^
Bancroft Library
lo, t ft) CHAPTER IV.
THE HOLY SPIRIT.
THE OMNIPRESENCE OF THE HOLY SPIRIT THE GRAND EXECUTOR
OF ALL THE PHENOMENA, ASCRIBED TO THE LAWS OF NATURE A
PERSONAL BEING CALLED THE HOLY GHOST HOW A PERSONAL
BEING CAN EXERCISE ALMIGHTY POWER WHERE HE IS NOT
PRESENT BAPTISM OF FIRE AND THE HOLY GHOST BESTOWED
BY THE LAYING ON OF HANDS.
I. Man beholds himself surrounded by a universe of materials, filled with
power. Every particle seems to be active and energetic. At one time we
see these materials exerting a strong cohesive tendency; at another, mani-
festing a chemical affinity, or exhibiting the law of universal gravitation.
In one condition we see them assuming a gaseous form ; in another, a
liquid ; in another still, a solid ; sometimes, combining in irregular forms :
at other times, crystalizing in the most perfect and beautiful geometrical
figures ; at one time, entering into the tender and delicate flower, displaying the
most gaudy, lovely colours ; at another, combining with the towering hardy oak
which resists the furious storms of centuries. Indeed, all nature seems to
act, as if full of life, full of wisdom, full of power. Nothing is dormant;
nothing acts at random without law. Every particle seems to be capable of
assuming innumerable condition?, in each of which it still is under the
control of law, never revolting never deviating from the government of that
wonderful force by which it is guided and actuated.
2. This subtle, living, powerful agent is perceived, by its operations, to
be widely and copiously diffused through all the materials of nature which
have come under the inspection of man. Not one substance is exempt not
one particle escapes its energetic influence not one, that varies from the
path ordained by the wisdom and power of the living fluid agent which en-
velops it.
3. But what is this living, self-moving, powerful, and most wonderful fluid?
what is it which so copiously pervades universal nature ? which arranges,
combines, harmonizes, and moves its materials ? which organizes them into
vegetables, animals, and worlds ? which beautifies, adorns, and renders most
magnificently grand the sceneries of both earth and heaven ? and which dis-
plays such consummate skill and wisdom in all its varied operations ? What
is the name of this most powerful of all fluids ? Is it heat? Is it magnet-
ism ? Is it electricity ? Is it galvanism ? Is it light ? We answer ; all
these are its effects the manifestations of its power, as it operates upon, in,
and through the visible and invisible elements. These are some of the outward
and moj*e common exhibitions of its glorv ; while its invisible workings, its secret
813.
50 THE HOLY SPIRIT.
springs of power, and the fulness of its eternal glory, are withheld from the
gaze of mortals. Heat, light, electricity, and all the varied and grand dis-
plays of nature, are but the tremblings, the vibrations, the energetic powers
of a living, all-pervading, and most wonderful fluid, full of wisdom and know-
ledge, called the HOLY SPIRIT.
4. It has been supposed by some, that the Holy Spirit exists only as a
personage in the likeness and form of the personal spirits of the Father and
Son, or in the image of the spirits of men which resemble the human taber-
nacle in shape and magnitude. That such a personal Holy Spirit exists,
there can be but little doubt ; but to suppose that such person is alone called
the Holy Spirit, or that there is not a widely-diffused substance, also called
the Holy Spirit, is evidently erroneous, and contrary to what is revealed in
the divine oracles.
5. One personage of the Holy Spirit could not be in two or more places
at the same instant; for such a condition is absolutely impossible, for any
one person, being, or particle. Therefore, one personage, called the Holy
Ghost, could not dwell at the same instant in two or more Saints. If He
were in one, He would most certainly be absent from all others. To be in
millions of Saints, would require millions of personages of the Holy Ghost,
provided that He only exists in the personal form.
0. But there are many expressions in Scripture which plainly show that
the Holy Ghost exists, not only as a person, but as a diffused fluid substance.
John the Baptist, in speaking of Jesus, says, " God giveth not the Spirit by
measure unto him." (John iii. 34.) If the Holy Spirit, which Jesus is
represented as not receiving by measure, were a personage, His presence in
Jesus could not be considered a greater measure, than His presence in the
Saints ; but being a fluid substance, a greater quantity or fulness of it was
given to Jesus than what was measured out to his disciples. Let it be re-
membered that the Holy Ghost and Holy Spirit represent the same Holy
Substance or Fluid, being two different names for the same thing.
That this Substance was capable of being divided, and portions of it given to
-different individuals, is evident from the following passage : " And the Lord
<jame down in a cloud, and spake unto him, (Moses,) and took of the Spirit
that was upon him, and gave it unto the seventy elders : and it came to pass
that, when the Spirit rested upon them, they prophesied and did not cease."
{Numbers xi. 25.) Peter, in speaking of the ancient prophets, said, " Holy
men of God spake as they were moved by the Holy Ghost." (2 Peter i. 21.)
Therefore the Spirit which moved the seventy elders of Israel to prophesy,
was the Holy Ghost ; and seventy portions or measures of it were taken from
Moses, and distributed among seventy men, making them prophets. But
hovf could a personal Spirit be divided into parts, and be thus distributed,
without destroying its personality ? The measures of the Spirit given to
.these prophets, were as distinct from each other as the prophets themselves,
or as seventy measures of water would be, distributed in the same number of
separate vessels.
7. The prophet Elisha prayed that he might receive " a double portion"
of the Spirit which had rested upon Elijah, before his translation ; and his
prayer was answered. (See 2 Kings ii.) Now a " double portion" of a per-
sonal Spirit could not be given.
8. The Holy Ghost, when received, is represented as an anointing.
*' God anointed Jesus of Nazareth with the Holy Ghost and with power."
T*HE HOLY SPIRIT. 51
(Acts x. 38.) " But the anointing which ye have received of Him abideth in you,
and ye need not that any man teach you: but as the same anointing teacheth
you of all things, and is truth, and is no lie, and even as it hath taught you, ye
shall abide in Him." <; Ye have an Unction from the Holy One, and ye know all
things." (1 John ii. S7, 20.) How could this " Unction" or " Anointing" repre-
sent the reception of a personal Spirit ? The reception of a spiritual fluid Sub-
stance, capable of softening, animating, and teaching the heart, may truly be
compared to an ''Anointing" with oil which softens and renders pliable the body.
