Till the advent of the Lord Jesus in humiliation none had ever received the Holy Ghost, though in all ages the Spirit had worked, and at times had made use of men as instruments for the display of His power. Γη apostolic days believers did receive the Holy Ghost. Do they still? Such a question, one would have thought, could have been answered but in one way by any believer who studied the word. The contrary, however, it would appear, is the case, judging by the following extracts from a pamphlet, entitled, “Are ‘the Brethren’ right?” recently written by Mr. R. Govett, who introduces the subject, he tells us, not “as an enemy, but as a brother in Christ” (p. 2), and who desires the profit of his brethren, “whom, as I suppose,” are his concluding words, “I have led to consider the scriptures bearing on these solemn questions, so important to our present welfare. The Lord and my brethren in Christ accept what is according to scripture.” (Page 65.)
Accepting the scriptures as the only standard to which we can appeal, and by which all that may be written on such a subject must be measured and weighed, what position does the author of that pamphlet take up on this subject, that constrained him to ask the question which he has put on the forefront of his brochure? “In short,” he writes, “since we have neither apostles, nor the falling of the Holy Ghost upon any, we have not the gift, or the gifts, of the Holy Ghost.” (Page 16.) “Was the laying on of an apostle's hands the ordinary way of procuring the Spirit of sonship? O, then! apostles are as much needed now as then. [The italics in these quotations are the author's.] They were not merely workers of signs, they were agents of sanctification, and. edification. Do we not need edification and sanctification still? Do we not need power to witness for Christ still? Then we need either the Holy Ghost's falling on us still, or apostles to bestow that power.” (page 17.)
“As then, we have no falling of the Holy Ghost on any, and no apostles, we have not the baptism of the Holy Ghost; which is the great promise of our dispensation.” (Page 21.)
“In like manner it may be proved that we have not received the Spirit. This appears on the face of the record concerning Samaria. Those in our day who have advanced the farthest have believed, and been baptized. But as yet the Spirit has not fallen on us; and no apostles have arisen to pray for us, and to bestow the Holy Ghost by the imposition of hands. (Acts 8) In the sense which 'Brethren' put on the words 'receiving the Spirit,' He is received. But not in the scripture sense; Nor have we ‘the sealing of the Spirit.'“ (Page 22.) “Believers now have no sealing.” (Page 23.)
These and kindred statements are not wanting in clearness; but surely the reader, as he perused them, must have opened his eyes in astonishment. The possession now of the Spirit of sonship is denied. Let the child of God, who cries Abba Father, witness if the author's teaching on this point is to be accepted. Are all Christians in the condition to which Mr. Govett would by his words reduce them? The great promise too, as the author calls it, of the dispensation we have not. Has God then failed to perform His word? Baptism of the Spirit, the author tells us, was only by the falling of the Holy Ghost on any, or by imposition of apostolic hands. How then could Paul write? “By one Spirit are we all baptized into one body.” (1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13).) Paul owed nothing to other apostles (2 Cor. 12:1111I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing. (2 Corinthians 12:11); Gal. 2:66But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: (Galatians 2:6)), yet he shared in the baptism of the Holy Ghost. Hands were laid on him, but they were those of Ananias at Damascus, and subsequently those of the prophets and teachers at Antioch. On his head we may feel pretty certain that no apostolic hands were laid to impart to him the Holy Ghost. Of an illapse of the Spirit on Paul the word is silent. The last illapse of the Spirit, by which believers were baptized with the Holy Ghost, took place, our author tells us, at Caesarea, in the house of Cornelius. (Page 51.) Paul clearly was not there present. Yet he shared in the baptism of the Holy Ghost.
