Kitabı oku: «A Bible History of Baptism», sayfa 22

It may be allowed that baptizo would not admit of such interpretation, if found alone and disconnected from any modifying or explanatory word or expression. But, that, in such connection and with such modifying words and statements as occur in the text of John, it can not be so interpreted, is by no means self-evident, and is supported by no sufficient or probable argument. The fact has already been indicated that the Hellenistic use of the word was predicated upon its employment among the Greeks to express a condition changed by a pervasive and controlling influence. It remains to be proved that the Jews had entirely forgotten this, which was to them the radical meaning of the word; so that, in their vocabulary, it could never have been used in that sense. In fact, however, a remarkable proof remains to us that the reverse of this is the truth. Says Isaiah, the prophet, – “My heart panted; fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me. – Isa. xxi, 4. Alexander, with the later Germans, understands this as a personification of Belshazzar, the king of Babylon, on that night when the handwriting on the wall proclaimed his judgment and doom. This, however, is unessential to the present purpose. Whether the prophet spoke of himself or of some other man, the fact of present interest is, that in the Septuagint Greek, the phrase, “Fearfulness affrighted me,” is rendered, “My iniquity baptizes me.” By this language, the Jewish translators express the agonies of remorse seizing and controlling the speaker, and turning the pleasure of the night into fear. Thus he was baptized, by sudden terrors by which he was controlled and brought into a new state of anguish and despair. So will the judgment of the final day seize upon the wicked and control and bring them into a like new condition by the baptism of fire.

Moreover, the connection in which John uses the expression in question, is such as to constitute abundant ground for the vindication of his language, even though baptism were restricted to the sense of purification. The purpose of Christ’s mission, as set forth by John, was, to “thoroughly purge his floor;” by “his floor,” meaning, primarily the people and land of Israel; but, in its ultimate intent, the world and the universe. In order to accomplish this object, not only must the wheat be garnered, but the chaff must be burned. And, as washing with water is none the less a purifying, because it does not cleanse or transform the filthiness, itself, but only removes it, – so, none the less is the baptism of fire a baptism, because it does not cleanse, but punishes the wicked. In so doing, it will purge the race, and cleanse the world, which it inhabits. That the baptism with the Holy Ghost is a real baptism, and that to it in the strictest and most peculiar sense the word belongs, can not be denied. But in that baptism we see the separating of the righteous and the wicked. It is as much the exclusion of the latter as it is the reception of the former. If the one is taken, it means, separation; it means that the other is left. Neither in conception nor in realization, is it possible to separate these two things, nor to eliminate the rejection and punishment of the wicked from that function by which the righteous are called and saved. By both alike, and by the one as much as the other, is the commission of the great Baptizer fulfilled and his floor purged.

Not without a significant bearing upon the present question is the language in which the Lord Jesus himself speaks of the discrimination which he is to exercise and the judgments which he is to inflict in the exercise of his royal authority. “I am come to send fire on the earth; and what will I if it be already kindled?.. Suppose ye that I am come to give peace on earth? I tell you, Nay, but rather division.” – Luke xii, 49, 51. That fire, here, is no symbol of grace, is manifest; as it is, also, that the theme of Malachi and John is the subject of these words of Jesus. Nor is the fact to be forgotten that, in the Levitical system, fire was distinctly recognized, along with water, as a purifying element. See Num. xxxi, 10; and compare Isa. xlviii, 10, and Mal. iii, 2, 3.

From all this it is evident that the baptism of fire is the exercise by the Lord Jesus of his judicial function, in the separation and punishment of the wicked.

