation; then in the fourteenth verse we read, +<q>And Jesus returned <emph>in the power of the Spirit</emph> into +Galilee: and a fame went out concerning Him through +all the region round about.</q> And in the seventeenth +and eighteenth verses, <q>And there was delivered unto +<pb n='200'/><anchor id='Pg200'/> +Him the book of the prophet Isaiah. And He opened +the book, and found the place where it was written, +The Spirit of the Lord is upon Me, because <emph>He hath +anointed Me to preach</emph>, etc.</q> Evidently then, it was at +the Jordan in connection with His baptism that Jesus +was anointed with the Holy Spirit and power, +and He did not enter upon His public ministry +until He was thus baptized with the Holy Spirit. +And who was Jesus? It is the common belief +of Christendom that He had been supernaturally +conceived through the Holy Spirit's power, that +He was the only begotten Son of God, that He was +Divine, very God of very God, and yet truly man. +If such an One <q>leaving us an example that we +should follow His steps</q> did not venture upon His +ministry, for which the Father had sent Him, until +thus definitely baptized with the Holy Spirit, what is +it for us to dare to do it? If in the light of these +recorded facts we dare to do it, does it not seem like +the most unpardonable presumption? Doubtless it +has been done in ignorance by many of us, but can we +plead ignorance any longer? It is evident that the +baptism with the Holy Spirit is an absolutely necessary +preparation for effective work for Christ along every +line of service. We may have a very clear call to +service, as clear it may be as the Apostles had, but the +charge is laid upon us as upon them, that before we +begin that service we must tarry until we are clothed +with power from on high. This enduement of power +is through the baptism with the Holy Spirit. +</p> + +<p> +But this is not all even yet. We read in Acts vii. +<pb n='201'/><anchor id='Pg201'/> +14-16, <q>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, <emph>prayed for them, that they +might receive the Holy Ghost</emph> (for as yet He was fallen +upon none of them: only they were baptized in the +name of the Lord Jesus).</q> There was a great company +of happy converts in Samaria, but when Peter +and John came down to inspect the work, they evidently +felt that there was something so essential that +these young disciples had not received that before they +did anything else, they must see to it that they received +it. In a similar way we read in Acts xix. 1, 2, R. V., +<q>And it came to pass, that, while Apollos was at +Corinth, Paul having passed through the upper country +came to Ephesus, and found certain disciples: and he +said unto them, Did ye receive the Holy Ghost when +ye believed?</q> When he found that they had not +received the Holy Spirit, the first thing that he saw to +was that they should receive the Holy Spirit. He did +not go on with the work with the outsiders until that +little group of twelve disciples had been equipped for +service. So we see that when the Apostles found believers +in Christ, the first thing that they always did +was to demand whether they had received the Holy +Spirit as a definite experience and if not, they saw to it +at once that the steps were taken whereby they should +receive the Holy Spirit. It is evident then that <emph>the +baptism with the Holy Spirit is absolutely necessary in +every Christian for the service that Christ demands and +expects of him</emph>. There are certainly few greater mistakes +<pb n='202'/><anchor id='Pg202'/> +that we are making to-day in our various Christian +enterprises than that of setting men to teach +Sunday-school classes and do personal work and even +to preach the Gospel, because they have been converted +and received a certain amount of education, including +it may be a college and seminary course, but have not +as yet been baptized with the Holy Spirit. We think +that if a man is hopefully pious and has had a college +and seminary education and comes out of it reasonably +orthodox, he is now ready that we should lay our hands +upon him and ordain him to preach the Gospel. But +Jesus Christ says, <q>No.</q> There is another preparation +so all essential that a man must not undertake this +work until he has received it. <q>Tarry ye (literally +<q>sit ye down</q>) until ye be endued with power from +on high.</q> A distinguished theological professor has +said that the question ought to be put to every candidate +for the ministry, <q>Have you met God?</q> Yes, +but we ought to go farther than this and be even more +definite; to every candidate for the ministry we should +put the question, <q>Have you been baptized with the +Holy Spirit?</q> and if not, we should say to him as Jesus +said to the first preachers of the Gospel, <q>Sit down +until you are endued with power from on high.</q> +</p> + +<p> +But not only is this true of ordained ministers, it is +true of every Christian, for all Christians are called to +ministry of some kind. Any man who is in Christian +work, who has not received the baptism with the Holy +Spirit, ought to stop his work right where he is and not +go on with it until he has been <q>clothed with power +from on high.</q> But what will our work do while we +<pb n='203'/><anchor id='Pg203'/> +are waiting? The question can be answered by asking +another, <q>What did the world do during these ten +days while the early disciples were waiting?</q> They +knew the saving truth, they alone knew it; yet in obedience +to the Lord's command they were silent. The +world was no loser. Beyond a doubt, when the power +came, they accomplished more in one day than they +would have accomplished in years if they had gone on +in self-confident defiance and disobedience to Christ's +command. We too after that we have received the +baptism with the Spirit will accomplish more of real +work for our Lord in one day than we ever would in +years without this power. Even if it were necessary to +spend days in waiting, they would be well spent, but +we shall see later that there is no need that we spend +days in waiting, that the baptism with the Holy Spirit +may be received to-day. Some one may say that the +Apostles had gone on missionary tours during Christ's +lifetime, even before they were baptized with the Holy +Spirit. This is true, but that was before the Holy Spirit +was given, and before the command was given, <q>Tarry +ye until ye be clothed with power from on high.</q> +After that it would have been disobedience and folly +and presumption to have gone forth without this enduement, +and we are living to-day after the Holy Spirit has +been given and after the charge has been given to tarry +until clothed. +</p> + +<p> +<hi rend='smallcaps'>Who can be baptized with the Holy Spirit?</hi> +</p> + +<p> +We come now to the question of first importance, +namely, Who can be baptized with the Holy Spirit? At +a convention some years ago, a very intelligent Christian +<pb n='204'/><anchor id='Pg204'/> +woman, a well-known worker in educational as +well as Sunday-school work, sent me this question, +<q>You have told us of the necessity of the baptism with +the Holy Spirit, but who can have this baptism? The +church to which I belong teaches that the baptism with +the Holy Spirit was confined to the apostolic age. +Will you not tell us who can have the baptism with the +Holy Spirit?</q> Fortunately this question is answered in +the most explicit terms in the Bible. We read in Acts +ii. 38, 39, R. V., <q>And Peter said unto them, Repent +ye, and be baptized every one of you in the name of +Jesus Christ unto the remission of your sins; and ye +shall receive the gift of the Holy Ghost. For to you +is the promise, and to your children, and to all that are +afar off, even as many as the Lord our God shall call +unto Him.</q> What is the promise to which Peter refers +in the thirty-ninth verse? There are two interpretations +of the passage; one is that the promise of this +verse is the promise of salvation; the other is that the +promise of this verse is the promise of the gift of the +Holy Spirit (or the baptism with the Holy Spirit; a +comparison of Scripture passages will show that the two +expressions are synonymous). Which is the correct +interpretation? There are two laws of interpretation +universally recognized among Bible scholars. These +two laws are the law of usage (or <q>usus loquendi</q> as +it is called) and the law of context. Many a verse in +the Bible standing alone might admit of two or three or +even more interpretations, but when these two laws of +interpretation are applied, it is settled to a certainty +that only one of the various possible interpretations is +<pb n='205'/><anchor id='Pg205'/> +the true interpretation. The law of usage is this, that +when you find a word or phrase in any passage of +Scripture and you wish to know what it means, do not +go to a dictionary but go to the Bible itself, look up the +various passages in which the word is used and +especially how the particular writer being studied uses +it, and especially how it is used in that particular book +in which the passage is found. Thus you can determine +what the precise meaning of the word or phrase is +in the passage in question. The law of context is +this; that when you study a passage, you should not +take it out of its connection but should look at what +goes before it and what comes after it; for while it +might mean various things if it stood alone, it can only +mean one thing in the connection in which it is found. +Now let us apply these two laws to the passage in +question. First of all, let us apply the law of usage. +We are trying to discover what the expression <q>the +promise</q> means in Acts ii. 39. Turning back to Acts +i. 4, 5, R. V., we read, <q>He charged them not to depart +from Jerusalem, but to wait for <emph>the promise of the +Father</emph>, which, said He, ye heard from Me: for John +indeed baptized with water, but ye <emph>shall be baptized +with the Holy Ghost not many days hence</emph>.</q> It is evident +then, that here the promise of the Father means the +baptism with the Holy Spirit. Turn now to the second +chapter and the thirty-third verse, R. V., <q>Being +therefore by the right hand of God exalted, and having +received <emph>of the Father the promise of the Holy Ghost</emph>, He +hath poured forth this, which ye see and hear.</q> In +this passage we are told in so many words that the +<pb n='206'/><anchor id='Pg206'/> +promise is the promise of the Holy Spirit. If this +peculiar expression means the baptism with the Holy +Spirit in Acts i. 4, 5, and the same thing in Acts ii. 33, +by what same law of interpretation can it possibly mean +something entirely different six verses farther down in +Acts ii. 39? So the law of usage establishes it that the +promise of Acts ii. 39 is the promise of the baptism with +the Holy Spirit. Now let us apply the law of context, +and we shall find that, if possible, this is even more +decisive. Turn back to the thirty-eighth verse, <q>And +Peter said unto them, Repent ye, and be baptized every +one of you in the name of Jesus Christ unto the remission +of your sins; and <emph>ye shall receive the gift of the Holy +Ghost; for the promise</emph> is unto you, etc.</q> So it is +evident here that the promise is the promise of the gift +or baptism with the Holy Spirit. It is settled then +by both laws that the promise of Acts ii. 39 is that of +the gift of the Holy Spirit, or baptism with the Holy +Spirit. Let us then read the verse in that way, substituting +this synonymous expression for the expression +<q>the promise,</q> <q>For the baptism with the Spirit is +unto you, and to your children and to all that are afar +off, even as many as the Lord our God shall call.</q> +<q><emph>It is unto you</emph>,</q> says Peter, that is to the crowd assembled +before him. There is nothing in that for us. +We were not there, and that crowd were all Jews and +we are not Jews; but Peter did not stop there, he goes +further and says, <q>And <emph>to your children</emph>,</q> that is to the +next generation of Jews, or all future generations of +Jews. Still there is nothing in it for us, for we are not +Jews; but Peter did not stop even there, he went further +<pb n='207'/><anchor id='Pg207'/> +and said, <q>And <emph>to all them that are afar off</emph>.</q> That +does take us in. We are the Gentiles who were once +<q>afar off,</q> but now <q>made nigh by the blood of +Christ</q> (Eph. ii. 13, 17). But lest there be any mistake +about it whatever, Peter adds <q>even as many as +the Lord our God shall call unto Him.</q> So on the +very day of Pentecost, Peter declares that the baptism +with the Holy Spirit is for every child of God in every +coming age of the church's history. Some years ago +at a ministerial conference in Chicago, a minister of +the Gospel from the Southwest came to me after a +lecture on the Baptism with the Holy Spirit and said, +<q>The church to which I belong teaches that the baptism +with the Holy Spirit was for the apostolic age +alone.</q> <q>I do not care,</q> I replied, <q>what the church +to which you belong teaches, or what the church to +which I belong teaches. The only question with me +is, What does the Word of God teach?</q> <q>That is +right,</q> he said. I then handed him my Bible and asked +him to read Acts ii. 39, and he read, <q>For the promise +is unto you, and unto your children and to all them +that are afar off even as many as the Lord our God +shall call unto Him</q> (R. V.). <q>Has He called you?</q> +I asked. <q>Yes, He certainly has.</q> <q>Is the promise +for you then?</q> <q>Yes, it is.</q> He took it and the +result was a transformed ministry. Some years ago at +a students' conference, the gatherings were presided +over by a prominent Episcopalian minister, a man greatly +honoured and loved. I spoke at this conference on +the Baptism with the Holy Spirit, and dwelt upon +the significance of Acts ii. 39. That night as we sat +<pb n='208'/><anchor id='Pg208'/> +together after the meetings were over, this servant of +God said to me, <q>Brother Torrey, I was greatly interested +in what you had to say to-day on the Baptism +with the Holy Spirit. If your interpretation of Acts ii. 39 +is correct, you have your case, but I doubt your interpretation +of Acts ii. 39. Let us talk it over.</q> We +did talk it over. Several years later, in July, 1894, I +was at the students' conference at Northfield. As I +entered the back door of Stone Hall that day, this +Episcopalian minister entered the front door. Seeing +me he hurried across the hall and held out his hand +and said, <q>You were right about Acts ii. 39 at Knoxville, +and I believe I have a right to tell you something +better yet, that I have been baptized with the Holy +Spirit.</q> I am glad that I was right about Acts ii. 39, +not that it is of any importance that I should be right, +but the truth thus established is of immeasurable importance. +Is it not glorious to be able to go literally +around the world and face audiences of believers all +over the United States, in the Sandwich Islands, in +Australia and Tasmania and New Zealand, in China +and Japan and India, in England and Scotland, Ireland, +Germany, France and Switzerland and to be able to +tell them, and to know that you have God's sure +Word under your feet when you do tell them, <q>You +may all be baptized with the Holy Spirit</q>? But that +unspeakably joyous and glorious thought has its solemn +side. If we may be baptized with the Holy Spirit +then we <emph>must</emph> be. If we are baptized with the Holy +Spirit then souls will be saved through our instrumentality +who will not be saved if we are not thus +<pb n='209'/><anchor id='Pg209'/> +baptized. If then we are not willing to pay the price +of this baptism and therefore are not thus baptized we +shall be responsible before God for every soul that +might have been saved who was not saved because we +did not pay the price and therefore did not obtain +the blessing. I often tremble for myself and for my +brethren in the ministry, and not only for my brethren +in the ministry but for my brethren in all forms of +Christian work, even the most humble and obscure. +Why? Because we are preaching error? No, alas, +there are many in these dark days who are doing that, +and I do tremble for them; but that is not what I +mean now. Do I mean that I tremble because we are +not preaching the truth? for it is quite possible not to +preach error and yet not preach the truth; many a man +has never preached a word of error in his life, but still +is not preaching the truth, and I do tremble for them; +but that is not what I mean now. I mean that I +tremble for those of us who are preaching the truth, the +very truth as it is in Jesus, the truth as it is recorded +in the written Word of God, the truth in its simplicity, +its purity and its fullness, but who are preaching it in +<q>persuasive words of man's wisdom</q> and not <q>in +demonstration of the Spirit and of power</q> (1 Cor. +ii. 4, R. V.). Preaching it in the energy of the flesh +and not in the power of the Holy Spirit. There is +nothing more death dealing than the Gospel without +the Spirit's power. <q>The letter killeth, but the Spirit +giveth life.</q> It is awfully solemn business preaching +the Gospel either from the pulpit or in more quiet +ways. It means death or life to those that hear, and +<pb n='210'/><anchor id='Pg210'/> +whether it means death or life depends very largely on +whether we preach it with or without the baptism with +the Holy Spirit. +</p> + +<p> +<hi rend='smallcaps'>We must be baptised with the Holy Spirit.</hi> +</p> + +<p> +Even after one has been baptized with the Holy +Spirit, no matter how definite that baptism may be, he +needs to be filled again and again with the Spirit. This +is the clear teaching of the New Testament. We +read in Acts ii. 4, <q><emph>They were all filled</emph> with the Holy +Ghost and began to speak with other tongues as the +Spirit gave them utterance.</q> Now one of those who +was present on this occasion and who therefore was +filled at this time with the Holy Spirit was Peter. Indeed, +he stands forth most prominently in the chapter +as a man baptized with the Holy Spirit. But we read +in Acts iv. 8, <q>Then Peter, <emph>filled with the Holy +Ghost</emph>, said unto them, etc.</q> Here we read again that +Peter was filled with the Holy Ghost. Further down +in the chapter we read, in the thirty-first verse, that being +assembled together and praying, they were <q><emph>all filled with +the Holy Ghost</emph>, and they spake the Word of God with +boldness.</q> We are expressly told in the context that +two of those present were John and Peter. Here then +was <emph>a third instance in which Peter was filled with the +Holy Spirit</emph>. It is not enough that one be filled with +the Holy Spirit once. We, need a new filling for each +new emergency of Christian service. The failure to +realize this need of constant refillings with the Holy +Spirit has led to many a man who at one time was +greatly used of God, being utterly laid aside. There +are many to-day who once knew what it was to work +<pb n='211'/><anchor id='Pg211'/> +in the power of the Holy Spirit who have lost their +unction and their power. I do not say that the Holy +Spirit has left them—I do not believe He has—but the +manifestation of His presence and power has gone. +One of the saddest sights among us to-day is that of +the men and women who once toiled for the Master in +the mighty power of the Holy Spirit who are now practically +of no use, or even a hindrance to the work, because +they are trying to go in the power of the blessing +received a year or five years or twenty years ago. For +each new service that is to be conducted, for each new +soul that is to be dealt with, for each new work for +Christ that is to be performed, for each new day and +each new emergency of Christian life and service, we +should seek and obtain a new filling with the Holy +Spirit. We must not <q>neglect</q> the gift that is in us +(1 Tim. iv. 14), but on the contrary <q>kindle anew</q> or +<q>stir into flame</q> this gift (1 Tim. i. 6, R. V., margin). +Repeated fillings with the Holy Spirit are necessary +to continuance and increase of power. +</p> + +<p> +The question may arise, <q>Shall we call these new +fillings with the Holy Spirit <q>fresh baptisms</q> with the +Holy Spirit?</q> To this we would answer, the expression +<q>baptism</q> is never used in the Scriptures of a +second experience and there is something of an initiatory +character in the very thought of baptism, so if one +wishes to be precisely Biblical, it would seem to be better +not to use the term <q>baptism</q> of a second experience +but to limit it to the first experience. On the other +hand <q><emph>filled</emph> with the Holy Spirit</q> is used in Acts ii. +4, to describe the experience promised in Acts i. 5, +<pb n='212'/><anchor id='Pg212'/> +where the words used are <q>Ye shall be <emph>baptized with the +Holy Ghost</emph>.</q> And it is evident from this and from +other passages that the two expressions are to a large +extent practically synonymous. However, if we confine +the expression <q>baptism with the Holy Spirit</q> to +our first experience, we shall be more exactly Biblical +and it would be well to speak of one baptism but many +fillings. But I would a great deal rather that one should +speak about new or fresh baptisms with the Holy Spirit, +standing for the all-important truth that we need repeated +fillings with the Holy Spirit, than that he should +so insist on exact phraseology that he would lose sight +of the truth that repeated fillings are needed, <hi rend='italic'>i. e.</hi>, I +would rather have the right experience by a wrong name, +than the wrong experience by the right name. This +much is as clear as day, that we need to be filled again +and again and again with the Holy Spirit. I am sometimes +asked, <q>Have you received <emph>the second blessing</emph>?</q> +Yes, and the third and the fourth and the fifth and +hundreds beside, and I am looking for a new blessing +to-day. +</p> + +<p> +We come now to the question of first practical importance, +namely, <hi rend='smallcaps'>What must one do in order to obtain +the baptism with the Holy Spirit?</hi> This question +is answered in the plainest and most positive way in +the Bible. A plain path is laid down in the Bible consisting +of a few simple steps that any one can take, and it +is absolutely certain that any one who takes these steps +will enter into the blessing. This is, of course, a very +positive statement, and we would not dare be so positive +if the Bible were not equally positive. But what +<pb n='213'/><anchor id='Pg213'/> +right have we to be uncertain when the Word of God +is positive? There are seven steps in this path: +</p> + +<p> +1. The first step is that we <emph>accept Jesus Christ as +our Saviour and Lord</emph>. We read in Acts ii. 38, R. V., +<q>Repent ye, and be baptized every one of you in the +name of Jesus Christ for the remission of your sins, and +ye shall receive the gift of the Holy Ghost.</q> Is not +this statement as positive as that which we made above? +Peter says that if we do certain things, the result will +be, <q>Ye <emph>shall receive</emph> the gift of the Holy Ghost.</q> +All seven steps are in this passage, but we shall refer +later to other passages as throwing light upon this. +The first two steps are in the word <q>repent.</q> <q><emph>Repent</emph> +ye,</q> said Peter. What does it mean to repent? +The Greek word for repentance means <q>an afterthought</q> +or <q>change of mind.</q> To repent then +means to change your mind. But change your mind +about what? About three things; about God, about +Jesus Christ, about sin. What the change of mind is +about in any given instance must be determined by the +context. As determined by the context in the present +case, the change of mind is primarily about Jesus Christ. +Peter had just said in the thirty-sixth verse, R. V., <q>Let +all the house of Israel know assuredly, that God hath +made Him both Lord and Christ, this Jesus whom ye +crucified. When they heard this, they were pricked in +their heart,</q> as well they might be, <q>and said unto Peter +and the rest of the Apostles, Brethren, what shall we +do?</q> Then it was that Peter said, <q>Repent ye,</q> +<q>Change your mind about Jesus, change your mind +from that attitude of mind that rejected Him and crucified +<pb n='214'/><anchor id='Pg214'/> +Him to that attitude of mind that accepts Him as +Lord and King and Saviour.</q> This then is the first step +towards receiving the baptism with the Holy Spirit; +receive Jesus as Saviour and Lord; first of all receive +Him as your Saviour. Have you done that? +</p> + +<p> +What does it mean to receive Jesus as Saviour? It +means to accept Him as the One who bore our sins in +our place on the cross (Gal. iii. 13; 2 Cor. v. 21) and +to trust God to forgive us because Jesus Christ died in +our place. It means to rest all our hope of acceptance +before God upon the finished work of Christ upon the +cross of Calvary. There are many who profess to be +Christians who have not done this. When you go to +many who call themselves Christians and ask them if +they are saved, they reply, <q>Yes.</q> Then if you put +to them the question <q>Upon what are you resting as +the ground of your salvation?</q> they will reply something +like this, <q>I go to church; I say my prayers, I +read my Bible, I have been baptized, I have united with +the church, I partake of the Lord's supper, I attend +prayer-meeting, and I am trying to live as near right as +I know how.</q> If these things are what you are resting +upon as the ground of your acceptance before God, +then you are not saved, for all these things are your +own works (all proper in their places but still your own +works) and we are distinctly told in Rom. iii. 20, R. V., +that <q>By the works of the law shall no flesh be justified +in His sight.</q> But if you go to others and ask +them if they are saved, they will reply <q>Yes.</q> And +then if you ask them upon what they are resting as the +ground of their acceptance before God, they will reply +<pb n='215'/><anchor id='Pg215'/> +something to this effect, <q>I am not resting upon anything +I ever did, or upon anything I am ever going to +do; I am resting upon what Jesus Christ did for me +when He bore my sins in His own body on the cross. +I am resting in His finished work of atonement.</q> If +this is what you are really resting upon, then you are +saved, you have accepted Jesus Christ as your Saviour +and you have taken the first step towards the baptism +with the Holy Spirit. +</p> + +<p> +The same thought is taught elsewhere in the Bible, +for example in Gal. iii. 2. Here Paul asks of the believers +in Galatia, <q>Received ye the Holy Spirit by the +works of the law, or <emph>by the hearing of faith</emph>?</q> Just +what did he mean? On one occasion when Paul was +passing through Galatia, he was detained there by some +physical infirmity. We are not told what it was, but +at all events, he was not so ill but that he could preach +to the Galatians the Gospel, or glad tidings, that Jesus +Christ had redeemed them from the curse of the law by +becoming a curse in their place, by dying on the cross +of Calvary. These Galatians believed this testimony; +this was the hearing of faith, and God set the stamp of +His endorsement upon their faith by giving them as a +personal experience the Holy Spirit. But after Paul +had left Galatia, certain Judaizers came down from +Jerusalem, men who were substituting the law of +Moses for the Gospel and taught them that it was not +enough that they simply believe on Jesus Christ but in +addition to this they must keep the law of Moses, +especially the law of Moses regarding circumcision, +and that without circumcision they could not be +<pb n='216'/><anchor id='Pg216'/> +saved—<hi rend='italic'>i. e.</hi>, they could not be saved by simple +faith in Jesus (cf. Acts xv. 1). These young converts +in Galatia became all upset. They did not +know whether they were saved or not; they did not +know what they ought to do, and all was confusion. +It was just as when modern Judaizers come around and +get after young converts and tell them that in addition +to believing in Jesus Christ, they must keep the Mosaic +Seventh Day Sabbath, or they cannot be saved. This +is simply the old controversy breaking out at a new +point. When Paul heard what had happened in +Galatia, he was very indignant and wrote the Epistle to +the Galatians simply for the purpose of exposing the +utter error of these Judaizers. He showed them how +Abraham himself was justified before he was circumcised +by simply believing God (Gal. iii. 6), and how he was +circumcised after he was justified as a seal of the faith +which he already had while he was in uncircumcision. +But in addition to this proof of the error of the Judaizers, +Paul appeals to their own personal experience. He says +to them, <q>You received the Holy Spirit, did you not?</q> +<q>Yes.</q> <q>How did you receive the Holy Spirit, by +keeping the law of Moses, or by the hearing of faith, +the simple accepting of God's testimony about Jesus +Christ that your sins were laid upon Him, and that you +are thus justified and saved?</q> The Galatians had had +a very definite experience of receiving the Holy Spirit +and Paul appeals to it, and recalls to their mind how it +was by the simple hearing of faith that they had received +the Holy Spirit. The gift of the Holy Spirit is +God's seal upon the simple acceptance of God's testimony +<pb n='217'/><anchor id='Pg217'/> +about Jesus Christ, that our sins were laid upon +Him, and thus trusting God to forgive us and justify us. +This then is the first step towards receiving the Holy +Spirit. But we must not only receive Jesus as Saviour, +we must also receive Him as Lord. Of this we shall +speak further in connection with another passage in the +fourth step. +</p> + +<p> +2. The second step in the path that leads into the +blessing of being baptized with the Holy Spirit is <emph>renunciation +of sin</emph>. Repentance as we have seen is a +change of mind about sin as well as a change of mind +about Christ; a change of mind from that attitude of +mind that loves sin and indulges sin to that attitude of +mind that hates sin and renounces sin. This then is +the second step—renunciation of sin. The Holy Spirit +is a <emph>Holy</emph> Spirit and we cannot have both Him and sin. +We must make our choice between the Holy Spirit and +unholy sin. We cannot have both. He that will not +give up sin cannot have the Holy Spirit. It is not +enough that we renounce one sin or two sins or three +sins or many sins, we must <emph>renounce all sin</emph>. If we +cling to one single known sin, it will shut us out of the +blessing. Here we find the cause of failure in many +people who are praying for the baptism with the Holy +Spirit, going to conventions and hearing about the baptism +with the Holy Spirit, reading books about the baptism +with the Holy Spirit, perhaps spending whole +nights in prayer for the baptism with the Holy Spirit, +and yet obtaining nothing. Why? Because there is +some sin to which they are clinging. People often say +to me, or write to me, <q>I have been praying for the +<pb n='218'/><anchor id='Pg218'/> +baptism with the Holy Spirit for a year (five years, ten +years, one man said twenty years). Why do I not receive?</q> +In many such cases, I feel led to reply, <q>It +is sin, and if I could look down into your heart this +moment as God looks into your heart, I could put my +finger on the specific sin.</q> It may be what you are +pleased to call a small sin, but there are no small sins. +There are sins that concern small things, but every sin +is an act of rebellion against God and therefore no sin +is a small sin. A controversy with God about the +smallest thing is sufficient to shut one out of the blessing. +Mr. Finney tells of a woman who was greatly +exercised about the baptism with the Holy Spirit. +Every night after the meetings, she would go to her +rooms and pray way into the night and her friends were +afraid she would go insane, but no blessing came. One +night as she prayed, some little matter of head adornment, +a matter that would probably not trouble many +Christians to-day, but a matter of controversy between +her and God, came up (as it had often come up before) +as she knelt in prayer. She put her hand to her head +and took the pins out of her hair and threw them across +the room and said, <q>There go!</q> and instantly the Holy +Ghost fell upon her. It was not so much the matter +of head adornment as the matter of controversy with +God that had kept her out of the blessing. +</p> + +<p> +If there is anything that always comes up when you +get nearest to God, that is the thing to deal with. +Some years ago at a convention in a Southern state, the +presiding officer, a minister in the Baptist Church, +called my attention to a man and said, <q>That man is +<pb n='219'/><anchor id='Pg219'/> +the pope of our denomination in ——; everything +he says goes, but he is not at all with us in this matter, +but I am glad to see him here.</q> This minister kept +attending the meetings. At the close of the last meeting +where I had spoken upon the conditions of receiving +the baptism with the Holy Spirit, I found this man +awaiting me in the vestibule. He said, <q>I did not +stand up on your invitation to-day.</q> I replied, <q>I +saw you did not.</q> <q>I thought you said,</q> he continued, +<q>that you only wanted those to stand who could +say they had absolutely surrendered to God?</q> <q>That +is what I did say,</q> I replied. <q>Well, I could not say +that.</q> <q>Then you did perfectly right not to stand. I +did not want you to lie to God.</q> <q>Say,</q> he continued, +<q>you hit me pretty hard to-day. You said if there +was anything that always comes up when you get nearest +to God, that is the thing to deal with. Now there +is something that always comes up when I get nearest +to God. I am not going to tell you what it is. I +think you know.</q> <q>Yes,</q> I replied. (I could smell +it.) <q>Well, I simply wanted to say this to you.</q> +This was on Friday afternoon. I had occasion to go +to another city, and returning through that city the following +Tuesday morning, the minister who had presided +at the meeting was at the station. <q>I wish you +could have been in our Baptist ministers' meeting yesterday +morning,</q> he said; <q>that man I pointed out to +you from the north part of the state was present. He +got up in our meeting and said, <q>Brethren, we have +been all wrong about this matter,</q> and then he told +what he had done. He had settled his controversy +<pb n='220'/><anchor id='Pg220'/> +with God, had given up the thing which had always +come up when he got nearest to God, then he continued +and said, <q>Brethren, I have received a more definite +experience than I had when I was converted.</q></q> Just +such an experience is waiting many another, both minister +and layman, just as soon as he will judge his sin, +just as soon as he will put away the thing that is a matter +of controversy between him and God, no matter +how small the thing may seem. If any one sincerely +desires the baptism with the Holy Spirit, he should go +alone with God and ask God to search him and bring +to light anything in his heart or life that is displeasing +to Him, and when He brings it to light, he should put +it away. If after sincerely waiting on God, nothing is +brought to light, then we may proceed to take the other +steps. But there is no use praying, no use going to +conventions, no use in reading books about the baptism +with the Holy Spirit, no use in doing anything else, +until we judge our sins. +</p> + +<p> +3. The third step is <emph>an open confession of our renunciation +of sin and our acceptance of Jesus Christ</emph>. After +telling his hearers to repent in Acts ii. 38, Peter continues +and tells them to be <q>baptized every one of you +in the name of Jesus Christ unto the remission of your +sins.</q> Heart repentance alone was not enough. There +must be an open confession of that repentance, and +God's appointed way of confession of repentance is +baptism. None of those to whom Peter spoke had +ever been baptized, and, of course, what Peter meant +in that case was water baptism. But suppose one has +already been baptized, what then? Even in that case, +<pb n='221'/><anchor id='Pg221'/> +there must be that for which baptism stands, namely, +an open confession of our renunciation of sin and our +acceptance of Jesus Christ. The baptism with the +Spirit is not for the secret disciple, but for the open +confessed disciple. There are many doubtless to-day +who are trying to be Christians in their hearts, many +who really believe that they have accepted Jesus as +their Saviour and their Lord and have renounced sin, +but they are not willing to make an open confession of +their renunciation of sin and their acceptance of Christ. +Such an one cannot have the baptism with the Holy +Spirit. Some one may ask, <q>Do not the Friends +(<q>Quakers</q>), who do not believe in water baptism, give +evidence of being baptized with the Holy Spirit?</q> +Doubtless many of them do, but this does not alter the +teaching of God's Word. God doubtless condescends +in many instances where people are misled as to the +teaching of His Word to their ignorance, if they are +sincere, but that fact does not alter His Word, and +even with a member of the congregation of Friends, +who sincerely does not believe in water baptism, there +must be before the blessing is received that for which +baptism stands, namely, the open confession of our acceptance +of Christ and of our renunciation of sin. +</p> + +<p> +4. The fourth step is <emph>absolute surrender to God</emph>. +This comes out in what has been already said, namely, +that we <emph>must accept Jesus as Lord</emph> as well as Saviour. +It is stated explicitly in Acts v. 32, <q>And we are +His witnesses of these things; and so is also <emph>the Holy +Ghost, whom God hath given to them that obey Him</emph>.</q> +That is the fourth step, <q>obey Him,</q> obedience. But +<pb n='222'/><anchor id='Pg222'/> +what does obedience mean? Some one will say, doing +as we are told. Right, but doing how much that we +are told? Not merely one thing or two things or three +things or four things, but all things. The heart of +obedience is in the will, the essence of obedience is the +surrender of the will to God. It is going to God our +heavenly Father and saying, <q>Heavenly Father, here I +am. I am Thy property. Thou hast bought me with +a price. I acknowledge Thine ownership, and surrender +myself and all that I am absolutely to Thee. +Send me where Thou wilt; do with me what Thou +wilt; use me as Thou wilt.</q> This is in most instances +the decisive step in receiving the baptism with the Holy +Spirit. In the Old Testament types it was when the +whole burnt offering was laid upon the altar, nothing +kept back within or without the sacrificial animal, that +the fire came forth from the Holy Place where God +dwelt and accepted and consumed the gift upon the +altar. And so it is to-day, in the fulfillment of the type, +when we lay ourselves, a whole burnt offering, upon the +altar, keeping nothing within or without back, that the +fire of God, the Holy Spirit, descends from the real +Holy Place, heaven (of which the Most Holy Place in +the tabernacle was simply a type), and accepts the gift +upon the altar. When we can truly say, <q>My <emph>all</emph> is +on the altar,</q> then we shall not have long to wait for +the fire. The lack of this absolute surrender is shutting +many out of the blessing to-day. People turn the +keys of almost every closet in their heart over to God, +but there is some small closet of which they wish to +keep the key themselves, and the blessing does not come. +</p> + +<pb n='223'/><anchor id='Pg223'/> + +<p> +At a convention in Washington, D. C., on the last +night, I had spoken on How to Receive the Baptism +with the Holy Spirit. The Spirit Himself was present +in mighty power that night. The chaplain of one of +the houses had said to me at the close of the meeting, +<q>It almost seemed as if I could see the Holy Spirit in +this place to-night.</q> There were many to be dealt +with. About two hours after the meeting closed, about +eleven o'clock, a worker came to me and said, <q>Do you +see that young woman over to the right with whom Miss +W—— is speaking?</q> <q>Yes.</q> <q>Well, she has been +dealing with her for two hours and she is in awful agony. +Won't you come and see if you can help?</q> I went +into the seat back of this woman in distress and asked +her her trouble. <q>Oh,</q> she said, <q>I came from Baltimore +to receive the baptism with the Holy Spirit, and +I cannot go back to Baltimore until I have received +Him.</q> <q>Is your will laid down?</q> I asked. <q>I am +afraid not.</q> <q>Will you lay it down now?</q> <q>I cannot.</q> +<q>Are you willing that God should lay it down +for you?</q> <q>Yes.</q> <q>Ask Him to do it.</q> She +bowed her head in prayer and asked God to empty her +of her will, to lay it down for her, to bring it into conformity +to His will, in absolute surrender to His own. +When the prayer was finished, I said, <q>Is it laid down?</q> +She said, <q>It must be. I have asked something according +to His will. Yes, it is done.</q> I said, <q>Ask +Him for the baptism with the Holy Spirit.</q> She +bowed her head again in brief prayer and asked God to +baptize her with the Holy Spirit and in a few moments +looked up with peace in her heart and in her face. +<pb n='224'/><anchor id='Pg224'/> +Why? Because she had surrendered her will. She +had met the conditions and God had given the blessing. +</p> + +<p> +5. The fifth step is <emph>an intense desire for the baptism +with the Holy Spirit</emph>. Jesus says in John vii. 37-39, +<q>If any man <emph>thirst</emph>, 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.</q> Here again we have <emph>belief on +Jesus</emph> as the condition of receiving the Holy Spirit but +we have also this, <q>If any man thirst.</q> Doubtless when +Jesus spake these words He had in mind the Old Testament +promise in Isa. xliv. 3, <q>For I will pour water +upon him that is <emph>thirsty</emph>, and floods upon the dry ground: +I will pour <emph>My Spirit</emph> upon thy seed, and My blessing +upon thine offspring.</q> In both these passages thirst +is the condition of receiving the Holy Spirit. What +does it mean to thirst? When a man really thirsts, it +seems as if every pore in his body had just one cry, +<q>Water! Water! Water!</q> Apply this to the +matter in question; when a man thirsts spiritually, his +whole being has but one cry, <q>The Holy Spirit! The +Holy Spirit! The Holy Spirit!</q> As long as one +fancies he can get along somehow without the baptism +with the Holy Spirit, he is not going to receive that +baptism. As long as one is casting about for some new +kind of church, machinery, or new style of preaching, +or anything else, by which he hopes to accomplish what +the Holy Spirit only can accomplish, he will not receive +the baptism with the Holy Spirit. As long as one tries +to find some subtle system of exegesis to read out of +<pb n='225'/><anchor id='Pg225'/> +the New Testament what God has put into it, namely, +the absolute necessity that each believer receive the +baptism with the Holy Spirit as a definite experience, +he is not going to receive the baptism with the Holy +Spirit. As long as a man tries to persuade himself that +he has received the baptism with the Holy Spirit when +he really has not, he is not going to receive the baptism +with the Holy Spirit. But when one gets to the place +where he sees the absolute necessity that he be baptized +with the Holy Spirit as a definite experience and desires +this blessing at any cost, he is far on the way towards +receiving it. At a state Young Men's Christian Association +Convention, where I had spoken on the Baptism +with the Holy Spirit, two ministers went out of the +meeting side by side. One said to the other, <q>That +kind of teaching leads either to fanaticism or despair.</q> +He did not attempt to show that it was unscriptural. +He felt condemned and was not willing to admit his +lack and seek to have it supplied, and so he tried to +avoid the condemnation that came from the Word by +this bright remark, <q>that kind of teaching leads either +to fanaticism or despair.</q> Such a man will not receive +the baptism with the Holy Spirit until he is brought to +himself and acknowledges honestly his need and intensely +desires to have it supplied. How different another +minister of the same denomination who came to +me one Sunday morning at Northfield. I was to speak +that morning on How to Receive the Baptism with the +Holy Spirit. He said to me, <q>I have come to Northfield +from —— for just one purpose, to receive the baptism +with the Holy Spirit, and I would rather die than go +<pb n='226'/><anchor id='Pg226'/> +back to my church without receiving it.</q> I said, <q>My +brother, you are going to receive it.</q> The following +morning he came very early to my house. He said, +<q>I have to go away on the early train but I came around +to tell you before I went that I have received the baptism +with the Holy Spirit.</q> +</p> + +<p> +6. The sixth step <emph>is definite prayer for the baptism +with the Holy Spirit</emph>. Jesus says in Luke xi. 13, <q>If +ye then, being evil, know how to give good gifts unto +your children: how much more shall your heavenly +Father give the Holy Spirit <emph>to them that ask Him</emph>.</q> +This is very explicit. Jesus teaches us that the Holy +Spirit is given in answer to definite prayer—just ask +Him. There are many who tell us that we should not +pray for the Holy Spirit, and they reason it out very +speciously. They say that the Holy Spirit was given +as an abiding gift to the church at Pentecost, and why +pray for what is already given? To this the late +Rev. Dr. A. J. Gordon well replied that Jesus Christ +was given as an abiding gift to the world at Calvary +(John iii. 16), but what was given to the world as a +whole each individual in the world must appropriate to +himself; and just so the Holy Spirit was given to the +church as an abiding gift at Pentecost, but what was +given to the church as a whole each individual in the +church must appropriate to himself, and God's way of +appropriation is prayer. But those who say we should +not pray for the Holy Spirit go further still than this. +They tell us that every believer already has the Holy +Spirit (which we have already seen is true in a sense), +and why pray for what we already have? To this the +<pb n='227'/><anchor id='Pg227'/> +very simple answer is, that it is one thing to have the +Holy Spirit dwelling way back of consciousness in +some hidden sanctuary of the being and something quite +different, and vastly more, to have Him take possession +of the whole house that He inhabits. But against all +these specious arguments we place the simple word of +Jesus Christ, <q>How much more shall your heavenly +Father give the Holy Spirit to them that ask Him.</q> +It will not do to say, as has been said, that <q>this +promise was for the time of the earth life of our Lord, +and to go back to the promise of Luke xi. 13 is to forget +Pentecost, and to ignore the truth that now every +believer has the indwelling Spirit;</q> for we find that +after Pentecost as well as before, the Holy Spirit was +given to believers in answer to definite prayer. For +example, we read in Acts iv. 31, R. V., <q><emph>When they +had prayed</emph>, the place was shaken wherein they were +gathered together, and <emph>they were all filled with the Holy +Ghost</emph>, and they spake the Word of God with boldness.</q> +Again in Acts viii. 15, 16, we read that when Peter +and John were come down and saw the believers in +Samaria they <q><emph>prayed for them that they might receive the +Holy Ghost</emph>, for <emph>as yet He was fallen upon none of them</emph>, +only they were baptized in the name of the Lord Jesus.</q> +Again in the Epistle of Paul to the Ephesians, Paul +tells the believers in Ephesus that he was praying for +them that they might be strengthened with power +through His Spirit (Eph. iii. 16). So right through the +New Testament after Pentecost, as well as before, by +specific teaching and illustrative example, we are taught +that the Holy Spirit is given in answer to definite +<pb n='228'/><anchor id='Pg228'/> +prayer. At a Christian workers' convention in Boston, +a brother came to me and said, <q>I notice that you are +on the program to speak on the Baptism with the Holy +Spirit.</q> <q>Yes.</q> <q>I think that is the most important +subject on the program. Now be sure and tell them +not to pray for the Holy Spirit.</q> I replied, <q>My +brother, I will be sure and not tell them that: for +Jesus says, <q>How much more shall your heavenly +Father give the Holy Spirit to them that ask Him?</q></q> +<q>Yes, but that was before Pentecost.</q> <q>How about +Acts iv. 31, R. V., was that before Pentecost or after?</q> +He said, <q>It was certainly after.</q> <q>Well,</q> I said, +<q>take it and read it.</q> <q>And when they had prayed, +the place where they were gathered together was shaken, +and they were all filled with the Holy Ghost and spake +the Word of God with boldness.</q> <q>How about Acts +viii. 15, 16, was that before Pentecost or after?</q> +<q>Certainly, it was after.</q> <q>Take it and read it.</q> +<q>Who when they were come down prayed for them +that they might receive the Holy Spirit, for as yet He +was fallen on none of them, only they were baptized in +the name of Jesus.</q> He had nothing more to say. +What was there more to say? But with me, it is not +a matter of mere exegesis, that the Holy Spirit is given +in answer to definite prayer. It is a matter of personal +and indubitable experience. I know just as well that +God gives the Holy Spirit in answer to prayer as I +know that water quenches thirst and food satisfies +hunger. In my first experience of being baptized with +the Holy Spirit, it was while I waited upon God in +prayer that I was thus baptized. Since then time and +<pb n='229'/><anchor id='Pg229'/> +again as I have waited on God in prayer, I have been +definitely filled with the Holy Spirit. Often as I have +knelt in prayer with others, as we prayed the Holy +Spirit has fallen upon us just as perceptibly as the rain +ever fell upon and fructified the earth. I shall never +forget one experience in our church in Chicago. We +were holding a noon prayer-meeting of the ministers at +the Y. M. C. A. Auditorium, preparatory to an expected +visit to Chicago of Mr. Moody. At one of +these meetings a minister sprang to his feet and said, +<q>What we need in Chicago is an all-night meeting +of the ministers.</q> <q>Very well,</q> I said. <q>If you will +come up to Chicago Avenue Church Friday night at +ten o'clock, we will have a prayer-meeting and if God +keeps us all night, we will stay all night.</q> At ten +o'clock on Friday night four or five hundred people +gathered in the lecture-rooms of the Chicago Avenue +Church. They were not all ministers. They were +not all men. Satan made a mighty attempt to ruin the +meeting. First of all three men got down by the door +and knelt down by chairs and pounded and shouted +until some of our heads seemed almost splitting, and +some felt they must retire from the meeting; and when +a brother went to expostulate with them and urge them +that things be done decently and in order, they swore +at the brother who made the protest. Still later a man +sprang up in the middle of the room and announced +that he was Elijah. The poor man was insane. But +these things were distracting, and there was more or +less of confusion until nearly midnight, and some +thought they would go home. But it is a poor meeting +<pb n='230'/><anchor id='Pg230'/> +that the devil can spoil, and some of us were there +for a blessing and determined to remain until we received +it. About midnight God gave us complete victory +over all the discordant elements. Then for two +hours there was such praying as I have rarely heard in +my life. A little after two o'clock in the morning a +sudden hush fell upon the whole gathering; we were +all on our knees at the time. No one could speak; +no one could pray, no one could sing; all you could +hear was the subdued sobbing of joy, unspeakable and +full of glory. The very air seemed tremulous with the +presence of the Spirit of God. It was now Saturday +morning. The following morning, one of my deacons +came to me and said, with bated breath, <q>Brother +Torrey, I shall never forget yesterday morning until +the latest day of my life.</q> But it was not by any +means all emotion. There was solid reality that could +be tested by practical tests. A man went out of that +meeting in the early morning hours, took a train for +Missouri. When he had transacted his business in +the town that he visited, he asked the proprietor of +the hotel if there was any meeting going on in the +town at the time. He said, <q>Yes, there is a protracted +meeting going on at the Cumberland Presbyterian +Church.</q> The man was himself a Cumberland +Presbyterian. He went to the church and when the +meeting was opened he arose in his place and asked the +minister if he could speak. Permission was granted, +and with the power of the Holy Spirit upon him, he so +spoke that fifty-eight or fifty-nine persons professed to +accept Christ on the spot. A young man went out of +<pb n='231'/><anchor id='Pg231'/> +the meeting in the early morning hours and took a +train for a city in Wisconsin, and I soon received word +from that city that thirty-eight young men and boys +had been converted while he spoke. Another young +man, one of our students in the Institute, went to another +part of Wisconsin, and soon I began to receive +letters from ministers in that neighbourhood inquiring +about him and telling how he had gone into the school-houses +and churches and Soldiers' Home and how there +were conversions wherever he spoke. In the days that +followed men and women from that meeting went out +over the earth and I doubt if there was any country +that I visited in my tour around the world, Japan, +China, Australia, New Zealand, India, etc., in which I +did not find some one who had gone out from that +meeting with the power of God upon them. For me +to doubt that God fills men with the Holy Spirit in +answer to prayer would be thoroughly unscientific and +irrational. I know He does. And in a matter like +this, I would rather have one ounce of believing experience +than ten tons of unbelieving exegesis. +</p> + +<p> +7. The seventh and last step is <emph>faith</emph>. We read in +Mark xi. 24, <q>Therefore I say unto you, What things +soever ye desire, when ye pray, <emph>believe that ye receive +them</emph> and ye shall have them.</q> No matter how definite +God's promises are, we only realize these promises +experimentally when we believe. For example we +read in James i. 5, R. V., <q>But if any of you lacketh +wisdom, let him ask of God, who giveth to all +liberally and upbraideth not; and it shall be given +him.</q> Now that promise is as positive as a promise +<pb n='232'/><anchor id='Pg232'/> +can be but we read in the following verses, <q>But let +him <emph>ask in faith nothing doubting</emph>: for he that doubteth +is like the surge of the sea driven by the wind and +tossed. For let not that man think that he shall receive +anything of the Lord; a double-minded man, +unstable in all his ways.</q> The baptism with the +Spirit, as we have already seen, is for those believers in +Christ, who have put away all sin and surrendered absolutely +to God, who ask for it, but even though we +ask there will be no receiving if we do not believe. +There are many who have met the other conditions of +receiving the baptism with the Holy Spirit and yet do +not receive, simply because they do not believe. They +do not expect to receive and they do not receive. But +there is a faith that goes beyond expectation, a faith +that puts out its hand and takes what it asks on the +spot. This comes out in the Revised Version of +Mark xi. 24, <q>Therefore I say unto you, All things +whatsoever ye pray and ask for, <emph>believe that ye have received +them</emph> and ye <emph>shall have</emph> them.</q> When we pray +for the baptism with the Holy Spirit we should believe +that we have received (that is that God has granted our +prayer and therefore it is ours) and then we shall have +the actual experience of that which we have asked. +When the Revised Version came out, I was greatly +puzzled about the rendering of Mark xi. 24. I had +begun at the beginning of the New Testament and +gone right through comparing the Authorized Version +with the Revised and comparing both with the +best Greek text, but when I reached this passage, I was +greatly puzzled. I read the Authorized Version, +<pb n='233'/><anchor id='Pg233'/> +<q>What things soever ye desire when ye pray, believe +that ye receive them and ye shall have them,</q> and that +seemed plain enough. Then I turned to the Revised +Version and read, <q>All things whatsoever ye pray and +ask for believe that <emph>ye have received</emph> them and ye <emph>shall +have</emph> them.</q> And I said to myself, <q>What a confusion +of the tenses. Believe that ye have already received +(past), and ye shall have afterwards (future). +What nonsense.</q> Then I turned to my Greek Testament +and I found whether sense or nonsense, the +Revised Version was the correct rendering of the +Greek, but what it meant I did not know for years. +But one time I was studying and expounding to my +church the First Epistle of John. I came to the fifth +chapter, the fourteenth and fifteenth verses (R. V.) and +I read, <q>And this is the boldness which we have towards +Him, that, if we ask anything according to His +will, He heareth us: and if we know that He heareth +us whatsoever we ask, we know that we have the +petitions which we have asked of Him.</q> Then I understood +Mark xi. 24. Do you see it? If not, let me +explain it a little further. When we come to God in +prayer, the first question to ask is, Is that which I have +asked of God according to His will? If it is promised +in His Word, of course, we know it is according to +His will. Then we can say with 1 John v. 14, I have +asked something according to His will and I know He +hears me. Then we can go further and say with the +fifteenth verse, Because I know He hears what I ask, I +know I have the petition which I asked of Him. I +may not have it in actual possession but I know it is +<pb n='234'/><anchor id='Pg234'/> +mine because I have asked something according to His +will and He has heard me and granted that which I +have asked, and what I thus believe I have received +because the Word of God says so, I shall afterwards +have in actual experience. Now apply this to the +matter before us. When I ask for the baptism with +the Holy Spirit, I have asked something according to +His will, for Luke xi. 13 and Acts ii. 39 say so, therefore +I know my prayer is heard, and still further I know +because the prayer is heard that I have the petition +which I have asked of Him, <hi rend='italic'>i. e.</hi>, I know I have the +baptism with the Holy Spirit. I may not feel it yet +but I have received, and what I thus count mine resting +upon the naked word of God, I shall afterwards +have in actual experience. Some years ago I went to +the students' conference at Lake Geneva, Wisconsin, +with Mr. F. B. Meyer, of London. Mr. Meyer spoke +that night on the Baptism with the Holy Spirit. At +the conclusion of his address, he said, <q>If any of you +wish to speak with Mr. Torrey or myself after the meeting +is over, we will stay and speak with you.</q> A young +man came to me who had just graduated from one of the +Illinois colleges. He said, <q>I heard of this blessing +thirty days ago and have been praying for it ever since +but do not receive. What is the trouble?</q> <q>Is your +will laid down?</q> I asked. <q>No,</q> he said, <q>I am +afraid it is not.</q> <q>Then,</q> I said, <q>there is no use +praying until your will is laid down. Will you lay +down your will?</q> He said, <q>I cannot.</q> <q>Are you +willing that God should lay it down for you?</q> <q>I +am.</q> <q>Let us kneel and ask Him to do it.</q> We +<pb n='235'/><anchor id='Pg235'/> +knelt side by side and I placed my Bible open at 1 John +v. 14, 15 on the chair before him. He asked God to +lay down his will for him and empty him of his self-will +and to bring his will into conformity with the will +of God. When he had finished the prayer, I said, +<q>Is it done?</q> He said, <q>It must be. I have asked +something according to His will and I know He hears +me and I know I have the petition I have asked. +Yes, my will is laid down.</q> <q>What is it you +desire?</q> <q>The baptism with the Holy Spirit.</q> +<q>Ask for it.</q> Looking up to God he said, <q>Heavenly +Father, baptize me with the Holy Spirit now.</q> <q>Did +you get what you asked?</q> I asked. <q>I don't feel +it,</q> he replied. <q>That is not what I asked you,</q> I +said. <q>Read the verse before you,</q> and he read, <q>This +is the boldness which we have towards Him that if we +ask anything according to His will He heareth us.</q> +<q>What do you know?</q> I asked. He said, <q>I +know if I ask anything according to His will He hears +me.</q> <q>What did you ask?</q> <q>I asked for the +baptism with the Holy Spirit.</q> <q>Is that according to +His will?</q> <q>Yes, Acts ii. 39 says so.</q> <q>What +do you know then?</q> <q>I know He has heard me.</q> +<q>Read on.</q> <q>And if we know that if He heareth +us whatsoever we ask, we know that we have the +petitions which we have asked of Him.