"When I heard the brethren exhorting those who are going on missions, I wished them to impress one thing upon the minds of the elders, for it is necessary that it should be uppermost there, which may be the means of preserving them from receiving stains on their characters from which very probably they may never recover. If we get a blight on our characters before the Lord, or in other words, lose ground and backslide by transgression, or in any other way, so that we are not up even with the brethren, as we are now, we never can come up with them again. But this principle must be carried out by the elders wherever they go, whatever they do, or wherever they are. One thing must be observed and be before them all the time in their meditations, and in their practice, and that is, clean hands and pure hearts, before God, angels, and men. If the elders cannot go with clean hands and pure hearts, they had better stay here, and wash a little longer; don't go thinking when you arrive at the Missouri river, at the Mississippi, at the Ohio, or at the Atlantic, that then you will purify yourselves, but start from here with clean hands and pure hearts, and be pure from the crown of your heads to the soles of your feet, then live so every hour. Go in that manner, and in that manner labor, and return again as clean as a piece of pure, white paper. This is the way to go, and if you do not do that, your hearts will ache.
"How can you do it? Is there a way? Yes! Do the elders understand that way? They do. You cannot keep your hands clean, and your hearts pure, without the help of the Lord; neither will he keep you pure without your own help. Will you be liable to fall into temptation and be overtaken in sin? Yes, unless you live so as to have the revelation of Jesus Christ continually, not only to live in it today, or while you are preaching in a prayer meeting, or in a conference; but when you are out of the meetings. You must have the Holy Spirit all the time, on Sunday, Monday, Tuesday, and every day through the week, and from year to year, from the time you leave home until you return, so that when you come back, you may not be afraid if the Lord Almighty should come into the midst of the Saints and reveal all the acts and doings and designs of your hearts in your missions, but be found clean like a piece of white paper; that is the way for the elders to live in their ministry at home and abroad."
LESSON XV.
(Scripture Reading Exercise.)
OFFICE (I. E., FUNCTIONS) OF THE HOLY GHOST (Continued).
ANALYSIS. | REFERENCES. |
V. The Revealer: The Spirit of Prophecy. | The works and Scripture passages cited in the body of the lesson. |
VI. Miscellaneous Gifts and Powers. | |
VII. Personal Graces Imparted. |
SPECIAL TEXT: "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you." (St. John xvi:13, 14.)
DISCUSSION.
1. The Holy Ghost the Spirit of Prophecy and of Revelation: "He will show you things to come." In other words, the Holy Ghost is the spirit of prophecy, for by it the future has been unfolded to the minds of the prophets; and by it the scriptures were given. In proof of this I quote the apostle Peter: "Prophecy came not in old time by the will of man: but holy men of God spake as they were moved upon by the Holy Ghost."[A] And that which they spake was written and became scripture.
[Footnote A: II Peter i:21.]
When an angel visited John on Patmos and that apostle fell at his feet to worship him, the angel said: "See thou do it not. I am they fellow servant, and of thy brethren that have the testimony of Jesus [which is the Holy Ghost]: worship God: for the testimony of Jesus is the spirit of prophecy."[A]
[Footnote A: Rev. xix:10. These facts will exhibit the inconsistency, nay, I may say, the absolutely erroneous position of those who insist that while the Holy Ghost has continued with men, prophecy and revelation have ceased.]
The very fact, as stated in the fourth item taken from these passages under consideration [Lesson XIV, subdivision 4], viz., that the Holy Ghost will take of the things of the Lord and show them unto men, also proves that this Spirit is one of revelation, and is in harmony with the scripture which saith:
"But as it is written, eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now 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. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned."[A]
[Footnote A: I Cor. ii:9-14.]
2. Joseph Smith on the "Spirit of Revelation:" The spirit of revelation is in connection with these blessings [i. e. receiving the Holy Ghost, see context of discourse]. A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; [i. e.] those things that were presented unto your minds by the Spirit of God will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.[A]
[Footnote A: Joseph Smith in a discourse to the Twelve, 27th June, 1839, History of the Church, Vol. III, p. 381.]
He also teaches, in the same discourse, that there are two comforters: one the Holy Ghost, whom he calls the First Comforter; the other, Jesus Christ, whom he calls the Second Comforter, in explanation of St. John xiv:12-23. (See also note e, Lesson XIV.)
"There are two comforters spoken of. One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance and baptism. Their First Comforter or Holy Ghost has no other effect than pure intelligence. It is more powerful in expanding the mind, enlightening the understanding, and storing the intellect with present knowledge, of a man who is of the literal seed of Abraham, than one that is a Gentile, though it may not have half as much visible effect upon the body; for as the Holy Ghost falls upon one of the literal seed of Abraham, it is calm and serene; and his whole soul and body are only exercised by the pure spirit of intelligence; while the effect of the Holy Ghost upon a Gentile, is to purge out the old blood, and make him actually of the seed of Abraham. That man that has none of the blood of Abraham [naturally] must have a new creation by the Holy Ghost. In such a case, there may be more of a powerful effect upon the body, and visible to the eye, than upon an Israelite, while the Israelite at first might be far before the Gentile in pure intelligence.[A]
[Footnote A: The Other Comforter: This subject, in part, was treated in footnote e, in Lesson XIV. I quote what the Prophet said further upon the subject in this foot note: "The Other Comforter spoken of is a subject of great interest, and perhaps understood by few of this generation. After a person has faith in Christ, repents of his sins, and is baptized for the remission of his sins and receives the Holy Ghost, by the laying on of hands, which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him, Son, thou shalt be exalted. When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then the man will find his calling and his election made sure, then it will be his privilege to receive the other Comforter, which the Lord hath promised the Saints, as is recorded in the testimony of St. John, in the 14th chapter, from the 12th to the 27th verses. * * * Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even he will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions—Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly, and the Church of the First Born." (History of the Church, Vol. III, pp. 380-1).]
