One day recently, riding on a Lake Sh.o.r.e train in Ohio, I chanced to notice the conductor stopping to speak to a little girl sitting behind me. Then I noticed that she was alone and crying a little, quietly. She did not answer his questions, but he must have been a father, I thought, because he seemed to understand so well. Speaking to a kind-faced motherly looking woman in the next seat he had the little girl go back and sit beside her, next the window. They did not talk much, if any, I noticed. But the girl was snuggled up close, and I knew from her face that she felt the warm sympathy of that friendly presence, and that the terrible feeling of loneliness had gone. Is not that woman another ill.u.s.tration of that name Comforter? Her mere presence was all that was needed to clear the skies and change the atmosphere for the little lone and lonely traveler.

But Jesus Himself has a very striking way of making clear just what He meant, by coupling another word with that new name the first time He used it. He says, "I will send _another_ Comforter." The comparison is with Himself. He is one comforter. The Holy Spirit another one. The only other time this word is used is by John in his first epistle, and is translated by our word advocate, and refers to Jesus. Jesus practically says: "You know what I have been to you these months past." And they would think through, the close intimacy of nearly two years. How He had spoken with unmistakable plainness when they were in the wrong, but also how loving with a strong love He had been, how patient, and gentle, and resourceful, and how He seemed to yearn over them that they might grow into His ideal for them. "Now," He says, "I am going away, but I will send you _another_ one who will be to you all that I have been--_and more_." _And more!_ That comparative more, either spoken or implied, runs all through this last long confidential talk. "More, much more, _because I go unto the Father_." Jesus crucified, risen, glorified can do much more by far in us by His other self, the Holy Spirit, than He could in person on the earth those years. And the wondrous meaning of that "another comforter" to you and me, my friends, to-night is simply this: it is the same as though the Lord Jesus had actually come back again and _you had Him all to yourself--and more_.

But I cannot tell you the meaning of that wonderful name. Nor yet the wondrous charm of Him who, for our sakes, embodies it. You may put together all these ill.u.s.trations in the attempt to get a real, close-up, idea of what Jesus meant in that love-gift of His to you. And then you will not know. There is really only one way to gain that knowledge. It is this: take the step which belongs to _your_ side of the transaction between you and the Master. Surrender yourself to Him to be changed and cleansed and used as He may choose. Then _He_ will begin at once working out the side that belongs to Him. _You shall be filled with His presence._ Then you will _begin_ to know. Then you can sing--

"I have a wonderful guest, Who speeds my feet, who moves my hands, Who strengthens, comforts, guides, commands, Whose presence gives me rest.

"He dwells within my soul, He swept away the filth and gloom; He garnished fair the empty room, And now pervades the whole."

And you shall go on knowing more and better until the day dawn and the shadows flee away.

FOOTNOTES:

[6] See note at the end.[A]

[Transcriber's Note A: The note in question follows immediately below, as the footnote was moved to the end.]

Of the twenty incidents referred to three do not directly mention the cloud, and in two others it is over the mount, with its characteristics much intensified. The references are given for those who will want to get closer up to this famous ill.u.s.tration.

Guidance: Ex. xiii: 21-22, with Numbers xiv: 14.

Bodily nourishment. Ex. xv: 25; xvi: 13-14, 45; xvii: 6.

Numbers xi: 31-32. xx: 1-12.

Protection from bodily harm: The nation--Ex. xiv: 19-20. The leaders--Num. xiv: 10 and on. xvi: 19 and on. xvi: 42 and on.

xx: 1-12.

Defeat of an enemy: Ex. xiv: 24-31, xvii: 8-16.

Chiding: Ex. xvi: 4-7, 10-12.

Rebuke or punishment for sin: Numbers xi: 33; xii: 1-10; xiv: 10 and on; xvi: 19 and on; 42 and on; xx: 1-12.

Held back from wrong: Numbers xiv: 10 and on; xvi: 19 and on; 42 and on; xx: 1-12.

Instruction and training: Ex. xix: 9, 16 and on; xxiv: 15-18.

Fuller manifestation: Ex. x.x.xiv: 5 and on; xi: 34-38. Lev. ix: 6, 23.

Special plan of relief in managment: Numbers xi: 16, 17, 25.

Coming nearer: Ex. x.x.xiii: 7-11, revised version.

MAKING AND BREAKING CONNECTIONS.

Many Experiences, but One Law.