</q> <q>What do +you know?</q> I asked. <q>I know I have the petition +I asked of Him.</q> <q>What was the petition you +asked of Him?</q> <q>The baptism with the Holy +Spirit.</q> <q>What do you know?</q> <q>I know I have +the baptism with the Holy Spirit. I don't feel it, +<pb n='236'/><anchor id='Pg236'/> +but God says so.</q> We arose from our knees and +after a short conversation separated. I left Lake +Geneva the next morning, but returned in a few days. +I met the young man and asked if he had really received +the baptism with the Holy Spirit. He did not +need to answer. His face told the story, but he did +answer. He went into a theological seminary the +following autumn, was given a church his junior year +in the seminary, had conversions from the outset, and +the next year on the Day of Prayer for Colleges, +largely through his influence there came a mighty outpouring +of the Spirit upon the seminary of which the +president of the seminary wrote to a denominational +paper, that it was a veritable Pentecost, and it all came +through this young man who received the baptism with +the Holy Spirit through simple faith in the Word of +God. Any one who will accept Jesus as their Saviour +and their Lord, put away all sin out of their life, +publicly confess their renunciation of sin and acceptance +of Jesus Christ, surrender absolutely to God, and ask +God for the baptism with the Holy Spirit, and take it +by simple faith in the naked Word of God, can receive +the baptism with the Holy Spirit right now. There +are some who so emphasize the matter of absolute surrender +that they ignore, or even deny, the necessity of +prayer. It is always unfortunate when one so emphasizes +one side of truth that he loses sight of another +side which may be equally important. In this way, +many lose the blessing which God has provided for +them. +</p> + +<p> +The seven steps given above lead with absolute +<pb n='237'/><anchor id='Pg237'/> +certainty into the blessing. But several questions +arise: +</p> + +<p> +1. <hi rend='italic'>Must we not wait until we know we have received +the baptism with the Holy Spirit before we take up +Christian work?</hi> Yes, but how shall we know? +There are two ways of knowing anything in the Christian +life. First, by the Word of God; second, by experience +or feeling. God's order is to know things +first of all by the Word of God. How one may know +by the Word of God that they have received the baptism +with the Holy Spirit has just been told. We +have a right when we have met the conditions and have +definitely asked for the baptism with the Holy Spirit to +say, <q>It is mine,</q> and to get up and go on in our work +leaving the matter of experience to God's time and +place. We get assurance that we have received the +baptism with the Holy Spirit in precisely the same +way that we get assurance of our salvation. When an +inquirer comes to you, whom you have reason to believe +really has received Jesus but who lacks assurance, +what do you do with him? Do you tell him to kneel +down and pray until he gets assurance? Not if you +know how to deal with a soul. You know that true +assurance comes through the Word of God, that it is +through what is <q>written</q> that we are to know that we +have eternal life (1 John v. 13). So you take the inquirer +to the written Word. For example, you take +him to John iii. 36. You tell him to read it. He +reads, <q>He that believeth on the Son hath everlasting +life.</q> You ask him, <q>Who has everlasting life?</q> +He replies from the passage before him, <q>He that believeth +<pb n='238'/><anchor id='Pg238'/> +on the Son.</q> <q>How many who believe on the +Son have everlasting life?</q> <q>Every one that believes +on the Son.</q> <q>Do you know this to be true?</q> +<q>Yes.</q> <q>Why?</q> <q>Because God says so.</q> +<q>What does God say?</q> <q>God says, <q>He that believeth +on the Son hath everlasting life.</q></q> <q>Do you +believe on the Son?</q> <q>Yes.</q> <q>What have you +then?</q> He ought to say, <q>Everlasting life,</q> but quite +likely he will not. He may say, <q>I wish I had everlasting +life.</q> You point him again to the verse and +by questions bring out what it says, and you hold him +to it until he sees that he has everlasting life; sees +that he has everlasting life simply because God says so. +After he has assurance on the ground of the Word, he +will have assurance by personal experience, by the +testimony of the Spirit in his heart. Now you should +deal with yourself in precisely the same way about the +baptism with the Holy Spirit. Hold yourself to the +word found in 1 John v. 14, 15, and know that you +have the baptism with the Spirit simply because God +says so in His Word, whether you feel it or not. +Afterwards you will know it by experience. God's +order is always: first, His Word; second, belief in His +Word; third, experience, or feeling. We desire to +change God's order, and have first, His Word, then +feeling, then we will believe. But God demands that +we believe on His naked Word. <q>Abraham <emph>believed +God</emph> and it was accounted to him for righteousness</q> +(Gal. iii. 6; cf. Gen. xv. 6). Abraham had as yet no +feeling in his body of new life and power. He just believed +God and feeling came afterwards. God demands +<pb n='239'/><anchor id='Pg239'/> +of us to-day, as He did Abraham of old, that we simply +take Him at His Word and count the thing ours which +He has promised, simply because He has promised it. +Afterwards we get the feeling and the realization of +that which He has promised. +</p> + +<p> +2. The second question that some will ask is, +<q><hi rend='italic'>Will there be no manifestation of the baptism with the +Spirit which we receive?</hi> Will everything be just as it +was before, and if it will, where is the reality and use +of the baptism?</q> Yes, there will be manifestation, +very definite manifestation, but bear in mind <emph>what the +character</emph> of the manifestation will be, <emph>and when</emph> the +manifestation is to be expected. When is the manifestation +to be expected? After we believe. After we +have received on simple faith in the naked Word of +God. And what will be the character of the manifestation? +Here many go astray. They have read the +wonderful experiences of Charles G. Finney, John +Wesley, D. L. Moody and others. These men tell +us that when they were baptized with the Holy Spirit +they had wonderful sensations. Finney, for example, +describes it as like great waves of electricity sweeping +over him, so that he was compelled to ask God to withhold +His hand, lest he die on the spot. Mr. Moody, +on rare occasions, described a similar experience. +That these men had such experiences, I do not for a +moment question. The word of such men as +Charles G. Finney, D. L. Moody and others is to +be believed, and there is another reason why I cannot +question the reality of these experiences, but while +these men doubtless had these experiences, there is not +<pb n='240'/><anchor id='Pg240'/> +a passage in the Bible that describes such an experience. +I am inclined to think the Apostles had them, +but if they had, they kept them to themselves and it is +well that they did, for if they had put them on record, +that is what we would be looking for to-day. But what +are the manifestations that actually occurred in the case +of the Apostles and the early disciples? New power +in the Lord's work. We read at Pentecost that they +were all filled with the Holy Ghost and <emph>began to speak +with other tongues as the Spirit gave them utterance</emph> +(Acts ii. 4). Similar accounts are given of what occurred +in the household of Cornelius and what occurred +in Ephesus. All we read in the case of the Apostle +Paul is that Ananias came in and said, <q>Brother Saul, +the Lord, even Jesus, that appeared unto thee in the +way as thou camest, hath sent me, that thou mightest +receive thy sight, and be filled with the Holy Ghost.</q> +Then Ananias baptized him, and the next thing we read +is that Paul went straight down to the synagogue and +preached Christ so mightily in the power of the Spirit +that he <q>confounded the Jews which dwelt at Damascus, +proving that this is very Christ</q> (Acts ix. 17-22). So +right <emph>through the New Testament, the manifestation that +we are taught to expect, and the manifestation that +actually occurred was new power in Christian work</emph>, and +that is the manifestation that we may expect to-day and +we need not look too carefully for that. The thing for +us to do is to claim God's promise and let God take +care of the mode of manifestation. +</p> + +<p> +3. The third question that will arise with some is, +<hi rend='italic'>May we not have to wait for the baptism with the Holy +<pb n='241'/><anchor id='Pg241'/> +Spirit?</hi> Did not the Apostles have to wait ten days, +and may we not have to wait ten days or even more? +No, there is no necessity that we wait. We are told +distinctly in the Bible why the Apostles had to wait ten +days. In Acts ii. 1, we read, <q>And when the day of +Pentecost was fully come</q> (literally <q>When the day +of Pentecost was being fulfilled,</q> R. V., margin). Way +back in the Old Testament types, and back of that in +the eternal counsels of God, the day of Pentecost was +set for the coming of the Holy Spirit and the gathering +of the church, and the Holy Spirit could not be given +until the day of Pentecost was fully come, therefore +the Apostles had to wait until the day of Pentecost was +fulfilled, but there was no waiting after Pentecost. +There was no waiting for example in Acts iv. 31; +scarcely had they finished the prayer when the place +where they were gathered together was shaken and +<q>they were all filled with the Holy Ghost.</q> There +was no waiting in the household of Cornelius. They +were listening to their first Gospel sermon and Peter +said as the climax of his argument <q>to Him (that is +Jesus) bear all the prophets witness that through His +name every one that believeth on Him shall receive +remission of sins</q> (R. V.), and no sooner had Peter +spoken these words than they believed and <q>the Holy +Ghost fell on them which heard the word.</q> There +was no waiting in Samaria after Peter and John came +down and told them about the baptism with the Holy +Spirit and prayed with them. There was no waiting +in Ephesus after Paul came and told them that there +was not only the baptism of John unto repentance, but the +<pb n='242'/><anchor id='Pg242'/> +baptism of Jesus in the Holy Spirit. It is true that +they had been waiting some time until then, but it was +simply because they did not know that there was such +a baptism for them. And many may wait to-day because +they do not know that there is the baptism with +the Spirit for them, or they may have to wait because +they are not resting in the finished work of Christ, or +because they have not put away sin, or because they +have not surrendered fully to God, or because they will +not definitely ask and believe and take; but the reason +for the waiting is not in God, it is in ourselves. Any +one who will, can lay this book down at this point, take +the steps which have been stated and immediately receive +the baptism with the Holy Spirit. I would not +say a word to dissuade men from spending much time +in waiting upon God in prayer for <q>They that wait +upon the Lord shall renew their strength</q> (Isa. xl. 31). +There are few of us indeed in these days who spend as +many hours as we should in waiting upon God. The +writer can bear joyful testimony to the manifest outpourings +of the Spirit that have come time and again as +he has waited upon God through the hours of the night +with believing brethren, but the point I would emphasize +is that the baptism with the Holy Spirit may be +had at once. The Bible proves this; experience proves +it. There are many waiting for feeling who ought to +be claiming by faith. In these days we hear of many +who say they are <q>waiting for their Pentecost</q>; some +have been waiting weeks, some have been waiting +months, some have been waiting years. This is not +Scriptural and it is dishonouring to God. These +<pb n='243'/><anchor id='Pg243'/> +brethren have an unscriptural view of what constitutes +Pentecost. They have fixed it in their minds that certain +manifestations are to occur and as these particular +manifestations, which they themselves have prescribed, +do not come, they think they have not received the +Holy Spirit. There are many who have been led into +the error, already confuted in this book, that the baptism +with the Holy Spirit always manifests itself in the +gift of tongues. They have not received the gift of +tongues and therefore they conclude that they have not +received the baptism with the Holy Spirit. But as already +seen, one may receive the baptism with the Holy Spirit and +not receive the gift of tongues. Others still are waiting +for some ecstatic feeling. We do not need to wait at all. +We may meet the conditions, we may claim the blessing +at once on the ground of God's sure Word. There +was a time in the writer's ministry when he was led to +say that he would never enter his pulpit again until he +had been definitely baptized with the Holy Spirit and +knew it, or until God in some way told him to go. I +shut myself up in my study and day by day waited +upon God for the baptism with the Holy Spirit. It +was a time of struggle. The thought would arise, +<q>Suppose you do not receive the baptism with the Holy +Spirit before Sunday. How it will look for you to refuse +to go into your pulpit,</q> but I held fast to my resolution. +I had a more or less definite thought in my +mind of what might happen when I was baptized with +the Holy Spirit, but it did not come that way at all. +One morning as I waited upon God, one of the quietest +and calmest moments of my life, it was just as if +<pb n='244'/><anchor id='Pg244'/> +God said to me, <q>The blessing is yours. Now go +and preach.</q> If I had known my Bible then as I know +it now, I might have heard that voice the very first day +speaking to me through the Word, but I did not know +it and God in His infinite condescension, looking upon +my weakness, spoke it directly to my heart. There +was no particular ecstasy or emotion, simply the calm +assurance that the blessing was mine. I went into my +work and God manifested His power in that work. +Some time passed, I do not remember just how long, +and I was sitting in that same study. I do not remember +that I was thinking about this subject at all, but +suddenly it was just as if I had been knocked out of my +chair on to the floor, and I lay upon my face crying, +<q>Glory to God! Glory to God!</q> I could not stop. +Some power, not my own, had taken possession of my +lips and my whole person. The writer is not of an +excitable, hysterical or even emotional temperament, +but I lost control of myself absolutely. I had never +shouted before in my life, but I could not stop. When +after a while I got control of myself, I went to my wife +and told her what had happened. I tell this experience, +not to magnify it, but to say that the time when this +wonderful experience (which I cannot really fully +describe) came was not the moment when I was baptized +with the Holy Spirit. The moment when I was +baptized with the Holy Spirit was in that calm hour +when God said, <q>It is yours. Now go and preach.</q> +</p> + +<p> +There is an afternoon that I shall never forget. It +was the eighth day of July, 1894. It was at the Northfield +Students' Convention. I had spoken that morning +<pb n='245'/><anchor id='Pg245'/> +in the church on How to Receive the Baptism with +the Holy Spirit. As I drew to a close, I took out my +watch and noticed that it was exactly twelve o'clock. +Mr. Moody had invited us to go up on the mountain +that afternoon at three o'clock to wait upon God for +the baptism with the Holy Spirit. As I looked at my +watch, I said, <q>Gentlemen, it is exactly twelve o'clock. +Mr. Moody has invited us to go up on the mountain at +three o'clock to wait upon God for the baptism with +the Holy Spirit. It is three hours until three o'clock. +Some of you cannot wait three hours, nor do you need +to wait. Go to your tent, go to your room in the hotel +or in the buildings, go out into the woods, go anywhere, +where you can get alone with God, meet the conditions +of the baptism with the Holy Spirit and claim it at +once.</q> At three o'clock we gathered in front of Mr. +Moody's mother's house; four hundred and fifty-six of +us in all, all men from the eastern colleges. (I know +the number because Mr. Paul Moody counted us as we +passed through the gates down into the lots.) We +commenced to climb the mountainside. After we had +gone some distance, Mr. Moody said, <q>I do not think we +need to go further. Let us stop here.</q> We sat down +and Mr. Moody said, <q>Have any of you anything to +say?</q> One after another, perhaps seventy-five men, +arose and said words to this effect, <q>I could not wait +until three o'clock. I have been alone with God and +I have received the baptism with the Holy Spirit.</q> +Then Mr. Moody said, <q>I can see no reason why we +should not kneel right down here now and ask God +that the Holy Spirit may fall on us as definitely as He +<pb n='246'/><anchor id='Pg246'/> +fell on the Apostles at Pentecost. Let us pray.</q> We +knelt down on the ground; some of us lay on our +faces on the pine-needles. As we had gone up the +mountainside, a cloud had been gathering over the +mountain, and as we began to pray the cloud broke and +the rain-drops began to come down upon us through +the overhanging pine trees, but another cloud, big with +mercy, had been gathering over Northfield for ten days +and our prayers seemed to pierce that cloud and the +Holy Ghost fell upon us. It was a wonderful hour. +There are many who will never forget it. But any +one who reads this book may have a similar hour alone +by himself now. He can take the seven steps one by +one and the Holy Spirit will fall upon him. +</p> + +</div> + +<pb n='247'/><anchor id='Pg247'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXI. The Work of the Holy Spirit in Prophets and +Apostles.</head> + +<p> +<hi rend='italic'>The work of the Holy Spirit in apostles and +prophets is an entirely distinctive work. He imparts +to apostles and prophets an especial gift for +an especial purpose.</hi> +</p> + +<p> +We read in 1 Cor. xii. 4, 8-11, 28, 29, R. V., +<q>Now there are diversities of gifts, but the same +Spirit.... For to one is given through the Spirit +wisdom; and to another the word of knowledge, according +to the same Spirit; to another faith, in the same +Spirit; and to another gifts of healings, in the one +Spirit; and to another workings of miracles; and to +<emph>another prophecy</emph>; and to another discerning of spirits: +to another divers kinds of tongues; and to another the +interpretation of tongues: but all these worketh the +one and the same Spirit, dividing to each severally even +as He will.... And God hath set some in the +church, <emph>first apostles</emph>, <emph>secondly prophets</emph>, thirdly teachers, +then miracles, then gifts of healing, helps, governments, +divers kinds of tongues. <emph>Are all apostles? Are all +prophets?</emph> Are all teachers? Are all workers of miracles? +Have all gifts of healings? Do all speak +with tongues? Do all interpret?</q> It is evident from +<pb n='248'/><anchor id='Pg248'/> +these verses that the work of the Holy Spirit in apostles +and prophets is of a distinctive character. +</p> + +<p> +The doctrine is becoming very common and very +popular in our day that the work of the Holy Spirit in +preachers and teachers and in ordinary believers, illuminating +them and guiding them into the truth and opening +their minds to understand the Word of God is the +same in kind and differs only in degree from the work +of the Holy Spirit in prophets and apostles. It is +evident from the passage just cited that this doctrine is +thoroughly unscriptural and untrue. It overlooks the +fact so clearly stated and carefully elucidated that while +there is <q>the same Spirit</q> there are <q>diversities of +gifts</q> <q>diversities of administrations</q> <q>diversities of +workings</q> (1 Cor. xii. 4-6) and that <q>not all are +prophets</q> and <q>not all are apostles</q> (1 Cor. xii. 29). +A very scholarly and brilliant preacher seeking to minimize +the difference between the work of the Holy +Spirit in apostles and prophets and His work in other +men calls attention to the fact that the Bible says that +Bezaleel was to be <q>filled with the Spirit of God</q> to +devise the work of the tabernacle (Ex. xxxi. 1-11). +He gives this as a proof that the inspiration of the +prophet does not differ from the inspiration of the artist +or architect, but in doing this, he loses sight of the fact +that the tabernacle was to be built after the <q>pattern +shown to Moses in the Mount</q> (Ex. xxv. 9, 40) and +that therefore it was itself a prophecy and an exposition +of the truth of God. It was not mere architecture. +It was the Word of God done into wood, gold, silver, +brass, cloth, skin, etc. And Bezaleel needed as much +<pb n='249'/><anchor id='Pg249'/> +special inspiration to reveal the truth in wood, gold, +silver, brass, etc., as the apostle or prophet needs it to +reveal the Word of God with pen and ink on parchment. +There is much reasoning in these days about +inspiration that appears at first sight very learned, but +that will not bear much rigid scrutiny or candid comparison +with the exact statements of the Word of God. +There is nothing in the Bible more inspired than the +tabernacle, and if the Destructive Critics would study +it more, they would give up their ingenious but untenable +theories as to the composite structure of the +Pentateuch. +</p> + +<p> +2. <hi rend='italic'>Truth hidden from man for ages and which +they had not discovered and could not discover by the +unaided processes of human reasoning has been revealed +to apostles and prophets in the Spirit.</hi> +</p> + +<p> +We read in Eph. iii. 3-5, R. V., <q><emph>By revelation</emph> +was made known unto me the mystery, as I wrote afore +in few words, whereby, when ye read, ye can perceive +my understanding in the mystery of Christ; which in +other generations was not made known unto the sons of +men, <emph>as it hath now been revealed unto His holy Apostles +and prophets in the Spirit</emph>.</q> The Bible contains truth +that men had never discovered before the Bible stated +it. It contains truth that men never could have discovered +if left to themselves. Our heavenly Father, in +great grace, has revealed this truth to us His children +<emph>through</emph> His servants, <emph>the apostles and the prophets</emph>. The +Holy Spirit is the agent of this revelation. There are +many who tell us to-day that we should test the statements +of Scripture by the conclusions of human +<pb n='250'/><anchor id='Pg250'/> +reasoning or by the <q>Christian consciousness.</q> The +folly of all this is evident when we bear in mind that +the revelation of God transcends human reasoning, and +that any consciousness that is not the product of the +study and absorption of Bible truth is not really a +Christian consciousness. The fact that the Bible does +contain truth that man never had discovered we know +not merely because it is so stated in the Scriptures, but +we know it also as a matter of fact. There is not one +of the most distinctive and precious doctrines taught in +the Bible that men have ever discovered apart from the +Bible. If our consciousness differs from the statements +of this Book, which is so plainly God's Book, it +is not yet fully Christian and the thing to do is not to +try to pull God's revelation down to the level of our +consciousness but to tone our consciousness up to the +level of God's Word. +</p> + +<p> +3. <hi rend='italic'>The revelation made to the prophets was independent +of their own thinking. It was made to them +by the Spirit of Christ which was in them. And was +a subject of inquiry to their own mind as to its meaning. +It was not their own thought, but His.</hi> +</p> + +<p> +We read in 1 Peter i. 10, 11, 12, R. V., <q>Concerning +which salvation the prophets sought and searched +diligently, who prophesied of the grace that should come +unto you: <emph>searching what time or what manner of time +the Spirit of Christ which was in them did point unto</emph>, +when it (He) testified beforehand the sufferings of +Christ, and the glories that should follow them. <emph>To +whom it was revealed</emph>, that not unto themselves, but unto +you, did they minister these things, which now have +<pb n='251'/><anchor id='Pg251'/> +been announced unto you through them that preached +the Gospel unto you <emph>by the Holy Ghost</emph> sent forth from +heaven; which things angels desire to look into.</q> +These words make it plain that a Person in the +prophets, and independent of the prophets, and that +Person the Holy Spirit, revealed truth which was independent +of their own thinking, which they did not +altogether understand themselves, and regarding which +it was necessary that they make diligent search and +study. Another Person than themselves was thinking +and speaking and they were seeking to comprehend +what He said. +</p> + +<p> +4. <hi rend='italic'>No prophet's utterance was of the prophet's own +will, but he spoke from God, and the prophet was +carried along in his utterance by the Holy Spirit.</hi> +</p> + +<p> +We read in 2 Peter i. 21, R. V., <q>For <emph>no prophecy +ever came by the will of man</emph>: but men spake <emph>from God, +being moved by the Holy Ghost</emph>.</q> Clearly then, the +prophet was simply an instrument in the hands of another, +as the Spirit of God carried him along, so he +spoke. +</p> + +<p> +5. <hi rend='italic'>It was the Holy Spirit who spoke in the prophetic +utterances. It was His word that was upon the +prophet's tongue.</hi> +</p> + +<p> +We read in Heb. iii. 7, <q>Wherefore <emph>as the Holy +Ghost saith</emph>, To-day if ye will hear His voice.</q> Again +we read in Heb. x. 15, 16, <q>Whereof <emph>the Holy Ghost +also is a witness</emph> to us: for <emph>after that He had said</emph> before, +This is the covenant that I will make with them after +those days, saith the Lord. I will put My laws into +their hearts, and in their minds will I write them.</q> +</p> + +<pb n='252'/><anchor id='Pg252'/> + +<p> +We read again in Acts xxviii. 25, R. V., <q>And when +they agreed not among themselves, they departed, after +that Paul had spoken the word, <q><emph>Well spake the Holy +Ghost</emph> by Isaiah the prophet unto your fathers saying, +etc.</q></q> Still again we read in 2 Sam. xxiii. 2, R. V., +<q>The <emph>Spirit of the Lord spake by me</emph>, and <emph>His word</emph> was +upon my tongue.</q> Over and over again in these passages +we are told that it was the Holy Spirit who was +the speaker in the prophetic utterances and that it was +His word, not theirs, that was upon the prophet's +tongue. The prophet was simply the mouth by which +the Holy Spirit spoke. As a man, that is except as the +Spirit taught him and used him, the prophet might be as +fallible as other men are but when the Spirit was upon +him and he was taken up and borne along by the Holy +Spirit, he was infallible in his teachings; for his teachings +in that case were not his own, but the teachings of +the Holy Spirit. When thus borne along by the Holy +Spirit it was God who was speaking and not the +prophet. For example, there can be little doubt that +Paul had many mistaken notions about many things but +when he taught as an Apostle in the Spirit's power, he +was infallible—or rather the Spirit, who taught through +him was infallible and the consequent teaching was infallible—as +infallible as God Himself. We do well +therefore to carefully distinguish what Paul may have +thought as a man and what he actually did teach as an +Apostle. In the Bible we have the record of what he +taught as an Apostle. There are those who think that +in 1 Cor. vii. 6, 25, <q>But I speak this by permission, +not of commandment ... yet I give my judgment +<pb n='253'/><anchor id='Pg253'/> +as one that hath obtained mercy of the Lord,</q> Paul admits +that he was not sure in this case that he had the +word of the Lord. If this be the true interpretation of +the passage (which is more than doubtful) we see how +careful Paul was when he was not sure to note the fact +and this gives us additional certainty in all other passages. +It is sometimes said that Paul taught in his +early ministry that the Lord would return during his +lifetime, and that in this he was, of course, mistaken. +But Paul never taught anywhere that the Lord would +return in his lifetime. It is true he says in 1 Thess. +iv. 17, <q><emph>Then we which are alive and remain</emph>, shall be +caught up together with them to meet the Lord in the +air, and so shall we ever be with the Lord.</q> As he +was still living when he wrote the words, he naturally +and properly did not include himself with those who +had already fallen asleep in speaking of the Lord's return. +But this is not to assert that he would remain +alive until the Lord came. Quite probably at this +period of his ministry he entertained the hope that he +might remain alive and consequently lived in an attitude +of expectancy, but the attitude of expectancy is +the true attitude in all ages for each believer. It is +quite probable that Paul expected that he would be +alive to the coming of the Lord, but if he did so expect, +he did not so teach. The Holy Spirit kept him +from this as from all other errors in his teachings. +</p> + +<p> +6. <hi rend='italic'>The Holy Spirit in the Apostle taught not only +the thought (or <q>concept</q>) but the words in which the +thought was to he expressed.</hi> We read in 1 Cor. ii. 13, +A. R. V., <q>Which things also we speak not <emph>in words</emph> +<pb n='254'/><anchor id='Pg254'/> +which man's wisdom teacheth, but which the Spirit +teacheth combining spiritual things with <emph>spiritual +words</emph>.</q> This passage clearly teaches that the words, +as well as the thought, were chosen and taught by the +Holy Spirit. This is also a necessary inference from +the fact that thought is conveyed from mind to mind +by words and it is the words which express the thought, +and if the words were imperfect, the thought expressed +in these words would necessarily be imperfect and to +that extent be untrue. Nothing could be plainer than +Paul's statement <q><emph>in words</emph> which the Spirit teacheth.</q> +The Holy Spirit has Himself anticipated all the modern +ingenious and wholly unbiblical and false theories regarding +His own work in the Apostles. The more +carefully and minutely we study <emph>the wording</emph> of the +statements of this wonderful Book, the more we will +become convinced of the marvellous accuracy of the +words used to express the thought. Very often the +solution of an apparent difficulty is found in studying +the exact words used. The accuracy, precision and +inerrancy of the exact words used is amazing. To the +superficial student, the doctrine of verbal inspiration +may appear questionable or even absurd; any regenerated +and Spirit-taught man, who <emph>ponders the words</emph> of +the Scripture day after day and year after year, will become +convinced that the wisdom of God is in the very +words, as well as in the thought which the words endeavour +to convey. A change of a word, or letter, or +a tense, or case, or number, in many instances would +land us into contradiction or untruth, but taking <emph>the +words exactly</emph> as written, difficulties disappear and truth +<pb n='255'/><anchor id='Pg255'/> +shines forth. The Divine origin of nature shines forth +more clearly in the use of a microscope as we see the +perfection of form and adaptation of means to end of +the minutest particles of matter. In a similar manner, +the Divine origin of the Bible shines forth more clearly +under the microscope as we notice the perfection with +which the turn of a word reveals the absolute thought +of God. +</p> + +<p> +But some one may ask, <q>If the Holy Spirit is the +author of the words of Scripture, how do we account +for variations in style and diction? How do we explain +for instance that Paul always used Pauline language +and John Johannean language, etc.?</q> The answer +to this is very simple. If we could not account +at all for this fact, it would have but little weight +against the explicit statement of God's Word with any +one who is humble enough and wise enough to recognize +that there are a great many things which he cannot +account for at all which could be easily accounted +for if he knew more. But these variations are easily +accounted for. The Holy Spirit is quite wise enough +and has quite facility enough in the use of language in +revealing truth to and through any given individual, to +use words, phrases and forms of expression and idioms +in that person's vocabulary and forms of thought, and +to make use of that person's peculiar individuality. Indeed, +it is a mark of the Divine wisdom of this Book +that the same truth is expressed with absolute accuracy +in such widely variant forms of expression. +</p> + +<p> +7. <hi rend='italic'>The utterances of the Apostles and the prophets +were the Word of God. When we read these words, +<pb n='256'/><anchor id='Pg256'/> +we are listening not to the voice of man, but to the +voice of God.</hi> +</p> + +<p> +We read in Mark vii. 13, <q>Making <emph>the word of God</emph> +of none effect, through your tradition, which ye have +delivered; and many such like things do ye.</q> Jesus +had been setting the law given through Moses over +against the Pharisaic traditions, and in doing this, He +expressly says in this passage that the law given through +Moses was <q><emph>the word of God</emph>.</q> In 2 Sam. xxiii. 2, +we read, <q>The Spirit of the Lord spake by me, and +<emph>His word</emph> was in my tongue.</q> Here again we are told +that the utterance of God's prophet was the word of +God. In a similar way God says in 1 Thess. ii. 13, +<q>For this cause also thank we God without ceasing, +because, when ye <emph>received the word of God which ye +heard of us</emph>, ye received it not as the word of men, but +as it is <emph>in truth, the word of God</emph>, which effectually +worketh also in you that believe.</q> Here Paul declares +that the word which he spoke, taught by the Spirit of +God, was <emph>the very word of God</emph>. +</p> + +</div> + +<pb n='257'/><anchor id='Pg257'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXII. The Work of the Holy Spirit In Jesus Christ.</head> + +<p> +Jesus Christ Himself is the one perfect manifestation +in history of the complete work of the +Holy Spirit in man. +</p> + +<p> +1. <hi rend='italic'>Jesus Christ was begotten of the Holy Spirit.</hi> We +read in Luke i. 35, R. V., <q>And the angel answered +and said unto her, The Holy Ghost shall come upon +thee; and the power of the Most High shall overshadow +thee: wherefore also that which is to be born +shall be called holy, the Son of God.</q> As we have +already seen, in regeneration the believer is begotten of +God, but Jesus Christ was begotten of God in His +original generation. He is the only begotten Son of +God (John iii. 16). It was entirely by the Spirit's +power working in Mary that the Son of God was +formed within her. The regenerated man has a carnal +nature received from his earthly father and a new nature +imparted by God. Jesus Christ had only the one +holy nature, that which in man is called the new nature. +Nevertheless, He was a real man as He had a human +mother. +</p> + +<p> +2. <hi rend='italic'>Jesus Christ led a holy and spotless life and offered +Himself without spot to God through the working of the +Holy Spirit.</hi> We read in Heb. ix. 14, <q>How much +more shall the blood of Christ, who <emph>through the eternal +<pb n='258'/><anchor id='Pg258'/> +Spirit offered Himself without spot to God</emph>, purge your conscience +from dead works to serve the living God.</q> +Jesus Christ met and overcame temptations as other +men may meet and overcome them, in the power of +the Holy Spirit. He was tempted and suffered through +temptation (Heb. iii. 18), He was tempted in all +points like as we are (Heb. iv. 15), but never once in +any way did He yield to temptation. He was tempted +entirely apart from sin (Heb. iv. 15), but He won His +victories in a way that is open for all of us to win victory, +in the power of the Holy Spirit. +</p> + +<p> +3. <hi rend='italic'>Jesus Christ was anointed and fitted for service by +the Holy Spirit.</hi> We read in Acts x. 38, <q>How God +anointed Jesus of Nazareth <emph>with the Holy Ghost and +with power</emph>: who went about doing good, and healing +all that were oppressed of the devil; for God was with +Him.</q> In a prophetic vision of the coming Messiah +in the Old Testament we read in Isa. lxi. 1, <q><emph>The +Spirit of the Lord God is upon me</emph>, because the <hi rend='smallcaps'>Lord</hi> hath +anointed me to preach good tidings unto the meek; +He hath sent me to bind up the broken-hearted, to +proclaim liberty to the captives, and the opening of the +prison to them that are bound.</q> In Luke's record of +the earthly life of our Lord in Luke iv. 14, we read +<q>And Jesus returned <emph>in the power of the Spirit</emph> into +Galilee, and there went out a fame of Him through all +the region round about.</q> In a similar way Jesus said +of Himself when speaking in the synagogue in +Nazareth, <q><emph>The Spirit</emph> of the Lord is upon Me, because +He hath anointed Me to preach good tidings unto +the poor; He hath sent Me to proclaim release to the +<pb n='259'/><anchor id='Pg259'/> +captives, and recovering of sight to the blind, to set at +liberty them that are bruised, to proclaim the acceptable +year of the Lord</q> (Luke iv. 18, 19, R. V.). All +these passages contain the one lesson, that it was by the +especial anointing with the Holy Spirit that Jesus +Christ was qualified for the service to which God had +called Him. As He stood in the Jordan after His +baptism, <q>The Holy Ghost descended in a bodily +shape like a dove upon Him,</q> and it was then and +there that He was anointed with the Holy Spirit, +baptized with the Holy Spirit, and equipped for the +service that lay before Him. Jesus Christ received +His equipment for service in the same way that we receive +ours by a definite baptism with the Holy Spirit. +</p> + +<p> +4. <hi rend='italic'>Jesus Christ was led by the Holy Spirit in His +movements here upon earth.</hi> We read in Luke iv. 1, +R. V., <q>And Jesus full of the Holy Ghost returned from +Jordan and <emph>was led by the Spirit</emph> in the wilderness.</q> +Living as a man here upon earth and setting an example +for us, each step of His life was under the Holy +Spirit's guidance. +</p> + +<p> +5. <hi rend='italic'>Jesus Christ was taught by the Spirit who rested +upon Him. The Spirit of God was the source of His +wisdom in the days of His flesh.</hi> In the Old Testament +prophecy of the coming Messiah we read in Isa. xi. +2, 3, <q><emph>And the Spirit of the +<hi rend='smallcaps'>Lord</hi> shall rest upon Him</emph>, +the spirit of wisdom and understanding, the spirit of +counsel and might, the spirit of knowledge and of the +fear of the <hi rend='smallcaps'>Lord</hi>. And shall make Him of quick understanding +in the fear of the <hi rend='smallcaps'>Lord</hi>: and He shall not +judge after the sight of His eyes, neither reprove after +<pb n='260'/><anchor id='Pg260'/> +the hearing of His ears.</q> Further on in Isa. xlii. +1, R. V., we read, <q>Behold My servant, whom I uphold; +My chosen in whom My soul delighteth; <emph>I +have put My Spirit upon Him</emph>; He shall bring forth +judgment to the Gentiles, etc.</q> Matthew tells us in +Matt. xii. 17, 18, that this prophecy was fulfilled in +Jesus of Nazareth. +</p> + +<p> +6. <hi rend='italic'>The Holy Spirit abode upon Jesus in all His fullness +and the words He spoke in consequence were the very +words of God.</hi> We read in John iii. 34, R. V., <q>For +He whom God hath sent <emph>speaketh the words of God</emph>: for +He giveth not the Spirit by measure.</q> +</p> + +<p> +7. <hi rend='italic'>After His resurrection, Jesus Christ gave commandment +unto His Apostles whom He had chosen through +the Holy Spirit.</hi> We read in Acts i. 2, <q>Until the day +in which He was taken up, after that He <emph>through the +Holy Ghost had given commandment</emph> unto the Apostles +whom He had chosen.</q> This relates to the time +after His resurrection and so we see Jesus still working +in the power of the Holy Spirit even after His resurrection +from the dead. +</p> + +<p> +8. <hi rend='italic'>Jesus Christ wrought His miracles here on earth +in the power of the Holy Spirit.</hi> In Matt. xii. 28, we +read, <q>I cast out devils by the power of the Spirit of +God.</q> It is through the Spirit that miracle working +power was given to some in the church after our Lord's +departure from this earth (1 Cor. xii. 9, 10), and in the +power of the same Spirit, Jesus Christ wrought His +miracles. +</p> + +<p> +9. <hi rend='italic'>It was by the power of the Holy Spirit that Jesus +Christ was raised from the dead.</hi> We read in Rom. +<pb n='261'/><anchor id='Pg261'/> +viii. 11, <q>But if the Spirit of <emph>Him that raised up Jesus +from the dead</emph> dwell in you, He that raised up Christ +from the dead shall also quicken your mortal bodies +by His Spirit that dwelleth in you.</q> +</p> + +<p> +The same Spirit who is to quicken our mortal bodies +and is to raise us up in some future day raised up +Jesus. +</p> + +<p> +Several things are plainly evident from this study of +the work of the Holy Spirit in Jesus Christ: +</p> + +<p> +First of all, we see the completeness of His humanity. +He lived and He thought, He worked, He taught, +He conquered sin and won victories for God in the +power of that very same Spirit whom it is our privilege +also to have. +</p> + +<p> +In the second place, we see our own utter dependence +upon the Holy Spirit. If it was in the power of +the Holy Spirit that Jesus Christ, the only begotten +Son of God, lived and worked, achieved and triumphed, +how much more dependent are we upon Him at every +turn of life and in every phase of service and every experience +of conflict with Satan and sin. +</p> + +<p> +The third thing that is evident is the wondrous +world of privilege, blessing and victory and conquest +that is open to us. The same Spirit by which Jesus +was originally begotten, is at our disposal for us to be +begotten again of Him. The same Spirit by which +Jesus offered Himself without spot to God is at our +disposal that we also may offer ourselves without spot +to Him. The same Spirit by which Jesus was anointed +for service is at our disposal that we may be anointed +for service. The same Spirit who led Jesus Christ in +<pb n='262'/><anchor id='Pg262'/> +His movements here on earth is ready to lead us to-day. +The same Spirit who taught Jesus and imparted +to Him wisdom and understanding, counsel and might, +and knowledge and the fear of the Lord is here to teach +us. Jesus Christ is our pattern (1 John ii. 6), <q>the +first born among many brethren</q> (Rom. viii. 29). +Whatever He realized through the Holy Spirit is for +us to realize also to-day. +</p> + +</div> + +</body> +<back rend="page-break-before: right"> + <div id="footnotes"> + <index index="toc" /> + <index index="pdf" /> + <head>Footnotes</head> + <divGen type="footnotes"/> + </div> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> diff --git a/30241.txt b/30241.txt new file mode 100644 index 0000000..0cb7101 --- /dev/null +++ b/30241.txt @@ -0,0 +1,6536 @@ +The Project Gutenberg EBook of The Person and Work of The Holy Spirit by +R. A. Torrey + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: The Person and Work of The Holy Spirit + +Author: R. A. Torrey + +Release Date: October 13, 2009 [Ebook #30241] + +Language: English + +Character set encoding: US-ASCII + + +***START OF THE PROJECT GUTENBERG EBOOK THE PERSON AND WORK OF THE HOLY SPIRIT*** + + + + + + The Person and Work + + of + + The Holy Spirit + + As Revealed in the Scriptures + + And in Personal Experience + + By + + R. A. Torrey + + Fleming H. Revell Company + + New York, Chicago, Toronto, + + London and Edinburgh + + Copyright 1910, by + + R. A. Torrey + + + + + +CONTENTS + + +Chapter I. The Personality of the Holy Spirit. +Chapter II. The Deity of the Holy Spirit. +Chapter III. The Distinction of the Holy Spirit from the Father and from +His Son, Jesus Christ. +Chapter IV. The Subordination of the Spirit to the Father and to the Son. +Chapter V. The Person and Work of the Holy Spirit as Revealed in His +Names. +Chapter VI. The Work of the Holy Spirit in the Material Universe. +Chapter VII. The Holy Spirit Convicting the World of Sin, of Righteousness +and of Judgment. +Chapter VIII. The Holy Spirit Bearing Witness to Jesus Christ. +Chapter IX. The Regenerating Work of the Holy Spirit. +Chapter X. The Indwelling Spirit Fully and Forever Satisfying. +Chapter XI. The Holy Spirit Setting the Believer Free From the Power of +Indwelling Sin. +Chapter XII. The Holy Spirit Forming Christ Within Us. +Chapter XIII. The Holy Spirit Bringing Forth in the Believer Christlike +Graces of Character. +Chapter XIV. The Holy Spirit Guiding the Believer Into a Life as a Son. +Chapter XV. The Holy Spirit Bearing Witness to our Sonship. +Chapter XVI. The Holy Spirit as a Teacher. +Chapter XVII. Praying, Returning Thanks, Worshipping in the Holy Spirit. +Chapter XVIII. The Holy Spirit Sending Men Forth to Definite Lines of +Work. +Chapter XIX. The Holy Spirit and the Believer's Body. +Chapter XX. The Baptism With the Holy Spirit. +Chapter XXI. The Work of the Holy Spirit in Prophets and Apostles. +Chapter XXII. The Work of the Holy Spirit In Jesus Christ. +Footnotes + + + + + + +CHAPTER I. THE PERSONALITY OF THE HOLY SPIRIT. + + +Before one can correctly understand the work of the Holy Spirit, he must +first of all know the Spirit Himself. A frequent source of error and +fanaticism about the work of the Holy Spirit is the attempt to study and +understand His work without first of all coming to know Him as a Person. + +It is of the highest importance from the standpoint of worship that we +decide whether the Holy Spirit is a Divine Person, worthy to receive our +adoration, our faith, our love, and our entire surrender to Himself, or +whether it is simply an influence emanating from God or a power or an +illumination that God imparts to us. If the Holy Spirit is a person, and a +Divine Person, and we do not know Him as such, then we are robbing a +Divine Being of the worship and the faith and the love and the surrender +to Himself which are His due. + +It is also of the highest importance from the practical standpoint that we +decide whether the Holy Spirit is merely some mysterious and wonderful +power that we in our weakness and ignorance are somehow to get hold of and +use, or whether the Holy Spirit is a real Person, infinitely holy, +infinitely wise, infinitely mighty and infinitely tender who is to get +hold of and use us. The former conception is utterly heathenish, not +essentially different from the thought of the African fetich worshipper +who has his god whom he uses. The latter conception is sublime and +Christian. If we think of the Holy Spirit as so many do as merely a power +or influence, our constant thought will be, "How can I get more of the +Holy Spirit," but if we think of Him in the Biblical way as a Divine +Person, our thought will rather be, "How can the Holy Spirit have more of +me?" The conception of the Holy Spirit as a Divine influence or power that +we are somehow to get hold of and use, leads to self-exaltation and +self-sufficiency. One who so thinks of the Holy Spirit and who at the same +time imagines that he has received the Holy Spirit will almost inevitably +be full of spiritual pride and strut about as if he belonged to some +superior order of Christians. One frequently hears such persons say, "I am +a Holy Ghost man," or "I am a Holy Ghost woman." But if we once grasp the +thought that the Holy Spirit is a Divine Person of infinite majesty, glory +and holiness and power, who in marvellous condescension has come into our +hearts to make His abode there and take possession of our lives and make +use of them, it will put us in the dust and keep us in the dust. I can +think of no thought more humbling or more overwhelming than the thought +that a person of Divine majesty and glory dwells in my heart and is ready +to use even me. + +It is of the highest importance from the standpoint of experience that we +know the Holy Spirit as a person. Thousands and tens of thousands of men +and women can testify to the blessing that has come into their own lives +as they have come to know the Holy Spirit, not merely as a gracious +influence (emanating, it is true, from God) but as a real Person, just as +real as Jesus Christ Himself, an ever-present, loving Friend and mighty +Helper, who is not only always by their side but dwells in their heart +every day and every hour and who is ready to undertake for them in every +emergency of life. Thousands of ministers, Christian workers and +Christians in the humblest spheres of life have spoken to me, or written +to me, of the complete transformation of their Christian experience that +came to them when they grasped the thought (not merely in a theological, +but in an experimental way) that the Holy Spirit was a Person and +consequently came to know Him. + +There are at least four distinct lines of proof in the Bible that the Holy +Spirit is a person. + +I. _All the distinctive characteristics of personality are ascribed to the +Holy Spirit in the Bible._ + +What are the distinctive characteristics, or marks, of personality? +Knowledge, feeling or emotion, and will. Any entity that thinks and feels +and wills is a person. When we say that the Holy Spirit is a person, there +are those who understand us to mean that the Holy Spirit has hands and +feet and eyes and ears and mouth, and so on, but these are not the +characteristics of personality but of corporeity. All of these +characteristics or marks of personality are repeatedly ascribed to the +Holy Spirit in the Old and New Testaments. We read in 1 Cor. ii. 10, 11, +"But God hath revealed them unto us by His Spirit: for the Spirit +searcheth all things, yea, the deep things of God. For what man knoweth +the things of a man, save the spirit of man which is in him? even so the +things of God knoweth no man, but the Spirit of God." Here knowledge is +ascribed to the Holy Spirit. We are clearly taught that the Holy Spirit is +not merely an influence that illuminates our minds to comprehend the truth +but a Being who Himself knows the truth. + +In 1 Cor. xii. 11, we read, "But all these worketh that one and the +selfsame Spirit, dividing to every man severally as _He will_." Here will +is ascribed to the Spirit and we are taught that the Holy Spirit is not a +power that we get hold of and use according to our will but a Person of +sovereign majesty, who uses us according to His will. This distinction is +of fundamental importance in our getting into right relations with the +Holy Spirit. It is at this very point that many honest seekers after power +and efficiency in service go astray. They are reaching out after and +struggling to get possession of some mysterious and mighty power that they +can make use of in their work according to their own will. They will never +get possession of the power they seek until they come to recognize that +there is not some Divine power for them to get hold of and use in their +blindness and ignorance but that there is a Person, infinitely wise, as +well as infinitely mighty, who is willing to take possession of them and +use them according to His own perfect will. When we stop to think of it, +we must rejoice that there is no Divine power that beings so ignorant as +we are, so liable to err, to get hold of and use. How appalling might be +the results if there were. But what a holy joy must come into our hearts +when we grasp the thought that there is a Divine Person, One who never +errs, who is willing to take possession of us and impart to us such gifts +as He sees best and to use us according to His wise and loving will. + +We read in Rom. viii. 27, "And He that searcheth the hearts knoweth what +is _the mind of the Spirit_, because He maketh intercession for the saints +according to the will of God." In this passage mind is ascribed to the +Holy Spirit. The Greek word translated "mind" is a comprehensive word, +including the ideas of thought, feeling and purpose. It is the same that +is used in Rom. viii. 7 where we read that "the carnal mind is enmity +against God: for it is not subject to the law of God, neither indeed can +be." So then in this passage we have all the distinctive marks of +personality ascribed to the Holy Spirit. + +We find the personality of the Holy Spirit brought out in a most touching +and suggestive way in Rom. xv. 30, "Now I beseech you, brethren, for the +Lord Jesus Christ's sake, and for the _love of the Spirit_, that ye strive +together with me in your prayers to God for me." Here we have "_love_" +ascribed to the Holy Spirit. The reader would do well to stop and ponder +those five words, "_the love of the Spirit_." We dwell often upon the love +of God the Father. It is the subject of our daily and constant thought. We +dwell often upon the love of Jesus Christ the Son. Who would think of +calling himself a Christian who passed a day without meditating on the +love of his Saviour, but how often have we meditated upon "_the love of +the Spirit_"? Each day of our lives, if we are living as Christians ought, +we kneel down in the presence of God the Father and look up into His face +and say, "I thank Thee, Father, for Thy great love that led Thee to give +Thine only begotten Son to die upon the cross of Calvary for me." Each day +of our lives we also look up into the face of our Lord and Saviour, Jesus +Christ, and say, "Oh, Thou glorious Lord and Saviour, Jesus Thou Son of +God, I thank Thee for Thy great love that led Thee not to count it a thing +to be grasped to be on equality with God but to empty Thyself and +forsaking all the glory of heaven, come down to earth with all its shame +and to take my sins upon Thyself and die in my place upon the cross of +Calvary." But how often do we kneel and say to the Holy Spirit, "Oh, Thou +eternal and infinite Spirit of God, I thank Thee for Thy great love that +led Thee to come into this world of sin and darkness and to seek me out +and to follow me so patiently until Thou didst bring me to see my utter +ruin and need of a Saviour and to reveal to me my Lord and Saviour, Jesus +Christ, as just the Saviour whom I need." Yet we owe our salvation just as +truly to the love of the Spirit as we do to the love of the Father and the +love of the Son. If it had not been for the love of God the Father looking +down upon me in my utter ruin and providing a perfect atonement for me in +the death of His own Son on the cross of Calvary, I would have been in +hell to-day. If it had not been for the love of Jesus Christ, the eternal +Word of God, looking upon me in my utter ruin and in obedience to the +Father, putting aside all the glory of heaven for all the shame of earth +and taking my place, the place of the curse, upon the cross of Calvary and +pouring out His life utterly for me, I would have been in hell to-day. But +if it had not been for the love of the Holy Spirit, sent by the Father in +answer to the prayer of the Son (John xiv. 16) leading Him to seek me out +in my utter blindness and ruin and to follow me day after day, week after +week, and year after year, when I persistently turned a deaf ear to His +pleadings, following me through paths of sin where it must have been agony +for that holy One to go, until at last I listened and He opened my eyes to +see my utter ruin and then revealed Jesus to me as just the Saviour that +would meet my every need and then enabled me to receive this Jesus as my +own Saviour; if it had not been for this patient, long-suffering, +never-tiring, infinitely-tender love of the Holy Spirit, I would have been +in hell to-day. Oh, the Holy Spirit is not merely an influence or a power +or an illumination but is a Person just as real as God the Father or Jesus +Christ His Son. + +The personality of the Holy Spirit comes out in the Old Testament as truly +as in the New, for we read in Neh. ix. 20, "Thou gavest also Thy good +Spirit to instruct them, and withheldest not Thy manna from their mouth, +and gavest them water for their thirst." Here both intelligence and +goodness are ascribed to the Holy Spirit. There are some who tell us that +while it is true the personality of the Holy Spirit is found in the New +Testament, it is not found in the Old. But it is certainly found in this +passage. As a matter of course, the doctrine of the personality of the +Holy Spirit is not as fully developed in the Old Testament as in the New. +But the doctrine is there. + +There is perhaps no passage in the entire Bible in which the personality +of the Holy Spirit comes out more tenderly and touchingly than in Eph. iv. +30, "And grieve not the Holy Spirit of God, whereby ye are sealed unto the +day of redemption." Here grief is ascribed to the Holy Spirit. The Holy +Spirit is not a blind, impersonal influence or power that comes into our +lives to illuminate, sanctify and empower them. No, He is immeasurably +more than that, He is a holy Person who comes to dwell in our hearts, One +who sees clearly every act we perform, every word we speak, every thought +we entertain, even the most fleeting fancy that is allowed to pass through +our minds; and if there is anything in act, or word or deed that is +impure, unholy, unkind, selfish, mean, petty or untrue, this infinitely +holy One is deeply grieved by it. I know of no thought that will help one +more than this to lead a holy life and to walk softly in the presence of +the holy One. How often a young man is kept back from yielding to the +temptations that surround young manhood by the thought that if he should +yield to the temptation that now assails him, his holy mother might hear +of it and would be grieved by it beyond expression. How often some young +man has had his hand upon the door of some place of sin that he is about +to enter and the thought has come to him, "If I should enter there, my +mother might hear of it and it would nearly kill her," and he has turned +his back upon that door and gone away to lead a pure life, that he might +not grieve his mother. But there is One who is holier than any mother, One +who is more sensitive against sin than the purest woman who ever walked +this earth, and who loves us as even no mother ever loved, and this One +dwells in our hearts, if we are really Christians, and He sees every act +we do by day or under cover of the night; He hears every word we utter in +public or in private; He sees every thought we entertain, He beholds every +fancy and imagination that is permitted even a momentary lodgment in our +mind, and if there is anything unholy, impure, selfish, mean, petty, +unkind, harsh, unjust, or in anywise evil in act or word or thought or +fancy, He is grieved by it. If we will allow those words, "Grieve not the +Holy Spirit of God," to sink into our hearts and become the motto of our +lives, they will keep us from many a sin. How often some thought or fancy +has knocked for an entrance into my own mind and was about to find +entertainment when the thought has come, "The Holy Spirit sees that +thought and will be grieved by it" and that thought has gone. + +II. _Many acts that only a Person can perform are ascribed to the Holy +Spirit._ + +If we deny the personality of the Holy Spirit, many passages of Scripture +become meaningless and absurd. For example, we read in 1 Cor. ii. 10, "But +God hath revealed them unto us by His Spirit: for _the Spirit searcheth_ +all things, yea, the deep things of God." This passage sets before us the +Holy Spirit, not merely as an illumination whereby we are enabled to grasp +the deep things of God, but a Person who Himself searches the deep things +of God and then reveals to us the precious discoveries which He has made. + +We read in Rev. ii. 7, "He that hath an ear, let him hear what _the Spirit +saith_ unto the churches; To him that overcometh will I give to eat of the +tree of life, which is in the midst of the paradise of God." Here the Holy +Spirit is set before us, not merely as an impersonal enlightenment that +comes to our mind but a Person who speaks and out of the depths of His own +wisdom, whispers into the ear of His listening servant the precious truth +of God. + +In Gal. iv. 6 we read, "And because ye are sons, God hath sent forth the +Spirit of His Son into your hearts, _crying_, Abba, Father." Here the Holy +Spirit is represented as crying out in the heart of the individual +believer. Not merely a Divine influence producing in our own hearts the +assurance of our sonship but one who cries out in our hearts, who bears +witness together with our spirit that we are sons of God. (See also Rom. +viii. 16.) + +The Holy Spirit is also represented in the Scripture as one who prays. We +read in Rom. viii. 26, R. V., "And in like manner the Spirit also helpeth +our infirmity; for we know not how to pray as we ought; but _the Spirit +Himself maketh intercession_ for us with groanings which cannot be +uttered." It is plain from this passage that the Holy Spirit is not merely +an influence that moves us to pray, not merely an illumination that +teaches us how to pray, but a Person who Himself prays in and through us. +There is wondrous comfort in the thought that every true believer has two +Divine Persons praying for him, Jesus Christ, the Son who was once upon +this earth, who knows all about our temptations, who can be touched with +the feeling of our infirmities and who is now ascended to the right hand +of the Father and in that place of authority and power ever lives to make +intercession for us (Heb. vii. 25; 1 John ii. 1); and another Person, just +as Divine as He, who walks by our side each day, yes, who dwells in the +innermost depths of our being and knows our needs, even as we do not know +them ourselves, and from these depths makes intercession to the Father for +us. The position of the believer is indeed one of perfect security with +these two Divine Persons praying for him. + +We read again in John xv. 26, "But when the Comforter is come, whom I will +send unto you from the Father, even the Spirit of truth, which proceedeth +from the Father, _He shall testify_ of Me." Here the Holy Spirit is set +before us as a Person who gives His testimony to Jesus Christ, not merely +as an illumination that enables the believer to testify of Christ, but a +Person who Himself testifies; and a clear distinction is drawn in this and +the following verse between the testimony of the Holy Spirit and the +testimony of the believer to whom He has borne His witness, for we read in +the next verse, "And _ye also_ shall bear witness because ye have been +with Me from the beginning." So there are two witnesses, the Holy Spirit +bearing witness to the believer and the believer bearing witness to the +world. + +The Holy Spirit is also spoken of as a teacher. We read in John xiv. 26, +"But the Comforter, which is the Holy Ghost, whom the Father will send in +My name, _He shall teach_ you all things, and bring all things to your +remembrance, whatsoever I have said unto you." And in a similar way, we +read in John xvi. 12-14, "I have yet many things to say unto you, but ye +cannot bear them now. Howbeit when He, the Spirit of truth, is come, _He +will guide_ you into all truth: for He shall not speak of Himself; but +whatsoever He shall hear, that shall He speak: and He will show you things +to come. He shall glorify Me: for He shall receive of Mine, and shall show +it unto you." And in the Old Testament, Neh. ix. 20, "Thou gavest also Thy +good Spirit to instruct them." In all these passages it is perfectly clear +that the Holy Spirit is not a mere illumination that enables us to +apprehend the truth, but a Person who comes to us to teach us day by day +the truth of God. It is the privilege of the humblest believer in Jesus +Christ not merely to have his mind illumined to comprehend the truth of +God, but to have a Divine Teacher to daily teach him the truth he needs to +know (cf. 1 John ii. 20, 27). The Holy Spirit is also represented as the +Leader and Guide of the children of God. We read in Rom. viii. 14, "For as +many as are _led by the Spirit_ of God they are the sons of God." He is +not merely an influence that enables us to see the way that God would have +us go, nor merely a power that gives us strength to go that way, but a +Person who takes us by the hand and gently leads us on in the paths in +which God would have us walk. + +The Holy Spirit is also represented as a Person who has authority to +command men in their service of Jesus Christ. We read of the Apostle Paul +and his companions in Acts xvi. 6, 7, "Now when they had gone throughout +Phrygia and the region of Galatia, and were _forbidden of the Holy Ghost_ +to preach the Word in Asia, after they were come to Mysia, they assayed to +go into Bithynia: but the Spirit suffered them not." Here it is a Person +who takes the direction of the conduct of Paul and his companions and a +Person whose authority they recognized and to whom they instantly submit. + +Further still than this the Holy Spirit is represented as the One who is +the supreme authority in the church, who calls men to work and appoints +them to office. We read in Acts xiii. 2, "As they ministered to the Lord, +and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the +work where unto I have called them." And in Acts xx. 28, "Take heed +therefore unto yourselves, and to all the flock, over the which the Holy +Ghost hath made you overseers, to feed the Church of God, which He hath +purchased with His own blood." There can be no doubt to a candid seeker +after truth that it is a Person, and a person of Divine majesty and +sovereignty, who is here set before us. + +From all the passages here quoted, it is evident that many acts that only +a person can perform are ascribed to the Holy Spirit. + +III. _An office is predicated of the Holy Spirit that can only be +predicated of a person._ + +Our Saviour says in John xiv. 16, 17, "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." Our Lord had announced to the disciples that He was +about to leave them. An awful sense of desolation took possession of them. +Sorrow filled their hearts (John xvi. 6) at the contemplation of their +loneliness and absolute helplessness when Jesus should thus leave them +alone. To comfort them the Lord tells them that they shall not be left +alone, that in leaving them He was going to the Father and that He would +pray the Father and He would give them another Comforter to take the place +of Himself during His absence. Is it possible that Jesus Christ could have +used such language if the other Comforter who was coming to take His place +was only an impersonal influence or power? Still more, is it possible that +Jesus could have said as He did in 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," if this Comforter whom He was to send was simply an impersonal +influence or power? No, one Divine Person was going, another Person just +as Divine was coming to take His place, and it was expedient for the +disciples that the One go to represent them before the Father, for another +just as Divine and sufficient was coming to take His place. This promise +of our Lord and Saviour of the coming of the other Comforter and of His +abiding with us is the greatest and best of all for the present +dispensation. This is _the_ promise of the Father (Acts i. 4), the promise +of promises. We shall take it up again when we come to study the names of +the Holy Spirit. + +IV. _A treatment is predicated to the Holy Spirit that could only be +predicated of a Person._ + +We read in Isa. lxiii. 