Again, the sealing by the Spirit now is denied. The gift of the Holy Ghost we have not, nor any of His gifts. Of edification we are deprived, and the Spirit in the present state of matters we cannot obtain. And yet the author admits the need of edification. Christian reader, can you endorse the character thus drawn of your God? Not such was the character that the Son gave of the Father. (Matt. 7:1111If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? (Matthew 7:11).) Have saints since apostolic days been deprived of that which they really needed? And must we continue thus lacking, till fresh apostles are raised up? For these the author looks, basing his expectation on Luke 11:49, 5049Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: 50That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; (Luke 11:49‑50); Matt. 23:34-36; 24:45-5134Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: 35That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. 36Verily I say unto you, All these things shall come upon this generation. (Matthew 23:34‑36)
45Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46Blessed is that servant, whom his lord when he cometh shall find so doing. 47Verily I say unto you, That he shall make him ruler over all his goods. 48But and if that evil servant shall say in his heart, My lord delayeth his coming; 49And shall begin to smite his fellowservants, and to eat and drink with the drunken; 50The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. (Matthew 24:45‑51); Luke 12:42-4642And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43Blessed is that servant, whom his lord when he cometh shall find so doing. 44Of a truth I say unto you, that he will make him ruler over all that he hath. 45But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. (Luke 12:42‑46): passages surely, a reference to which is enough to demonstrate the instability of his ground. Luke 11:49, 5049Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: 50That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; (Luke 11:49‑50); Matt. 23:34-3634Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: 35That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. 36Verily I say unto you, All these things shall come upon this generation. (Matthew 23:34‑36); refer to the Jews, not to the church. Matt. 24:45-5145Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46Blessed is that servant, whom his lord when he cometh shall find so doing. 47Verily I say unto you, That he shall make him ruler over all his goods. 48But and if that evil servant shall say in his heart, My lord delayeth his coming; 49And shall begin to smite his fellowservants, and to eat and drink with the drunken; 50The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. (Matthew 24:45‑51); Luke 12:42-4642And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43Blessed is that servant, whom his lord when he cometh shall find so doing. 44Of a truth I say unto you, that he will make him ruler over all that he hath. 45But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. (Luke 12:42‑46) treat of the Lord's servants, and not of any company of apostles as such. Peter's question and the Lord's answer make this pretty plain. “Lord speakest thou this parable unto us, or even to all?” was the son of Simon's interrogation. “Who then is that faithful and wise steward,” &c, was the Lord's immediate rejoinder.
On this point, however, we have not to pit the opinion of one man in the nineteenth century of our era against that of another. The valedictory address of Paul to the Ephesian elders at Miletus (Acts 20), the exhortation given by Jude (ver. 20), and last, but not least, the strain of Peter's Second Epistle, the very apostle who put that question, and received that answer, all make it evident, that they knew nothing of a second twelve to arise. And Peter surely, by what he wrote (2 Peter 1:1515Moreover I will endeavor that ye may be able after my decease to have these things always in remembrance. (2 Peter 1:15)), had not received the Lord's answer to him in the seven churches, delivered when most, if not all the same light as Mr. Govett regards it. (Page 52.) Apostolic teaching, then, lends no countenance to the supposition of the rise of new apostles, by whom the gift of the Spirit, or His gifts, would be conferred on believers.
Nor is there so much as a hint in the Lord's addresses to apostles, but John, had departed to be with Christ, that the saints would lack anything as from God, which was needful for faithfulness and service upon earth. Hear the Lord addressing the godly company in Thyatira: “That which ye have, hold fast till I come.” In what terms does He address the angel in Sardis? “Remember therefore how thou hast received and heard; and hold fast and repent.” But, says Mr. Govett, if we have not apostles we have not the baptism of the Spirit. (Page 52.) Did apostles, it may be asked, ever baptize with the Holy Ghost? One alone do we read was to do that—the Lord Jesus Christ. (John 1:3333And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. (John 1:33).) Apostles in common with all believers shared in that baptism (Acts 1:5; 11:165For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. (Acts 1:5)
16Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. (Acts 11:16) Cor. 12:13); but we never read that they are needful now to bestow it.
Dismissing, then, as unsupported by scripture, any expectation of the rise of fresh apostles whilst the church is on earth, let us endeavor to find from the written word the answer to a question put by our author (p. 13): “What is the meaning of receiving the Holy Ghost?'"