3. Miscellaneous Gifts and Powers Imparted by the Holy Ghost: In addition to these special powers of the Holy Ghost, there are a number of gifts and powers enumerated, as one may say, in mass in the scriptures, and yet of highest importance. Paul says:
"Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye know that ye were Gentiles carried away unto these dumb idols, even as ye were led. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit 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 divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the selfsame spirit, dividing to every man severally as he will. 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 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."[A]
[Footnote A: I Cor. xii:1-13.]
4. President Young on the Effect of the Holy Ghost Upon the Mind of Man: "The Holy Ghost takes of the Father, and of the Son, and shows it to the disciples. It shows them things past, present, and to come. It opens the vision of the mind, unlocks the treasures of wisdom, and they begin to understand the things of God; their minds are exalted on high; their conceptions of God and His creations are dignified, and "Hallelujah to God and the Lamb in the highest," is the constant language of their hearts. They comprehend themselves and the great object of their existence. They also comprehend the designs of the wicked one, and the designs of those who serve him; they comprehend the designs of the Almighty in forming the earth; and mankind upon it, and the ultimate purpose of all His creations. It leads them to drink at the fountain of eternal wisdom, justice, and truth; they grow in grace, and in the knowledge of the truth as it is in Jesus Christ, until they see as they are seen and know as they are known."[A]
[Footnote A: Journal of Discourses, Vol. I, p. 241.]
5. Personal Graces Imparted by the Holy Ghost: In addition to these several spiritual gifts enumerated by Paul, he also gives—in his letter to the Galatians—in like mass, an enumeration of what I think may be called "personal graces," as the "fruit of the Spirit," having references to the Holy Ghost, since he is directing his remarks to those who have accepted the Gospel of Christ.[A] The enumeration of these "graces"—"fruit of the Spirit"—will gain something in beauty and strength if placed, as the apostle himself places it, in contrast with the "works of the flesh."
[Footnote A: See the Epistle to the Galatians, passim.]
"For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this: Thou shalt love they neighbor as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another. This I say then, walk in the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. But i. ye be led of the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God.
"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit."[A]
[Footnote A: Gal. v:13-25.]
LESSON XVI.
(Scripture Reading Exercise.)
THE PROMISE OF THE HOLY GHOST.
ANALYSIS. | REFERENCES. |
I. The Holy Ghost Promised by the Forerunner of the Christ. | The works and Scriptures cited in the body of the lesson. |
II. Promised by Messiah. | |
III. Promised by Apostolic Authority Universal. | |
IV. The Insignia of the Holy Ghost—"The Sign of a Dove." |
SPECIAL TEXT: "Wait for the Promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence."—Jesus (Acts 1:4-5.)
DISCUSSION.
1. John the Baptist's Promise of the Holy Ghost: When John the Baptist came with his message of "Repent for the kingdom of heaven is at hand"; he also said:
"I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost and with fire."[A]
[Footnote A: Matt. iii:11; also Mark i:7-9.]
Afterwards John bore record that Jesus of Nazareth was he of whom he spake. "I saw," said he, "the Spirit descending from heaven like a dove, and it abode upon him (Jesus). And 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. And I saw, and bear record that this is the Son of God."[A]
[Footnote A: John i:32-34, in connection with verse 29-31.]
2. The Premise of the Christ: Jesus himself made frequent allusion to this baptism of the Holy Ghost; and, as we have seen in previous lessons, expounded 'the functions and powers of that Spirit. Finally, after his death and resurrection, and just previous to his departure from among his disciples in Judea, he said to them:
"Wait for the promise of the Father, which * * * ye have heard of me. For John, truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence."[A]
[Footnote A: Acts i:4, 5.]
The reference to the promise made through John the Baptist is obvious; and the disciples who had anxiously looked for its accomplishment were now informed that its fulfillment was not many days hence.
The promise was fulfilled, for in about seven days[A] after the Messiah's ascension, on the day of Pentecost, the disciples being assembled with one accord, in one place, "Suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance."[B]
[Footnote A: Pentecost came fifty days after the Passover, (reckoning from the second day of the Passover—the 16th of the Month Nisan) on which day the Lord Jesus was crucified. Allowing that he laid three days in the tomb, and was with his disciples forty days after his resurrection (Acts i:3), forty-three days of the fifty between Passover and Pentecost was accounted for, leaving but seven between his ascension and the day of Pentecost, when the promise of the baptism of the Spirit was fulfilled.]
[Footnote B: Acts ii 2-4.]
Peter, under the inspiration of the Holy Ghost, so abundantly given to himself and companions on that day, preached a discourse which convinced thousands that Jesus was both Lord and Christ, the Savior of the world; and in answering the question of the multitude as to what they should do, after telling them to repent, and to be baptized in the name of Jesus Christ for the remission of their sins, he added: "And ye shall receive the gift of the Holy Ghost. For 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."[A]
[Footnote A: Acts ii:38,39.]
I call attention to the universality of this promise. It was made to those who were listening to the apostles; but not to them alone, it extended to their children, to them also that were afar off—to those who were a hundred years off, or five hundred, or five or ten thousand years off; the promise was to them; and as if this was not sufficiently universal, the apostle adds, "even to as many as the Lord our God shall call"—call to what? to as many, of course, as are called to yield obedience to the gospel—to all such the promise extends.