10, R. V., "But they _rebelled and grieved_ His +Holy Spirit: therefore He was turned to be their enemy, and He fought +against them." Here we are told that the Holy Spirit is rebelled against +and grieved (cf. Eph. iv. 30). Only a person can be rebelled against and +only a person of authority. Only a person can be grieved. You cannot +grieve a mere influence or power. In Heb. x. 29, we read, "Of how much +sorer punishment, suppose ye, shall he be thought worthy, who hath trodden +underfoot the Son of God, and hath counted the blood of the covenant, +wherewith he was sanctified, an unholy thing, and hath _done despite unto_ +the Spirit of grace?" Here we are told that the Holy Spirit is "done +despite unto" ("treated with contumely"--Thayer's Greek-English Lexicon of +the New Testament). There is but one kind of entity in the universe that +can be treated with contumely (or insulted) and that is a person. It is +absurd to think of treating an influence or a power or any kind of being +except a person with contumely. We read again in Acts v. 3, "But Peter +said, Ananias, why hath Satan filled thine heart _to lie to_ the Holy +Ghost, and to keep back part of the price of the land?" Here we have the +Holy Spirit represented as one who can be lied to. One cannot lie to +anything but a person. + +In Matt. xii. 31, 32, we read, "Wherefore I say unto you, All manner of +sin and blasphemy shall be forgiven unto men: but the blasphemy against +the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a +word against the Son of man, it shall be forgiven him: but whosoever +speaketh against the Holy Ghost, it shall not be forgiven him, neither in +this world, neither in the world to come." Here we are told that the Holy +Spirit is blasphemed against. It is impossible to blaspheme anything but a +person. If the Holy Spirit is not a person, it certainly cannot be a more +serious and decisive sin to blaspheme Him than it is to blaspheme the Son +of man, our Lord and Saviour, Jesus Christ Himself. + +Here then we have four distinctive and decisive lines of proof _that the +Holy Spirit is a Person_. Theoretically most of us believe this but do we, +in our real thought of Him and in our practical attitude towards Him treat +Him as if He were indeed a Person? At the close of an address on the +Personality of the Holy Spirit at a Bible conference some years ago, one +who had been a church-member many years, a member of one of the most +orthodox of our modern denominations, said to me, "I never thought of _It_ +before as a Person." Doubtless this Christian woman had often sung: + + + "Praise God from whom all blessings flow, + Praise Him all creatures here below, + Praise Him above, ye heavenly host, + Praise Father, Son and Holy Ghost." + + +Doubtless she had often sung: + + + "Glory be to the Father, and to the Son, and to the Holy Ghost, + As it was in the beginning, is now, and ever shall be, + World without end, Amen." + + +But it is one thing to sing words; it is quite another thing to realize +the meaning of what we sing. If this Christian woman had been questioned +in regard to her doctrine, she would doubtless have said that she believed +that there were three Persons in the Godhead, Father, Son and Holy Spirit, +but a theological confession is one thing, a practical realization of the +truth we confess is quite another. So the question is altogether +necessary, no matter how orthodox you may be in your creedal statements, +Do you regard the Holy Spirit as indeed as real a Person as Jesus Christ, +as loving and wise and strong, as worthy of your confidence and love and +surrender as Jesus Christ Himself? The Holy Spirit came into this world to +be to the disciples of our Lord after His departure, and to us, what Jesus +Christ had been to them during the days of His personal companionship with +them (John xiv. 16, 17). Is He that to you? Do you know Him? Every week in +your life you hear the apostolic benediction, "The grace of the Lord Jesus +Christ and the love of God and the communion of the Holy Ghost be with you +all" (2 Cor. xiii. 14), but while you hear it, do you take in the +significance of it? Do you know the communion of the Holy Ghost? The +fellowship of the Holy Ghost? The partnership of the Holy Ghost? The +comradeship of the Holy Ghost? The intimate personal friendship of the +Holy Ghost? Herein lies the whole secret of a real Christian life, a life +of liberty and joy and power and fullness. To have as one's ever-present +Friend, and to be conscious that one has as his ever-present Friend, the +Holy Spirit and to surrender one's life in all its departments entirely to +His control, this is true Christian living. The doctrine of the +Personality of the Holy Spirit is as distinctive of the religion that +Jesus taught as the doctrines of the Deity and the atonement of Jesus +Christ Himself. But it is not enough to believe the doctrine--one must know +the Holy Spirit Himself. The whole purpose of this chapter (God help me to +say it reverently) is to introduce you to my Friend, the Holy Spirit. + + + + + +CHAPTER II. THE DEITY OF THE HOLY SPIRIT. + + +In the preceding chapter we have seen clearly that the Holy Spirit is a +Person. But what sort of a Person is He? Is He a finite person or an +infinite person? Is He God? This question also is plainly answered in the +Bible. There are in the Scriptures of the Old and New Testaments five +distinct and decisive lines of proof of the Deity of the Holy Spirit. + +I. _Each of the four distinctively Divine attributes is ascribed to the +Holy Spirit._ + +What are the distinctively Divine attributes? Eternity, omnipresence, +omniscience and omnipotence. All of these are ascribed to the Holy Spirit +in the Bible. + +We find _eternity_ ascribed to the Holy Spirit in Heb. ix. 14, "How much +more shall the blood of Christ, who through the _eternal_ Spirit offered +Himself without spot to God, purge your conscience from dead works to +serve the living God?" + +_Omnipresence_ is ascribed to the Holy Spirit in Ps. cxxxix. 7-10, +"Whither shall I go from Thy Spirit? or whither shall I flee from Thy +presence? If I ascend up into heaven, Thou art there: if I make my bed in +hell, behold, Thou art there. If I take the wings of the morning, and +dwell in the uttermost parts of the sea; even there shall Thy hand lead +me, and Thy right hand shall hold me." + +_Omniscience_ is ascribed to the Holy Spirit in several passages. For +example, we read in 1 Cor. ii. 10, 11, "But God hath revealed them unto us +by His Spirit: for the Spirit _searcheth all things_, yea, the deep things +of God. For what man knoweth the things of a man, save the spirit of man +which is in him? _Even so the things of God knoweth no man, but the Spirit +of God._" Again in John xiv. 26, "But the Comforter, which is the Holy +Ghost, whom the Father will send in My name, He shall _teach you all +things_, and bring all things to your remembrance, whatsoever I have said +unto you." Still further we read in John xvi. 12, 13, R. V., "I have yet +many things to say unto you, but ye cannot bear them now. Howbeit when He, +the Spirit of truth is come, He shall _guide you into all the truth_: for +He shall not speak from Himself; but what things soever He shall hear, +these shall He speak: and He shall declare unto you the things that are to +come." + +We find _omnipotence_ ascribed to the Holy Spirit in Luke i. 35, "And the +angel answered and said unto her, The Holy Ghost shall come upon thee, and +the _power of the Highest_ shall overshadow thee: therefore also that holy +thing which shall be born of thee shall be called the Son of God." + +II. _Three distinctively Divine works are ascribed to the Holy Spirit._ + +When we think of God and His work, the first work of which we always think +is that of creation. In the Scriptures creation is ascribed to the Holy +Spirit. We read in Job xxxiii. 4, "The Spirit of God _hath made me_, and +the _breath of the Almighty_ hath given me life." We read still again in +Ps. civ. 30, "Thou sendest forth Thy Spirit, _they are created_: and Thou +renewest the face of the earth." In connection with the description of +creation in the first chapter of Genesis, the activity of the Spirit is +referred to (Gen. i. 1-3). + +The impartation of life is also a Divine work and this is ascribed in the +Scriptures to the Holy Spirit, We read in John vi. 6, A. R. V., "It is the +Spirit that giveth life: the flesh profiteth nothing." We read also in +Rom. viii. 11, "But if the Spirit of Him that raised up Jesus from the +dead dwell in you, He that raised up Christ from the dead shall also +quicken your mortal bodies _by His Spirit_ that dwelleth in you." In the +description of the creation of man in Gen. ii. 7, it is the breath of God, +that is the Holy Spirit, who imparts life to man, and man becomes a living +soul. The exact words are, "And the Lord God formed man of the dust of the +ground, and breathed into his nostrils _the breath of life_; and man +became a living soul." The Greek word which is rendered "spirit" means +"breath" and though the Holy Spirit as a Person does not come out +distinctly in this early reference to Him in Gen. ii. 7, nevertheless, +this passage interpreted in the light of the fuller revelation of the New +Testament clearly refers to the Holy Spirit. + +The authorship of Divine prophecies is also ascribed to the Holy Spirit. +We read in 2 Pet. i. 21, R. V., "For no prophecy ever came by the will of +man: but men spake from God, _being moved by the Holy Ghost_." Even in the +Old Testament, there is a reference to the Holy Spirit as the author of +prophecy. We read in 2 Sam. xxiii. 2, 3, "_the Spirit of the _LORD_ spake_ +by me, and His word was in my tongue. The God of Israel said, the Rock of +Israel spake to me, He that ruleth over men must be just, ruling in the +fear of God." + +So we see that the three distinctly Divine works of creation, the +impartation of life, and prophecy are ascribed to the Holy Spirit. + +III. _Statements which in the Old Testament distinctly name the __LORD__ +or Jehovah as their subject are applied to the Holy Spirit in the New +Testament, i. e., the Holy Spirit occupies the position of Deity in New +Testament thought._ + +A striking illustration of this is found in Isa. vi. 8-10, "Also I heard +the voice of the Lord, saying, Whom shall I send, and who will go for us? +Then said I, Here am I; send me. And He said, Go, and tell this people, +Hear ye indeed, but understand not; and see ye indeed, but perceive not. +Make the heart of this people fat, and make their ears heavy, and shut +their eyes; lest they see with their eyes, and hear with their ears, and +understand with their heart, and convert and be healed." In verse five we +are told that it was Jehovah (whenever the word LORD is spelled in +capitals in the Old Testament, it stands for Jehovah in the Hebrew and is +so rendered in the American Revision) whom Isaiah saw and who speaks. But +in Acts xxviii. 25-27 there is a reference to this statement of Isaiah's +and whereas in Isaiah we are told it is Jehovah who speaks, in the +reference in Acts we are told that it was the Holy Spirit who was the +speaker. The passage in Acts reads as follows, "And when they agreed not +among themselves, they departed after that Paul had spoken one word, Well +spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go +unto this people, and say, Hearing ye shall hear, and shall not +understand; and seeing ye shall see and not perceive: For the heart of +this people is waxed gross, and their ears are dull of hearing, and their +eyes have they closed; lest they should see with their eyes, and hear with +their ears, and understand with their heart, and should be converted, and +I should heal them." So we see that what is distinctly ascribed to Jehovah +in the Old Testament is ascribed to the Holy Spirit in the New: _i. e._, +the Holy Spirit is identified with Jehovah. It is a noteworthy fact that +in the Gospel of John, the twelfth chapter and the thirty-ninth to +forty-first verses where another reference is made to this passage in +Isaiah, this same passage is ascribed to Christ (note carefully the +forty-first verse). So in different parts of Scripture, we have the same +passage referred to Jehovah, referred to the Holy Spirit, and referred to +Jesus Christ. May we not find the explanation of this in the threefold +"Holy" of the seraphic cry in Isaiah vi. 3, where we read, "And one cried +unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole +earth is full of His glory." In this we have a distinct suggestion of the +tri-personality of the Jehovah of Hosts, and hence the propriety of the +threefold application of the vision. A further suggestion of this +tri-personality of Jehovah of Hosts is found in the eighth verse of the +chapter where the Lord is represented as saying, "Whom shall I send, and +who will go for _us_?" + +Another striking illustration of the application of passages in the New +Testament to the Holy Spirit which in the Old Testament distinctly name +Jehovah as their subject is found in Ex. xvi. 7. Here we read, "And in the +morning, then ye shall see the glory of the LORD; for that He heareth your +murmurings against the LORD: and what are we that ye murmur against us?" +Here the murmuring of the children of Israel is distinctly said to be +against Jehovah. But in Heb. iii. 7-9, where this instance is referred to, +we read, "Wherefore, _as the Holy Ghost saith_, To-day if ye will hear His +voice, harden not your hearts, and in the provocation, in the day of +temptation in the wilderness: When your fathers tempted _Me_, proved _Me_, +and saw My works forty years." The murmurings which Moses in the Book of +Exodus says were against Jehovah, we are told in the Epistle to the +Hebrews were against the Holy Spirit. This leaves it beyond question that +the Holy Spirit occupies the position of Jehovah (or Deity) in the New +Testament (cf. also Ps. xcv. 8-11). + +IV. _The name of the Holy Spirit is coupled with that of God in a way it +would be impossible for a reverent and thoughtful mind to couple the name +of any finite being with that of the Deity._ + +We have an illustration of this in 1 Cor. xii. 4-6, "Now there are +diversities of gifts, but the _same Spirit_. And there are differences of +administrations, but the _same Lord_. And there are diversities of +operations, but it is the _same God_ which worketh all in all." Here we +find God, and the Lord and the Spirit associated together in a relation of +equality that would be shocking to contemplate if the Spirit were a finite +being. We have a still more striking illustration of this in Matt. xxviii. +19, "Go ye therefore, and teach all nations, baptizing them in the name of +the _Father_, and of the _Son_, and of the _Holy Ghost_." Who, that had +grasped the Bible conception of God the Father, would think for a moment +of coupling the name of the Holy Spirit with that of the Father in this +way if the Holy Spirit were a finite being, even the most exalted of +angelic beings? Another striking illustration is found in 2 Cor. xiii. 14, +"The grace of _the Lord Jesus Christ_, and the love of _God_, and the +communion of _the Holy Ghost_, be with you all. Amen." Can any one ponder +these words and catch anything like their real import without seeing +clearly that it would be impossible to couple the name of the Holy Spirit +with that of God the Father in the way in which it is coupled in this +verse unless the Holy Spirit were Himself a Divine Being? + +V. _The Holy Spirit is called God._ + +The final and decisive proof of the Deity of the Holy Spirit is found in +the fact that He is called God in the New Testament. We read in Acts v. 3, +4, "But Peter said, Ananias, why hath Satan filled thine heart to lie to +the Holy Ghost, and to keep back part of the price of the land? Whiles it +remained, was it not thine own? And after it was sold, was it not in thine +own power? Why hast thou conceived this thing in thine heart? Thou hast +not lied unto men but _unto God_." In the first part of this passage we +are told that Ananias lied to the Holy Spirit. When this is further +explained, we are told it was not unto men but unto God that he had lied +in lying to the Holy Spirit, _i. e._, the Holy Spirit to whom he lied is +called God. + +To sum it all up, by the ascription of all the distinctively Divine +attributes, and several distinctly Divine works, by referring statements +which in the Old Testament clearly name Jehovah, the Lord, or God as their +subject to the Holy Spirit in the New Testament, by coupling the name of +the Holy Spirit with that of God in a way that would be impossible to +couple that of any finite being with that of Deity, by plainly calling the +Holy Spirit God, in all these unmistakable ways, God in His own Word +distinctly proclaims that the Holy Spirit is a Divine Person. + + + + + +CHAPTER III. THE DISTINCTION OF THE HOLY SPIRIT FROM THE FATHER AND FROM +HIS SON, JESUS CHRIST. + + +We have seen thus far that the Holy Spirit is a Person and a Divine +Person. And now another question arises, Is He as a Person separate and +distinct from the Father and from the Son? One who carefully studies the +New Testament statements cannot but discover that beyond a question He is. +We read in Luke iii. 21, 22, "Now when all the people were baptized, it +came to pass that Jesus also being baptized, and praying, the heaven was +opened, and the Holy Ghost descended in a bodily shape like a dove upon +Him, and a voice came from heaven, which said, Thou art My beloved Son; in +Thee I am well pleased." Here the clearest possible distinction is drawn +between Jesus Christ, who was on earth, and the Father who spoke to Him +from heaven as one person speaks to another person, and the Holy Spirit +who descended in a bodily form as a dove from the Father, who was +speaking, to the Son, to whom He was speaking, and rested upon the Son as +a Person separate and distinct from Himself. We see a clear distinction +drawn between the name of the Father and that of the Son and that of the +Holy Spirit in Matt, xxviii. 19, where we read, "Go ye therefore, and +teach all nations, baptizing them in the name of the Father, _and_ of the +Son, _and_ of the Holy Ghost." The distinction of the Holy Spirit from the +Father and the Son comes out again with exceeding clearness in John xiv. +16. Here we read, "And _I_ will pray _the Father_, and He shall give you +_another Comforter_, that He may abide with you forever." Here we see the +one Person, the Son, praying to another Person, the Father, and the Father +to whom He prays giving another Person, another Comforter, in answer to +the prayer of the second Person, the Son. If words mean anything, and +certainly in the Bible they mean what they say, there can be no mistaking +it, that the Father and the Son and the Spirit are three distinct and +separate Persons. + +Again in John xvi. 7, a clear distinction is drawn between Jesus who goes +away to the Father and the Holy Spirit who comes from the Father to take +His place. Jesus says, "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." A similar +distinction is drawn in Acts ii. 33, where we read, "Therefore being by +the right hand of God exalted, and having received of the Father the +promise of the Holy Ghost, He hath shed forth this, which ye now see and +hear." In this passage, the clearest possible distinction is drawn between +the Son exalted to the right hand of the Father and the Father to whose +right hand He is exalted, and the Holy Spirit whom the Son receives from +the Father and sheds forth upon the Church. + +To sum it all up, again and again the Bible draws the clearest possible +distinction between the three Persons, the Holy Spirit, the Father and the +Son. They are three separate personalities, having mutual relations to one +another, acting upon one another, speaking of or to one another, applying +the pronouns of the second and third persons to one another. + + + + + +CHAPTER IV. THE SUBORDINATION OF THE SPIRIT TO THE FATHER AND TO THE SON. + + +From the fact that the Holy Spirit is a Divine Person, it does not follow +that the Holy Spirit is in every sense equal to the Father. While the +Scriptures teach that in Jesus Christ dwelt all the fullness of the +Godhead in a bodily form (Col. ii. 9) and that He was so truly and _fully +_ Divine that He could say, "I and the Father are one" (John x. 30) and +"He that hath seen Me hath seen the Father" (John xiv. 9), they also teach +with equal clearness that Jesus Christ was not equal to the Father in +every respect, but subordinate to the Father in many ways. In a similar +way, the Scriptures teach us that though the Holy Spirit is a Divine +Person, He is subordinate to the Father and to the Son. In John xiv. 26, +we are taught that the Holy Spirit is sent by the Father and in the name +of the Son. Jesus declares very clearly, "But the Comforter, which is the +Holy Ghost, whom _the Father will send_ in My name, He shall teach you all +things, and bring all things to your remembrance, whatsoever I have said +unto you." In John xv. 26 we are told that it is Jesus who sends the +Spirit from the Father. The exact words are, "But when the Comforter is +come, _whom I will send_ unto you from the Father, even the Spirit of +truth, which proceedeth from the Father, He shall testify of Me." Just as +we are elsewhere taught that Jesus Christ was sent by the Father (John vi. +29; viii. 29, 42), we are here taught that the Holy Spirit in turn is sent +by Jesus Christ. + +The subordination of the Holy Spirit to the Father and the Son comes out +also in the fact that He derives some of His names from the Father and +from the Son. We read in Rom. viii. 9, "But ye are not in the flesh, but +in the Spirit, if so be that _the Spirit of God_ dwell in you. Now if any +man have not _the Spirit of Christ_, he is none of His." Here we have two +names of the Spirit, one derived from His relation to the Father, "the +Spirit of God," and the other derived from His relation to the Son, "the +Spirit of Christ." + +In Acts xvi. 7, R. V., He is spoken of as "the Spirit of Jesus." + +The subordination of the Spirit to the Son is also seen in the fact that +the Holy Spirit speaks "not from Himself but speaks the words which He +hears." We read in John xvi. 13, R. V., "Howbeit when He, the Spirit of +truth, is come, He shall guide you into all the truth: for He _shall not +speak from Himself_; but _what things soever He shall hear_, these shall +He speak: and He shall declare unto you the things that are to come." In a +similar way, Jesus said of Himself, "My teaching is not Mine, but His that +sent Me." (John vii. 16; viii. 26, 40). + +The subordination of the Spirit to the Son comes out again in the clearly +revealed fact that it is the work of the Holy Spirit not to glorify +Himself but to glorify Christ. Jesus says in John xvi. 14, "He shall +glorify Me: for He shall receive of Mine, and shall shew it unto you." In +a similar way, Christ sought not His own glory, but the glory of Him that +sent Him, that is the Father (John vii. 18). + +From all these passages, it is evident that the Holy Spirit in His present +work, while possessed of all the attributes of Deity, is subordinated to +the Father and to the Son. On the other hand, we shall see later that in +His earthly life, Jesus lived and taught and worked in the power of the +Holy Spirit. + + + + + +CHAPTER V. THE PERSON AND WORK OF THE HOLY SPIRIT AS REVEALED IN HIS +NAMES. + + +At least twenty-five different names are used in the Old and New +Testaments in speaking of the Holy Spirit. There is the deepest +significance in these names. By the careful study of them, we find a +wonderful revelation of the Person and work of the Holy Spirit. + +I. _The Spirit._ + +The simplest name by which the Holy Spirit is mentioned in the Bible is +that which stands at the head of this paragraph--"_The Spirit_." This name +is also used as the basis of other names, so we begin our study with this. +The Greek and Hebrew words so translated mean literally, "Breath" or +"Wind." Both thoughts are in the name as applied to the Holy Spirit. + +1. The thought of breath is brought out in John xx. 22 where we read, "And +when He had said this, _He breathed on them_, and saith unto them, Receive +ye the Holy Ghost." It is also suggested in Gen. ii. 7, "And the LORD God +formed man of the dust of the ground, and _breathed_ into his nostrils the +breath of life; and man became a living soul." This becomes more evident +when we compare with this Ps. civ. 30, "Thou sendest forth _Thy Spirit_, +they are created: and Thou renewest the face of the earth." And Job +xxxiii. 4, "_The Spirit of God hath made me_, and _the breath_ of the +Almighty hath given me life." What is the significance of this name from +the standpoint of these passages? It is that the Spirit is the +outbreathing of God, His inmost life going forth in a personal form to +quicken. When we receive the Holy Spirit, we receive the inmost life of +God Himself to dwell in a personal way in us. When we really grasp this +thought, it is overwhelming in its solemnity. Just stop and think what it +means to have the inmost life of that infinite and eternal Being whom we +call God, dwelling in a personal way in you. How solemn and how awful and +yet unspeakably glorious life becomes when we realize this. + +2. The thought of the Holy Spirit as "the Wind" is brought out in John +iii. 6-8, "That which is born of the flesh is flesh; and that which is +born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be +born again. The wind bloweth where it listeth, and thou hearest the sound +thereof, but canst not tell whence it cometh, and whither it goeth: so is +every one that is born of the Spirit." In the Greek, it is the same word +that is translated in one part of this passage "Spirit" and the other part +of the passage "wind." And it would seem as if the word ought to be +translated the same way in both parts of the passage. It would then read, +"That which is born of the flesh is flesh and that which is born of the +'Wind' is wind. Marvel not that I said unto thee, Ye must be born again. +The wind bloweth where it listeth and thou hearest the sound thereof, but +canst not tell whence it cometh or whither it goeth: so is every one that +is born of the 'Wind.' " The full significance of this name as applied to +the Holy Spirit (or Holy Wind) it may be beyond us to fathom, but we can +see at least this much of its meaning: + +(1) The Spirit like the wind is _sovereign_. "The wind bloweth where it +listeth" (John iii. 8). You cannot dictate to the wind. It does as it +wills. Just so with the Holy Spirit--He is sovereign--we cannot dictate to +Him. He "divides to each man" severally even "_as He will_" (1 Cor. xii. +11, R. V.). When the wind is blowing from the north you may long to have +it blow from the south, but cry as clamorously as you may to the wind, +"Blow from the south" it will keep right on blowing from the north. But +while you cannot dictate to the wind, while it blows as it will, you may +learn the laws that govern the wind's motions and by bringing yourself +into harmony with those laws, you can get the wind to do your work. You +can erect your windmill so that whichever way the wind blows from the +wheels will turn and the wind will grind your grain, or pump your water. +Just so, while we cannot dictate to the Holy Spirit we can learn the laws +of His operations and by bringing ourselves into harmony with those laws, +above all by submitting our wills absolutely to His sovereign will, the +sovereign Spirit of God will work through us and accomplish His own +glorious work by our instrumentality. + +(2) The Spirit like the wind is _invisible but none the less perceptible +and real and mighty_. You hear the sound of the wind (John iii. 8) but the +wind itself you never see. You hear the voice of the Spirit but He Himself +is ever invisible. (The word translated "sound" in John iii. 8 is the word +which elsewhere is translated "voice." See R. V.) We not only hear the +voice, of the wind but we see its mighty effects. We feel the breath of +the wind upon our cheeks, we see the dust and the leaves blowing before +the wind, we see the vessels at sea driven swiftly towards their ports; +but the wind itself remains invisible. Just so with the Spirit; we feel +His breath upon our souls, we see the mighty things He does, but Himself +we do not see. He is invisible, but He is real and perceptible. I shall +never forget a solemn hour in Chicago Avenue Church, Chicago. Dr. W. W. +White was making a farewell address before going to India to work among +the students there. Suddenly, without any apparent warning, the place was +filled with an awful and glorious Presence. To me it was very real, but +the question arose in my mind, "Is this merely subjective, just a feeling +of my own, or is there an objective Presence here?" After the meeting was +over, I asked different persons whether they were conscious of anything +and found that at the same point in the meeting they, too, though they saw +no one, became distinctly conscious of an overwhelming Presence, the +Presence of the Holy Spirit. Though many years have passed, there are +those who speak of that hour to this day. On another occasion in my own +home at Chicago, when kneeling in prayer with an intimate friend, as we +prayed it seemed as if an unseen and awful Presence entered the room. I +realized what Eliphaz meant when he said, "Then a spirit passed before my +face; the hair of my flesh stood up" (Job iv. 15). The moment was +overwhelming, but as glorious as it was awful. These are but two +illustrations of which many might be given. None of us have seen the Holy +Spirit at any time, but of His presence we have been distinctly conscious +again and again and again. His mighty power we have witnessed and His +reality we cannot doubt. There are those who tell us that they do not +believe in anything which they cannot see. Not one of them has ever seen +the wind but they all believe in the wind. They have felt the wind and +they have seen its effects, and just so we, beyond a question, have felt +the mighty presence of the Spirit and witnessed His mighty workings. + +(3) The Spirit like the wind is _inscrutable_. "Thou canst not tell whence +it cometh and whither it goeth." Nothing in nature is more mysterious than +the wind. But more mysterious still is the Holy Spirit in His operations. +We hear of how suddenly and unexpectedly in widely separated communities +He begins to work His mighty work. Doubtless there are hidden reasons why +He does thus begin His work, but often-times these reasons are completely +undiscoverable by us. We know not whence He comes nor whither He goes. We +cannot tell where next He will display His mighty and gracious power. + +(4) The Spirit, like the wind, is _indispensable_. Without wind, that is +"air in motion," there is no life and so Jesus says, "Verily, verily, I +say unto you, except a man be born of water and of the Spirit, he cannot +enter into the kingdom of God." If the wind should absolutely cease to +blow for a single hour, most of the life on this earth would cease to be. +Time and again when the health reports of the different cities of the +United States are issued, it has been found that the five healthiest +cities in the United States were five cities located on the great lakes. +Many have been surprised at this report when they have visited some of +these cities and found that they were far from being the cleanest cities, +or most sanitary in their general arrangement, and yet year after year +this report has been returned. The explanation is simply this, it is the +wind blowing from the lakes that has brought life and health to the +cities. Just so when the Spirit ceases to blow in any heart or any church +or any community, death ensues, but when the Spirit blows steadily upon +the individual or the church or the community, there is abounding +spiritual life and health. + +(5) Closely related to the foregoing thought, like the wind the Holy +Spirit is _life giving_. This thought comes out again and again in the +Scriptures. For example, we read in John vi. 63, A. R. V., "It is the +Spirit that giveth life," and in 2 Cor. iii. 6, we read, "The letter +killeth, but the Spirit giveth life." Perhaps the most suggestive passage +on this point is Ezek. xxxvii. 8, 9, 10, "And when I beheld, lo, the +sinews and the flesh came up upon them, and the skin covered them above: +but there was _no breath_ in them. Then said He unto me, Prophesy unto +_the wind_, prophesy, son of man, and say to _the wind_, Thus saith the +Lord GOD; Come from the four winds, O breath, and breathe upon these +slain, that they may live. So I prophesied as He commanded me, and _the +breath came into them, and they lived_, and stood upon their feet, an +exceeding great army" (cf. John iii. 5). Israel, in the prophet's vision, +was only bones, very many and very dry (vs. 2, 11), until the prophet +proclaimed unto them the word of God; then there was a noise and a shaking +and the bones came together, bone to his bone, and the sinews and the +flesh came upon the bones, but still there was no life, but when the wind +blew, the breath of God's Spirit, then "they stood up upon their feet an +exceeding great army." All life in the individual believer, in the +teacher, the preacher, and the church is the Holy Spirit's work. You will +sometimes make the acquaintance of a man, and as you hear him talk and +observe his conduct, you are repelled and disgusted. Everything about him +declares that he is a dead man, a moral corpse and not only dead but +rapidly putrefying. You get away from him as quickly as you can. Months +afterwards you meet him again. You hesitate to speak to him; you want to +get out of his very presence, but you do speak to him, and he has not +uttered many sentences before you notice a marvellous change. His +conversation is sweet and wholesome and uplifting; everything about his +manner is attractive and delightful. You soon discover that the man's +whole conduct and life has been transformed. He is no longer a putrefying +corpse but a living child of God. What has happened? The Wind of God has +blown upon him; he has received the Holy Spirit, the Holy Wind. Some quiet +Sabbath day you visit a church. Everything about the outward appointments +of the church are all that could be desired. There is an attractive +meeting-house, an expensive organ, a gifted choir, a scholarly preacher. +The service is well arranged but you have not been long at the gathering +before you are forced to see that there is no life, that it is all form, +and that there is nothing really being accomplished for God or for man. +You go away with a heavy heart. Months afterwards you have occasion to +visit the church again; the outward appointments of the church are much as +they were before but the service has not proceeded far before you note a +great difference. There is a new power in the singing, a new spirit in the +prayer, a new grip in the preaching, everything about the church is +teeming with the life of God. What has happened? The Wind of God has blown +upon that church; the Holy Spirit, the Holy Wind, has come. You go some +day to hear a preacher of whose abilities you have heard great reports. As +he stands up to preach you soon learn that nothing too much has been said +in praise of his abilities from the merely intellectual and rhetorical +standpoint. His diction is faultless, his style beautiful, his logic +unimpeachable, his orthodoxy beyond criticism. It is an intellectual treat +to listen to him, and yet after all as he preaches you cannot avoid a +feeling of sadness, for there is no real grip, no real power, indeed no +reality of any kind, in the man's preaching. You go away with a heavy +heart at the thought of this waste of magnificent abilities. Months, +perhaps years, pass by and you again find yourself listening to this +celebrated preacher, but what a change! The same faultless diction, the +same beautiful style, the same unimpeachable logic, the same skillful +elocution, the same sound orthodoxy, but now there is something more, +there is reality, life, grip, power in the preaching. Men and women sit +breathless as he speaks, sinners bowed with tears of contrition, pricked +to their hearts with conviction of sin; men and women and boys and girls +renounce their selfishness, and their sin and their worldliness and accept +Jesus Christ and surrender their lives to Him. What has happened? The Wind +of God has blown upon that man. He has been filled with the Holy Wind. + +(6) Like the wind, the Holy Spirit is _irresistible_. We read in Acts i. +8, "But _ye shall receive power_, after that the Holy Ghost is come upon +you: and ye shall be witnesses unto Me both in Jerusalem, and in all +Judea, and in Samaria, and unto the uttermost parts of the earth." When +this promise of our Lord was fulfilled in Stephen, we read, "And they were +_not able to resist_ the wisdom _and the Spirit_ by which he spake." A man +filled with the Holy Spirit is transformed into a cyclone. What can stand +before the wind? When St. Cloud, Minn., was visited with a cyclone years +ago, the wind picked up loaded freight cars and carried them away off the +track. It wrenched an iron bridge from its foundations, twisted it +together and hurled it away. When a cyclone later visited St. Louis, Mo., +it cut off telegraph poles a foot in diameter as if they had been pipe +stems. It cut off enormous trees close to the root, it cut off the corner +of brick buildings where it passed as though they had been cut by a knife; +nothing could stand before it; and so, nothing can stand before a +Spirit-filled preacher of the Word. None can resist the wisdom and the +Spirit by which he speaks. The Wind of God took possession of Charles G. +Finney, an obscure country lawyer, and sent him through New York State, +then through New England, then through England, mowing down strong men by +his resistless, Spirit-given logic. One night in Rochester, scores of +lawyers, led by the justice of the Court of Appeals, filed out of the pews +and bowed in the aisles and yielded their lives to God. The Wind of God +took possession of D. L. Moody, an uneducated young business man in +Chicago, and in the power of this resistless Wind, men and women and young +people were mowed down before his words and brought in humble confession +and renunciation of sin to the feet of Jesus Christ, and filled with the +life of God they have been the pillars in the churches of Great Britain +and throughout the world ever since. The great need to-day in individuals, +in churches and in preachers is that the Wind of God blow upon us. + +Much of the difficulty that many find with John iii. 5, "Jesus answered, +Verily, verily, I say unto thee, Except a man be born of water and of the +Spirit, he cannot enter into the kingdom of God," would disappear if we +would only bear in mind that "Spirit" means "Wind" and translate the verse +literally all through, "Except a man be born of water and Wind (there is +no 'the' in the original), he cannot enter the kingdom of God." The +thought would then seem to be, "Except a man be born of the cleansing and +quickening power of the Spirit (or else of the cleansing Word--cf. John xv. +3; Eph. v. 26; Jas. i. 18; 1 Pet. i. 23--and the quickening power of the +Holy Spirit)." + +II. _The Spirit of God._ + +The Holy Spirit is frequently spoken of in the Bible as the Spirit of God. +For example we read in 1 Cor. iii. 16, "Know ye not that ye are the temple +of God, and that the Spirit of God dwelleth in you." In this name we have +the same essential thought as in the former name, but with this addition, +that His Divine origin, nature and power are emphasized. He is not merely +"The Wind" as seen above, but "The Wind _of God_." + +III. _The Spirit of Jehovah._ + +This name is used of the Holy Spirit in Isa. xi. 2, A. R. V., "And the +Spirit of Jehovah shall rest upon him." The thought of the name is, of +course, essentially the same as the preceding with the exception that God +is here thought of as the Covenant God of Israel. He is thus spoken of in +the connection in which the name is found; and, of course, the Bible, +following that unerring accuracy that it always exhibits in its use of the +different names for God, in this connection speaks of the Spirit as the +Spirit of Jehovah and not merely as the Spirit of God. + +IV. _The Spirit of the Lord Jehovah._ + +The Holy Spirit is called the Spirit of the Lord Jehovah in Isa. lxi. 1-3, +A. R. V., "The Spirit of the Lord Jehovah is upon Me; because Jehovah hath +anointed Me to preach good tidings to the meek; He hath sent Me to bind up +the broken-hearted, to proclaim liberty to the captives, etc." The Holy +Spirit is here spoken of, not merely as the Spirit of Jehovah, but the +Spirit of the Lord Jehovah because of the relation in which God Himself is +spoken of in this connection, as not merely Jehovah, the covenant God of +Israel, but as Jehovah Israel's Lord as well as their covenant-keeping +God. This name of the Spirit is even more expressive than the name "The +Spirit of God." + +V. _The Spirit of the Living God._ + +The Holy Spirit is called "_The Spirit of the living God_" in 2 Cor. iii. +3, "Forasmuch as ye are manifestly declared to be the epistle of Christ +ministered by us, written not with ink, but with _the Spirit of the living +God_; not in tables of stone, but in fleshy tables of the heart." What is +the significance of this name? It is made clear by the context. The +Apostle Paul is drawing a contrast between the Word of God written with +ink on parchment and the Word of God written on "tables that are hearts of +flesh" (R. V.) by the Holy Spirit, who in this connection is called "the +Spirit of the living God," because He makes God a living reality in our +personal experience instead of a mere intellectual concept. There are many +who believe in God, and who are perfectly orthodox in their conception of +God, but after all God is to them only an intellectual theological +proposition. It is the work of the Holy Spirit to make God something +vastly more than a theological notion, no matter how orthodox; He is the +Spirit _of the living God_, and it is His work to make God a living God to +us, a Being whom we know, with whom we have personal acquaintance, a Being +more real to us than the most intimate human friend we have. Have you a +real God? Well, you may have. The Holy Spirit is the Spirit of the living +God, and He is able and ready to give to you a living God, to make God +real in your personal experience. There are many who have a God who once +lived and acted and spoke, a God who lived and acted at the creation of +the universe, who perhaps lived and acted in the days of Moses and Elijah +and Jesus Christ and the Apostles, but who no longer lives and acts. If He +exists at all, He has withdrawn Himself from any active part in nature or +the history of man. He created nature and gave it its laws and powers and +now leaves it to run itself. He created man and endowed him with his +various faculties but has now left him to work out his own destiny. They +may go further than this: they may believe in a God, who spoke to Abraham +and to Moses and to David and to Isaiah and to Jesus and to the Apostles, +but who speaks no longer. We may read in the Bible what He spoke to these +various men but we cannot expect Him to speak to us. In contrast with +these, it is the work of the Holy Spirit, the Spirit _of the living God_, +to give us to know a God who lives and acts and speaks to-day, a God who +is ready to come as near to us as He came to Abraham, to Moses or to +Isaiah, or to the Apostles or to Jesus Himself. Not that He has any new +revelations to make, for He guided the Apostles into all the truth (John +xvi. 13, R. V.): but though there has been a complete revelation of God's +truth made in the Bible, still God lives to-day and will speak to us as +directly as He spoke to His chosen ones of old. Happy is the man who knows +the Holy Spirit as the Spirit of the living God, and who, consequently, +has a real God, a God who lives to-day, a God upon whom he can depend +to-day to undertake for him, a God with whom he enjoys intimate personal +fellowship, a God to whom he may raise his voice in prayer and who speaks +back to him. + +VI. _The Spirit of Christ._ + +In Rom. viii. 9, "But ye are not in the flesh, but in the Spirit, if so be +that the Spirit of God dwell in you. Now if any man have not _the Spirit +of Christ_, he is none of His." The Holy Spirit is called _the Spirit of +Christ_. The Spirit of Christ in this passage does not mean a Christlike +spirit. It means something far more than that, it means that which lies +back of a Christlike spirit; it is a name of the Holy Spirit. Why is the +Holy Spirit called _the Spirit of Christ_? For several reasons: + +(1) _Because He is Christ's gift._ The Holy Spirit is not merely the gift +of the Father, but the gift of the Son as well. We read in John xx. 22 +that Jesus "breathed on them and saith unto them, Receive ye the Holy +Ghost." The Holy Spirit is therefore the breath of Christ, as well as the +breath of God the Father. It is Christ who breathes upon us and imparts to +us the Holy Spirit. In John xiv. 15 and the following verses Jesus teaches +us that it is in answer to His prayer that the Father gives to us the Holy +Spirit. In Acts ii. 33 we read that Jesus "Being by the right hand of God +exalted and having received of the Father the promise of the Holy Spirit," +shed Him forth upon believers; that is, that Jesus, having been exalted to +the right hand of God, in answer to His prayer, receives the Holy Spirit +from the Father and sheds forth upon the Church Him whom He hath received +from the Father. In Matt. iii. 11 we read that it is Jesus who baptizes +with the Holy Spirit. In John vii. 37-39 Jesus bids all that are thirsty +to _come unto Him_ and drink, and the context makes it clear that the +water that He gives is the Holy Spirit, who becomes in those who receive +Him a source of life and power flowing out to others. It is the glorified +Christ who gives to the Church the Holy Spirit. In the fourth chapter of +John and the tenth verse Jesus declares that He is the One who gives the +living water, the Holy Spirit. In all these passages, Christ is set forth +as the One who gives the Holy Spirit, so the Holy Spirit is called "the +Spirit of Christ." + +(2) But there is a deeper reason why the Holy Spirit is called "the Spirit +of Christ," _i. e._, _because it is the work of the Holy Spirit to reveal +Christ to us_. In John xvi. 14, R. V., we read, "He (that is the Holy +Spirit) shall glorify Me: for He shall take of Mine, and shall declare it +unto you." In a similar way in John xv. 26, R. V., it is written, "But +when the Comforter is come, whom I will send unto you from the Father, +even the Spirit of truth, which proceedeth from the Father, He shall bear +witness of Me." This is the work of the Holy Spirit to bear witness of +Christ and reveal Jesus Christ to men. And as the revealer of Christ, He +is called "the Spirit of Christ." + +(3) But there is a still deeper reason yet why the Holy Spirit is called +the Spirit of Christ, and that is _because it is His work to form Christ +as a living presence within us_. In Eph. iii. 16, 17, the Apostle Paul +prays to the Father that He would grant to believers according to the +riches of His glory to be strengthened with might by His Spirit in the +inner man, that Christ may dwell in their hearts by faith. This then is +the work of the Holy Spirit, to cause Christ to dwell in our hearts, to +form the living Christ within us. Just as the Holy Spirit literally and +physically formed Jesus Christ in the womb of the Virgin Mary (Luke i. 35) +so the Holy Spirit spiritually but really forms Jesus Christ within our +hearts to-day. In John xiv. 16-18, Jesus told His disciples that when the +Holy Spirit came that He Himself would come, that is, the result of the +coming of the Holy Spirit to dwell in their hearts would be the coming of +Christ Himself. It is the privilege of every believer in Christ to have +the living Christ formed by the power of the Holy Spirit in his own heart +and therefore the Holy Spirit who thus forms Christ within the heart is +called the Spirit of Christ. How wonderful! How glorious is the +significance of this name. Let us ponder it until we understand it, as far +as it is possible to understand it, and until we rejoice exceedingly in +the glory of it. + +VII. _The Spirit of Jesus Christ._ + +The Holy Spirit is called _the Spirit of Jesus Christ_ in Phil. i. 19, +"For I know that this shall turn to my salvation through your prayer, and +the supply of _the Spirit of Jesus Christ_." The Spirit is not merely the +Spirit of the eternal Word but the Spirit of the Word incarnate. Not +merely the Spirit of Christ, but the Spirit _of Jesus Christ_. It is the +Man Jesus exalted to the right hand of the Father who receives and sends +the Spirit. So we read in Acts ii. 32, 33, "This _Jesus_ hath God raised +up, whereof we all are witnesses. Therefore being by the right hand of God +exalted, and having received of the Father the promise of the Holy Ghost, +He hath shed forth this, which ye now see and hear." + +VIII. _The Spirit of Jesus._ + +The Holy Spirit is called _the Spirit of Jesus_ in Acts xvi. 6, 7, R. V., +"And they went through the region of Phrygia and Galatia, having been +forbidden of the Holy Ghost to speak the word in Asia; and when they were +come over against Mysia, they assayed to go into Bithynia; and the _Spirit +of Jesus_ suffered them not." By the using of this name, "_The Spirit of +Jesus_" the thought of the relation of the Spirit to the _Man Jesus_ is +still more clear than in the name preceding this, the Spirit of Jesus +Christ. + +IX. _The Spirit of His Son._ + +The Holy Spirit is called _the Spirit of His Son_ in Gal. iv. 6, "And +because ye are sons, God hath sent forth _the Spirit of His Son_ into your +hearts, crying, Abba, Father." We see from the context (vs. 4, 5) that +this name is given to the Holy Spirit in special connection with His +testifying to the sonship of the believer. It is "_the Spirit of His Son_" +who testifies to our sonship. The thought is that the Holy Spirit is a +filial Spirit, a Spirit who produces a sense of sonship in us. If we +receive the Holy Spirit, we no longer think of God as if we were serving +under constraint and bondage but we are sons living in joyous liberty. We +do not fear God, we trust Him and rejoice in Him. When we receive the Holy +Spirit, we do not receive a Spirit of bondage again to fear but a Spirit +of adoption whereby we cry, Abba, Father (Rom. viii. 15). This name of the +Holy Spirit is one of the most suggestive of all. We do well to ponder it +long until we realize the glad fullness of its significance. We shall take +it up again when we come to study the work of the Holy Spirit. + +X. _The Holy Spirit._ + +This name is of very frequent occurrence, and the name with which most of +us are most familiar. One of the most familiar passages in which the name +is used is Luke xi. 13, "If ye then, being evil, know how to give good +gifts unto your children: how much more shall your heavenly Father give +_the Holy Spirit_ to them that ask Him?" This name emphasizes the +essential moral character of the Spirit. He is _holy_ in Himself. We are +so familiar with the name that we neglect to weigh its significance. Oh, +if we only realized more deeply and constantly that He is the _Holy_ +Spirit. We would do well if we, as the seraphim in Isaiah's vision, would +bow in His presence and cry, "Holy, holy, holy." Yet how thoughtlessly +oftentimes we talk about Him and pray for Him. We pray for Him to come +into our churches and into our hearts but what would He find if He should +come there? Would He not find much that would be painful and agonizing to +Him? What would we think if vile women from the lowest den of iniquity in +a great city should go to the purest woman in the city and invite her to +come and live with them in their disgusting vileness with no intention of +changing their evil ways. But that would not be as shocking as for you and +me to ask the Holy Spirit to come and dwell in our hearts when we have no +thought of giving up our impurity, or our selfishness, or our worldliness, +or our sin. It would not be as shocking as it is for us to invite the Holy +Spirit to come into our churches when they are full of worldliness and +selfishness and contention and envy and pride, and all that is unholy. But +if the denizens of the lowest and vilest den of infamy should go to the +purest and most Christlike woman asking her to go and dwell with them with +the intention of putting away everything that was vile and evil and giving +to this holy and Christlike woman the entire control of the place, she +would go. And as sinful and selfish and imperfect as we may be, the +infinitely Holy Spirit is ready to come and take His dwelling in our heart +if we will surrender to Him the absolute control of our lives, and allow +Him to bring everything in thought and fancy and feeling and purpose and +imagination and action into conformity with His will. The infinitely Holy +Spirit is ready to come into our churches, however imperfect and worldly +they may be now, if we are willing to put the absolute control of +everything in His hands. But let us never forget that He is _the Holy_ +Spirit, and when we pray for Him let us pray for Him as such. + +XI. _The Holy Spirit of Promise._ + +The Holy Spirit is called _the Holy Spirit of promise_ in Eph. i. 13, R. +V., "In whom ye also, having heard the Word of truth, the Gospel of your +salvation,--in whom, having also believed, ye were sealed with _the Holy +Spirit of promise_." We have here the same name as that given above with +the added thought that this Holy Spirit is the great promise of the Father +and of the Son. The Holy Spirit is God's great all-inclusive promise for +the present dispensation; the one thing for which Jesus bade the disciples +wait after His ascension before they undertook His work was "the promise +of the Father," that is the Holy Spirit (Acts i. 4, 5). The great promise +of the Father until the coming of Christ was the coming atoning Saviour +and King, but when Jesus came and died His atoning death upon the cross of +Calvary and arose and ascended to the right hand of the Father, then the +second great promise of the Father was the Holy Spirit to take the place +of our absent Lord. (See also Acts ii. 33.) + +XII. _The Spirit of Holiness._ + +The Holy Spirit is called _the Spirit of holiness_ in Rom. i. 4, "And +declared to be the Son of God with power, according to _the Spirit of +holiness_, by the resurrection from the dead." At the first glance it may +seem as if there were no essential difference between the two names the +Holy Spirit and the Spirit of holiness. But there is a marked difference. +The name of the Holy Spirit, as already said, emphasizes the essential +moral character of the Spirit as holy, but the name of _the Spirit of +holiness_ brings out the thought that the Holy Spirit is not merely holy +in Himself but He imparts holiness to others. The perfect holiness which +He Himself possesses He imparts to those who receive Him (cf. 1 Pet. i. +2). + +XIII. _The Spirit of Judgment._ + +The Holy Spirit is called _the Spirit of judgment_ in Isa. iv. 4, "When +the Lord shall have washed away the filth of the daughters of Zion, and +shall have purged the blood of Jerusalem from the midst thereof by _the +Spirit of judgment_, and by the Spirit of burning." There are two names of +the Holy Spirit in this passage; first, _the Spirit of judgment_. The Holy +Spirit is so called because it is His work to bring sin to light, to +convict of sin (cf. John xvi. 7-9). When the Holy Spirit comes to us the +first thing that He does is to open our eyes to see our sins as God sees +them. He judges our sin. (We will go into this more at length in studying +John xvi. 7-11 when considering the work of the Holy Spirit.) + +XIV. _The Spirit of Burning._ + +This name is used in the passage just quoted above. (See XIII.) This name +emphasizes His searching, refining, dross-consuming, illuminating and +energizing work. The Holy Spirit is like a fire in the heart in which He +dwells; and as fire tests and refines and consumes and illuminates and +warms and energizes, so does He. In the context, it is the cleansing work +of the Holy Spirit which is especially emphasized (Isa. iv. 3, 4). + +XV. _The Spirit of Truth._ + +The Holy Spirit is called _the Spirit of truth_ in John xiv. 17, "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" (cf. John xv. 26; xvi. 13). The Holy Spirit is called the +Spirit of truth because it is the work of the Holy Spirit to communicate +truth, to impart truth, to those who receive Him. This comes out in the +passage given above, and, if possible, it comes out even more clearly in +John xvi. 13, R. V., "Howbeit when He, _the Spirit of truth_, is come, He +shall guide you into all the truth: for He shall not speak from Himself; +but what things soever He shall hear, these shall He speak: and He shall +declare unto you the things that are to come." All truth is from the Holy +Spirit. It is only as He teaches us that we come to know the truth. + +XVI. _The Spirit of Wisdom and Understanding._ + +The Holy Spirit is called the Spirit of wisdom and understanding in Isa. +xi. 2, "And the Spirit of the LORD shall rest upon him, _the Spirit_ of +wisdom and understanding, the Spirit of counsel and might, the Spirit of +knowledge and of the fear of the LORD." The significance of the name is so +plain as to need no explanation. It is evident both from the words used +and from the context that it is the work of the Holy Spirit to impart +wisdom and understanding to those who receive Him. Those who receive the +Holy Spirit receive the Spirit "of power" and "of love" and "_of a sound +mind_" or sound sense (2 Tim. i. 7). + +XVII. _The Spirit of Counsel and Might._ + +We find this name used of the Holy Spirit in the passage given under the +preceding head. The meaning of this name too is obvious, the Holy Spirit +is called "the Spirit of counsel and of might" because He gives us counsel +in all our plans and strength to carry them out (cf. Acts viii. 29; xvi. +6, 7; i. 8). It is our privilege to have God's own counsel in all our +plans and God's strength in all the work that we undertake for Him. We +receive them by receiving the Holy Spirit, the Spirit of counsel and +might. + +XVIII. _The Spirit of Knowledge and of the Fear of the Lord._ + +This name also is used in the passage given above (Isa. xi. 2). The +significance of this name is also obvious. It is the work of the Holy +Spirit to impart knowledge to us and to beget in us a reverence for +Jehovah, that reverence that reveals itself above all in obedience to His +commandments. The one who receives the Holy Spirit finds his delight in +the fear of the LORD. (See Isa. xi. 3, R. V.) The three suggestive names +just given refer especially to the gracious work of the Holy Spirit in the +servant of the Lord, that is Jesus Christ (Isa. xi. 1-5). + +XIX. _The Spirit of Life._ + +The Holy Spirit is called _the Spirit of life_ in Rom. viii. 2, "For the +law of _the Spirit of life_ in Christ Jesus hath made me free from the law +of sin and death." The Holy Spirit is called the Spirit of life because it +is His work to impart life (cf. John vi. 63, R. V.; Ezek. xxxvii. 