Of this John in his Gospel (chap, vii, 39) has made mention, where we first meet with that term. Now, to receive the Holy Ghost is to be indwelt by Him (Rom. 8:99But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9)), and hence such are no longer in the flesh but in the Spirit, and their bodies become His temples. (1 Cor. 6:1919What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Corinthians 6:19).) Was it then simply divine power coming on individuals that is meant by the term, receiving the Holy Ghost? Old Testament saints had known that, but of none of them do we read that they received the Holy Ghost. Was it an endowment of spiritual gifts, as tongues, miracles, &c.? These might he, and were at times shared in by some who had received the Spirit. But in truth it was far more. It was the Holy Ghost that was received. And nothing less than this is the common privilege of believers since the day of Pentecost. To the multitude, who were pricked to the heart that day, Peter announced that, on certain and specified conditions, they would receive the gift of the Holy Ghost. (Acts 2:3838Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38).) For this same gift Peter and John prayed on behalf of believers in Samaria. (Acts 8:15, 2015Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (Acts 8:15)
20But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. (Acts 8:20).) The company in the house of Cornelius received it. (Chap. 10:47) The twelve disciples at Ephesus were asked if they had been recipients of it. (Chap. 19:2) And this gift was shared in by all who obeyed God, as Peter asserted before the rulers assembled in council at Jerusalem. (Chap. 5:32) The Galatians too had received the Holy Ghost. (Gal. 3:22This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? (Galatians 3:2)) To the Romans God had given the same gift (Rom. 5:55And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. (Romans 5:5)); and the Spirit had been given to the saints at Corinth (1 Cor. 2:1212Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. (1 Corinthians 2:12)), and at Thessalonica (1 Thess. 4:88He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit. (1 Thessalonians 4:8)), as well as to those to whom James (chap. iv. 5), John (1 John 3:2424And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us. (1 John 3:24)), and Jude (ver. 19) severally wrote.
In short, apostolic testimony on this point is uniform, clear, and decided, that believers received nothing less than the Holy Ghost, which was the gift of God. (Acts 8:20; 11:1720But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. (Acts 8:20)
17Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? (Acts 11:17).) Hence they received all that the Spirit could be to them, and might, if He pleased, share in all that with which He could endow them. Receiving the Holy Ghost they had the earnest of the inheritance, for the Spirit is the earnest. (2 Cor. 1:22; 5:522Who hath also sealed us, and given the earnest of the Spirit in our hearts. (2 Corinthians 1:22)
5Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. (2 Corinthians 5:5); Eph. 1:13, 1413In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:13‑14).) They were sealed too, for He is the seal. (Eph. 1:13; 4:3013In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13)
30And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30).) They were anointed also, for He is the unction. (2 Cor. 1:21; 121Now he which stablisheth us with you in Christ, and hath anointed us, is God; (2 Corinthians 1:21) John 2:20, 2720Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? (John 2:20).) Again, receiving the Holy Ghost, the love of God was shed abroad in their hearts (Rom. 5:55And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. (Romans 5:5)), and they could know the things that were freely given to them of God. (1 Cor. 2:1212Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. (1 Corinthians 2:12).) The Spirit of sonship too was theirs, for He is the Spirit of God's Son; hence they could cry 'Abba, Father.' (Rom. 8:1515For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. (Romans 8:15); Gal. 4:66And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Galatians 4:6).) Moral likeness to Christ they could seek after, for they had the Spirit of Christ. (Rom. 8:9, 109But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. (Romans 8:9‑10).) Members of Christ they each and all were (1 Cor. 6:15-17; 12:12, 2715Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. 16What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. 17But he that is joined unto the Lord is one spirit. (1 Corinthians 6:15‑17)
12For 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. (1 Corinthians 12:12)
27Now ye are the body of Christ, and members in particular. (1 Corinthians 12:27)); and their mortal bodies would be quickened, they were taught, for they were indwelt by His Spirit, who had raised up Jesus from the dead. (Rom. 8:1111But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. (Romans 8:11).) All this was theirs through receiving the Holy Ghost.