4. Special Promise of the Holy Ghost in the New Dispensation of the Gospel: As the promise made by John was repeated and emphasized by the Savior, so, likewise, has this general promise made by the Apostle Peter been repeated and emphasized by the Lord, in restoring the gospel to the earth in this dispensation in which we live. To the first elders of the Church in our day, he said:
As I said unto mine apostles, even so I say unto you, for ye are mine apostles. * * * Therefore, * * * I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost.[A]
[Footnote A: Dov. and Cov. Sec. lxxxiv:65, 64.]
So to those who have faith in the revelations which the Lord has given through the Prophet Joseph Smith, the promise of the Holy Ghost is repeated, and assurance is made doubly sure.
5. Sign of the Holy Ghost: The descent of the Holy Ghost upon Jesus and its abiding with him, was to be John's sign that he it was who would baptize with the Holy Ghost and with fire. He knew not who that divine person was in Israel until this sign should be given to him. Hence we have him saying, after the sign had designated Jesus as the one who would baptize with the Holy Ghost—"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 baptized with the Holy Ghost; and I saw and bear record that this is the Son of God."[A]
[Footnote A: St. John i:32, 34.]
In the Holy Ghost thus designating Jesus of Nazareth, we are informed, according to John's testimony, that he "saw the Spirit descending from heaven like a dove, and it abode upon him";[A] and to this the other evangelists agree, except that St. Luke emphasizes the account by adding "in bodily form." "The Holy Ghost descended in a bodily shape like a dove upon him."[B] The incident has been the occasion of much and varied comment. Can it be that the Holy Ghost takes on varied and really physical forms? And is that "spiritual personage," such as we have represented the Holy Ghost to be in these Lessons, really a permanent, personal spirit-personage, or is he an evanescent one? Appearing now in this form, now in that? Now, perhaps, as "burning bush"; now as a "dove"; now as "cloven tongues as of fire"; and now "in form of a man?" It is more in keeping with the dignity of this Divine Personage, as I conceive the revelations describing him, to think of him as a spirit-personage, permanent as to his spirit, individual form; which would lead us necessarily to the conclusion that these other forms of "dove" and "cloven tongues as of fire," were but manifestations of his presence only, not really he, himself; these other forms were but insignia of him.
[Footnote A: St. John i:32.]
[Footnote B: St. Luke iii:22. The International Revision Commentary on the New Testament, says of the passage: "This statement, in which all four evangelists agree, is to be understood literally. A temporary embodiment of the Holy Spirit occurred to inaugurate our Lord as the Messiah."
"In bodily shape;" "that is," says the Commentary of Jamieson-Fausset-Brown, on the passage in Matthew iii:16—"that is, the blessed Spirit, assuming the corporeal form of a dove, descended thus upon his sacred head." "And in this form because the emblem of chastity, purity, meekness, gentleness, beauteousness," Dummelow's Commentary says: "As he (the Christ) rises from the baptismal waters, the Holy Ghost, the living bond of love and unity in the Godhead descends. The appearance of the Holy Ghost in the form of a dove was a symbolic vision, and, as spiritual things are spiritually discerned, the vision was probably seen only by our Lord and the Baptist. The dove is the type of the Spirit because of its innocence, gentleness and affection. (Dummelow Commentary, p. 632).]
To this conclusion one is helped by the teaching of the Prophet of the New Dispensation. Joseph Smith, in a discourse at the Nauvoo Temple, on the 29th day of January, 1843, said—and his remarks were especially prepared as he was answering some doctrinal questions about the mission of John, the Baptist, the greatness of it—"He was entrusted with the important mission to baptize the Son of Man," said the Prophet; "Whoever had the honor of doing that? Whoever had so great a privilege and glory? Whoever led the Son of God into the waters of baptism, and had the privilege of beholding the Holy Ghost descend in the form of a dove, or rather in the sign of the dove, in witness of that administration? The sign of the dove was instituted before the creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of a dove. The Holy Ghost is a personage, and is in the form of a personage. It does not confine [conform?] itself to the form of a dove, but in sign of the dove. The Holy Ghost cannot be transformed into a dove; but the sign of a dove was given to John to signify the truth of the deed, as the above is an emblem or token of truth and innocence."[A]
[Footnote A: History of the Church, Vol. V, pp. 260, 261.]
That exposition, as it excels all other attempts at exposition in beauty and rationality, so does it make it possible to hold to the thought of the Holy Ghost as a Spirit-Personage in form like man—nay, rather, like his two associates of the holy Trinity as to form—the most perfect in beauty and stately grandeur of all forms living—although differing in substantive nature, as spirit matter differs from spirit matter united with tabernacles of flesh and bone.
LESSON XVII.
(Scripture Reading Exercise.)
WHO MAY RECEIVE THE HOLY GHOST.
ANALYSIS. | REFERENCES. |
I. Preparation for Union. | Works and the Scriptures cited in the body of the lesson. |
II. Holy Temples for Indwelling Holy Spirit. | |
III. The World and Holy Spirit Incompatible. | |
IV. The Case of Cornelius. |
SPECIAL TEXT: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in yon? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." (Doc. and Cov. iii:16, 17.)
DISCUSSION.
1. Preparation for Union With the Holy Ghost: It will be remembered that John the Baptist was sent to preach repentance and baptism before the coming of him who was to baptize with the Holy Ghost. It will also be observed, in the teachings of Peter on the day of Pentecost, after his arguments and the power of the Spirit by which he spake had aroused belief in the minds of the people, that he required them to repent and to be baptized for the remission of their sins before he gave them the promise of the Holy Ghost.[A]
[Footnote A: Acts ii:38.]
If we turn to the account given in the Acts of the Apostles of the conversion of the people of Samaria, we shall find the same order observed. Philip went down to that city, taught them the word, which they believed, they repented of their sins, and were baptized; then Peter and John came and conferred upon them the Holy Ghost.[A]
[Footnote A: Acts viii.]
