Library of Che Theological Seminary PRINCETON - NEW JERSEY 237 KE PRESENTED BY Gat Ra Comforts Ja, Be Shin hon no | Topeey, h- (As 1856-79238 | The baptism with the Holy | Space peer po Aties nas ry. <*? Male) BAPTISM WITH THE HOLY SRIRIT BY R. A. TORREY | Supt. of Moody Bible Institute, Chicago. How TO BRING MEN TO CHRIST. 12mo, cloth, 75c. “Exceedingly practical.”—NMew York Ob- server. “An orderly, condensed, inspiring manual for Christian Workers. A magnificent text- book on the use of the Bible.”—The Golden Rule, Boston. “A plain, simple, forcible treatise, ju- dicious and practical, which all Christians will do well to study prayerfully.”’—The Congregationaltst, Boston. How TO STUDY THE BIBLE FOR GREATEST Prorir. The methods and fundamental conditions of the Bible study that yields the largest results. 12mo, cloth, 75c. Possessed of excellent methods, this au- thor has a faculty of imparting knowledge to others in the simplest and most effective manner. The present volumeis an excellent companion to “How to Bring Men to Christ.” VEST POCKET COMPANION for Christian Workers. 32mo, leather, zet, 25c.; inter- leaved, 50c. z “The best Bible texts to use with souls seeking light.”—Golden Rule. “Arrangement shows skill and rare in- sight.”—Search Light. : “Once used, no Christian worker will will- ingly part with it.”"—TZke Observer (N.TY.). THE BAPTISM WITH THE HOLY SPIRIT. 12mo, cloth, 50c. The book is replete with precious thoughts from the author’s experience and is a com- plete primer on the work of the Holy Spirit as applied to our lives. TEN REASONS Why I Believe the Bible is the Word of God. 12mo, paper, 15c. i ais 7p BAPTISM WITH THE. HOLY SPIRIT BY’ R. A. TORREY Author of ‘ How to Bring Men to Christ,’”” ‘‘ Vest Pocket Companion,”’ etc., etc. “Wait for the promise of the Father..—Acts 13 4. “Ye shall be baptized with the Holy Spirit not many days hence."—Acts 1:5. “Ye shall receive power after that the Holy Ghost is come upon you.’—Acts 1: 8. “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.” —Acts 11: 39, R. V. FLEMING H. REVELL COMPANY NEW YORK .. CHICAGO. *.".. ‘TORONTO Publishers of Evangelical Literature. Copyrighted 1895 and 1&7, by Fleming Fi. Revell Company. CONTENTS INTRODUCTION . ; ; ; A ; CHapTeER I. THe BAPTISM WITH THE HOLY SPIRIT: WHAT IT IS AND WHAT IT DOES e 8 e . es @ CHAPTER II. THE NECESSITY AND Possi- BILITY OF THE BAPTISM WITH THE Hoty Spirit ; : ‘ : CHaptTer III. How tHe Baptism wItTH THE Hoty SPIRIT CAN BE OBTAINED. CHAPTER IV. ‘“ FRESH BAPTISMS WITH THE Houy Spirit,” OR THE REFILLING WITH THE HOoLy SPIRIT ‘ 3 CuHapTrer V. How SPIRITUAL POWER IS Lost : : ‘ 5 A 25 37 63 66 INTRODUCTION It was a great turning point in my ministry, when, after much thought and study and medi- tation, I became satisfied that the Baptism with the Holy Spirit was an experience for to-day and for me, and set myself about obtaining it. Such blessing came to me personally, that I began giving Bible readings on the subject, and with increasing frequency as the years have passed. God in His wondrous grace has so greatly blessed these readings, and so many have asked for them in printed form, convenient for circulation among their friends, that I have decided to write them out in full for publication. It is an occasion of ereat joy that so many and such excellent books on the person and work of the Holy Spirit have appeared of late. I wish to call especial attention to two of these: “Through the Eternal Spirit,” by James Elder Cumming and “The Spirit of Christ,” by Andrew Murray. In the following pages I speak uniformly of the Holy Spirit, but in the quotations from the Bible retain the less desirable phraseology there used— The Holy Ghost ”—except in those in- 7 8 INTRODUCTION stances where the translators themselves varied their usage. Probably most of the readers of this book already know that “the Holy Spirit ” and “the Holy Ghost” are simply two different translations of precisely the same Greek words. It seems very unfortunate, and almost unac- countable, that the English revisers did not fol- low the suggestion of the American Committee, and, for “Holy Ghost”, adopt uniformly the rendering “ Holy Spirit.” THE BAPTISM WITH THE HOPG SED CHAPTER I THE BAPTISM WITH THE HOLY SPIRIT: WHAT IT IS AND WHAT IT DOES While a great deal is said in these days con- cerning the Baptism with the Holy Spirit, it is to be feared that there are many who talk about it and pray for it, who have no clear and definite idea of what it is. But the Bible, if carefully studied, will give us a view of this wondrous blessing that is perfectly clear and remarkably definite. 1. We find first of all, that there are a number of designations in the Bible for this one expert- ence. In Acts 1: 5, Jesus said, “ Ye shall be baptized with the Holy Ghost not many days hence.” In Acts 2:4, when this promise was fulfilled, we read, ‘they were all filled with the Holy Ghost.” In Acts 1:4, the same experi- ence is spoken of as “the promise of the 9 10 THE BAPTISM WITH THE HOLY SPIRIT Father” and in Luke 24: 49 as “the promise of my Father,” and ‘“ endued power from on high.” By a comparison of Acts 10: 44, 45, 47 with Acts 11: 15, 16, we find that the expressions “ the Holy Spirit fell on them” and “the gift of the Holy Ghost,” and “received the Holy Ghost” are all equivalent to “baptized with the Holy Ghost.” 