Here it may be well to point out the distinction between the gift of the Holy Ghost, the gifts of the Spirit (1 Cor. 12), and the gifts bestowed on men by the ascended Christ. (Eph. 4:88Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Ephesians 4:8).)
The first of these called δωρεά, intimating that it is freely bestowed, is the gift of God. The second, termed χαρίσματα “favors” the Holy Ghost divides to every man severally as He will. The third, spoken of as δόματα gifts, are from Christ in glory. The two former were given only to Christians, the third is bestowed on men. The first, δωρεά, is given by God, and is common to all believers. The second, χαρίσματα, are various, and were divided to different individuals. Thus, as believers, some might have one of these gifts, some another. Some more than one. But probably it was a rare thing to meet with one Christian endowed with them all. Perhaps, we may rightly question the existence at any time of such an individual. At Corinth some had the gift of tongues, others that of interpreting tongues. A man might have both (1 Cor. 14:1313Wherefore let him that speaketh in an unknown tongue pray that he may interpret. (1 Corinthians 14:13)), but it is clear, that at Corinth all who were endowed with the former, did not possess the latter. (1 Cor. 14:2828But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. (1 Corinthians 14:28).) All however had the gift of the Holy Ghost, δωρεά (1 Cor. 6:1919What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Corinthians 6:19)), but His gifts, χαρίσματα, were divided amongst them. So, whilst of some it was true that they had a gift of tongues, others that of prophecy, others the power of working miracles, we never read that one had the earnest, and another the unction. A believer could not have the earnest without the unction also, for the Holy Ghost is both; so having the Spirit he had both. All such then were sealed, all such had the earnest, all such had the unction, all such had the Spirit of sonship, whereby to cry 'Abba, Father.'
The third, the gifts of Christ are quite distinct from the gift of God, which is the Holy Ghost, and the gifts of the Spirit, for they are individuals, apostles, prophets, &c, given by the Lord to men for the furtherance of His work here below. So an apostle, or an evangelist was a gift of Christ to men. That same servant might have the gift of tongues, or some one or more manifestations of the Spirit, to enable him to labor effectively amongst men. But, though himself a gift of Christ to men, and partaking of the gifts of the Spirit, he had also received the gift of the Holy Ghost. In one laborer then as Paul, Apollos, Cephas, or others, we could have traced out these three, the gift of God, the gifts of the Spirit, and the gift of Christ, and distinguished them.
Leaving aside however the gifts of Christ as foreign to our subject, we would direct special attention to the difference between the gift of God, which is the Holy Ghost, and the gifts of the Spirit, for where this is not seen, confusion is apt to be engendered. But scripture makes things clear; and, from the language uniformly used, it is evident, that receiving the Spirit must be something different from having divided to us of His gifts. Into this confusion however Mr. Govett has fallen, as he tells us, “The gift δωρεά is a general term, including all varieties of the gifts.” (Page 16.) Again he writes, “What was received (that is, in the house of Cornelius)? The gift of tongues? Do we receive them? Did any one ever know an assembly called to hear the Gospel, which broke forth in foreign languages?” (Page 8.) “Apostles then ask for this gift of God and bestow it, that is, the gifts of tongues, prophecy, &c.” (Page 18.)