Then, again, when Paul found a number of men in Ephesus, who claimed to have been baptized unto John's baptism, yet had not so much as heard of the Holy Ghost, Paul was careful to rebaptize them—since there seemed to be some doubt as to the validity of their first baptism—before he conferred upon them the Holy Ghost.[A]
[Footnote A: Acts xix.]
It appears from these circumstances that faith, repentance, and baptism, precede the reception of, or the baptism of, the Holy Ghost, and are, in fact, prerequisites to a reception of it. This order, in respect of these principles and ordinances, is further sustained by other passages of scripture.
The Holy Ghost dwells not in unholy temples. Therefore man, as a prospective temple of the Holy Ghost, must receive preparatory cleansing before he can hope to become a temple of God, temple of the Holy Ghost.
In writing to the Corinthian Saints who had received the Holy Ghost, Paul says: "What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God."[A]
[Footnote A: I. Cor. vi:19.]
And again: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy. For the temple of God is holy which temple ye are."[A]
[Footnote A: I. Cor. iii:16, 17.]
From these passages this much is learned: That the man who receives the Holy Ghost becomes a temple thereof, even the temple of God; and since it is decreed that if a man defiles the temple of God him will God destroy, it may be reasonably inferred that the Holy Ghost dwells not in unholy temples; hence, through faith in God, sincere repentance of all sins, and baptism for the remission of them, man cleanses the prospective temple of the Holy Ghost, his body, that it may be a fit place for the indwelling of the Divine Spirit.
3. The World Cannot Receive the Holy Ghost: Just previous to his crucifixion, Jesus said to the apostles: "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of Truth, whom the world cannot receive because it seeth him not, neither knoweth him."[A]
[Footnote A: John xiv:16, 17.]
It is evident from this that the world cannot receive the Holy Ghost. And now, who are the world? I answer, those who have not yet put on Christ; or, in other words, those who have not yet entered into the Kingdom of God, through faith in God and Christ, repentance and baptism. They are the world; and, according to the word of the Master, they cannot receive the Holy Ghost.
Again: When Peter and other apostles were brought before the senate of the Jews, accused with intent to bring the blood of Messiah upon them, Peter answered: "The God of our Fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Savior for to give repentance to Israel and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him."[A]
[Footnote A: Acts v:30-32.]
Not, mark you, to them who have not obeyed him. This is in harmony with the statement that the world cannot receive the Holy Ghost, and also with the other cases we cited above where the order in presenting the gospel to the people was faith in God and Christ, repentance, baptism for the remission of sins, and then the reception of the Holy Ghost.
4. Distinction Between "Immanent Spirit" and the Holy Ghost: At this point we may note and justify the course followed in this treatise in making a distinction between the "Spirit" or "Light," which "lighteth every man that cometh into the world," and the Holy Ghost. The first "Spirit," or "light," "lighteth every man that cometh into the world." The Holy Ghost is given to those who obey God, that is, to those who obey the Gospel. The world cannot receive the Holy Ghost; but the "Light which lighteth every man that cometh into the world" seems not so restricted in its contact with men and things; since besides being the "light which lighteth every man that cometh into the world," this "light of Christ,"[A] is also a universal, vital spirit, that "proceedeth forth from the presence of God to fill the immensity of space. The light which is in all things; which giveth life to all things; which is the law by which all things are governed: even the power of God."[B] Which spirit or "light is in the sun, and the light of the sun, and the power thereof by which it was made; as also he is in the moon, and is the light of the moon and the power thereof by which it was made";[C] and so with reference to earth and stars. But from what we learn in the Word of God, as already set forth in this treatise, the Holy Ghost is a special spirit-witness for God the Father, and of God the Son, to those who are especially prepared to receive him by faith in, and obedience to, the gospel of Jesus Christ; who have repented of their sins and received baptism in water for the remission of them, thus giving evidence of faith in God and acceptance of the Atonement of the Christ by receiving the symbols thereof.[D] To those thus especially prepared, and to such only, is witness and union with the Holy Ghost possible; while no such especial preparation for contact with and even enjoyment of the all-immanent Spirit is anywhere insisted upon; although, as we have seen in a previous lesson,[E] those who are most in harmony with righteousness, who hunger and thirst after it, and who seek to draw near to God, will undoubtedly, by the great law of spiritual affinity, enjoy closer union with the Spirit of God—the Immanent Spirit—than those who have no such longings for the pure and the good.
[Footnote A: See Lesson II.]
[Footnote B: Doc. & Cov. lxxxviii:12, 13.]
[Footnote C: Ibid, verses 7-10.]
[Footnote D: See Seventy's Year Book IV, Lesson XXI.]
[Footnote E: See Lesson IV this treatise, topic 3 Immanence and Manifestation.]
5. Inter-Changeability of Words: It would be well to remember also in this connection, and it may prevent some confusion in the minds of those who read the scriptures, that by metonymy the words "Spirit," "Holy Spirit," "Spirit of God," "Spirit of Christ," and even "God"-are sometimes used when the "Holy Ghost" is meant. In other words, these terms above given are used inter-changeably. And sometimes the influence of the Spirit or his powers or even his operations are spoken of as the Holy Ghost himself, and hence confusion in thought, and perhaps also in what is written in some of our books. This merely by way of parenthesis.