2. We find in the next place, that the Bap- tism with the Holy Spirit is a definite expert- ence of which one may know whether he has received it or not. This is evident from our Savior’s command to the Apostles: ‘“‘Tarry ye in the city, until ye be endued with power from on high.” (Luke 24:49.) Unless this en- duement with power, or Baptism with the Holy Ghost, is an experience so definite that one can know whether he has received it or not, how could they tell when those commanded days of tarrying were at an end? The same thing is clear from Paul’s very definite question to the disciples at Ephesus. ‘Did ye receive. the Holy Ghost when ye believed?” (Acts 19: 2, R. V.) Paul evidently expected a definite “yes,” or a definite “no” for an answer. Unless the experience is definite, and of such a character that one can know whether he has received it or not, how could these disciples answer Paul’s ee WHAT IT IS AND WHAT IT DOES 11 question? In point of fact, they knew they had not “received,” or been “baptized with,” the Holy Ghost, and a short time afterward they knew they had “received,” or been “ baptized with,” the Holy Ghost. (Acts 19: 6.) Ask many a man to-day, who prays that he may be baptized with the Holy Ghost: “ Well, my brother, did you get what you asked? Were you baptized with the Holy Ghost?” and he would qe dumb-founded. He did not expect anything so definite that he could answer positively toa question like that, “ yes ” or “no.” But we find in the Bible none of that vagueness and indefi- niteness regarding this subject which we find in much of our modern prayer and speech. The Bible is a very definite book. It is very definite about salvation: so definite that a man who knows his Bible can say positively “ yes” or “no” to the question “are you saved.” It is equally definite about “the Baptism with the Holy Ghost:” so definite that a man who knows his Bible can say positively, “ yes,” or “no,” to the question, “ have you been baptized with the Holy Ghost.” There may be those who are saved who do not know it, because they do not understand their Bibles, but it is their privilege to know it. So there may be those who have been Baptized with the Holy Ghost, who do not 12 THE BAPTISM WITH THE HOLY SPIRIT know the Bible name for what has come to them, but it is their privilege to know. 3. The Baptism with the Holy Spirit is a work of the Holy Spirit separate and distinct from His regenerating work. To be regen- erated by the Holy Spirit is one thing, to be baptized with the Holy Spirit is something dif- ferent, something additional. This is evident from Acts 1:5. There Jesus said: “ Ye shall be baptized with the Holy Ghost not many days hence.” They where not then as yet “ baptized with the Holy Ghost.” But they were already regenerated. Jesus Himself had already pro- nounced them so. In John 15:3, He had said to the same men, “ Now are ye clean through the Word.” (Comp. Jas. 1:18; 1 Pet. 1:23) and in Jno. 13: 10: “ Ye are clean, but not all,” except- ing, by the “but not all,” the one unregenerate man in the Apostolic company, Judas Iscariot, from the statement “ Yeare clean.” (See Jno. 13: 11.) The Apostles, excepting Judas Iscariot, were then already regenerate men, but they were not yet “baptized with the Holy Ghost.” From this it is evident that regeneration is one thing, and that the baptism with the Holy Spirit is something different, something ad- ditional. One may be regenerated and still not yet be baptized with the Holy Ghost. The WHAT IT IS AND WHAT IT DOES es same thing is evident from Acts 8:12-16. Here we find a company of believers who had been baptized. Surely in this company of baptized believers there were some regenerate men. But the record informs us that when Peter and John came down they “prayed for them that they might receive the Holy Ghost: (for as yet He was fallen upon none of them).” It is clear then that one may be a believer, may be a re- generate man, and yet not have the Baptism with the Holy Spirit. In other words, the Bap- tism with the Holy Spirit is something distinct from and beyond His regenerating work. Not every regenerate man has the Baptism with the Holy Spirit, though as we shall see later, every regenerate man may have this Baptism. Ifa man has experienced the regenerating work of the Holy Spirit he is a saved man, but he is not fitted for service until in addition to this he has received the Baptism with the Holy Spirit. But while the baptism with the Spirit is an operation of the Holy Spirit separate and dis- tinct from His regenerating work it may and often does occur simultaneously withit. Aman may be baptized with the Spirit the moment he is regenerated. It was so in the case of the household of Cornelius. It is so in the case of many to-day. It would be so in every case in a 14 THE BAPTISM WITH THE HOLY SPIRIT perfectly normal condition of the Church. The apostles expected that when men were convert- ed and regenerated they should also be baptized with the Holy Spirit at once and fitted for 1m- mediate service. (Eph. 1:13; R. V. Acts 3:38, : } Gor. 12:138;Acts 8:15, 16; 9:17; 19:2: BR. ¥) In some cases, as at Ephesus, (Acts19: 1-6) and Samaria, (Acts 8:12-16), because of inadequate instruction, or other reasons, this was not the case. The Ephesus or Samaria condition of af- fairs seems to be the prevailing condition to- day and we need to go about asking. . aul did at Ephesus ‘“‘ Have ye received the Holy Ghost since ye believed” (Acts 19: 2.), and insisting that regeneration is not enough but, that believ- ers must also be baptized with the Holy Spirit. 4, The baptism with the Holy Spirit is al- ways connected with testimony and service. Look carefully at every passage in which the Baptism with the Holy Spirit is mentioned, and you willsee that it is connected with, and isfor the purpose of, testimony and service. (For exam- ple, Acts 1:5, 8; 2:4; 4:31, 33.) This will come out very clearly when we come to consid- er what the Baptism with the Holy Spirit does. The Baptism withthe Holy Spirit, is not an ex- perience that God grants to us merely to make us happy. It will indeed bring into our lives a joy such as we never knew before. But that is WHAT IT IS AND WHAT IT DOES 15 not its main purpose. The Baptism with the Spirit is not intended to make us happy but to make us effective. We should not look and long for ecstatic experiences, but for power and - efficiency for God. The Baptism with the Holy Spirit is not even primarily for the purpose of cleansing from sin, but for the purpose of empow- ering for service. There is a line of teaching, put forward by a very earnest but mistaken body of people, that has brought the whole doctrine of the Baptism with the Holy Spirit into disre- pute, i... 3% this way: First proposition: there is a further experience (or second blessing) af- ter regeneration, namely, the Baptism with the Holy Spirit. This proposition is true and can be easily proven from the Bible. Second pro- position: this Baptism with the Holy Spirit can be instantaneously received. This proposition is also true and can be easily proven from the Bible. Third proposition: this Baptism with the Holy Spirit is the