Now scripture says, that what was received in Samaria, and in the house of Cornelius, was the Holy Ghost. (Acts 8:17; 10:47; 11:1717Then laid they their hands on them, and they received the Holy Ghost. (Acts 8:17)
47Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? (Acts 10:47)
17Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? (Acts 11:17).) How the reception of the Spirit at Samaria was manifested, the sacred historian does not inform us. On such a point we then may well be silent. What, however, took place in the house of Cornelius Luke has recorded, and the manner of its manifestation he has carefully noted. While Peter was speaking to them (having just mentioned the universal testimony of the prophets, regarding forgiveness of sins through the name of Jesus Christ for all who believed on Him), the Holy Ghost fell on all them that heard the word, and they spake with tongues and magnified God. By the illapse of the Spirit they were empowered to speak with tongues. But of what was that gift, χάρισμα, a witness? Let the historian tell us: “And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost; for they heard them speak with tongues, and magnify God.” (Acts 10:45, 4645And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. 46For they heard them speak with tongues, and magnify God. Then answered Peter, (Acts 10:45‑46).) What then had taken place? An illapse of the Spirit? Granted. But there Was more. On these believers the Spirit had been poured. They had also just received the Holy Ghost, of which the manifestation through His falling on them, so that they spake with tongues, and magnified God, was on the present occasion the outward demonstration. Concerning them four things are affirmed. The Holy Ghost was poured on them, they were baptized with the Spirit, they received the Holy Ghost, and He fell on them.
At Pentecost cloven tongues of fire had appeared, which sat upon each one in the house, besides which they spake with other tongues as the Spirit gave them utterance. At Ephesus the Spirit came upon the twelve disciples, on whom Paul had laid his hands, and they spake with tongues and prophesied. The manifestations, therefore, of the Spirit were not exactly the same on each occasion; one manifestation was common to all these three, and the reason of it the word makes apparent. They all spake with tongues, which was a sign that would commend itself even to unbelievers (1 Cor. 14:2222Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. (1 Corinthians 14:22)); for there were, as the apostle tells us, what may be called sign-gifts and edification-gifts. Of these, speaking with tongues is an example of the first, and prophecy an illustration of the last. There was a propriety, then, on these occasions in marking the Spirit's power in a way every one could understand, so those who received the Holy Ghost also spake with tongues. But at Pentecost, besides that, cloven tongues as of fire appeared, and sat upon each of them. Of the like of this we never read again. At Caesarea they magnified God; at Ephesus they prophesied.
Here, then, naturally arises the question, on the right answer to which a great deal depends, is the term, receiving the Holy Ghost, identical in meaning with the Spirit falling, or coming upon, saints? Can we have the first without participating in the second? Is the latter a needful prelude to the former? We must answer the former of these questions in the affirmative, and the latter in the negative. Receiving the Spirit, and the falling of the Spirit on any one are very different. The Spirit is given by God. He is never said to give Himself. The Spirit is given to believers—that is an act on God's part. The Spirit might fall on the same believers—that would he an act on His own part. In apostolic days both actions could, and did, at times take place, yet they are not to be confounded. We say at times, because Paul's question to the disciples at Ephesus would surely have been superfluous if the Spirit had fallen on them, or had come on them. Why ask them whether they had received the Holy Ghost, if they could not have the former without the latter? For, wherever the Spirit fell on souls, or came on them, those around them, in some way or other, were made sensible of it. (Acts 2; 8:16-18; 10:46.) But if, as indeed is the case, receiving the Spirit is one thing, and His falling on people quite another, we can well understand the question put, and its propriety likewise. For the fact that the apostle put it suggests this very forcibly, that souls in apostolic days could receive the Holy Ghost without sharing in any illapse of the Spirit. The former is the common privilege of all true believers on the Lord Jesus Christ, and is treated of, where no falling of the Spirit on individuals is so much as hinted at. Witness the Romans, the Thessalonians, and those to whom John wrote. All these had received the Spirit, yet we have no authority for supposing that on any of them had He fallen.