6. The Case of Cornelius: There is an exception, however, to this order of things in the New Testament: the case of Cornelius, the devout Gentile,[A] and for this exception there was a special reason. It seems that the apostles applied the narrow and contracted views of the Jews to the Gospel. They thought it was to be confined to the house of Israel—to those of the circumcision. They appeared slow to understand that in Jesus Christ all the nations and peoples of the earth were to be blessed, the Gentiles as well as the Jews. Consequently, when the time had come to send the Gospel to the Gentiles, the Lord opened the way by sending an angel to Cornelius to tell him that his prayers and alms had come up for a memorial before the Lord, and to direct him to send men to Joppa for Peter, who would tell him what he ought to do.[B] He at once obeyed the heavenly injunction.
[Footnote A: Some also note the case of Paul as an exception to the rule, but I think this an error. It is true Ananias, on entering the house where Paul was, put his hands on him and said: "The Lord, even Jesus that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately," the historian tells us, "there fell from his eyes as it had been scales; and he received sight forthwith, and arose and was baptized." (Acts ix:17, 18.) But in all this I see nothing to warrant the assumption that he received the Holy Ghost prior to his baptism.]
[Footnote B: Acts x:1-8.]
Meantime the Lord prepared Peter to go to the Gentiles. In vision he beheld a great net lowered down from heaven, filled with all manner of beasts, and a voice cried unto him, "Rise, Peter, kill, and eat." But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean," "What God hath cleansed, that call thou not common," said the voice.[A] This was done thrice, and before he had wholly concluded what the vision could mean, the messengers from Cornelius were at the gate—and the Spirit told him to go with them, for the Lord had sent them.
[Footnote A: Acts x:9-17.]
That Peter understood the import of this vision to be that the Gospel was for all mankind, for all races and nations, is evident from the fact that when on the following day he went with the messengers to the house of Cornelius, he said to him:
"Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean. Therefore come I unto you without gainsaying, as soon as I was sent for."[A]
[Footnote A: Acts x:28.]
Cornelius related to him his vision and expressed himself as ready to receive the commandments of God. Then Peter preached to him Christ and him crucified, and that whosoever believed on him should have remission of sins. And "while Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 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. The answer Peter gave was, "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord."[A]
[Footnote A: Acts x:44-48.]
Afterwards, when they of the circumcision complained of Peter for going to them who were uncircumcised, he related the whole matter to them, and testified that as he began to speak to Cornelius and his kindred, "the Holy Ghost fell on them, as on us at the beginning. * * * Forasmuch 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?"[A] When they heard this they held their peace, and the saying went abroad that God had also to the Gentiles granted repentance unto life.
[Footnote A: Acts xi:15-17.]
The object for deviating from the order in which the principles and ordinances of the Gospel follow each other is obvious—it was that the Jews might have a witness from God that the Gospel was for the Gentiles as well as for their own nation. But according to the scriptures, and, I may say, according to the nature and relationship of these several principles and ordinances of the Gospel to each other, the reception of the Holy Ghost comes after faith, repentance, and baptism.
The Prophet Joseph, in a discourse delivered at Nauvoo, 20th of March, 1842, refers to this case of Cornelius, and offers the suggestion that there is "a difference between the Holy Ghost and the gift of the Holy Ghost." That is to say, judging from the whole tenor of the passage to be quoted—a difference between the special manifestation of the Holy Ghost in the case of Cornelius for a particular purpose, and the permanent possession of the Holy Ghost as a gift from God coupled with a right to the manifestations of his powers following after observance of those laws and ordinances which make the necessary preparation for the constant fellowship of the Holy Ghost with man. Resuming now the quotation:
"There is a difference between the Holy Ghost and the gift of the Holy Ghost. Cornelius received the Holy Ghost before he was baptized, which was the convincing power of God unto him of the truth of the Gospel, but he could not receive the gift of the Holy Ghost until after he was baptized. Had he not taken this sign or ordinance upon him, the Holy Ghost which convinced him of the truth of God, would have left him. Until he obeyed these ordinances and received the gift of the Holy Ghost, by the laying on of hands, according to the order of God, he could not have healed the sick or commanded an evil spirit to come out of a man, and it obey him; for the spirits might say unto him, as they did to the sons of Sceva: "Paul we know, and Jesus we know, but who are ye?"[A]
[Footnote A: History of the Church, Vol. IV, p. 555.]
LESSON XVIII.
(Scripture Reading Exercise.)
SPIRIT BAPTISM.
ANALYSIS. | REFERENCES. |
I. Birth into the Kingdom: Water and Spirit Baptism. | The works and Scripture passages cited in the body of the lesson. |
II. The Testimony of Enoch. | |
III. Purification by Spirit Baptism. |
SPECIAL TEXT: "Except a man be born again he cannot see the kingdom of heaven. * * * Except a man be born of the water and of the Spirit he cannot enter the kingdom of God." (St. John iii:3,5.)
DISCUSSION.
1. The Birth of Water and of the Spirit: "There, cometh one mightier than I after me," said John the Baptist. "I have baptized you with water," he continued, "but he shall baptize you with the Holy Ghost."[A] Jesus said to Nicodemus: "Verily, verily, I say unto thee, except a man be born again he cannot see the Kingdom of God." At this the Pharisees marveled, and enquired, "How can a man be born again when he is old? Can he enter the second time into his mother's womb, and be born?" Then answered Jesus in way of explanation—"Except a man be born of the water and of the Spirit, he cannot enter into the Kingdom of God."[B] This in plain allusion—it is universally conceded—to the baptism of water and of the Spirit essential to entrance into the Kingdom of God—into the Church of Christ.
[Footnote A: St. Mark i:7, 8.]
[Footnote B: St. John iii:3-5.]
