by the Rev. George Smeaton, Auchterarder
(This sermon was preached before the Free Synod of Perth, 21st April 1846, and was published in compliance with their request).
“For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.”
Acts 1:5-8.
The last interview with a dear friend, and his last words, are wont to be embalmed in fragrant remembrance; and when Jesus, about to enter on his glory, stands before our eye, promising the Spirit, with his last recorded words, should not his holy image be indelibly portrayed on our hearts, and ever recur, in the multitude of our thoughts within us, to delight our souls? The baptism of the Spirit was not alone for early times, nor confined to miraculous gifts, but is as lasting and extends as widely as the duty of bearing witness unto Christ.
Omitting the question raised by the disciples in the 6th verse a comparison is made between the baptism with the Holy Ghost, and John’s baptism of repentance for the remission of sins. Such as truly turned from sin to God, whose hearts were prepared as a dwelling for the Spirit, were, at a later day, baptised with the Holy Ghost as with fire.
The first repentance from dead works went before — the new unction from above came after — and this is not to be explained away.
Notice also the time — not many days hence. God is sovereign in fixing a fulness of time, and we may not ask why that time was appointed to reveal his arm. But on our part, also, it is necessary to know our want of the Spirit, and to feel it, that we may welcome him with the more delight to testify of Jesus. Had the disciples not continued with one accord in prayer and supplication till the Spirit came — or had they began to testify of Jesus without child-like compliance with his word and will — this labour would have been in vain. And, in like manner nothing but bitter disappointment can await us, if we go forth to proclaim the tidings of great joy, not clothed with power from on High — with lips not touched with a live coal from the altar of our God. Often, alas! have we returned with nothing but the toil for our pains, because we did not wait to pray down the Spirit. How often do we run in vain, and labour in vain, when we presume on a sufficient message, and a sufficient preparation to declare it, though not glowing with the love of Jesus, nor with the savour of the heavenly things we testify?
The doctrine then we shall examine is, a church is only so far a witnessing church as it is baptized with the Holy Ghost. For while no fitness can be found in any instrument to procure the Spirit by intrinsic excellence, or to move the sovereign Lord to reveal his arm, neither does God pour out his Spirit to any large extent without fitting for the work the instruments whom it shall please him mainly to employ. In opening up the doctrine, consider:
I. The Nature of This Baptism, Its Mark, and on What Occasions it is Conferred
That somewhat more is meant than renewing in the spirit of our minds, is plain from this, that the disciples were already found in Christ. The baptism of the Spirit is the great promise of New Testament times to all the Israel of God. Before Pentecost, God’s children were not wholly exempt from the spirit of bondage, nor were the saints of old; but in the days of the Apostles the saints in general seem to have enjoyed the promise of the Spirit through faith. The Holy Ghost is the first fruits of glory; and the complete inheritance, when sin shall be found no more, is just a fulness of the Spirit. Let us take whatever measure of the Spirit we enjoy below as but a foretaste of those joys, a spark of that glory, a part of that fulness of holiness, a drop of that ocean of bliss. To undervalue this baptism of the Spirit, is the beginning of all declension. Are we baptized with the Holy Ghost? — then not only condemnation ceases in the conscience, but also the refreshing from the presence of the Lord, for which we longed, is in good part realized. Are we baptized with the Holy Ghost? — then, forgiven much, we love much, and give ourselves to him who gave himself for us, heart for heart, surrender for surrender. Thus, being ravished with the excellency of our Lord, and with a high esteem for him, our heart is full of love, and our mouth of praise. It is the nature of fire to send forth light; and when the Spirit comes to baptize us as with fire, truth is shed abroad upon our hearts as part of ourselves, and Christ is set before our eye in the bright image of his dying obedience and of his glorious reign. It is of the nature of fire to warm us; and when the Spirit comes in this fiery baptism, he comes to kindle our cold souls into a flame of love to God and man. The approach of this genial spring to the barren winter of our hearts, opens the blossoms of new life, of humility, and godliness. Not only does he confer the Divine seal of a peace that passeth understanding, but he leads us to yield ourselves for evermore to the redeemer as his dear-bought property, and to walk with God. It might be thought that the heavenly joy of this baptism would make a man secure; but, on the contrary, he now renounces all claim to himself. A believer, anew baptized by the Spirit, is like the springing fields glistening under the rains of heaven; he revives as the corn, and grows as the vine; and, feeling that he is not his own, he lives alone for his Redeemer. They who are content without this boon are just content without partaking of God’s holiness. It is the nature of fire, moreover, to spread abroad. I am come, said Jesus, to send fire upon the earth, and what will I if it be already kindled? And, when the Spirit comes in this fiery baptism, the words of Jesus spread like a conflagration from mouth to mouth. In the early days, when the Apostles were under this fresh baptism, and also in the days of the Reformers, the burning words spread from home to home, from land to land.
