The Holy Spirit has used both of these methods in the past.
1. In the case of the apostles and prophets, he immediately, mechanically and directly controlled their actions and speech, so much so that Jesus told them that under the influence of the Spirit they should take no thought what they should say. "For it is not ye that speak, but the Holy Spirit" (Mark 13:11). "And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:4).
2. In the case of the men to whom the apostles preached on the day of Pentecost, the Spirit used a rational moral influence through the words of Peter"s sermon, which conveyed ideas that swayed their minds and hearts. It is claimed by some that both of these methods are used by the Spirit to-day. The modern teaching concerning the first of these influences is well set forth in the following selection from a widely known book by L.B. Dunn, ent.i.tled "The Mission of the Spirit": "Even where the light of the gospel does not shine, and the inst.i.tutions of the gospel are not enjoyed, there the Spirit acts directly upon man"s heart and conscience, writes the law of G.o.d upon his mind, gives him the sense of sin and the need of forgiveness. Hence, wherever man is, there the Comforter is at work upon his heart and mind. The divine influence is imparted _unconditionally_ and _irresistibly_. The Holy Spirit is ever employed to bring man back to G.o.d; and _whether he desires it or not_, whether he is _willing_ or _unwilling_, still the Comforter comes to him with his heavenly illumination, his divine influence, convincing him of sin, and his consequent need of the mercy of G.o.d. May I not truly say that man really _has no choice_ in the matter as to whether he will or will not have this divine influence upon his soul? _He is, he must be_, enlightened and convinced, _whether he will hear or forbear_, whether he _will be saved or d.a.m.ned_. He _can not prevent_ the entrance of the Spirit into his heart."
In connection with the above we quote also from a sermon in "The Baptist Pulpit," by Rev. J.W. Hayhurst: "G.o.d has given us no means by which the conversion of sinners, or the general revival of religion, can be effected, irrespective of the _direct_ agency of the Spirit. The gospel itself _will not do it_."
These quotations give us a pretty clear and explicit statement of the theory of the direct mechanical and _immediate_ operation of the Holy Spirit upon the human spirit.
The second method is aptly stated by an editorial which appeared in the _Sunday School Times_ during the year 1908: "It is a strange fact that, notwithstanding the _explicitness_ and _uniformity_ of the New Testament teachings on this subject, there is a widespread popular opinion that the Holy Spirit"s work is directly and immediately on or in the heart of the unbeliever, without the intervention or agency of the Christian whatever. To hear what is said in the sermons, or sung in the hymns, or prayed in the prayers of many Christians, one might believe that the Holy Spirit is sent directly to the unbelieving sinner, to strive with him, to show him his sin, and to point him to, the Saviour; and that therefore the Christian preacher or teacher has rather to wait the results of this work of the Spirit, than to be the instrument or the avenue of this work. Many a Christian seems to think that the Holy Spirit"s work is that of a _revival preacher_, in moving sinners to repentance by a _direct appeal_ to their consciences and understandings, instead of stirring up Christians to appeal, in the power of the Spirit, to unbelievers to believe and turn to G.o.d. It is true that, in this present dispensation of the Spirit, all power in the evangelizing of the world, and in the swaying of the hearts of men toward Christ and in the service of Christ, is primarily with the Holy Spirit. But it is also true that the Holy Spirit, according to the Bible teachings, works _in and by and through_ believers in Jesus. Hence if one who is not a believer in Jesus is to be won to discipleship, the question is not, "Will the Holy Spirit work on his mind immediately, or will the Holy Spirit work through one who already believes?" for that question _the Bible has already answered_. The Holy Spirit can use the written words, like the spoken words, of a chosen messenger of G.o.d to an unbelieving soul. But in every case _the Spirit reaches the believer mediately, not immediately_."
Now, these theories are directly contradictory. If one is true, the other can not be. The only question to decide is as to which one is true. Let us examine these theories in the light of reason, revelation and experience. If the Holy Spirit works directly and immediately on the heart of man, surely there should be some tangible evidence of it given in such a striking way as to demonstrate the truth of the theory. But the experience of Christendom for nineteen centuries fails to furnish a single unquestioned evidence of it. The proof of the theory is made to hinge upon far-fetched inferences drawn from Scripture statements, and even these fail to furnish the evidence sought. Let us notice some of the Scriptures that are relied upon to prove a direct operation of the Spirit in the conversion of sinners:
1. "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep mine ordinances, and do them" (Ezek. 36:26, 27). This pa.s.sage has been much relied upon to prove the theory of an abstract operation of the Spirit upon the sinner in conversion. Its failure to support the theory is evidenced by the following facts:
(1) The Lord was not talking about the conversion of a sinner, but the renewal of Israel as a people.
(2) The pa.s.sage says nothing about the work of the Holy Spirit.