1-10). +In the context in which the name is found in the passage given above, +beginning back in the seventh chapter of Romans, seventh verse, Paul is +drawing a contrast between the law of Moses outside a man, holy and just +and good, it is true, but impotent, and the living Spirit of God in the +heart, imparting spiritual and moral life to the believer and enabling him +thus to meet the requirements of the law of God, so that what the law +alone could not do, in that it was weak through the flesh, the Spirit of +God imparting life to the believer and dwelling in the heart enables him +to do, so that the righteousness of the law is fulfilled in those who walk +not after the flesh but after the Spirit. (See Rom. viii. 2-4.) The Holy +Spirit is therefore called "the Spirit of life," because He imparts +spiritual life and consequent victory over sin to those who receive Him. + +XX. _The Oil of Gladness._ + +The Holy Spirit is called the "oil of gladness" in Heb. i. 9, "Thou hast +loved righteousness, and hated iniquity; therefore God, even thy God, hath +anointed thee with the _oil of gladness_ above thy fellows." Some one may +ask what reason have we for supposing that "the oil of gladness" in this +passage is a name of the Holy Spirit. The answer is found in a comparison +of Heb. i. 9, with Acts x. 38 and Luke iv. 18. In Acts x. 38 we read "how +God anointed Jesus of Nazareth with the Holy Ghost and with power," and in +Luke iv. 18, Jesus Himself is recorded as saying, "_The Spirit of the Lord +is upon_ Me, because He hath _anointed_ Me to preach the Gospel to the +poor," etc. In both of these passages, we are told it was _the Holy Spirit +with which Jesus was anointed_ and as in the passage in Hebrews we are +told that _it was with the oil of gladness that He was anointed_; so, of +course, the only possible conclusion is that the oil of gladness means the +Holy Spirit. What a beautiful and suggestive name it is for Him whose +fruit is, first, "love" then "joy" (Gal. v. 22). The Holy Spirit becomes a +source of boundless joy to those who receive Him; He so fills and +satisfies the soul, that the soul who receives Him does not thirst forever +(John iv. 14). No matter how great the afflictions with which the believer +receives the Word, still he will have "_the joy of the Holy Ghost_" (1 +Thess. i. 6). On the Day of Pentecost, when the disciples were baptized +with the Holy Spirit, they were so filled with ecstatic joy that others +looking on them thought they were intoxicated. They said, "These men are +full of new wine." And Paul draws a comparison between abnormal +intoxication that comes through excess of wine and the wholesome +exhilaration from which there is no reaction that comes through being +filled with the Spirit (Eph. v. 18-20). When God anoints one with the Holy +Spirit, it is as if He broke a precious alabaster box of oil of gladness +above their heads until it ran down to the hem of their garments and the +whole person was suffused with joy unspeakable and full of glory. + +XXI. _The Spirit of Grace._ + +The Holy Spirit is called "the Spirit of grace" in Heb. x. 29, "Of how +much sorer punishment, suppose ye, shall he be thought worthy, who hath +trodden underfoot the Son of God, and hath counted the blood of the +covenant, wherewith he was sanctified, an unholy thing, and hath done +despite unto _the Spirit of grace_?" This name brings out the fact that it +is the Holy Spirit's work to administer and apply the grace of God: He +Himself is gracious, it is true, but the name means far more than that, it +means that He makes ours experimentally the manifold grace of God. It is +only by the work of the Spirit of grace in our hearts that we are enabled +to appropriate to ourselves that infinite fullness of grace that God has, +from the beginning, bestowed upon us in Jesus Christ. It is ours from the +beginning, as far as belonging to us is concerned, but it is only ours +experimentally as we claim it by the power of the Spirit of grace. + +XXII. _The Spirit of Grace and of Supplication._ + +The Holy Spirit is called "the Spirit of grace and of supplication" in +Zech. xii. 10, R. V., "And I will pour upon the house of David, and upon +the inhabitants of Jerusalem, _the Spirit of grace and of supplication_; +and they shall look unto Me whom they have pierced: and they shall mourn +for him, as one mourneth for his only son, and shall be in bitterness for +his first-born." The phrase, "the Spirit of grace and of supplication" in +this passage is beyond a doubt a name of the Holy Spirit. The name "the +Spirit of grace" we have already had under the preceding head, but here +there is a further thought of that operation of grace that leads us to +pray intensely. The Holy Spirit is so called because it is He that teaches +to pray because all true prayer is in the Spirit (Jude 20). We of +ourselves know not how to pray as we ought, but it is the work of the Holy +Spirit of intercession to make intercession for us with groanings which +cannot be uttered and to lead us out in prayer according to the will of +God (Rom. viii. 26, 27). The secret of all true and effective praying is +knowing the Holy Spirit as "the Spirit of grace and of supplication." + +XXIII. _The Spirit of Glory._ + +The Holy Spirit is called "the Spirit of glory" in 1 Pet. iv. 14, "If ye +be reproached for the name of Christ, happy are ye; for _the Spirit of +glory_ and of God resteth upon you: on their part He is evil spoken of, +but on your part He is glorified." This name does not merely teach that +the Holy Spirit is infinitely glorious Himself, but it rather teaches that +He imparts the glory of God to us, just as the Spirit of truth imparts +truth to us, and as the Spirit of life imparts life to us, and as the +Spirit of wisdom and understanding and of counsel and might and knowledge +and of the fear of the LORD imparts to us wisdom and understanding and +counsel and might and knowledge and the fear of the LORD, and as the +Spirit of grace applies and administers to us the manifold grace of God, +so the Spirit of glory is the administrator to us of God's glory. In the +immediately preceding verse we read, "But rejoice, inasmuch as ye are +partakers of Christ's sufferings: that, when His glory shall be revealed, +ye may be glad also with exceeding joy." It is in this connection that He +is called the Spirit of glory. We find a similar connection between the +sufferings which we endure and the glory which the Holy Spirit imparts to +us in Rom. viii. 16, 17, "The Spirit Himself beareth witness with our +spirit, that we are children of God: and if children, then heirs; heirs of +God and joint-heirs with Christ; _if so be that we suffer with_ Him, that +we may _be also glorified with Him_." The Holy Spirit is the administrator +of glory as well as of grace, or rather of the grace that culminates in +glory. + +XXIV. _The Eternal Spirit._ + +The Holy Spirit is called "the eternal Spirit" in Heb. ix. 14, "How much +more shall the blood of Christ, who through _the eternal Spirit_ offered +Himself without spot to God, purge your conscience from dead works to +serve the living God." The eternity and the Deity and infinite majesty of +the Holy Spirit are brought out by this name. + +XXV. _The Comforter._ + +The Holy Spirit is called "the Comforter" over and over again in the +Scriptures. For example in John xiv. 26, we read, "But _the Comforter_ +which is the Holy Ghost, whom the Father will send in My name, He shall +teach you all things, and bring all things to your remembrance, whatsoever +I have said unto you." And in John xv. 26, "But when _the Comforter_ is +come, whom I will send unto you from the Father, even the Spirit of truth, +which proceedeth from the Father, He shall testify of Me." (See also John +xvi. 27.) The word translated "Comforter" in these passages means that, +but it means much more beside. It is a word difficult of adequate +translation into any one word in English. The translators of the Revised +Version found difficulty in deciding with what word to render the Greek +word so translated. They have suggested in the margin of the Revised +Version "advocate" "helper" and a simple transference of the Greek word +into English, "Paraclete." The word translated "Comforter" means +literally, "one called to another's side," the idea being, one right at +hand to take another's part. It is the same word that is translated +"advocate" in 1 John ii. 1, "My little children, these things write I unto +you, that ye sin not. And if any man sin, we have _an advocate_ with the +Father, Jesus Christ the righteous." But "advocate," as we now understand +it, does not give the full force of the Greek word so rendered. +Etymologically "advocate" means nearly the same thing. Advocate is Latin +("advocatus") and it means "one called to another to take his part," but +in our modern usage, the word has acquired a restricted meaning. The Greek +word translated "Comforter" (Parakleetos) means "one called alongside," +that is one called to stand constantly by one's side and who is ever ready +to stand by us and take our part in everything in which his help is +needed. It is a wonderfully tender and expressive name for the Holy One. +Sometimes when we think of _the Holy Spirit_, He seems to be so far away, +but when we think of the Parakleetos, or in plain English our "Stand-byer" +or our "part-taker," how near He is. Up to the time that Jesus made this +promise to the disciples, He Himself had been their Parakleetos. When they +were in any emergency or difficulty they turned to Him. On one occasion, +for example, the disciples were in doubt as to how to pray and they turned +to Jesus and said, "Lord, teach us to pray." And the Lord taught them the +wonderful prayer that has come down through the ages (Luke xi. 1-4). On +another occasion, Peter was sinking in the waves of Galilee and he cried, +"Lord, save me," and immediately Jesus stretched forth His hand and caught +him and saved him (Matt. xiv. 30, 31). In every extremity they turned to +Him. Just so now that Jesus is gone to the Father, we have another Person, +just as Divine as He is, just as wise as He, just as strong as He, just as +loving as He, just as tender as He, just as ready and just as able to +help, who is always right by our side. Yes, better yet, who dwells in our +heart, who will take hold and help if we only trust Him to do it. + +If the truth of the Holy Spirit as set forth in the name "Parakleetos" +once gets into our heart and abides there, it will banish all loneliness +forever; for how can we ever be lonely when this best of all Friends is +ever with us? In the last eight years, I have been called upon to endure +what would naturally be a very lonely life. Most of the time I am +separated from wife and children by the calls of duty. For eighteen months +consecutively, I was separated from almost all my family by many thousands +of miles. The loneliness would have been unendurable were it not for the +one all-sufficient Friend, who was always with me. I recall one night +walking up and down the deck of a storm-tossed steamer in the South Seas. +Most of my family were 18,000 miles away; the remaining member of my +family was not with me. The officers were busy on the bridge, and I was +pacing the deck alone, and the thought came to me, "Here you are all +alone." Then another thought came, "I am not alone; by my side as I walk +this deck in the loneliness and the storm walks the Holy Spirit" and He +was enough. I said something like this once at a Bible conference in St. +Paul. A doctor came to me at the close of the meeting and gently said, "I +want to thank you for that thought about the Holy Spirit always being with +us. I am a doctor. Oftentimes I have to drive far out in the country in +the night and storm to attend a case, and I have often been so lonely, but +I will never be lonely again. I will always know that by my side in my +doctor's carriage, the Holy Spirit goes with me." + +If this thought of the Holy Spirit as the ever-present Paraclete once gets +into your heart and abides there, it will banish all fear forever. How can +we be afraid in the face of any peril, if this Divine One is by our side +to counsel us and to take our part? There may be a howling mob about us, +or a lowering storm, it matters not. He stands between us and both mob and +storm. One night I had promised to walk four miles to a friend's house +after an evening session of a conference. The path led along the side of a +lake. As I started for my friend's house, a thunder-storm was coming up. I +had not counted on this but as I had promised, I felt I ought to go. The +path led along the edge of the lake, oftentimes very near to the edge, +sometimes the lake was near the path and sometimes many feet below. The +night was so dark with the clouds one could not see ahead. Now and then +there would be a blinding flash of lightning in which you could see where +the path was washed away, and then it would be blacker than ever. You +could hear the lake booming below. It seemed a dangerous place to walk but +that very week, I had been speaking upon the Personality of the Holy +Spirit and about the Holy Spirit as an ever-present Friend, and the +thought came to me, "What was it you were telling the people in the +address about the Holy Spirit as an ever-present Friend?" And then I said +to myself, "Between me and the boiling lake and the edge of the path walks +the Holy Spirit," and I pushed on fearless and glad. When we were in +London, a young lady attended the meeting one afternoon in the Royal +Albert Hall. She had an abnormal fear of the dark. It was absolutely +impossible for her to go into a dark room alone, but the thought of the +Holy Spirit as an ever-present Friend sank into her mind. She went home +and told her mother what a wonderful thought she had heard that day, and +how it had banished forever all fear from her. It was already growing very +dark in the London winter afternoon and her mother looked up and said, +"Very well, let us see if it is real. Go up to the top of the house and +shut yourself alone in a dark room." She instantly sprang to her feet, +bounded up the stairs, went into a room that was totally dark and shut the +door and sat down. All fear was gone, and as she wrote the next day, the +whole room seemed to be filled with a wonderful glory, the glory of the +presence of the Holy Spirit. + +In the thought of the Holy Spirit as the Paraclete there is also a cure +for insomnia. For two awful years, I suffered from insomnia. Night after +night I would go to bed apparently almost dead for sleep; it seemed as +though I must sleep, but I could not sleep; oh, the agony of those two +years! It seemed as if I would lose my mind if I did not get relief. +Relief came at last and for years I went on without the suggestion of +trouble from insomnia. Then one night I retired to my room in the +Institute, lay down expecting to fall asleep in a moment as I usually did, +but scarcely had my head touched the pillow when I became aware that +insomnia was back again. If one has ever had it, he never forgets it and +never mistakes it. It seemed as if insomnia were sitting on the foot-board +of my bed, grinning at me and saying, "I am back again for another two +years." "Oh," I thought, "two more awful years of insomnia." But that very +morning, I had been lecturing to our students in the Institute about the +Personality of the Holy Spirit and about the Holy Spirit as an +ever-present Friend, and at once the thought came to me, "What were you +talking to the students about this morning? What were you telling them?" +and I looked up and said, "Thou blessed Spirit of God, Thou art here. I am +not alone. If Thou hast anything to say to me, I will listen," and He +began to open to me some of the deep and precious things about my Lord and +Saviour, things, that filled my soul with joy and rest, and the next thing +I knew I was asleep and the next thing I knew it was to-morrow morning. So +whenever insomnia has come my way since, I have simply remembered that the +Holy Spirit was there and I have looked up to Him to speak to me and to +teach me and He has done so and insomnia has taken its flight. + +In the thought of the Holy Spirit as the Paraclete there is a cure for a +breaking heart. How many aching, breaking hearts there are in this world +of ours, so full of death and separation from those we most dearly love. +How many a woman there is, who a few years ago, or a few months or a few +weeks ago, had no care, no worry, for by her side was a Christian husband +who was so wise and strong that the wife rested all responsibility upon +him and she walked care-free through life and satisfied with his love and +companionship. But one awful day, he was taken from her. She was left +alone and all the cares and responsibilities rested upon her. How empty +that heart has been ever since; how empty the whole world has been. She +has just dragged through her life and her duties as best she could with an +aching and almost breaking heart. But there is One, if she only knew it, +wiser and more loving than the tenderest husband, One willing to bear all +the care and responsibilities of life for her, One who is able, if, she +will only let Him, to fill every nook and corner of her empty and aching +heart; that One is the Paraclete. I said something like this in St. +Andrews' Hall in Glasgow. At the close of the meeting a sad-faced +Christian woman, wearing a widow's garb, came to me as I stepped out of +the hall into the reception room. She hurried to me and said, "Dr. Torrey, +this is the anniversary of my dear husband's death. Just one year ago +to-day he was taken from me. I came to-day to see if you could not speak +some word to help me. You have given me just the word I need. I will never +be lonesome again." A year and a half passed by. I was on the yacht of a +friend on the lochs of the Clyde. One day a little boat put out from shore +and came alongside the yacht. One of the first to come up the side of the +yacht was this widow. She hurried to me and the first thing she said was, +"The thought that you gave me that day in St. Andrews' Hall on the +anniversary of my husband's leaving me has been with me ever since, and +the Holy Spirit does satisfy me and fill my heart." + +But it is in our work for our Master that the thought of the Holy Spirit +as the Paraclete comes with greatest helpfulness. I think it may be +permissible to illustrate it from my own experience. I entered the +ministry because I was literally forced to. For years I refused to be a +Christian, because I was determined that I would not be a preacher, and I +feared that if I surrendered to Christ I must enter the ministry. My +conversion turned upon my yielding to Him at this point. The night I +yielded, I did not say, "I will accept Christ" or "I will give up sin," or +anything of that sort, I simply cried, "Take this awful burden off my +heart, and I will preach the Gospel." But no one could be less fitted by +natural temperament for the ministry than I. From early boyhood, I was +extraordinarily timid and bashful. Even after I had entered Yale College, +when I would go home in the summer and my mother would call me in to meet +her friends, I was so frightened that when I thought I spoke I did not +make an audible sound. When her friends had gone, my mother would ask, +"Why didn't you say something to them?" And I would reply that I supposed +I had, but my mother would say, "You did not utter a sound." Think of a +young fellow like that entering the ministry. I never mustered courage +even to speak in a public prayer-meeting until after I was in the +theological seminary. Then I felt, if I was to enter the ministry, I must +be able to at least speak in a prayer-meeting. I learned a little piece by +heart to say, but when the hour came, I forgot much of it in my terror. At +the critical moment, I grasped the back of the settee in front of me and +pulled myself hurriedly to my feet and held on to the settee. One Niagara +seemed to be going up one side and another down another; my voice +faltered. I repeated as much as I could remember and sat down. Think of a +man like that entering the ministry. In the early days of my ministry, I +would write my sermons out in full and commit them to memory, stand up and +twist a button until I had repeated it off as best I could and would then +sink back into the pulpit chair with a sense of relief that that was over +for another week. I cannot tell you what I suffered in those early days of +my ministry. But the glad day came when I came to know the Holy Spirit as +the Paraclete. When the thought got possession of me that when I stood up +to preach, there was Another who stood by my side, that while the audience +saw me God saw Him, and that the responsibility was all upon Him, and that +He was abundantly able to meet it and care for it all, and that all I had +to do was to stand back as far out of sight as possible and let Him do the +work. I have no dread of preaching now; preaching is the greatest joy of +my life, and sometimes when I stand up to speak and realize that He is +there, that all the responsibility is upon Him, such a joy fills my heart +that I can scarce restrain myself from shouting and leaping. He is just as +ready to help us in all our work; in our Sunday-school classes; in our +personal work and in every other line of Christian effort. Many hesitate +to speak to others about accepting Christ. They are afraid they will not +say the right thing; they fear that they will do more harm than they will +good. You certainly will if _you_ do it, but if you will just believe in +the Paraclete and trust Him to say it and to say it in His way, you will +never do harm but always good. It may seem at the time that you have +accomplished nothing, but perhaps years after you will find out you have +accomplished much and even if you do not find it out in this world, you +will find it out in eternity. + +There are many ways in which the Paraclete stands by us and helps us of +which we will speak at length when we come to study His work. He stands by +us when we pray (Rom. viii. 26, 27); when we study the Word (John xiv. 26; +xvi. 12-14); when we do personal work (Acts viii. 29); when we preach or +teach (1 Cor. ii. 4); when we are tempted (Rom. viii. 2); when we leave +this world (Acts vii. 54-60). Let us get this thought firmly fixed now and +for all time that the Holy Spirit is One called to our side to take our +part. + + + "Ever present, truest Friend, + Ever near, Thine aid to lend." + + + + + +CHAPTER VI. THE WORK OF THE HOLY SPIRIT IN THE MATERIAL UNIVERSE. + + +There are many who think of the work of the Holy Spirit as limited to man. +But God reveals to us in His Word that the Holy Spirit's work has a far +wider scope than this. We are taught in the Bible that the Holy Spirit has +a threefold work in the material universe. + +I. The creation of the material universe and of man is effected through +the agency of the Holy Spirit. + +We read in Ps. xxxiii. 6, "By the word of the LORD were the heavens made; +and all the host of them _by the breath of His mouth_." We have already +seen in our study of the names of the Holy Spirit that the Holy Spirit is +the breath of JEHOVAH, so this passage teaches us that all the hosts of +heaven, all the stellar worlds, were made by the Holy Spirit. We are +taught explicitly in Job xxxiii. 4, that the creation of man is the Holy +Spirit's work. We read, "_The Spirit of God_ hath made me, and _the breath +of the Almighty_ hath given me life." Here both the creation of the +material frame and the impartation of life are attributed to the agency of +the Holy Spirit. In other passages of Scripture we are taught that +creation was in and through the Son of God. For example we read in Col. i. +16, R. V., "For in Him were all things created, in the heavens and upon +the earth, things visible and things invisible, whether thrones or +dominions or principalities or powers; all things have been created +through Him and unto Him." In a similar way we read in Heb. i. 2, that God +"hath at the end of these days spoken unto us in His Son, whom He +appointed heir of all things, _through whom_ also He made the worlds +(ages)." In the passage given above (Ps. xxxiii. 6), the Word as well as +the Spirit are mentioned in connection with creation. In the account of +the creation and the rehabilitation of this world to be the abode of man, +Father, Word and Holy Spirit are all mentioned (Gen. i. 1-3). It is +evident from a comparison of these passages that the Father, Son and Holy +Spirit are all active in the creative work. The Father works _in_ His Son, +_through_ His Spirit. + +II. Not only is the original creation of the material universe attributed +to the agency of the Holy Spirit in the Bible but _the maintenance of +living creatures_ as well. + +We read in Ps. civ. 29, 30, "Thou hidest Thy face, they are troubled: Thou +takest away their breath, they die, and return to their dust. Thou +_sendest forth Thy Spirit_, they are created: and Thou _renewest_ the face +of the earth." The clear indication of this passage is that not only are +things brought into being through the agency of the Holy Spirit, but that +they are maintained in being by the Holy Spirit. Not only is spiritual +life maintained by the Spirit of God but material being as well. Things +exist and continue by the presence of the Spirit of God in them. This does +not mean for a moment that the universe is God, but it does mean that the +universe is maintained in its being by the immanence of God in it. This is +the great and solemn truth that lies at the foundation of the awful and +debasing perversions of Pantheism in its countless forms. + +III. But not only is the universe created through the agency of the Holy +Spirit and maintained in its existence through the agency of the Holy +Spirit, but _the development of the earlier, chaotic, undeveloped states +of the material universe into higher orders of being is effected through +the agency of the Holy Spirit_. + +We read in Gen, i. 2, 3, "And the earth was (or became) without form and +void; and darkness was upon the face of the deep. And _the Spirit of God +moved_ upon the face of the waters. And God said, Let there be light: and +there was light." We may take this account to refer either to the original +creation of the universe, or we may take it as the deeper students of the +Word are more and more inclining to take it, as the account of the +rehabilitation of the earth after its plunging into chaos through sin +after the original creation described in v. 1. In either case we have set +before us here the development of the earth from a chaotic and unformed +condition into its present highly developed condition through the agency +of the Holy Spirit. We see the process carried still further in Gen. ii. +7, "And the LORD God formed man of the dust of the ground, _and breathed_ +into his nostrils the breath of life; and man became a living soul." Here +again it is through the agency of the breath of God, that a higher thing, +human life, comes into being. Naturally, as the Bible is the history of +man's redemption it does not dwell upon this phase of truth, but seemingly +each new and higher impartation of the Spirit of God brings forth a higher +order of being. First, inert matter; then motion; then light; then +vegetable life; then animal life; then man; and, as we shall see later, +then the new man; and then Jesus Christ, the supreme Man, the completion +of God's thought of man, the Son of Man. This is the Biblical thought of +development from the lower to the higher by the agency of the Spirit of +God as distinguished from the godless evolution that has been so popular +in the generation now closing. It is, however, only hinted at in the +Bible. The more important phases of the Holy Spirit's work, His work in +redemption, are those that are emphasized and iterated and reiterated. The +Word of God is even more plainly active in each state of progress of +creation. God _said_ occurs ten times in the first chapter of Genesis. + + + + + +CHAPTER VII. THE HOLY SPIRIT CONVICTING THE WORLD OF SIN, OF RIGHTEOUSNESS +AND OF JUDGMENT. + + +Our salvation begins experimentally with our being brought to a profound +sense that we need a Saviour. The Holy Spirit is the One who brings us to +this realization of our need. We read in John xvi. 8-11, R. V., "And He, +when He is come, will convict the world in respect of sin, and of +righteousness, and of judgment: of sin, because they believe not on Me; of +righteousness, because I go to the Father, and ye behold Me no more; of +judgment, because the prince of this world hath been judged." + +I. We see in this passage that _it is the work of the Holy Spirit to +convict men of sin_. That is, to so convince of their error in respect to +sin as to produce a deep sense of personal guilt. We have the first +recorded fulfillment of this promise in Acts ii. 36, 37, "Therefore let +all the house of Israel know assuredly, that God hath made that same +Jesus, whom ye have crucified, both Lord and Christ. Now when they heard +this, _they were pricked in their heart, and said_ unto Peter and to the +rest of the apostles, Men and brethren, _what shall we do_?" The Holy +Spirit had come just as Jesus had promised that He would and when He came +He convicted the world of sin: He pricked them to their heart with a sense +of their awful guilt in the rejection of their Lord and their Christ. If +the Apostle Peter had spoken the same words the day before Pentecost, no +such results would have followed; but now Peter was filled with the Holy +Spirit (v. 4) and the Holy Spirit took Peter and his words and through the +instrumentality of Peter and his words convicted his hearers. The Holy +Spirit is the only One who can convince men of sin. The natural heart is +"deceitful above all things and desperately wicked," and there is nothing +in which the inbred deceitfulness of our hearts comes out more clearly +than in our estimations of ourselves. We are all of us sharp-sighted +enough to the faults of others but we are all blind by nature to our own +faults. Our blindness to our own shortcomings is oftentimes little short +of ludicrous. We have a strange power of exaggerating our imaginary +virtues and losing sight utterly of our defects. The longer and more +thoroughly one studies human nature, the more clearly will he see how +hopeless is the task of convincing other men of sin. We cannot do it, nor +has God left it for us to do. He has put this work into the hands of One +who is abundantly able to do it, the Holy Spirit. One of the worst +mistakes that we can make in our efforts to bring men to Christ is to try +to convince them of sin in any power of our own. Unfortunately, it is one +of the commonest mistakes. Preachers will stand in the pulpit and argue +and reason with men to make them see and realize that they are sinners. +They make it as plain as day; it is a wonder that their hearers do not see +it; but they do not. Personal workers sit down beside an inquirer and +reason with him, and bring forward passages of Scripture in a most +skillful way, the very passages that are calculated to produce the effect +desired and yet there is no result. Why? Because we are trying to do the +Holy Spirit's work, the work that He alone can do, convince men of sin. If +we would only bear in mind our own utter inability to convince men of sin, +and cast ourselves upon Him in utter helplessness to do the work, we would +see results. + +At the close of an inquiry meeting in our church in Chicago, one of our +best workers brought to me an engineer on the Pan Handle Railway with the +remark, "I wish that you would speak to this man. I have been talking to +him two hours with no result." I sat down by his side with my open Bible +and in less than ten minutes that man, under deep conviction of sin, was +on his knees crying to God for mercy. The worker who had brought him to me +said when the man had gone out, "That is very strange." "What is strange?" +I asked. "Do you know," the worker said, "I used exactly the same passages +in dealing with that man that you did, and though I had worked with him +for two hours with no result, in ten minutes with the same passages of +Scripture, he was brought under conviction of sin and accepted Christ." +What was the explanation? Simply this, for once that worker had forgotten +something that she seldom forgot, namely, that the Holy Spirit must do the +work. She had been trying to convince the man of sin. She had used the +right passages; she had reasoned wisely; she had made out a clear case, +but she had not looked to the only One who could do the work. When she +brought the man to me and said, "I have worked with him for two hours with +no result," I thought to myself, "If this expert worker has dealt with him +for two hours with no result, what is the use of my dealing with him?" and +in a sense of utter helplessness I cast myself upon the Holy Spirit to do +the work and He did it. + +But while we cannot convince men of sin, there is One who can, the Holy +Spirit. He can convince the most hardened and blinded man of sin. He can +change men and women from utter carelessness and indifference to a place +where they are overwhelmed with a sense of their need of a Saviour. How +often we have seen this illustrated. Some years ago, the officers of the +Chicago Avenue Church were burdened over the fact that there was so little +profound conviction of sin manifested in our meetings. There were +conversions, a good many were being added to the church, but very few were +coming with an apparently overwhelming conviction of sin. One night one of +the officers of the church said, "Brethren, I am greatly troubled by the +fact that we have so little conviction of sin in our meetings. While we +are having conversions and many accessions to the church, there is not +that deep conviction of sin that I like to see, and I propose that we, the +officers of the church, meet from night to night to pray that there may be +more conviction of sin in our meetings." The suggestion was taken up by +the entire committee. We had not been praying many nights when one Sunday +evening I saw in the front seat underneath the gallery a showily dressed +man with a very hard face. A large diamond was blazing from his shirt +front. He was sitting beside one of the deacons. As I looked at him as I +preached, I thought to myself, "That man is a sporting man, and Deacon +Young has been fishing to-day." It turned out that I was right. The man +was the son of a woman who kept a sporting house in a Western city. I +think he had never been in a Protestant service before. Deacon Young had +got hold of him that day on the street and brought him to the meeting. As +I preached the man's eyes were riveted upon me. When we went down-stairs +to the after meeting, Deacon Young took the man with him. I was late +dealing with the anxious that night. As I finished with the last one about +eleven o'clock, and almost everybody had gone home, Deacon Young came over +to me and said, "I have a man over here I wish you would come and speak +with." It was this big sporting man. He was deeply agitated. "Oh," he +groaned, "I don't know what is the matter with me. I never felt this way +before in all my life," and he sobbed and shook like a leaf. Then he told +me this story: "I started out this afternoon to go down to Cottage Grove +Avenue to meet some men and spend the afternoon gambling. As I passed by +the park over yonder, some of your young men were holding an open air +meeting and I stopped to listen. I saw one man testifying whom I had known +in a life of sin, and I waited to hear what he had to say. When he +finished I went on down the street. I had not gone far when some strange +power took hold of me and brought me back and I stayed through the +meeting. Then this gentleman spoke to me and brought me over to your +church, to your Yoke Fellows' Meeting. I stayed to supper with them and he +brought me up to hear you preach, then he brought me down to this +meeting." Here he stopped and sobbed, "Oh, I don't know what is the matter +with me. I feel awful. I never felt this way before in all my life," and +his great frame shook with emotion. "I know what is the matter with you," +I said. "You are under conviction of sin; the Holy Spirit is dealing with +you," and I pointed him to Christ, and he knelt down and cried to God for +mercy, to forgive his sins for Christ's sake. + +Not long after, one Sunday night I saw another man sitting in the gallery +almost exactly above where this man had sat. A diamond flashed also from +this man's shirt front. I said to myself, "There is another sporting man." +He turned out to be a travelling man who was also a sporting man. As I +preached, he leaned further and further forward in his seat. In the midst +of my sermon, without any intention of giving out the invitation, simply +wishing to drive a point home, I said, "Who will accept Jesus Christ +to-night?" Quick as a flash the man sprang to his feet and shouted, "I +will." It rang through the building like the crack of a revolver. I +dropped my sermon and instantly gave out the invitation; men and women and +young people rose all over the building to yield themselves to Christ. God +was answering prayer and the Holy Spirit was convincing men of sin. The +Holy Spirit can convince men of sin. We need not despair of any one, no +matter how indifferent they may appear, no matter how worldly, no matter +how self-satisfied, no matter how irreligious, the Holy Spirit can +convince men of sin. A young minister of very rare culture and ability +once came to me and said, "I have a great problem on my hands. I am the +pastor of the church in a university town. My congregation is largely made +up of university professors and students. They are most delightful people. +They have very high moral ideals and are living most exemplary lives. +Now," he continued, "if I had a congregation in which there were drunkards +and outcasts and thieves, I could convince them of sin, but my problem is +how to make people like that, the most delightful people in the world, +believe that they are sinners, how to convict them of sin." I replied, "It +is impossible. You cannot do it, but the Holy Spirit can." And so He can. +Some of the deepest manifestations of conviction of sin I have ever seen +have been on the part of men and women of most exemplary conduct and +attractive personality. But they were sinners and the Holy Spirit opened +their eyes to the fact. + +While it is the Holy Spirit who convinces men of sin, He does it through +us. This comes out very clearly in the context of the passage before us. +Jesus says in the seventh verse, R. V., of the chapter, "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 go, I will send +Him _unto you_." Then He goes on to say, "And when He is come (_unto +you_), He will convict the world of sin." That is, our Lord Jesus sends +the Holy Spirit unto us (unto believers), and when He is come unto us +believers, through us to whom He has come, He convinces the world. On the +Day of Pentecost, it was the Holy Spirit who convinced the 3,000 of sin, +but the Holy Spirit came to the group of believers and through them +convinced the outside world. As far as the Holy Scriptures definitely tell +us, the Holy Spirit has no Way of getting at the unsaved world except +through the agency of those who are already saved. Every conversion +recorded in the Acts of the Apostles was through the agency of men or +women already saved. Take, for example, the conversion of Saul of Tarsus. +If there ever was a miraculous conversion, it was that. The glorified +Jesus appeared visibly to Saul on his way to Damascus, but before Saul +could come out clearly into the light as a saved man, human +instrumentality must be brought in. Saul prostrate on the ground cried to +the risen Christ asking what he must do, and the Lord told him to go into +Damascus and there it would be told him what he must do. And then Ananias, +"a certain disciple," was brought on the scene as the human +instrumentality through whom the Holy Spirit should do His work (cf. Acts +ix. 17; xxii. 16). Take the case of Cornelius. Here again was a most +remarkable conversion through supernatural agency. "_An angel_" appeared +to Cornelius, but the angel did not tell Cornelius what to do to be saved. +The angel rather said to Cornelius, "Send men to Joppa, and _call for +Simon_, whose surname is Peter, who shall tell thee words whereby _thou +and all thy house shall be saved_" (Acts xi. 13, 14). So we may go right +through the record of the conversions in the Acts of the Apostles and we +will see they were all effected through human instrumentality. How solemn, +how almost overwhelming, is the thought that the Holy Spirit has no way of +getting at the unsaved with His saving power except through the +instrumentality of us who are already Christians. If we realized that, +would we not be more careful to offer to the Holy Spirit a more free and +unobstructed channel for His all-important work? The Holy Spirit needs +human lips to speak through. He needs yours, and He needs lives so clean +and so utterly surrendered to Him that He can work through them. + +Notice of which sin it is that the Holy Spirit convinces men--the sin of +unbelief in Jesus Christ, "Of sin because they believe not on Me," says +Jesus. Not the sin of stealing, not the sin of drunkenness, not the sin of +adultery, not the sin of murder, but the sin of unbelief in Jesus Christ. +The one thing that the eternal God demands of men is that they believe on +Him whom He hath sent (John vi. 29). And the one sin that reveals men's +rebellion against God and daring defiance of Him is the sin of not +believing on Jesus Christ, and this is the one sin that the Holy Spirit +puts to the front and emphasizes and of which He convicts men. This was +the sin of which He convicted the 3,000 on the Day of Pentecost. +Doubtless, there were many other sins in their lives, but the one point +that the Holy Spirit brought to the front through the Apostle Peter was +that the One whom they had rejected was their Lord and Christ, attested so +to be by His resurrection from the dead (Acts ii. 22-36). "And _when they +heard this_ (namely, that He whom they had rejected was Lord and Christ) +they were pricked in their hearts." This is the sin of which the Holy +Spirit convinces men to-day. In regard to the comparatively minor +moralities of life, there is a wide difference among men, but the thief +who rejects Christ and the honest man who rejects Christ are alike +condemned at the great point of what they do with God's Son, and this is +the point that the Holy Spirit presses home. The sin of unbelief is the +most difficult of all sins of which to convince men. The average +unbeliever does not look upon unbelief as a sin. Many an unbeliever looks +upon his unbelief as a mark of intellectual superiority. Not unfrequently, +he is all the more proud of it because it is the only mark of intellectual +superiority that he possesses. He tosses his head and says, "I am an +agnostic;" "I am a skeptic;" or, "I am an infidel," and assumes an air of +superiority on that account. If he does not go so far as that, the +unbeliever frequently looks upon his unbelief as, at the very worst, a +misfortune. He looks for pity rather than for blame. He says, "Oh, I wish +I could believe. I am so sorry I cannot believe," and then appeals to us +for pity because he cannot believe, but when the Holy Spirit touches a +man's heart, he no longer looks upon unbelief as a mark of intellectual +superiority; he does not look upon it as a mere misfortune; he sees it as +the most daring, decisive and damning of all sins and is overwhelmed with +a sense of his awful guilt in that he had not believed on the name of the +only begotten Son of God. + +II. But the Holy Spirit not only convicts of sin, _He convicts in respect +of righteousness_. + +He convicts the world in respect of righteousness because Jesus Christ has +gone to the Father, that is He convicts (convinces with a convincing that +is self-condemning) the world of Christ's righteousness attested by His +going to the Father. The coming of the Spirit is in itself a proof that +Christ has gone to the Father (cf. Acts ii. 33) and the Holy Spirit thus +opens our eyes to see that Jesus Christ, whom the world condemned as an +evil-doer, was indeed the righteous One. The Father sets the stamp of His +approval upon His character and claims by raising Him from the dead and +exalting Him to His own right hand and giving to Him a name that is above +every name. The world at large to-day claims to believe in the +righteousness of Christ but it does not really believe in the +righteousness of Christ: it has no adequate conception of the +righteousness of Christ. The righteousness which the world attributes to +Christ is not the righteousness which God attributes to Him, but a poor +human righteousness, perhaps a little better than our own. The world loves +to put the names of other men that it considers good alongside the name of +Jesus Christ. But when the Spirit of God comes to a man, He convinces him +of the righteousness of Christ; He opens his eyes to see Jesus Christ +standing absolutely alone, not only far above all men but "far above all +principality and power and might and dominion, and every name that is +named, not only in this world but also in that which is to come" (Eph. i. +21). + +III. The Holy Spirit also convicts the world of judgment. + +The ground upon which the Holy Spirit convinces men of judgment is upon +the ground of the fact that "the Prince of this world hath been judged" +(John xvi. 11). When Jesus Christ was nailed to the cross, it seemed as if +He were judged there, but in reality it was the Prince of this world who +was judged at the cross, and, by raising Jesus Christ from the dead, the +Father made it plain to all coming ages that the cross was not the +judgment of Christ, but the judgment of the Prince of darkness. The Holy +Spirit opens our eyes to see this fact and so convinces us of judgment. +There is a great need to-day that the world be convinced of judgment. +Judgment is a doctrine that has fallen into the background, that has +indeed almost sunken out of sight. It is not popular to-day to speak about +judgment, or retribution, or hell. One who emphasizes judgment and future +retribution is not thought to be quite up to date; he is considered +"mediaeval" or even "archaic," but when the Holy Spirit opens the eyes of +men, they believe in judgment. In the early days of my Christian +experience, I had great difficulties with the Bible doctrine of future +retribution. I came again and again up to what it taught about the eternal +penalties of persistent sin. It seemed as if I could not believe it: it +must not be true. Time and again I would back away from the stern +teachings of Jesus Christ and the Apostles concerning this matter. But one +night I was waiting upon God that I might know the Holy Spirit in a fuller +manifestation of His presence and His power. God gave me what I sought +that night and with this larger experience of the Holy Spirit's presence +and power, there came such a revelation of the glory, the infinite glory +of Jesus Christ, that I had no longer any difficulties with what the Book +said about the stern and endless judgment that would be visited upon those +who persistently rejected this glorious Son of God. From that day to this, +while I have had many a heartache over the Bible doctrine of future +retribution, I have had no intellectual difficulty with it. I have +believed it. The Holy Spirit has convinced me of judgment. + + + + + +CHAPTER VIII. THE HOLY SPIRIT BEARING WITNESS TO JESUS CHRIST. + + +When our Lord was talking to His disciples on the night before His +crucifixion of the Comforter who after His departure was to come to take +His place, He said, "But when the Comforter is come, whom I will send unto +you from the Father, even the Spirit of truth, which proceedeth from the +Father, He shall bear witness of Me: and ye also bear witness, because ye +have been with Me from the beginning" (John xv. 26, 27, R. V.), and the +Apostle Peter and the other disciples when they were strictly commanded by +the Jewish Council not to teach in the name of Jesus said, "We are +witnesses of these things, and so is also the Holy Ghost" (Acts v. 32). It +is clear from these words of Jesus Christ and the Apostles that it is the +work of the Holy Spirit to bear witness concerning Jesus Christ. We find +the Holy Spirit's testimony to Jesus Christ in the Scriptures, but beside +this the Holy Spirit bears witness directly to the individual heart +concerning Jesus Christ. He takes His own Scriptures and interprets them +to us and makes them clear to us. All truth is from the Spirit, for He is +"the Spirit of truth," but it is especially His work to bear witness to +Him who is the truth, that is Jesus Christ (John xiv. 6). It is only +through the testimony of the Holy Spirit directly to our hearts that we +ever come to a true, living knowledge of Jesus Christ (cf. 1 Cor. xii. 3). +No amount of mere reading the written Word (in the Bible) and no amount of +listening to man's testimony will ever bring us to a living knowledge of +Christ. It is only when the Holy Spirit Himself takes the written Word, or +takes the testimony of our fellow man, and interprets it directly to our +hearts that we really come to see and know Jesus as He is. On the day of +Pentecost, Peter gave all his hearers the testimony of the Scriptures +regarding Christ and also gave them his own testimony; he told them what +he and the other Apostles knew by personal observation regarding His +resurrection, but unless the Holy Spirit Himself had taken the Scriptures +which Peter had brought together and taken the testimony of Peter and the +other disciples, the 3,000 would not on that day have seen Jesus as He +really was and received Him and been baptized in His name. The Holy Spirit +added His testimony to that of Peter and that of the written Word. Mr. +Moody used to say in his terse and graphic way that when Peter said, +"Therefore let all the house of Israel know assuredly that God hath made +that same Jesus, whom ye have crucified, both Lord and Christ (Acts ii. +36), the Holy Spirit said, 'Amen' and the people saw and believed." And it +is certain that unless the Holy Spirit had come that day and through Peter +and the other Apostles borne His direct testimony to the hearts of their +hearers, there would have been no saving vision of Jesus on the part of +the people. If you wish men to get a true view of Jesus Christ, such a +view of Him that they may believe and be saved, it is not enough that you +give them the Scriptures concerning Him; it is not enough that you give +them your own testimony, you must seek for them the testimony of the Holy +Spirit and put yourself into such relations with God that the Holy Spirit +may bear His testimony through you. Neither your testimony, nor even that +of the written Word alone will effect this, though it is your testimony, +or that of the Word that the Holy Spirit uses. But unless your testimony +and that of the Word is taken up by the Holy Spirit and He Himself +testifies, they will not believe. This explains something which every +experienced worker must have noticed. We sit down beside an inquirer and +open our Bibles and give him those Scriptures which clearly reveal Jesus +as his atoning Saviour on the cross, a Saviour from the guilt of sin, and +as his risen Saviour, a Saviour from the power of sin. It is just the +truth the man needs to see and believe in order to be saved, but he does +not see it. We go over these Scriptures which to us are as plain as day +again and again, and the inquirer sits there in blank darkness; he sees +nothing, he grasps nothing. Sometimes we almost wonder if the inquirer is +stupid that he cannot see it. No, he is not stupid, except with that +spiritual blindness that possesses every mind unenlightened by the Holy +Spirit (1 Cor. ii. 14). We go over it again and still he does not see it. +We go over it again and his face lightens up and he exclaims, "I see it. I +see it," and he sees Jesus and believes and is saved and knows he is saved +there on the spot. What has happened? Simply this, the Holy Spirit has +borne His testimony and what was dark as midnight before is as clear as +day now. This explains also why it is that one who has been long in +darkness concerning Jesus Christ so quickly comes to see the truth when he +surrenders his will to God and seeks light from Him. When he surrenders +his will to God, he has put himself into that attitude towards God where +the Holy Spirit can do His work (Acts v. 32). Jesus says in John vii. 17, +R. V., "If any man willeth to do His will, he shall know of the teaching, +whether it be of God, or whether I speak from Myself." When a man wills to +do the will of God, then the conditions are provided on which the Holy +Spirit works and He illuminates the mind to see the truth about Jesus and +to see that His teaching is the very Word of God. John writes in John xx. +31, "But these are written (these things in the Gospel of John) that ye +might believe that Jesus is the Christ, the Son of God; and that believing +ye might have life through His name." John wrote his Gospel for this +purpose, that men might see Jesus as the Christ, the Son of God, through +what he records, and that they might believe that He is the Christ, the +Son of God, and that thus believing they might have life through His name. +The best book in the world to put into the hands of one who desires to +know about Jesus and to be saved is the Gospel of John. And yet many a man +has read the Gospel of John over and over and over again and not seen and +believed that Jesus is the Christ, the Son of God. But let the same man +surrender his will absolutely to God and ask God for light as he reads the +Gospel and promise God that he will take his stand on everything in the +Gospel that He shows him to be true and before the man has finished the +Gospel he will see clearly that Jesus is the Christ, the Son of God, and +will believe and have eternal life. Why? Because he has put himself into +the place where the Holy Spirit can take the things written in the Gospel +and interpret them and bear His testimony. I have seen this tested and +proven time and time again all around the world. Men have come to me and +said to me that they did not believe that Jesus is the Christ, the Son of +God, and many have gone farther and said they were agnostics and did not +even know whether there was a personal God. Then I have told them to read +the Gospel of John, that in that Gospel John presented the evidence that +Jesus was the Christ, the Son of God. Oftentimes they have told me they +have read it over and over again, and yet were not convinced that Jesus +was the Christ, the Son of God. Then I have said to them, "You have not +read it the right way," and I have got them to surrender their will to God +(or in case where they were not sure there was a God, have got them to +take their stand upon the right to follow it wherever it might carry +them). Then I have had them agree to read the Gospel of John slowly and +thoughtfully, and each time before they read to look up to God, if there +were any God, to help them to understand what they were to read and to +promise Him that they would take their stand upon whatever He showed them +to be true, and follow it wherever it would carry them. And in every +instance before they had finished the Gospel they had come to see that +Jesus was the Christ, the Son of God, and have believed and been saved. +They had put themselves in that position where the Holy Spirit could bear +His testimony to Jesus Christ and He had done it and through His testimony +they saw and believed. + +If you wish men to see the truth about Christ, do not depend upon your own +powers of expression and persuasion, but cast yourself upon the Holy +Spirit and seek for them His testimony and see to it that they put +themselves in the place where the Holy Spirit can testify. This is the +cure for both skepticism and ignorance concerning Christ. If you yourself +are not clear concerning the truth about Jesus Christ, seek for yourself +the testimony of the Holy Spirit regarding Christ. Read the Scriptures, +read especially the Gospel of John but do not depend upon the mere reading +of the Word, but before you read it, put yourself in such an attitude +towards God by the absolute surrender of your will to Him that the Holy +Spirit may bear His testimony in your heart concerning Jesus Christ. What +we all most need is a clear and full vision of Jesus Christ and this comes +through the testimony of the Holy Spirit. One night a number of our +students came back from the Pacific Garden Mission in Chicago and said to +me, "We had a wonderful meeting at the mission to-night. There were many +drunkards and outcasts at the front who accepted Christ." The next day I +met Mr. Harry Monroe, the superintendent of the mission, on the street, +and I said, "Harry, the boys say you had a wonderful meeting at the +mission last night." "Would you like to know how it came about?" he +replied. "Yes." "Well," he said, "I simply held up Jesus Christ and it +pleased the Holy Spirit to illumine the face of Jesus Christ, and men saw +and believed." It was a unique way of putting it but it was an expressive +way and true to the essential facts in the case. It is our part to hold up +Jesus Christ, and then look to the Holy Spirit to illumine His face or to +take the truth about Him and make it clear to the hearts of our hearers +and He will do it and men will see and believe. Of course, we need to be +so walking towards God that the Holy Spirit may take us as the instruments +through whom He will bear His testimony. + + + + + +CHAPTER IX. THE REGENERATING WORK OF THE HOLY SPIRIT. + + +The Apostle Paul in Titus iii. 5, R. V., writes, "Not by works done in +righteousness, which we did ourselves, but according to His mercy He saved +us, through the washing of regeneration and _renewing of the Holy Ghost_." +In these words we are taught that _the Holy Spirit renews men, or makes +men new_, and that through this renewing of the Holy Spirit, we are saved. +Jesus taught the same in John iii. 3-5, "Jesus answered and said unto him, +Verily, verily, I say unto thee, Except a man be born again, he cannot see +the kingdom of God. Nicodemus saith unto Him, How can a man be born when +he is old? Can he enter the second time into his mother's womb and be +born? Jesus answered, Verily, verily, I say unto thee, Except a man be +born of water and _of the Spirit_, he cannot enter into the kingdom of +God." + +What is regeneration? _Regeneration is the impartation of life, spiritual +life, to those who are dead, spiritually dead, through their trespasses +and sins_ (Eph. ii. 1, R. V.). It is the Holy Spirit who imparts this +life. It is true that the written Word is the instrument which the Holy +Spirit uses in regeneration. We read in 1 Pet. i. 23, "Being born again, +not of corruptible seed, but of incorruptible, _by the Word of God_, which +liveth and abideth forever." We read in James i. 18, "Of His own will +begat He us with _the Word of truth_, that we should be a kind of first +fruits of His creatures." These passages make it plain that the Word is +the instrument used in regeneration, but it is only as the Holy Spirit +uses the instrument that the new birth results. "It is the Spirit that +giveth life" (John vi. 63, A. R. V.). In 2 Cor. iii. 6, we are told that +"the letter killeth, but the Spirit giveth life."