In mechanics power depends on good connections. A visit to any great machine shop makes that clear. There must be good connections in two directions--inward toward the source of power, and outward for use. The same law holds true in spiritual power as in mechanical. There must be good connections.

These nights we have been together a few things have seemed clear. We have seen that from the standpoint of our lives there is _need_ of power, as well as from the standpoint of the Master's use of us among others. Jesus' promise and insistent words make plain the _necessity_ of our having power if His plan for us is not to fail. His words about the _price_ of power have set many of us to doing some honest thinking and heart-searching. And we have gotten some suggestion, too, of the meaning of that word power, and of the _personality_ back of the word.

To-night I want to talk with you a little about how to secure good connections between the source of power and the channel through which it is to flow out to others; and, once secured, how to preserve the connections unbroken.

It has been one of the peculiar characteristics of recent years in religious circles that much has been spoken and written about the Holy Spirit. Thousands of persons have been led into a clearer understanding of His personality and mission, and into intimate relationship with Himself. And yet, may I say frankly, that I read much and listened to much without being able to get a simple workable understanding of how I was to receive the much-talked-of baptism of power. That may quite likely have been due to my own dullness of comprehension. But whatever the cause, my failing to understand led to a rather careful study of the old Book itself until somewhat clearer light has come. And now in this convention I am anxious to put the truth as simply as I may that others may not blunder and bungle along and lose precious time as I have done.

Many an earnest heart, conscious of weakness and failure, is asking, how may I have power to resist temptation, and live a strong, useful, christian life? In the search for an answer some of us have run across two difficulties. One of these is in _other people's experiences_. It is very natural to try to find out how someone else has succeeded in getting what we are after. Many a G.o.dly man has told of his experience of waiting and pleading with G.o.d before the thing he sought came.

Personal experiences are intensely interesting, and often helpful. But there are apt to be as many different sorts of experiences as there are persons. Yet there is one unchanging law of G.o.d's dealing with men underlying them all. But unless one is more skilled than many of us are in a.n.a.lyzing experiences and discovering the underlying law, these experiences of others are often misleading. We are so likely to think at once of the desirability of having the same experience as someone else, rather than trying to find G.o.d's law of spirit life in them all. And so, some of the written experiences have clouded rather than cleared the sky. We should rather try _first_ to get something of a clear understanding of G.o.d's law of dealing with men as a sort of basis to build upon. And then fit into that, even though it may develop differently in our circ.u.mstances. We may then get much help from others'

experiences. If possible, we want to-night to get something of an inkling of that law.

Another difficulty that has bothered some of us is in the great variety of language used in speaking of this life of power; a variety that seems confusing to some of us. "The baptism of the Holy Spirit," "the induement," "the filling," "refilling," "many fillings," "special anointings"--these terms are familiar, though just the distinctive meaning of each is not always clear. Let us look a little at the language of the Book at this point. A run through the New Testament brings out five leading words used[B] in speaking of the Holy Spirit's relation to us. These words are "baptized," "filled," "anointed,"

"sealed," and "earnest." It seems to take all five words to tell all of the truth. Each gives a different side.

[Transcriber's note B: Original had "word sused"]

The word _baptized_ is the distinctive word always used _before_ the day of Pentecost, in speaking of what was to occur then. It is not used afterward except in referring back to that day. It belongs peculiarly to the day of Pentecost. Each of the gospels tells that John the Baptist said that Jesus was to baptize with the Holy Spirit. Jesus Himself uses the word, during the forty days, in Acts, first chapter. Peter, in Acts, eleventh chapter, recalls this remark. Paul uses it once in referring back to Pentecost.[7] These seem to be the only instances where the word is used in speaking of the Holy Spirit. One other word is used once in advance of Pentecost. "Tarry until ye be _endued_ or clothed upon."[8]

We shall see in a few moments that the meaning of this fits in with the meaning of baptized, emphasizing one part of its meaning.

"Baptized" may be called the _historical_ word. It describes an act done once for all on that great day of Pentecost, with possibly four accessory repet.i.tions to make clear that additional cla.s.ses and groups were included.[9] It tells G.o.d's side.

In this connection it will be helpful to note the significance of the word baptize. Of course you will understand that I am not speaking now of the matter or mode of water baptism. But I am supposing that originally or historically the word means a plunging or dipping into. We commonly think of the act of immersion-baptism from the side of the object immersed because the action is on the side of the thing or person which is plunged down into the immersing flood. But in the historical baptism of the Holy Spirit at Pentecost the standpoint is reversed.