Whilst it may be admitted that no absolute conclusion concerning ritual baptism, is to be deduced from the facts set forth in the Scriptures, as to the manner of this baptism, yet are they not unworthy of consideration as one element in the mass of evidence. (1.) The diluvial purgation of the world, in the days of Noah, was by means of rain. “The fountains of the great deep were broken up, and the windows of heaven were opened; and the rain was upon the earth forty days and forty nights.” – Gen. vii, 11, 12. (2.) Sodom and Gomorrah suffered a destruction, typical in its intent, and “are set forth for an example suffering the vengeance of eternal fire.” – Jude 7, and 2 Pet. ii, 6. Its manner is thus recorded. “Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven.” – Gen. xix, 24. (3.) The final destruction of the wicked is predicted under the same form. “Upon the wicked he shall rain snares, fire and brimstone, and a horrible tempest: this shall be the portion of their cup.” – Psa. xi, 6. (4.) More than thirty times the figure of outpouring is used in the Scriptures to indicate the infliction of God’s wrath. It is a pouring out, of wrath, of indignation, of vengeance, of anger and fury. Thus, in the Revelation, the seven last plagues are inflicted by the outpouring of cups or bowls (phialas) of wrath from heaven upon the earth. (Rev. xvi.) (5.) The final destruction of Gog and Magog, is described as being by fire which “came down from God out of heaven and devoured them.” – Rev. xx, 9.

The analogy of all these facts and expressions with those concerning the baptism of the Spirit, as designed to indicate the exaltation of the Son of Man, and point to his throne as the source of the indignation poured out, is apparent. On the other hand, the fact is to be observed, that the eternal state of those wicked is represented under the figure of dwelling in the lake of fire, – a figure which corresponds with the primary classic meaning of baptizo, in that there is no resurrection.

Section LXV. —The Baptism of Pentecost

Before his crucifixion, Jesus had assured his disciples that they should see the kingdom of God come with power. After his resurrection, in visits manifestly preternatural, “he was seen of them forty days, speaking of the things pertaining to the kingdom of God; and being assembled together with them, he commanded them that they should not depart from Jerusalem, but 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.” – Acts i, 3, 4. He moreover told them, “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 Judea, and in Samaria, and unto the uttermost parts of the earth.” – Ib. 8. For ten days after his public ascension they awaited the promised baptism. “And when the day of Pentecost was fully come, they were all with one accord in one place. And 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 all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” – Acts i, 1-4. They were inspired with divine courage, zeal, and power, and in presence of those who had cried, “Away with him!” and of the rulers, who had condemned him to the cross, proclaimed the kingdom and glory of the man of Nazareth. And, on that day, three thousand, a few days afterward, five thousand, and daily multitudes of believers added to the church, were the trophies of the power of Christ’s baptizing scepter, – the firstfruits and pledge of the baptism of his Spirit which still continues to pour from on high its floods of salvation upon the world.

Such was our Savior’s entrance on his office, as the royal Baptizer, – such the first administration of his baptism of grace. There are four things concerning it which demand attention. These are, – the manner in which the baptism was dispensed, – the new spirit then given to the church, – the accompanying signs, – and, the baptism of repentance, which then and thenceforth accompanied the preaching of the gospel.

Section LXVI. —The Manner of the Pentecost Baptism

In all the expressions and statements concerning the baptism of Pentecost, there is a prominence given to the manner of it which can not be casual, nor devoid of special significance. The attendant phenomena are described as “a sound from heaven, as of a rushing mighty wind,” which “filled all the place where they were sitting.” “Cloven tongues, like as of fire, sat upon each of them.” “And they were all filled with the Holy Ghost.” The facts are by Peter described as a fulfillment of the prophecy, – “I will pour out of my Spirit upon all flesh.” – vs. 17. He further tells the assembly, that Jesus “shed forth this which ye now see and hear.” – vs. 33. Of the similar scene in the house of Cornelius, it is stated that “the Holy Ghost fell on all them which heard the word,” and that “on the Gentiles was poured out the gift of the Holy Ghost.” – Acts x, 44, 45. Peter also, in giving account of this scene to the church at Jerusalem, stated, with reference to these facts, that as he began to speak, “the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how he said, … Ye shall be baptized with the Holy Ghost.” – Acts xi, 15, 16.

After the same conception is the language of Paul. – “According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Savior. – Tit. iii, 5, 6. “Hope maketh not ashamed, because the love of God (ekkechutai en) is poured out on our hearts (dia) through the Holy Ghost given us.” – Rom. v, 5. In these places, the words, “shed,” and, “poured,” which are interchangeably used in the translation, represent one in the original.