eradication of the sinful nature. This proposition is untrue. Nota line of Scripture can be adduced to show that the Baptism with the Holy Spirit is the eradica- tion of the sinful nature. The conclusion, viz., “the sinful nature can be instantaneously eradi- cated,” drawn from these three propositions, two true and one false, is necessarily false. The/- ae y : f= the purpose of cleansing from sin, but for the“* “A Ta 16 THE BAPTISM WITH THE HOLY SPIRIT Baptism with the Holy Spirit is not primarily for purpose of empowering for service. It is indeed the work of the Holy Spirit to cleanse from sin. Further than this there is a work of the Holy Spirit where the believer is strengthened with might in the inner man: that Christ may dwell in his heart by faith ... that he might be filled unto all the fulness of God. (Eph. 3:16-19 R. V.) There is a work of the Holy Spirit of such a character that the believer is “ made free from the law of sin and death,” (Rom. 8:2) and through the Spirit does “mortify (put to death ) the deeds of the body.” (Rom. 8:18.) It is our privilege to so walk, daily and hourly, in the power of the Spirit, that the carnal nature is kept in the place of death. But this is not the Baptism with the Spirit, neither is it the erad- ication of the sinful nature. It is not some- thing done once for all, it is something that must be momentarily maintained. “ Walk in the Spirit, and ye shall not fulfil the lust of the flesh.” (Gal. 5:16.) | While insisting that the Baptism with the Spirit is primarily, for the purpose of em- powering for service, it should beadded that the Baptism is accompanied by a great moral uplift. It ought to mean and usually does means a trans- formed life as well as a transformed ministry. WHAT IT IS AND WHAT IT DOES a (See Acts 2: 44-46; 4:31-35.) This is neces- sarily so, from the steps one must take to obtain this blessing. Further than this we cannot for- get that one of the promises on this subject reads: “ He shall baptize you with the Holy Ghost, and with fire.” (Matt. 3:11.) When we notice that here fire seems to be contrasted with water in the earlier part of the verse, itis hard to avoid the conclusion that the cleansing power of fire is partly in mind. If this be so, then the Bap- tism with the Holy Spirit which is primarily an energizing process, is also a revealing, refining, ) consuming, illuminating process, and one by which we are made to glow with love to God, and love to man, and love to souls. 5. We will get a still clearer and fuller view of what the Baptism with the Holy Spirit is, if we will notice what this Baptism does. This is stated concisely in Acts 1:8. ‘Ye shall receive power after that the Holy Ghost is come upon you; and ye shall be witnesses,” etc. The Baptism with the Holy Spirit imparts “ power” power for service. This power will not manifest itself in precisely the same way in each indi- vidual. This is broughtout very clearly in 1 Cor, 12:4-13, R.V.: “Now there are diversities of gifts but the same spirit. For to one is given, through the Spirit, the word of wisdom; and to 18 THE BAPTISM WITH THE HOLY SPIRIT another the word of knowledge, according to the same spirit; to another faith, in the same spirit; and to another gifts of healing, in the one Spirit; to another diverse kinds of tongues; but all these worketh the one and the same spirit, dividing to each one severally even as He will.” In my early study of the Baptism with the Holy Spirit, I noticed that in many instances those who were so baptized “spoke with tongues,” and the question came often into mv mind: if one is baptized with the Holy Spirit \-ill he not speak with tongues? But I saw noone so speak- ing, and I often wondered, is there any one to-day who actually is baptized with the Holy Spirit. This twelfth chapter of Ist Corinthians cleared me up on that, especially when I found Paul asking of those who had been baptized with the Holy Spirit: “Do all speak with tongues?” (1 Cor. 12:30.) But I fell into another error, namely, that any one who received the Baptism with the Holy Spirit would receive power as an evangelist, or as a preacher of the Word. This is equally contrary to the teaching of the chap- ter, that “there are diversities of gifts, but the one Spirit.” There are three eyils arising from _the mistake just mentioned. First, disappointment. Many will seek the Baptism with the Holy Spirit, expecting power as an evangelist, but WHAT IT IS AND WHAT IT DOES 19 God has not called them to that work, and the power that comes from the Baptism with the Holy Spirit manifests itself in another way in them. Many cases of bitter disappointment and almost despair have arisen from this cause. The second evil is graver than the first: pre- sumption. A man whom God has not called to the work of an evangelist, or minister, rushes into it because he has received, or thinks he has received, the Baptism with the Holy Spirit. Many a man has said: “ All a man needs to suc- ceed as a preacher is the Baptism with the Holy Spirit.” This is not true. He needs a call to that specific work, and he needs the study of the Word of God that will prepare him for the work. The third evil is still greater: indiffer- ence. There are many who know they are not called to the work of preaching. For example, a mother witha large family of children knows this. If then, they think that the Baptism with the Holy Spirit simply imparts power to preach, it is a matter of no personal concern to them; but when we come to see the truth that, while the Baptism with the Spirit imparts power, the way in which that power will be manifested, depends upon the work to which God has called us, and that no efficient work can be done with- out it, then the mother will see that she equally 20 THE BAPTISM WITH THE HOLY SPIRIT with the preacher needs this Baptism—needs it for that most important and hallowed of all work, to bring up her children “in the nurture and admonition of the Lord.” I have recently met avery happy mother. A few months agoshe heard of the Baptism with the Holy Spirit, sought it and received it. “Oh,” she joyfully exclaimed as she told me the story, “Since I received it, I have been able to get into the | hearts of my children which I was never able to _ do before.” It is the