9. We often read expressions, like the following " Being full of the
Holy Ghost ;" "filled with the Spirit," &c. From these expressions, it is
very evident that some received more of the Spirit than others : but if the
Holy Spirit he a person, how could such be the case ?
10. Again, we often read of the Spirit being poured out; now it
cannot mean that a personage is poured out, but it must mean that the Spirit
is of a fluid nature, capable of being poured upon men, and of filling them,
and of overwhelming their bodies, like a cloud.
11. When the one hundred and twenty disciples were waiting, on the day
of Pentecost, for the " Baptism of the Holy Ghost," " 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 tire, 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." (Actsii. 2, 3, 4.) The whole house was filled with the Spirit;
hence, these disciples were baptized or immersed in it, which could not have
been the case if the Holy Ghost had come only as a person. On this occa-
sion, portions of this Holy Fluid assumed the form of " Cloven Tongues
like as of Fire." It is very doubtful whether a permanent personal Spirit
would dissolve its personality, and transform its parts into one hundred and
twenty tongues, having the appearance of fire. But a living, self-moving fluid
Substance might transform itself into any shape it pleased, and render itself
visible in the form of tongues, or in the form of a dove, or in a personal form,
resembling the image of man.
12. The Omnipresence of the Spirit is a demonstration that it is infinite
in quantity, instead of being limited to the very small amount sufficient to
compose one personage only. The Psalmist inquires, " Whither shall I go
from thy Spirit? or whither shall I flee from thy presence ? If I ascend up
into heaven, thou art there : if I make my bed in hell, behold, thou art there.
If I take the wings of the morning, and dwell in the uttermost parts of the
sea : even there shall thy hand lead me, and thy- right hand shall hold me."
(Psalm cxxxix. 7 10.) It is the Spirit of the Lord, and not a person,
that is present in all these places, named by the Psalmist. " Can any hide
himself in secret places tlaat I shall not see him ? saith the Lord. Do not I
fill heaven and earth ? saith the Lord." (Jeremiah xxiii. ?M.) It is by His
Spirit that the Lord fills heaven and earth. The elements of the earth, and
all the materials of the heavenly worlds, are full of this pure and holy Sub-
stance, called the Spirit, Indeed, all the beauty, harmony, and magnificence,
exhibited in the heavens, are the productions of this all-p'ervading Spirit.
" By His Spirit He hath garnished the heavens." (Job xxvi. 13.)
l:i. The Spirit of God hath made me, and the breath of the Almighty
hath given me life." (Job xxxiii. 4.) " If He gather unto Himself His Spirit
and His breath, all flesh shall perish together and man shall turn again unto
52 THE HOLY SPIRIT.
dust." (Job xxxiv. 14, 15.) By this Spirit the whole animal creation were
made. By this Spirit, they are sustained in life ; and when this Spirit de-
parts, they perish, and return to dust. And by this Spirit, the fish, fowls,
beasts, and men will be made new,- and the earth also. The Psalmist, in-
speaking of the resurrection and renewal of the whole animal creation, says,
" Thou sendest forth thy Spirit, they are created ; and thou renewest the face
of the earth." (Psalm civ.)
14. The Spirit that made the heavens and earth, and all things therein
that sustains them every moment that has the power of life and death over
every living thing that will create and make all things new operates by
the word of the Father and Son, and does nothing without their authority.
God speaks, and the Omnipresent Spirit acts upon the materials with which
it is associated, and reduces all things to order and harmony ; and places
them under the dominion of its own law of action, which is also the law of
the Father and Son ; and these laws are what the learned call the " Laws of
^Nature," not discerning the living, Omnipresent agent, that every moment
executes them. The learned perceive the intelligent effects ; but the intelli-
gent cause is hidden from their scrutiny. Hence, they ascribe the effects to
the supposed qualities of a supposed blind, unintelligent, passive matter
an absurdity invented by the devil, to prevent mankind from beholding the
direct agency of the Spirit of God, in the grand movements of the universe.
15. Paul, in speaking of God, says, " In Him we live, and move, and
have our being." (Acts xvii. 28.) Now, we do not "live and move " in the
person of God, nor in the person of His Spirit, but in the midst of that
quickening, living, Omnipresent Substance which is in, and through, and
around all things, producing all the effects ascribed to the laws of nature.
16. The wicked, as well as the righteous, are, so far as the common laws
of nature are concerned, controlled by this universal Spirit. The materials of.
their bodies, like those of the righteous, are compelled to obey the common
laws of gravitation, cohesion, chemical affinity, and all the varied laws of
organization ; all of which are the effects of the Spirit ; but the human spi-
rits of the wicked are far from being influenced and controlled in the same
degree as those of the righteous. So far as the operations of the Holy Spirit
upon the mind are manifest, it is evident that it does not dwell in unholy
temples ; that is, it does not dwell in them to sanctify, to purify, to teach the
mind in such temples ; but it merely dwells in them to carry on those pro-
cesses, generally ascribed to the laws of nature. If the Psalmist made his
bed in hell, he could not get away from the Spirit of God. The Spirit of God
is not in hell, to suffer or experience any inconvenience by being in that
locality, but merely to carry on the infinitely varied operations of the elements
there, as in all other departments of the universe ; while the wicked mali-
cious spirits in that dark and miserable abode, are entirely destitute of its
sanctifying and comforting influence.
17. Boundless space is interspersed with an infinity of worlds ; the num-
berless series are stretched out endlessly in all directions, with intervening
spaces sufficient for the organization of unnumbered systems that may here-
after bespangle the infinite heights and depths of eternity. As there is no
space in the great infinite expanse, without its kingdom, and no kingdoms
without appropriate intervening spaces ; so there are no spaces and kingdoms
without their laws, or without the immediate presence of the Holy Spirit,
superintending and controlling the eternal elements. The Holy Spirit is
THE HOLY SPIRIT. 53
boundless in its presence, because it is infinite in quantity. A finite quantity
of Spirit could only dwell in finite space. A Substance that is Omnipresent
must be inexhaustible in quantity, and absolutely boundless in every possible
direction.