(3) There is nothing mentioned in the pa.s.sage that could not have been accomplished by ordinary means.
(4) The very point to be proven is a.s.sumed.
2. "But their minds were hardened: for until this very day at the reading of the old covenant the same veil remaineth, it not being revealed to them that it is done away in Christ. But unto this day, whensoever Moses is read, a veil lieth upon their heart. But whensoever _it shall turn to the Lord_, the veil is taken away" (2 Cor. 3:14-16).
Just what is found here to prove a direct operation of the Spirit would be difficult to say. The apostle is speaking of the Jews reading the Scriptures with a veil which blinds them. The veil was undoubtedly a false interpretation, which prevented their _seeing Christ_ in their Scriptures. If they had not this wrong interpretation, they would see Christ and their Scriptures would _be plain._ As it was, they were dark and mysterious. The apostle tells what will remove the veil: "_When they shall turn to the Lord_," the veil shall be _taken away_. There is nothing in the whole pa.s.sage that even hints at an immediate operation of the Spirit.
3. "For we are his workmanship, created in Christ Jesus for good works, which G.o.d afore prepared that we should walk in them" (Eph. 2:10). There is nothing here to even hint at a direct operation. It says the Ephesians were created in Christ Jesus (not in the Holy Spirit) unto good works. If the reader wishes to learn by what means they were so created, let him turn to chapter 1, verse 13, and he will obtain the information: "In whom ye also, _having heard_ the word of the truth, _the gospel_ of your salvation,--in whom, _having also believed_, ye were sealed with the Holy Spirit of promise." That is something to the point. They "heard the word of truth," the gospel of their salvation.
Then, _after they believed_, they "were sealed with the Holy Spirit of promise." There is nothing in the pa.s.sage to warrant the teaching of a special operation to enable them to believe.
4. "And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped G.o.d, heard us: whose heart the Lord opened to give heed unto the things which were spoken by Paul" (Acts 16:14).
This is relied upon to prove a direct work of the Spirit upon Lydia that she might _hear_ and _believe_. The very thing to be proved is again a.s.sumed. True, the Lord opened Lydia"s heart, but he didn"t do so that she might "receive the word," for Paul had already preached it to her.
Her heart was opened that "she gave heed to the things spoken by Paul."
Before she heard Paul she had a narrow, bigoted Jewish heart. After she heard the preaching, her heart was opened to attend to the things she had heard. That is, she obeyed the gospel. Nothing about the Holy Spirit in the entire history.
5. "And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever, even the Spirit of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him: ye know him; for he abideth with you, and shall be in you" (John 14:16, 17). As I have elsewhere shown, this pa.s.sage has a private and peculiar application to the apostles, and not to the world of mankind. It specifically states that "the world cannot receive" this Comforter. That kills it as a proof-text that the world "must receive it" before it can believe. Those who affirm a direct operation of the Spirit on "the world" make a clear-cut issue with the Saviour.
6. "I planted, Apollos watered; but G.o.d gave the increase" (1 Cor. 3:6).
Those who use this to prove a special operation of the Spirit make it mean, "I have planted _the word_ and Apollos has watered it, but G.o.d by a special work of the Holy Spirit makes the increase of the word." This is a false interpretation, as the apostle was not speaking of "the word"
at all. How could Apollos "_water the word_"? The apostle was speaking of the _congregation_ at Corinth, which he had planted and Apollos had tended, and which, under the care of G.o.d, had made increase. There is nothing in the pa.s.sage about the Holy Spirit.
7. "While Peter yet spake these words, the Holy Spirit fell on all them that heard the word" (Acts 10:44). This has reference to G.o.d"s signifying his acceptance of the Gentiles by an outpouring similar to the one on the day of Pentecost. It was purely a supernatural act, and has never been repeated since that day. But even then it would not prove the necessity of an operation of the Spirit, that men might _hear the gospel_ and believe it. The record says "it fell on all them that _heard the word."_ Cornelius was told by the angel to send for Peter, "who shall tell thee words whereby thou shalt be saved."