But was there not more in that question than some may perhaps have surmised? On those to whom it was addressed the Spirit did subsequently come; in order, however, for Him to come on them they had first to receive the Holy Ghost. This seems pretty evident from the evangelist's statement about those in Samaria to whom Peter and John went down, and prayed for them that they might receive the Holy Ghost “for as yet,” Luke adds, “he was fallen upon none of them.” Had He already fallen on them, it would have been evident that they had received the Spirit. But He had not. How, then, were they to share in all the fullness of blessing, and manifestation of it, in common with their brethren in Judea? They must receive the Holy Ghost before becoming instruments for the display of His power. The apostles therefore prayed, not that He should fall on them, but that they might receive the Holy Ghost. To uninstructed minds it might have seemed, that what was wanted, was an illapse of the Spirit. Peter and John, taught of the Spirit, prayed for something else, namely, that they might receive the gift of the Holy Ghost. Thus the narrative of events in Samaria throws light on the fitness of the apostle Paul's question at Ephesus. That question suggests that there may be the receiving of the Spirit without His coming on the individuals; and Peter and John's procedure at Samaria intimates, that no illapse could be looked for, till believers had been made partakers of the gift. Believers might receive the Holy Ghost without sharing in any illapse of the Spirit. To share, however, in the latter it was necessary for them to be recipients of the gift of the Holy Ghost.
How, then, can we receive the Holy Ghost? Our author tells us that it cannot take place unless the Spirit falls on us, or apostolic hands are laid on us. We trust it is made sufficiently clear that it was not by an illapse of the Spirit that souls received the gift of God in apostolic times. By the imposition of apostolic hands we cannot receive the gift—on this point we are agreed. Can we not, then, receive the Spirit? Must we be, and continue to be, deprived of this gift unless new apostles are vouchsafed us? To this Mr. Govett answers, Yes. We answer, No. There was a way by which the Spirit was received in the earliest days of Christianity; that way is available still. At Jerusalem Peter indicated it. At Caesarea it was exemplified. Isaiah Galatia it was found to be sufficient. The obedience of faith, submission to God's word and truth about His Son, is the available way to which we refer. To the multitude, pricked to the heart, Peter declared that if they repented, and were baptized in the name of Jesus Christ for the remission of sins, they should receive the gift of the Holy Ghost. (Acts 2:3838Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38).) No hint is there here of the need of laying on of hands, nor of any illapse of the Spirit being requisite. Their part was to believe God's announcement, and submit to it, and they would receive the Holy Ghost. The company at Caesarea heard the word, and believed it (Acts 10:44; 15:744While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. (Acts 10:44)
7And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. (Acts 15:7)), and received the Holy Ghost. By the hearing of faith the Galatians had received it. (Chap. 3:2) To those, in short, who obey God this gift is given. (Acts 5:3232And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. (Acts 5:32).) By the laying on of an apostle's hands the Spirit, it is true, was on two occasions given, but were not these exceptional cases, and for special reasons, as has been pointed out by another? The Samaritans had to see they were not independent of Jerusalem, as they and their fathers had so long pretended, so from two who came from Jerusalem they received the Holy Ghost. Paul's apostleship was evidenced at Ephesus to be in nothing inferior to that of any of the twelve, for by him believers could receive the Holy Ghost. But neither Paul nor Peter, both of whom were used in that remarkable way, ever bade disciples to look to such a channel in order to receive it. As far as light is cast on the subject from the written word, and there only can we learn about it, the conferring the gift of the Holy Ghost by the imposition of apostolic hands was an exceptional manner of bestowing it. The conferring of a gift (χάρισμα) seems to have been part of the ordinary apostolic service. (Rom. 1:1111For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; (Romans 1:11); 1 Tim. 4:14; 214Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. (1 Timothy 4:14) Tim. 1:6); the communication of the gift (δωρεά) of the Holy Ghost was an unusual act.