18. This boundless ocean of Spirit possesses in every part, however
minute, a will, a self-moving power, knowledge, wisdom, love, goodness, holi-
ness, justice, mercy, and every intellectual and moral attribute possessed by
the Father and Son. Each particle of this Holy Spirit knows, every instant,
how to act upon the other materials of nature with which it is immediately
associated : it knows how to vary the gravitating tendency of a particle of
matter, every moment, precisely in the inverse ratio of the square of its
distance from every other particle in the universe. Where an infinite num-
ber of particles of matter are in motion, and every instant changing their
relative distances from each other, it must require an overwhelming amount of
discernment and knowledge, for each particle of the Spirit to perceive every
motion of every other particle, and every instant to know the relative positions
and distances of every particle in the universe. And yet without such know-
ledge, the gravitating intensity could not be varied, according to the strict law
which is known to exist. For the Holy Spirit to move all the materials of
nature, according to this one law requires a wisdom and knowledge incom-
prehensible to mortal man.
19. But the Holy Spirit obeys an infinity of other laws besides gravita-
tion ; and obeys them, too, voluntarily and understandingly, and not passively
and blindly. Wherever the Holy Spirit moves the materials of nature,
according to any law, it does so, because it has a knowledge of the law, and
has a will and power of self-motion to obey it. Therefore, man can, in some
measure, discern, from the operations of the Spirit in performing the laws of
nature, how incomprehensibly great are its wisdom and knowledge. It is
unsearchable and past finding out by frail mortality !
20. Man has been accustomed to associate wisdom, knowledge, love, joy,
and all the other faculties and passions, with an organized being or personal-
ity. Therefore, when he is informed that the Holy Spirit possesses all these
attributes, he, from habit, supposes it to be a person ; but there is no neces-
sary connection between these attributes and a personality. Indeed, there is
no reason why these attributes may not also belong to a Fluid Substance.
We see life and voluntary motion exhibited by beings of every conceivable
shape and magnitude, from man down through every grade of existence to
the microscopic animalcules. Many of these inconceivably small beings
appear to be merely minute globules or particles of living substance. Such
being the case, why may not the still smaller particles of the Holy Spirit be
alive also ? and why may they not also possess all the elementary attributes
of a Spiritual personage or organization? Is there anything in the mere
shape or magnitude of organized spirit-matter, that should cause it to differ
in its elementary attributes from unorganized spirit-matter ? Certainly not.
Therefore, it is perfectly consistent and analogeus with what we see in nature,
to attribute life, voluntary motion, and numerous other attributes and quali-
ties, to a fluid substance, or to each of its particles.
21. When an intelligent movement exists, we at once infer an intelligent
agent. When we see the materials of the universe continually moving
according to an intelligent law, we at once infer that the agent in connection
with these materials, and which thus moves them, is intelligent, and possessed
54 . THE HOLY SPIRIT.
of a will and voluntary motion. It is only by effects and manifestations that
we judge any being'to be possessed of life, intelligence, &c. And the greater
the display of these effects, the more certain we are of the existence of a,
living, moving, intelligent agent, possessed of the attributes whose effects are
exhibited. The wise, intelligent, and grand effects, called the "laws of
nature," cannot be otherwise, than the exhibitions of a most wise, most intel-
ligent, and most powerful substance, diffused, in immense quantities, through
all the materials of space.
22. This universal Holy Spirit is not only alive, as it regards each of its
parts, but is alive as a whole. This may be represented by the human spirit
which is in the image of the human tabernacle, and dwells throughout the
body. Each part of the human spirit is alive, and possessed of voluntary
motion ; each part performs the work assigned to it. That part of the human
spirit in the feet, moves the feet; that in the hand, moves the hand ; the
spirit in the head, moves the head. Every particle of the human spirit has
its own work to perform ; and yet in all the varied operations of each, the
happiness of the whole is sought for, and respected. Hence, the human
spirit is alive in all its parts, and alive as a whole. By the perfect union and
sympathy of each particle with every other, they act as one human spirit ;
and, indeed, though consisting of unnumbered millions of living particles,
each intelligent, each active, yet they form but one organized human spirit,
because of the perfect oneness of their attributes. So it is with that all-wise
universal Spirit. The union of each particle of the Holy Spirit with every
other throughout the universe, is as perfect as the union of the particles in
a human spirit. Though each particle acts individually in its o\vn sphere,
and has its own work to perform in the varied operations of nature, yet each
acts with the same great end in view, namely, the good of the whole. Though
the number of particles is infinite, yet, all 'being possessed of the same attri-
butes, and acting with the most perfect union, they may be emphatically pro-
nounced ONE.
23. The infinite number of particles of the Holy Spirit moves universal
nature, as if by the will of one Being ; for in fact, though the particles are
infinite, yet they all act by one will. The myriads of particles in the human
spirit, move the human body by one united will. So likewise it is the one-
ness of the will and other attributes that constitutes the oneness of the great
universal Spirit which pervades all things. The particles, wherein this one
will resides, are infinite in number, extending through all space. This one
will that pervades them all, is the same as the will that dwells in the Father
and Son. The most perfect union exists in all the moral and intellectual
attributes of Father, Son, and Holy Ghost. It matters not how far distant
some parts of.the Holy Spirit may be from others ; nor how far they may be
from the persons of the Father and Son, yet they are imbued with the same
will, and never act in opposition to each other's desire. And this is the great
secret of their oneness.
24. The universality of the Holy Spirit is the great main-spring or secret
by which a personal Being can exercise Almighty power where He is not per-
sonally present. However good and wise a personal Being might be, He
could not exert power at a distance, only through some agent over which he
has control. Both the Father and Son are personal Beings ; neither of them
alone, without the aid of some substance or agent, could control any of the
materials of nature at a distance from himself. The substances in space, if
THE HOLY SPIRIT. 55
unintelligent, would exhibit no action or laws. The commands of the Father
and Son would be unavailing and entirely ineffectual ; worlds could neither
be organized nor put in motion. Nothing which is unintelligent, and sepa-
rated at a distance, could be made to obey one single command. And such
phenomena as the "laws of nature " could not, by any possibility, be made to
exist.