The first point, here, is the manner in which the phenomena of the occasion were introduced. “Suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.” That this was designed to be a significant sign, would seem certain in the presence of all the other significant features of the occasion. And its meaning is not obscure. From the Greek verb, pneo, to blow, are derived two nouns, pneuma and pnoē. These words are nearly identical in meaning, except that pneuma is by the sacred writers appropriated to designate the Holy Spirit. It, and the Hebrew ruagh, which is appropriated in a like manner, both mean, primarily, the air, the wind; and hence, the breath, the soul of man, a spirit, the Spirit of God. In all these significations, they are found, the one in the Hebrew Scriptures of the Old Testament, and the other in the Greek of the Septuagint version. We have seen how largely the figure of water is used as a symbol of the Spirit. Its chief propriety as thus employed appears in its effects upon the earth and the creatures, penetrating and fertilizing the soil, washing away defilement, and refreshing the thirsty; while as rain from heaven, it traces the descent of the Spirit from the throne of God. In wind, or air in motion, or the breath, we have another symbol, familiar in the Scriptures, and equally interesting and significant. Its peculiar fitness consists in its relation to its source, as representing the Third Person as the Spiritus or breath, “which proceedeth from the Father;” and in its nature, as essential to sustain life in the animate creation. Says the Psalmist, “By the Word of the Lord were the heavens made, and all the host of them by the breath (tō pneumati, by the Spirit) of his mouth.” – Ps. xxxiii, 6. The word, pnoē, is that which designates the “rushing, mighty wind” of Pentecost. It is used in the Septuagint in the sense of wind, stormy or violent wind, the breath, the soul, the spirit. Its relation to pneuma may be seen in such places as follow. – “He that giveth breath (pnoē) to the people upon it and spirit (pneuma) to them that walk therein.” – Isa. xlii, 5. “The spirit (pneuma) should fail before me, and the souls (pnoēn) which I have made.” – Ibid. lvii, 16. “At the blast (pnoēs) of the breath (pneumatos) of His nostrils.” – 2 Sam. xxii, 16. “All the time my breath (pnoēs) is in me, and the Spirit (pneuma) of God is in my nostrils.” – Job xxvii, 3. “The Spirit (pneuma) of God hath made me, and the breath (pnoē) of the Almighty hath given me life.” – Job. xxxiii, 4. In the New Testament, we have the words of Jesus to Nicodemus, – “The wind bloweth (pneuma pnei, the Spirit breatheth), where it listeth.” – John iii, 8. And in this same book of the Acts, is the testimony of Paul to the Athenians that – “He giveth to all, life and breath (pnoēn), and all things.” – Acts xvii, 25. Significant to the same purpose is the word, theo-pneustos (God breathed), which describes the Scriptures as the dictate of the Spirit in the prophets. (2 Tim. iii, 16.) Turning now to another word, – says Dr. Alexander, “The word (pheromenē) translated rushing, is a passive participle, meaning borne, or carried, and is properly descriptive of involuntary motion, caused by a superior power; an idea not suggested by the active participles, rushing, driving, or the like; which seem to make the wind itself the operative agent.”⁸⁴ Compare 1 Peter i, 13, – “The grace that is to be brought (pheromenēn) unto you;” and 2 Peter i, 21. – “Holy men spake as they (pheromenoi) were moved by the Holy Ghost.” With these notes, let us compare that action of Jesus, in which he breathed on his disciples, and said to them, “Receive ye the Holy Ghost.” – John xx, 22. This we must understand as designed by him for an interpretation of Pentecost. It can mean nothing else. For not till then was the Spirit to be given.