Holy Spirit Himself who decides how the power will manifest itself in any given case: “the spirit dividing to each one severally even as He will.” (1 Cor. 12:11 R. V.) We have a right “to desire earnestly the greater gifts” (1 Cor. 12;31.), but the Holy Spirit is sover- eign, and He not we, must determine in the final issue. It is not for us then to select some gift, and then look to the Holy Spirit to impart the self-chosen gift; it is not for us to select some field of service and then look to the Holy Spirit to impart to us power in that field which we, and not He, have chosen. It is rather for us to rec- ognize ‘the Divinity and sovereignty of the Spirit, and put ourselves unreservedly at His disposal; for Him to select the gift that “He will” and impart to us that gift; for Him to WHAT IT IS AND WHAT IT DOES 21 select for us the field that “He will” and impart to us the power that will qualify us for the field He has chosen. I once knew a child of God, who, hearing of the Baptism with the Holy Spirit and the power that resulted from it, gave up at a great sacrifice, the secular work in which he was engaged, and entered upon the work of an evangelist. But the expected power in that line did not follow. The man fell into great doubt and darkness, until he was led to see that the Holy Spirit divideth “to each one severally, even as He will.” Then giving up selecting his own field and gifts, he put himself at the Holy Spirit’s disposal for Him to choose. In the final outcome the Holy Spirit did impart to this man power as an evangelist and a preacher of the Word. We must then surrender our- selves absolutely to the Holy Spirit to work as He will. But, while the power that the Baptism with the Holy Spirit brings, manifests itself in dif- ferent ways in different individuals, there will always be power. Just as surely as a man is baptized with the Holy Spirit there will be new power, a power not his own, “the power of the Highest!” Religious biography abounds in | instances of men, who have worked along as best they could, until one day they were led to | 22 THE BAPTISM WITH THE HOLY SPIRIT see there was such an experience as the Baptism with the Holy Spirit, and to seek it and obtain it. From that hour there came into their service a new power that utterly transformed its charac- ter. Finney, Brainerd and Moody are a few of the many cases in point. Cases of this character are not confined to a few exceptional men, they are becoming common. The writer has personally met and corresponded with hundreds during the past twelve months, who could testify definitely to the new power that God had granted them through the Baptism with the Holy Spirit. These hundreds of men and women were in all branches of Christian service. Many of them were ministers of the gospel, others mission workers, others Y. M. C. A. secretaries, others Sunday-school teachers, others personal workers, others fathers and mothers. Nothing could exceed the clearness, confidence and joyfulness of many of these testimonies. What we have in promise in the words of Christ many have, and all may have, in glad experience: “ Ye shall receive power, after that the Holy Ghost is come upon you.” 6. There is another but closely related result of the Baptism with the Holy Spirit in Acts 4:31. “They were all filled with the Holy Ghost, and they spake the Word of God with WHAT IT IS AND WHAT IT DOES 23 boldness.” The Baptism with the Holy Spirit imparts to those who receive it new liberty and fearlessness in testimony for Christ. The same Peter, who before his baptism with the Holy Spirit, cowered at the maid’s charge that he was one of Jesus’ disciples (Jno. 18:17) after his baptism with the Holy Spirit, faces the very council that put Jesus to death and says: “The God of our fathers raised up Jesus whom ye slew and hanged upon a tree.” (Acts 5:30) The natural timidity and constraint of many a man to-day, vanishes when he is filled with the Holy Spirit, and with great boldness and liberty and fearlessness he gives his testimony for Christ. 7. The Baptism with the Holy Spirit causes the one who receives it to be occupied with God and Christ and spiritual things. On the day of Pentecost it was “the mighty works of God,” (Acts 2:11) of which the Spirit-filled men and women spoke. Peter’s sermon on that day is all about Christ, and especially about His resurrec- tion. (Acts 2:22-36, compare also Acts 4: 8-10, 31, 33). When Saul of Tarsus had been filled with the Holy Spirit, “straightway in the syna- gogues he proclaimed Jesus.” (Acts 9:17, 20). When Cornelius and his household were bap- tised with the Holy Spirit they began at once 24 THE BAPTISM WITH THE HOLY SPIRIT to “magnify God ” (Acts 10: 44-46). Men who are baptized with the Holy Ghost do not talk much about self, but very much of God, and es- pecially about Christ. This is naturally so, as it is the Spirit’s office to ‘“ bear witness of” and ‘“elorty? -Onrist, oe (Jno. 152 26;-Ric¥ «16z 14s) Paul says that the result of being “ filled with the Holy Spirit” is that men speak “to one another in psalms and hymns and _ spiritual songs, singing and making melody with their hearts to the Lord.” (Eph. 5: 18,19.) Worldly songs loose their charm to one who is baptized with the Holy Spirit; he is occupied with Christ. } To sum up the contents of this chapter: The Baptism with the Holy Spirit is the Spirit of God coming upon the believer, taking possess- ion of his faculties, imparting to him gifts not naturally his own, but which qualify him for the service to which God has called him. CHAPTER II THE NECESSITY AND POSSIBILITY OF THE BAPTISM WITH THE HOLY SPIRIT Shortly before Christ was received up into heaven, having committed the preaching of the gospel to His disciples, He laid upon them this very solemn charge concerning the beginning of the great work He had committed to their hands: “ Behold, I send forth the promise of my Father upon you; but tarry ye in the city, until ye be clothed with power from on high.” (Luke 24: 49, R. V.) 