25. But let the Father and Son have the agency of the Holy Spirit*
extending in quantity throughout universal space, diffused through all
elements and all worlds ; let them have the authority to command this Spirit,
being of the same mind and will with it. Such being the case, universal
nature would obey. By the power of the word of the Father and Son, the
Spirit would organize worlds ; by the power of their word, the Spirit would
set those worlds into harmonious motion; by the power of their word, the
Spirit would move the particles in nature according to the law of gravitation;
by their word, the Spirit would move every substance according to the varied
laws which now exist. By the power of their word, the Spirit could suspend
its operations in one way, and operate in another, directly opposite, causing
what the world generally calls a miracle. Through the agency of such a
universal Spirit, a person could exercise Almighty power throughout every
department of nature. Particles, worlds, and universes would obey : the Spirit
being the great grand executor of all the sublime and majestic movements^
exhibited in boundless space.
26. But does not that portion of the substance of the Holy Spirit which,
dwells in eaeh humble servant of God, assume a personal form while in such
tabernacle? Or is it limited in its locality to some particular part of the
tabernacle, as the brain or the heart ? We answer, that as the gift of the
Holy Spirit is, in Scripture, called a baptism, there is no doubt, but that t&e
whole " inner man " is immersed in this holy Substance : this is still more
evident from the scriptural expressions which often represent the disciples of
Jesus, as " being full of the Holy Ghost : " these expressions convey the idea,
that the Holy Ghost, not only dwelt in the brain or in the heart, but in and
throughout the whole^tabernacle, quickening the human spirit in every limfr
and joint from the head to the feet : or, in other words, the body which is the
temple of the Holy Ghost, was full of this holy Fluid, even as the temple of
Solomon was full of the glory of God, when the cloud and fire descendeet
upon it.
27. But if the body of each Saint is full of the Holy Ghost, it is evident,
that this holy Substance dwelling in each temple must assume the same shape,-
and magnitude as the temple which it fills. If any one should, by vision^,
behold the tabernacle of man, filled throughout with this Substance,. ke>
would perceive it existing in a personal form of the same size and shape s
the human spirit or tabernacle. And if he should behold a million of scb.
bodily temples, thus filled, he would see a million of personal beings called
the Holy Ghost : but each one of these, though one with all the others in th&
attributes, would be distinct in substance from all the rest. They are dis-
tinct personal forms which the Spiritual Fluid assumes, upon entering human
bodies, so as to accommodate itself to the size and form of the respective
human temples which it inhabits, However many the personal forms, thus
assumed, they are but ONE in wisdom, knowledge, love, justice, mercy, glory,,
power, and in all their attributes. In this respect, therefore, there is but OR&
Holy Spirit, which is in all and through alt, and over all things. Bat in
56 THE HOLY SPIRIT.
respect to the personal forms assumed, they are as innumerable as the righteous
of all worlds whose bodies are its temples for ever and ever.
28. But does the Holy Ghost ever exist in or assume a personal form,
-when separate from the tabernacles of men ? We answer, by referring to the
sayings of Jesus, in the book of John, where the Comforter is called " the
Holy Ghost " " the Spirit of Truth ; " and is represented as a personal
Being by the pronouns " HE " and " HIM," and as a Being capable of pro-
ceeding from the Father, and of hearing and speaking the word of God, and
of testifying to the truth, and of convincing and reproving the world. From
this description, there remains but little doubt, as to the existence also of
of a personal Being, called the Holy Ghost, who was sent by the Father and
Son to comfort the disciples. That He was a personal Being before He was
sent, there can be but little doubt ; and that He was also accompanied by and
surrounded with a large quantity or cloud of that holy spiritual Substance
which is also called the Holy Spirit, and which, from its diffusive nature, is
capable of entering into, and abiding in many tabernacles at the same instant,
is also very evident.
29. The prophet Nephi who lived about six centuries before Christ,
sought " to see, and hear, and know " concerning many events of the future,
" by the power of the Holy Ghost;" and he was " caught away in the Spirit
of the Lord," and saw many things : among which, he beheld the Spirit of
the Lord who spake with him. He says, " I spake unto Him as a man
speaketh ; for I beheld that He was in the FORM of a man ; yet, neverthe-
less, I knew that it was the Spirit of the Lord ; and He spake unto me as a
man speaketh with another." (See Chapter III. of the first Book of Nephi,
in the Book of Mormon.)
30. Joseph Smith, the Prophet, says, " The Holy Ghost has not a body
of flesh and bones, but is a PERSONAGE of Spirit." (See History of
Joseph Smith, " Deseret News," Vol. vi. No. 18, p. 137.)
31. These last quotations agree with what I have already quoted from
the New Testament. Therefore, it may safely be affirmed that there is a
personage of the Holy Ghost who is in the form of man, and that He was
seen in this form, when existing separately from the tabernacles of men, in
the pure spiritual state.
32. The Holy Spirit, therefore, must be considered, first, as an inex-
haustible quantity of pure living, intelligent, powerful Substance, diffused
through all worlds in boundless space, and capable of filling myriads of taber-
nacles, and consequently, of assuming their forms. And secondly, parts of
this Holy Spirit exist as a Holy Being who constitutes the third person of
the Trinity, and who is of the same mind and will as the Father and Son,
The diffused Substance of the Holy Spirit has also the same mind and will
as the three glorious persons of the Godhead ; and by their united will, this
diffused substance executes the grand and magnificent operations of nature.
33. Having treated upon the nature and attributes of the Holy Spirit,
let us next inquire, how the children of men can be made partakers of this
heavenly gift ? The Holy Spirit dwells not in unholy temples ; that is, it
dwells not there, to sanctify, teach, and comfort the mind, but merely has an
existence in such temples, to carry on the common operations of nature. To
receive the Holy Spirit, so as to have the mind benefited, requires a prepa-
ration both of the body and mind. The body and mind of a natural man,
have both been defiled by sin ; consequently, both are unholy, impure, and
THE HOLY SPIRIT. 57
altogether unprepared for the indwelling of the holy Comforter. Now there
is but one way for them to be properly prepared for the residence of this
pure Spirit. This one way is of divine origin, and consists of three impor-
tant steps, as pointed out in the three preceding chapters of this work;
namely, Faith, Repentance, and Water Baptism. By these three steps,
taken sincerely and properly, the sinner is forgiven of all past sins, and both
mind and body are prepared for the Baptism of fire and the Holy Ghost.