The same figure is fully developed in the prophecy of Ezekiel (xxxvii, 1-14), of the valley of dry bones. “There were very many in the open valley; and lo, they were very dry.” At the divine command, Ezekiel prophesied to them, – “O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones, Behold, I will cause breath to enter into you, and ye shall live… And as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above; but there was no breath in them. Then said he unto me, Prophesy unto the wind… Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them and they stood up upon their feet, an exceeding great army.” The vision is interpreted to the prophet. “These bones are the whole house of Israel… Thus saith the Lord God; Behold, O my people, I will open your graves and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my Spirit in you and ye shall live.” Ezek. xxxvii, 1-14. Throughout this passage, the words, “wind,” “breath” and “Spirit,” are in the original the same (Hebrew, ruāgh, Greek, pneuma), and the word, “breathe,” – “Come from the four winds, O breath, and breathe upon these slain,” – is the same that describes the action of the Lord Jesus, just referred to. If now, in the light of these illustrations, we return to the account of the Pentecostal scene, we read that “suddenly there came a sound from heaven as of an outbreathed, mighty breath, and it filled all the house where they were sitting… And they were all filled with the Holy Spirit.” Thus was signified the Spirit of Christ, as the breath of His life, by Him breathed into His disciples. So distinctly and profoundly was this idea impressed on the mind of the primitive church, that it became the occasion of one of the unwarranted forms which were at an early age added to the Scriptural rite of baptism. After the interrogation and immediately before the baptism, there was an exorcism, with an insufflation or breathing in the face of the person baptized; which Augustine calls a most ancient tradition of the church.⁸⁵ It was meant to signify the expelling of the evil spirit, and the breathing in of the good Spirit of God.

In the outbreathing of Pentecost we have the only phenomenon of the day, that was expressive of the actual performance of the baptism by the Lord Jesus. It was the specific symbol of the manner of it. Comparing it with the various other statements above quoted, it appears that of that baptism, the element was the Spirit of life in Christ Jesus; the administrator was Jesus seated on the throne of glory; the manner of it was an outbreathing from him; its coming was by descent, – a shedding down from the height of his throne to his disciples in Jerusalem; in its reception, it was a falling upon them; and the result was that they were all filled with the Holy Spirit, as the breath of their lives. For, in the symbol as described, they were surrounded as it were with an atmosphere of the Spirit. “It filled all the house where they were sitting;” so that they could breathe no other breath.

In this account, the chief interest centers on the source of the outpouring. And, in fact, the very purpose of the forms of expression used and of the sensible phenomena which they describe was to direct the attention of all, upward to that source. To the same effect, was the whole argument of Peter’s discourse to the multitude. Each position in it, has this as the end. – “Ye men of Israel, Jesus of Nazareth ye know, for him ye crucified. Him God raised from the dead and exalted to his own right hand, and gave the Spirit in all fullness to him. That Spirit hath he shed down upon us, as ye now see and hear, and thus is shown his exaltation and power. Therefore let all the house of Israel know, assuredly, that God hath made that same Jesus whom ye crucified both Lord and Christ, – both sovereign over all and that Anointed One who was promised to David, and heralded by all the prophets, as he that should sit on David’s conquering throne.”

We have seen how Paul labors to exalt our imaginations to some proportionate conceptions of the unapproachable height of the throne of Christ’s glory. And now, in our times, from the day of Pentecost unto the end, it is signalized in the exercise by him of that highest prerogative of God, the sending forth of the infinite Spirit. It is shed down by him from yonder height to this low earth, – down to us worms in the abyss where we lay, strown in the upas valley of death, to breathe life into the dead and give salvation to the lost. And to signalize that height of his exaltation, the depth of his condescension, and the measureless immensity of his matchless love, the Baptism of Pentecost was given, its miracles were wrought, and its myriad trophies of salvation gathered. All these point upward and cry, – “Behold! on high! Far above all powers and dominions, Jesus fills the throne! Thence he breathes forth the Spirit of God! Thence he sheds down salvation!”

Section LXVII. —The New Spirit Imparted on Pentecost

The previous announcements which heralded the baptism of Pentecost, and all the attendant facts and statements unite to indicate that in the very nature of the gift then conferred there was something essentially new and different from any previous endowments bestowed on the church, – something by which peculiar honor was reflected on the baptizing office of the Lord Jesus, upon this its first assumption and exercise. It is a question to be considered, – What were the new characteristics of grace now first imparted to the church?

