A scriptural view of the office of the Holy Spirit

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Preface

It is the design of the following treatise to present the teaching of Scripture, in reference to the work of the Holy Spirit, in the salvation of men. It is not its • purpose to enter minutely into all the questions connected with this important subject, but, while considering such of these as have an immediate practical relation to the present wants of religious society, to give a clear and distinct view of the entire office of the Holy Spirit, as this relates both to the Church and to the World. Conscious of no bias in favor of any particular theoiy, the author bespeaks, for the views he has to present, a fair examination in a candid and truth-loving spirit, and in the light of the Scriptures to which reference is made, taken in their proper connection and meaning.

The author has for many years contemplated, with much regret, the extremes into which men have fallen in relation to the subject of the Holy Spirit, nor has he failed to use his endeavors to correct these — especially those of them which rest on rationalism, a form of error to which certain religious reformers, who profess to take the " Bible alone," seem to be peculiarly liable. Such are the infirmities of human nature, that a mere maxim, a denominational watch-word, a party-phrase, will sometimes so occupy the mind as to leave no room for the entire truth of which it is itself but a fragment, and the partial and imperfect conceptions thence resulting will lead inevitably to the most serious mistakes, both theoretical and practical. It would be impossible to estimate, for instance, the injury that has been done to religious society by the constant reiteration of the unscriptural expression, "Justification by faith alone," which has led men to contemn not only the works of the Jewish law, but the ordinances of the Gospel itself, and the very obedience which faith itself requires in order to its own perfecting. Nor can it be determined how much of evil has, in like manner, proceeded from the brief but equally unscriptural phrase, "The Bible alone," employed in a sense and for a purpose altogether alien to its true significance, and its original application. And yet how true are both these utterances ! How precious the truth that we are "justified by faith alone" when we refer only to the principle or ground of justification ! How iv

PREFACE.

credible the famous saying that " the Bible, the Bible only, is the religion of Protestants, " when understood, as first employed, to signify that "the Bible is a perfect rule of their faith and actions."* How readily, however, the former truth may be transformed into an error when "faith" is resolved into an abstraction, and set in opposition to its own works, as if by these it was vitiated and annulled ! How marked the potency of this extreme over even the mind of Luther, when he was led to call in question the genuineness of the epistle of James, because, in contradiction of the above assertion, it said that "by works a man is justified and not by faith only! " And how false the declaration that " the Bible only is the religion of Protestants," if this be made to mean that the book so termed, or even the professed acceptance of the truth of its teachings, constitutes, in point of fact, the religion of the Protestant world! Yet how many there may be who mistake a reverence for the things of religion for religion itself! How many who may amuse themselves with the idea that in possessing the word of truth, they possess also the truth ! How many professed reformers may there be to whom the Gospel has truly come " in word only," and who seem unable to make their way out of the cocoon of formalism, which enwraps them and their religion in perpetual immaturity !

A true religious Reformation, however, will restore Christianity not only in letter but in spirit ; not only in principle but in practice. Tlie Gospel has not been given to men to be broken into pieces for the amusement of those who are but children in understanding, but that it may present to the weary and the thirsty soul, in its unsevered and sacred chalice, the " living water " of a divine salvation. If it fails to do this, it is because it is no longer entire, but has been rendered fragmentary and imperfect by the unfaithfulness or incapacity of those to whose charge it has been committed. History, indeed, reveals that the unhallowed ambitions of lordly prelates, the arrogant decretals of councils and of popes, the increasing corruptions of ignorance and superstition amidst ages of darkness, had indeed almost wholly obscured and perverted the Divine truths of the primitive gospel, when the reformation of Luther rescued, in part, the church from bondage and the Bible from the priests. But it likewise shows that an undue reliance upon human leaders, and a false confidence in human systems, speedily induced a state of things scarcely less fatal to Christianity. Leaving the doctrine of Christ, which teaches men to do right, Protestants allowed themselves to be carried away by a blind zeal for doctrines and religious theories in hopes to make men think right. Some favorite opinion, coined in the brain of an aspiring teacher, was permitted to acquire unjust authority, and to array in its support a forced and unwilling troop of scripture "texts." Opposing systems • marshaled their respective battalions, placing opinion against opinion and scripture against scripture. Those who

♦"Religion of Protestants/' p. 463. Bonn's- Edition.

PREFACE.