;}4. Water Baptism is only a preparatory cleansing of the believing peni-
tent ; it is only a condition of a cleansing from sin ; whereas, the Baptism of
fire and the Holy Ghost cleanses more thoroughly, by renewing the inner
man, and by purifying the affections, desires, and thoughts which have long
been habituated in the impure ways of sin. Without the aid of the Holy
Ghost, a person who has long been accustomed to love sin, and whose affec-
tions and desires have long run with delight in the degraded channel of vice,
would have but very little power to change his mind, at once, from its habi-
tuated course, and to walk in newness of life. Though his sins may have
been cleansed away, yet so great is the force of habit, that he would, without
being renewed by the Holy Ghost, be easily overcome, and contaminated
again by sin. Hence, it is infinitely important that the affections and desires
should be, in a measure, changed and renewed, so as to cause him to hate
that which he before loved, and to love that which he before hated : to thus
renew the mind of man is the work of the Holy Ghost. Bancroft LibTfiT
35. The baptism of the Holy Ghost is of so great importance that we can-
not feel justified without referring to the scriptural promises in relation to it.
When the multitudes came forth from all the region round about to be bap-
tized by John the Baptist, in the river Jordan, John said unto them, " I, in-
deed, baptize you with water unto repentance ; but he that corneth 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." (Matthew iii. 11.)
30. According to this passage, the baptism of the Holy Ghost and of fire
was promised to all whom John baptized by water who were truly penitent.
Their repentance and water baptism secured to them, not only a remission of
sins, but a promise of a greater baptism which Jesus should administer to
them. Some have supposed that the baptism of the Holy Ghost and of fire,
was only intended for the Apostles and a few others, in order to constitute
them witnesses of Jesus ; but such an idea is erroneous, and directly opposed
to the scriptures. Every one of John's disciples were expressly informed that
this greater baptism was intended for them.
37. Jesus was baptized, first with water in the river Jordan " to fulfil all
righteousness :" this being an example of obedience, or a pattern for all others
to follow. Immediately after Jesus came up out of the water, he prayed, and
" the heaven was opened, and the Holy Ghost descended in a bodily shape
like a dove upon him ; and a voice came from heaven, which said, " Thou art
my beloved Son ; in thee I am well pleased." (Luke iii. 21, 22.) This was
the second baptism which Jesus received. And the Father manifested His
approbation on this occasion by speaking from the heavens with an audible
voice, and declaring that Jesus was His only begotten Son.
38. Every believing penitent who will follow this example of Jesus, by
being baptized first with water, is entitled to, and will receive the second
baptism of the Holy Ghost and of fire ; for the promise is, that Jesus who
was himself baptized with the Holy Ghost, should confer this same glorious
58 THE HOLY SPIRIT.
baptism upon all his children. . The two baptisms, therefore, received by the
Son of God, are the same that all men must receive, in order to become the
sons of God, and be acknowledged as such by the voice of God, or by the
voice of His Spirit which is the same. Let no one flatter himself that he
can become a son of God without these two baptisms. It is by being born
of the flesh that we become the sons of men ; so likewise it is by being born
of the water and of the Spirit that we become the sons of God :" and there is
no other possible way of becoming His sons, only by being born of these two
elements water and Spirit, following the pattern that Jesus gave. If Jesus,
being holy, had need to be baptized by water, " to fulfil all righteousness," how
much more need have we, being unholy, to be baptized by water, not only " to
fulfil righteousness," by keeping the command of God, but to obtain, through
that act, a forgiveness of sins, so that we may be prepared for the greater
baptism of the Holy Ghost, and thus be born anew of these two purifying ele-
ments, without which Jesus has most expressly declared, that no man can enter
into the kingdom of God.
39. This baptism of the Holy Ghost is referred to by the Saviour on the
day of his ascension. " Being assembled together with them," that is, with
his disciples, " he commanded them that they should not depart from Jeru-
salem, 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, 4, 5.) Shortly after this, one
hundred and twenty of the disciples " were all filled with the Holy Ghost, and
began to speak with other tongues."
40. The baptism of fire, without doubt, had reference to the purifying
qualities of the Holy Ghost, which, like fire, consumes or destroys the unholy
affections of those who are made partakers of it. Those portions of the Holy
Ghost which assumed the form of tongues, and were rendered visible, had the
appearance of fire. It is to this same kind of baptism that the prophet Ma-
lachi refers, when predicting the second advent. After saying that the Lord
" shall suddenly come to His temple," the prophet inquires, " but who may
abide the day of His coming ? and who shall stand when He appeareth ? for
He is like a refiner's fire, and like fuller's soap : and he shall sit as a refiner
and purifier of silver ; and He shall purify the sons of Levi, and purge them
as gold and silver." (Malachi iii. 1, 2, 3.) It requires a fire of great inten-
sity to melt and purify gold and silver : though the sons of Levi, upon whom
this fire is to sit, will abide the same, and not be consumed, yet it will con-
sume the wicked as chaff or stubble, and the Lord will thoroughly purge His
floor.
41. This same kind of Baptism is referred to in Isaiah. " Hear, ye that
are far off, what I have done ; and ye that are near, acknowledge iny might.
The sinners in Zion are afraid ; fearfulness hath surprised the hypocrites :
Who among us shall dwell with the devouring fire ? who among us shall dwell
with everlasting burnings ? He that walketh righteously, and epeaketh
uprightly ; he that despiseth the gain of oppressions, that shaketh his hands
from holding of bribes, that stoppeth his ears from hearing of blood, and
shutteth his eyes from seeing evil ; he shall dwell on high : his place of defence
shall be the munitions of rocks : bread shall be given him, his waters shall be
sure. Thine eyes shall see the King in His beauty ; they shall behold the
land that is very far off." (Isaiah xxxiii. 13 17.) The " devouring fire "
and " everlasting burnings " here spoken of, is the fire of the glory of God ;
THE HOLY SPIRIT. 50
and those who dwell with it, and in its midst, will be the pure in heart, as des-
cribed in the quotation ; while fearfulness will sieze upon the sinners and
hypocrites in Zion who behold this burning devouring element, enveloping
the habitations and assemblies of the righteous.
