05 - Chapter 05

CHAPTER V. The Pentecostal Endowment Permanent in its Essentials. Was the Pentecostal endowment of the Spirit designed solely for the Apostolic age, or intended in its substantial elements for the Christian Church down through the entire Messianic? Was the promise of the gift made to us as well as to the Apostles and their brethren? Is the gift within our reach as truly as within theirs? Questions of immense practical importance! They concern us personally. They concern the Church of God, and they deeply concern a world lying in wickedness. If the gift is for us, how sinful to live without it! If it is only in part for us, we need to know what our portion is, and to rise up and take quick possession! It is the settled belief of the writer that when the Holy Spirit came to take the place of the departed Jesus, he came to abide with the Church down through the ages, its Sanctifier, its Inspirer and Helper in converting the world to Christ. Indeed, what less can we make of Christ’s words, "I will pray the Father and he shall give you another Comforter that he may abide with you forever! " And when that Comforter came, he came not empty handed, but with gifts rich and manifold. Thus Paul enumerates them, in 1 Corinthians 12:1-31 Chap. "To one is given the word of wisdom, to another knowledge, to another faith, to another gifts of healing, to another miracles, to another prophecy, to another discerning of spirits, to another divers tongues, to another interpretation of tongues by the same Spirit." In another place, Galatians 5:23, he tells us "The fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance." The sum of all this long enumeration of the gifts the Spirit bestows, is that the gifts he imparts are as varied as the wants of believers were at that time, or would be down to the end of time. And if that is so, it follows that some of them would be specially adapted to their times, and incidental to the introduction of the New Testament, its verification as the word of God, but not needed after that work was done, and therefore subsequently to be withheld. Such we believe was the power to work miracles, to write inspired books, to speak with tongues, and in some cases to forecast the future. We do not see how the Apostles could have transmitted to us the Gospels and the Epistles as writings divinely inspired, unless the Holy Ghost had confirmed them by miracles. But when the word was verified as Divine, and the world had received evidence sufficient to convince honest and earnest men that the New Testament is God’s Book, then it was eminently fit that this feature of the Baptism should be withdrawn, or eliminated from the gifts bestowed. For the laws of nature as we call them, are all the laws of God, they are all very dear to Him, since they were enacted in infinite wisdom and love, and necessary for the highest welfare of His children. If, therefore, He sets any of them aside, it must be temporarily, and at spaces few and far between. And even then only as few laws as possible, must feel the interference. The vast importance of the verification of the New Testament, alone warranted and demanded the bestowment upon its writers of miraculous powers. But when that end was answered, reason says they should be withdrawn, and history shows they were. But surely the withdrawal of them did not involve those other all important gifts which were needed still and will be down to the end of time. We shall all admit that the great value of the latter day outpouring of the Spirit the Pentecostal Baptism, lay in its power to convert sinners and sanctify Christians. This done universally, or even generally, the millennium will have come, and the earth will be but a vestibule of heaven! But miracles have very little direct influence in bringing about either sanctification or conversion. Much less than the masses of people think. Let us look at a few examples. The raising of Lazarus from the dead did not convert the Jewish Sanhedrim, though its members well knew of its occurrence, they resisted its influence and sought to kill Lazarus to put his testimony out of the way! Judas had been an eye witness to Christ’s miracles from the first, yet they did not change his wicked heart, but he continued a hypocrite and a thief, and finally, betrayed his Lord for 30 jrieces of silver! The officers and soldiers, who were sent to apprehend Jesus, so felt the stroke of his power when he advanced to meet them and said "I am he," that "they went backward and fell on the ground!" Yet they rose and rallied against him! And when a few moments after, they saw Jesus heal with a touch the right ear of Malchus, which Peter had cut off, still, unchanged in heart, they proceeded to bind Jesus and lead him away to Annas and Caiaphas for condemnation and crucifixion! And when the whole multitude uttered the hoarse cry "crucify! crucify him!" Doubtless their voices were lifted up with the rest and probably that of Malchus too.