(1) This is sometimes +interpreted to mean that the literal interpretation of Scripture, the +interpretation that takes it in its strict grammatical sense and makes it +mean what it says, kills; but that some spiritual interpretation, an +interpretation that "gives the spirit of the passage," by making it mean +something it does not say, gives life; and those who insist upon Scripture +meaning exactly what it says are called "deadly literalists." This is a +favourite perversion of Scripture with those who do not like to take the +Bible as meaning just what it says and who find themselves driven into a +corner and are looking about for some convenient way of escape. If one +will read the words in their context, he will see that this thought was +utterly foreign to the mind of Paul. Indeed, one who will carefully study +the epistles of Paul will find that he himself was a literalist of the +literalists. If literalism is deadly, then the teachings of Paul are among +the most deadly ever written. Paul will build an argument upon the turn of +a word, upon a number or a tense. What does the passage mean? The way to +find out what any passage means is to study in their context the words +used. Paul is drawing a contrast between the Word of God outside of us, +written with ink upon parchment or graven on tables of stone, and the Word +of God written within us in tables that are hearts of flesh with the +Spirit of the living God (v. 3) and he tells us that if we merely have the +Word of God outside us in a Book or on parchment or on tables of stone, +that it will kill us, that it will only bring condemnation and death, but +that if we have the Word of God made a living thing in our hearts, written +upon our hearts by the Spirit of the living God, that it will bring us +life.(2) No number of Bibles upon our tables or in our libraries will save +us, but the truth of the Bible written by the Spirit of the living God in +our hearts will save us. + +To put the matter of regeneration in another way; _regeneration is the +impartation of a new nature, God's own nature to the one who is born +again_ (2 Pet. i. 4). Every human being is born into this world with a +perverted nature; his whole intellectual, affectional and volitional +nature perverted by sin. No matter how excellent our human ancestry, we +come into this world with a mind that is blind to the truth of God. ("The +natural man receiveth not the things of the Spirit of God: for they are +foolishness unto him: neither can he know them, because they are +spiritually discerned." 1 Cor. ii. 14.) With affections that are alienated +from God, loving the things that we ought to hate and hating the things +that we ought to love. ("Now the works of the flesh are manifest, which +are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, +witchcraft, hatred, variance, emulations, wrath, strife, seditions, +heresies, envyings, murders, drunkenness, revellings, and such like." Gal. +v. 19, 20, 21.) With a will that is perverted, set upon pleasing itself, +rather than pleasing God. ("Because the mind of the flesh is enmity +against God; for it is not subject to the law of God, neither indeed can +it be." Rom. viii. 7, R. V.) In the new birth a new intellectual, +affectional and volitional nature is imparted to us. We receive the mind +that sees as God sees, thinks God's thoughts after Him (1 Cor. ii. 12-14); +affections in harmony with the affections of God. ("The fruit of the +Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, +meekness, temperance: against such there is no law." Gal. v. 22, 23); a +will that is in harmony with the will of God, that delights to do the +things that please Him. (Like Jesus we say, "My meat is to do the will of +Him that sent Me, and to finish His work." John iv. 34; cf. John vi. 38; +Gal i. 10.) It is the Holy Spirit who creates in us this new nature, or +imparts this new nature to us. No amount of preaching, no matter how +orthodox it may be, no amount of mere study of the Word will regenerate +unless the Holy Spirit works. It is He and He alone who makes a man a new +creature. + +The new birth is compared in the Bible to growth from a seed. The human +heart is the soil, the Word of God is the seed (Luke viii. 11; cf. 1 Pet. +i. 23; Jas. i. 18; 1 Cor. iv. 15), every preacher or teacher of the Word +is a sower, but the Spirit of God is the One who quickens the seed that is +thus sown and the Divine nature springs up as the result. There is +abundant soil everywhere in which to sow the seed, in the human hearts +that are around about us upon every hand. There is abundant seed to be +sown, any of us can find it in the granary of God's Word; and there are +to-day many sowers: but there may be soil and seed and sowers, but unless +as we sow the seed, the Spirit of God quickens it and the heart of the +hearer closes around it by faith, there will be no harvest. Every sower +needs to see to it that he realizes his dependence upon the Holy Spirit to +quicken the seed he sows and he needs to see to it also that he is in such +relation to God that the Holy Spirit may work through him and quicken the +seed he sows. + +The Holy Spirit does regenerate men. He has power to raise the dead. He +has power to impart life to those who are morally both dead and +putrefying. He has power to impart an entirely new nature to those whose +nature now is so corrupt that to men they appear to be beyond hope. How +often I have seen it proven. How often I have seen men and women utterly +lost and ruined and vile come into a meeting scarcely knowing why they +came, and as they have sat there the Word was spoken, the Spirit of God +has quickened the Word thus sown in their hearts and in a moment that man +or woman, by the mighty power of the Holy Spirit, has become a new +creation. I know a man who seemed as completely abandoned and hopeless as +men ever become. He was about forty-five years of age. He had gone off in +evil courses in early boyhood. He had run away from home, had joined the +navy and afterwards the army, and learned all the vices of both. He had +been dishonourably discharged from the army because of his extreme +dissipation and disorderliness. He had found his companionships among the +lowest of the low and the vilest of the vile. When he would go up the +street of a Western town at night, and merchants would hear his yell, they +would close their doors in fear. But this man went one night into a +revival meeting in a country church out of curiosity. He made sport of the +meeting that night with a boon companion who sat by his side, but he went +again the next night. The Spirit of God touched his heart. He went forward +and bowed at the altar. He arose a new creation. He was transformed into +one of the noblest, truest, purest, most unselfish, most gentle and most +Christlike men I have ever known. I am sometimes asked, "Do you believe in +sudden conversion?" I believe in something far more wonderful than sudden +conversion. I believe in sudden regeneration. Conversion is merely an +outward thing, the turning around. Regeneration goes down to the deepest +depths of the inmost soul, transforming thoughts, affections, will, the +whole inward man. I believe in sudden regeneration because the Bible +teaches it and because I have seen it times without number. I believe in +sudden regeneration because I have experienced it. We are sometimes told +that "the religion of the future will not teach sudden miraculous +conversion." If the religion of the future does not teach sudden +miraculous conversion, if it does not teach something far more meaningful, +sudden, miraculous regeneration by the power of the Holy Spirit, then the +religion of the future will not be in conformity with the facts of +experience and so will not be scientific. It will miss one of the most +certain and most glorious of all truths. Man-devised religions in the past +have often missed the truth and man-devised religions in the future will +doubtless do the same. But the religion God has revealed in His Word and +the religion that God confirms in experience teaches sudden regeneration +by the mighty power of the Holy Spirit. If I did not believe in +regeneration by the power of the Holy Spirit, I would quit preaching. What +would be the use in facing great audiences in which there were multitudes +of men and women hardened and seared, caring for nothing but the things of +the world and the flesh, with no high and holy aspirations, with no +outlook beyond money and fame and power and pleasure, if it were not for +the regenerating power of the Holy Spirit? But with the regenerating power +of the Holy Spirit, there is every use; for the preacher can never tell +where the Spirit of God is going to strike and do His mighty work. There +sits before you a man who is a gambler, or a drunkard, or a libertine. +There does not seem to be much use in preaching to him, but you can never +tell but that very night, the Spirit of God will touch that man's heart +and transform him into one of the holiest and most useful of men. It has +often occurred in the past and will doubtless often occur in the future. +There sits before you a woman, who is a mere butterfly of fashion. She +seems to have no thought above society and pleasure and adulation. Why +preach to her? Without the regenerating power of the Holy Spirit, it would +be foolishness and a waste of time; but you can never tell, perhaps this +very night the Spirit of God will shine in that darkened heart and open +the eyes of that woman to see the beauty of Jesus Christ and she may +receive Him and then and there the life of God be imparted by the power of +the Holy Spirit to that trifling soul. + +The doctrine of the regenerating power of the Holy Spirit is a glorious +doctrine. It sweeps away false hopes. It comes to the one who is trusting +in education and culture and says, "Education and culture are not enough. +You must be born again." It comes to the one who is trusting in mere +external morality, and says, "External morality is not enough, you must be +born again." It comes to the one who is trusting in the externalities of +religion, in going to church, reading the Bible, saying prayers, being +confirmed, being baptized, partaking of the Lord's supper, and says, "The +mere externalities of religion are not enough, you must be born again." It +comes to the one who is trusting in turning over a new leaf, in outward +reform, in quitting his meanness; it says, "Outward reform, quitting your +meanness is not enough. You must be born again." But in place of the vague +and shallow hopes that it sweeps away, it brings in a new hope, a good +hope, a blessed hope, a glorious hope. It says, "You may be born again." +It comes to the one who has no desire higher than the desire for things +animal or selfish or worldly and says, "You may become a partaker of the +Divine nature, and love the things that God loves and hate the things that +God hates. You may become like Jesus Christ. You may be born again." + + + + + +CHAPTER X. THE INDWELLING SPIRIT FULLY AND FOREVER SATISFYING. + + +The Holy Spirit takes up His abode in the one who is born of the Spirit. +The Apostle Paul says to the believers in Corinth in 1 Cor. iii. 16, R. +V., "Know ye not that ye are a temple of God, and that the Spirit of God +dwelleth in you?" This passage refers, not so much to the individual +believer, as to the whole body of believers, the Church. The Church as a +body is indwelt by the Spirit of God. But in 1 Cor. vi. 19, R. V., we +read, "Know ye not that your body is a temple of the Holy Ghost which is +in you, which ye have from God?" It is evident in this passage that Paul +is not speaking of the body of believers, of the Church as a whole, but of +the individual believer. In a similar way, the Lord Jesus said to His +disciples on the night before His crucifixion, "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_" (John xiv. 16, 17). The Holy +Spirit dwells in every one who is born again. We read in Rom. viii. 9, "If +any man have not the Spirit of Christ (the Spirit of Christ in this verse, +as we have already seen, does not mean merely a Christlike spirit, but is +a name of the Holy Spirit) he is none of His." One may be a very imperfect +believer but if he really is a believer in Jesus Christ, if he has really +been born again, the Spirit of God dwells in him. It is very evident from +the First Epistle to the Corinthians that the believers in Corinth were +very imperfect believers; they were full of imperfection and there was +gross sin among them. But nevertheless Paul tells them that they are +temples of the Holy Spirit, even when dealing with them concerning gross +immoralities. (See 1 Cor. vi. 15-19.) _The Holy Spirit dwells in every +child of God._ In some, however, He dwells way back of consciousness in +the hidden sanctuary of their spirit. He is not allowed to take possession +as He desires of the whole man, spirit, soul and body. Some therefore are +not distinctly conscious of His indwelling, but He is there none the less. +What a solemn, and yet what a glorious thought, that in me dwells this +august Person, the Holy Spirit. If we are children of God, we are not so +much to pray that the Spirit may come and dwell in us, for He does that +already, we are rather to recognize His presence, His gracious and +glorious indwelling, and give to Him complete control of the house He +already inhabits, and strive to so live as not to grieve this holy One, +this Divine Guest. We shall see later, however, that it is right to pray +for the filling or baptism with the Spirit. What a thought it gives of the +hallowedness and sacredness of the body, to think of the Holy Spirit +dwelling within us. How considerately we ought to treat these bodies and +how sensitively we ought to shun everything that will defile them. How +carefully we ought to walk in all things so as not to grieve Him who +dwells within us. + +This indwelling Spirit is a source of full and everlasting satisfaction +and life. Jesus says in John iv. 14, R. V., "Whosoever drinketh of the +water that I shall give him shall never thirst; but the water that I shall +give him shall become in him a well of water springing up unto (better +'into' as in A. V.) eternal life." Jesus was talking to the woman of +Samaria by the well at Sychar. She had said to Him, "Art Thou greater than +our father Jacob, who gave us the well and drank thereof himself, and his +children and his cattle?" Then Jesus answered and said unto her, +"Whosoever drinketh of this water shall thirst again." How true that is of +every earthly fountain. No matter how deeply we drink we shall thirst +again. No earthly spring of satisfaction ever fully satisfies. We may +drink of the fountain of wealth as deeply as we may, it will not satisfy +long. We shall thirst again. We may drink of the fountain of fame as +deeply as any man ever drank, the satisfaction is but for an hour. We may +drink of the fountain of worldly pleasure, of human science and philosophy +and of earthly learning, we may even drink of the fountain of human love, +none will satisfy long; we shall thirst again. But then Jesus went on to +say, "But whosoever 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." The water that Jesus Christ +gives is the Holy Spirit. This John tells us in the most explicit language +in John vii. 37-39, "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.)" The Holy Spirit +fully and forever satisfies the one who receives Him. He becomes within +him a well of water springing up, ever springing up, into everlasting +life. It is a great thing to have a well that you can carry with you; to +have a well that is within you; to have your source of satisfaction, not +in the things outside yourself, but in a well within and that is always +within, and that is always springing up in freshness and power; to have +our well of satisfaction and joy within us. We are then independent of our +environment. It matters little whether we have health or sickness, +prosperity or adversity, our source of joy is within and is ever springing +up. It matters comparatively little even whether we have our friends with +us or are separated from them, separated even by what men call death, this +fountain within is always gushing up and our souls are satisfied. +Sometimes this fountain within gushes up with greatest power and fullness +in the days of deepest bereavement. At such a time all earthly +satisfactions fail. What satisfaction is there in money, or worldly +pleasure, in the theatre or the opera or the dance, in fame or power or +human learning, when some loved one is taken from us? But in the hours +when those that we loved dearest upon earth are taken from us, then it is +that the spring of joy of the indwelling Spirit of God bursts forth with +fullest flow, sorrow and sighing flee away and our own spirits are filled +with peace and ecstasy. We have beauty for ashes, the oil of joy for +mourning, the garment of praise for the spirit of heaviness (Isa. lxi. 3). +If the experience were not too sacred to put in print, I could tell of a +moment of sudden and overwhelming bereavement and sorrow, when it seemed +as if I would be crushed, when I cried aloud in an agony that seemed +unendurable, when suddenly and instantly this fountain of the Holy Spirit +within burst forth and I knew such a rest and joy as I had rarely known +before, and my whole being was suffused with the oil of gladness. + +The one who has the Spirit of God dwelling within as a well springing up +into everlasting life is independent of the world's pleasures. He does not +need to run after the theatre and the opera and the dance and the cards +and the other pleasures without which life does not seem worth living to +those who have not received the Holy Spirit. He gives these things up, not +so much because he thinks they are wrong, as because he has something so +much better. He loses all taste for them. + +A lady once came to Mr. Moody and said, "Mr. Moody, I do not like you." He +asked, "Why not?" She said, "Because you are too narrow." "Narrow! I did +not know that I was narrow." "Yes, you are too narrow. You don't believe +in the theatre; you don't believe in cards; you don't believe in dancing." +"How do you know I don't believe in the theatre?" he asked. "Oh," she +said, "I know you don't." Mr. Moody replied, "I go to the theatre whenever +I want to." "What," cried the woman, "you go to the theatre whenever you +want to?" "Yes, I go to the theatre whenever I want to." "Oh," she said, +"Mr. Moody, you are a much broader man than I thought you were. I am so +glad to hear you say it, that you go to the theatre whenever you want to." +"Yes, I go to the theatre whenever I want to. I don't want to." Any one +who has really received the Holy Spirit, and in whom the Holy Spirit +dwells and is unhindered in His working will not want to. Why is it then +that so many professed Christians do go after these worldly amusements? +For one of two reasons; either because they have never definitely received +the Holy Spirit, or else because the fountain is choked. It is quite +possible for a fountain to become choked. The best well in one of our +inland cities was choked and dry for many months because an old rag carpet +had been thrust into the opening from which the water flowed. When the rag +was pulled out, the water flowed again pure and cool and invigorating. +There are many in the Church to-day who once knew the matchless joy of the +Holy Spirit, but some sin or worldly conformity, some act of disobedience, +more or less conscious disobedience, to God has come in and the fountain +is choked. Let us pull out the old rags to-day that this wondrous fountain +may burst forth again, springing up every day and hour into everlasting +life. + + + + + +CHAPTER XI. THE HOLY SPIRIT SETTING THE BELIEVER FREE FROM THE POWER OF +INDWELLING SIN. + + +In Rom. viii. 2 the Apostle Paul writes, "The law of the Spirit of life in +Christ Jesus hath made me free from the law of sin and death." What the +law of sin and death is we learn from the preceding chapter, the ninth to +the twenty-fourth verses. Paul tells us that there was a time in his life +when he was "alive apart from the law" (v. 9). But the time came when he +was brought face to face with the law of God; he saw that this law was +holy and the commandment holy and just and good. And he made up his mind +to keep this holy and just and good law of God. But he soon discovered +that beside this law of God outside him, which was holy and just and good, +that there was another law inside him directly contrary to this law of God +outside him. While the law of God outside him said, "This good thing" and +"this good thing" and "this good thing" and "this good thing thou shalt +do," the law within him said, "You cannot do this good thing that you +would;" and a fierce combat ensued between this holy and just and good law +without him which Paul himself approved after the inward man, and this +other law in his members which warred against the law of his mind and kept +constantly saying, "You cannot do the good that you would." But this law +in his members (the law that the good that he would do, he did not, but +the evil that he would not he constantly did, v. 19) gained the victory. +Paul's attempt to keep the law of God resulted in total failure. He found +himself sinking deeper and deeper into the mire of sin, constrained and +dragged down by this law of sin in his members, until at last he cried +out, "Oh, wretched man that I am, who shall deliver me out of the body of +this death?" (v. 24, R. V.). Then Paul made another discovery. He found +that in addition to the two laws that he had already found, the law of God +without him, holy and just and good, and the law of sin and death within +him, the law that the good he would he could not do and the evil he would +not, he must keep on doing, there was a third law, "the law of the Spirit +of life in Christ Jesus," and this third law read this way, "The +righteousness which you cannot achieve in your own strength by the power +of your own will approving the law of God, the righteousness which the law +of God without you, holy and just and good though it is, cannot accomplish +in you, in that it is weak through your flesh, the Spirit of life in +Christ Jesus can produce in you so that the righteousness that the law +requires may be fulfilled in you, if you will not walk after the flesh but +after the Spirit." In other words when we come to the end of ourselves, +when we fully realize our own inability to keep the law of God and in +utter helplessness look up to the Holy Spirit in Christ Jesus to do for us +that which we cannot do for ourselves, and surrender our every thought and +every purpose and every desire and every affection to His absolute control +and thus walk after the Spirit, the Spirit does take control and set us +free from the power of sin that dwells in us and brings our whole lives +into conformity to the will of God. _It is the privilege of the child of +God in the power of the Holy Spirit to have victory over sin every day and +every hour and every moment._ + +There are many professed Christians to-day living in the experience that +Paul described in Rom. vii. 9-24. Each day is a day of defeat and if at +the close of the day, they review their lives they must cry, "Oh, wretched +man that I am, who shall deliver me out of the body of this death?" There +are some who even go so far as to reason that this is the normal Christian +life, but Paul tells us distinctly that this was "when the commandment +came" (v. 9), not when the Spirit came; that it is the experience under +law and not in the Spirit. The pronoun "I" occurs twenty-seven times in +these fifteen verses and the Holy Spirit is not found once, whereas in the +eighth chapter of Romans the pronoun "I" is found only twice in the whole +chapter and the Holy Spirit appears constantly. Again Paul tells us in the +fourteenth verse that this was his experience as "carnal, sold under sin." +Certainly, that does not describe the normal Christian experience. On the +other hand in Rom. viii. 9 we are told how not to be in the flesh but in +the Spirit. In the eighth chapter of Romans we have a picture of the true +Christian life, the life that is possible to each one of us and that God +expects from each one of us. Here we have a life where not merely the +commandment comes but the Spirit comes, and works obedience to the +commandment and brings us complete victory over the law of sin and death. +Here we have life, not in the flesh, but in the Spirit, where we not only +see the beauty of the law (Rom. vii. 22) but where the Spirit imparts +power to keep it (Rom. viii. 4). We still have the flesh but we are not in +the flesh and we do not live after the flesh. We "through the Spirit do +mortify the deeds of the body" (v. 13). The desires of the body are still +there, desires which if made the rule of our life, would lead us into sin, +but we day by day by the power of the Spirit do put to death the deeds to +which the desires of the body would lead us. We walk by the Spirit and +therefore do not fulfill the lusts of the flesh (Gal. v. 16, R. V.). We +have crucified the flesh with the passions and lusts thereof (Gal. v. 24, +R. V.). It would be _going too far to say we had still a carnal nature_, +for a carnal nature is a nature governed by the flesh; _but we have the +flesh_, but in the Spirit's power, it is our privilege to get daily, +hourly, constant victory over the flesh and over sin. But this victory is +not in ourselves, nor in any strength of our own. Left to ourselves, +deserted of the Spirit of God, we would be as helpless as ever. It is +still true that in us, that is in our flesh, dwelleth no good thing (Rom. +vii. 18). It is all in the power of the indwelling Spirit, but the +Spirit's power may be in such fullness that one is not even conscious of +the presence of the flesh. It seems as if it were dead and gone forever, +but it is only kept in place of death by the Holy Spirit's power. If for +one moment we were to get our eyes off from Jesus Christ, if we were to +neglect the daily study of the Word and prayer, down we would go. We must +live in the Spirit and walk in the Spirit if we would have continuous +victory (Gal. v. 16, 25). The life of the Spirit within us must be +maintained by the study of the Word and prayer. One of the saddest things +ever witnessed is the way in which some people who have entered by the +Spirit's power into a life of victory become self-confident and fancy that +the victory is in themselves, and that they can safely neglect the study +of the Word and prayer. The depths to which such sometimes fall is +appalling. Each of us needs to lay to heart the inspired words of the +Apostle, "Wherefore, let him that thinketh he standeth take heed lest he +fall" (1 Cor. x. 12). I once knew a man who seemed to make extraordinary +strides in the Christian life. He became a teacher of others and was +greatly blessed to thousands. It seemed to me that he was becoming +self-confident and I trembled for him. I invited him to my room and we had +a long heart to heart conversation. I told him frankly that it seemed as +if he were going perilously near exceedingly dangerous ground. I said that +I found it safer at the close of each day not to be too confident that +there had been no failures nor defeats that day but to go alone with God +and ask Him to search my heart and show me if there was anything in my +outward or inward life that was displeasing to Him, and that very often +failures were brought to light that must be confessed as sin. "No," he +replied, "I do not need to do that. Even if I should do something wrong, I +would see it at once. I keep very short accounts with God, and I would +confess it at once." I said it seemed to me as if it would be safer to +take time alone with God for God to search us through and through, that +while we might not know anything against ourselves, God might know +something against us (1 Cor. iv. 4, R. V.), and He would bring it to light +and our failure could be confessed and put away. "No," he said, "he did +not feel that that was necessary." Satan took advantage of his +self-confidence. He fell into most appalling sin, and though he has since +confessed and professed repentance, he has been utterly set aside from +God's service. + +In John viii. 32 we read, "Ye shall know the truth and _the truth shall +set you free_." In this verse it is the truth, or the Word of God, that +sets us free from the power of sin and gives us victory. And in Ps. cxix. +11 we read, "_Thy Word_ have I hid in my heart, that I might not sin +against Thee." Here again it is the indwelling Word that keeps us free +from sin. In this matter as in everything else what in one place is +attributed to the Holy Spirit is elsewhere attributed to the Word. The +explanation, of course, is that the Holy Spirit works through the Word, +and it is futile to talk of the Holy Spirit dwelling in us if we neglect +the Word. If we are not feeding on the Word, we are not walking after the +Spirit and we shall not have victory over the flesh and over sin. + + + + + +CHAPTER XII. THE HOLY SPIRIT FORMING CHRIST WITHIN US. + + +It is a wonderful and deeply significant prayer that Paul offers in Eph. +iii. 16-19 for the believers in Ephesus and for all believers who read the +Epistle. Paul writes, "For this cause I bow my knees unto the Father, from +whom every family in heaven and on earth is named, that He would grant +you, according to the riches of His glory, that ye may be strengthened +with power through His Spirit in the inward man; that Christ may dwell in +your hearts through faith; to the end that ye, being rooted and grounded +in love, may be strong to apprehend with all the saints what is the +breadth and length, and height and depth, and to know the love of Christ +which passeth knowledge, that ye may be filled unto all the fullness of +God" (R. V.). We have here an advance in the thought over that which we +have just been studying in the preceding chapter. It is the carrying out +of the former work to its completion. Here the power of the Spirit +manifests itself, not merely in giving us victory over sin but in four +things: + +I. _In Christ dwelling in our hearts._ The word translated "dwell" in this +passage is a very strong word. It means literally, "to dwell down," "to +settle," "to dwell deep." It is the work of the Holy Spirit to form the +living Christ within us, dwelling deep down in the deepest depths of our +being. We have already seen that this was a part of the significance of +the name sometimes used of the Holy Spirit, "the Spirit of Christ." In +Christ on the cross of Calvary, made an atoning sacrifice for sin, bearing +the curse of the broken law in our place, we have _Christ for us_. But by +the power of the Holy Spirit bestowed upon us by the risen Christ we have +_Christ in us_. Herein lies the secret of a Christlike life. We hear a +great deal in these days about doing as Jesus would do. Certainly we ought +as Christians to live like Christ. "He that saith he abideth in Him, ought +himself so to walk even as He walked" (1 John ii. 6). But any attempt on +our part to imitate Christ in our own strength will only result in utter +disappointment and despair. There is nothing more futile that we can +possibly attempt than to imitate Christ in the power of our own will. If +we fancy that we succeed it will be simply because we have a very +incomplete knowledge of Christ. The more we study Him, and the more +perfectly we understand His conduct, the more clearly will we see how far +short we have come from imitating Him. But God does not demand of us the +impossible, He does not demand of us that we imitate Christ in our own +strength. He offers to us something infinitely better, He offers to form +Christ in us by the power of His Holy Spirit. And when Christ is thus +formed in us by the Holy Spirit's power, all we have to do is to let this +indwelling Christ live out His own life in us, and then we shall be like +Christ without struggle and effort of our own. A woman, who had a deep +knowledge of the Word and a rare experience of the fullness that there is +in Christ, stood one morning before a body of ministers as they plied her +with questions. "Do you mean to say, Mrs. H----," one of the ministers +asked, "that you are holy?" Quickly but very meekly and gently, the elect +lady replied, "Christ in me is holy." No, we are not holy. To the end of +the chapter in and of ourselves we are full of weakness and failure, but +the Holy Spirit is able to form within us the Holy One of God, the +indwelling Christ, and He will live out His life through us in all the +humblest relations of life as well as in those relations of life that are +considered greater. He will live out His life through the mother in the +home, through the day-labourer in the pit, through the business man in his +office--everywhere. + +II. _In our being rooted and grounded in love_ (v. 17). Paul multiplies +figures here. The first figure is taken from the tree shooting its roots +down deep into the earth and taking fast hold upon it. The second figure +is taken from a great building with its foundations laid deep in the earth +on the rock. Paul therefore tells us that by the strengthening of the +Spirit in the inward man we send the roots of our life down deep into the +soil of love and also that the foundations of the superstructure of our +character are built upon the rock of love. Love is the sum of holiness, +the fulfilling of the law (Rom. xiii. 10); love is what we all most need +in our relations to God, to Jesus Christ and to one another; and it is the +work of the Holy Spirit to root and ground our lives in love. There is the +most intimate relation between Christ being formed within us, or made to +dwell in us, and our being rooted and grounded in love, for Jesus Christ +Himself is the absolutely perfect embodiment of divine love. + +III. _In our being made strong to apprehend with all the saints what is +the breadth and length and height and depth, and to know the love of +Christ which passeth knowledge._ It is not enough that we love, we must +know the love of Christ, but that love passeth knowledge. It is so broad, +so long, so high, so deep, that no one can comprehend it. But we can +"apprehend" it, we can lay hold upon it; we can make it our own; we can +hold it before us as the object of our meditation, our wonder, and our +joy. But it is only in the power of the Holy Spirit that we can thus +apprehend it. The mind cannot grasp it at all, in its own native strength. +A man untaught and unstrengthened by the Spirit of God may talk about the +love of Christ, he may write poetry about it, he may go into rhapsodies +over it, but it is only words, words, words. There is no real +apprehension. But the Spirit of God makes us strong to really apprehend it +in all its breadth, in all its length, in all its depth, and in all its +height. + +IV. _In our being __"__filled unto __ALL__ the fullness of God.__"_ There +is a very important change between the Authorized and Revised Version. The +Authorized Version reads "Filled _with_ all the fullness of God." The +Revised Version reads more exactly "filled _unto_ all the fullness of +God." It is no wonder that the translators of the Authorized Version +staggered at what Paul said and sought to tone down the full force of his +words. To be filled _with_ all the fullness of God would not be so +wonderful, for it is an easy matter to fill a pint cup with all the +fullness of the ocean, a single dip will do it. But it would be an +impossibility indeed to fill a pint cup _unto_ all the fullness of the +ocean, until all the fullness that there is in the ocean is in that pint +cup. But it is seemingly a more impossible task that the Holy Spirit +undertakes to do for us, to fill us "unto all the fullness" of the +infinite God, to fill us until all the intellectual and moral fullness +that there is in God is in us. But this is the believer's destiny, we are +"heirs of God and joint-heirs with Jesus Christ" (Rom. viii. 17), _i. e._, +we are heirs of God to the extent that Jesus Christ is an heir of God; +that is, we are heirs to all God is and all God has. It is the work of the +Holy Spirit to apply to us that which is already ours in Christ. It is His +work to make ours experimentally all God has and all God is, until the +work is consummated in our being "_filled unto all the fullness of God_." +This is not the work of a moment, nor a day, nor a week, nor a month, nor +a year, but the Holy Spirit day by day puts His hand, as it were, into the +fullness of God and conveys to us what He has taken therefrom and puts it +into us, and then again He puts His hand into the fullness that there is +in God and conveys to us what is taken therefrom, and puts it into us, and +this wonderful process goes on day after day and week after week and month +after month, and year after year, and never ends until we are "filled +_unto_ all the fullness of God." + + + + + +CHAPTER XIII. THE HOLY SPIRIT BRINGING FORTH IN THE BELIEVER CHRISTLIKE +GRACES OF CHARACTER. + + +There is a singular charm, a charm that one can scarcely explain, in the +words of Paul in Gal. v. 22, 23, R. V., "The fruit of the Spirit is love, +joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, +temperance." What a catalogue we have here of lovely moral +characteristics. Paul tells us that they are the fruit of the Spirit, that +is, if the Holy Spirit is given control of our lives, this is the fruit +that He will bear. All real beauty of character, all real Christlikeness +in us, is the Holy Spirit's work; it is His fruit; He produces it; He +bears it, not we. It is well to notice that these graces are not said to +be the fruits of the Spirit but the fruit, _i. e._, if the Spirit is given +control of our life, He will not bear one of these as fruit in one person +and another as fruit in another person, but this will be the one fruit of +many flavours that He produces in each one. There is also a unity of +origin running throughout all the multiplicity of manifestation. It is a +beautiful life that is set forth in these verses. Every word is worthy of +earnest study and profound meditation. Think of these words one by one; +"love"--"joy"--"peace"--"longsuffering"--"kindness"--"goodness"--"faith" (or +"faithfulness," R. V.; faith is the better translation if properly +understood. The word is deeper than faithfulness. It is a real faith that +results in faithfulness)--"meekness"--"temperance" (or a life under perfect +control by the power of the Holy Spirit). We have here a perfect picture +of the life of Jesus Christ Himself. Is not this the life that we all long +for, the Christlike life? But this life is not natural to us and is not +attainable by us by any effort of what we are in ourselves. The life that +is natural to us is set forth in the three preceding verses: "Now the +works of the flesh are manifest, which are these, fornication, +uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, +jealousies, wraths, factions, divisions, heresies, envyings, drunkenness, +revellings and such like" (Gal. v. 21, R. V.). All these works of the +flesh will not manifest themselves in each individual; some will manifest +themselves in one, others in others, but they have one common source, the +flesh, and if we live in the flesh, this is the kind of a life that we +will live. It is the life that is natural to us. But when the indwelling +Spirit is given full control in the one He inhabits, when we are brought +to realize the utter badness of the flesh and give up in hopeless despair +of ever attaining to anything in its power, when, in other words, we come +to the end of ourselves, and just give over the whole work of making us +what we ought to be to the indwelling Holy Spirit, then and only then, +these holy graces of character, which are set forth in Gal. v. 22, 23, are +His fruit in our lives. Do you wish these graces in your character and +life? Do you really wish them? Then renounce self utterly and all its +strivings after holiness, give up any thought that you can ever attain to +anything really morally beautiful in your own strength and let the Holy +Spirit, who already dwells in you (if you are a child of God) take full +control and bear His own glorious fruit in your daily life. + +We get very much the same thought from a different point of view in the +second chapter and twentieth verse, A. R. V., "I have been crucified with +Christ; and it is no longer I that live, but Christ liveth in me: and that +life which I now live in the flesh I live in faith, the faith which is in +the Son of God, who loved me and gave Himself up for me." + +We hear a great deal in these days about "Ethical Culture," which usually +means the cultivation of the flesh until it bears the fruit of the Spirit. +It cannot be done; no more than thorns can be made to bear figs and the +bramble bush grapes (Luke vi. 44; Matt. xii. 33). We hear also a great +deal about "character building." That may be all very well if you bear +constantly in mind that the Holy Spirit must do the building, and even +then it is not so much building as fruit bearing. (See, however, 2 Pet. i. +5-7.) We hear also a great deal about "cultivating graces of character," +but we must always bear it clearly in mind that the way to cultivate true +graces of character is by submitting ourselves utterly to the Spirit to do +His work and bear His fruit. This is "sanctification _of the Spirit_" (1 +Pet. i. 2; 2 Thess. ii. 13). There is a sense, however, in which +cultivating graces of character is right: viz., we look at Jesus Christ to +see what He is and what we therefore ought to be; then we look to the Holy +Spirit to make us this that we ought to be and thus, "reflecting as a +mirror the glory of the Lord, we are transformed into the same image from +glory to glory, even as from the Lord the Spirit" (2 Cor. iii. 18, R. V.). +Settle it, however, clearly and forever that the flesh can never bear this +fruit, that you can never attain to these things by your own effort that +they are "_the fruit of the Spirit_." + + + + + +CHAPTER XIV. THE HOLY SPIRIT GUIDING THE BELIEVER INTO A LIFE AS A SON. + + +The Apostle Paul writes in Rom. viii. 14, R. V., "For as many as are _led +by the Spirit of God_, these are the sons of God." In this passage we see +the Holy Spirit taking the conduct of the believer's life. A true +Christian life is a personally conducted life, conducted at every turn by +a Divine Person. It is the believer's privilege to be absolutely set free +from all care and worry and anxiety as to the decisions which we must make +at any turn of life. The Holy Spirit undertakes all that responsibility +for us. A true Christian life is not one governed by a long set of rules +without us, but led by a living and ever-present Person within us. It is +in this connection that Paul says, "For ye received not the spirit _of +bondage_ again _to fear_." A life governed by rules without one is a life +of _bondage_. There is always _fear_ that we haven't made quite rules +enough, and always the dread that in an unguarded moment we may have +broken some of the rules which we have made. The life that many professed +Christians lead is one of awful bondage; for they have put upon themselves +a yoke more grievous to bear than that of the ancient Mosaic law +concerning which Peter said to the Jews of his time, that neither they nor +their fathers had been able to bear it (Acts xv. 10). Many Christians have +a long list of self-made rules, "Thou shalt do this," and "Thou shalt do +this," and "Thou shalt do this," and "Thou shalt not do that," and "Thou +shalt not do that," and "Thou shalt not do that"; and if by any chance +they break one of these self-made rules, or forget to keep one of them, +they are at once filled with an awful dread that they have brought upon +themselves the displeasure of God (and they even sometimes fancy that they +have committed the unpardonable sin). This is not Christianity, this is +legalism. "We have not received the spirit of bondage again to fear," we +have received the Spirit who gives us the place of sons (Rom. viii. 15). +Our lives should not be governed by a set of rules without us but by the +loving Spirit of Adoption within us. We should believe the teaching of +God's Word that the Spirit of God's Son dwells within us and we should +surrender the absolute control of our life to Him and look to Him to guide +us at every turn of life. He will do it if we only surrender to Him to do +it and trust Him to do it. If in a moment of thoughtlessness, we go our +own way instead of His, we will not be filled with an overwhelming sense +of condemnation and of fear of an offended God, but we will go to God as +our Father, confess our going astray, believe that He forgives us fully +because He says so (1 John i. 9) and go on light and happy of heart to +obey Him and be led by His Spirit. + +Being led by the Spirit of God does not mean for a moment that we will do +things that the written Word of God tells us not to do. The Holy Spirit +never leads men contrary to the Book of which He Himself is the Author. +And if there is some spirit which is leading us to do something that is +contrary to the explicit teachings of Jesus, or the Apostles, we may be +perfectly sure that this spirit who is leading us is not the Holy Spirit. +This point needs to be emphasized in our day, for there are not a few who +give themselves over to the leading of some spirit, whom they say is the +Holy Spirit, but who is leading them to do things explicitly forbidden in +the Word. We must always remember that many false spirits and false +prophets are gone out into the world (1 John iv. 1). There are many who +are so anxious to be led by some unseen power that they are ready to +surrender the conduct of their lives to any spiritual influence or unseen +person. In this way, they open their lives to the conduct and malevolent +influence of evil spirits to the utter wreck and ruin of their lives. + +A man who made great professions of piety once came to me and said that +the Holy Spirit was leading him and "a sweet Christian woman," whom he had +met, to contemplate marriage. "Why," I said, in astonishment, "you already +have one wife." "Yes," he said, "but you know we are not congenial, and we +have not lived together for years." "Yes," I replied, "I know you have not +lived together for years, and I have looked into the matter, and I believe +that the blame for that lies largely at your door. In any event, she is +your wife. You have no reason to suppose she has been untrue to you, and +Jesus Christ explicitly teaches that if you marry another while she lives +you commit adultery" (Luke xvi. 18). "Oh, but," the man said, "the Spirit +of God is leading us to love one another and to see that we ought to marry +one another." "You lie, and you blaspheme," I replied. "Any spirit that is +leading you to disobey the plain teaching of Jesus Christ is not the +Spirit of God but some spirit of the devil." This perhaps was an extreme +case, but cases of essentially the same character are not rare. Many +professed Christians seek to justify themselves in doing things which are +explicitly forbidden in the Word by saying that they are led by the Spirit +of God. Not long ago, I protested to the leaders in a Christian assembly +where at each meeting many professed to speak with tongues in distinct +violation of the teaching of the Holy Spirit through the Apostle Paul in 1 +Cor. xiv. 27, 28 (that not more than two or at the most, three, shall +speak in a tongue in one gathering and that not even one shall speak +unless there was an interpreter, and that no two shall speak at the same +time). The defense that they made was that the Holy Spirit led them to +speak several at a time and many in a single meeting and that they must +obey the Holy Spirit, and in such a case as this were not subject to the +Word. The Holy Spirit never contradicts Himself. He never leads the +individual to do that which in the written Word He has commanded us all +not to do. Any leading of the Spirit must be tested by that which we know +to be the leading of the Spirit in the Word. But while we need to be on +our guard against the leading of false spirits, it is our privilege to be +led by the Holy Spirit, and to lead a life free from the bondage of rules +and free from the anxiety that we shall not go wrong, a life as children +whose Father has sent an unerring Guide to lead them all the way. + +Those who are thus led by the Spirit of God are "_sons_ of God," that is, +they are not merely _children_ of God, born it is true of the Father, but +immature, but they are the grown children, the mature children of God; +they are no longer babes but sons. The Apostle Paul draws a contrast in +Gal. iv. 1-7 between the babe under the tutelage of the law and differing +nothing from a servant, and the full grown son who is no more a servant +but a son walking in joyous liberty. It sometimes seems as if +comparatively few Christians to-day had really thrown off the bondage of +law, rules outside themselves, and entered into the joyous liberty of +sons. + + + + + +CHAPTER XV. THE HOLY SPIRIT BEARING WITNESS TO OUR SONSHIP. + + +One of the most precious passages in the Bible regarding the work of the +Holy Spirit is found in Rom. viii. 15, 16, R. V., "For ye received not the +spirit of bondage again to fear; but ye received the spirit of adoption, +whereby we cry Abba, Father. The Spirit Himself beareth witness with our +spirit, that we are the children of God." There are two witnesses to our +sonship, first, our own spirit, taking God at His Word ("As many as +received Him, to them gave He power to become the sons of God," John i. +12), bears witness to our sonship. Our own spirit unhesitatingly affirms +that what God says is true that we are sons of God because God says so. +But there is another witness to our sonship, namely, the Holy Spirit. He +bears witness _together with_ our spirit. "Together with" is the force of +the Greek used in this passage. It does not say that He bears witness _to_ +our spirit but "_together_ with" it. How He does this is explained in Gal +iv. 6, "Because ye are sons, God hath sent forth the Spirit of His Son +into your hearts, crying, Abba, Father." When we have received Jesus +Christ as our Saviour and accepted God's testimony concerning Christ that +through Him we have become sons, the Spirit of His Son comes into our +hearts filling them with an overwhelming sense of sonship, and crying +through our hearts, "Abba, Father." The natural attitude of our hearts +towards God is not that of sons. We may call Him Father with our lips, as +when for example we repeat in a formal way, the prayer that Jesus taught +us, "Our Father, which art in heaven," but there is no real sense that He +is our Father. Our calling Him so is mere words. We do not really trust +Him. We do not love to come into His presence; we do not love to look up +into His face with a sense of wonderful joy and trust because we are +talking to our Father. We dread God. We come to Him in prayer because we +think we ought to and perhaps we are afraid of what might happen if we did +not. But when the Spirit of His Son bears witness together with our spirit +to our sonship, then we are filled and thrilled with the sense that we are +sons. We trust Him as we never even trusted our earthly Father. There is +even less fear of Him than there was of our earthly father. Reverence +there is, awe, but oh! such a sense of wonderful childlike trust. + +Notice when it is that the Spirit bears witness with our spirit that we +are the children of God. We have the order of experience in the order of +the verses in Rom. viii. First we see the Holy Spirit setting us free from +the law of sin and death, and consequently, the righteousness of the law +fulfilled in us who walk not after the law but after the Spirit (vs. 2-4); +then we have the believer not minding the things of the flesh but the +things of the Spirit (v. 5); then we have the believer day by day through +the Spirit putting to death the deeds of the body (v. 13); then we have +the believer led by the Spirit of God; then and only then, we have the +Spirit bearing witness to our sonship. There are many seeking the witness +of the Spirit to their sonship in the wrong place. They practically demand +the witness of the Spirit to their sonship before they have even confessed +their acceptance of Christ, and certainly before they have surrendered +their lives fully to the control of the indwelling Spirit of God. No, let +us seek things in their right order. Let us accept Jesus Christ as our +Saviour, and surrender to Him as our Lord and Master, because God commands +us to do so; let us confess Him before the world because God commands that +(Matt. x. 32, 33; Rom. x. 9, 10); let us assert that our sins are +forgiven, that we have eternal life, that we are sons of God because God +says so in His Word and we are unwilling to make God a liar by doubting +Him (Acts x. 43; xiii. 38, 39; 1 John v. 10-13; John v. 24; John i. 12); +let us surrender our lives to the control of the Spirit of Life, looking +to Him to set us free from the law of sin and death; let us set our minds, +not upon the things of the flesh but the things of the Spirit; let us +through the Spirit day by day put to death the deeds of the body; let us +give our lives up to be led by the Spirit of God in all things; and _then_ +let us simply trust God to send the Spirit of His Son into our hearts +filling us with a sense of sonship, crying, "Abba, Father," and He will do +it. + +God, our Father, longs that we shall know and realize that we are His +sons. He longs to hear us call Him Father from hearts that realize what +they say, and that trust Him without a fear or anxiety. He is our Father, +He alone in all the universe realizes the fullness of meaning that there +is in that wonderful word "Father," and it brings joy to Him to have us +realize that He is our Father and to call Him so. + +Some years ago there was a father in the state of Illinois, who had a +child who had been deaf and dumb from her birth. It was a sad day in that +home when they came to realize that that little child was deaf and would +never hear and, as they thought, would never speak. The father heard of an +institution in Jacksonville, Ill., where deaf children were taught to +talk. He took this little child to the institution and put her in charge +of the superintendent. After the child had been there some time, the +superintendent wrote telling the father that he would better come and +visit his child. A day was appointed and the child was told that her +father was coming. As the hour approached, she sat up in the window, +watching the gate for her father to pass through. The moment he entered +the gate she saw him, ran down the stairs and ran out on the lawn, met +him, looked up into his face and lifted up her hands and said, "Papa." +When that father heard the dumb lips of his child speak for the first time +and frame that sweet word "Papa," such a throb of joy passed through his +heart that he literally fell to the ground and rolled upon the grass in +ecstasy. But there is a Father who loves as no earthly father, who longs +to have His children realize that they are children, and when we look up +into His face and from a heart which the Holy Spirit has filled with a +sense of sonship call Him "Abba" (papa), "Father," no language can +describe the joy of God. + + + + + +CHAPTER XVI. THE HOLY SPIRIT AS A TEACHER. + + +Our Lord Jesus in His last conversation with His disciples before His +crucifixion said, "But the Comforter which is the Holy Ghost, whom the +Father will send in My name, He shall teach you all things, and bring all +things to your remembrance, whatsoever I have said unto you" (John xiv. +26). + +Here we have a twofold work of the Holy Spirit, teaching and bringing to +remembrance the things which Christ had already taught. We will take them +in the reverse order. + +I. _The Holy Spirit brings to remembrance the words of Christ._ + +This promise was made primarily to the Apostles and is the guarantee of +the accuracy of their report of what Jesus said; but the Holy Spirit does +a similar work with each believer who expects it of Him, and who looks to +Him to do it. The Holy Spirit brings to our mind the teachings of Christ +and of the Word just when we need them for either the necessities of our +life or of our service. Many of us could tell of occasions when we were in +great distress of soul or great questioning as to duty or great extremity +as to what to say to one whom we were trying to lead to Christ or to help, +and at that exact moment the very Scripture we needed--some passage it may +be we had not thought of for a long time and quite likely of which we had +never thought in this connection--was brought to mind. Who did it? The Holy +Spirit did it. He is ready to do it even more frequently, if we only +expect it of Him and look to Him to do it. It is our privilege every time +we sit down beside an inquirer to point him to the way of life to look up +to the Holy Spirit and say, "Just what shall I say to this inquirer? Just +what Scripture shall I use?" There is a deep significance in the fact that +in the verse immediately following this precious promise Jesus says, +"Peace I leave with you, My peace I give unto you." It is by the Spirit +bringing His words to remembrance and teaching us the truth of God that we +obtain and abide in this peace. If we will simply look to the Holy Spirit +to bring to mind Scripture just when we need it, and just the Scripture we +need, we shall indeed have Christ's peace every moment of our lives. One +who was preparing for Christian work came to me in great distress. He said +he must give up his preparation for he could not memorize the Scriptures. +"I am thirty-two years old," he said, "and have been in business now for +years. I have gotten out of the habit of study and I cannot memorize +anything." The man longed to be in his Master's service and the tears +stood in his eyes as he said it. "Don't be discouraged," I replied. "Take +your Lord's promise that the Holy Spirit will bring His words to +remembrance, learn one passage of Scripture, fix it firmly in your mind, +then another and then another and look to the Holy Spirit to bring them to +your remembrance when you need them." He went on with his preparation. He +trusted the Holy Spirit. Afterwards he took up work in a very difficult +field, a field where all sorts of error abounded. They would gather around +him on the street like bees and he would take his Bible and trust the Holy +Spirit to bring to remembrance the passages of Scripture that he needed +and He did it. His adversaries were filled with confusion, as he met them +at every point with the sure Word of God, and many of the most hardened +were won for Christ. + +II. _The Holy Spirit will teach us all things._ + +There is a still more explicit promise to this effect two chapters further +on in John xvi. 12, 13, 14, R. V. Here Jesus says, "I have yet many things +to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit +of truth, is come, He shall guide you into all the truth: for He shall not +speak from Himself; but what things soever He shall hear, these shall He +speak: and He shall declare unto you the things that are to come. He shall +glorify Me: for He shall take of Mine, and shall declare it unto you." +This promise was made in the first instance to the Apostles, but the +Apostles themselves applied it to all believers (1 John ii. 20, 27). + +It is the privilege of each believer in Jesus Christ, even the humblest, +to be "taught of God." Each humblest believer is independent of human +teachers--"Ye need not that any teach you" (1 John ii. 27, R. V.). This, of +course, does not mean that we may not learn much from others who are +taught of the Holy Spirit. If John had thought that he would never have +written this epistle to teach others. The man who is the most fully taught +of God is the very