But Mr. Govett joins issue on this point, and adduces, as he thinks, scripture warranty for the supposition, that the normal way of receiving the Holy Ghost was by the imposition of an apostle's hands. For scripture warranty he turns us to Heb. 6:1, 21Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, 2Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. (Hebrews 6:1‑2). For scripture examples he points to 1 Tim. 4:1414Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. (1 Timothy 4:14) Tim. 1:6; Rom. 1:1111For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; (Romans 1:11). Now the reference, to Heb. 6:1, 21Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, 2Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. (Hebrews 6:1‑2), assuming that his translation, “baptisms of instruction” could stand, is quite beside the point. The apostle is here writing of truths common to Jews and to Christians, called by him “the word of the beginning of Christ,” that is, doctrines known and accepted when the Lord was upon earth. On these he would not then dwell, his object being to get those believers on to full and distinctive Christian ground. So he tells them he would then leave aside such truths as they held in common with Jews. But was the gift of the Holy Ghost a truth known and shared in by Jews? It never was enjoyed till after the Lord had risen. So that scripture, it is clear, cannot apply to the matter in hand. A reference to it, to substantiate Mr. Govett's position, is clearly inadmissible. Besides this, the word βαπτισμός, baptism, found in this passage is never elsewhere used for baptism, either of water or of the Holy Ghost. When that which we understand by baptism is treated of, we meet uniformly with the word, βάπτισμα. βαπτισμός, wherever else it occurs, is applied to the washing of cups, &c. (Mark 7:4, 84And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables. (Mark 7:4)
8For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. (Mark 7:8)); and to ceremonial cleansings (Heb. 9:1010Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. (Hebrews 9:10)), carnal ordinances with which all Jews were familiar. Hence, on exegetical and etymological grounds, we must demur to our author's use of that passage in Heb. 6. Similarly, for reasons already stated, we cannot accept as pertinent the illustrations to which he would turn us.
Many other points in his pamphlet might be remarked on; but we must forbear, and will conclude with noticing just two, which Mr. Govett presses strongly on the attention of his readers. The first is the use of a hymnbook; the second is the scriptural meaning of prophesying.
As regards the hymnbook, he asks, “Is the Spirit grieved at being thus confined to these five hundred hymns, and these two hundred tunes? Is it scriptural to come prepared with hymnbooks and tunebooks? or is it not?” (p. 38.) Again, “Why, then, must God's free Spirit be tied to the letter? Were not the hymns of Zacharias, of Mary, and of Elizabeth, inspired and extemporaneous? How is it the church has none? How is it she is confined to the same printed selection?” (p. 40.) Again, “We want to know, if singing by book is right, why praying by book, and preaching by book, are not right also?” (p. 88.)
In these remarks there is a fallacy, and there is a confounding of things that surely differ. It is assumed that the assembly is restricted to the hymnbook. And hymn singing is here treated of as if it were similar to prayer or preaching, from both of which it is very different. To sing together, we must acquaint one another with that in which all are to join. We listen to one who preaches; we follow one who leads in prayer, so as to say Amen to that which he rightly utters. But we sing together. The exercises, then, are distinct, and that of singing most markedly different from the other two. Need we also point out the incongruity of calling attention to the song of Zacharias, and the utterances of Elizabeth and Mary, when writing on such a subject as congregational singing? Zacharias, we read, filled with the Holy Ghost, prophesied; his was an inspired communication. Elizabeth, filled with the Holy Ghost, gave vent to her thoughts by addressing Mary the virgin. Mary, in the fullness of her heart, poured forth her praise alone. It is difficult to understand anyone seriously referring to these three when writing on such a subject. Zacharias was uttering inspired predictions. Is that congregational singing? Elizabeth addressed Mary, whose visit formed the theme of her communication. Is that the character of congregational psalmody? Mary, in the presence of Elizabeth, poured forth alone the Magnificent. Is that, we ask, an instance or illustration of congregational singing? But further. As all sing together, it is necessary to communicate to all the words about to be sung. Hence we must know before we utter it what it is we are to sing. Does this, then, necessitate an assembly being restricted to a certain selection of hymns? By no means. If any one was led to give outwards to be sung not in the collection—and such a thing has been done—there is nothing to hinder it, provided the scripture rule is observed, “Let all things be done unto edifying.” (1 Cor. 14:2626How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. (1 Corinthians 14:26).) This rule, and the other,” Let all things be done decently and in order,” are to be observed when the church comes together.