2. The Testimony of Enoch to the Necessity of Water and Spirit Baptism: In the Pearl of Great Price occurs a very remarkable testimony of the necessity of water and spirit baptism; and indeed, of the whole Gospel plan of man's redemption, including an exposition of the Atonement and the relationship of the symbols of water and spirit baptism to the natural birth into the world. I quote it in extenso—the testimony is that of the Prophet Enoch, the seventh from Adam:
"And he said unto them [i. e., the people to whom he was preaching], Because that Adam fell, we are; and by his fall came death; and we are made partakers of misery and woe.
"Behold Satan hath come among the children of men, and tempteth them to worship him; and men have become carnal, sensual, and devilish, and are shut out from the presence of God.
"But God hath made known unto our fathers that all men must repent.
"And he called upon our father Adam by his own voice, saying: I am God; I made the world, and men before they were in the flesh.
"And he also said unto him: If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in his name, and whatsoever ye shall ask, it shall be given you.
"And our father Adam spake unto the Lord, and said: Why is it that men must repent and be baptized in water? And the Lord said unto Adam: Behold I have forgiven thee thy transgression in the Garden of Eden.
"Hence came the saying abroad among the people, That the Son of God hath atoned for original guilt, wherein the sins of the parents cannot be answered upon the heads of children, for they are whole from the foundation of the world.
"And the Lord spake unto Adam, saying: Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good.
"And it is given unto them to know good from evil; wherefore they are agents unto themselves, and I have given unto you another law and commandment.
"Wherefore teach it unto your children, that all men, everywhere, must repent, or they can in no wise inherit the Kingdom of God, for no unclean thing can dwell there, or dwell in his presence; for, in the language of Adam, Man of Holiness is his name, and the name of his Only Begotten is the Son of Man, even Jesus Christ, a righteous Judge, who shall come in the meridian of time.
"Therefore I give unto you a commandment, to teach these things freely unto your children saying:
"That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory;
"For by the water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified;
"Therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power, according to wisdom, mercy, truth, justice, and judgment.
"And now, behold, I say unto you: This is the plan of salvation unto all men, through the blood of mine Only Begotten, who shall come in the meridian of time.
"And behold, all things have their likeness, and all things are created and made to bear record of me, both things which are temporal, and things which are spiritual; things which are in the heavens above, and things which are on the earth, and things which are in the earth, and things which are under the earth, both above and beneath: all things bear record of me.
"And it came to pass, when the Lord had spoken with Adam, our father, that Adam cried unto the Lord, and he was caught away by the Spirit of the Lord, and was carried down into the water, and was laid under the water, and was brought forth out of the water.
"And thus he was baptized, and the Spirit of God descended upon him, and thus he was born of the Spirit, and became quickened in the inner man.
"And he heard a voice out of the heaven, saying: Thou art baptized with fire, and with the Holy Ghost. This is the record of the Father, and the Son, from henceforth and forever.
"And thou art after the order of him who was without beginning of days or end of years, from all eternity to all eternity.
"Behold, thou art one in me, a son of God; and thus may all become my sons. Amen."[A]
[Footnote A: Book of Moses (Pearl of Great Price), ch. vi:48-68.]
3. One Faith and One Baptism—But Two Ordinances: The foregoing scriptures at once establish the absolute necessity for both water and Spirit baptism—being really but two phases of one fact—one baptism, but both phases essential to the one fact, the one baptism.[A] Without this baptism of water and of Spirit, it is evident, first, one cannot enter into the kingdom of heaven; and of course, outside of the kingdom of heaven there can be no salvation, nor perfect happiness; second, its necessity appears from the very nature of things.
[Footnote A: Eph. iv:4-6. "One Lord, one faith, one baptism." "I further believe in the gift of the Holy Ghost by the laying on of hands. . . . . You might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting of the Holy Ghost. Baptism by water is but half a baptism, and is good for nothing without the other half—that is, the baptism of the Holy Ghost." (Joseph Smith's Discourse at Nauvoo, July 9th, 1843, History of the Church, Vol. V, p. 499.)]
Through water baptism is obtained a remission of past sins; but even after the sins of the past are forgiven, the one so pardoned will doubtless feel the force of sinful habits bearing heavily upon him. He who has been guilty of habitual untruthfulness, will at times find himself inclined, perhaps, to yield to that habit. He who has stolen may be sorely tempted, when opportunity arises, to steal again. While he who has indulged in licentious practices may again find himself disposed to give way to the seductive influence of the siren. So with drunkenness, malice, envy, covetousness, hatred, anger, and in short, all the evil dispositions that flesh is heir to.
There is an absolute necessity for some additional sanctifying grace that will strengthen poor human nature, not only to enable it to resist temptation, but also to root out from the heart concupiscence—the blind tendency or inclination to evil. The heart must be purified, every passion, every propensity made submissive to the will, and the will of man brought into subjection to the will of God.
4. Insufficiency of Man's Strength—Need of God's Grace: Man's natural powers are unequal to this task; so, I believe, all will testify who have made the experiment. Mankind stand in some need of a strength superior to any strength they possess of themselves to accomplish this work of rendering pure our fallen nature. Such strength, such power, such a sanctifying grace is conferred on man in being born of the Spirit—in receiving the Holy Ghost. Such, among other things, is its office, its work.
I do not draw such a conclusion directly from any one passage of scripture, but from the whole tenor of the teachings of the servants of God, in both ancient and modern times.
We have seen that it is this spirit which reproves the world of sin, of righteousness, and judgment,[A] that guides into all truth, takes of the things of the Father and reveals them unto the children of men, and testifies that Jesus is the Christ. These things increase knowledge and faith; and as the foundations of knowledge and faith are broadened and deepened so are the powers to work righteousness increased.
[Footnote A: John xvi:8-11.]