Need we go back to Sinai and see the people worshiping a golden calf, crying "thee be thy Gods, O! Israel which led thee out of Egypt," while yet the towering mountain before them trembled at the presence of Him, who had but a few days before, uttered with a voice two millions could hear, the ten commandments? Need we recur to this as a proof that in all ages miracles have had no direct power to convert and sanctify men, and often very little that is indirect? What a startling example in this line were the people of Israel in all their journey from Egypt to the promised land! Did they not stand for half a year in Goshen and behold the ten dire plagues fall upon Egypt? Did they not hear the midnight wail which went up from every Egyptian house, when the startled family arose and found their first born dying or dead? Did they not see the waters divide and allow them to pass over into the Arabian peninsula dry shod, while Pharaoh’s host was overwhelmed and drowned? And when their little store of food was spent, were they not for years fed with the manna which fell from heaven? But did all these and many other miracles, convert or sanctify the multitude? Far, far from it! They continued impenitent; they rebelled and vexed his Holy Spirit so that "He sware in his wrath that they should not enter into His rest!" We may add that the baptism of the Holy Ghost, did not always imply a power to work miracles. John was full of the Spirit. But John wrought no miracles, nor is it probable that one in a hundred of the Christians who received the great gift had the power to work a miracle. Paul asks, with an implied negative, "Have all the gift of healing? Do all work miracles!" And in a discussion of the comparative value of the gifts imparted by the Spirit, he exalts charity, or a heart full of love to God and Man, as far above all the rest. We have dwelt thus long on this feature the miraculous of the Pentecostal baptism, because many have such exaggerated views of it that when it had answered its purpose of confirming the word and was withdrawn from the Church they think there was little left worth seeking, and fall back upon such Spiritual endowments, as the Apostles had before Pentecost, as about all Christians can now rationally expect. Indeed a distinguished Theological Professor in a letter to me on the subject argued that Theological students should not consider this baptism an indispensable prerequisite to their going forth from the Seminary to preach the Gospel. But that rather with the ordinary preparation should go forth under the General Order, "Go ye into all the world and preach the Gospel," and expect to receive occasional baptisms while about their work. I give the sentiment of his letter. But this was not the Master’s view of it. The Apostles had spent three years under his personal instructions. They were endowed with power to confirm their words by miracles. They had just spent forty days with him, listening to his words while he spoke to them "of the things pertaining to the Kingdom of God." But in spite of all that preparation, in his view, they lacked a most important preparation. It was richer endowment of the Holy Spirit! Accordingly he bade them seek and obtain it before entering on the sacred work. Hear his words, "Tarry in Jerusalem till, &c." Wait for the promise." Commanded that they should not depart from Jerusalem till "ye have received the promise." The repeated injunctions, thoroughly emphasize the’ importance of the Great Gift. The ten days of prayer for it which followed bespeak its importance also! Then followed the Gift itself, with its astounding results! its effects on the 120 who received it! on the thousands converted! on the people of Jerusalem and the devout men who were gathered there from every nation under heaven! Results well worth those ten days of waiting and of prayer! Had our Lord sent forth his disciples, as the Professor whose sentiments we have quoted would send out his students, he would have sent them to disaster, defeat, and discouragement. Their past showed it. They were timid and weak and they needed a great reinforcement from on high before they could make an attack on the entrenchments of the enemy. We see it in our Church work. The Church must be prepared for a revival before it can expect one. It must take the stumbling blocks out of the road. It must be baptized with the Holy Ghost 01 it is not fit to cooperate with God in winning souls! "Sow not among thorns!" has been the standing theme of such men as Finney, and Avery, and Moody, and Mills, and a thousand other evangelists. Why then should not the candidates for the Ministry desire and seek a like preparation a baptism of the Spirit, before they enter on the same great work? But the example of our Lord, in this line seems more striking still! He, our Great Exemplar, did not enter on his work of preaching the Kingdom of God, till he had received in an open and manifest form, the baptism of the Holy Spirit! "John bore record and said, I saw the Spirit descending from heaven as a dove and it abode upon him." And in his first recorded sermon, He said "The Spirit of the Lord is upon me, because he hath anointed me to preach." And if a being exalted like Him, with wisdom and miraculous power, and of life absolutely perfect did not think himself qualified to preach the glad tidings, till first, specially endowed by the Holy Ghost if his inspired Apostles also must have the same great gift, what presumption in us to enter the work as if qualified without it! Is it not going in the face of the most impressive example, in all the Book of God? And why, let me ask, was that great example recorded and set before us? Leaving these considerations we proceed to lay before the reader, other and more direct arguments which we think fully prove that the outpouring of the Spirit in Pentecostal richness, was designed for our age not less than for the Apostolic.