one who will be most ready to listen to what God has +taught others. Much less does it mean that when we are taught of the +Spirit, we are independent of the written Word of God; for the Word is the +very place to which the Spirit, who is the Author of the Word, leads His +pupils and the instrument through which He instructs them (Eph. vi. 17; +John vi. 33; Eph. v. 18, 19; cf. Col. iii. 16). But while we may learn +much from men, we are not dependent upon them. We have a Divine Teacher, +the Holy Spirit. + +We shall never truly know the truth until we are thus taught directly by +the Holy Spirit. No amount of mere human teaching, no matter who our +teachers may be, will ever give us a correct and exact and full +apprehension of the truth. Not even a diligent study of the Word either in +the English or in the original languages will give us a real understanding +of the truth. We must be taught directly by the Holy Spirit and we may be +thus taught, each one of us. The one who is thus taught will understand +the truth of God better even if he does not know one word of Greek or +Hebrew, than the one who knows Greek and Hebrew thoroughly and all the +cognate languages as well, but who is not taught of the Spirit. + +The Spirit will guide the one whom He thus teaches "into all the truth." +The whole sphere of God's truth is for each one of us, but the Holy Spirit +will not guide us into all the truth in a single day, nor in a week, nor +in a year, but step by step. There are two especial lines of the Spirit's +teaching mentioned: + +(1) "He shall declare unto you the things that are to come." There are +many who say we can know nothing of the future, that all our thoughts on +that subject are guesswork. It is true that we cannot know everything +about the future. There are some things which God has seen fit to keep to +Himself, secret things which belong to Him (Deut. xxix. 29). For example, +we cannot "know the times, or the seasons" of our Lord's return (Acts i. +7), but there are many things about the future which the Holy Spirit will +reveal to us. + +(2) "He shall _glorify Me_ (that is, Christ) for He shall take of Mine and +shall declare it unto you." This is the Holy Spirit's especial line of +teaching with the believer, as with the unbeliever, Jesus Christ. It is +His work above all else to reveal Jesus Christ and to glorify Him. His +whole teaching centres in Christ. From one point of view or the other, He +is always bringing us to Jesus Christ. There are some who fear to +emphasize the truth about the Holy Spirit lest Christ Himself be +disparaged and put in the background, but there is no one who magnifies +Christ as the Holy Spirit does. We shall never understand Christ, nor see +His glory until the Holy Spirit interprets Him to us. No amount of +listening to sermons and lectures, no matter how able, no amount of mere +study of the Word even, would ever give us to see "the things of Christ"; +the Holy Spirit must show us and He is willing to do it and He can do it. +He is longing to do it. The Holy Spirit's most intense desire is to reveal +Jesus Christ to men. On the day of Pentecost when Peter and the rest of +the company were "filled with the Holy Spirit," they did not talk much +about the Holy Spirit, they talked about Christ. Study Peter's sermon on +that day; Jesus Christ was his one theme, and Jesus Christ will be our one +theme, if we are taught of the Spirit; Jesus Christ will occupy the whole +horizon of our vision. We will have a new Christ, a glorious Christ. +Christ will be so glorious to us that we will long to go and tell every +one about this glorious One whom we have found. Jesus Christ is so +different when the Spirit glorifies Him by taking of His things and +showing them unto us. + +III. _The Holy Spirit reveals to us the deep things of God which are +hidden from and are foolishness to the natural man._ + +We read in 1 Cor. ii. 9-13, "Eye hath not seen, nor ear heard, neither +have entered into the heart of man, the things which God hath prepared for +them that love Him. But _God hath revealed them unto us by His Spirit_: +for _the Spirit searcheth all things, yea, the deep things of God_. For +what man knoweth the things of a man, save the spirit of man which is in +him? Even so the things of God knoweth no man, but the Spirit of God. Now +we have received, not the spirit of the world, but the spirit which is of +God; that we might know the things that are freely given to us of God. +Which things also we speak, not in the words which man's wisdom teacheth, +but which the Holy Ghost teacheth; comparing spiritual things with +spiritual." This passage, of course, refers primarily to the Apostles but +we cannot limit this work of the Spirit to them. The Spirit reveals to the +individual believer the deep things of God, things which human eye hath +not seen, nor ear heard, things which have not entered into the heart of +man, the things which God hath prepared for them that love Him. It is +evident from the context that this does not refer solely to heaven, or the +things to come in the life hereafter. The Holy Spirit takes the deep +things of God which God hath prepared for us, even in the life that now +is, and reveals them to us. + +IV. _The Holy Spirit interprets His own revelation. He imparts power to +discern, know and appreciate what He has taught._ + +In the next verse to those just quoted we read, "But the natural man +receiveth not the things of the Spirit of God: for they are foolishness +unto him: neither can he know them, because they are spiritually +discerned" (1 Cor. iii. 14). Not only is the Holy Spirit the Author of +revelation, the written Word of God: He is also the Interpreter of what He +has revealed. Any profound book is immeasurably more interesting and +helpful when we have the author of the book right at hand to interpret it +to us, and it is always our privilege to have the author of the Bible +right at hand when we study it. The Holy Spirit is the Author of the Bible +and He stands ready to interpret its meaning to every believer every time +he opens the Book. To understand the Book, we must look to Him, then the +darkest places become clear. We often need to pray with the Psalmist of +old, "Open Thou mine eyes, that I may behold wondrous things out of Thy +law" (Ps. cxix. 18). It is not enough that we have the revelation of God +before us in the written Word to study, we must also have the inward +illumination of the Holy Spirit to enable us to apprehend it as we study. +It is a common mistake, but a most palpable mistake, to try to comprehend +a spiritual revelation with the natural understanding. It is the foolish +attempt to do this that has landed so many in the bog of so-called "Higher +Criticism." In order to understand art a man must have aesthetic sense as +well as the knowledge of colours and of paint, and a man to understand a +spiritual revelation must be taught of the Spirit. A mere knowledge of the +languages in which the Bible was written is not enough. A man with no +aesthetic sense might as well expect to appreciate the Sistine Madonna, +because he is not colour blind, as a man who is not filled with the Spirit +to understand the Bible, simply because he understands the vocabulary and +the laws of grammar of the languages in which the Bible was written. We +might as well think of setting a man to teach art because he understood +paints as to set a man to teach the Bible because he has a thorough +understanding of Greek and Hebrew. In our day we need not only to +recognize the utter insufficiency and worthlessness before God of our own +righteousness, which is the lesson of the opening chapters of the Epistle +to the Romans, but also the utter insufficiency and worthlessness in the +things of God of our own wisdom, which is the lesson of the First Epistle +to the Corinthians, especially the first to the third chapters. (See for +example 1 Cor. i. 19-21, 26, 27.) + +The Jews of old had a revelation by the Spirit but they failed to depend +upon the Spirit Himself to interpret it to them, so they went astray. So +Christians to-day have a revelation by the Spirit and many are failing to +depend upon the Holy Spirit to interpret it to them and so they go astray. +The whole evangelical church recognizes theoretically at least the utter +insufficiency of man's own righteousness. What it needs to be taught in +the present hour, and what it needs to be made to feel, is the utter +insufficiency of man's wisdom. That is perhaps the lesson which this +twentieth century of towering intellectual conceit needs most of any to +learn. To understand God's Word, we must empty ourselves utterly of our +own wisdom and rest in utter dependence upon the Spirit of God to +interpret it to us. We do well to lay to heart the words of Jesus Himself +in Matt. xi. 25, "I thank thee, O Father, Lord of heaven and earth, +because Thou hast hid these things from the wise and prudent, and hast +revealed them unto babes." A number of Bible students were once discussing +the best methods of Bible study and one man, who was in point of fact a +learned and scholarly man, said, "I think the best method of Bible study +is the baby method." When we have entirely put away our own righteousness, +then and only then, we get the righteousness of God (Phil. iii. 4-7, 9; +Rom. x. 3). And when we have entirely put away our own wisdom, then, and +only then, we get the wisdom of God. "Let no man deceive himself," says +the Apostle Paul. "If any man among you seemeth to be wise in this world, +_let him become a fool_, that he may be wise" (1 Cor. iii. 18). And the +emptying must precede filling, the self poured out that God may be poured +in. + +We must daily be taught by the Spirit to understand the Word. We cannot +depend to-day on the fact that the Spirit taught us yesterday. Each new +time that we come in contact with the Word, it must be in the power of the +Spirit for that specific occasion. That the Holy Spirit once illumined our +mind to grasp a certain truth is not enough. He must do it each time we +confront that passage. Andrew Murray has well said, "Each time you come to +the Word in study, in hearing a sermon, or reading a religious book, there +ought to be as distinct as your intercourse with the external means, the +definite act of self-abnegation, denying your own wisdom and yielding +yourself in faith to the Divine teacher" ("The Spirit of Christ," page +221). + +V. _The Holy Spirit enables the believer to communicate to others in power +the truth he himself has been taught._ + +Paul says in 1 Cor. ii. 1-5, "And I, brethren, when I came to you, came +not with excellency of speech or of wisdom, declaring unto you the +testimony of God. For I determined not to know anything among you, save +Jesus Christ, and Him crucified. And I was with you in weakness, and in +fear, and in much trembling. And my speech and my preaching was not with +enticing words of man's wisdom, but in demonstration of the Spirit and of +power: That your faith should not stand in the wisdom of men, but in the +power of God." In a similar way in writing to the believers in +Thessalonica in 1 Thess. i. 5, "For our Gospel came not unto you in word +only, but also in power, and in the Holy Ghost, and in much assurance; as +ye know what manner of men we were among you for your sake." We need not +only the Holy Spirit to reveal the truth to chosen apostles and prophets +in the first place, and the Holy Spirit in the second place to interpret +to us as individuals the truth He has thus revealed, but in the third +place, we need the Holy Spirit to enable us to effectually communicate to +others the truth which He Himself has interpreted to us. We need Him all +along the line. One great cause of real failure in the ministry, even when +there is seeming success, and not only in the regular ministry but in all +forms of service as well, comes from the attempt to teach by "enticing +words of man's wisdom" (that is, by the arts of human logic, rhetoric, +persuasion and eloquence) what the Holy Spirit has taught us. What is +needed is Holy Ghost power, "demonstration of the Spirit and of power." +There are three causes of failure in preaching to-day. First, Some other +message is taught than the message which the Holy Spirit has revealed in +the Word. (Men preach science, art, literature, philosophy, sociology, +history, economics, experience, etc., and not the simple Word of God as +found in the Holy Spirit's Book,--the Bible.) Second, The Spirit-taught +message of the Bible is studied and sought to be apprehended by the +natural understanding, that is, without the Spirit's illumination. How +common that is, even in institutions where men are being trained for the +ministry, even institutions which may be altogether orthodox. Third, The +Spirit-given message, the Word, the Bible studied and apprehended under +the Holy Ghost's illumination is given out to others with "enticing words +of man's wisdom," and not in "demonstration of the Spirit and of power." +We need, and we are absolutely dependent upon the Spirit all along the +line. He must teach us how to speak as well as what to speak. His must be +the power as well as the message. + + + + + +CHAPTER XVII. PRAYING, RETURNING THANKS, WORSHIPPING IN THE HOLY SPIRIT. + + +Two of the most deeply significant passages in the Bible on the subject of +the Holy Spirit and on the subject of prayer are found in Jude 20 and Eph. +vi. 18. In Jude 20 we read, "But ye, beloved, building up yourselves on +your most holy faith, _praying in the Holy Ghost_," and in Eph. vi. 18, +"_Praying_ always with all prayer and supplication _in the Spirit_, and +watching thereunto with all perseverance and supplication for all saints." + +These passages teach us distinctly that _the Holy Spirit guides the +believer in prayer_. The disciples did not know how to pray as they ought +so they came to Jesus and said, "Lord, teach us to pray" (Luke xi. 1). We +to-day do not know how to pray as we ought--we do not know what to pray +for, nor how to ask for it--but there is One who is always at hand to help +(John xiv. 16, 17) and He knows what we should pray for. He helps our +infirmity in this matter of prayer as in other matters (Rom. viii. 26, R. +V.). He teaches us to pray. True prayer is prayer in the Spirit (_i. e._, +the prayer that the Holy Spirit inspires and directs). The prayer in which +the Holy Spirit leads us is the prayer "according to the will of God" +(Rom. viii. 27). When we ask anything according to God's will, we know +that He hears us and we know that He has granted the things that we ask (1 +John v. 14, 15). We may know it is ours at the moment when we pray just as +surely as we know it afterwards when we have it in our actual possession. +But how can we know the will of God when we pray? In two ways: First of +all, by what is written in His Word; all the promises in the Bible are +sure and if God promises anything in the Bible, we may be sure it is His +will to give us that thing; but there are many things that we need which +are not specifically promised in the Word and still even in that case it +is our privilege to know the will of God, for it is the work of the Holy +Spirit to teach us God's will and lead us out in prayer along the line of +God's will. Some object to the Christian doctrine of prayer; for they say +that it teaches that we can go to God in our ignorance and change His will +and subject His infinite wisdom to our erring foolishness. But that is not +the Christian doctrine of prayer at all; the Christian doctrine of prayer +is that it is the believer's privilege to be taught by the Spirit of God +Himself to know what the will of God is and not to ask for the things that +our foolishness would prompt us to ask for but to ask for things that the +never-erring Spirit of God prompts us to ask for. True prayer is prayer +"in the Spirit," that is, the prayer which the Spirit inspires and +directs. When we come into God's presence, we should recognize our +infirmity, our ignorance of what is best for us, our ignorance of what we +should pray for, our ignorance of how we should pray for it and in the +consciousness of our utter inability to pray aright look up to the Holy +Spirit to teach us to pray, and cast ourselves utterly upon Him to direct +our prayers and to lead out our desires and guide our utterance of them. +There is no place where we need to recognize our ignorance more than we do +in prayer. Rushing heedlessly into God's presence and asking the first +thing that comes into our minds, or that some other thoughtless one asks +us to pray for, is not praying "in the Holy Spirit" and is not true +prayer. We must wait for the Holy Spirit and surrender ourselves to the +Holy Spirit. The prayer that God, the Holy Spirit, inspires is the prayer +that God, the Father, answers. + +The longings which the Holy Spirit begets in our hearts are often too deep +for utterance, too deep apparently for clear and definite comprehension on +the part of the believer himself in whom the Spirit is working--"The Spirit +Himself maketh intercession for us _with groanings which cannot be +uttered_" (Rom. viii. 26, R. V.). God Himself "must search the heart" to +know what is "the mind of the Spirit" in these unuttered and unutterable +longings. But God does know what is the mind of the Spirit; He does know +what these Spirit-given longings which we cannot put into words mean, even +if we do not, and these longings are "according to the will of God," and +God grants them. It is in this way that it comes to pass that God is able +to do exceedingly abundantly above all that we ask or think, according to +the power that worketh in us (Eph. iii. 20). There are other times when +the Spirit's leadings are so clear that we pray with the Spirit and with +the understanding also (1 Cor. xiv. 15). We distinctly understand what it +is that the Holy Spirit leads us to pray for. + +II. _The Holy Spirit inspires the believer and guides him in thanksgiving_ +as well as in prayer. We read in Eph. v. 18-20, R. V., "And be not drunken +with wine, wherein is riot, but be filled with the Spirit; speaking one to +another in psalms and hymns and spiritual songs, singing and making melody +with your heart to the Lord; _giving thanks always_ for all things in the +name of our Lord Jesus Christ to God, even the Father." Not only does the +Holy Spirit teach us to pray, He also teaches us to render thanks. One of +the most prominent characteristics of the Spirit-filled life is +thanksgiving. On the Day of Pentecost, when the disciples were filled with +the Holy Spirit, and spoke as the Spirit gave them utterance, we hear them +telling the wonderful works of God (Acts ii. 4, 11), and to-day when any +believer is filled with the Holy Spirit, he always becomes filled with +thanksgiving and praise. True thanksgiving is "_to_ God, even the Father," +_through_, or "in the name of" our Lord Jesus Christ, _in_ the Holy +Spirit. + +III. _The Holy Spirit inspires worship_ on the part of the believer. We +read in Phil. iii. 3, R. V., "For we are the circumcision, who _worship by +the Spirit of God_, and glory in Christ Jesus, and have no confidence in +the flesh." Prayer is not worship; thanksgiving is not worship. Worship is +a definite act of the creature in relation to God. Worship is bowing +before God in adoring acknowledgment and contemplation of Himself and the +perfection of His being. Some one has said, "In our prayers, we are taken +up with our needs; in our thanksgiving we are taken up with our blessings; +in our worship, we are taken up with Himself." There is no true and +acceptable worship except that which the Holy Spirit prompts and directs. +"God is a Spirit and they that worship Him must worship Him _in Spirit_ +and truth; for such doth the Father seek to be His worshippers" (John iv. +24, 23). The flesh seeks to intrude into every sphere of life. The flesh +has its worship as well as its lusts. The worship which the flesh prompts +is an abomination unto God. In this we see the folly of any attempt at a +congress of religions where the representatives of radically different +religions attempt to worship together. + +Not all earnest and honest worship is worship in the Spirit. A man may be +very honest and very earnest in his worship and still not have submitted +himself to the guidance of the Holy Spirit in the matter and so his +worship is in the flesh. Oftentimes even when there is great loyalty to +the letter of the Word, worship may not be "in the Spirit," _i. e._, +inspired and directed by Him. To worship aright, as Paul puts it, we must +have "no confidence in the flesh," that is, we must recognize the utter +inability of the flesh (our natural self as contrasted to the Divine +Spirit that dwells in and should mould everything in the believer) to +worship acceptably. And we must also realize the danger that there is that +the flesh intrude itself into our worship. In utter self-distrust and +self-abnegation we must cast ourselves upon the Holy Spirit to lead us +aright in our worship. Just as we must renounce any merit in ourselves and +cast ourselves upon Christ and His work for us upon the cross for +justification, just so we must renounce any supposed capacity for good in +ourselves and cast ourselves utterly upon the Holy Spirit and His work in +us, in holy living, knowing, praying, thanking and _worshipping_ and all +else that we are to do. + + + + + +CHAPTER XVIII. THE HOLY SPIRIT SENDING MEN FORTH TO DEFINITE LINES OF +WORK. + + +We read in Acts xiii. 2-4, "As they ministered to the Lord, and fasted, +_the Holy Ghost said, Separate Me_ Barnabas and Saul for the work +whereunto I have called them. And when they had fasted and prayed, and +laid their hands on them, they sent them away. So they, being _sent forth +by the Holy Ghost_, departed into Seleucia; and from thence they sailed to +Cyprus." It is evident from this passage that _the Holy Spirit calls men +into definite lines of work and sends them forth into the work_. He not +only calls men in a general way into Christian work, but selects the +specific work and points it out. Many a one is asking to-day, and many +another ought to ask, "Shall I go to China, to Africa, to India?" There is +only one Person who can rightly settle that question for you and that +Person is the Holy Spirit. You cannot settle the question for yourself, +much less can any other man settle it rightly for you. Not every Christian +man is called to go to China; not every Christian man is called to go to +Africa; not every Christian man is called to go to the foreign field at +all. God alone knows whether He wishes you in any of these places, but He +is willing to show you. In a day such as we live in, when there is such a +need of the right men and the right women on the foreign field, every +young and healthy and intellectually competent Christian man and woman +should definitely offer themselves to God for the foreign field and ask +Him if He wants them to go. But they ought not to go until He, by His Holy +Spirit, makes it plain. + +The great need in all lines of Christian work to-day is men and women whom +the Holy Ghost calls and sends forth. We have plenty of men and women whom +men have called and sent forth. We have plenty of men and women who have +called themselves, for there are many to-day who object strenuously to +being sent forth by men, by any organization of any kind, but, in fact, +are what is immeasurably worse, sent forth by themselves and not by God. + +_How does the Holy Spirit call?_ The passage before us does not tell us +how the Holy Spirit spoke to the group of prophets and teachers in +Antioch, telling them to separate Barnabas and Saul to the work to which +He had called them. It is presumably purposely silent on this point. +Possibly it is silent on this point lest we should think that the Holy +Spirit must always call in precisely the same way. There is nothing +whatever to indicate that He spoke by an audible voice, much less is there +anything to indicate that He made His will known in any of the fantastic +ways in which some in these days profess to discern His leading--as for +example, by twitchings of the body, by shuddering, by opening of the Bible +at random and putting his finger on a passage that may be construed into +some entirely different meaning than that which the inspired author +intended by it. The important point is, He made His will clearly known, +and He is willing to make His will clearly known to us to-day. Sometimes +He makes it known in one way and sometimes in another, but He will make it +known. + +But _how shall we receive the Holy Spirit's call_? First of all, by +desiring it; second, by earnestly seeking it; third, by waiting upon the +Lord for it; fourth, by expecting it. The record reads, "As they +_ministered to the Lord, and fasted_." They were waiting upon the Lord for +His direction. For the time being they had turned their back utterly upon +worldly cares and enjoyments, even upon those things which were perfectly +proper in their place. Many a man is saying to-day in justification for +his staying home from the foreign field, "I have never had a call." But +how do you know that? Have you been listening for a call? God usually +speaks in a still small voice and it is only the listening ear that can +catch it. Have you ever definitely offered yourself to God to send you +where He will? While no man or woman ought to go to China or Africa or +other foreign field unless they are clearly and definitely called, they +ought each to offer themselves to God for this work and be ready for the +call and be listening sharply that they may hear the call if it comes. Let +it be borne distinctly in mind that a man needs no more definite call to +Africa than to Boston, or New York, or London, or any other desirable +field at home. + +The Holy Spirit not only calls men and sends them forth into definite +lines of work, but He also _guides in __ the details of daily life and +service as to where to go and where not to go, what to do and what not to +do_. We read in Acts viii. 27-29, R. V., "And he (Philip) arose and went: +and behold, a man of Ethiopia, a eunuch of great authority under Candace, +queen of the Ethiopians, who was over all her treasure, who had come to +Jerusalem for to worship; and he was returning and sitting in his chariot, +and was reading the prophet Isaiah. _And the Spirit said_ unto Philip, Go +near, and join thyself to this chariot." Here we see the Spirit guiding +Philip in the details of service into which He had called him. In a +similar way, we read in Acts xvi. 6, 7, R. V., "And they went through the +region of Phrygia and Galatia, _having been forbidden of the Holy Ghost to +speak the word in Asia_; and when they were come over against Mysia, they +assayed to go into Bithynia; and _the Spirit of Jesus suffered them not_." +Here we see the Holy Spirit directing Paul where not to go. It is possible +for us to have the unerring guidance of the Holy Spirit at every turn of +life. Take, for example, our personal work. It is manifestly not God's +intention that we speak to every one we meet. To attempt to do so would be +to attempt the impossible, and we would waste much time in trying to speak +to people where we could do no good that might be used in speaking to +people where we could accomplish something. There are some to whom it +would be wise for us to speak. There are others to whom it would be unwise +for us to speak. Time spent on them would be taken from work that would be +more to God's glory. Doubtless as Philip journeyed towards Gaza, he met +many before he met the one of whom the Spirit said, "Go near, and join +thyself to this chariot." The Spirit is as ready to guide us as He was to +guide Philip. Some years ago, a Christian worker in Toronto had the +impression that he should go to the hospital and speak to some one there. +He thought to himself, "Whom do I know at the hospital at this time?" +There came to his mind one whom he knew was at the hospital, and he +hurried to the hospital, but as he sat down by his side to talk with him, +he realized it was not for this man that he was sent. He got up to lift a +window. What did it all mean? There was another man lying across the +passage from the man he knew and the thought came to him that this might +be the man to whom he should speak. And he turned and spoke to this man +and had the privilege of leading him to Christ. There was apparently +nothing serious in the man's case. He had suffered some injury to his knee +and there was no thought of a serious issue, but that man passed into +eternity that night. Many instances of a similar character could be +recorded and prove from experience that the Holy Spirit is as ready to +guide those who seek His guidance to-day as He was to guide the early +disciples. But He is ready to guide us, not only in our more definite +forms of Christian work but in all the affairs of life, business, study, +everything we have to do. There is no promise in the Bible more plainly +explicit than James i. 5-7, R. V., "But if any of you lack wisdom, let him +ask of God, who giveth to all liberally and upbraideth not; and it shall +be given him. But let him ask in faith, nothing doubting: for he that +doubteth is like the surge of the sea driven by the wind and tossed. For +let not that man think that he shall receive anything of the Lord." This +passage not only promises God's wisdom but tells us specifically just what +to do to obtain it. There are really five steps stated or implied in the +passage: + +1. That we "lack wisdom." We must be conscious of and fully admit our own +inability to decide wisely. Here is where oftentimes we fail to receive +God's wisdom. We think we are able to decide for ourselves or at least we +are not ready to admit our own utter inability to decide. There must be an +entire renunciation of the wisdom of the flesh. + +2. _We must really desire to know God's way and be willing at any cost to +do God's will._ This is implied in the word "_ask_." The asking must be +sincere, and if we are not willing to do God's will, whatever it may be, +at any cost, the asking is not sincere. This is a point of fundamental +importance. There is nothing that goes so far to make our minds clear in +the discernment of the will of God as revealed by His Spirit as an +absolutely surrendered will. Here we find the reason why men oftentimes do +not know God's will and have the Spirit's guidance. They are not willing +to do whatever the Spirit leads at any cost. It is he that "_willeth to_ +do His will" who shall know, not only of the doctrine, but he shall know +his daily duty. Men oftentimes come to me and say, "I cannot find out the +will of God," but when I put to them the question, "Are you willing to do +the will of God at any cost?" they admit that they are not. The way that +is very obscure when we hold back from an absolute surrender to God +becomes as clear as day when we make that surrender. + +3. _We must definitely __"__ask__"__ guidance._ It is not enough to +desire; it is not enough to be willing to obey; we must _ask_, definitely +ask, God to show us the way. + +4. _We must confidently expect guidance._ "Let him ask in faith nothing +doubting," There are many and many who cannot find the way, though they +ask God to show it to them, simply because they have not the absolutely +undoubting expectation that God will show them the way. God promises to +show it if we expect it confidently. When you come to God in prayer to +show you what to do, know for a certainty that He will show you. In what +way He will show you, He does not tell, but He promises that He will show +you and that is enough. + +5. _We must follow step by step as the guidance comes._ As said before, +just how it will come, no one can tell, but it will come. Oftentimes only +a step will be made clear at a time; that is all we need to know--the next +step. Many are in darkness because they do not know and cannot find what +God would have them do next week, or next month or next year. A college +man once came to me and told me that he was in great darkness about God's +guidance, that he had been seeking, to find the will of God and learn what +his life's work should be, but he could not find it. I asked him how far +along he was in his college course. He said his sophomore year. I asked, +"What is it you desire to know?" "What I shall do when I finish college." +"Do you know that you ought to go through college?" "Yes." This man not +only knew what he ought to do next year but the year after but still he +was in great perplexity because he did not know what he ought to do when +these two years were ended. God delights to lead His children a step at a +time. He leads us as He led the children of Israel. "And when the cloud +was taken up from the tabernacle, then after that the children of Israel +journeyed: and in the place where the cloud abode, there the children of +Israel pitched their tents. At the commandment of the LORD the children of +Israel journeyed, and at the commandment of the LORD they pitched: as long +as the cloud abode upon the tabernacle they rested in their tents. And +when the cloud tarried long upon the tabernacle many days, then the +children of Israel kept the charge of the LORD, and journeyed not. And so +it was, when the cloud was a few days upon the tabernacle; according to +the commandment of the LORD they journeyed. And so it was, when the cloud +abode from even unto the morning, and that the cloud was taken up in the +morning then they journeyed: whether it was by day or by night that the +cloud was taken up, they journeyed. Or whether it were two days, or a +month, or a year, that the cloud tarried upon the tabernacle, remaining +thereon, the children of Israel abode in their tents, and journeyed not: +but when it was taken up, they journeyed. At the commandment of the LORD +they rested in the tents, and at the commandment of the LORD they +journeyed: they kept the charge of the LORD, at the commandment of the +LORD by the hand of Moses" (Num. ix. 17-23). + +Many who have given themselves up to the leading of the Holy Spirit get +into a place of great bondage and are tortured because they have leadings +which they fear may be from God but of which they are not sure. If they do +not obey these leadings, they are fearful they have disobeyed God and +sometimes fancy that they have grieved away the Holy Spirit, because they +did not follow His leading. This is all unnecessary. Let us settle it in +our minds that God's guidance is _clear_ guidance. "God is light, and in +Him is no darkness at all" (1 John i. 5). And any leading that is not +perfectly clear is not from Him. That is, if our wills are absolutely +surrendered to Him. Of course, the obscurity may arise from an +unsurrendered will. But if our wills are absolutely surrendered to God, we +have the right as God's children to be sure that any guidance is from Him +before we obey it. We have a right to go to our Father and say, "Heavenly +Father, here I am. I desire above all things to do Thy will. Now make it +clear to me, Thy child. If this thing that I have a leading to do is Thy +will, I will do it, but make it clear as day if it be Thy will." If it is +His will, the heavenly Father will make it as clear as day. And you need +not, and ought not to do that thing until He does make it clear, and you +need not and ought not to condemn yourself because you did not do it. God +does not want His children to be in a state of condemnation before Him. He +wishes us to be free from all care, worry, anxiety and self-condemnation. +Any earthly parent would make the way clear to his child that asked to +know it and much more will our heavenly Father make it clear to us, and +until He does make it clear, we need have no fears that in not doing it, +we are disobeying God. We have no right to dictate to God _how_ He shall +give His guidance--as, for example, by asking Him to shut up every way, or +by asking Him to give a sign, or by guiding us in putting our finger on a +text, or in any other way. It is ours to seek and to expect wisdom but it +is not ours to dictate how it shall be given. The Holy Spirit divides to +"each man severally _as He will_" (1 Cor. xii. 11). + +Two things are evident from what has been said about the work of the Holy +Spirit. First, how utterly dependent we are upon the work of the Holy +Spirit at every turn of Christian life and service. Second, how perfect is +the provision for life and service that God has made. How wonderful is the +fullness of privilege that is open to the humblest believer through the +Holy Spirit's work. It is not so much what we are by nature, either +intellectually, morally, physically, or even spiritually, that is +important. The important matter is, what the Holy Spirit can do for us and +what we will let Him do. Not infrequently, the Holy Spirit takes the one +who seems to give the least natural promise and uses him far beyond those +who give the greatest natural promise. Christian life is not to be lived +in the realm of natural temperament, and Christian work is not to be done +in the power of natural endowment, but Christian life is to be lived in +the realm of the Spirit, and Christian work is to be done on the power of +the Spirit. The Holy Spirit is willing and eagerly desirous of doing for +each one of us His whole work, and He will do in each one of us all that +we will let Him do. + + + + + +CHAPTER XIX. THE HOLY SPIRIT AND THE BELIEVER'S BODY. + + +The Holy Spirit does a work for our bodies as well as for our minds and +hearts. We read in Rom. viii. 11, R. V., "But if the Spirit of Him that +raised up Jesus from the dead dwelleth in you, He that raised up Christ +Jesus from the dead _shall quicken also your mortal bodies through His +Spirit_ that dwelleth in you." + +_The Holy Spirit quickens the mortal body of the believer._ It is very +evident from the context that this refers to the future resurrection of +the body (vs. 21-23). The resurrection of the body is the Holy Spirit's +work. The glorified body is from Him; it is "a spiritual body." At the +present time, we have only the first fruits of the Spirit and are waiting +for the full harvest, the redemption of our body (v. 23). + +There is, however, a sense in which the Holy Spirit even now quickens our +bodies. Jesus tells us in Matt. xii. 28 that He cast out devils by the +Spirit of God. And we read in Acts x. 38, "How God anointed Jesus of +Nazareth _with the Holy Ghost_ and with power, who went about doing good +_and healing_ all that were oppressed of the devil." In James v. 14, the +Apostle writes, "Is any sick among you? Let him call for the elders of the +church; and let them pray over him, anointing him with oil in the name of +the Lord." The oil in this passage (as elsewhere) is the type of the Holy +Spirit, and the truth is set forth that the healing is the Holy Spirit's +work. God by His Holy Spirit does impart new health and vigour to these +mortal bodies in the present life. To go to the extremes that many do and +take the ground that the believer who is walking in fellowship with Christ +need never be ill is to go farther than the Bible warrants us in going. It +is true that the redemption of our bodies is secured by the atoning work +of Christ but until the Lord comes, we only enjoy the first fruits of that +redemption; and we are waiting and sometimes groaning for our full place +as sons manifested in the redemption of our body (Rom. viii. 23). But +while this is true, it is the clear teaching of Scripture and a matter of +personal experience on the part of thousands that the life of the Holy +Spirit does sweep through these bodies of ours in moments of weakness and +of pain and sickness, imparting new health to them, delivering from pain +and filling them with abounding life. It is our privilege to know the +quickening touch of the Holy Spirit in these bodies as well as in our +minds and affections and will. It would be a great day for the Church and +for the glory of Jesus Christ, if Christians would renounce forever all +the devil's counterfeits of the Holy Spirit's work, Christian Science, +Mental Healing, Emmanuelism, Hypnotism and the various other forms of +occultism and depend upon God by the power of His Holy Spirit to work that +in these bodies of ours which He in His unerring wisdom sees that we most +need. + + + + + +CHAPTER XX. THE BAPTISM WITH THE HOLY SPIRIT. + + +One of the most deeply significant phrases used in connection with the +Holy Spirit in the Scriptures is "baptized with the Holy Ghost." John the +Baptist was the first to use this phrase. In speaking of himself and the +coming One he said, "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_" (Matt. +iii. 11). The second "with" in this passage is in italics. It is not found +in the Greek. There are not two different baptisms spoken of, the one with +the Holy Ghost and one with fire, but one baptism with the Holy Wind and +Fire. Jesus afterwards used the same expression. In Acts i. 5, He says, +"For John truly baptized with water; but ye shall be _baptized with the +Holy Ghost_ not many days hence." When this promise of John the Baptist +and of our Lord was fulfilled in Acts ii. 3, 4, R. V., we read, "And there +appeared unto them tongues parting asunder, like as of fire; and it sat +upon each one of them. And they were all filled with the Holy Spirit." +Here we have another expression "_filled with the Holy Spirit_" used +synonymously with "baptized with the Holy Spirit." + +We read again in Acts x. 44-46, "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." Peter +himself afterwards describing this experience in Jerusalem tells the story +in this way, "And as I began to speak, _the Holy Ghost fell on them_, as +on us at the beginning. Then remembered I the word of the Lord, how that +He said, John indeed baptized with water; but _ye shall be baptized with +the Holy Ghost_. Forasmuch then as _God gave them the like gift as He did +unto us_ who believed on the Lord Jesus Christ; what was I, that I could +withstand God?" (Acts xi. 15-17). Here Peter distinctly calls the +experience which came to Cornelius and his household, being _baptized with +the Holy Ghost_, so we see that the expression "the Holy Ghost fell" and +"the gift of the Holy Ghost" are practically synonymous expressions with +"baptized with the Holy Ghost." Still other expressions are used to +describe this blessing, such as "receive the Holy Ghost" (Acts ii. 38; +xix. 2-6); "the Holy Ghost came on them" (Acts xix. 2-6); "gift of the +Holy Ghost" (Heb. ii. 4; 1 Cor. xii. 4, 11, 13); "I send the promise of My +Father upon you;" and "endued with power from on high" (Luke xxiv. 49). + +_What is the baptism with the Holy Spirit?_ + +In the first place _the baptism with the Holy Spirit is a definite +experience of which one may and ought to know __ whether he has received +it or not_. This is evident from our Lord's command to His disciples in +Luke xxiv. 49 and in Acts i. 4, that they should not depart from Jerusalem +to undertake the work which He had commissioned them to do until they had +received this promise of the Father. It is also evident from the eighth +chapter of Acts, fifteenth and sixteenth verses, where we are distinctly +told, "_the Holy Spirit had not as yet fallen upon any of them_." It is +evident also from the nineteenth chapter of the Acts of the Apostles, the +second verse, R. V., where Paul put to the little group of disciples at +Ephesus the definite question, "Did ye receive the Holy Ghost when ye +believed?" It is evident that the receiving of the Holy Ghost was an +experience so definite that one could answer yes or no to the question +whether they had received the Holy Spirit. In this case the disciples +definitely answered, "No," that they did not so much as hear whether the +Holy Ghost was given. They did not say what our Authorized Version makes +them say, that they did not so much as hear whether there was any Holy +Ghost. They knew that there was a Holy Ghost; they knew furthermore that +there was a definite promise of the baptism with the Holy Ghost, but they +had not heard that that promise had been as yet fulfilled. Paul told them +that it had and took steps whereby they were definitely baptized with the +Holy Spirit before that meeting closed. It is equally evident from Gal. +iii. 2 that the baptism with the Holy Spirit is a definite experience of +which one may know whether he has received it or not. In this passage Paul +says to the believers in Galatia, "This only would I learn of you, +Received ye the Spirit by the works of the law, or by the hearing of +faith?" Their receiving the Spirit had been so definite as a matter of +personal consciousness, that Paul could appeal to it as a ground for his +argument. In our day there is much talk about the baptism with the Holy +Spirit and prayer for the baptism with the Spirit that is altogether vague +and indefinite. Men arise in meeting and pray that they may be baptized +with the Holy Spirit, and if you should go afterwards to the one who +offered the prayer and put to him the question, "Did you receive what you +asked? Were you baptized with the Holy Spirit?" it is quite likely that he +would hesitate and falter and say, "I hope so"; but there is none of this +indefiniteness in the Bible. The Bible is clear as day on this, as on +every other point. It sets forth an experience so definite and so real, +that one may know whether or not he has received the baptism with the Holy +Spirit, and can answer yes or no to the question, "Have you received the +Holy Ghost?" + +In the second place it is evident that _the baptism with the Holy Spirit +is an operation of the Holy Spirit distinct from and additional to His +regenerating work_. This is evident from Acts i. 5, "For John truly +baptized with water; but ye _shall be_ baptized with the Holy Ghost _not +many days hence_." It is clear then that the disciples had not as yet been +baptized with the Holy Ghost, that they were to be thus baptized not many +days hence. But the men to whom Jesus spoke these words were already +regenerate men. They had been so pronounced by our Lord Himself. He had +said to them in John xv. 3, "Now ye are _clean through the word_ which I +have spoken unto you." But what does clean through the word mean? 1 Peter +i. 23 answers the question, "_Being born again_, not of corruptible seed, +but of incorruptible, _by the word of God_, which liveth and abideth +forever." A little earlier on the same night Jesus had said to them in +John xiii. 10, R. V., "He that is bathed needeth not save to wash his +feet, but is clean every whit: and _ye are clean but not all_." The Lord +Jesus had pronounced that apostolic company clean--_i. e._, regenerate +men--with the exception of the one who never was a regenerate man, Judas +Iscariot who should betray Him (see verse 11). The remaining eleven Jesus +Christ had pronounced regenerate men. Yet He tells these same men in Acts +i. 5, that the baptism with the Holy Spirit was an experience that they +had not as yet realized, that still lay in the future. So it is evident +that it is one thing to be born again by the Holy Spirit through the Word +and something distinct from this and additional to it to be baptized with +the Holy Spirit. The same thing is evident from Acts viii. 12, R. V., +compared with the fifteenth and sixteenth verses of the same chapter. In +the twelfth verse we read that a large company of disciples had believed +the preaching of Philip concerning the kingdom of God _and the name of +Jesus Christ_, and "had been baptized into the name of the Lord Jesus" (v. +16, R. V.). Certainly in this company of baptized believers there were at +least some regenerate persons. Whatever the true form of water baptism may +be, they undoubtedly had been baptized by the true form, for the baptizing +had been done by a Spirit-commissioned man, but in the fifteenth and +sixteenth verses we read, "When they (that is Peter and John) were come +down, they prayed for them, that they might receive the Holy Ghost: for as +yet He was fallen upon none of them: only they had been baptized into the +name of the Lord Jesus." Baptized believers they were; baptized into the +name of the Lord Jesus they had been; regenerate men some of them most +assuredly were, and yet not one of them as yet had received, or been +baptized with, the Holy Ghost. So again, it is evident that the baptism +with the Holy Spirit is an operation of the Holy Spirit distinct from and +additional to His regenerating work. A man may be regenerated by the Holy +Spirit and still not be baptized with the Holy Spirit. In regeneration, +there is the impartation of life by the Spirit's power, and the one who +receives it is saved: in the baptism with the Holy Spirit, there is the +impartation of power, and the one who receives it is fitted for service. +The baptism with the Holy Spirit, however, may take place at the moment of +regeneration. It did, for example, in the household of Cornelius. We read +in Acts x. 43, that while Peter was preaching, he came to the point where +he said concerning Jesus, "To Him bear all the prophets witness, that +through His name whosoever believeth in Him shall receive remission of +sins," and at that point Cornelius and his household believed and we read +immediately, "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." The moment they believed +the testimony about Jesus, they were baptized with the Holy Ghost, even +before they were baptized with water. Regeneration and the baptism with +the Holy Spirit took place practically at the same moment, and so they do +in many an experience to-day. It would seem as if in a normal condition of +the church, this would be the usual experience. But the church is not in a +normal condition to-day. A very large part of the church is in the place +where the believers in Samaria were before Peter and John came down, and +where the disciples in Ephesus were before Paul came and told them of +their larger privilege--baptized believers, baptized into the name of the +Lord Jesus, baptized unto repentance and remission of sins, but not as yet +baptized with the Holy Ghost. Nevertheless _the baptism with the Holy +Spirit is the birthright of every believer_. It was purchased for us by +the atoning death of Christ, and when He ascended to the right hand of the +Father, He received the promise of the Father and shed Him forth upon the +church, and if any one to-day has not the baptism with the Holy Spirit as +a personal experience, it is because he has not claimed his birthright. +Potentially, every member of the body of Christ is baptized with the Holy +Spirit (1 Cor. xii. 13), "For in one Spirit, _we were all_ baptized into +one body, whether we be Jews or Gentiles, whether we be bond or free; and +have been all made to drink into one Spirit." But there are many believers +with whom that which is potentially theirs has not become a matter of +real, actual, personal experience. All men are potentially justified in +the atoning death of Jesus Christ on the cross, that is justification is +provided for them and belongs to them (Rom. v. 18, R. V.), but what +potentially belongs to every man, each man must appropriate to himself by +faith in Christ; then justification is actually and experimentally his and +just so, while the baptism with the Holy Spirit is potentially the +possession of every believer, each individual believer must appropriate it +for himself before it is experimentally his. We may go still further than +this and say that it is only by the baptism with the Holy Spirit that one +becomes in the fullest sense a member of the body of Christ, because it is +only by the baptism with the Spirit that he receives power to perform +those functions for which God has appointed him as a part of the body. + +As we have already seen every true believer has the Holy Spirit (Rom. +viii. 9), but not every believer has the baptism with the Holy Spirit +(though every believer may have as we have just seen). It is one thing to +have the Holy Spirit dwelling within us, perhaps dwelling within us way +back in some hidden sanctuary of our being, back of definite +consciousness, and something far different, something vastly more, to have +the Holy Spirit taking complete possession of the one whom He inhabits. +There are those who press the fact that every believer potentially has the +baptism with the Spirit, to such an extent that they clearly teach that +every believer has the baptism with the Spirit as an actual experience. +But unless the baptism with the Spirit to-day is something radically +different from what the baptism with the Spirit was in the early church, +indeed unless it is something not at all real, then either a very large +proportion of those whom we ordinarily consider believers are not +believers, or else one may be a believer and a regenerate man without +having been baptized with the Holy Spirit. Certainly, this was the case in +the early church. It was the case with the Apostles before Pentecost; it +was the case with the church in Ephesus; it was the case with the church +in Samaria. And there are thousands to-day who can testify to having +received Christ and been born again, and then afterwards, sometimes long +afterwards, having been baptized with the Holy Ghost as a definite +experience. This is a matter of great practical importance, for there are +many who are not enjoying the fullness of privilege that they might enjoy +because by pushing individual verses in the Scriptures beyond what they +will bear and against the plain teaching of the Scriptures as a whole, +they are trying to persuade themselves that they have already been +baptized with the Holy Spirit when they have not. And if they would only +admit to themselves that they had not, they could then take the steps +whereby they would be baptized with the Holy Spirit as a matter of +definite, personal experience. + +The next thing which is clear from the teaching of Scripture is that _the +baptism with the Holy Spirit is always connected with, and primarily for +the purpose of testimony and service_. + +Our Lord in speaking of this baptism which they were so soon to receive in +Luke xxiv. 49 said, "And behold I send the promise of My Father upon you: +but tarry ye in the city of Jerusalem, until ye be _endued with power from +on high_." And again He said in Acts i. 5, 8, "For John truly baptized +with water; but ye shall be baptized with the Holy Ghost not many days +hence.... But _ye shall receive power_ after that the Holy Ghost is come +upon you: and _ye shall be witnesses unto Me_, both in Jerusalem, and in +all Judea, and in Samaria, and unto the uttermost part of the earth." In +the record of the fulfillment of this promise of our Lord in Acts ii. 4, +we read, "And they were all filled with the Holy Ghost and began to speak +with other tongues as the Spirit gave them utterance." Then follows the +detailed account of what Peter said and of the result. The result was that +Peter and the other Apostles spoke with such power that three thousand +persons that day were convicted of sin, renounced their sin and confessed +their acceptance of Jesus Christ in baptism and continued steadfastly in +the Apostles' doctrine and fellowship and in the breaking of bread and in +prayers ever afterwards. In the fourth chapter of Acts, the thirty-first +to the thirty-third verses, we read that when the Apostles on another +occasion were filled with the Holy Spirit, the result was that they +"_spake the word of God with boldness_" and that "_with great power gave +the Apostles their witness to the resurrection of the Lord Jesus_." And in +the ninth chapter of the Acts of the Apostles, we have a description of +Paul's being baptized with the Holy Spirit. We read in the seventeenth to +the twentieth verses, "And Ananias went his way, and entered into the +house; and putting his hands on him said, Brother Saul, the Lord, even +Jesus, that appeared unto thee in the way as thou camest, hath sent me, +that thou mightest receive thy sight, and _be filled with the Holy Ghost_. +And immediately there fell from his eyes as it had been scales: and he +received sight forthwith, and arose, and was baptized. And when he had +received meat, he was strengthened.... And _straightway, he preached +Christ_ in the synagogues, that He is the Son of God," and in the +twenty-second verse we read that he "confounded the Jews which dwelt at +Damascus, proving that this is the Christ" (R. V.). In 1 Cor. xii. we have +the fullest discussion of the baptism with the Holy Spirit found in any +passage in the Bible. This is the classical passage on the whole subject. +And the results there recorded are gifts for service. The baptism with the +Holy Spirit is not primarily intended to make believers happy, but to make +them useful. It is not intended merely for the ecstasy of the individual +believer, it is intended primarily for his efficiency in service. I do not +say that the baptism with the Holy Spirit will not make the believer +happy; for as part of the fruit of the Spirit is "joy," if one is baptized +with the Holy Spirit, joy must inevitably result. I have never known one +to be baptized with the Holy Spirit into whose life there did not come, +sooner or later, a new joy, a higher and purer and fuller joy than he had +ever known before. But this is not the prime purpose of the baptism nor +the most important and prominent result. Great emphasis needs to be laid +upon this point, for there are many Christians who in seeking the baptism +with the Spirit are seeking personal ecstasy and rapture. They go to +conventions and conferences for the deepening of the Christian life and +come back and tell what a wonderful blessing they have received, referring +to some new ecstasy that has come into their heart, but when you watch +them, it is difficult to see that they are any more useful to their +pastors or their churches than they were before, and one is compelled to +think that whatever they have received, they have not received the real +baptism with the Holy Spirit. Ecstasies and raptures are all right in +their places. When they come, thank God for them--the writer knows +something about them--but in a world such as we live in to-day where sin +and self-righteousness and unbelief are so triumphant, where there is such +an awful tide of men, women and young people sweeping on towards eternal +perdition, I would rather go through my whole life and never have one +touch of ecstasy but have power to witness for Christ and win others for +Christ and thus to save them, than to have raptures 365 days in the year +but no power to stem the awful tide of sin and bring men, women and +children to a saving knowledge of my Lord and Saviour, Jesus Christ. + +The purpose of the baptism with the Holy Spirit is not primarily to make +believers individually holy. I do not say that it is not the work of the +Holy Spirit to make believers holy, for as we have already seen, He is +"the Spirit of Holiness," and the only way we shall ever attain unto +holiness is by His power. I do not even say that the baptism with the Holy +Spirit will not result in a great spiritual transformation and uplift and +cleansing, for the promise is, "He shall baptize you with the Holy Spirit +_and fire_" (and the thought of fire as used in this connection is the +thought of searching, refining, cleansing, consuming). A wonderful +transformation took place in the Apostles at Pentecost, and a wonderful +transformation has taken place in thousands who have been baptized with +the Holy Spirit since Pentecost, _but the primary purpose of the baptism +with the Holy Spirit is efficiency in testimony and service_. It has to do +rather with gifts for service than with graces of character. It is the +impartation of spiritual power or gifts in service and sometimes one may +have rare gifts by the Spirit's power and yet manifest few of the graces +of the Spirit. (See 1 Cor. xiii. 1-3; Matt. vii. 22, 23.) In every passage +in the Bible in which the baptism with the Holy Spirit is mentioned, it is +connected with testimony or service. + +We shall perhaps get a clearer idea of just what the baptism with the Holy +Spirit is, if we stop to consider what are the results of the baptism with +the Holy Spirit. + +WHAT ARE THE RESULTS OF THE BAPTISM WITH THE HOLY SPIRIT? + +1. _The specific manifestations of the baptism with the Holy Spirit are +not precisely the same in all persons._ This appears very clearly from 1 +Cor. xii. 4-13, "Now there are diversities of gifts, but the same Spirit. +And there are differences of administrations, but the same Lord. And there +are diversities of operations, but it is the same God which worketh all in +all. But the manifestation of the Spirit is given to every man to profit +withal. For to one is given by the Spirit the word of wisdom; to another +the word of knowledge by the same Spirit; to another faith by the same +Spirit; to another the gifts of healing by the same Spirit; to another the +working of miracles; to another prophecy; to another discerning of +spirits; to another divers kind of tongues; to another the interpretation +of tongues: but all these worketh that one and the selfsame Spirit, +dividing to every man severally as He will. For as the body is one, and +hath many members, and all the members of that one body, being many, are +one body: so also is Christ. For by one Spirit are we all baptized into +one body, whether we be Jews or Gentiles, whether we be bond or free; and +have been all made to drink into one Spirit." Here we see one baptism but +a great variety of manifestations of the power of that baptism. There are +diversities of gifts, but the same Spirit. The gifts vary with the +different lines of service to which God calls different persons. The +church is a body, and different members of the body have different +functions and the Spirit imparts to the one who is baptized with the +Spirit those gifts which fit him for the service to which God has called +him. It is very important to bear this in mind. Through the failure to see +this, many have gone entirely astray on the whole subject. In my early +study of the subject, I noticed the fact that in many instances those who +were baptized with the Holy Spirit spake with tongues (_e. g._, Acts ii. +4; x. 46; xix. 6) and I wondered if every one who was baptized with the +Holy Spirit would not speak with tongues. I did not know of any one who +was speaking with tongues to-day and so I wondered still further whether +the baptism with the Holy Spirit were for the present age. But one day I +was studying 1 Cor. xii. and noticed how Paul said to the believers in +that wonderfully gifted church in Corinth, all of whom had been pronounced +in the thirteenth verse to be baptized with the Spirit, "And God hath set +some in the church, first apostles, secondarily prophets, thirdly +teachers, after that miracles, then gifts of healing, helps, governments, +diversities of tongues. Are all apostles? Are all prophets? Are all +teachers? Are all workers of miracles? Have all the gift of healing? _Do +all speak with tongues?