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 which He had intrusted to them; for in Acts I: 4, 5, we read that Jesus “ charged them not to depart from Jerusalem, but to wait for the prom- ise 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.” “The promise of the Father,” through which the enduement of pow- er was to come, was the Baptism with the Holy 25 26 THE BAPTISM WITH THE HOLY SPIRIT Spirit. (Comp. Acts 1:8). Christ then strict. ly charged His disciples not to presume to under- take the work to which He had called them until they had received as the necessary and all-essen tial preparation for that work, the Baptism with the Holy Spirit. The men to whom Jesus said this, seemed to have already received very thorough preparation for the work in hand. They had been toschool to Christ Himself for more than three years, They had heard from His own lips the great truths that they were to proclaim to the world. They had been eye-witnesses of His mir- acles, of His death and of His resurrection and were about to be eye-witnesses of His ascension. The work before them was simply to go forth to proclaim what their own eyes had seen and what their own ears had heard from the lips of Christ Himself. Were they not fully prepared for this work? It would seem so to us. But Christ said: ‘No. You are so utterly unprepared you must not stir a step yet. There is a further preparation, so allessential to effective service, that you must abide at Jerusalem until you re- ceive it. This further preparation is the Baptism with the Holy Spirit. When you receive that— and not wntil then—you will be prepared to begin the work to which I have called you.” If Christ did not permit these men, who had received so NECESSITY OF THE BAPTISM ed rare and unparalleled a schooling for the work to which He had so definitely and clearly called them, to undertake this without receiving in addition to that the Baptism with the Holy Spir- it, what is it for us to undertake the work to which He has called us until we have received, in addition to any amount of schooling we may have had for the work, the Baptism with the Holy Spirit? Is it not most daring presump- tion? But this is not all. In Acts 10: 38, we read “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.” When we look into the gospels for an explanation of these words, we find it in Puke. 21024015914, 15, 182s Wer find that at the Baptism of Jesus at Jordan as He prayed, the Holy Spirit came upon Him. Then, “full of the Holy Ghost,” He has the tempta- tion experience. Then, “in the power of Spirit,” He begins His ministry, and proclaims him- self “anointed to preach” because “the Spirit of the Lord is upon Him.” In other words, Jesus the Christ, never entered upon the ministry for which He came into this world until He was baptized with the Holy Spirit. If Jesus Christ, who had been supernaturally 28 THE BAPTISM WITH THE HOLY SPIRIT conceived through the Holy Spirit’s power, who was the only begotten Son of God, who was divine, very God of very God, and yet truly man; if such an one, “leaving us an exam- ple that we should follow in His steps,” did not venture upon the ministry for which the Father had sent Him until thus baptised with the Holy Ghost, what is it for us to dare to do it? If, in the light of these recorded facts, we dare to do it, it seems like an offence going be- yond presumption. Doubtless it has been done in ignorance by many, but can we plead igno- rance any longer? The Baptism with the Holy Spirit is an absolutely necessary prepar- ation for effective service 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 ye be clothed with power from on high.” This enduement with power is through the Baptism with the Holy Spirit. There are certainly few greater mistakes that we are mak- ing to-day, than that of setting men to teach Sunday-school classes, and do personal work, and even to preach the gospel, simply because they have been converted and received a certain amount of education—perhaps including a col- NECESSITY OF THE BAPTISM 29 lege and seminary course—but have not as yet been baptized with the Holy Spirit. 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? What did the world do those ten. days while the early disciples were waiting? They alone knew the saving truth, yet, in obe- dience to the Lord’s command, they were silent. The world was no loser, When the power came they accomplished more in one day than they would have accomplished in years, if they had gone onin presumptuous disobedience to Christ’s charge; so will we after we have received the Baptism with the Holy Spirit accomplish more in one day than we ever would in years without His power. Days spent in waiting, if it were necessary, would be well spent, but we shall see further on that there is no need that we spend days in waiting. It may be said that the Apos- tles had gone out on missionary tours during Christ’s lifetime before they were baptized with the Holy Spirit. This is true, but that was before the Holy Ghost was given, and before the charge, “tarry until ye be clothed with power from on high” was given. After that it 30 THE BAPTISM WITH THE HOLY SPIRIT would have been disobedience and presumption to have gone forth without this enduement, and we are living to-day after the Holy Ghost has been given and after the charge to “tarry until clothed” has been given. We come now to the question of the Possi- bility of the Baptism with the Holy Spirit. Is the Baptism with the Holy Spirit for us? This is a question that has a most plain and explicit answer in the Word of God. In Acts 2: 39, R. V., we read: “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” of this passage? Turning back to the fourth and fifth verses of the preceding chapter we read: “ Wait for the promise of the Father, which, saith He, ye have heard of Me. For John truly baptised with water; but ye shall be baptized with the Holy Ghost not many days hence.” Again in the thirty-third verse of the second chapter we read: “ Having received of the Father the promise of the Holy Ghost.” It would seem to be perfectly clear that “the promise ” of the thirty-ninth verse must be the same as “the promise” of the thirty-third verse and “the promise” of the fourth and fifth verses of the preceding chapter; 2. ¢., the prom- NECESSITY OF THE BAPTISM 31 ise of the Baptism with the Holy Spirit. This conclusion is rendered absolutely certain by the context: “ Repent and be baptized every one of you in the name of Jesus Christ unto the