43. The baptism of fire is again mentioned in great plainness by Isaiah
in the following words : " In that day shall the branch of the Lord be beau-
tiful and glorious, and the fruit of the earth shall be excellent and comely for
them that are escaped of Israel. And it shall come to pass, that he that is
left in Zion, and he that remaineth in Jerusalem, shall be called holy, even
every one that is written among the living in Jerusalem : when the Lord shall
have washed away the filth of the daughters of Zion, and shall have purged
the blood of Jerusalem from the midst thereof, by the spirit of judgment, and
by the spirit of burning. And the Lord will create upon every dwelling
place of Mount Zion, and upon her assemblies, a cloud and smoke by day,
and the shining of a flaming fire by night." (Isaiah iv. 2 G.) Thus it will
be seen, that the children of Zion are to be holy, and are to dwell in the
midst of a shining, flaming, devouring fire, called "everlasting burnings,"
which will envelope their habitations and assemblies, and be round about their
persons which will, by the light of this fire, shine as the face of Moses shone.
When this comes to pass, no wonder that the sinners in Zion svill be afraid,
and that fearfulness will surprise the hypocrites ! Such characters in those
days will not be able to endure the fire and glory of the Lord. Hence, they
will be cast into their own place, "where their worm dieth not, and the fire
is not quenched."
43. Moses was baptized with the Holy Ghost and with fire, so that when
he came down from mount Sinai, after being with the Lord many days, his
face shone with that brilliancy that the children of Israel could not endure
the brightness and intensity of the light, but fled and stood afar off. Moses
was obliged to veil his face to hide the glory of his countenance from Israel.
It is this same fire that has so often been exhibited by holy angels, when
they have appeared in their glory to mortals. It was this same fire that rest-
ed upon the tabernacle and camp of Israel, for forty years in the wilderness.
It was this same fire that broke forth among the rebellious ones, and con-
sumed them by thousands. It was this same fire that consumed the sacrifice
offered by Elijah, and even consumed the stones of the altar and great quan-
tities of water, poured upon the same. It was this same fire that filled the
temple of Solomon at the time of its dedication. It is this same fire that
surrounds the Holy One of Israel : hence, Paul calls Him, " a consuming
fire." It was this same fire which all who sincerely received John's baptism,
had the promise of being baptized with. It was this same fire and Holy
Ghost that descended from heaven like a rushing mighty wind, on the day of
Pentecost that was seen in the form of cloven tongues that controlled the
tongues of the disciples to speak in many languages unknown to themselves.
44. On hearing of the marvellous descent of the Holy Ghost upon the
disciples of Jesus, there came together a vast multitude of people, and listened
to them. They were informed by Peter, that the Holy Ghost which the dis-
ciples had just received, was the same Spirit which God had promised by the
mouth of the prophet Joel, to pour out, in the last days, upon all flesh. He also
informed them, that Jesus was raised from the dead, and " being by the right
hand of God exalted, and having received of the Father the promise of the
Holy Ghost, he hath shed forth this which ye now see and hear. * * * *
<60 THE HOLY SPIRIT.
*' Now when they heard this, they were pricked in their hearts, and said unto
Peter and to the rest of the Apostles, Men and brethren what shall we do ?
Then Peter said unto them, Repent, and he baptized every one of you in the
name of Jesus Christ, for the remission of sins, 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."
(Acts ii. 33, 37, 38, 39.)
45. These passages of Scripture, recorded in the first and second chap-
ters of the Acts, prove, most conclusively, first, that the descent of the Holy
Ghost upon the one hundred and twenty disciples, was a baptism, according
to the promise of the Father. (Chapter i. verses 4, 5.) Secondly, that the
effects of this baptism of the Holy Ghost, were both seen and heard by many
thousands. (Chap. ii. verse 33.) And lastly, that this same promise of the
Father, concerning the baptism of the Holy Ghost, was unto the large multi-
tude which the Apostles were then addressing ; and unto their children or
descendants ; and unto all afar off, meaning distant nations ; and unto as
many as the Lord should call, meaning all nations, kindreds, and tongues
who should be called through the gospel proclamation ; and unto all flesh,
p.s promised 'in the prophecy of Joel, and referred to, on that occasion, by
Peter. Hence, the prophet Joel, John the Baptist, Jesus, and his Apostles,
are all united in testifying that the promise of the baptism of the Holy Ghost
is to all people who will comply with the conditions of the Gospel preparatory
to its reception.
46. Having learned that all who have received pardon through faith,
repentance, and water baptism, are entitled to the baptism of fire and the
Holy Ghost, let us next inquire whether this heavenly gift is bestowed
through an ordinance ? In bestowing the blessings of salvation, God has
ordained certain conditions or ordinances through which He has been pleased
to confer them upon man. It was through the ordinance of the passover that
Israel were saved from the destroying angel, while the firstborn of the Egyp-
tians were slain. It was by Moses stretching out a rod over the Red Sea,
that the Lord divided the water, and saved Israel from their enemies. It
was by smiting the rock, that waters gushed forth to quench their thirst. It
was by the lifting up of Moses' hands towards heaven that Israel prevailed
against Anaalek. " And it came to pass, when Moses held up his hand, that
Israel prevailed ; and when he let down his hand, Amalek prevailed. But
Moses' hands were heavy ; and they took a stone, and put it under him, and
he sat thereon ; and Aaron and Hur stayed up his hands, the one on the
one side, and the other on the other side ; and his hands were steady until
the going down of the sun. And Joshua discomfited Amalek and his people
with the edge of the sword." (Exodus xvii. 11 13.) It was by casting a
tree into the bitter waters of Marah that they were made sweet. (Exodus
xv. 25.) It was by blowing upon rams' horns and encompassing the city of
Jericho that the walls fell down. It was by the priests bearing the ark into
the edge of the river Jordan that its waters were divided, and Israel passed
over. It was by Elisha smiting Jordan with the mantle of Elijah that he
passed over dry shod,
47. When the sons of the prophets were eating boiled herbs, it was ascer-
tained that some of them were deadly poison : hence, they said to Elisha,
" there is death in the pot." But by the simple act of throwing some rneal
into the vessel, the poisonous qualities were destroyed. By the simple act of
THE HOLY SPIRIT. 61
Elijah's stretching himself three times upon a dead body, and praying, God
restored the same to life. Elisha also restored a dead child to life, by stretch-
ing himself twice upon the body. "And he went up and lay upon the child,
and put his mouth upon his mouth, and his eyes upon his eyes, and his hands
upon his hands." (2 Kings iv. 34.)