_ Do all interpret?" So I saw it was clearly taught +in the Scriptures that one might be baptized with the Holy Spirit and +still not have the gift of tongues. I saw furthermore that the gift of +tongues, according to the Scripture, was the last and the least important +of all the gifts, and that we were urged to desire earnestly the greater +gifts (1 Cor. xiii. 31; 1 Cor. xiv. 5, 12, 14, 18, 19, 27, 28). A little +later I was tempted to fall into another error, more specious but in +reality just as unscriptural as this, namely, that if one were baptized +with the Holy Spirit, he would receive the gift of an evangelist. I had +read the story of D. L. Moody, of Charles G. Finney and of others who were +baptized with the Holy Spirit, and of the power that came to them as +evangelists, and the thought was suggested that if any one is baptized +with the Holy Spirit will not he also obtain power as an evangelist? But +this was also unscriptural. If God has called a man to be an evangelist +and he is baptized with the Holy Spirit, he will receive power as an +evangelist, but if God has called him to be something else, he will +receive power to become something else. Three great evils come from the +error of thinking that every one who is baptized with the Holy Spirit will +receive power as an evangelist. + +(1) The evil of disappointment. There are many who seek the baptism with +the Holy Spirit expecting power as an evangelist, but God has not called +them to that work, and though they really meet the conditions of receiving +the baptism with the Spirit, and do receive the baptism with the Spirit, +power as an evangelist does not come. In many cases this results in bitter +disappointment and sometimes even in despair. The one who has expected the +power of an evangelist and has not received it sometimes even questions +whether he is a child of God. But if he had properly understood the +matter, he would have known that the fact that he had not received power +as an evangelist is no proof that he has not received the baptism with the +Spirit, and much less is it a proof that he is not a child of God. + +(2) The second evil is graver still, namely, the evil of presumption. A +man whom God has not called to the work of an evangelist or a minister +oftentimes rushes into it because he has received, or imagines he has +received, the baptism with the Holy Spirit. He thinks all a man needs to +become a preacher is the baptism with the Holy Spirit. This is not true. +In order to succeed as a minister a man needs a call to that specific +work, and furthermore, he needs that knowledge of God's Word that will +prepare him for the work. If a man is called to the ministry and studies +the Word until he has something to preach, if then he is baptized with the +Holy Spirit, he will have success as a preacher, but if he is not called +to that work, or if he has not the knowledge of the Word of God that is +necessary, he will not succeed in the work, even though he receives the +baptism with the Holy Spirit. + +(3) The third evil is greater still, namely, the evil of indifference. +There are many who know that they are not called to the work of preaching. +If then they think that the baptism with the Holy Spirit simply imparts +power as an evangelist, or power to preach, the matter of the baptism with +the Holy Spirit is one of no personal concern to them. For example, here +is a mother with a large family of children. She knows perfectly well, or +at least it is hoped that she knows, that she is not called to do the work +of an evangelist. She knows that her duty lies with her children and her +home. If she reads or hears about the baptism with the Holy Spirit, and +gets the impression that the baptism with the Holy Spirit simply imparts +power to do the work of an evangelist, or to preach, she will think "The +evangelist needs this blessing, my minister needs this blessing, but it is +not for me"; but if she understands the matter as it is taught in the +Bible, that while the baptism with the Spirit imparts power, the way in +which the power will be manifested depends entirely upon the line of work +to which God calls us, and that no efficient work can be done without it, +and sees still further that there is no function in the church of Jesus +Christ to-day more holy and sacred than that of sanctified motherhood, she +will say, "The evangelist may need this baptism, my minister may need this +baptism; but I must have it to bring up my children in the nurture and +admonition of the Lord." + +2. _While there are diversities of gifts and manifestations of the baptism +with the Holy Spirit, there will be some gift to every one thus baptized._ +We read in 1 Cor. xii. 7, R. V., "But to _each one_ is given the +manifestation of the Spirit to profit withal." Every most insignificant +member of the body of Christ has some function to perform in that body. +The body grows by that "which every joint supplieth" (Eph. iv. 16), and to +each least significant joint, the Holy Spirit imparts power to perform the +function that belongs to him. + +3. _It is the Holy Spirit who decides how the baptism with the Spirit +shall manifest itself in any given case._ As we read in 1 Cor. xii. 11, +"But all these worketh the one and the selfsame Spirit dividing to each +one severally, _even as He will_." The Holy Spirit is absolutely sovereign +in deciding how, that is, in what special gift, operation, or power, the +baptism with the Holy Spirit shall manifest itself. It is not for us to +pick out some field of service and then ask the Holy Spirit to qualify us +for that service. It is not for us to select some gift and then ask the +Holy Spirit to impart to us this self-chosen gift. It is for us to simply +put ourselves entirely at the disposal of the Holy Spirit to send us where +He will, to select for us what kind of service He will and to impart to us +what gift He will. He is absolute sovereign and our position is that of +unconditional surrender to Him. I am glad that this is so. I rejoice that +He, in His infinite wisdom and love, is to select the field of service and +the gifts, and that this is not to be left to me in my short-sightedness +and folly. It is because of the failure to recognize this absolute +sovereignty of the Spirit that many fail of the blessing and meet with +disappointment. They are trying to select their own gift and so get none. +I once knew an earnest child of God in Scotland, who hearing of the +baptism with the Holy Spirit and the power that resulted from it, gave up +at a great sacrifice his work as a ship plater, for which he was receiving +large wages. He heard that there was a great need of ministers in the +northwest in America. He came to the northwest. He met the conditions of +the baptism with the Holy Spirit and I believe was really baptized with +the Holy Spirit, but God had not chosen him for the work of an evangelist, +and the power as an evangelist did not come to him. No field seemed to +open, and he was in great despondency. He even questioned his acceptance +before God. One morning he came into our church in Minneapolis and heard +me speak upon the baptism with the Holy Spirit, and as I pointed out that +the baptism with the Holy Spirit manifested itself in many different ways, +and the fact that one had not power as an evangelist was no proof that he +had not received the baptism with the Holy Spirit, light came into his +heart. He put himself unreservedly into God's hands for Him to choose the +field of labour and the gifts. An opening soon came to him as a +Sunday-school missionary, and then, when he had given up choosing for +himself and left it with the Holy Spirit to divide to him as He would, a +strange thing happened; he did receive power as an evangelist and went +through the country districts in one of our northwestern states with +mighty power as an evangelist. + +4. _While the power may be of one kind in one person and of another kind +in another person, there will always be power, the very power of God, when +one is baptized with the Holy Spirit._ We read in Acts i. 5, 8, "For John +truly baptized with water; but ye shall be baptized with the Holy Ghost +not many days hence.... But _ye shall receive power_, after that the Holy +Ghost is come upon you: and ye shall be witnesses unto Me both in +Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part +of the earth." As truly as any one who reads these pages, who has not +already received the baptism with the Holy Spirit, seeks it in God's way, +he will obtain it, and there will come into his service a power that was +never there before, power for the very work to which God has called him. +This is not only the teaching of Scripture; it is the teaching of +religious experience throughout the centuries. Religious biographies +abound in instances of men who have worked along as best they could, until +one day they were led to see that there was such an experience as the +baptism with the Holy Spirit and to seek it and obtain it and, from that +hour, there came into their service a new power that utterly transformed +its character. In this matter, one thinks first of such men as Finney, and +Moody, and Brainerd, but cases of this character are not confined to the +few exceptional men. They are common. The writer has personally met and +corresponded with hundreds and thousands of persons around the globe, who +could testify definitely to the new power that God has granted them +through the baptism with the Holy Spirit. These thousands of men and women +were in all branches of Christian service; some of them are ministers of +the Gospel, some evangelists, some mission workers, some Y. M. C. A. +secretaries, Sunday-school teachers, fathers, mothers, personal workers. +Nothing could possibly exceed the clearness and the confidence and the +joyfulness of many of these testimonies. + +I shall not soon forget a minister whom I met some years ago at a State +Convention of the Young People's Society of Christian Endeavour at New +Britain, Conn. I was speaking upon the subject of personal work and as I +drew the address to a close, I said that in order to do effective personal +work, we must be baptized with the Holy Spirit, and in a very few +sentences explained what I meant by that. At the close of the address, +this minister came to me on the platform and said, "I have not this +blessing you have been speaking about, but I want it. Will you pray for +me?" I said, "Why not pray right now?" He said, "I will." We put two +chairs side by side and turned our backs upon the crowd as they passed out +of the Armoury. He prayed and I prayed that he might be baptized with the +Holy Spirit. Then we separated. Some weeks after, one who had witnessed +the scene came to me at a convention in Washington and told me how this +minister had gone back to his church a transformed man, that now his +congregations filled the church, that it was largely composed of young +men, and that there were conversions at every service. Some years after, +this minister was called to another field of service. His most +spiritually-minded friends advised him not to go, as all the ruling +elements in the church to which he had been called were against aggressive +evangelistic work, but for some reason or other, he felt it was the call +of God and accepted it. In six months, there were sixty-nine conversions, +and thirty-eight of them were business men of the town. + +After attending in Montreal some years ago an Inter-provincial Convention +of the Young Men's Christian Association of the Provinces of Canada, I +received a letter from a young man. He wrote, "I was present at your last +meeting in Montreal. I heard you speak upon the Baptism with the Holy +Spirit. I went to my rooms and sought that baptism for myself and received +it. I am chairman of the Lookout Committee of the Christian Endeavour +Society of our church. I called together the other members of the +committee. I found that two of them had been at the meeting and had +already been baptized with the Holy Spirit. Then we prayed for the other +members of the committee and they were baptized with the Holy Spirit. Now +we are going out into the church and the young people of the church are +being brought to Christ right along." + +A lady and gentleman once came to me at a convention and told me how, +though they had never seen me before, they had read the report of an +address on the Baptism with the Holy Spirit delivered in Boston at a +Christian Workers' Convention and that they had sought this baptism and +had received it. The man then told me the blessing that had come into his +service as superintendent of the Sunday-school. When he had finished, his +wife broke in and said, "Yes, and the best part of it is, I have been able +to get into the hearts of my own children, which I was never able to do +before." Here were three distinctly different lines of service, but there +was power in each case. The results of that power may not, however, be +manifest at once in conversions. Stephen was filled with the Holy Spirit, +but as he witnessed in the power of the Holy Spirit for his risen Lord, he +saw no conversions at the time. All he saw was the gnashing of the teeth, +the angry looks and the merciless rocks, and so it may be with us. But +there was a conversion, even in that case, though it was a long time +before it was seen, and that conversion, the conversion of Saul of Tarsus, +was worth more than hundreds of ordinary conversions. + +5. Another result of the baptism with the Holy Spirit will be _boldness in +testimony and service_. We read 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_." The baptism with the Holy Spirit imparts to those who receive +it new liberty and fearlessness in testimony for Christ. It converts +cowards into heroes. Peter upon the night of our Lord's crucifixion proved +himself a craven coward. He denied with oaths and curses that he knew the +Lord. But after Pentecost, this same Peter was brought before the very +council that had condemned Jesus to death, and he himself was threatened, +but filled with the Holy Ghost, he said, "Ye rulers of the people, and +elders of Israel, if we this day be examined of the good deed done to the +impotent man, by what means he is made whole; be it known unto you all, +and to all the people of Israel, that by the name of Jesus Christ of +Nazareth, _whom ye crucified_, whom God raised from the dead, even by Him +doth this man stand here before you whole. This is the stone which was set +at nought of you builders, which is become the head of the corner. Neither +is there salvation in any other: for there is none other name under heaven +given among men, whereby we must be saved" (Acts iv. 8-12). A little later +when the council commanded him and his companion, John, not to speak or +teach in the name of Jesus, they answered, "Whether it be right in the +sight of God to hearken unto you more than unto God, judge ye. For we +cannot but speak the things which we have seen and heard" (Acts iv. 19, +20). On a still later occasion, when they were threatened and commanded +not to speak and when their lives were in jeopardy, Peter told the council +to their faces, "We ought to obey God rather than men. The God of our +fathers raised up Jesus, _whom ye slew and hanged on a tree_. Him hath God +exalted with His right hand to be a Prince and a Saviour, for to give +repentance to Israel, and forgiveness of sins. And we are His witnesses of +these things; and so is also the Holy Ghost, whom God hath given to them +that obey Him" (Acts v. 29-32). The natural timidity of many a man to-day +vanishes when he is filled with the Holy Spirit, and with great boldness +and liberty, with utter fearlessness of consequences, he gives his +testimony for Jesus Christ. + +6. _The baptism with the Holy Spirit causes the one who receives it to be +occupied with God and Christ and spiritual things._ In the record of the +day of Pentecost, we read, "They were all filled with the Holy Ghost and +began to speak with other tongues as the Spirit gave them utterance. And +they were all amazed and marvelled, saying one to another, Behold, are not +these which speak Galileans? And how hear we every man in our own tongue, +wherein we were born? Cretes and Arabians, we do hear them speak in our +tongues _the wonderful works of God_" (Acts ii. 4, 7, 8, 11). Then follows +Peter's sermon, a sermon that from start to finish is entirely taken up +with Jesus Christ and His glory. On a later day we read, "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. And with great power gave the Apostles _witness of the +resurrection of the Lord Jesus_: and great grace was upon them all.... +Then Peter, _filled with the Holy Ghost_, said unto them, Ye rulers of the +people, and elders of Israel, if we this day be examined of the good deed +done to the impotent man, by what means he is made whole; be it known unto +you all, and to all the people of Israel, that _by the name of Jesus of +Nazareth_, whom ye crucified, whom God raised from the dead, even by Him +doth this man stand here before you whole" (Acts iv. 31, 33, 8-10). We +read of Saul of Tarsus, that when he had been filled with the Holy Spirit, +"Straightway in the synagogues _he proclaimed Jesus_" (Acts ix. 17, 20, R. +V.). We read of the household of Cornelius, "While Peter yet spake these +words, the Holy Ghost fell on them who 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_." Here we +see the whole household of Cornelius as soon as they were filled with the +Holy Spirit magnifying God. In Eph. v. 18, 19, we are told that the result +of being _filled with the Spirit_ is that those who are thus filled will +speak to one another in psalms and hymns and spiritual songs, singing and +making melody in their hearts _to the Lord_. Men who are filled with the +Holy Spirit will not be singing sentimental ballads, not comic ditties, +nor operatic airs while the power of the Holy Ghost is upon them. If the +Holy Ghost should come upon any one while listening to one of the most +innocent of the world's songs, he would not enjoy it, he would long to +hear something about Christ. Men who are baptized with the Holy Spirit do +not talk much about self but much about God, and especially much about +Christ. This is necessarily so, as it is the Holy Spirit's office to bear +witness to the glorified Christ (John xv. 26; xvi. 14). + +To sum up everything that has been said about the results of the baptism +with the Holy Spirit; _the baptism with the Holy Spirit is the Spirit of +God coming upon the believer, filling his mind with a real apprehension of +truths, especially of Christ, taking possession of his faculties, +imparting to him gifts not otherwise his but which qualify him for the +service to which God has called him._ + +THE NECESSITY OF THE BAPTISM WITH THE SPIRIT. + +The New Testament has much to say about the necessity for the baptism with +the Holy Spirit. When our Lord was about to leave His disciples to go to +be with the Father, He said, "And, behold, I send the promise of My Father +upon you: but _tarry ye in the city of Jerusalem, until ye be endued with +power from on high_" (Luke xxiv. 49). He had just commissioned them to be +His witnesses to all nations, beginning at Jerusalem (vs. 47, 48), but He +here tells them that before they undertake this witnessing, they must wait +until they receive the promise of the Father, and were thus endued with +power from on high for the work of witnessing which they were to +undertake. There is no doubt as to what Jesus meant by "the promise of My +Father," for which they were to wait before beginning the ministry that He +had laid upon them; for in Acts i. 4, 5, we read, "And being assembled +together with them (He), commanded them that they should not depart from +Jerusalem, but wait for the promise of the Father, which, saith He, ye +have heard of Me. For John truly baptized with water; but ye shall be +baptized with the Holy Ghost not many days hence." It is evident then that +"the promise of the Father" through which the enduement of power was to +come was the baptism with the Holy Spirit. He went on to tell His +disciples "Ye shall receive power _after that_ the Holy Ghost shall come +upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all +Judea, and in Samaria, and unto the uttermost part of the earth" (Acts i. +8). Now who were the men to whom Jesus said this? The disciples whom He +Himself had trained for the work. For more than three years, they had +lived in the closest intimacy with Himself; they had been eye-witnesses of +His miracles, of His death, of His resurrection, and in a few moments were +to be eye-witnesses of His ascension as He was taken up right before their +eyes into heaven. And what were they to do? Simply to go and tell the +world what their own eyes had seen and what their own ears had heard from +the lips of the Son of God. Were they not equipped for the work? With our +modern ideas of preparation for Christian work, we should say that they +were thoroughly equipped. But Jesus said, "No, you are not equipped. There +is another preparation in addition to the preparation already received, so +absolutely necessary for effective work that you must not stir one step +until you receive it. This other preparation is the promise of the Father, +the baptism with the Holy Spirit." If the Apostles with their altogether +exceptional fitting for the work which they were to undertake needed this +preparation for work, how much more do we? In the light of what Jesus +required of His disciples before undertaking the work, does it not seem +like the most daring presumption for any of us to undertake to witness and +work for Christ until we also have received the promise of the Father, the +baptism with the Holy Spirit? There was apparently imperative need that +something be done at once. The whole world was perishing and they alone +knew the saving truth, nevertheless Jesus strictly charged them "wait." +Could there be a stronger testimony to the absolute necessity and +importance of the baptism with the Holy Spirit as a preparation for work +that should be acceptable to Christ? + +But this is not all. In Acts x. 38 we read, "How _God anointed Jesus of +Nazareth with the Holy Ghost and power_; who went about doing good, and +healing all that were oppressed of the devil; for God was with Him." To +what does this refer in the recorded life of Jesus Christ? If we will turn +to Luke iii. 21, 22, and Luke iv. 1, 4, 17, 18, we will get our answer. In +Luke iii. 21, 22, R. V., we read that after Jesus had been baptized and +was praying, "The heaven was opened, and the Holy Spirit descended in a +bodily form, as a dove, upon Him, and a voice came out of heaven, Thou art +My beloved Son; in Thee I am well pleased." Then the next thing that we +read, with nothing intervening but the human genealogy of Jesus, is "And +Jesus, _full of the Holy Spirit_, returned from the Jordan, and was led by +the Spirit in the wilderness" (Luke iv. 1). Then follows the story of His +temptation; then in the fourteenth verse we read, "And Jesus returned _in +the power of the Spirit_ into Galilee: and a fame went out concerning Him +through all the region round about." And in the seventeenth and eighteenth +verses, "And there was delivered unto Him the book of the prophet Isaiah. +And He opened the book, and found the place where it was written, The +Spirit of the Lord is upon Me, because _He hath anointed Me to preach_, +etc." Evidently then, it was at the Jordan in connection with His baptism +that Jesus was anointed with the Holy Spirit and power, and He did not +enter upon His public ministry until He was thus baptized with the Holy +Spirit. And who was Jesus? It is the common belief of Christendom that He +had been supernaturally conceived through the Holy Spirit's power, that He +was the only begotten Son of God, that He was Divine, very God of very +God, and yet truly man. If such an One "leaving us an example that we +should follow His steps" did not venture upon His ministry, for which the +Father had sent Him, until thus definitely baptized with the Holy Spirit, +what is it for us to dare to do it? If in the light of these recorded +facts we dare to do it, does it not seem like the most unpardonable +presumption? Doubtless it has been done in ignorance by many of us, but +can we plead ignorance any longer? It is evident that the baptism with the +Holy Spirit is an absolutely necessary preparation for effective work for +Christ along every line of service. We may have a very clear call to +service, as clear it may be as the Apostles had, but the charge is laid +upon us as upon them, that before we begin that service we must tarry +until we are clothed with power from on high. This enduement of power is +through the baptism with the Holy Spirit. + +But this is not all even yet. We read in Acts vii. 14-16, "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)." There was a great company of happy converts in Samaria, but +when Peter and John came down to inspect the work, they evidently felt +that there was something so essential that these young disciples had not +received that before they did anything else, they must see to it that they +received it. In a similar way we read in Acts xix. 1, 2, R. V., "And it +came to pass, that, while Apollos was at Corinth, Paul having passed +through the upper country came to Ephesus, and found certain disciples: +and he said unto them, Did ye receive the Holy Ghost when ye believed?" +When he found that they had not received the Holy Spirit, the first thing +that he saw to was that they should receive the Holy Spirit. He did not go +on with the work with the outsiders until that little group of twelve +disciples had been equipped for service. So we see that when the Apostles +found believers in Christ, the first thing that they always did was to +demand whether they had received the Holy Spirit as a definite experience +and if not, they saw to it at once that the steps were taken whereby they +should receive the Holy Spirit. It is evident then that _the baptism with +the Holy Spirit is absolutely necessary in every Christian for the service +that Christ demands and expects of him_. There are certainly few greater +mistakes that we are making to-day in our various Christian enterprises +than that of setting men to teach Sunday-school classes and do personal +work and even to preach the Gospel, because they have been converted and +received a certain amount of education, including it may be a college and +seminary course, but have not as yet been baptized with the Holy Spirit. +We think that if a man is hopefully pious and has had a college and +seminary education and comes out of it reasonably orthodox, he is now +ready that we should lay our hands upon him and ordain him to preach the +Gospel. But Jesus Christ says, "No." There is another preparation so all +essential that a man must not undertake this work until he has received +it. "Tarry ye (literally 'sit ye down') until ye be endued with power from +on high." A distinguished theological professor has said that the question +ought to be put to every candidate for the ministry, "Have you met God?" +Yes, but we ought to go farther than this and be even more definite; to +every candidate for the ministry we should put the question, "Have you +been baptized with the Holy Spirit?" and if not, we should say to him as +Jesus said to the first preachers of the Gospel, "Sit down until you are +endued with power from on high." + +But not only is this true of ordained ministers, it is true of every +Christian, for all Christians are called to ministry of some kind. Any man +who is in Christian work, who has not received the baptism with the Holy +Spirit, ought to stop his work right where he is and not go on with it +until he has been "clothed with power from on high." But what will our +work do while we are waiting? The question can be answered by asking +another, "What did the world do during these ten days while the early +disciples were waiting?" They knew the saving truth, they alone knew it; +yet in obedience to the Lord's command they were silent. The world was no +loser. Beyond a doubt, when the power came, they accomplished more in one +day than they would have accomplished in years if they had gone on in +self-confident defiance and disobedience to Christ's command. We too after +that we have received the baptism with the Spirit will accomplish more of +real work for our Lord in one day than we ever would in years without this +power. Even if it were necessary to spend days in waiting, they would be +well spent, but we shall see later that there is no need that we spend +days in waiting, that the baptism with the Holy Spirit may be received +to-day. Some one may say that the Apostles had gone on missionary tours +during Christ's lifetime, even before they were baptized with the Holy +Spirit. This is true, but that was before the Holy Spirit was given, and +before the command was given, "Tarry ye until ye be clothed with power +from on high." After that it would have been disobedience and folly and +presumption to have gone forth without this enduement, and we are living +to-day after the Holy Spirit has been given and after the charge has been +given to tarry until clothed. + +WHO CAN BE BAPTIZED WITH THE HOLY SPIRIT? + +We come now to the question of first importance, namely, Who can be +baptized with the Holy Spirit? At a convention some years ago, a very +intelligent Christian woman, a well-known worker in educational as well as +Sunday-school work, sent me this question, "You have told us of the +necessity of the baptism with the Holy Spirit, but who can have this +baptism? The church to which I belong teaches that the baptism with the +Holy Spirit was confined to the apostolic age. Will you not tell us who +can have the baptism with the Holy Spirit?" Fortunately this question is +answered in the most explicit terms in the Bible. We read in Acts ii. 38, +39, R. V., "And Peter said unto them, Repent ye, and be baptized every one +of you in the name of Jesus Christ unto the remission of your sins; and ye +shall receive the gift of the Holy Ghost. For to you is the promise, and +to your children, and to all that are afar off, even as many as the Lord +our God shall call unto Him." What is the promise to which Peter refers in +the thirty-ninth verse? There are two interpretations of the passage; one +is that the promise of this verse is the promise of salvation; the other +is that the promise of this verse is the promise of the gift of the Holy +Spirit (or the baptism with the Holy Spirit; a comparison of Scripture +passages will show that the two expressions are synonymous). Which is the +correct interpretation? There are two laws of interpretation universally +recognized among Bible scholars. These two laws are the law of usage (or +"usus loquendi" as it is called) and the law of context. Many a verse in +the Bible standing alone might admit of two or three or even more +interpretations, but when these two laws of interpretation are applied, it +is settled to a certainty that only one of the various possible +interpretations is the true interpretation. The law of usage is this, that +when you find a word or phrase in any passage of Scripture and you wish to +know what it means, do not go to a dictionary but go to the Bible itself, +look up the various passages in which the word is used and especially how +the particular writer being studied uses it, and especially how it is used +in that particular book in which the passage is found. Thus you can +determine what the precise meaning of the word or phrase is in the passage +in question. The law of context is this; that when you study a passage, +you should not take it out of its connection but should look at what goes +before it and what comes after it; for while it might mean various things +if it stood alone, it can only mean one thing in the connection in which +it is found. Now let us apply these two laws to the passage in question. +First of all, let us apply the law of usage. We are trying to discover +what the expression "the promise" means in Acts ii. 39. Turning back to +Acts i. 4, 5, R. V., we read, "He charged them not to depart from +Jerusalem, but to wait for _the promise of the Father_, which, said He, ye +heard from Me: for John indeed baptized with water, but ye _shall be +baptized with the Holy Ghost not many days hence_." It is evident then, +that here the promise of the Father means the baptism with the Holy +Spirit. Turn now to the second chapter and the thirty-third verse, R. V., +"Being therefore by the right hand of God exalted, and having received _of +the Father the promise of the Holy Ghost_, He hath poured forth this, +which ye see and hear." In this passage we are told in so many words that +the promise is the promise of the Holy Spirit. If this peculiar expression +means the baptism with the Holy Spirit in Acts i. 4, 5, and the same thing +in Acts ii. 33, by what same law of interpretation can it possibly mean +something entirely different six verses farther down in Acts ii. 39? So +the law of usage establishes it that the promise of Acts ii. 39 is the +promise of the baptism with the Holy Spirit. Now let us apply the law of +context, and we shall find that, if possible, this is even more decisive. +Turn back to the thirty-eighth verse, "And Peter said unto them, Repent +ye, and be baptized every one of you in the name of Jesus Christ unto the +remission of your sins; and _ye shall receive the gift of the Holy Ghost; +for the promise_ is unto you, etc." So it is evident here that the promise +is the promise of the gift or baptism with the Holy Spirit. It is settled +then by both laws that the promise of Acts ii. 39 is that of the gift of +the Holy Spirit, or baptism with the Holy Spirit. Let us then read the +verse in that way, substituting this synonymous expression for the +expression "the promise," "For the baptism with the Spirit is unto you, +and to your children and to all that are afar off, even as many as the +Lord our God shall call." "_It is unto you_," says Peter, that is to the +crowd assembled before him. There is nothing in that for us. We were not +there, and that crowd were all Jews and we are not Jews; but Peter did not +stop there, he goes further and says, "And _to your children_," that is to +the next generation of Jews, or all future generations of Jews. Still +there is nothing in it for us, for we are not Jews; but Peter did not stop +even there, he went further and said, "And _to all them that are afar +off_." That does take us in. We are the Gentiles who were once "afar off," +but now "made nigh by the blood of Christ" (Eph. ii. 13, 17). But lest +there be any mistake about it whatever, Peter adds "even as many as the +Lord our God shall call unto Him." So on the very day of Pentecost, Peter +declares that the baptism with the Holy Spirit is for every child of God +in every coming age of the church's history. Some years ago at a +ministerial conference in Chicago, a minister of the Gospel from the +Southwest came to me after a lecture on the Baptism with the Holy Spirit +and said, "The church to which I belong teaches that the baptism with the +Holy Spirit was for the apostolic age alone." "I do not care," I replied, +"what the church to which you belong teaches, or what the church to which +I belong teaches. The only question with me is, What does the Word of God +teach?" "That is right," he said. I then handed him my Bible and asked him +to read Acts ii. 39, and he read, "For the promise is unto you, and unto +your children and to all them that are afar off even as many as the Lord +our God shall call unto Him" (R. V.). "Has He called you?" I asked. "Yes, +He certainly has." "Is the promise for you then?" "Yes, it is." He took it +and the result was a transformed ministry. Some years ago at a students' +conference, the gatherings were presided over by a prominent Episcopalian +minister, a man greatly honoured and loved. I spoke at this conference on +the Baptism with the Holy Spirit, and dwelt upon the significance of Acts +ii. 39. That night as we sat together after the meetings were over, this +servant of God said to me, "Brother Torrey, I was greatly interested in +what you had to say to-day on the Baptism with the Holy Spirit. If your +interpretation of Acts ii. 39 is correct, you have your case, but I doubt +your interpretation of Acts ii. 39. Let us talk it over." We did talk it +over. Several years later, in July, 1894, I was at the students' +conference at Northfield. As I entered the back door of Stone Hall that +day, this Episcopalian minister entered the front door. Seeing me he +hurried across the hall and held out his hand and said, "You were right +about Acts ii. 39 at Knoxville, and I believe I have a right to tell you +something better yet, that I have been baptized with the Holy Spirit." I +am glad that I was right about Acts ii. 39, not that it is of any +importance that I should be right, but the truth thus established is of +immeasurable importance. Is it not glorious to be able to go literally +around the world and face audiences of believers all over the United +States, in the Sandwich Islands, in Australia and Tasmania and New +Zealand, in China and Japan and India, in England and Scotland, Ireland, +Germany, France and Switzerland and to be able to tell them, and to know +that you have God's sure Word under your feet when you do tell them, "You +may all be baptized with the Holy Spirit"? But that unspeakably joyous and +glorious thought has its solemn side. If we may be baptized with the Holy +Spirit then we _must_ be. If we are baptized with the Holy Spirit then +souls will be saved through our instrumentality who will not be saved if +we are not thus baptized. If then we are not willing to pay the price of +this baptism and therefore are not thus baptized we shall be responsible +before God for every soul that might have been saved who was not saved +because we did not pay the price and therefore did not obtain the +blessing. I often tremble for myself and for my brethren in the ministry, +and not only for my brethren in the ministry but for my brethren in all +forms of Christian work, even the most humble and obscure. Why? Because we +are preaching error? No, alas, there are many in these dark days who are +doing that, and I do tremble for them; but that is not what I mean now. Do +I mean that I tremble because we are not preaching the truth? for it is +quite possible not to preach error and yet not preach the truth; many a +man has never preached a word of error in his life, but still is not +preaching the truth, and I do tremble for them; but that is not what I +mean now. I mean that I tremble for those of us who are preaching the +truth, the very truth as it is in Jesus, the truth as it is recorded in +the written Word of God, the truth in its simplicity, its purity and its +fullness, but who are preaching it in "persuasive words of man's wisdom" +and not "in demonstration of the Spirit and of power" (1 Cor. ii. 4, R. +V.). Preaching it in the energy of the flesh and not in the power of the +Holy Spirit. There is nothing more death dealing than the Gospel without +the Spirit's power. "The letter killeth, but the Spirit giveth life." It +is awfully solemn business preaching the Gospel either from the pulpit or +in more quiet ways. It means death or life to those that hear, and whether +it means death or life depends very largely on whether we preach it with +or without the baptism with the Holy Spirit. + +WE MUST BE BAPTISED WITH THE HOLY SPIRIT. + +Even after one has been baptized with the Holy Spirit, no matter how +definite that baptism may be, he needs to be filled again and again with +the Spirit. This is the clear teaching of the New Testament. We read in +Acts ii. 4, "_They were all filled_ with the Holy Ghost and began to speak +with other tongues as the Spirit gave them utterance." Now one of those +who was present on this occasion and who therefore was filled at this time +with the Holy Spirit was Peter. Indeed, he stands forth most prominently +in the chapter as a man baptized with the Holy Spirit. But we read in Acts +iv. 8, "Then Peter, _filled with the Holy Ghost_, said unto them, etc." +Here we read again that Peter was filled with the Holy Ghost. Further down +in the chapter we read, in the thirty-first verse, that being assembled +together and praying, they were "_all filled with the Holy Ghost_, and +they spake the Word of God with boldness." We are expressly told in the +context that two of those present were John and Peter. Here then was _a +third instance in which Peter was filled with the Holy Spirit_. It is not +enough that one be filled with the Holy Spirit once. We, need a new +filling for each new emergency of Christian service. The failure to +realize this need of constant refillings with the Holy Spirit has led to +many a man who at one time was greatly used of God, being utterly laid +aside. There are many to-day who once knew what it was to work in the +power of the Holy Spirit who have lost their unction and their power. I do +not say that the Holy Spirit has left them--I do not believe He has--but the +manifestation of His presence and power has gone. One of the saddest +sights among us to-day is that of the men and women who once toiled for +the Master in the mighty power of the Holy Spirit who are now practically +of no use, or even a hindrance to the work, because they are trying to go +in the power of the blessing received a year or five years or twenty years +ago. For each new service that is to be conducted, for each new soul that +is to be dealt with, for each new work for Christ that is to be performed, +for each new day and each new emergency of Christian life and service, we +should seek and obtain a new filling with the Holy Spirit. We must not +"neglect" the gift that is in us (1 Tim. iv. 14), but on the contrary +"kindle anew" or "stir into flame" this gift (1 Tim. i. 6, R. V., margin). +Repeated fillings with the Holy Spirit are necessary to continuance and +increase of power. + +The question may arise, "Shall we call these new fillings with the Holy +Spirit 'fresh baptisms' with the Holy Spirit?" To this we would answer, +the expression "baptism" is never used in the Scriptures of a second +experience and there is something of an initiatory character in the very +thought of baptism, so if one wishes to be precisely Biblical, it would +seem to be better not to use the term "baptism" of a second experience but +to limit it to the first experience. On the other hand "_filled_ with the +Holy Spirit" is used in Acts ii. 4, to describe the experience promised in +Acts i. 5, where the words used are "Ye shall be _baptized with the Holy +Ghost_." And it is evident from this and from other passages that the two +expressions are to a large extent practically synonymous. However, if we +confine the expression "baptism with the Holy Spirit" to our first +experience, we shall be more exactly Biblical and it would be well to +speak of one baptism but many fillings. But I would a great deal rather +that one should speak about new or fresh baptisms with the Holy Spirit, +standing for the all-important truth that we need repeated fillings with +the Holy Spirit, than that he should so insist on exact phraseology that +he would lose sight of the truth that repeated fillings are needed, _i. +e._, I would rather have the right experience by a wrong name, than the +wrong experience by the right name. This much is as clear as day, that we +need to be filled again and again and again with the Holy Spirit. I am +sometimes asked, "Have you received _the second blessing_?" Yes, and the +third and the fourth and the fifth and hundreds beside, and I am looking +for a new blessing to-day. + +We come now to the question of first practical importance, namely, WHAT +MUST ONE DO IN ORDER TO OBTAIN THE BAPTISM WITH THE HOLY SPIRIT? This +question is answered in the plainest and most positive way in the Bible. A +plain path is laid down in the Bible consisting of a few simple steps that +any one can take, and it is absolutely certain that any one who takes +these steps will enter into the blessing. This is, of course, a very +positive statement, and we would not dare be so positive if the Bible were +not equally positive. But what right have we to be uncertain when the Word +of God is positive? There are seven steps in this path: + +1. The first step is that we _accept Jesus Christ as our Saviour and +Lord_. We read in Acts ii. 38, R. V., "Repent ye, and be baptized every +one of you in the name of Jesus Christ for the remission of your sins, and +ye shall receive the gift of the Holy Ghost." Is not this statement as +positive as that which we made above? Peter says that if we do certain +things, the result will be, "Ye _shall receive_ the gift of the Holy +Ghost." All seven steps are in this passage, but we shall refer later to +other passages as throwing light upon this. The first two steps are in the +word "repent." "_Repent_ ye," said Peter. What does it mean to repent? The +Greek word for repentance means "an afterthought" or "change of mind." To +repent then means to change your mind. But change your mind about what? +About three things; about God, about Jesus Christ, about sin. What the +change of mind is about in any given instance must be determined by the +context. As determined by the context in the present case, the change of +mind is primarily about Jesus Christ. Peter had just said in the +thirty-sixth verse, R. V., "Let all the house of Israel know assuredly, +that God hath made Him both Lord and Christ, this Jesus whom ye crucified. +When they heard this, they were pricked in their heart," as well they +might be, "and said unto Peter and the rest of the Apostles, Brethren, +what shall we do?" Then it was that Peter said, "Repent ye," "Change your +mind about Jesus, change your mind from that attitude of mind that +rejected Him and crucified Him to that attitude of mind that accepts Him +as Lord and King and Saviour." This then is the first step towards +receiving the baptism with the Holy Spirit; receive Jesus as Saviour and +Lord; first of all receive Him as your Saviour. Have you done that? + +What does it mean to receive Jesus as Saviour? It means to accept Him as +the One who bore our sins in our place on the cross (Gal. iii. 13; 2 Cor. +v. 21) and to trust God to forgive us because Jesus Christ died in our +place. It means to rest all our hope of acceptance before God upon the +finished work of Christ upon the cross of Calvary. There are many who +profess to be Christians who have not done this. When you go to many who +call themselves Christians and ask them if they are saved, they reply, +"Yes." Then if you put to them the question "Upon what are you resting as +the ground of your salvation?" they will reply something like this, "I go +to church; I say my prayers, I read my Bible, I have been baptized, I have +united with the church, I partake of the Lord's supper, I attend +prayer-meeting, and I am trying to live as near right as I know how." If +these things are what you are resting upon as the ground of your +acceptance before God, then you are not saved, for all these things are +your own works (all proper in their places but still your own works) and +we are distinctly told in Rom. iii. 20, R. V., that "By the works of the +law shall no flesh be justified in His sight." But if you go to others and +ask them if they are saved, they will reply "Yes." And then if you ask +them upon what they are resting as the ground of their acceptance before +God, they will reply something to this effect, "I am not resting upon +anything I ever did, or upon anything I am ever going to do; I am resting +upon what Jesus Christ did for me when He bore my sins in His own body on +the cross. I am resting in His finished work of atonement." If this is +what you are really resting upon, then you are saved, you have accepted +Jesus Christ as your Saviour and you have taken the first step towards the +baptism with the Holy Spirit. + +The same thought is taught elsewhere in the Bible, for example in Gal. +iii. 2. Here Paul asks of the believers in Galatia, "Received ye the Holy +Spirit by the works of the law, or _by the hearing of faith_?" Just what +did he mean? On one occasion when Paul was passing through Galatia, he was +detained there by some physical infirmity. We are not told what it was, +but at all events, he was not so ill but that he could preach to the +Galatians the Gospel, or glad tidings, that Jesus Christ had redeemed them +from the curse of the law by becoming a curse in their place, by dying on +the cross of Calvary. These Galatians believed this testimony; this was +the hearing of faith, and God set the stamp of His endorsement upon their +faith by giving them as a personal experience the Holy Spirit. But after +Paul had left Galatia, certain Judaizers came down from Jerusalem, men who +were substituting the law of Moses for the Gospel and taught them that it +was not enough that they simply believe on Jesus Christ but in addition to +this they must keep the law of Moses, especially the law of Moses +regarding circumcision, and that without circumcision they could not be +saved--_i. e._, they could not be saved by simple faith in Jesus (cf. Acts +xv. 1). These young converts in Galatia became all upset. They did not +know whether they were saved or not; they did not know what they ought to +do, and all was confusion. It was just as when modern Judaizers come +around and get after young converts and tell them that in addition to +believing in Jesus Christ, they must keep the Mosaic Seventh Day Sabbath, +or they cannot be saved. This is simply the old controversy breaking out +at a new point. When Paul heard what had happened in Galatia, he was very +indignant and wrote the Epistle to the Galatians simply for the purpose of +exposing the utter error of these Judaizers. He showed them how Abraham +himself was justified before he was circumcised by simply believing God +(Gal. iii. 6), and how he was circumcised after he was justified as a seal +of the faith which he already had while he was in uncircumcision. But in +addition to this proof of the error of the Judaizers, Paul appeals to +their own personal experience. He says to them, "You received the Holy +Spirit, did you not?" "Yes." "How did you receive the Holy Spirit, by +keeping the law of Moses, or by the hearing of faith, the simple accepting +of God's testimony about Jesus Christ that your sins were laid upon Him, +and that you are thus justified and saved?" The Galatians had had a very +definite experience of receiving the Holy Spirit and Paul appeals to it, +and recalls to their mind how it was by the simple hearing of faith that +they had received the Holy Spirit. The gift of the Holy Spirit is God's +seal upon the simple acceptance of God's testimony about Jesus Christ, +that our sins were laid upon Him, and thus trusting God to forgive us and +justify us. This then is the first step towards receiving the Holy Spirit. +But we must not only receive Jesus as Saviour, we must also receive Him as +Lord. Of this we shall speak further in connection with another passage in +the fourth step. + +2. The second step in the path that leads into the blessing of being +baptized with the Holy Spirit is _renunciation of sin_. Repentance as we +have seen is a change of mind about sin as well as a change of mind about +Christ; a change of mind from that attitude of mind that loves sin and +indulges sin to that attitude of mind that hates sin and renounces sin. +This then is the second step--renunciation of sin. The Holy Spirit is a +_Holy_ Spirit and we cannot have both Him and sin. We must make our choice +between the Holy Spirit and unholy sin. We cannot have both. He that will +not give up sin cannot have the Holy Spirit. It is not enough that we +renounce one sin or two sins or three sins or many sins, we must _renounce +all sin_. If we cling to one single known sin, it will shut us out of the +blessing. Here we find the cause of failure in many people who are praying +for the baptism with the Holy Spirit, going to conventions and hearing +about the baptism with the Holy Spirit, reading books about the baptism +with the Holy Spirit, perhaps spending whole nights in prayer for the +baptism with the Holy Spirit, and yet obtaining nothing. Why? Because +there is some sin to which they are clinging. People often say to me, or +write to me, "I have been praying for the baptism with the Holy Spirit for +a year (five years, ten years, one man said twenty years). Why do I not +receive?" In many such cases, I feel led to reply, "It is sin, and if I +could look down into your heart this moment as God looks into your heart, +I could put my finger on the specific sin." It may be what you are pleased +to call a small sin, but there are no small sins. There are sins that +concern small things, but every sin is an act of rebellion against God and +therefore no sin is a small sin. A controversy with God about the smallest +thing is sufficient to shut one out of the blessing. Mr. Finney tells of a +woman who was greatly exercised about the baptism with the Holy Spirit. +Every night after the meetings, she would go to her rooms and pray way +into the night and her friends were afraid she would go insane, but no +blessing came. One night as she prayed, some little matter of head +adornment, a matter that would probably not trouble many Christians +to-day, but a matter of controversy between her and God, came up (as it +had often come up before) as she knelt in prayer. She put her hand to her +head and took the pins out of her hair and threw them across the room and +said, "There go!" and instantly the Holy Ghost fell upon her. It was not +so much the matter of head adornment as the matter of controversy with God +that had kept her out of the blessing. + +If there is anything that always comes up when you get nearest to God, +that is the thing to deal with. Some years ago at a convention in a +Southern state, the presiding officer, a minister in the Baptist Church, +called my attention to a man and said, "That man is the pope of our +denomination in ----; everything he says goes, but he is not at all with us +in this matter, but I am glad to see him here." This minister kept +attending the meetings. At the close of the last meeting where I had +spoken upon the conditions of receiving the baptism with the Holy Spirit, +I found this man awaiting me in the vestibule. He said, "I did not stand +up on your invitation to-day." I replied, "I saw you did not." "I thought +you said," he continued, "that you only wanted those to stand who could +say they had absolutely surrendered to God?" "That is what I did say," I +replied. "Well, I could not say that." "Then you did perfectly right not +to stand. I did not want you to lie to God." "Say," he continued, "you hit +me pretty hard to-day. You said if there was anything that always comes up +when you get nearest to God, that is the thing to deal with. Now there is +something that always comes up when I get nearest to God. I am not going +to tell you what it is. I think you know." "Yes," I replied. (I could +smell it.) "Well, I simply wanted to say this to you." This was on Friday +afternoon. I had occasion to go to another city, and returning through +that city the following Tuesday morning, the minister who had presided at +the meeting was at the station. "I wish you could have been in our Baptist +ministers' meeting yesterday morning," he said; "that man I pointed out to +you from the north part of the state was present. He got up in our meeting +and said, 'Brethren, we have been all wrong about this matter,' and then +he told what he had done. He had settled his controversy with God, had +given up the thing which had always come up when he got nearest to God, +then he continued and said, 'Brethren, I have received a more definite +experience than I had when I was converted.' " Just such an experience is +waiting many another, both minister and layman, just as soon as he will +judge his sin, just as soon as he will put away the thing that is a matter +of controversy between him and God, no matter how small the thing may +seem. If any one sincerely desires the baptism with the Holy Spirit, he +should go alone with God and ask God to search him and bring to light +anything in his heart or life that is displeasing to Him, and when He +brings it to light, he should put it away. If after sincerely waiting on +God, nothing is brought to light, then we may proceed to take the other +steps. But there is no use praying, no use going to conventions, no use in +reading books about the baptism with the Holy Spirit, no use in doing +anything else, until we judge our sins. + +3. The third step is _an open confession of our renunciation of sin and +our acceptance of Jesus Christ_. After telling his hearers to repent in +Acts ii. 38, Peter continues and tells them to be "baptized every one of +you in the name of Jesus Christ unto the remission of your sins." Heart +repentance alone was not enough. There must be an open confession of that +repentance, and God's appointed way of confession of repentance is +baptism. None of those to whom Peter spoke had ever been baptized, and, of +course, what Peter meant in that case was water baptism. But suppose one +has already been baptized, what then? Even in that case, there must be +that for which baptism stands, namely, an open confession of our +renunciation of sin and our acceptance of Jesus Christ. The baptism with +the Spirit is not for the secret disciple, but for the open confessed +disciple. There are many doubtless to-day who are trying to be Christians +in their hearts, many who really believe that they have accepted Jesus as +their Saviour and their Lord and have renounced sin, but they are not +willing to make an open confession of their renunciation of sin and their +acceptance of Christ. Such an one cannot have the baptism with the Holy +Spirit. Some one may ask, "Do not the Friends ('Quakers'), who do not +believe in water baptism, give evidence of being baptized with the Holy +Spirit?" Doubtless many of them do, but this does not alter the teaching +of God's Word. God doubtless condescends in many instances where people +are misled as to the teaching of His Word to their ignorance, if they are +sincere, but that fact does not alter His Word, and even with a member of +the congregation of Friends, who sincerely does not believe in water +baptism, there must be before the blessing is received that for which +baptism stands, namely, the open confession of our acceptance of Christ +and of our renunciation of sin. + +4. The fourth step is _absolute surrender to God_. This comes out in what +has been already said, namely, that we _must accept Jesus as Lord_ as well +as Saviour. It is stated explicitly in Acts v. 32, "And we are His +witnesses of these things; and so is also _the Holy Ghost, whom God hath +given to them that obey Him_." That is the fourth step, "obey Him," +obedience. But what does obedience mean? Some one will say, doing as we +are told. Right, but doing how much that we are told? Not merely one thing +or two things or three things or four things, but all things. The heart of +obedience is in the will, the essence of obedience is the surrender of the +will to God. It is going to God our heavenly Father and saying, "Heavenly +Father, here I am. I am Thy property. Thou hast bought me with a price. I +acknowledge Thine ownership, and surrender myself and all that I am +absolutely to Thee. Send me where Thou wilt; do with me what Thou wilt; +use me as Thou wilt." This is in most instances the decisive step in +receiving the baptism with the Holy Spirit. In the Old Testament types it +was when the whole burnt offering was laid upon the altar, nothing kept +back within or without the sacrificial animal, that the fire came forth +from the Holy Place where God dwelt and accepted and consumed the gift +upon the altar. And so it is to-day, in the fulfillment of the type, when +we lay ourselves, a whole burnt offering, upon the altar, keeping nothing +within or without back, that the fire of God, the Holy Spirit, descends +from the real Holy Place, heaven (of which the Most Holy Place in the +tabernacle was simply a type), and accepts the gift upon the altar. When +we can truly say, "My _all_ is on the altar," then we shall not have long +to wait for the fire. The lack of this absolute surrender is shutting many +out of the blessing to-day. People turn the keys of almost every closet in +their heart over to God, but there is some small closet of which they wish +to keep the key themselves, and the blessing does not come. + +At a