Instead of a plunging down into there is a coming down upon, exactly reversing the order with which we are familiar, but with the same result--submersion. Notice the phrases in Acts used in describing the baptism of the Holy Spirit on that historical Pentecost: "Coming upon you," "pour out," "poured forth," "fallen upon," "fell upon," "poured out," "fell on them," "came upon,"[10] all suggesting an act from above.

A Four-Sided Truth.

Now notice that the word used at the time of the actual occurrence and afterwards is another word--"_filled_" and "full," which occurs eleven times in the first nine chapters of Acts. It tells what was _experienced_ by those persons at Pentecost and afterwards. It describes _their_ side. Baptism was the _act_; filling was the _result_. If you plunge a book into water you are submerging the book: that is your side.

The leaves of the book quickly become soaked, filled with the water: that is the other side. When a baby is born it is plunged out into the atmosphere. That is an immersion into air. It begins at once to cry and its lungs become filled with the air into which it has been plunged. So here "filled" is the _experience_ word; it tells our side.

The third word, "_anointed_," indicates the _purpose_ of this filling; it is to qualify for living and for service. It is the word commonly used in the Old Testament for the setting apart of the tabernacle to its holy use; and of priests and kings, and sometimes prophets for service and leadership. In the New Testament it is four times used of Jesus, each time in connection with His public ministry.[11] Paul uses it of himself in answering those who had criticised his work and leadership at Corinth.[12] And John uses it twice in speaking of ability to discern and teach the truth.[13] It is the _power_ word, indicating that the Holy Spirit's coming is for the specific purpose of setting us apart, and to qualify us for right living, and for acceptable and helpful service.

The fourth word, "_sealed_," explains our personal connection with the Lord Jesus. It is used once by Paul in writing to his friends at Corinth, and twice in the Ephesian epistle.[14] The seal was used, and still is to mark ownership. In our lumber regions up in the Northwest it is customary to clear a small spot on a log and strike it with the blunt end of a hatchet containing the initials of the owner, and then send it adrift down the stream with hundreds of others, and though it may float miles unguarded, that mark of ownership is respected. On the Western plains it is common to see mules with an initial branded on the flank.

In both cases the initial is the owner's seal, recognized by law as sufficient evidence of ownership. So the Holy Spirit is Jesus' ownership mark stamped upon us to indicate that we belong to Him. He is our sole Owner. And if any of us are not allowing Him to have full control of His property, we are dealing dishonestly. Sealed is the _property_ or _ownership_ word.

The last one of these words, "_earnest_," is a peculiarly interesting one. It is found three times in Paul's epistles.[15] An earnest is a pledge given in advance as an evidence of good faith. We are familiar with the usage of paying down a small part of the price agreed upon to make a business transaction binding. In old English it is called caution money. My mother has told me of seeing her mother many a time pay a shilling in the Belfast market-house to insure the delivery of a bag of potatoes, paying the remainder on its delivery.

Now here the Holy Spirit is called "the earnest of our inheritance unto the redemption of the purchased possession." That means two things to us: First--that the Holy Spirit now filling us is Jesus' pledge that He has purchased us, and that some day He is coming back to claim His possessions; and then that the measure of the Spirit's presence and power now is only a foretaste of a greater fullness at the time of coming back; a sort of partial advance payment which insures a payment in full when the transaction is completed. Paul speaks of this to the Romans as the _first fruits_ of the Spirit.[16]

So, if you will take all five words you will get all of the truth about our friend the Holy Spirit, and just what His coming into one's life means. The first word, "baptism," is the _historical_ word, pointing us _back_ to the day of Pentecost. The other four words, taken together, tell us the four sides of the Holy Spirit's relation to us now. "Filled"

is the _experience_ word, pointing us _inward_ to what actually takes place there. "Anointed" is the _power_ word, pointing us _outward_ to the life and service among men to which we are set apart. "Sealed" is the _personal-relation_ word, pointing us _upward_ to our Owner and Master. "Earnest" is the _prophetic_ word, pointing us _forward_ to the Master's coming back to claim His own, and to bestow the full measure of the Spirit's presence.

And to-night we want to get some hint of how to have this infilling, which shall also be an anointing of power and a seal of ownership and an earnest of greater things at Jesus' return.

Broken Couplings.