1st. Because we need it and must have it for personal sanctification. By sanctification I mean establishment and confirmation in the ways of God. A Seventh Chapter of Roman’s experience, so largely prevalent in our Churches, cries piteously towards heaven for an endowment of Spiritual power far beyond ^that received in conversion! That was -precious; a gift beyond all price! It convicted of sin, it led to Christ, it secured forgiveness. To use a figure of speech, it delivered us from Pharaoh! It led us across the Red Sea, and put a new song in our mouth as we stood on the other shore! But is this all our God has for us? Are we to stay here in this comparatively barren land all our days? No! No! there is a land of Canaan over yonder richer far than this, and itself a type of a still better land beyond. We need not stay here coursing back and forth in the wilderness of Sinai, struggling with foes and oft times with doubtful success. True, there is distance and obstacles between us and our inheritance. But Joshua’s and Caleb’s have been over there, and have brought to our sight the fruits of the land. More over we have a leader who will conduct us there, with pillar of clouds by day and of fire by night! Rise let us go and take quick possession! No careful reader of the New Testament has failed to see that the Pentecostal Baptism, effected a great moral and Spiritual change in the Apostles and their companions. They were no more vacillating, cowardly, unbelieving and weak. On the other hand they were strong iii the Lord and in the power of his might. Hear them say "He that is born of God overcomes the world /" "Greater is he that is in you than he that is in the world," and "The weapons of our warfare are not carnal but mighty through God to the pulling clown of strongholds; casting down imaginations, and every high thing which exalts itself against the knowledge of God and bringing into captivity every thought to the obedience of Christ! "Now thanks be unto God who always causeth us to triumph in Christ." k 2 Corinthians 2:14. Indeed, sanctification, victory over sin, holiness, is all through the Bible ascribed to the Holy Spirit. Not that we are inactive in the matter, but the Great Agency is his. If therefore we would be holy, we must have the Holy Spirit come and dwell in us. We must have the Pentecostal baptism. That which sanctified the Apostles can sanctify us, and nothing short of it will answer our turn.

’2d. We need the additional endowment to win others to the Lord. Before the Apostles received it, they had little power as preachers and conveyancers of truth to men. They were weak, they were human, what could they do in a contest with the depravity of the human heart and all the powers of darkness?

Christ knew their incapacity but told them they should receive power not many days hence; and bade them tarry in Jerusalem till that power was given in the baptism of the Holy Ghost. So it is with Christians in modern days, who have to contend with the same great obstacles; they need and must have the same Great Helper working with them and speaking through them with Pentecostal power. Since then we need so greatly this baptism, both for the work within and that without, is not the presumption rational, that he who has done so much else for us, will do this also? Paul said, "My God shall supply all you need," and if this is not our great necessity, who can tell us what that necessity is?

3d. The promises of this great gift look beyond Apostolic days. Peter said, referring to it and it alone. "The promise is unto you and to your children" This means, even tying the words down to absolute literalness, the extension of the blessing to the next generation. But properly interpreted, and according to Bible usage, it means to your descendants. But he adds "to all that are afar off" the fair construction is, afar off in time, as well as in space. But lest we should limit it to that age, as so many are disposed to do, he adds, "Even to as many as the Lord our God shall call." This settles the matter. It shows that the offer of the Pentecostal baptism is made to all who hear the Gospel call, in any age, in any land, be they Jews or Gentiles, bond or free, young or old, in Asia or Europe, or the Isles of the Ocean. No matter when or where they shall hear the Gospel’s call, with it also shall go the offer of the baptism of the Holy Ghost! If then, serious minded reader, the Lord our God has sent his call to you, to repent, believe and be forgiven, let me ask you to read and reflect on Peter’s assurance, that a further gift is in store for you also such as he and his brethren had just received, the Baptism of the Holy Ghost! And yet again hear the Master say, "I will pray the Father and he shall give you another Comforter, and he shall abide with you forever, even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him. But ye knew him, for he dwellcth with you, and shall be in you!" This passage also I take to mean that the Comforter whom the father was to send in baptismal power, did not come on a visit, brief and confined to Apostolic days, but to remain through the ages till this world is brought back to God. His was to be a permanent residence! He was "to abide with us forever /"