The Holy Spirit was no novelty, now first bestowed. At the coming of Christ, the Jews were familiar with the doctrine of the personality and offices of the Third Person of the Godhead. Of this the evidence is conclusive, – in the story of John’s birth, – in the theme and style of John’s preaching, – in the facts stated as to the birth, anointing, and ministry of Christ, – in His manner of reference to the subject in his teaching, – and especially in his warning as to the sin against the Holy Ghost, which is only explicable upon the supposition that the doctrine of the Spirit was familiar to the Jews. The knowledge thus evinced had its source in the Scriptures of the Old Testament. So full are they on the subject that there is scarcely an aspect in which it appears in the New Testament which has not its counterpart in the Old. In them his agency is distinctly and fully recognized, both in the inspiration of the prophets, and in the gifts and graces which have been common to God’s people in all ages. See for example, Psa. li, 11-13; cxliii, 10; Isa. lxiii, 10, etc. The graces which Paul testifies to be the fruits of the Spirit (Gal. v, 22; Eph. v, 9), and which are in the above cited places, by the Old Testament writers referred to the same source, were abundantly displayed in the saints of the former dispensation, insomuch that Paul holds them up as ensamples to us. (Heb. xi and xii, 1.) The Psalms, which gave expression and nourishment to their graces, are never exhausted by the profoundest attainments of Christian experience. And with all the lamentable facts of unfaithfulness and apostasy which darken the pages of Israel’s history, there were periods of fidelity, in which the church shone in the beauty of holiness, fair and comely in the eyes of God. In fact, with all the disposition which we sometimes realize to dwell on the unbelief and apostasies of the twelve tribes, and lamentable as they were, it is certain that the New Testament church is in no condition to boast herself against Israel. If we survey the nominally Christian church, in its various sections – the communions of Rome and of the east, and of the various Protestant churches in Europe and America – a just judgment will pronounce them, on the whole, scarcely less unfaithful and surely more inexcusable than was Israel. Assuredly, there is no such difference in our favor as to indicate the absence of the Spirit from the latter, and his peculiar presence with the former.

In what then did the peculiarity of the day of Pentecost consist? To this question, Peter in his discourse on the occasion, gave an explicit answer. “This is that which is spoken by the prophet Joel: – And it shall come to pass, in the last days, saith God, I will pour out of my Spirit upon all flesh.” – Acts ii, 16, 17. In this citation of prophecy, and in the discourse which followed, Peter defined the peculiarities of the occasion as consisting in three things: First, that the outpouring of that day was made by the Lord Jesus in person. Second, that the miraculous phenomena attending it were designed to attest the fact that He, being risen from the dead and exalted to God’s right hand, was endowed with supreme and universal authority. Third, that the gifts of salvation by him dispensed were adapted and designed not for Israel only but for “all flesh,” – for the world. Thus was implied a change in the whole aspect of grace, in the hearts of God’s people.

We have formerly seen that God’s entrance into covenant with Israel, at Sinai, implied a temporary withdrawal of his overtures from the nations, – “suffering them to walk in their own ways,” (Acts xiv, 16), but with a distinct assertion of a reserved right, inserted in the covenant itself, – “For, all the earth is mine.” So long as God “winked at” the wickedness of the Gentiles, the church had neither commission nor call to labor for their salvation, nor impulse of grace to look for it. The doors of salvation and of the church were held open to all, and the word and ordinances maintained in Zion were an invitation to the world to enter freely. But, beyond that Israel was not called to go. On the contrary, she was discouraged from all active or intimate contact or intercourse with the apostate nations. Her primary and paramount office and obligation it was to keep her own self pure, and to preserve and transmit the oracles and ordinances of God faithfully, until the time of the Messiah. In the meantime, since the operations and graces of the Spirit can not but be in harmony with the will and purpose of God, his influences in the hearts of Israel, corresponded with the purpose thus indicated concerning the nations. For, grace is nothing but harmony of affections and will with the character and will of God. Grace, in Israel, was therefore without disseminating zeal or power, as toward the Gentiles. It contained no impulse to seek their salvation. But, knowing them as apostate and enemies to God and to his people, and as the objects of his indignation and wrath, it concurred in that indignation, and at times gave expression to it, in forms which offend a shallow and unsanctified criticism. Yet are they no more incongruous to the active enjoyment and exercise of the profoundest and most abundant measure of the Spirit’s graces, than is the absence in heaven’s blest inhabitants of zeal for the welfare of Satan, and their adoring approval of God’s justice in his doom. All this was rather confirmed than modified by the fact that the Spirit of prophecy constantly indicated that a day was coming when all the ends of the earth should see and share in the salvation of God. The more distinctly it was revealed as the purpose of God for the future, the more clearly was it seen to be not of the present.

