BY CHARLES W. PENROSE
The gift of the Holy Ghost is the greatest boon1 conferred by God upon man in the flesh. It is "the anointing from above which teacheth all things." It is the "abiding2 witness" of the Father and son. It is the spirit of revelation. It guides into all truth, brings things past to remembrance, makes manifest present light, and shows things to come. Without it no man can know God and Jesus Christ whom He has sent, nor can he say truly and without doubt that Jesus is the Lord. Its reception is the fourth step or principle in the Gospel of Christ. The preceding principles, namely, faith, repentance3, and baptism for the remission of sins, have been explained briefly4 in the foregoing tracts5 of this series. After the baptism or birth of water comes the baptism or birth of the spirit.
This gift from God is conferred by the laying on of the hands of men called of God and endowed with authority to perform this sacred ordinance6. No man of himself in his own name, however learned, experienced, or wise, can bestow7 this great gift upon others. He might lay his hands upon them, but they would not receive that spirit. It proceeds from God alone. He will honor that which is performed according to His directions by His authorized8 servants. The reception of the Holy Ghost as an endowment or gift from God is essential to salvation9. The natural light or inspiration given at birth to all humanity is not equal to it. That is the common heritage of humanity, but the gift of the Holy Ghost is a far higher and greater bequest10 from Deity11, and is given only to those who obey the Gospel, and in the way that God Himself has appointed.
That the gift of the Holy Ghost is conferred by the laying on of hands, and that this is the Gospel method, is clearly established by the New Testament12. In the 8th chapter of the Acts of the Apostles an account is given of the ministry13 of {218} Philip, in which the following occurs: "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." "Now when the Apostles which were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John, who, when they were come down, prayed for them that they might receive the Holy Ghost. For as yet he was fallen upon none of them, only they were baptized in the name of the Lord Jesus. Then laid they their hands on them and they received the Holy Ghost. And when Simon saw that through laying on of the Apostle's hands the Holy Ghost was given, he offered them money, saying, give me also this power, that on whomsoever I lay hands he may receive the Holy Ghost. But Peter said unto him, thy money perish with thee, because thou hast thought that the gift of God may be purchased with money." (Verse 12-20). In the 19th chapter of the Acts of the Apostles it is related that Paul found some disciples14 in Ephesus who had not been properly baptized. He gave them necessary instructions, and we read: "When they heard this they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them the Holy Ghost came upon them, and they spake with tongues and prophesied15. And all the men were about twelve." The ordinance of the laying on of hands is enumerated16 among the "first principles of the oracles17 of God," and one of the foundation "doctrines18 of Christ," in Hebrews V; 12, and VI; 2. Paul exhorted19 Timothy, "Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands." (2 Tim. I; 6).
These quotations21 are sufficient to show the order of the Gospel as taught by the Apostles of Jesus Christ, who received their instructions and authority from Him, and who all preached the same doctrines and administered the same ordinances22 wherever they went. The departures therefrom that are witnessed in modern times are the work of uninspired ministers, unauthorized of God, and should be rejected by the honest seeker after religious truth.
The Holy Ghost is the same in all ages and among all peoples. Its effects are also the same. In the days of the early Christian23 Church the fruits of that spirit were enjoyed by the members. They are thus described by the Apostle Paul: "But the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness24, temperance; against such there is no law." (Gal. V; 22, 23). "But the manifestation25 of the spirit is given to every man to profit {219} withal. For to one is given by the spirit the word of wisdom; to another the word of knowledge by the same spirit; to another faith by the same spirit; to another the gifts of healing by the same spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers26 kinds of tongues; to another the interpretation27 of tongues; But all these worketh that one and the selfsame spirit, dividing to every man severally as he will." (lst Cor. XII; 7-11). Paul exhorted the Saints to "Follow after charity and desire spiritual gifts, but rather that ye may prophesy28," and after explaining his reasons for this instruction he concluded, "Wherefore brethren, covet29 to prophesy, and forbid not to speak with tongues." (lst Cor. XIV; 39).
The absence of these gifts and manifestations30 of the spirit in the various religious sects31 at the present day is attempted to be accounted for by the airy excuse: "They are all done away and are no longer needed." Yet they were part and parcel of the Gospel of Jesus Christ, and incorporated in the Church—the body of Christ—as some of its members. "Every tree is known by its fruits." If the spirit that animated32 the Church of Christ in the Apostolic age inspired the churches of the 19th century, would not the same fruits be brought forth33 by it, and be enjoyed today? Has the spirit of God changed? Or have not men changed the ordinances and institutions of heaven, and built up churches and promulgated34 doctrines of their own? But the advocates and apologists of sectarian theology will quote: "Charity never faileth, but whether there be prophecies they shall fail; whether there be tongues they shall cease; whether there be knowledge, it shall vanish away." (lst Cor. XIII; 8). Why do they not continue the quotation20, and give the succeeding verses which form an integral part of the scriptural argument? Is it because that would sweep away the crutches35 of their lame36 and halting pretence37 and cast their false theory prone38 in the dust? This is what follows: "For we know in part, and we prophesy in part, but when that which is perfect is come, then that which is in part shall be done away." Will it be claimed that this promised perfection has come? Do latter-day sectaries know more, understand better, and see clearer in divine things than did the Apostle Paul? Has anything "perfect" come upon modern Christendom except "perfect" confusion? That Paul had reference to a condition yet in the future in making his prediction is evident from his further remark: "For now we see through a glass darkly; but then face to face; now I know in part, but then shall I know even as also I am known." (Verse 12).