re- mission of your sins, and ye shall receive the gift of the Holy Ghost. For to you is the promise,” etc. The promise then of this verse is the promise of the gift or Baptism with the Holy Ghost. (Comp. Acts 10:45 with Acts 11: 15, 16, to prove that “the gift of the Holy Ghost” is the same as “the Baptism with the Holy Ghost.”) Who is this gift for? “To you,” says Peter to the Jews whom he was immedi- ately addressing. Then looking over their heads to the next generation, “ And to your children.” Then looking down all the coming ages of the Church’s history to Gentile as well as Jew: “And to all that are afar off, even as many as the Lord our God shall call unto Him.” The Baptism with the Holy Spirit is for every child of God in every age of the Church’s his- tory. If it is not ours in experimental posses- sion, it is because we have not taken (the exact force of the word translated “ receive ” in verse 38 is take) what God has provided for us in our ex- alted Savior. (Acts 2:33; Jno. 7: 38, 39.) A min- ister of the gospel once came to me after a lec- ture on the Baptism with the Holy Spirit, and a2 THE BAPTISM WITH THE HOLY SPIRIT said: “The church to which I belong, teaches that the Baptism with the Holy Spirit was for the Apostolic age alone.” “It matters not,” was replied, “what the church to which you belong, or the church to which I belong, teaches. What says the Word of God?” Acts 2:39 was read: “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.” “Has He called you?” I asked. “Yes He certainly has.” “Is the promise for you?” “Yes, it is.” And it was. And it is for every child of God who reads these pages. What a thrilling thought it is that the Baptism with the Holy Spirit, the enduement with power from on high is for us, is FOR ME individually! But that unspeakably joyous thought has its solemn side. If I may be baptized with the Holy Spirit I must be. If I am baptised with the Holy Spirit, then will souls be saved through my instrumentality who are not so saved if Iam not so baptised. If then I am not will- ing to pay the price of this Baptism, and therefore am not so baptised, I am respon- sible before God for all the souls that might have been saved, but were not saved, through me, because I was not baptised with the Holy Spirit. I oftentimes tremble for my brethren in NECESSITY OF THE BAPTISM 33 Christian work and myself. Not because we are teaching deadly error to men; some are guilty of even that, but I do not refer to that now. Not that we are not teaching the full truth as itis in Jesus. It must be confessed that there are many, who do not teach positive error, who do not preach a full gospel, but I do not refer to that. JI tremble for those who are preaching the truth, the truth as it is in Jesus, the gospel in its simplicity, in its purity, in its fulness, but preaching it “‘in persuasive words of wisdom” and not “in demonstration of the Spirity-and= of “power (1- Cor; 2:47 RK: V2); preaching it in the energy of the flesh and not in the power of the Holy Spirit. There is noth- ing more deadly than the gospel without the Spirit’s power. “The letter killeth, but the Spirit giveth life.” It is awfully solemn busi- ness preaching the gospel either from the pul- pit or in more quiet ways. It means death or life to those who hear, and whether it means death or life depends very largely on whether we preach it without or with the Baptigm with . the Holy Spirit. We must be baptized with the Holy Spirit. | Note 1. It is sometimes argued that “ the Baptism with the Holy Spirit” was forthe purpose of imparting miracle working power, and for the Apostolic age alone. In favor ye 34 THE BAPTISM WITH THE HOLY SPIRIT of this position it is asserted that the Baptism with the Holy Spirit was followed quite uniformly by miracles. The untenableness of this position is seen: (1) By the fact, that Christ Himself asserted that the purpose of the Baptism with the Holy Spirit was to impart power for witnessing—not especially power to work miracles, (Acts 1:5, 8; Luke 20748, 49.) (2) By the fact, that Paul distinctly taught that there were diversities of gift, and that “workings of miracles” wasonly one of the manifold manifestations of the Baptism with the Hvly Spirit. (Cor. 12: 4, 8-10.) (3) By the fact, that Peter distinctly asserts that “the gift of the Holy Ghost,” “ the promise,” is for all believers in all generations (Acts 2: 38, 39), and it is evident from a comparison of Acts 2: 39 with Luke 24: 49; Acts 1: 4, 5; 2: 33, and of Acts 2:38 with Acts 10: 45 and Acts 11:15, 16, that each of these two expressions, “the promise,” and “the gift of the Holy Ghost,” refers to the Baptism with the Holy Spirit. If we take miracles in the broad sense of all results wrought by supernatural power, then it is true that each one baptized with the Holy Spirit does receive miracle-working power; for each one so baptized does receive a power not naturally his own: supernatural power, God’s own power. The result of the Baptism with the Holy Spirit that was most noticeable and essential was convincing, convicting and converting power. (Acts 2:4, 37, 41. Acts 4:8-13. Acts 4:31, 33. Acts 9:17, 20-22.) There seem to have been no displays of miracle-working power immediately following Paul’s Baptism with the Holy Spirit, even though he became so singularly gifted in this direction at a later day—it was power to witness for Jesus as the Son of God that he re- ceived in immediate connection with the Baptism with the Holy Spirit (Acts 9:17, 20-22.) Note 2. It is taught by some, that the Baptism with the Spirit is for the church as a whole and not for the individ- ual believer, and that the whole church was baptised at Pen- NECESSITY OF THE BAPTISM 35 tecost, and that therefore it is unwarrantable for individual believers to-day to pray or seek for a baptism with the Spir- it. But the scriptures very clearly disprove this position. The record of Pentecost is that “it sat upon each one of them. (Acts 2:3, R. V.) Not on the Church collectively, but upon each believer individually. This position is further shown to be untenable by the fact that the Apostles inquired of individual churches and believers whether they had received the Holy Spirit, (Acts 8:15, 16; 19:2,) and found, in some instances at least, that