That they did sing psalms in the assembly is clear. There was room for singing, and that exercise is regarded as suited to the assembly. The apostle does not forbid it, nor does he say it was wrong to have a psalm; he only lays down principles to direct those who would teach or lead the rest. It is clear, moreover, from his notice of the practice, that the psalms commonly sung were not inspired communications, for he writes of each one having a psalm, &c, the pressing of which on the attention of the assembly, without reference to the edification of all, induced a state of confusion, against which for the future they were to watch, as well as to correct the bad habit into which they had fallen. But was God the author of confusion? Paul distinctly asserts He was not. And surely Mr. Govett would cordially agree in this. Then He could not have inspired each one to have a psalm, and sing it, for that was productive of great confusion. Nay, more, as there is but one Holy Ghost, we know that He does not, and would not, so act on different people at once as to produce discord instead of harmony, confusion instead of order, strife and contention instead of peace. The edification of saints is that which He aims at and provides for. Psalms might then be sung, and prophesying be in exercise, subject to the rules already referred to, and the only allowed interruption was on the occasion of a revelation then and there vouchsafed. That was to take precedence of all regular prophesying. If therefore the psalms were inspired, it was right, according to this direction, to bring them out as they did; Paul, however, blamed them for their practice, because, he knew, and they knew, they were not singing by inspiration.
But this leads naturally to the consideration of the question, what is the prophesying of which the apostle here treats? Mr. Govett affirms “that it always supposes God's inspiration, whether spoken of Old or New Testament prophets.” (Page 53.) Here again we are compelled to differ from him. Prophesying might be the utterance of an inspired communication—of course it often was. But nothing can be more certain from the tenor of the word than this, that a prophet was not of necessity inspired of God. For, first, the apostle distinguishes in this chapter (1 Cor. 14) between prophecy and revelation. The prophet was to give way, and be silent, if a revelation was vouchsafed to another man in the assembly. Secondly, we are not left to elaborate for ourselves a definition of inspiration. God, by that same apostle, and in the same epistle, has furnished us with an explanation of what it is. It is the setting forth God's mind in words which the Holy Ghost teacheth. (1 Cor. 2:1313Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. (1 Corinthians 2:13).) Now, keeping this in view, let us see in what terms prophets are addressed in the New Testament. “Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith.” (Rom. 12:66Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; (Romans 12:6).) How could such an exhortation be addressed to one who was speaking in words which the Holy Ghost taught? How could he do otherwise, as the mouthpiece of the Spirit, than prophesy according to the proportion of faith? Again, “Let the prophets speak two or three, and let the other judge.” (1 Cor. 14:2929Let the prophets speak two or three, and let the other judge. (1 Corinthians 14:29).) Does the Holy Ghost authorize men to sit in judgment on God's word? A rationalist might claim for man the possession of a verifying faculty, whereby he could distinguish, as he would say, between what was of God and what was of man in the written or spoken word. But are we to believe God sanctions that? We must, if our author's statement be correct. Such injunctions, however, show pretty plainly that God did not regard all prophets as inspired. Nor must we. Mr. Govett complains that Mr. Kelly gives no proof that Rom. 12 does not apply to inspired prophets. We should have thought none was needed. Surprise we should have felt had Mr. Kelly taught otherwise.
Here we must stop, citing only one more extract from the pamphlet. “You have no other gifts than Christians in general. But Christians in general confess they have not the anointing and sealing of the Spirit. So then neither have you.” (Page 64.)
We must confess to a feeling of amazement as we read these words. Truth there is in them certainly, for we have no gifts which are not common to Christians. But is the experience of Christians in general to be taken as the standard by which to estimate what is truth? Surely our author did not think what it was he was writing. Who, too, deputed him thus to answer for his brethren in Christ? We must leave it with them to repudiate or not his statements on their behalf. For ourselves, believing Peter's words, who spake when filled with the Holy Ghost, “The promise is unto you, and unto your children, and to all that are afar off, even as many as the Lord our God shall call” (Acts 2:3939For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. (Acts 2:39)), we would ask, has God failed in His promise? If this pamphlet teaches correctly, He has. But what if its doctrine is wrong? The subject is confessedly of great importance. Let Christians look to it, and learn about it from the word for themselves. C. E. S.