V should have been united in a common brotherhood, contending earnestly for "the faith once delivered to the saints," have wasted their resources, embittered their lives, and misused their opportunities in unhalluwed conflicts with each other. Party names, party standards, party watch-words have been matters of chief concern, while charity, unity, righteousness and peace have been left to perish. Some mere fragment of Divine truth, eked out by empty speculation, and decked in the flimsy trappings of human imagination, has been allowed to usurp an absolute authority soon to be questioned and •perhaps overthrown by some rival pretender to ecclesiastical dominion. Thus the history of Protestantism is little else than the history of the rise and fall of sects, the record of religious revolutions and eager struggles for denominational supremacy.

The chief cause of this unhappy, divided, and distracted condition of religious society has been the assumption by the " clergy " of the exclusive right of interpreting the Scriptures. " He," says Chillingworth, " that would usurp an absolute lordship and tyranny over any people, need not put himself to the trouble and difficulty of abrogating and disannulling the laws made to maintain the common liberty; for he may frustrate their intent, and compass his own design as well, if he can get the power and authority to interpret them *s he pleases, and. add to them what he pleases, and to have his interpretations and additions stand for laws — if he can rule his people by his laws, and his laws by his lawyers." * In this way one of the fundamental principles of Protestantism, "the right of private judgment," has in a good degree been rendered null, and the gift of the Bible to the "laity" unavailing.

Against these evils and their causes the peace-loving and truth-loving among the Protestants have indeed again and again protested. "This presumptuous imposing," said the author just quoted, "of the senses of men upon the words of God, the special senses of men upon the general words of God, and laying them upon men's consciences together, under the equal penalty of death and damnation ; this vain conceit, that we can speak of the things of God better than in the words of God ; this deifying our own interpretations, and tyrannous forcing them upon others; this restraining the word of God from that latitude and generality, and the understandings of men from that liberty wherein Christ and the apostles left them, is and hath been the only fountain of all the schisms of the church, and that which makes them immortal. Take away these walls of separa tion, and all will quickly be one. Take away this persecuting, burning, cursing, damning of men for not subscribing to the words of men as the words of God; require of Christians only to believe Christ, and to call no man master but him only; let those leave claiming infallibility that have no title to it, and let them that in their words disclaim it, disclaim it likewise in their actions. In a

♦"Religion of Protestants," p. 90.

vi

PREFACE.

word, take away tyranny, which is the devil's instrument to support errors, and superstitions, and impieties in the several parts of the world, which could not otherwise long withstand the power of truth ; I say, take away tyranny, and restore Christians to their just and full liberty of captivating their understanding to Scripture only ; and as rivers, when they have a free passage, run all to the ocean, so it may well be hoped, by God's blessing, that universal liberty, thus moderated, may quickly restore Christendom to truth and unity."*

These weighty words were uttered nearly two centuries and a half ago, and though they have been so long unheeded, there is now reason to hope that the important truths they affirm are beginning to pervade the Protestant world, and that the hour is not distant when a successful effort may be made to unite all believers under one Divine Leader, and to extend the triumphs of the Gospel to the ends of the earth. The signs of the times clearly indicate that a mpre liberal feeling is extending itself among those who profess Christianity, and that they are becoming awakened to a sense of the evils of disunion, and of the great benefits likely to result from co-operation in the cause of Christ. Nor are the workings of Divine Providence less marked in the rapidly increasing facilities for introducing the gospel among nations heretofore buried in ignorance and idolatry, and in the humbling of those proud dynasties which have heretofore resisted all religious progress, and endeavored to maintain the rule of superstition. In the swift changes now occurring, may the people of God be wisely guided, and may the Good Spirit of our God, through whose pervading presence alone unity can be established in the body of Christ, direct the hearts of all believers into the love of God and of each other, to the furtherance of the truth and the salvation of the world !

♦"Religion of Protestants/' p. 250.

Chapter I

Genesis of the Old Testament — Genesis of the New — Anointing of Jesus by the Spirit — Christ's Function to Baptize in the Holy Spirit and in Fire — Holy Spirit a prominent subject in his Teachings — His Farewell Discourse. Pages 11-28.

Chapter II

Christ's Prayer for the Holy Spirit — Not an Intercessory Prayer — Why recorded — Its Peculiar Features — Its Limitation to the Disciples — Relation of the Holy Spirit to Christian Unity — Analysis of the Prayer of Christ — Its main Purport, Pages 29-47.

Chapter III

Christ's Prayer not for "Christian Union" — First Disciples already united — Difficulties — Distinction between Union and Unity — Unity the "Unity of the Spirit" — How Maintained and Lost — A Divine Gift — World not converted by Union but by Unity — This a Constant Result — The Divine Promises. Pages 48-67.