But, now, the time had come. The Son of man, the Prince Messiah, to whom was reserved the ingathering of the Gentiles (Gen. xlix, 10), had assumed the scepter and received the Spirit of life for the nations. The sanctifying grace of that Spirit must be essentially the same in all ages and times. But there was now a change in its aspect to the Gentiles, coincident with the change of the divine attitude toward them. Instead of the old passive sentiment concerning the world’s ruin, – instead of the former ardor of indignation against its ungodliness, – the apostles and the church were now inspired with a divine pity and beneficent love, – with an active and aggressive zeal for the conversion of men. While the enclosed water of the laver at the tabernacle was the symbol of the Spirit’s influences, under the former dispensation, the increasing river of Ezekiel’s vision is their representative in the New Testament times. Flowing forth out of Zion, with a widening and deepening current, it pours its living waters into the dead sea of our apostate humanity, to the healing of the waters. This difference in the nature of the Spirit’s influences, now, and of old, is beautifully exhibited in two figures employed by our Savior, the distinctive features of which should not be overlooked because of the points of analogy. Speaking to the woman of Samaria of the personal blessings which the Spirit bestows, he tells her, – “Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” – John iv, 14. A well, within; living, active, but confined. But, at Jerusalem, at the festival of the pouring of water, which anticipated the giving of salvation to the Gentiles, – “In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.” – John vii, 37, 38. “Out of his belly shall flow.” Here is grace, not enclosed and restricted in its sphere, but outflowing and aggressive, disseminating itself without stint or limit. Hence the explanation which the evangelist adds: – “This spake he of the Spirit which they that believe on him should receive; for the Holy Ghost was not yet given, because that Jesus was not yet glorified.” – Ib. vs. 39. Hence, also, the selection made by Peter, in explanation of the Pentecostal scene. Among the prophecies, there are many in which the outpouring of the Spirit is spoken of. But of them all the apostle selected that which, in the briefest and completest manner, indicates the breaking down of the wall of partition. “I will pour out of my Spirit upon all flesh.” This he afterward explains. “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.” – vs. 39.

But there was another point, equally important, in the endowments bestowed on that memorable day. Heretofore, not only had commission to the Gentiles been withheld from the church, but gratuitous labors by her in that behalf would have been necessarily futile, for lack of power accompanying the word. But, said Jesus to the apostles, “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 Judea, and in Samaria, and unto the uttermost part of the earth.” – Acts i, 8. What was the nature of the power thus given, Paul tells the church of Corinth. “God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” – “And my speech and my preaching were not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power, that your faith should not stand in the wisdom of men, but in the power of God.” – 2 Cor. iv, 6, 7; 1 Cor. ii, 4, 5. This illuminating, convincing, and converting power of the Spirit of God attending the word, remains the perpetual endowment and authentication of the Christian ministry. In addition to the zeal and power thus conferred, the apostles were by this baptism invested with those gifts of courage, wisdom, inspiration, and miracles, which had been promised by the Savior, and were requisite to qualify them for their special office and to attest their ministry. (Mark xvi, 17, 18; Luke xxi, 15-19; John xiv, 26; xvi, 13-15.)