We have seen also that the fruits of the Spirit are goodness, righteousness, truth, love, joy, peace, and gentleness;[A] and as these things are increased in the soul, viciousness and impurity are rooted out, until the whole man is changed and in very deed becomes a new creature in Christ Jesus—is numbered among the pure in heart, and "blessed are the pure in heart, for they shall see and dwell with God."
[Footnote A: Gal. v:22.]
LESSON XIX.
(Scripture Reading Exercises continued.)
SPIRIT BAPTISM (Continued.)
ANALYSIS. | REFERENCES. |
IV. Manner of Spirit Baptism: (a) In the Apostolic Church; (b) In the Church of Post Apostolic days; | The works and Scripture cited in the body of the lesson. |
V. Spirit Baptism in the New Dispensation. | |
VI. Philosophy in the Manner of Spirit Baptism. |
SPECIAL TEXT: "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 dozen, 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." (Acts viii:14-17.)
DISCUSSION.
1. The Manner of Spirit Baptism: The manner in which the saints under the teachings of the apostles received the baptism of the Holy Ghost was through the laying on of hands. In proof of this I call attention once more to the labors of Philip in the city of Samaria.
It is already known how he taught them the gospel, how they believed it and were baptized; then we are informed that "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 on 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."[A]
[Footnote A: Acts viii:14-17.]
Previous to the labors of Philip among the Samaritans one Simon Magus, a magician, had given it out that he himself was some great one, and his influence among the people was considerable. But he, too, became converted to the teachings of Philip, and was astonished at the power which attended his administrations, for the sick were healed, the lame were cured, and unclean spirits were cast out of those who were possessed of them. Afterwards, when the apostles Peter and John, came and conferred the Holy Ghost upon those whom Philip had baptized, Simon was present:
"And when Simon saw that through laying on of the apostles' 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."[A]
[Footnote A: Acts viii:18-20.]
Paul, it will be remembered, found a number of men at Ephesus who claimed to have been baptized unto John's baptism, but when Paul questioned them as to the Holy Ghost, they had not heard even that there was such a Spirit. So doubting the validity of their baptism he rebaptized them; after which, "when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied."[A]
[Footnote A: Acts xix:1-6.]
The same apostle, also, in writing to Timothy, exhorts him to stir up the gift of God which was in him, and which he had received by putting on of his (Paul's) hands, alluding, no doubt, to the time that Paul bestowed the Holy Ghost upon him by the laying on of hands.[A]
[Footnote A: II Tim. i:6.]
That this practice of laying on hands for the bestowal or baptism of the Holy Ghost continued in the primitive Christian Church for a long time—at least for three centuries—is evident from the following testimony:
6. Testimony of the Early Church to the Manner of Spirit Baptism: Of the rites and ceremonies of the third century Mosheim says:
"The effect of baptism was supposed to be the remission of sins: And it was believed that the bishop, by the imposition of hands and by prayer conferred those gifts of the Holy Spirit which were necessary for living a holy life."
[Footnote A: Mosheim's Church History (Murdock), Vol. I, p. 189.]
In a note on the foregoing question, Murdock, the most accurate translator of Dr. Mosheim's great work on church history, says:
This may be placed beyond all controversy by many passages from the fathers of this century. And as it will conduce much to an understanding of the theology of the ancients, which differed in many respects from ours, I will adduce a single passage from Cyprian. It is in his epistle. No. 73, p. 131: "It is manifest where and by whom the remission of sin conferred in baptism is administered. They who are presented to the rulers of the church, obtain by our prayers and imposition of hands the Holy Ghost."[A]
[Footnote A: Mosheim's Church History, Vol. I, p. 189.]
In another passage Cyprian writes:
"Our practice is that those who have been baptized into the Church should be presented, that by prayer and imposition of hands they may receive the Holy Ghost."
While Augustine, in the fourth century, says:
"We still do what the apostles did when they laid their hands on the Samaritans and caled down the Holy Ghost upon them."[A]
[Footnote A: Laying on hands was employed in the Church for other purposes than imparting the Holy Ghost. It was the manner of administering to the sick, (Mark xvi:18; Acts xxviii:8); and also of conferring authority or priesthood on men. (See Acts vi:5, 6; viii: 17; xiii:3); but as we here are only dealing with the ordinance as it relates to a means of imparting the Holy Ghost, I do not stop to discuss the other purposes for which it was employed.]
In subsequent centuries, however, this part of the gospel was lost, or neglected by some of the sects of Christendom, and when announced among them today, it is not unfrequently regarded as a new doctrine.[A] Yet it is not. We have seen that it was a doctrine practiced by the apostles and their immediate successors. Indeed, it is named directly as one of the principles of the doctrine of Christ by Paul. The following is the passage:
[Footnote A: It is a mistake to suppose all Christendom to have neglected the practice of this ordinance. The Catholics teach that "Confirmation (by the laying on of hands) is a sacrament instituted by our Lord, by which the faithful, who have already been made children of God by baptism, receive the Holy Ghost by prayer, unction (or anointing with holy oil called chrism), and the laying on of the hands of a bishop, the successor of the apostles. It is thus they are enriched with gifts, graces and virtues, especially with the virtue of fortitude, and made perfect Christians and valiant soldiers of Jesus Christ to stand through life the whole warfare of the world, the flesh and the devil. The first recorded instance of confirmation being administered to the faithful is in the eighth chapter of the Acts of the Apostles, where St. Peter and St. John confirmed the Samaritans who had been already baptized by St. Philip. 'They prayed for them that they might receive the Holy Ghost. . . . Then laid they their hands on them and they received the Holy Ghost.'" (Catholic Belief, Bruno, pp. 97, 98). The Church of England, and, of course, the Episcopal churches in the colonies and the United States, teach practically the same thing.]
"Therefore not 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, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead and of eternal judgment."[A]
[Footnote A: Heb. vi:1, 2.]