Chapter IV

Objections of Materialists — Matter and Spirit differ in Nature — Original Facts un demonstrable — Demoniac Possessions — Satanic Powet

(vii)

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Contents

— The Indwelling of the Spirit — Distinguishable from an Incarnation — From the Divine Omnipresence — The Term Guest Inappropriate — The Spirit not to be confounded with the Word. Pages 68-87.

Chapter V

John's Version of the Commission — Holy Spirit not given until after Christ's Ascension — Election of Matthias not ratified — Advent of the Comforter — Its great Importance — Completion of the Redemptive Work — The Gift of the Holy Spirit — Literal and Real. Pages 88-100.

Chapter VI

Metaphorical Expressions relating to the Gift of the Spirit — Outpouring, Drinking, Baptizing — Various Impartations of the Spirit, direct, indirect — The Fact the same in all Cases — Unity effected by one Spirit — Supernatural Powers a transient Accompaniment. Pages 101-127.

Chapter VII

The Kingdom of Heaven — Its Nature and Design — Supernatural Powers in the Primitive Church — Paul's Reasoning in regard to them — Test of Discipleship— Martyrdom — Spiritual Gifts — Their Purposes — Miraculous Faith — The Human Will — Spiritual Gifts to be Distinguished from the Permanent Fruits of the Spirit. Pages 128-150.

I CHAPTER VIII.

Manifestations of the Spirit prior to Pentecost — Compared with Miraculous Powers of Apostolic Age — Differ from the Gift of the Holy Spirit — Speculation and Sensuism — Different Dispensations of Religion — Position of the People of God under the Patriarchal, Jewish, and Christian Institutions. Pages 1 51-178.

CONTENTS.

IX

Chapter IX

Permanent Fruits of the Spirit — Nature of the Change produced in the Disciples at Pentecost — Renovation due to the Presence of the Spirit — Effects the same in all — Not from Ethical Precepts or Example — New Testament now replaces Supernatural Gifts, but not the Paraclete — The Impartation of the Spirit, the Design of the Gospel Ministry — An Earnest, a Seal, a Witness — Interior State of the Believer — Scripture the only Test of Religious Truth and Feeling — Love the Fulfilling of the Law. Pages 179-208.

Means of obtaining the Holy Spirit — Faith, Obedience, Prayer — Example of Christ — Household of Cornelius, an Exceptional Case — Importance of the Gospel Order — Unavailing if alone- Delusions — Value of Truth — Requirements of the Church — Larger Measures of Spiritual Power — Efficient means of Perfection and Christian Unity. Pages 209-225.

Influence of the Spirit in Conversion confounded with the Gift of the Spirit — Modern Views — State of the Question — Office of the Spirit in relation to the World — Conviction of Sin, of Righteousness, of Judgment — Accomplished by the Divine Testimony — Results of Modern Theories — Theories Unnecessary. Pages 226-251.

The Nature and Necessity of Regeneration generally agreed upon — Importance of the Change — How Represented in Scripture — Not an Act but a Process — Different Parts of this Process — Baptism, how related to it — Extreme Views — Scripture the only Guide. Pages 252-274.

Chapter XIII

Theories of Faith — False View of Regeneration — Spirit never given prior to Belief — Power of the Gospel — Superadded Agencies — Truth as a Power, as an Instrumentality — Change of Heart — Mode in which Truth acts — Theory of " Spiritual Operations " Unnecessary. Pages 275-298.

The Gospel a Divine Message — A Person and not Doctrines the Object of Faith — Christianity a Life — Parable of the Sower — Obstacles to the Reception of the Gospel — Their Removal — Theories of Conversion Unnecessaiy — Full Assurance of Faith — Influences of the Spirit, external, internal. Pages 299-325.

Chapter XIV. The

Office of the Holy Spirit.

Genesis of the Old Testament — Genesis of the New — Anointing of Jesus by the Spirit — Christ's Function to Baptize in the Holy Spirit and in Fire — The Holy Spirit a Prominent Subject in his Teachings — His Farewell Discourse.