they had not, whatever the church as a whole may have re- ceived. Note 8. An eminent Bible teacher has these strange com- ments to make on Acts 8: “Ifthe Samaritan can believe and rejoice in that belief for some time without the gift of the Holy Spirit in his outward manifestations, if He cannot be so given except by the imposition of an apostle’s hands, is it not plain that the time has begun when He will no longer be present in His extraordinary displays? The twelve could not go the world over to lay hands on mil- lions.” We answer, no it is not plain at all. Indeed it contradicts the plain teaching of Scripture. Acts 19: 1-6, came long after (perhaps 17 years) Acts 8: 12-16. Fur- thermore, though the Samaritans did “believe and rejoice in that belief for some time without the gift of the Holy Spirit,” it was so important that they have it that this was the first and principal thing the apostles attended to upon their arrival. Further still the question itself con- tains a statement that is contrary to fact, viz: “‘He can- not be so given except by the imposition of an apostle’s hands.” In the case of Saul of Tarsus it was “a certain disciple ” who imposed his hands (Acts 9: 10, 17). In the case of the household of Cornelius there was no imposi- tion of hands at all (Acts 10: 44). It may be said “these instances are exceptional.” With some people every- thing that does not fit a preconceived theory is excep- 36 THE BAPTISM WITH THE HOLY SPIRIT tional. Further still this position contradicts flatly Peter’s statement in Acts 2: 39. The above writer contin- ues: “There is no hint that the Romans had this particu- lar gift. The same is true of other churches.” Let any- one who fancies this to be so read Rom. 12: 6-8; 1 Cor. 12: 7-18, 28-31; Gal.3: 2. (Here Paul refers to a definite, conscious experience of the receiving of the Holy Spirit as a proof of God’s pleasure with “the hearing of faith”); Eph. 1:13, 14; 4:7,11. So far from its being evident that “the gift was not intended to be universal or perma- nent,” it is evident that it was intended to be universal and permanent, and that men do notenter into it simply because of their unbelief. It is amazing the number of theories that have been proposed to relieve the consciences of those who are troubled at the wide gulf between their ex- perience and the plain teaching of the Acts of the Apos- tles. A better way to relieve the conscience would be to find out the conditions and make one’s own this blessed experience. There is abundant present day experience confirming the teaching of the Word along these lines. While many have been trying to work out some “subtle” exegetical method of “explaining away” the seeming meaning of the Bible; others have simply believed it, and know by the indisputable proof of experience that a child of God may to-day “be baptized with the Holy Spirit,” and that he does “ receive power after that the Holy Ghost is come upon” him. God grant that the present reader of this book may claim this glorious “birthright ” of the chil- dren of God for himself. The refining verities of believing experience immeasurably transcend the refined subtleties . of unbelieving exegesis. CHAPTER III HOW THE BAPTISM WITH THE HOLY SPIRIT IS OBTAINED We have now come toa place where there isa deep sense that we must be baptized with the Holy Spirit. The practical question confronts us: how can we obtain this baptism with the Holy Spirit which we so sorely need? This question also the Word of God answers very plainly and very explicitly. There is pointed out in the Bible a path, consisting of seven simple steps, which any one who will can take, and whoever takes these seven steps will, with absolute certainty, enter into this blessing. This statement may seem very positive, but the Word of God is equally positive regarding the outcome of taking these steps which it points out. All sevensteps are stated or implied in Acts 2:38: “ 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.” The first three steps 37 38 THE BAPTISM WITH THE HOLY SPIRIT are brought out with especial definiteness and distinctness in this verse. The others, which are clearly implied in the verse, are brought out more explicitly by other passages to which we shall refer later. 1. The first two steps are found in the word “repent.” What does “repent ”’ mean? Change your mind; change your mind about what? About God, about Christ, about sin. As to what the change of mind is about in any given case must be determined by the context. Here the first and most prominent thought is a change of mind about Christ. Peter has just brought against his hearers the awful charge that they had crucified Him whom God had made both Lord and Christ. ‘ Pricked in their heart” by this charge, carried home by the power of the Holy Spirit, his hearers had cried out, ‘Men and brethren, what shall we do?” ‘“ Repent,” Peter answered. Change your mind about Christ. Change from a Christ-hating and Christ-crucifying attitude of mind toa Christ- accepting attitude of mind, Accept Jesus as Savior, Christ and Lord. This then is the first step toward the Baptism with the Holy Spirit: Accept Jesus as Savior, Christ and Lord. Have you taken this step? Have you accepted Jesus as your Savior? Are you relying wholly HOW BAPTISM MAY BE OBTAINED 39 upon His atoning work for pardon? Relying solely upon the fact that He bore your sins, for acceptance before God? ( 1Pet. 2:24; 2 Cor. 5: 21.) There are many professed Christians who are not doing this, many who are trying to add some works of their own to the finished work of Christ, as a ground of acceptance with God. But Paul says that we receive the Spirit not “by the works of the law,” but by “ the hearing of faith.” (Gal. 3:2.) If you have accepted Je- sus as your Savior, have you also accepted Him as your Christ and Lord? That is, have you surrendered the absolute control of your life to Him? We will hear more of this further on in the fourth step. 2. The second step is also found in the ; word “repent.” While the change of mind about Jesus is the first and prominent thought, there must also be a change of mind about sin. A change of mind from a sin- loving or sinzindulging attitude of mind to a sinzhating and sin-renouncing attitude of mind. This