4. The Conversion of the Nations, foretold by the prophets as taking place down the ages, far beyond Calvary, and hard by the millennium, clearly shows a power of the Holy Ghost, displayed on a scale far beyond that exhibited at Pentecost! Thus speaks Isaiah in the 60th Chapter of his prophecy. "The Gentiles shall come to thy light, and kings to the brightness of thy rising! Lift up thine eyes round about and see! All they gather themselves together! they come to thee! Thy sons shall come from far and thy daughters shall be nursed at thy side! The abundance of the sea shall be converted unto thee, and the forces of the Gentiles shall come to thee! Thy gates shall be open continually! they shall not be shut day nor night, that men may bring unto thee the forces of the Gentiles, and that their kings may be bought!" In the 2nd Chapter the same Prophet referring to this same time, says "It shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains and all nations shall flow into it. And many peoples shall go and say, Come ye and let us go up to the Mountain of the Lord, to the house of the God of Jacob; and he will teach us his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem, and he shall judge among the nations, and shall rebuke many peoples, and they shall beat their swords into plough-shares, and their spears into pruning-hooks, and nation shall not lift up sword against nation, neither shall they learn war any more." Other old testaments prophets foresaw and described in graphic verse the great revival in which the nations of the earth, as with one heart shall turn to the Lord! Paul also speaks of "the fullness of the Gentiles" coming into the fold of Christ and after that the Jewish nation coming too! Romans 11:25. That this great revival has not occurred is obvious. That it is yet to occur is certain. The question we propose is, how is it to be brought about? The obvious answer is, "the Holy Ghost still abiding in the Churches, will yet exert a power on the Church and on the nations, far beyond that which Peter witnessed in the Great Pentecostal revival at Jerusalem! Since this latter brought to Christ only a few thousands, while the former is to bring into the kingdom, the great nations of the earth!

5th. Another argument which proves that the Baptism of the Holy Spirit belongs to our age, as well as to the Apostolic, and one which seems to us unanswerable is the commandment laid upon us, to be filled with the Spirit. "Be not drunk with wine, but be filled with the Spirit." This is the Saviour’s voice to us, spoken through his servant, Paul. The command implies the ability as well as the duty and the privilege. But the expression "Filled with the Spirit," is the equivalent of "Baptised with the Holy Ghost." Take a few passages like the following: "They were fill filled with the Holy Ghost!" Acts 2:4. "And they were all filled with the Holy Ghost and they spake, &c.," "That thou mightest receive thy sight and befitted with the Holy Ghost." Acts 9:17. I need not quote other passages, since the command to be filled with the Spirit, means that w r e should receive as large an induement as our capacities will allow or our cup contain. More than this Pentecost did not give. Less than this all our limited capacities can receive and use, will neither meet the requirement, "be filled with the Spirit," or our obvious duty and our need. And should any of our brethren deny the immanence in the Church, of the privilege and duty of receiving the Pentecostal baptism, they will surely admit the duty and privilege of being filled ’with the Hob) Spirit. Well, brethren, we will meet you there, and be content, if you will inquire at God’s altar, how large a measure of the Spirit received is implied in being filled with Him, and with the further purpose not to rest till that measure is received, and you are filled with all the fullness of God, and your cup can contain no more!

One more argument we urge to show that this great induement belongs to us, equally with the Apostolic Church. It is that work that time till now, God has been raising up witnesses who have confessed the reception of this baptism, and whose lives and successes have shown that they were not mistaken. We refer to such eminent workers in the Church as Luther, Zwingle, Wesley, Whitfield, Finney, Mills and Moody, who have told us how they sought this blessing, and how they received it. Conspicuous among them was John Wesley. This remarkable man laid the greatest stress upon this gift, and even insisted that no preacher was fitted for his work, till indued with special power from on high! He called it the "full assurance of faith," and a conscious indwelling of the Spirit. Accordingly great numbers of Methodist preachers were led to seek and receive the great blessing, and hence the power and unparalleled growth of their Church.

Beginning but a little over a century ago, preaching the Gospel to the poor, beside the highways and hedges, without a house of worship, a college or seminary, they went forward converting sinners, forming classes of inquirers and converts, ordaining class leaders, exhorters, preachers and elders, often, and generally uneducated, but full of faith and the Holy Spirit, and men in whose mouths burned the tongue of fire! What has God wrought by these obscure and feeble men, since our century began? Long since they shot by all other Protestant denominations and left them far behind, in numbers of churches, communicants and hearers! Whence this wonderful growth? We answer, the other Protestant bodies have depended largely on human learning, prestige, patronage and power, and very little on the Holy Ghost! Hence their slow growth and weakness. But with the Methodists, the baptism of the Holy Ghost was everything, hence their success and in that was the hiding of their power.