48. Time would fail us to speak of the thousands of other examples ia
both the Old and New Testaments, where God manifested His blessings
through obedience to some simple ordinance or requirement. The means
ordained, through which many blessings were given, were in many instances
entirely arbitrary, and apparently had no connection, as a cause producing
the effect : in most instances, these arbitrary means were instituted to try
the faith of the people ; for if they had not faith sufficient to obey any com-
mand, however simple, God would not bestow the blessing. What could
have been more simple than the means referred to in the last two paragraphs ?
And yet, how great were the blessings which followed these simple acts !
49. Some of these institutions were permanent, and continued from gene-
ration to generation, and were necessary under every dispensation ; such
were water baptism, the laying on of hands, prayer, worship, &c. : others
were more limited in their nature, and were to be obeyed only for a definite
time ; such were circumcision, the passover, and many of the ordinances of
the law of Moses : others, still, were limited to the individuals to whom they
were given, and were intended to be obeyed only for once ; such were the
dipping of the Syrian leper seven times in Jordan; the washing of the eyes
of the blind man in the pool of Siloam ; Elijah's casting a stick into Jordan
to make an iron axe swim ; Peter's being sent to catch a fish, to take from its
mouth a piece of money to pay taxes with ; the sending of handkerchiefs or
aprons from the body of Paul for the healing of the sick, and for the casting
out of devils ; and thousands of other simple means, were intended for the bless-
ing of individuals only, and not to be continued for the observance of others.
All these institutions last named were given by the revelations of the Spirit,
at the time they were needed ; they were of such a nature, that they could
not be derived from any permanent or standing law ; but in all ages require
new revelation to make them manifest.
50. Among the permanent and standing ordinances through which God,
in all dispensations, has conferred blessings, may be mentioned,
THE LAYING ON OF HANDS.
51. In the patriarchal dispensation, Jacob, by the Spirit of the Lord laid
his hands upon Ephraim and Manasseh, the two sons of Joseph, and by the
spirit of prophecy blessed them, and their generations after them : and the
God of Jacob had respect unto this blessing, and has fulfilled upon their pos-
terity what was prophesied and sealed upon their heads by this holy ordinance
of the laying on of hands. (Genesis xlviii.)
52. Under the Mosaic dispensation, Moses, by the command of God, laid
his hands upon Joshua ; and he " was full of the Spirit of wisdom." (Deut.
xxxiv. 9. Numbers xvii, 18 23. The reason assigned for his being full
of the Spirit, was the laying on of hands, which clearly shows that the Isra-
elites understood the nature of this sacred ordinance, and knew that God
recognised it as the institution through which He shsd forth the Spirit more
abundantly upon His servants.
53. Not only Israel, but the Syrians, seemed to be aware that the laying
62 THE HOLY SPIRIT.
on of hands was the ordinance generally practised for the conferring of bles-
sings. Hence, when Naaman the Syrian came to the prophet Elisha, desir-
ing to be healed of his leprosy, he was directed to go and dip himself in
Jordan seven times. " But Naaman was wroth, and went away, and said,
Behold, I thought he will surely come out to me, and stand and call on the
name of the Lord his God, and strike his hand over the place, and recover
the leper." (2 Kings v. 11.) This man, though of another nation, believed
that the God of Israel could heal him, but was, at first, evidently disappointed
that Elisha did not follow the usual method of healing, by putting his hand
upon him and praying for his recovery. If this had not been an ordinance
in common practice among Israel, surely Naaman, of a foreign nation, would
not have expected the blessing to be bestowed through that means, in pre-
ference to any other.
54. Jesus himself, though the Son of God, and possessed of all power in
heaven and on earth, did not generally exercise his power without an ordi-
nance. Hence, we read of great multitudes of the sick and afflicted being
healed by the laying on of his hands. He also put his hands upon little
children, and prayed for them, and blessed them. At one time he went up
into a mountain, and called " unto him whom he would ; and they came unto
him. And he ordained twelve, that they should be with him, and that he
might send them forth to preach." (Mark iii. 13, 14.) He laid his hands
upon a woman who had been bound by Satan eighteen years, and she was
delivered from the evil spirit. (Luke xiii. 13, 16;) Jesus said that all
believers in his Gospel should receive certain signs, among which it was pro-
mised that " they shall lay hands on the sick and they shall recover." (Mark
xvi. 18.) Jesus put his hands upon a blind man and he was partially healed ;
and he put his hands again upon his eyes, and he was fully restored. (Mark
viii. 2226.)
55. The laying on of hands seems to have been the great and holy ordi-
nance through which the Son of God usually healed the sick, opened the eyes
of the blind, unstopped the deaf ears, restored the infirm, loosed those bound
with devils, ordained to the ministry, and bestowed blessings upon little chil-
dren. The laying on of hands was the sacred ordinance through which Jesus
promised that all believers should heal the sick. The laying on of hands
was the ordinance through which the Apostles and Prophets ordained men to
different offices in the ministry, set them apart to different missions, and
bestowed the gift 6f prophecy, tongues, and other gifts upon them. (Acts xiii.
1 4; 1 Timothy iv. 14; 2 Timothy i. 6.) It seems to have been well
understood in all dispensations, as being a divine ordinance through which
ordination, authority, patriarchal and prophetic blessings, blessings upon chil-
dren, the blessings of wisdom, the gift of prophecy, of healings, of tongues,
and numerous other manifestations, were bestowed.