8. "Now the natural man receiveth not the things of the Spirit of G.o.d: for they are foolishness unto him; and he cannot know them, because they are spiritually judged. But he that is spiritual judgeth all things, and he himself is judged of no man" (1 Cor. 2:14, 15). This is held to be one of the strongest pa.s.sages to confirm the teaching of the necessity of a direct operation of the Holy Spirit to enable a man to hear and to believe the gospel. A brief examination of the context will show that such an idea was not in the mind of the apostle at all. The apostle is not even speaking of _conversion_ when he uses the language. He is speaking of _inspiration_. The spiritual man in Paul"s mind was a man inspired by the Spirit, and the natural man was an uninspired man. If the reader will turn to the ninth verse of the chapter and read to the conclusion of the chapter, and place "uninspired" where he finds "natural," and "inspired" where "spiritual" is found, the pa.s.sage will be as clear as a sunbeam. "The things of the Spirit" are things produced by the Spirit, which needed an inspired man to explain. The day of Pentecost was a "thing of the Spirit," and there was not an uninspired man in all that great throng that could understand it. The best solution they could give was, "These men are drunk," but Peter, an inspired man, explained in inspired language that "this is that which was spoken by the prophet Joel: It shall come to pa.s.s in the last days, saith G.o.d, that I will pour out of my Spirit upon all flesh." When these natural (uninspired) men heard Peter"s (inspired) spiritual explanation, they could understand it. They did understand it and obeyed it to the number of three thousand. Nebuchadnezzar"s vision was a "thing of the Spirit,"
and there was not a natural (uninspired) man in all his realm that could interpret it. But Daniel, a spiritual (inspired) man, explained it in spiritual language and then all could understand it. There is nothing in the pa.s.sage to support the theory of a direct operation to enable man to understand the gospel.
9. "Him did G.o.d exalt with his right hand to be a Prince and a Saviour, to give repentance to Israel, and remission of sins" (Acts 5:31). This pa.s.sage is used because it speaks of Christ giving repentance. They infer that is done by a direct operation of the Spirit. But the pa.s.sage says nothing as to _how_ he grants repentance. Christ gives many things that are not the result of a direct operation of the Spirit. The very next verse says G.o.d gives "the Holy Spirit to all them _that obey_ him."
This directly contradicts the theory of the necessity of a direct operation of the Spirit to enable men to obey him.
10. "No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day" (John 6:44). This is greatly relied upon to show the necessity of an irresistible drawing before men can come to Christ. The word "draw," in the Scriptures, is a translation of two words in the original. One means to draw by force, "to drag;" the other means to "entice, allure or persuade"--that men are drawn by moral arguments, or "allured." In the next verse Christ tells how men are drawn. "Every one that hath heard from the Father, and hath learned, cometh unto me." Christ draws men by "_teaching_," and they come as result of "_learning_." That is why he told his disciples to "go teach all nations." That is Christ"s method of drawing.
Now, I have selected ten of the strongest pa.s.sages in the New Testament that support the theory of a direct operation of the Spirit before men are qualified to hear and obey the gospel. If it is not taught in the above pa.s.sages, it is not taught in the Bible. When rightly considered, not one of them even leans toward the theory. Are we not justified in saying that the theory is not supported by the Scriptures! Now, how are persons made believers? Hear the word of G.o.d:
1. "For I am not ashamed of the gospel: for it is the power of G.o.d unto salvation to every one that believeth; to the Jew first, and also to the Greek" (Rom. 1:16). Now, here is the unequivocal statement that G.o.d"s power to save is lodged in the gospel. In all ages of Christianity there is not a record of a single soul ever being saved without the presence of this power. But this is not a magical power. It must be _heard_ in order that it produce faith. But how shall they _hear_ without a preacher and how shall he _preach_ except he be _sent_? The order is, then, (1) send, (2) preach, (3) hear, (4) believe, (5) obey, (6) saved.
Now, this is the order of the Saviour"s commission to his followers. "Go preach the gospel to every creature; he that believeth and is baptized shall be saved." That is our marching order to-day.
2. "Now these were more n.o.ble than those in Thessalonica, in that they received the word with all readiness of mind, _examining the scriptures_ daily, whether these things were so. _Many of them therefore believed_; also of the Greek women of honorable estate, and of men, not a few"
(Acts 17:11, 12). Here were believers made by searching the Scriptures and by receiving the Word with all "readiness of mind." The same method will make believers of unbelievers to-day.
3. "For though ye have ten thousand tutors in Christ, yet have ye not many fathers; for in Christ Jesus I begat you through the gospel" (1 Cor. 4:15). No clearer statement could be made as to the power exercised in begetting men to a new life. They are begotten through the gospel.
4. "Of his own will he brought us forth by the word of truth, that we should be a kind of first-fruits of his creatures" (Jas. 1:18). This is as clear as the one above it. We are brought forth by the Word of truth.
5. "For this people"s heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them" (Matt.
13:15). To be healed, one must be converted; to be converted, one must understand with the heart; to understand with the heart, one must perceive and hear. But the people the Lord mentions were not healed.
Why? Because they were not converted. Why were they not converted?
Because they had not perceived with their eyes and heard with their ears. Why had they not seen and heard! "Their ears are dull of hearing, And their eyes they have closed; Lest at any time they should see with their eyes, And hear with their ears." Men talk of the Bible being a sealed book. They would better talk of sealed _eyes, ears_ and _hearts_, as does the Saviour.