convention in Washington, D. C., on the last night, I had spoken on +How to Receive the Baptism with the Holy Spirit. The Spirit Himself was +present in mighty power that night. The chaplain of one of the houses had +said to me at the close of the meeting, "It almost seemed as if I could +see the Holy Spirit in this place to-night." There were many to be dealt +with. About two hours after the meeting closed, about eleven o'clock, a +worker came to me and said, "Do you see that young woman over to the right +with whom Miss W---- is speaking?" "Yes." "Well, she has been dealing with +her for two hours and she is in awful agony. Won't you come and see if you +can help?" I went into the seat back of this woman in distress and asked +her her trouble. "Oh," she said, "I came from Baltimore to receive the +baptism with the Holy Spirit, and I cannot go back to Baltimore until I +have received Him." "Is your will laid down?" I asked. "I am afraid not." +"Will you lay it down now?" "I cannot." "Are you willing that God should +lay it down for you?" "Yes." "Ask Him to do it." She bowed her head in +prayer and asked God to empty her of her will, to lay it down for her, to +bring it into conformity to His will, in absolute surrender to His own. +When the prayer was finished, I said, "Is it laid down?" She said, "It +must be. I have asked something according to His will. Yes, it is done." I +said, "Ask Him for the baptism with the Holy Spirit." She bowed her head +again in brief prayer and asked God to baptize her with the Holy Spirit +and in a few moments looked up with peace in her heart and in her face. +Why? Because she had surrendered her will. She had met the conditions and +God had given the blessing. + +5. The fifth step is _an intense desire for the baptism with the Holy +Spirit_. Jesus says in John vii. 37-39, "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." Here again we +have _belief on Jesus_ as the condition of receiving the Holy Spirit but +we have also this, "If any man thirst." Doubtless when Jesus spake these +words He had in mind the Old Testament promise in Isa. xliv. 3, "For I +will pour water upon him that is _thirsty_, and floods upon the dry +ground: I will pour _My Spirit_ upon thy seed, and My blessing upon thine +offspring." In both these passages thirst is the condition of receiving +the Holy Spirit. What does it mean to thirst? When a man really thirsts, +it seems as if every pore in his body had just one cry, "Water! Water! +Water!" Apply this to the matter in question; when a man thirsts +spiritually, his whole being has but one cry, "The Holy Spirit! The Holy +Spirit! The Holy Spirit!" As long as one fancies he can get along somehow +without the baptism with the Holy Spirit, he is not going to receive that +baptism. As long as one is casting about for some new kind of church, +machinery, or new style of preaching, or anything else, by which he hopes +to accomplish what the Holy Spirit only can accomplish, he will not +receive the baptism with the Holy Spirit. As long as one tries to find +some subtle system of exegesis to read out of the New Testament what God +has put into it, namely, the absolute necessity that each believer receive +the baptism with the Holy Spirit as a definite experience, he is not going +to receive the baptism with the Holy Spirit. As long as a man tries to +persuade himself that he has received the baptism with the Holy Spirit +when he really has not, he is not going to receive the baptism with the +Holy Spirit. But when one gets to the place where he sees the absolute +necessity that he be baptized with the Holy Spirit as a definite +experience and desires this blessing at any cost, he is far on the way +towards receiving it. At a state Young Men's Christian Association +Convention, where I had spoken on the Baptism with the Holy Spirit, two +ministers went out of the meeting side by side. One said to the other, +"That kind of teaching leads either to fanaticism or despair." He did not +attempt to show that it was unscriptural. He felt condemned and was not +willing to admit his lack and seek to have it supplied, and so he tried to +avoid the condemnation that came from the Word by this bright remark, +"that kind of teaching leads either to fanaticism or despair." Such a man +will not receive the baptism with the Holy Spirit until he is brought to +himself and acknowledges honestly his need and intensely desires to have +it supplied. How different another minister of the same denomination who +came to me one Sunday morning at Northfield. I was to speak that morning +on How to Receive the Baptism with the Holy Spirit. He said to me, "I have +come to Northfield from ---- for just one purpose, to receive the baptism +with the Holy Spirit, and I would rather die than go back to my church +without receiving it." I said, "My brother, you are going to receive it." +The following morning he came very early to my house. He said, "I have to +go away on the early train but I came around to tell you before I went +that I have received the baptism with the Holy Spirit." + +6. The sixth step _is definite prayer for the baptism with the Holy +Spirit_. Jesus says in Luke xi. 13, "If ye then, being evil, know how to +give good gifts unto your children: how much more shall your heavenly +Father give the Holy Spirit _to them that ask Him_." This is very +explicit. Jesus teaches us that the Holy Spirit is given in answer to +definite prayer--just ask Him. There are many who tell us that we should +not pray for the Holy Spirit, and they reason it out very speciously. They +say that the Holy Spirit was given as an abiding gift to the church at +Pentecost, and why pray for what is already given? To this the late Rev. +Dr. A. J. Gordon well replied that Jesus Christ was given as an abiding +gift to the world at Calvary (John iii. 16), but what was given to the +world as a whole each individual in the world must appropriate to himself; +and just so the Holy Spirit was given to the church as an abiding gift at +Pentecost, but what was given to the church as a whole each individual in +the church must appropriate to himself, and God's way of appropriation is +prayer. But those who say we should not pray for the Holy Spirit go +further still than this. They tell us that every believer already has the +Holy Spirit (which we have already seen is true in a sense), and why pray +for what we already have? To this the very simple answer is, that it is +one thing to have the Holy Spirit dwelling way back of consciousness in +some hidden sanctuary of the being and something quite different, and +vastly more, to have Him take possession of the whole house that He +inhabits. But against all these specious arguments we place the simple +word of Jesus Christ, "How much more shall your heavenly Father give the +Holy Spirit to them that ask Him." It will not do to say, as has been +said, that "this promise was for the time of the earth life of our Lord, +and to go back to the promise of Luke xi. 13 is to forget Pentecost, and +to ignore the truth that now every believer has the indwelling Spirit;" +for we find that after Pentecost as well as before, the Holy Spirit was +given to believers in answer to definite prayer. For example, we read in +Acts iv. 31, R. V., "_When they had prayed_, the place was shaken wherein +they were gathered together, and _they were all filled with the Holy +Ghost_, and they spake the Word of God with boldness." Again in Acts viii. +15, 16, we read that when Peter and John were come down and saw the +believers in Samaria they "_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." Again in the Epistle of Paul to +the Ephesians, Paul tells the believers in Ephesus that he was praying for +them that they might be strengthened with power through His Spirit (Eph. +iii. 16). So right through the New Testament after Pentecost, as well as +before, by specific teaching and illustrative example, we are taught that +the Holy Spirit is given in answer to definite prayer. At a Christian +workers' convention in Boston, a brother came to me and said, "I notice +that you are on the program to speak on the Baptism with the Holy Spirit." +"Yes." "I think that is the most important subject on the program. Now be +sure and tell them not to pray for the Holy Spirit." I replied, "My +brother, I will be sure and not tell them that: for Jesus says, 'How much +more shall your heavenly Father give the Holy Spirit to them that ask +Him?' " "Yes, but that was before Pentecost." "How about Acts iv. 31, R. +V., was that before Pentecost or after?" He said, "It was certainly +after." "Well," I said, "take it and read it." "And when they had prayed, +the place where they were gathered together was shaken, and they were all +filled with the Holy Ghost and spake the Word of God with boldness." "How +about Acts viii. 15, 16, was that before Pentecost or after?" "Certainly, +it was after." "Take it and read it." "Who when they were come down prayed +for them that they might receive the Holy Spirit, for as yet He was fallen +on none of them, only they were baptized in the name of Jesus." He had +nothing more to say. What was there more to say? But with me, it is not a +matter of mere exegesis, that the Holy Spirit is given in answer to +definite prayer. It is a matter of personal and indubitable experience. I +know just as well that God gives the Holy Spirit in answer to prayer as I +know that water quenches thirst and food satisfies hunger. In my first +experience of being baptized with the Holy Spirit, it was while I waited +upon God in prayer that I was thus baptized. Since then time and again as +I have waited on God in prayer, I have been definitely filled with the +Holy Spirit. Often as I have knelt in prayer with others, as we prayed the +Holy Spirit has fallen upon us just as perceptibly as the rain ever fell +upon and fructified the earth. I shall never forget one experience in our +church in Chicago. We were holding a noon prayer-meeting of the ministers +at the Y. M. C. A. Auditorium, preparatory to an expected visit to Chicago +of Mr. Moody. At one of these meetings a minister sprang to his feet and +said, "What we need in Chicago is an all-night meeting of the ministers." +"Very well," I said. "If you will come up to Chicago Avenue Church Friday +night at ten o'clock, we will have a prayer-meeting and if God keeps us +all night, we will stay all night." At ten o'clock on Friday night four or +five hundred people gathered in the lecture-rooms of the Chicago Avenue +Church. They were not all ministers. They were not all men. Satan made a +mighty attempt to ruin the meeting. First of all three men got down by the +door and knelt down by chairs and pounded and shouted until some of our +heads seemed almost splitting, and some felt they must retire from the +meeting; and when a brother went to expostulate with them and urge them +that things be done decently and in order, they swore at the brother who +made the protest. Still later a man sprang up in the middle of the room +and announced that he was Elijah. The poor man was insane. But these +things were distracting, and there was more or less of confusion until +nearly midnight, and some thought they would go home. But it is a poor +meeting that the devil can spoil, and some of us were there for a blessing +and determined to remain until we received it. About midnight God gave us +complete victory over all the discordant elements. Then for two hours +there was such praying as I have rarely heard in my life. A little after +two o'clock in the morning a sudden hush fell upon the whole gathering; we +were all on our knees at the time. No one could speak; no one could pray, +no one could sing; all you could hear was the subdued sobbing of joy, +unspeakable and full of glory. The very air seemed tremulous with the +presence of the Spirit of God. It was now Saturday morning. The following +morning, one of my deacons came to me and said, with bated breath, +"Brother Torrey, I shall never forget yesterday morning until the latest +day of my life." But it was not by any means all emotion. There was solid +reality that could be tested by practical tests. A man went out of that +meeting in the early morning hours, took a train for Missouri. When he had +transacted his business in the town that he visited, he asked the +proprietor of the hotel if there was any meeting going on in the town at +the time. He said, "Yes, there is a protracted meeting going on at the +Cumberland Presbyterian Church." The man was himself a Cumberland +Presbyterian. He went to the church and when the meeting was opened he +arose in his place and asked the minister if he could speak. Permission +was granted, and with the power of the Holy Spirit upon him, he so spoke +that fifty-eight or fifty-nine persons professed to accept Christ on the +spot. A young man went out of the meeting in the early morning hours and +took a train for a city in Wisconsin, and I soon received word from that +city that thirty-eight young men and boys had been converted while he +spoke. Another young man, one of our students in the Institute, went to +another part of Wisconsin, and soon I began to receive letters from +ministers in that neighbourhood inquiring about him and telling how he had +gone into the school-houses and churches and Soldiers' Home and how there +were conversions wherever he spoke. In the days that followed men and +women from that meeting went out over the earth and I doubt if there was +any country that I visited in my tour around the world, Japan, China, +Australia, New Zealand, India, etc., in which I did not find some one who +had gone out from that meeting with the power of God upon them. For me to +doubt that God fills men with the Holy Spirit in answer to prayer would be +thoroughly unscientific and irrational. I know He does. And in a matter +like this, I would rather have one ounce of believing experience than ten +tons of unbelieving exegesis. + +7. The seventh and last step is _faith_. We read in Mark xi. 24, +"Therefore I say unto you, What things soever ye desire, when ye pray, +_believe that ye receive them_ and ye shall have them." No matter how +definite God's promises are, we only realize these promises experimentally +when we believe. For example we read in James i. 5, R. V., "But if any of +you lacketh wisdom, let him ask of God, who giveth to all liberally and +upbraideth not; and it shall be given him." Now that promise is as +positive as a promise can be but we read in the following verses, "But let +him _ask in faith nothing doubting_: for he that doubteth is like the +surge of the sea driven by the wind and tossed. For let not that man think +that he shall receive anything of the Lord; a double-minded man, unstable +in all his ways." The baptism with the Spirit, as we have already seen, is +for those believers in Christ, who have put away all sin and surrendered +absolutely to God, who ask for it, but even though we ask there will be no +receiving if we do not believe. There are many who have met the other +conditions of receiving the baptism with the Holy Spirit and yet do not +receive, simply because they do not believe. They do not expect to receive +and they do not receive. But there is a faith that goes beyond +expectation, a faith that puts out its hand and takes what it asks on the +spot. This comes out in the Revised Version of Mark xi. 24, "Therefore I +say unto you, All things whatsoever ye pray and ask for, _believe that ye +have received them_ and ye _shall have_ them." When we pray for the +baptism with the Holy Spirit we should believe that we have received (that +is that God has granted our prayer and therefore it is ours) and then we +shall have the actual experience of that which we have asked. When the +Revised Version came out, I was greatly puzzled about the rendering of +Mark xi. 24. I had begun at the beginning of the New Testament and gone +right through comparing the Authorized Version with the Revised and +comparing both with the best Greek text, but when I reached this passage, +I was greatly puzzled. I read the Authorized Version, "What things soever +ye desire when ye pray, believe that ye receive them and ye shall have +them," and that seemed plain enough. Then I turned to the Revised Version +and read, "All things whatsoever ye pray and ask for believe that _ye have +received_ them and ye _shall have_ them." And I said to myself, "What a +confusion of the tenses. Believe that ye have already received (past), and +ye shall have afterwards (future). What nonsense." Then I turned to my +Greek Testament and I found whether sense or nonsense, the Revised Version +was the correct rendering of the Greek, but what it meant I did not know +for years. But one time I was studying and expounding to my church the +First Epistle of John. I came to the fifth chapter, the fourteenth and +fifteenth verses (R. V.) and I read, "And this is the boldness which we +have towards Him, that, if we ask anything according to His will, He +heareth us: and if we know that He heareth us whatsoever we ask, we know +that we have the petitions which we have asked of Him." Then I understood +Mark xi. 24. Do you see it? If not, let me explain it a little further. +When we come to God in prayer, the first question to ask is, Is that which +I have asked of God according to His will? If it is promised in His Word, +of course, we know it is according to His will. Then we can say with 1 +John v. 14, I have asked something according to His will and I know He +hears me. Then we can go further and say with the fifteenth verse, Because +I know He hears what I ask, I know I have the petition which I asked of +Him. I may not have it in actual possession but I know it is mine because +I have asked something according to His will and He has heard me and +granted that which I have asked, and what I thus believe I have received +because the Word of God says so, I shall afterwards have in actual +experience. Now apply this to the matter before us. When I ask for the +baptism with the Holy Spirit, I have asked something according to His +will, for Luke xi. 13 and Acts ii. 39 say so, therefore I know my prayer +is heard, and still further I know because the prayer is heard that I have +the petition which I have asked of Him, _i. e._, I know I have the baptism +with the Holy Spirit. I may not feel it yet but I have received, and what +I thus count mine resting upon the naked word of God, I shall afterwards +have in actual experience. Some years ago I went to the students' +conference at Lake Geneva, Wisconsin, with Mr. F. B. Meyer, of London. Mr. +Meyer spoke that night on the Baptism with the Holy Spirit. At the +conclusion of his address, he said, "If any of you wish to speak with Mr. +Torrey or myself after the meeting is over, we will stay and speak with +you." A young man came to me who had just graduated from one of the +Illinois colleges. He said, "I heard of this blessing thirty days ago and +have been praying for it ever since but do not receive. What is the +trouble?" "Is your will laid down?" I asked. "No," he said, "I am afraid +it is not." "Then," I said, "there is no use praying until your will is +laid down. Will you lay down your will?" He said, "I cannot." "Are you +willing that God should lay it down for you?" "I am." "Let us kneel and +ask Him to do it." We knelt side by side and I placed my Bible open at 1 +John v. 14, 15 on the chair before him. He asked God to lay down his will +for him and empty him of his self-will and to bring his will into +conformity with the will of God. When he had finished the prayer, I said, +"Is it done?" He said, "It must be. I have asked something according to +His will and I know He hears me and I know I have the petition I have +asked. Yes, my will is laid down." "What is it you desire?" "The baptism +with the Holy Spirit." "Ask for it." Looking up to God he said, "Heavenly +Father, baptize me with the Holy Spirit now." "Did you get what you +asked?" I asked. "I don't feel it," he replied. "That is not what I asked +you," I said. "Read the verse before you," and he read, "This is the +boldness which we have towards Him that if we ask anything according to +His will He heareth us." "What do you know?" I asked. He said, "I know if +I ask anything according to His will He hears me." "What did you ask?" "I +asked for the baptism with the Holy Spirit." "Is that according to His +will?" "Yes, Acts ii. 39 says so." "What do you know then?" "I know He has +heard me." "Read on." "And if we know that if He heareth us whatsoever we +ask, we know that we have the petitions which we have asked of Him." "What +do you know?" I asked. "I know I have the petition I asked of Him." "What +was the petition you asked of Him?" "The baptism with the Holy Spirit." +"What do you know?" "I know I have the baptism with the Holy Spirit. I +don't feel it, but God says so." We arose from our knees and after a short +conversation separated. I left Lake Geneva the next morning, but returned +in a few days. I met the young man and asked if he had really received the +baptism with the Holy Spirit. He did not need to answer. His face told the +story, but he did answer. He went into a theological seminary the +following autumn, was given a church his junior year in the seminary, had +conversions from the outset, and the next year on the Day of Prayer for +Colleges, largely through his influence there came a mighty outpouring of +the Spirit upon the seminary of which the president of the seminary wrote +to a denominational paper, that it was a veritable Pentecost, and it all +came through this young man who received the baptism with the Holy Spirit +through simple faith in the Word of God. Any one who will accept Jesus as +their Saviour and their Lord, put away all sin out of their life, publicly +confess their renunciation of sin and acceptance of Jesus Christ, +surrender absolutely to God, and ask God for the baptism with the Holy +Spirit, and take it by simple faith in the naked Word of God, can receive +the baptism with the Holy Spirit right now. There are some who so +emphasize the matter of absolute surrender that they ignore, or even deny, +the necessity of prayer. It is always unfortunate when one so emphasizes +one side of truth that he loses sight of another side which may be equally +important. In this way, many lose the blessing which God has provided for +them. + +The seven steps given above lead with absolute certainty into the +blessing. But several questions arise: + +1. _Must we not wait until we know we have received the baptism with the +Holy Spirit before we take up Christian work?_ Yes, but how shall we know? +There are two ways of knowing anything in the Christian life. First, by +the Word of God; second, by experience or feeling. God's order is to know +things first of all by the Word of God. How one may know by the Word of +God that they have received the baptism with the Holy Spirit has just been +told. We have a right when we have met the conditions and have definitely +asked for the baptism with the Holy Spirit to say, "It is mine," and to +get up and go on in our work leaving the matter of experience to God's +time and place. We get assurance that we have received the baptism with +the Holy Spirit in precisely the same way that we get assurance of our +salvation. When an inquirer comes to you, whom you have reason to believe +really has received Jesus but who lacks assurance, what do you do with +him? Do you tell him to kneel down and pray until he gets assurance? Not +if you know how to deal with a soul. You know that true assurance comes +through the Word of God, that it is through what is "written" that we are +to know that we have eternal life (1 John v. 13). So you take the inquirer +to the written Word. For example, you take him to John iii. 36. You tell +him to read it. He reads, "He that believeth on the Son hath everlasting +life." You ask him, "Who has everlasting life?" He replies from the +passage before him, "He that believeth on the Son." "How many who believe +on the Son have everlasting life?" "Every one that believes on the Son." +"Do you know this to be true?" "Yes." "Why?" "Because God says so." "What +does God say?" "God says, 'He that believeth on the Son hath everlasting +life.' " "Do you believe on the Son?" "Yes." "What have you then?" He +ought to say, "Everlasting life," but quite likely he will not. He may +say, "I wish I had everlasting life." You point him again to the verse and +by questions bring out what it says, and you hold him to it until he sees +that he has everlasting life; sees that he has everlasting life simply +because God says so. After he has assurance on the ground of the Word, he +will have assurance by personal experience, by the testimony of the Spirit +in his heart. Now you should deal with yourself in precisely the same way +about the baptism with the Holy Spirit. Hold yourself to the word found in +1 John v. 14, 15, and know that you have the baptism with the Spirit +simply because God says so in His Word, whether you feel it or not. +Afterwards you will know it by experience. God's order is always: first, +His Word; second, belief in His Word; third, experience, or feeling. We +desire to change God's order, and have first, His Word, then feeling, then +we will believe. But God demands that we believe on His naked Word. +"Abraham _believed God_ and it was accounted to him for righteousness" +(Gal. iii. 6; cf. Gen. xv. 6). Abraham had as yet no feeling in his body +of new life and power. He just believed God and feeling came afterwards. +God demands of us to-day, as He did Abraham of old, that we simply take +Him at His Word and count the thing ours which He has promised, simply +because He has promised it. Afterwards we get the feeling and the +realization of that which He has promised. + +2. The second question that some will ask is, "_Will there be no +manifestation of the baptism with the Spirit which we receive?_ Will +everything be just as it was before, and if it will, where is the reality +and use of the baptism?" Yes, there will be manifestation, very definite +manifestation, but bear in mind _what the character_ of the manifestation +will be, _and when_ the manifestation is to be expected. When is the +manifestation to be expected? After we believe. After we have received on +simple faith in the naked Word of God. And what will be the character of +the manifestation? Here many go astray. They have read the wonderful +experiences of Charles G. Finney, John Wesley, D. L. Moody and others. +These men tell us that when they were baptized with the Holy Spirit they +had wonderful sensations. Finney, for example, describes it as like great +waves of electricity sweeping over him, so that he was compelled to ask +God to withhold His hand, lest he die on the spot. Mr. Moody, on rare +occasions, described a similar experience. That these men had such +experiences, I do not for a moment question. The word of such men as +Charles G. Finney, D. L. Moody and others is to be believed, and there is +another reason why I cannot question the reality of these experiences, but +while these men doubtless had these experiences, there is not a passage in +the Bible that describes such an experience. I am inclined to think the +Apostles had them, but if they had, they kept them to themselves and it is +well that they did, for if they had put them on record, that is what we +would be looking for to-day. But what are the manifestations that actually +occurred in the case of the Apostles and the early disciples? New power in +the Lord's work. We read at Pentecost that they were all filled with the +Holy Ghost and _began to speak with other tongues as the Spirit gave them +utterance_ (Acts ii. 4). Similar accounts are given of what occurred in +the household of Cornelius and what occurred in Ephesus. All we read in +the case of the Apostle Paul is that Ananias came in and said, "Brother +Saul, the Lord, even Jesus, that appeared unto thee in the way as thou +camest, hath sent me, that thou mightest receive thy sight, and be filled +with the Holy Ghost." Then Ananias baptized him, and the next thing we +read is that Paul went straight down to the synagogue and preached Christ +so mightily in the power of the Spirit that he "confounded the Jews which +dwelt at Damascus, proving that this is very Christ" (Acts ix. 17-22). So +right _through the New Testament, the manifestation that we are taught to +expect, and the manifestation that actually occurred was new power in +Christian work_, and that is the manifestation that we may expect to-day +and we need not look too carefully for that. The thing for us to do is to +claim God's promise and let God take care of the mode of manifestation. + +3. The third question that will arise with some is, _May we not have to +wait for the baptism with the Holy __ Spirit?_ Did not the Apostles have +to wait ten days, and may we not have to wait ten days or even more? No, +there is no necessity that we wait. We are told distinctly in the Bible +why the Apostles had to wait ten days. In Acts ii. 1, we read, "And when +the day of Pentecost was fully come" (literally "When the day of Pentecost +was being fulfilled," R. V., margin). Way back in the Old Testament types, +and back of that in the eternal counsels of God, the day of Pentecost was +set for the coming of the Holy Spirit and the gathering of the church, and +the Holy Spirit could not be given until the day of Pentecost was fully +come, therefore the Apostles had to wait until the day of Pentecost was +fulfilled, but there was no waiting after Pentecost. There was no waiting +for example in Acts iv. 31; scarcely had they finished the prayer when the +place where they were gathered together was shaken and "they were all +filled with the Holy Ghost." There was no waiting in the household of +Cornelius. They were listening to their first Gospel sermon and Peter said +as the climax of his argument "to Him (that is Jesus) bear all the +prophets witness that through His name every one that believeth on Him +shall receive remission of sins" (R. V.), and no sooner had Peter spoken +these words than they believed and "the Holy Ghost fell on them which +heard the word." There was no waiting in Samaria after Peter and John came +down and told them about the baptism with the Holy Spirit and prayed with +them. There was no waiting in Ephesus after Paul came and told them that +there was not only the baptism of John unto repentance, but the baptism of +Jesus in the Holy Spirit. It is true that they had been waiting some time +until then, but it was simply because they did not know that there was +such a baptism for them. And many may wait to-day because they do not know +that there is the baptism with the Spirit for them, or they may have to +wait because they are not resting in the finished work of Christ, or +because they have not put away sin, or because they have not surrendered +fully to God, or because they will not definitely ask and believe and +take; but the reason for the waiting is not in God, it is in ourselves. +Any one who will, can lay this book down at this point, take the steps +which have been stated and immediately receive the baptism with the Holy +Spirit. I would not say a word to dissuade men from spending much time in +waiting upon God in prayer for "They that wait upon the Lord shall renew +their strength" (Isa. xl. 31). There are few of us indeed in these days +who spend as many hours as we should in waiting upon God. The writer can +bear joyful testimony to the manifest outpourings of the Spirit that have +come time and again as he has waited upon God through the hours of the +night with believing brethren, but the point I would emphasize is that the +baptism with the Holy Spirit may be had at once. The Bible proves this; +experience proves it. There are many waiting for feeling who ought to be +claiming by faith. In these days we hear of many who say they are "waiting +for their Pentecost"; some have been waiting weeks, some have been waiting +months, some have been waiting years. This is not Scriptural and it is +dishonouring to God. These brethren have an unscriptural view of what +constitutes Pentecost. They have fixed it in their minds that certain +manifestations are to occur and as these particular manifestations, which +they themselves have prescribed, do not come, they think they have not +received the Holy Spirit. There are many who have been led into the error, +already confuted in this book, that the baptism with the Holy Spirit +always manifests itself in the gift of tongues. They have not received the +gift of tongues and therefore they conclude that they have not received +the baptism with the Holy Spirit. But as already seen, one may receive the +baptism with the Holy Spirit and not receive the gift of tongues. Others +still are waiting for some ecstatic feeling. We do not need to wait at +all. We may meet the conditions, we may claim the blessing at once on the +ground of God's sure Word. There was a time in the writer's ministry when +he was led to say that he would never enter his pulpit again until he had +been definitely baptized with the Holy Spirit and knew it, or until God in +some way told him to go. I shut myself up in my study and day by day +waited upon God for the baptism with the Holy Spirit. It was a time of +struggle. The thought would arise, "Suppose you do not receive the baptism +with the Holy Spirit before Sunday. How it will look for you to refuse to +go into your pulpit," but I held fast to my resolution. I had a more or +less definite thought in my mind of what might happen when I was baptized +with the Holy Spirit, but it did not come that way at all. One morning as +I waited upon God, one of the quietest and calmest moments of my life, it +was just as if God said to me, "The blessing is yours. Now go and preach." +If I had known my Bible then as I know it now, I might have heard that +voice the very first day speaking to me through the Word, but I did not +know it and God in His infinite condescension, looking upon my weakness, +spoke it directly to my heart. There was no particular ecstasy or emotion, +simply the calm assurance that the blessing was mine. I went into my work +and God manifested His power in that work. Some time passed, I do not +remember just how long, and I was sitting in that same study. I do not +remember that I was thinking about this subject at all, but suddenly it +was just as if I had been knocked out of my chair on to the floor, and I +lay upon my face crying, "Glory to God! Glory to God!" I could not stop. +Some power, not my own, had taken possession of my lips and my whole +person. The writer is not of an excitable, hysterical or even emotional +temperament, but I lost control of myself absolutely. I had never shouted +before in my life, but I could not stop. When after a while I got control +of myself, I went to my wife and told her what had happened. I tell this +experience, not to magnify it, but to say that the time when this +wonderful experience (which I cannot really fully describe) came was not +the moment when I was baptized with the Holy Spirit. The moment when I was +baptized with the Holy Spirit was in that calm hour when God said, "It is +yours. Now go and preach." + +There is an afternoon that I shall never forget. It was the eighth day of +July, 1894. It was at the Northfield Students' Convention. I had spoken +that morning in the church on How to Receive the Baptism with the Holy +Spirit. As I drew to a close, I took out my watch and noticed that it was +exactly twelve o'clock. Mr. Moody had invited us to go up on the mountain +that afternoon at three o'clock to wait upon God for the baptism with the +Holy Spirit. As I looked at my watch, I said, "Gentlemen, it is exactly +twelve o'clock. Mr. Moody has invited us to go up on the mountain at three +o'clock to wait upon God for the baptism with the Holy Spirit. It is three +hours until three o'clock. Some of you cannot wait three hours, nor do you +need to wait. Go to your tent, go to your room in the hotel or in the +buildings, go out into the woods, go anywhere, where you can get alone +with God, meet the conditions of the baptism with the Holy Spirit and +claim it at once." At three o'clock we gathered in front of Mr. Moody's +mother's house; four hundred and fifty-six of us in all, all men from the +eastern colleges. (I know the number because Mr. Paul Moody counted us as +we passed through the gates down into the lots.) We commenced to climb the +mountainside. After we had gone some distance, Mr. Moody said, "I do not +think we need to go further. Let us stop here." We sat down and Mr. Moody +said, "Have any of you anything to say?" One after another, perhaps +seventy-five men, arose and said words to this effect, "I could not wait +until three o'clock. I have been alone with God and I have received the +baptism with the Holy Spirit." Then Mr. Moody said, "I can see no reason +why we should not kneel right down here now and ask God that the Holy +Spirit may fall on us as definitely as He fell on the Apostles at +Pentecost. Let us pray." We knelt down on the ground; some of us lay on +our faces on the pine-needles. As we had gone up the mountainside, a cloud +had been gathering over the mountain, and as we began to pray the cloud +broke and the rain-drops began to come down upon us through the +overhanging pine trees, but another cloud, big with mercy, had been +gathering over Northfield for ten days and our prayers seemed to pierce +that cloud and the Holy Ghost fell upon us. It was a wonderful hour. There +are many who will never forget it. But any one who reads this book may +have a similar hour alone by himself now. He can take the seven steps one +by one and the Holy Spirit will fall upon him. + + + + + +CHAPTER XXI. THE WORK OF THE HOLY SPIRIT IN PROPHETS AND APOSTLES. + + +_The work of the Holy Spirit in apostles and prophets is an entirely +distinctive work. He imparts to apostles and prophets an especial gift for +an especial purpose._ + +We read in 1 Cor. xii. 4, 8-11, 28, 29, R. V., "Now there are diversities +of gifts, but the same Spirit.... For to one is given through the Spirit +wisdom; and to another the word of knowledge, according to the same +Spirit; to another faith, in the same Spirit; and to another gifts of +healings, in the one Spirit; and to another workings of miracles; and to +_another prophecy_; and to another discerning of spirits: to another +divers kinds of tongues; and to another the interpretation of tongues: but +all these worketh the one and the same Spirit, dividing to each severally +even as He will.... And God hath set some in the church, _first apostles_, +_secondly prophets_, thirdly teachers, then miracles, then gifts of +healing, helps, governments, divers kinds of tongues. _Are all apostles? +Are all prophets?_ Are all teachers? Are all workers of miracles? Have all +gifts of healings? Do all speak with tongues? Do all interpret?" It is +evident from these verses that the work of the Holy Spirit in apostles and +prophets is of a distinctive character. + +The doctrine is becoming very common and very popular in our day that the +work of the Holy Spirit in preachers and teachers and in ordinary +believers, illuminating them and guiding them into the truth and opening +their minds to understand the Word of God is the same in kind and differs +only in degree from the work of the Holy Spirit in prophets and apostles. +It is evident from the passage just cited that this doctrine is thoroughly +unscriptural and untrue. It overlooks the fact so clearly stated and +carefully elucidated that while there is "the same Spirit" there are +"diversities of gifts" "diversities of administrations" "diversities of +workings" (1 Cor. xii. 4-6) and that "not all are prophets" and "not all +are apostles" (1 Cor. xii. 29). A very scholarly and brilliant preacher +seeking to minimize the difference between the work of the Holy Spirit in +apostles and prophets and His work in other men calls attention to the +fact that the Bible says that Bezaleel was to be "filled with the Spirit +of God" to devise the work of the tabernacle (Ex. xxxi. 1-11). He gives +this as a proof that the inspiration of the prophet does not differ from +the inspiration of the artist or architect, but in doing this, he loses +sight of the fact that the tabernacle was to be built after the "pattern +shown to Moses in the Mount" (Ex. xxv. 9, 40) and that therefore it was +itself a prophecy and an exposition of the truth of God. It was not mere +architecture. It was the Word of God done into wood, gold, silver, brass, +cloth, skin, etc. And Bezaleel needed as much special inspiration to +reveal the truth in wood, gold, silver, brass, etc., as the apostle or +prophet needs it to reveal the Word of God with pen and ink on parchment. +There is much reasoning in these days about inspiration that appears at +first sight very learned, but that will not bear much rigid scrutiny or +candid comparison with the exact statements of the Word of God. There is +nothing in the Bible more inspired than the tabernacle, and if the +Destructive Critics would study it more, they would give up their +ingenious but untenable theories as to the composite structure of the +Pentateuch. + +2. _Truth hidden from man for ages and which they had not discovered and +could not discover by the unaided processes of human reasoning has been +revealed to apostles and prophets in the Spirit._ + +We read in Eph. iii. 3-5, R. V., "_By revelation_ was made known unto me +the mystery, as I wrote afore in few words, whereby, when ye read, ye can +perceive my understanding in the mystery of Christ; which in other +generations was not made known unto the sons of men, _as it hath now been +revealed unto His holy Apostles and prophets in the Spirit_." The Bible +contains truth that men had never discovered before the Bible stated it. +It contains truth that men never could have discovered if left to +themselves. Our heavenly Father, in great grace, has revealed this truth +to us His children _through_ His servants, _the apostles and the +prophets_. The Holy Spirit is the agent of this revelation. There are many +who tell us to-day that we should test the statements of Scripture by the +conclusions of human reasoning or by the "Christian consciousness." The +folly of all this is evident when we bear in mind that the revelation of +God transcends human reasoning, and that any consciousness that is not the +product of the study and absorption of Bible truth is not really a +Christian consciousness. The fact that the Bible does contain truth that +man never had discovered we know not merely because it is so stated in the +Scriptures, but we know it also as a matter of fact. There is not one of +the most distinctive and precious doctrines taught in the Bible that men +have ever discovered apart from the Bible. If our consciousness differs +from the statements of this Book, which is so plainly God's Book, it is +not yet fully Christian and the thing to do is not to try to pull God's +revelation down to the level of our consciousness but to tone our +consciousness up to the level of God's Word. + +3. _The revelation made to the prophets was independent of their own +thinking. It was made to them by the Spirit of Christ which was in them. +And was a subject of inquiry to their own mind as to its meaning. It was +not their own thought, but His._ + +We read in 1 Peter i. 10, 11, 12, R. V., "Concerning which salvation the +prophets sought and searched diligently, who prophesied of the grace that +should come unto you: _searching what time or what manner of time the +Spirit of Christ which was in them did point unto_, when it (He) testified +beforehand the sufferings of Christ, and the glories that should follow +them. _To whom it was revealed_, that not unto themselves, but unto you, +did they minister these things, which now have been announced unto you +through them that preached the Gospel unto you _by the Holy Ghost_ sent +forth from heaven; which things angels desire to look into." These words +make it plain that a Person in the prophets, and independent of the +prophets, and that Person the Holy Spirit, revealed truth which was +independent of their own thinking, which they did not altogether +understand themselves, and regarding which it was necessary that they make +diligent search and study. Another Person than themselves was thinking and +speaking and they were seeking to comprehend what He said. + +4. _No prophet's utterance was of the prophet's own will, but he spoke +from God, and the prophet was carried along in his utterance by the Holy +Spirit._ + +We read in 2 Peter i. 21, R. V., "For _no prophecy ever came by the will +of man_: but men spake _from God, being moved by the Holy Ghost_." Clearly +then, the prophet was simply an instrument in the hands of another, as the +Spirit of God carried him along, so he spoke. + +5. _It was the Holy Spirit who spoke in the prophetic utterances. It was +His word that was upon the prophet's tongue._ + +We read in Heb. iii. 7, "Wherefore _as the Holy Ghost saith_, To-day if ye +will hear His voice." Again we read in Heb. x. 15, 16, "Whereof _the Holy +Ghost also is a witness_ to us: for _after that He had said_ before, This +is the covenant that I will make with them after those days, saith the +Lord. I will put My laws into their hearts, and in their minds will I +write them." + +We read again in Acts xxviii. 25, R. V., "And when they agreed not among +themselves, they departed, after that Paul had spoken the word, '_Well +spake the Holy Ghost_ by Isaiah the prophet unto your fathers saying, +etc.' " Still again we read in 2 Sam. xxiii. 2, R. V., "The _Spirit of the +Lord spake by me_, and _His word_ was upon my tongue." Over and over again +in these passages we are told that it was the Holy Spirit who was the +speaker in the prophetic utterances and that it was His word, not theirs, +that was upon the prophet's tongue. The prophet was simply the mouth by +which the Holy Spirit spoke. As a man, that is except as the Spirit taught +him and used him, the prophet might be as fallible as other men are but +when the Spirit was upon him and he was taken up and borne along by the +Holy Spirit, he was infallible in his teachings; for his teachings in that +case were not his own, but the teachings of the Holy Spirit. When thus +borne along by the Holy Spirit it was God who was speaking and not the +prophet. For example, there can be little doubt that Paul had many +mistaken notions about many things but when he taught as an Apostle in the +Spirit's power, he was infallible--or rather the Spirit, who taught through +him was infallible and the consequent teaching was infallible--as +infallible as God Himself. We do well therefore to carefully distinguish +what Paul may have thought as a man and what he actually did teach as an +Apostle. In the Bible we have the record of what he taught as an Apostle. +There are those who think that in 1 Cor. vii. 6, 25, "But I speak this by +permission, not of commandment ... yet I give my judgment as one that hath +obtained mercy of the Lord," Paul admits that he was not sure in this case +that he had the word of the Lord. If this be the true interpretation of +the passage (which is more than doubtful) we see how careful Paul was when +he was not sure to note the fact and this gives us additional certainty in +all other passages. It is sometimes said that Paul taught in his early +ministry that the Lord would return during his lifetime, and that in this +he was, of course, mistaken. But Paul never taught anywhere that the Lord +would return in his lifetime. It is true he says in 1 Thess. iv. 17, +"_Then we which are alive and remain_, shall be caught up together with +them to meet the Lord in the air, and so shall we ever be with the Lord." +As he was still living when he wrote the words, he naturally and properly +did not include himself with those who had already fallen asleep in +speaking of the Lord's return. But this is not to assert that he would +remain alive until the Lord came. Quite probably at this period of his +ministry he entertained the hope that he might remain alive and +consequently lived in an attitude of expectancy, but the attitude of +expectancy is the true attitude in all ages for each believer. It is quite +probable that Paul expected that he would be alive to the coming of the +Lord, but if he did so expect, he did not so teach. The Holy Spirit kept +him from this as from all other errors in his teachings. + +6. _The Holy Spirit in the Apostle taught not only the thought (or +__"__concept__"__) but the words in which the thought was to he +expressed._ We read in 1 Cor. ii. 13, A. R. V., "Which things also we +speak not _in words_ which man's wisdom teacheth, but which the Spirit +teacheth combining spiritual things with _spiritual words_." This passage +clearly teaches that the words, as well as the thought, were chosen and +taught by the Holy Spirit. This is also a necessary inference from the +fact that thought is conveyed from mind to mind by words and it is the +words which express the thought, and if the words were imperfect, the +thought expressed in these words would necessarily be imperfect and to +that extent be untrue. Nothing could be plainer than Paul's statement "_in +words_ which the Spirit teacheth." The Holy Spirit has Himself anticipated +all the modern ingenious and wholly unbiblical and false theories +regarding His own work in the Apostles. The more carefully and minutely we +study _the wording_ of the statements of this wonderful Book, the more we +will become convinced of the marvellous accuracy of the words used to +express the thought. Very often the solution of an apparent difficulty is +found in studying the exact words used. The accuracy, precision and +inerrancy of the exact words used is amazing. To the superficial student, +the doctrine of verbal inspiration may appear questionable or even absurd; +any regenerated and Spirit-taught man, who _ponders the words_ of the +Scripture day after day and year after year, will become convinced that +the wisdom of God is in the very words, as well as in the thought which +the words endeavour to convey. A change of a word, or letter, or a tense, +or case, or number, in many instances would land us into contradiction or +untruth, but taking _the words exactly_ as written, difficulties disappear +and truth shines forth. The Divine origin of nature shines forth more +clearly in the use of a microscope as we see the perfection of form and +adaptation of means to end of the minutest particles of matter. In a +similar manner, the Divine origin of the Bible shines forth more clearly +under the microscope as we notice the perfection with which the turn of a +word reveals the absolute thought of God. + +But some one may ask, "If the Holy Spirit is the author of the words of +Scripture, how do we account for variations in style and diction? How do +we explain for instance that Paul always used Pauline language and John +Johannean language, etc.?" The answer to this is very simple. If we could +not account at all for this fact, it would have but little weight against +the explicit statement of God's Word with any one who is humble enough and +wise enough to recognize that there are a great many things which he +cannot account for at all which could be easily accounted for if he knew +more. But these variations are easily accounted for. The Holy Spirit is +quite wise enough and has quite facility enough in the use of language in +revealing truth to and through any given individual, to use words, phrases +and forms of expression and idioms in that person's vocabulary and forms +of thought, and to make use of that person's peculiar individuality. +Indeed, it is a mark of the Divine wisdom of this Book that the same truth +is expressed with absolute accuracy in such widely variant forms of +expression. + +7. _The utterances of the Apostles and the prophets were the Word of God. +When we read these words, __ we are listening not to the voice of man, but +to the voice of God._ + +We read in Mark vii. 13, "Making _the word of God_ of none effect, through +your tradition, which ye have delivered; and many such like things do ye." +Jesus had been setting the law given through Moses over against the +Pharisaic traditions, and in doing this, He expressly says in this passage +that the law given through Moses was "_the word of God_." In 2 Sam. xxiii. +2, we read, "The Spirit of the Lord spake by me, and _His word_ was in my +tongue." Here again we are told that the utterance of God's prophet was +the word of God. In a similar way God says in 1 Thess. ii. 13, "For this +cause also thank we God without ceasing, because, when ye _received the +word of God which ye heard of us_, ye received it not as the word of men, +but as it is _in truth, the word of God_, which effectually worketh also +in you that believe." Here Paul declares that the word which he spoke, +taught by the Spirit of God, was _the very word of God_. + + + + + +CHAPTER XXII. THE WORK OF THE HOLY SPIRIT IN JESUS CHRIST. + + +Jesus Christ Himself is the one perfect manifestation in history of the +complete work of the Holy Spirit in man. + +1. _Jesus Christ was begotten of the Holy Spirit._ We read in Luke i. 35, +R. V., "And the angel answered and said unto her, The Holy Ghost shall +come upon thee; and the power of the Most High shall overshadow thee: +wherefore also that which is to be born shall be called holy, the Son of +God." As we have already seen, in regeneration the believer is begotten of +God, but Jesus Christ was begotten of God in His original generation. He +is the only begotten Son of God (John iii. 16). It was entirely by the +Spirit's power working in Mary that the Son of God was formed within her. +The regenerated man has a carnal nature received from his earthly father +and a new nature imparted by God. Jesus Christ had only the one holy +nature, that which in man is called the new nature. Nevertheless, He was a +real man as He had a human mother. + +2. _Jesus Christ led a holy and spotless life and offered Himself without +spot to God through the working of the Holy Spirit._ We read in Heb. ix. +14, "How much more shall the blood of Christ, who _through the eternal __ +Spirit offered Himself without spot to God_, purge your conscience from +dead works to serve the living God." Jesus Christ met and overcame +temptations as other men may meet and overcome them, in the power of the +Holy Spirit. He was tempted and suffered through temptation (Heb. iii. +18), He was tempted in all points like as we are (Heb. iv. 15), but never +once in any way did He yield to temptation. He was tempted entirely apart +from sin (Heb. iv. 15), but He won His victories in a way that is open for +all of us to win victory, in the power of the Holy Spirit. + +3. _Jesus Christ was anointed and fitted for service by the Holy Spirit._ +We read in Acts x. 38, "How God anointed Jesus of Nazareth _with the Holy +Ghost and with power_: who went about doing good, and healing all that +were oppressed of the devil; for God was with Him." In a prophetic vision +of the coming Messiah in the Old Testament we read in Isa. lxi. 1, "_The +Spirit of the Lord God is upon me_, because the LORD hath anointed me to +preach good tidings unto the meek; He hath sent me to bind up the +broken-hearted, to proclaim liberty to the captives, and the opening of +the prison to them that are bound." In Luke's record of the earthly life +of our Lord in Luke iv. 14, we read "And Jesus returned _in the power of +the Spirit_ into Galilee, and there went out a fame of Him through all the +region round about." In a similar way Jesus said of Himself when speaking +in the synagogue in Nazareth, "_The Spirit_ of the Lord is upon Me, +because He hath anointed Me to preach good tidings unto the poor; He hath +sent Me to proclaim release to the captives, and recovering of sight to +the blind, to set at liberty them that are bruised, to proclaim the +acceptable year of the Lord" (Luke iv. 18, 19, R. V.). All these passages +contain the one lesson, that it was by the especial anointing with the +Holy Spirit that Jesus Christ was qualified for the service to which God +had called Him. As He stood in the Jordan after His baptism, "The Holy +Ghost descended in a bodily shape like a dove upon Him," and it was then +and there that He was anointed with the Holy Spirit, baptized with the +Holy Spirit, and equipped for the service that lay before Him. Jesus +Christ received His equipment for service in the same way that we receive +ours by a definite baptism with the Holy Spirit. + +4. _Jesus Christ was led by the Holy Spirit in His movements here upon +earth._ We read in Luke iv. 1, R. V., "And Jesus full of the Holy Ghost +returned from Jordan and _was led by the Spirit_ in the wilderness." +Living as a man here upon earth and setting an example for us, each step +of His life was under the Holy Spirit's guidance. + +5. _Jesus Christ was taught by the Spirit who rested upon Him. The Spirit +of God was the source of His wisdom in the days of His flesh._ In the Old +Testament prophecy of the coming Messiah we read in Isa. xi. 2, 3, "_And +the Spirit of the _LORD_ shall rest upon Him_, the spirit of wisdom and +understanding, the spirit of counsel and might, the spirit of knowledge +and of the fear of the LORD. And shall make Him of quick understanding in +the fear of the LORD: and He shall not judge after the sight of His eyes, +neither reprove after the hearing of His ears." Further on in Isa. xlii. +1, R. V., we read, "Behold My servant, whom I uphold; My chosen in whom My +soul delighteth; _I have put My Spirit upon Him_; He shall bring forth +judgment to the Gentiles, etc." Matthew tells us in Matt. xii. 17, 18, +that this prophecy was fulfilled in Jesus of Nazareth. + +6. _The Holy Spirit abode upon Jesus in all His fullness and the words He +spoke in consequence were the very words of God._ We read in John iii. 34, +R. V., "For He whom God hath sent _speaketh the words of God_: for He +giveth not the Spirit by measure." + +7. _After His resurrection, Jesus Christ gave commandment unto His +Apostles whom He had chosen through the Holy Spirit._ We read in Acts i. +2, "Until the day in which He was taken up, after that He _through the +Holy Ghost had given commandment_ unto the Apostles whom He had chosen." +This relates to the time after His resurrection and so we see Jesus still +working in the power of the Holy Spirit even after His resurrection from +the dead. + +8. _Jesus Christ wrought His miracles here on earth in the power of the +Holy Spirit._ In Matt. xii. 28, we read, "I cast out devils by the power +of the Spirit of God." It is through the Spirit that miracle working power +was given to some in the church after our Lord's departure from this earth +(1 Cor. xii. 9, 10), and in the power of the same Spirit, Jesus Christ +wrought His miracles. + +9. _It was by the power of the Holy Spirit that Jesus Christ was raised +from the dead._ We read in Rom. viii. 11, "But if the Spirit of _Him that +raised up Jesus from the dead_ dwell in you, He that raised up Christ from +the dead shall also quicken your mortal bodies by His Spirit that dwelleth +in you." + +The same Spirit who is to quicken our mortal bodies and is to raise us up +in some future day raised up Jesus. + +Several things are plainly evident from this study of the work of the Holy +Spirit in Jesus Christ: + +First of all, we see the completeness of His humanity. He lived and He +thought, He worked, He taught, He conquered sin and won victories for God +in the power of that very same Spirit whom it is our privilege also to +have. + +In the second place, we see our own utter dependence upon the Holy Spirit. +If it was in the power of the Holy Spirit that Jesus Christ, the only +begotten Son of God, lived and worked, achieved and triumphed, how much +more dependent are we upon Him at every turn of life and in every phase of +service and every experience of conflict with Satan and sin. + +The third thing that is evident is the wondrous world of privilege, +blessing and victory and conquest that is open to us. The same Spirit by +which Jesus was originally begotten, is at our disposal for us to be +begotten again of Him. The same Spirit by which Jesus offered Himself +without spot to God is at our disposal that we also may offer ourselves +without spot to Him. The same Spirit by which Jesus was anointed for +service is at our disposal that we may be anointed for service. The same +Spirit who led Jesus Christ in His movements here on earth is ready to +lead us to-day. The same Spirit who taught Jesus and imparted to Him +wisdom and understanding, counsel and might, and knowledge and the fear of +the Lord is here to teach us. Jesus Christ is our pattern (1 John ii. 6), +"the first born among many brethren" (Rom. viii. 29). Whatever He realized +through the Holy Spirit is for us to realize also to-day. + + + + + + +FOOTNOTES + + + 1 Both the translators of the Authorized Version and the Revised + Version, and even the translators of the American Revision, seem to + have lost sight of the context, for while they spell "Spirit" in the + third verse with a capital, in the sixth verse, in all three + versions it is spelled with a small "s." + + 2 The ministry of many an orthodox preacher and teacher is a ministry + of death. It is true that the Word of the Gospel is preached but it + is preached with enticing words of man's wisdom and not in the + demonstration of the Spirit and of power (1 Cor. ii. 4). The Gospel + comes in word only and not in power and in the Holy Spirit (1 Thess. + i. 5). + + + + + +***END OF THE PROJECT GUTENBERG EBOOK THE PERSON AND WORK OF THE HOLY SPIRIT*** + + + +CREDITS + + +October 13, 2009 + + Project Gutenberg TEI edition 1 + Produced by The Bookworm, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. 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