HERE is no subject more important in religion

JL than that of the Holy Spirit. Unless this be properly understood, a large portion of the Bible, and especially of the New Testament, must remain unintelligible. On the other hand, a just view of it will do more than a knowledge of any other particular topic to give harmony, clearness, and consistency to what may be learned of all other matters presented in the Word of God. That Word has been itself dictated by the Spirit, and the better our knowledge of the Author, the more correct will be our comprehension of the entire volume. That the subject is, from its very nature, difficult and mysterious in many respects, is freely admitted ; but it is equally true that, so far as it is treated at all in Scripture, it is a legitimate subject of human inquiry, and an essential portion of religious truth. ^

Chapter I. Office Of The Holy Spirit

In the Old Testament the Spirit is introduced in the very beginning of the material creation, as 'moving upon/ or brooding over, " the face of the waters/' When mentioned, he is usually termed the "Spirit of Jehovah," the " Holy Spirit of Jehovah," Ps. li : 2 ; the "Spirit of God" or the "Good Spirit of Jehovah," Ps. cxliii: 10; Neh. x: 20. He is spoken of as the source, giver and sustainer of life, Job xxvii : 3 ; xxxiii : 4 ; Gen. ii : 7 ; as the source of Divine intelligence, Gen. xli: 38; Deut. xxxiv: 9; of mechanical skill, xxviii : 3, etc. ; of supernatural gifts, Numb, xxiv : 2, etc. He is again referred to as "changing the heart" of Saul — i. e., as bestowing upon him proplietic inspiration — 1 Sam. x: 10. His departure from one to whom he had imparted any special grace is called the departure of God, 1 Sam. xvi : 14 ; and his presence is called the presence of God, 1 Sam. xvi: 13, etc. The references to the Spirit, however, in the Old Testament, are comparatively few, and we will defer to a future occasion what we have to say as to the nature of his office prior to the advent of Christ. It will suffice to remark here that it was chiefly in the inspiration of the prophets, and in the miraculous powers conferred upon them, that the agency of the Spirit was then recognized. The ordinary gifts or fruits of the Spirit, however, which were to be more fully displayed under the Christian Institution, are referred to by Isaiah, xi : 1-5 ; lxi.

As it is in the New Testament that this subject is chiefly developed, it will be proper to direct to this

BIRTH OF CHRIST.

our first and principal attention. Here we find that, just as the Holy Spirit is introduced in the beginning of the material creation, so is he introduced also in the beginning of the new or spiritual creation. He appears, in the Old Testament, as the active agent in the genesis of the heavens and of the earth ; and in the very first chapter of the New Testament this same Divine Spirit is presented to our view in the genesis of Christ. "The Holy Spirit shall come upon thee," said the angel to Mary, "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." Elsewhere he is termed " the first-born of every creature," * the Alpha and the Omega," "the Amen, the faithful and true Witness," the Beginning of the creation of God," "the Word that in the beginning was with God and was God," and " by whom all things were created that are in heaven and that are in earth, whether visible or invisible," material or spiritual. Col. i : 16.

* Col. i: 15. Christ was "the first-born" (TzpurdroFoq) "of every creature ; " not in the sense of the possessive genitive, but in that of the genitive of the point of view — 4 in reference to.' That is, he was begotten antecedently to created things. Ellicott in loco. Again, he was "first-born" (7rpur6roKog) in respect to his mother Mary. Matt, i: 25. He was also "first-born" {irpurdTOKoc) "among many brethren " — of those who, as sons of God, were brought into the kingdom of heaven ; and finally he was " the first-born " (irpordTOKor, Rev. i: 5) " from the dead ; that in all things he might have the preeminence" — that he might be in all these respects first and chief, since " it pleased the Father that in him should all fullness dwell." Col. i: 15-19.

OFFICE OF THE HOLY SPIRIT.

It was to this " Head of all principality and power," this Word, now " made flesh," that the prophet foretold a special and plenary impartation of the Spirit for the work of the new creation. " 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 : but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth ; and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins." Isa. xi : 1-5. And again, " 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 ; to proclaim the acceptable year of the Lord and the day of vengeance of our God ; to comfort all that mourn ; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord, that he might be glorified." Isa. lxi : 1-3. It was after Jesus had been anointed with the Holy Spirit, and had returned to Nazareth,

FUNCTION OF CHRIST.

that, standing up, as usual, to read in the synagogue, he received from the minister the book of the prophet Isaiah, and, having opened it and found the above passage, he thus announced its application: "This day," said he, "is this Scripture fulfilled in your ears." Luke iv : 21.

The approach of the "Sun of righteousness," however, had not been unheralded. The morning star had already appeared to the nation of Israel as his Harbinger. John had already borne his testimony to Jesus, saying : " This was he of whom I spake. He that cometh after me is preferred before me, for he was. before me." And, in harmony with the declaration of the ancient prophet, he had introduced him as one who was to "proclaim the acceptable year of the Lord/' as well as " the day of vengeance of our God," when he said to the people, " 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 in the Holy Spirit and in fire : Whose fan is in his hand, and he will thoroughly purge his floor, and gather the wheat into the garner, but will burn up the chaff with unquenchable fire." Matt, iii: 11, 12.