IX
THE SPIRIT AND CHRISTIANS
It has been aptly and truthfully said that "no importance can be attached to a religion that is not begun, carried on and completed by the Spirit of G.o.d." That the Christian is led, guided and strengthened by the Spirit can not be denied by any Bible reader. To deny the fact that the Spirit dwells in us is to deny the Bible. But it is a.s.serted with equal clearness in the Divine Word that _G.o.d dwells in us_. "And what agreement hath a temple of G.o.d with idols? for we are a temple of the living G.o.d; even as G.o.d said, I will _dwell in them_, and walk in them; and I will be their G.o.d, and they shall be my people" (2 Cor.
6:16). This not only says that G.o.d will dwell in us, but that he _walks in us_. It is also clearly taught that _Christ dwells in us_. "That Christ may dwell in your hearts through faith; to the end that ye, being rooted and grounded in love" (Eph. 3:17).
Now, if G.o.d, Christ and the Spirit dwell in us, is there any teaching that the Spirit dwells in us in a different sense from that in which the Father and the Son dwell in us? How, then, does the Father dwell in us?
By referring to Lev. 26:12, from which Paul quoted, we find that G.o.d promised to be in communion with Israel, but there is nothing in the pa.s.sage to show his personal indwelling in any one person. How does Christ dwell in us? The pa.s.sage above quoted says, "Christ shall dwell in your hearts by faith;" more correctly rendered, "the faith" or _the gospel_. How does the Spirit dwell in us? In Gal. 3:2, Paul asks the Galatians: "Received ye the Spirit by the works of the law, or by the _hearing of the faith_?"--or the gospel. The above Scriptures clearly teach that when the words, thoughts and Spirit of G.o.d are controlling in our lives, _G.o.d dwells in us_; that when the gospel controls us, _Christ dwells in us_; that when we receive the gospel by the hearing of faith, _the Spirit dwells in us_.
Now, what reason has any man for declaring that the Spirit dwells in us in any other way, unless he can point to an explicit declaration of G.o.d"s word defining and explaining that other way? This can not be done, for there is no such pa.s.sage. "But," says one, "I do not have to depend upon the Word. I know it by my own consciousness." It is a principle as old as metaphysics that consciousness does not take cognizance of causes, but of effects. You may be conscious of an effect within you, but you can not be conscious of the cause that produced the effect.
Suppose you are lying asleep on the ground; you are suddenly awakened by a severe pain in your lower limb; consciousness tells you that you are suffering pain, but it does not tell you what produced that pain. This must be decided by _reason_ or _faith_. If you find a thorn in the gra.s.s where your limb was resting, _reason_ says the thorn _stuck you_; if you find a b.u.mblebee mashed in the gra.s.s, _reason_ will say the insect _stung you_; or, if some one near you says a boy with a pin in his hand ran away from you, _faith_ will say the boy _stuck you_. But in either case it was reason or faith that decided the cause of your pain. Now, when a man says, "I am conscious of the presence of the Holy Spirit within me," he simply means, "I am conscious of a _feeling_ within me which I _have been taught_ was caused by the Holy Spirit." If the man has been taught wrong, he a.s.signs a _wrong cause_ for the feeling. What is the feeling usually a.s.signed for the presence of the Holy Spirit"s personal indwelling? It is a feeling of joy, peace and love. But can not such feeling be excited by other causes? We know there are dozens of causes that will produce such feelings. In the absence of clear testimony, what right has any one to attribute such feeling to the personal presence of the Holy Spirit? A man is found murdered. The testimony shows that any one of a dozen men could have killed him. Is there an intelligent jury in the land that would convict any one of the men of being the murderer? What would you think of a jury that would render such a verdict?
"Well," says one, "what of the great numbers who pray for a "Pentecostal revival"? Are they all wrong?" Not wrong in what they _want_, but wrong in _what they call it_. All that those people desire, is to be filled with a _genuine revival of religious enthusiasm_. Their mistake is in calling it a "Pentecostal shower." A Pentecostal shower would lead every preacher under its influence to say, with the apostle Peter, to inquiring sinners: "_Repent, and be baptised every one of you in the name of Jesus Christ for the remission of sins_." This is what they are careful _not to say_. It is a clear evidence that the Spirit which guided Peter is not guiding them. I a.s.sert it to be a fact that everything that is claimed to be effected by a personal indwelling of the Spirit is as clearly accomplished by the Spirit acting through the word of G.o.d.
I do not wish to rest content with a.s.serting that statement, but I wish to prove it. What are the things that might be accomplished by a direct personal indwelling of the Spirit in us?
1. He might give us faith.
But through the Word he does that. "So belief cometh of hearing, and hearing by the _word of Christ_" (Rom. 10:17).
2. He might enable us to enjoy a new birth.
But through the Word he does that. "Having been begotten again, not of corruptible seed, but of incorruptible, through the _word of G.o.d_, which liveth and abideth" (1 Pet. 1:23).
3. He might give us light.