{220} The gifts of the spirit enumerated above are the evidences of its possession by the disciples of Jesus Christ. They are the signs of true faith. They accompany the reception of the Gospel and obedience39 to its requirements. When the resurrected Christ gave the eleven Apostles their great commission, he said unto them: "Go ye into all the world and preach the Gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not, shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover." (Mark XVI; 15-18). These gifts were not merely for those Apostles, but were to "follow them that believe." Christ gave them as the sign of true belief in Him and in His sayings. They belong to his Church. They are to be done away until that which is perfect is come, and the sons and daughters of God behold40 their Redeemer face to face, and see as they are seen and know as they are known. Whatever necessity existed for their possession and exercise in the first century of the Christian era, exists in the 19th century, not only for the blessing41 and comfort of the disciples of the Savior, but for the promulgation42 of His Gospel among nations that yet sit in darkness and are numbered among heathens and idolaters.
One of the potent43 proofs of the possession of the Holy Ghost in the early Christian Church was the unity44 it established. No matter what were the conflicting faiths and opposing creeds45 entertained by the people of that day previous to receiving the spirit of the everlasting46 Gospel, after baptism and the laying on of hands for the gift of the Holy Ghost, they all became one in Christ Jesus. As Paul wrote to the Ephesians: "There is one body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in you all." (Eph. IV; 4-6). "For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus." (Gal. III; 27-28). "And let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankful." (Col. III; 15). "For as the body is one, and hath many members, and all the members of that one body, being many, are one body so also is Christ. For by one spirit we are all baptized into one body, whether we be {221} Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit." (1 Cor. XII; 12, 13). In His prayer to the Father that all who believed in Him might be one, Jesus spoke47 of this unity as proof to the world that God had sent Him. (John XVII; 21). The great purpose of the gift of the Holy Ghost was to guide into all truth, and bring its possessors to "the unity of the faith and the knowledge of the Son of God." Strife48, contention49, division, are not the fruits of the Holy Spirit, but come from beneath. "For where envying and strife is, there is confusion and every evil work." (James III: 16).
The presence and inspiration of the Holy Ghost, with its gifts, manifestations and divine light are the signs of spiritual life and divine acceptance. Without the Holy Ghost there is no true, living Church of Christ on earth. It can be obtained in no other way than that which God has appointed. Following the birth of water, the birth of the Holy Spirit makes man a new creature, and initiates50 him into the Church or Kingdom of God. Its various gifts are within his reach according to his faith and diligence in seeking after them. They are as obtainable in this age as at any former period. By the Holy Ghost mankind may come to the knowledge of God. In its light the sayings and writings of inspired men may be clearly understood. The Bible is no longer a sealed book. The heavens are not closed against mortals. Darkness flees before it and mysteries vanish. It brings peace and comfort to the soul. It awakens51 and thrills the spiritual sense. It unfolds the things of eternity52 and the glories of immortality53. It links earth and heaven. It fills the soul with joy unspeakable, and he who gains and keeps it has boundless54 wealth and everlasting life!
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1
boon
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| n.恩赐，恩物，恩惠 | |
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abiding
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| adj.永久的，持久的，不变的 | |
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repentance
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| n.懊悔 | |
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briefly
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| adv.简单地，简短地 | |
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tracts
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| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
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ordinance
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| n.法令；条令；条例 | |
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bestow
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| v.把…赠与，把…授予；花费 | |
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authorized
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| a.委任的，许可的 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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bequest
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| n.遗赠；遗产，遗物 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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testament
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| n.遗嘱；证明 | |
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ministry
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| n.(政府的)部；牧师 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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prophesied
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| v.预告，预言( prophesy的过去式和过去分词 ) | |
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enumerated
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| v.列举，枚举，数( enumerate的过去式和过去分词 ) | |
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oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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exhorted
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| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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quotations
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| n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价 | |
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ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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meekness
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| n.温顺，柔和 | |
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manifestation
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| n.表现形式；表明；现象 | |
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divers
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| adj.不同的；种种的 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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prophesy
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| v.预言；预示 | |
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covet
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| vt.垂涎；贪图(尤指属于他人的东西) | |
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manifestations
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| n.表示，显示（manifestation的复数形式） | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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forth
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| adv.向前；向外，往外 | |
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promulgated
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| v.宣扬（某事物）( promulgate的过去式和过去分词 )；传播；公布；颁布（法令、新法律等） | |
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crutches
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| n.拐杖, 支柱 v.支撑 | |
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lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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prone
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| adj.(to)易于…的，很可能…的；俯卧的 | |
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obedience
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| n.服从，顺从 | |
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behold
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| v.看，注视，看到 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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promulgation
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| n.颁布 | |
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potent
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| adj.强有力的，有权势的；有效力的 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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47
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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48
strife
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| n.争吵，冲突，倾轧，竞争 | |
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contention
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| n.争论，争辩，论战；论点，主张 | |
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initiates
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| v.开始( initiate的第三人称单数 )；传授；发起；接纳新成员 | |
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awakens
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| v.（使）醒( awaken的第三人称单数 )；（使）觉醒；弄醒；（使）意识到 | |
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52
eternity
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| n.不朽，来世；永恒，无穷 | |
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53
immortality
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| n.不死，不朽 | |
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54
boundless
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| adj.无限的；无边无际的；巨大的 | |
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