50. It is through this holy and divine ordinance that the baptism of the
Holy Ghost and of fire is granted. The believing Samaritans, though they had
been baptized by water, and had received great joy, because of the pardon
of their sins, had not received the Holy Ghost ; they had been born of
water, but not of the Spirit. The Holy Ghost was withheld from them,
because they had not received the holy ordinance of the laying on of hands.
Philip had authority to baptize them with water, but he had not authority to
minister this higher ordinance : the ministration of this ordinance pertained
to a higher calling than either Philip or John the Baptist held. Jesus and
THE HOLY SPIRIT. 63
those ordained to the same Apostleship with him, were the ones, not only to
minister water baptism, but to minister the still greater baptism of the Holy
Ghost and of fire, by the laying on of their hands.
57. Hence, " 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 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.)
58. The Apostles at Jerusalem were well aware that these Samaritans could
not receive the Holy Ghost without an authorized ministry's laying hands
upon them for that blessing. The Samaritans had believed; they had
repented ; they had been baptized for the remission of sins ; they had
obtained great joy ; but notwithstanding all these things, they lacked one of
the most important and essential blessings of the Gospel the gift of the
Holy Ghost. To secure this blessing, they must comply with a higher ordi-
nance which could only be administered by a higher authority. It was there-
fore, of the utmost importance that such higher authority should be sent from
Jerusalem to administer the Spirit to them ; for without it they could not
enter into the kingdom of God.
59. The reason why the Holy Ghost was withheld from the Samaritans,
until it was imparted through the ministry, was because God designed them
and all others to understand that the laying on of hands was a divine ordi-
nance ; and that the people must expect, not only the remission of bins, but
the gift of the Holy Ghost through the ordinances of the Gospel, administered
by divine authority.
60. To show the regard which the Lord had for this ordinance, he would
not bestow the Holy Ghost upon Saul of Tarsus only through this means.
Ananias addressed Saul upon this subject as follows " 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." (Acts ix. 17.)
It appears that Saul's faith, repentance, prayers, and fasting, were not suffi-
cient to entitle him to this precious gift, independent of an administrator.
It is very common, at the present day, for persons to expect the gift of the
Spirit without an authorized ministry's laying their hands upon them. But
Gods plan of bestowing blessings generally differs from that of man's in-
vention. If Saul could have received the Spirit without a man of God to
minister it to him, why did the Lord send Ananias to him that he might
" le filled with the Holy Ghost ? "
61. We also read that the Ephesians " were baptized in the name of the
Lord Jesus. And when Paul had laid his hands upon them, the Holy
Ghost came on them ; and they spake with tongues and prophesied." (Acts
xix. 5, G.)
62. In speaking of " the first principles of the oracles of God," Paul
mentions " the doctrine of baptisms, and of laying on of hands/' in connec-
tion with faith and repentance, (see Hebrews v. 12 ; also vi. t2.)
63. From all these passages, we learn that the laying on of hands for the
baptism of the Holy Ghost, was one of the first ordinances to be administered
immediately after water baptism ; it being as essential to man's salvation, as
faith, repentance, water baptism, the Lord's Supper, or prayer ; for no man can
be saved without receiving the Holy Ghost ; and no man can receive this
64
THE HOLY SPIRIT.
gift who is not willing to receive this ordinance of the Gospel. When a man
has it in his heart to obey every requirement of the Gospel, the Lord may
sometimes grant unto him remission of sins and the gift of the Holy Ghost,
before he obeys any outward ordinance, as in the case of Cornelius and his
household. But should any one, after having received these blessings, refuse
to obey these ordinances, the .blessings would be taken from them and they
could not be saved.
64. God has, in our day, restored the authority of the Apostleship to the
earth, and commanded His servants to call on all nations, priests and people,
to repent and be baptized for the remission of sins ; and He has also com-
manded them to confirm the Holy Ghost upon all baptized believers, by
laying their hands upon them in the name of His Son Jesus Christ. In!
obedience to these divine commands the Apostles and ministers of this I
Church are now visiting the nations of the Gentiles, crying repentance,
exhorting the people to turn away from their sins, and believe in the great
and infinitely important message, contained in the Book of Mormon which j
God has. in mercy, revealed by holy angels, to prepare a people to abide the
great and terrible day of the Lord.
65. All who will, with honest hearts, receive this preparatory message for!
the coming of Christ, will receive a testimony by the manifestations of the]
Holy Spirit, of 'its divine authenticity. And these manifestations shall be
such, as to give them the most perfect knowledge of its truth ; so that they
can bear record, not merely as believers, but as witnesses, having a knowledge]
from God. Faith in a divine message is one thing, but knowledge is another.
Faith leads to obedience, but knowledge, follows obedience. Faith is the
result of evidence presented to the mind from without ; but knowledge is the
result of the operations of the Holy Ghost directly upon the mind, which
gives greater certainty than can be obtained in any other way.
06. Have you, dear Reader, received the baptism of Fire and the Holy
Ghost, by the laying on of the hands of one having authority from God ?
If you have not, you are not a new creature in Christ ; you have not' been
born of the Spirit ; you are unprepared to enter into the presence of beings
who dwell with Gocl ; for they are full of the Holy Ghost, having been
cleansed and purified by the Spirit; having been renewed in mind. Without
YOU are cleansed, sanctified, purified, and made a new creature, through the
operations of this quickening, life-giving, all-powerful Spirit, you cannot enter
heaven and dwell with God. Do not deceive yourself, and suppose that you
can receive this precious gift, by merely asking for it, when you are not willing
to obey .the ordinances which God has ordained through which you are to receive
this Blessing. Do not flatter yourself that God will hear your prayers when
you ask for His Spirit, if you do not obey. Your prayers will be a mock-
ery, unless you are willing to obey whatever is required, however simple the
ordinances may be.
67. Let me kindly and affectionately exhort you. dear Reader, to imme-
diately repent of all your sins, and be immersed by one having authority, for
the remission of them, and be confirmed by the holy ordinance of the laying
on of hands, as the Scriptures direct, for the gift of the Holy Ghost. If you
will do these things, you shall most assuredly be baptized with the Holy
Ghost and with Fire, and be filled with the love of God, and enjoy a bright
hope of eternal life.
Lithomount
Pamphlet
Binder
Gaylord Bros.
Makers
Stockton, Calif .
PAT. IAN 21. 1908