It had thus not only been foretold by the prophet that the Spirit of the Lord should rest on the expected Messiah, but it was now announced by John, as a special and distinguishing function of this coming One, that he would himself " baptize in the Holy Spirit." Furthermore, in order that John might be enabled certainly to recognize the Person thus corni6

OFFICE OF THE HOLY SPIRIT.

missioned, there was given to him a sign. "I knew him not/' said he, "but that he should be made manifest to Israel, therefore am I come baptizing in water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. *And I knew him not ; but he that sent me to baptize in water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth in the Holy Spirit. And I saw and bare record that this is the Son of God." Jno. i : 31, 34. Thus was fulfilled what Isaiah had said: "The Spirit of .the Lord shall rest upon him," and what he had himself uttered by the mouth of Isaiah, "The Spirit of the Lord is upon me, because the Lord hath anointed me to preach good tidings [gospel] unto the meek," etc., and this fulfillment is thus narrated by Luke : "It came to pass that Jesus also being baptized, and praying, the heaven was opened and the Holy Spirit descended in a bodily shape like a dove upon him, and a voice came from heaven which said, Thou art rpy beloved Son ; in thee I am well pleased." iii: 21, 22. Thus also had it been announced by Isaiah : "Behold my Servant whom I uphold, mine Elect in whom my soul delighteth : I have put my Spirit upon him ; he shall bring forth judgment to the Gentiles." xlii: 1.

Both the Father and the Holy Spirit are thus here presented to us as associated with Christ and with his work. He is sent by the Father, who announces him from the heavens, and by whom he is

SOURCE OF' POWER.

anointed with the Holy Spirit, in order that he might fulfill the great purposes of his mission. The Spirit appears as the immediately effective power in Christ, who does not enter upon his public ministry until this gift is imparted. He was then about thirty years of age, and we are informed that the Spirif was given to him " not by measure." It was imparted in all its fullness to him, in whom it pleased the Father that all fullness should dwell, even "the fullness of the godhead bodily." Col. i: 19; ii: 9.* From the moment of its reception, the life of Christ is characterized as under the immediate direction of the Spirit. He is at once "led up by the Spirit into the wilderness to be tempted of the devil." Subsequently, " he returned in the power of the Spirit into Galilee." Luke iv: 14. He 'cast out devils by the Spirit of God/ and all the mighty works which he performed, as well as the precious teachings which he uttered, he attributed to that Divine power ever within him. "The Father that dwelleth in me," said he, "he doeth the works." Jno. xiv: 10. Again, " He whom

♦This "fullness" of the Spirit seems implied in the language of Isa. xi: 1. This same fullness of power and knowledge is indicated in the Apocalypse, where Christ appears under the symbol of a Lamb as it had been slain, "having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth."- The seven lamps of fire burning before the throne are also symbolic of "the seven Spirits of God." Rev. iv: 5. To the church of Sardis, it is written : " Thus saith he that hath the seven Spirits of God and the seven stars," the number "seven" being usually employed to denote fullness or completeness and perfection. 2

God hath sent, speaketh the words of God, for God giveth not the Spirit by measure unto him." Jno. iii: 34. The entire work of redemption, indeed, is, in a certain sense, represented as accomplished by the Spirit. It was by the Spirit that "God was in Christ reconciling the world unto himself." "By an eternal Spirit" Christ "offered himself without spot to God." "He was put to death in the flesh, but quickened by the Spirit," etc.

Christ, however, not only thus accomplished the works of him that sent him, in signs and wonders and revelations of the truth, but also in the dispensation of the Holy Spirit to believers, which, as we have seen above, was committed to him. He was specially revealed to John the Baptist as "he that baptizeth in the Holy Spirit." From the manner in which this is announced, the vast importance evidently attached to it, and the fact that it is made a distinguishing characteristic of the ministry of Christ, it can not justly be supposed that this great function was fulfilled in the bestowment of the temporary and partial spiritual gifts of the apostolic age. Miraculous powers had been conferred before, and largely exercised, even under the Jewish Institution ; but this was, evidently, from the "very manner of its annunciation, something never yet vouchsafed to men — a ministration which belonged peculiarly to Christ — a function which was to be exercised in reference to an entire class, without any intimation of limit or restriction as to its duration or its universality.