And here it may be well to call attention to the fact, that it is written that "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God."[A] And since a large part of the religious world has lost sight of this important doctrine of the laying on of hands for imparting the Holy Ghost, it is one evidence, among many others, that they have not God; for the absence of this part of the gospel proves that they have not continued in the doctrine of Christ.
[Footnote A: II John 9.]
7. The Manner of Spirit Baptism in the New Dispensation: In restoring the gospel to earth in the present dispensation, it seems, from the frequency with which it is mentioned, that particular prominence is given to this doctrine and ordinance through which the Holy Ghost is imparted. Out of the many passages in the Doctrine and Covenants relating to the subject I select the following:
In April, 1830, the same month and year in which the Church of Christ in this dispensation was organized, the Lord in explaining the office and calling of an apostle, said:
"An apostle is an elder, and it is his calling to baptize. * * * And to confirm those who are baptized into the Church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the scriptures."[A]
[Footnote A: Doc. and Cov., Sec. xx:38, 41.]
In a revelation to James Covill, given in January, 1831, calling him to obedience to the gospel and appointing him to be God's servant, even a minister for Jesus Christ, the Lord said:
"And this is my gospel: repentance and baptism by water, and then cometh the baptism of fire and the Holy Ghost, even the Comforter, which showeth all things, and teacheth the peaceable things of the kingdom."
After calling him to be his servant, the Lord said:
"And again, it shall come to pass, that on as many as ye shall baptize with water, ye shall lay your hands, and they shall receive the gift of the Holy Ghost."[A]
[Footnote A: Doc. and Cov., Sec. xxxix:6, 23.]
Then in a revelation given to Sidney Rigdon, Parley P. Pratt and Lemon Copley, through Joseph the Prophet, on the occasion of these men being sent with the Gospel to the Shakers, the Lord said:
"Go among this people and say unto them, like unto mine apostle of old, whose name was Peter; believe on the name of the Lord Jesus. * * * repent and be baptized in the name of Jesus Christ, according to the holy commandment, for the remission of sins; and whoso doeth this shall receive the gift of the Holy Ghost, by the laying on of the hands of the elders of this Church."[A]
[Footnote A: Doc. and Cov., Sec. xlix:11-14.]
As this last is a general law, I do not consider it necessary to cite further passages, though the revelations of the Lord contained in the Doctrine and Covenants are replete with them. Sufficient has been said to show that the doctrine has been made prominent in this dispensation.
8. The Philosophy of Spirit Baptism by Laying on of Hands: To my mind this ordinance is the most philosophical of any in the gospel. On one occasion as Jesus passed through a throng of people, a woman who had been troubled with an issue of blood for twelve years, and had spent all her living upon physicians, but received no benefit from them, came up behind him, saying in her heart, if I can but touch the hem of his garment I shall be healed. And it was so, even according to her faith; for pressing through the crowd she laid hold of his garment and was immediately made whole. "And Jesus said, who touched me?" When all denied, Peter and they that were with him said, "Master, the multitude throng thee and press thee, and sayest thou, Who touched me?" And Jesus said, "Somebody hath touched me; for I perceive that virtue is gone out of me."[A]
[Footnote A: Luke viii:43, 46.]
Now, what had happened? And why the expression—"Somebody hath touched me; for I perceive that virtue is gone out of me?" My answer would be that the person of Jesus, aye, and also the very garments he wore, were so charged with that divine influence—the holy Spirit, that when the woman with the issue of blood touched him, so much of that Spirit left him to heal her that it was perceptible to him, and he exclaimed, "Virtue is gone out of me."
So, when a servant of God, who has the companionship of the Holy Ghost, is filled with that Spirit, and possesses authority to act in the name of Jesus Christ, lays his hands upon one who has prepared himself through faith, repentance, and baptism, the Holy Spirit is conferred by the one who administers to him upon whom he lays his hands, and he is baptized of it. These are the laws by which the Holy Ghost is received; these are the conditions that must exist, in order that man may walk within the circle of his influence, and in the full and free enjoyment of his companionship. The transmission of the influence of the Holy Ghost from one person to another by an observance of the principles and ordinances of the Gospel we have now considered, is as natural and philosophical in the spiritual things of the universe, as it is for electricity or steam to perform the wonders which these forces are now made to enact in the commercial and mechanical worlds, when the laws upon which the manipulation of them depend are complied with; but which they will not perform unless the conditions by which their power is made available are complied with.
As stated by Elder Parley P. Pratt—whose language, however I slightly modify—to impart a portion of the influence of the Holy Spirit by the touch or by the laying on of hands; or to impart a portion of the element of life from one animal body to another by an authorized agent who acts in the name of God, and who is filled therewith, is as much in accordance with the laws of nature as for water to seek its own level; air its equilibrium; or heat and electricity their own mediums of conveyance. . . . An agent possessed of this heavenly influence cannot impart of the same to another, unless that other is qualified, washed, cleansed from all his impurities of heart, affections, habits or practices by the blood of the atonement, which is generally applied in connection with the baptism of remission. A man who continues in his sins, and who has no living faith in the Son of God, cannot receive the gift of the Holy Spirit through the ministration of any agent, however holy he may be. The impure spirit of such a one will repulse the pure influence, upon the natural laws of sympathetic affinity, or of attraction and repulsion.[A]
[Footnote A: Key to Theology, pp. 96, 97, 98.]
In other words, the Spirit of God will not dwell in unholy temples, hence sincere repentance and baptism for the remission of sins go before the baptism of the Spirit, that men may be cleansed from their sins, justified before God, and their bodies, by these means, made fit dwelling places for the Holy Ghost—the living temples of God.