is the second step: renounce sin, all sin, every sin. Here we come upon one of the commonest obstacles to receiving the Holy Spirit—Sin. Something is held on to that in our inmost hearts we more or less definitely feel to be not pleasing to God. If we are to receive the Holy Spirit, there must be very honest and 40 THE BAPTISM WITH THE HOLY SPIRIT very thorough heart searching. We cannot do satisfactory heart searching ourselves, God must do it. If we wish to receive the Holy Spirit, we should go alone with God and ask Him to search us thoroughly and bring to light anything that displeases Him. (Ps. 139: 23, 24.) Then we should wait for Him to: do it. When the displeasing thing is revealed, it should be put away at once. If, after patient and honest waiting, nothing is brought to light, we may conclude there is nothing of this kind in the way, and proceed to the further steps. But we should not conclude this too hurriedly. It is not time lost to wait long before God as He sends the searching light of His Spirit and Word into the innermost recesses of our heart and life. It is a painful but salutary process. The sin that hinders the blessing may be some- thing that appears very small and insignificant in itself. Mr. Finney tells of a young woman who was in deep concern regarding the Baptism with the Holy Spirit. Night after night she agonized in prayer, but the desired blessing did not come. One night as she was in prayer there came up before her some matter of head adornment that had often troubled her before; putting her hand to her head, she took the pins out and threw them away, and immediately the HOW BAPTISM MAY BE OBTAINED 41 blessing came. This was a small matter in itself, a matter that would not have appeared to many as sin, but yet a matter of controversy between this woman and God, and when this was settled the blessing came. It may be something that you regard as very, very insignifi- cant that is shutting you out of the Baptism with the Holy Spirit. Surely it is not insignifi- cant if it is doing that. Whatever the contro- versy you have with God, have done with it. “Whatsoever is not of faith is sin” (Rom. 14: 23), and it matters not how little the thing may be, if there are questions regarding it, it must be put away, if we are to have the Baptism with the Holy Spirit. How many have agonized and prayedfor the Baptism with the Holy Spirit without any result, until the obstructing sin was removed and then the blessing came. The second step then toward the Baptism with the Holy Spirit is to put away every sin. 3. The third step is found in this same verse: ‘“ Be baptized in the name of Jesus Christ unto the remission of your sins.” — It was immediately after His baptism that the Holy Spirit descended upon Jesus, (Luke 3: 21, 22.) In His baptism, Jesus though Him- self sinless, humbled Himself to take the sin- ner’s place, and then God highly exalted Him 42 THE BAPTISM WITH THE HOLY SPIRIT by the giving of the Holy Spirit and by the audible testimony; “Thou art my beloved son; in thee I am well pleased.” So we must hum- ble ourselves to make open confession of our sin and renunciation of it and acceptance of Jesus Christ, in God’s appointed way, by bap- tism. The Baptism with the Holy Spirit is not for the one who secretly takes his place as a sinner and believer in Christ, but for the one who does so openly. Of course, the Baptism with the Holy Spirit may precede water bap- tism; as in the case, of the household of Corne- lius. (Acts 10: 47.) But this was evidently an exceptional case, and water baptism immediately followed. I have little doubt that there have been those, among Christians who did not. be- lieve in or practice water baptism—as, for exam- ple, “ the Friends ” or “ Quakers” —who have had and given evidence of the Baptism with the Holy Spirit, but the passage before us certainly presents the normal order. 4. The fourth step is clearly implied in fae verse we have been studying, (Acts 2: 38) but it is brought out more explicitly in Acts 5: 82: “The Holy Ghost, whom God hath given to them that obey Him.” The fourth step is obedience. What does obedience mean? It does not mean merely doing some of the things, or many of HOW BAPTISM MAY BE OBTAINED 43 the things, or most of the things, that God bids us do. It means total surrender to the will of God. Obedience is an attitude of the will lying back of specific acts of obedience. It means that I come to God and say: ‘ Heavenly Father, here Iam and all I have. Thou hast bought me with a price and I acknowledge Thine abso- lute ownership. Take me and all I have, and do with me whatsoever Thou wilt. Send me where Thou wilt, use me as Tliou wilt. I surren- der myself and all I possess absolutely, uncon- ditionally, forever, to Thy control and use.” It was when the burnt offering, whole, no part held back, was laid upon the alter that “there came forth fire from before the Lord” and accepted the gift (Lev. 9: 24); and it is when we bring ourselves a whole burnt offering to the Lord, and lay ourselves thus upon the altar, that the fire comes and God thus accepts the gift. Here we touch upon the hindrance to the Baptism with the Holy Spirit in many lives: there is not total surrender, the will is not laid down, the heart does not ery: “ Lord, where Thou wilt, what Thou wilt, as Thou wilt.” One man desires the Baptism with the Holy Spirit that he may preach or work with power in Boston, when God wishes him in Bombay. Another, that he may preach to popular audiences, when 44 THE BAPTISM WITH THE HOLY SPIRIT God wishes him to plod among the poor, A young woman at a convention expressed a strong desire that some one would speak on the Baptism with the Holy Spirit. The address went home with power to her heart. She had been for some time in deep travail of soul when IT asked her what it was that she desired. “Oh,” she cried, “I cannot go back to Bal- timore until I am baptized with the Holy Spirit.” “Is your will laid down?” “TI don’t know.” “You wish to go back to Baltimore to be a Christian worker?” “Yes.” “Are you willing to go back to Baltimore and be a servant girl if that is where God wishes you?” “No I am not.” ‘Well, you will never get the Bap- tism with the Holy Spirit until you are. Will you layyour will down??”