If we would know to what extent we share in this heavenly baptism, let us ask, how far does the unction of heavenly knowledge, the self-denied humility, the boldness, the decision of the first disciples, imbue our minds? The comparison will furnish matter for deep humiliation.
The Unction of Heavenly Knowledge
I said the unction of heavenly knowledge, whereby we know all things — for no sooner did the Spirit come upon them, than they penetrated into the inmost nature of the revelation of God. They who a few days before scarcely understood the Saviour, whom he often reprov’d as slow of understanding, who had well-nigh forgotten what they learned from three years in his company, came, in the twinkling of an eye, to a clear, vivid understanding of the things of God. Every faint remembrance of the words of Jesus and of his office stood fresh before their eye, as if bathed in light, and they spoke with an authority no less over-powering than had been stamped on the burning words of prophets. Would we learn how far this baptism with fire is ours? Let us ask, is the word as a fire shut up in our bones, opened up to us with living power, with Spirit and life? The Spirit, in his blessed errand, comes only in the word which he inspired at first. Is the truth then, shed abroad with such brightness, with such an overpowering flood of light, that every promise is joyously sealed upon the soul, and the word is taken up into the heart as part of ourselves? In so far only is this baptism ours.
Their Self-Denied Humility
I said their self-denied humility: for however envy and a proud thirst for honour held possession of their minds before, they now discover a single eye to the Redeemer’s glory. They were only awed by what they saw of Christ’s humility, in whose soul no self-seeking wish found place, but now they no more seek the highest place. They no more betray a restless craving for sitting, one upon the right hand, and the other on the left. Nor do they make Christ a servant to their wish for pre-eminence; but they longed to decrease that Christ might increase. Inflamed by a different spirit, their previous desire to stand forth as the greatest was laid in the dust. Would we learn how far this spiritual baptism has been shed upon our Church, our ministers, our people? If filled with self-complacency, as if we stood in need of nothing — if we cannot bear to be wholly laid in the dust, we have not seen the Spirit, neither known him. No church in Christendom is more exposed than ours to self-complacency for its sacrifices, its devotedness, its self-denial — more liable to be elated with unexpected success — more prone to glory in its ministers, its means, its numbers, in its contributions, in its schemes, in its prominent position before the world’s eye. Let us watch and pray against the snare, and learn to glory in the Lord. Are we still full of self-complacency — of the fond opinion that we possess peculiar claims on God for self-denial in his service? Do we squander time, talents, reading, speaking upon self, while Christ’s honour is not habitually our highest aim — while our absorbing desire is to enjoy distinction above others? Do we betray our self-sufficiency by censorious judgments upon other saints instead of thinking others better than ourselves? Do we betray our pride by embittered feeling against such as thwart us, as neglect our own or our Church’s fancied merits, not trembling like Paul, lest men should think of us above what they see us to be, or that they hear of us. The disciples would be great, and the Redeemer tells them, that they must be as humble as the little child he placed among them; and are we still as they before Pentecost? The Lord will not give his glory to another, and severely visited this sin upon a Nebuchadnezzar, a Herod, and even on his own beloved Moses; and are we still over-weening, self-seeking, proud? To that extent we have sinned away the Holy Ghost, and want this fiery baptism.
Their Boldness
I said their boldness: for however timid before, the disciples no sooner receive the Spirit than they come forth like different men, to speak the word without fear. They who durst not speak a word for Christ, became of a sudden so undaunted, that they charged home their heinous sin upon the Jews; and he who, but a little while before, had trembled in the presence of a servant maid, could not but tell thousands to their face, that Jesus whom they crucified with wicked hands, is now Lord and Christ; and as far as we too are baptized with the Holy Ghost as with fire, we shall summon the world to submit to Christ as Lord of all. But do we sit side by side with the impenitent, and not quit ourselves as witnesses for God, as living epistles of Christ, as the salt of the earth? Are we a comfort to the world by conforming to its ways? Are we the cause of evil to unconverted men by our worldly spirit, by our flattering words? Does the fear of man prevent us from openly walking in Christ and Christ in us, so that he may be set in us for the fall and rising again of many? So far as we sink into inaction, content to live in friendly neighbourhood to a world lying in the wicked one, content without further aggression, do we shew we want that fiery baptism that made the disciples feel they could not without blood-guiltiness let men alone. O, if we can sit as a church or as individuals, in easy fellowship with sinners, not seeking to save souls, not daring to encounter the adversary face to face, we show that we are not baptized as with fire?
Their Decision
I said their decision: for however the disciples might be diverted from prayer and the work of Christ before, no sooner did the Spirit come upon them than they gave themselves wholly to these things. They who vacillated to and fro, who changed like the tide, had now one all-absorbing motive, and were borne along in the work of Christ, turning neither to the right or to the left; they continued daily with one accord in the temple. How can we than have received the heavenly baptism, if we are without the habit of religion, if our earnest efforts are but fitful, if we neglect present duty, and yet cherish the romantic hope of future service in a post which God has not required us to fill? If slothful in seeking God in prayer, in cultivating a holy relish for the things of God, if we never pray unless peculiarly helped, if we never put forth any activity in holiness unless God give victorious aid, can we have this fiery baptism? So intensely occupied in one pursuit were the Apostles, that public business was handed over to others, that they might give themselves to prayer and to the ministry of the word. If, as a church, or as individuals, we can afford time for work of a distracting nature, to lead us from prayer and from the word — if business of a public nature holds a loftier place in our esteem, so far we show that we have not the disciples’ baptism. I might mention other things in the disciples, as a willingness to suffer for the Lord, their cordial love, and unanimity; but . . .
How Shall We Obtain This Baptism, and on What Occasions is it Given?
I do not say that a gracious God has bound himself by any promise to the impenitent in all the scriptures of heaven — that means employed by them has power with a sovereign God or prevails; but I do say, from the Word, that such as already enjoy the baptism of repentance for the remission of sins, may obtain supplies of the Spirit a thousand-fold greater than any they have ever known.
Faithfulness in a Little
Are we faithful in a little? God’s rule is, To him that hath shall be given, and he shall have abundantly. Small at first were the faith, the hope, the love of the apostles; but yet a little while and the spark became a flame — the mustard seed became a tree. We, too, may yet have small delight in holiness, in prayer, in the Word — we, too, may yet be of little faith, of wavering love, of flickering hope; but be faithful in a little, and a larger measure shall be given. The least breathing of the Spirit is worth a thousand worlds; and only as we are faithful in a little is this fiery baptism shed upon a church, a minister, a follower of Christ.
Humble, Penitent Compliance with His Will
This heavenly unction is conferred when we keep the Lord’s word, and shew a humble, penitent compliance with his will. Behold this in the hundred and twenty-disciples who were enjoined by their Lord to tarry in Jerusalem till the Spirit came — who were neither to return home to Galilee, nor to distract their minds with worldly cares. They continued through those fifty days to wait as they were told. And if we would receive the Spirit’s special presence to enlighten what is dark, to inflame what is cold, to strengthen what is weak and ready to perish, we must emerge from cold indifference to a simple compliance with the Lord’s word and will. The world cannot receive him, cannot see him, neither know him. But, said the Saviour, If a man keep my words, we — that is, my Father and I, by the baptism of the Spirit — will come to him and make our abode with him. Repent, said Peter, again, to the awakened multitudes, and ye shall receive the Holy Ghost. And we, too, shall be filled with the Spirit, if we discover their godly sorrow and contrition — their penitent compliance with the will of Christ. Let him who was addicted to the lusts of the flesh — who could not receive the Spirit or become his temple — daily learn more and more to abandon all fellowship with darkness, and he shall receive the Holy Ghost. Let him who was addicted to the lust of the eye, daily learn farther to give up his worldliness, his covetousness, his unmerciful hard-heartedness to others, and he shall receive the Holy Ghost. Let him who was addicted to the pride of life, learn daily to think more meanly of himself, and to take the lowest place, and he shall receive the Holy Ghost.
Heavy Trial or Arduous Duty for Christ’s Sake
Another occasion is, when some heavy trial, some arduous duty, is laid on us for the sake of Christ. Witness John in the spirit amid the wilds of Patmos, or Paul glowing with the love of Christ, and singing praises in the inner prison. A special presence of the Lord, a better and more ample unction from on high, awaits us as a gracious reward for every dutiful compliance with suffering for Jesus. For the honour of the Lord, it becomes us to bear in mind that, in the history of this Free Church we have felt, and our brethren in Switzerland seem to experience at this hour, that a fresh baptism of the Spirit follows every step of faithfulness to our Lord. This is a new gale to fill our sails, and sent by him who is not forgetful of our labour of love — to waft us forward to fresh devotedness, spirituality, and success. Let us seek, then, new fields of self-denial; for we know that there is laid up for us on High the Spirit’s rich communications — the full supplies of the gracious Saviour as a present reward. But, as a solemn warning to take heed lest we fall, how seldom, if ever, do we see a Church rising above its first tone — how common for all Churches to fall far below it?
Unceasing Prayer of Faith
Another occasion, and a rule with God in reference to this baptism, is our unceasing prayer of faith. Ten days had the disciples continued with one accord in prayer, when, of a sudden, the Spirit came to give spiritual eyes, and a joy which no man could take from them. But the prayer which brings down the Holy Ghost, is not that which ceases if not heard at once, or if the heart is out of tune — that is content to stop with praying out some little savour or enjoyment of God’s presence. The prayer which prevails with him who gives the Holy Spirit to them that ask him, is that which will not let him go without a blessing. Might not every day be a Pentecost — might not we receive the Spirit daily — if, using what we have in all faithfulness, and pleading in faith for what we have not, we feared to grieve him by unholy passions, or by slighting his presence? Every day would be a Pentecost if we prayed like a Cornelius — if we heard the word like the three thousand, and prized it like the eunuch.