Glimpses of Christian History Presents Pastwords #121: The Tongue of Power, or the True Power of Christianity by William Arthur ©2007

he first effect which followed this baptism of fire is thus described: "They were all filled with the Holy Ghost." This expression is so clearly joined with the record of the miracle, that we easily suppose that it is itself intended to express miraculous inspiration; but this is not its constant, nor even its most frequent, use in the New Testament. It is sometimes employed to describe an inspiration antecedent to a miraculous manifestation, and sometimes one antecedent to a purely moral manifestation. Examples of the latter occur in several cases of "speaking the word of God with boldness," when the circumstances were such that human nature unassisted would have shrunk from the danger.

John the Baptist wrought no miracle; yet of him it was said, that he should be "filled with the Holy Ghost from his mother's womb." Here the expression denotes some inward and spiritual operation, which may take place in the silence of an infant's heart, and show its fruit in the quiet ways of childhood. Had he been filled with the Holy Ghost immediately before commencing to preach, we should have connected the former with the latter, as an official, rather than as an inward and moral qualification. When men were required to fill the office of deacons-not to work miracles, not to speak with tongues, but to promote the brotherhood and good feeling of the Church, by a better regulation of its daily relief to the poor-the qualification demanded was, that they should be "men full of the Holy Ghost and wisdom." Again, Barnabas "was a good man and full of the Holy Ghost and of faith." This is said of him, not as accounting for miracles or tongues, but in relation to the fact that, when he had seen the converts at Antioch, "he was glad, and exhorted them all that with purpose of heart they would cleave unto the Lord." Again, when the apostles were first called to bear witness for Christ before the rulers, "Peter filled with the Holy Ghost, said unto them, "etc. Here we have no working of miracles, no speaking with foreign tongues; but we find the man who, when left to his own strength, denied his Master, now filled with a moral power which makes him bold to confess that Master's name before the rulers of his people, and with a wisdom to speak according at once to the oracles of God and the exigency of the moment.

After this first persecution was reported to the disciples generally, they, moved and distressed, appealed to the Lord in prayer, crying, "And now, Lord, behold their threatenings; and grant unto thy servants, that with all boldness they may speak thy word." The answer to this prayer is recorded in terms more striking than in any other case, except that of Pentecost: "And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness." Here, being "filled with the Holy Ghost" was not followed by any miraculous effects whatever, but was an inspiration, the result of which is special moral strength-strength to confront danger and shame-strength to declare all the gospel, though, in so doing, they periled every interest dear to them.

Our Lord has promised to his disciples miraculous light and power by the Spirit; but it was not as a miracle-working power that he had chiefly foretold his coming. It was a spiritual power, a comforter, a guide unto all truth, a revealer of the things of God, a remembrancer of the words of Christ; one who would convince the world of sin, of righteousness, and of judgement; one who would embolden the Lord's servants to bear witness before the most terrible adversaries, and would guide their lips to wise and convincing speech. Had it been his design that they should expect the Holy Spirit chiefly as a miraculous power, the leading promises would have had this aspect.

When he first clearly proclaims that the Comforter should come as a substitute for his own presence, he marks the classes who shall know him, and those who shall not. The distinction between them lies not in apostleship or ministry, not in gifts or powers, but in being of the world, and "not of the world:"--"Whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you." (John xiv.17.) Not, "For he will work miracles by you." That was not promised to all. Not, "He will prophesy by you." That he did not promise to all. But he did promise to all who are "not of the world," that he should dwell with them and be in them. Nor is this promise confined to the apostolic age, or to the times immediately succeeding. "That he may abide with you for ever," gives an interest in the personal influences of the Comforter to the disciples of all ages, as well as to those of the first days.

This promised substitute for the personal presence of Christ, was one whom the world should not see-who was to be invisible to the natural eye, undiscernible by the natural mind; yet known and discerned by believers, though not seen; known, not by outward sign, but by inward consciousness. Our Lord's expressions is to be strictly noted: "The world seeth him not, neither knoweth him; but ye know him:" not, "Ye see and know him." In one respect the disciples and the world were to be alike: neither should see him. Yet the disciples should "know" him; for "He dwelleth with you, and shall be in you." Their knowledge of him was to come not by sense, but by consciousness. Was this "being in them" to be an ordinary grace of believers, or to be coupled only with office or supernatural endowments? The want of it is made by St. Paul conclusive against the claim of any man to be considered even a member of Christ: "Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." This passage, however, like many others, expresses only a participation of the Spirit in some degree, without indicating what that degree might be; leaving it open to doubt, were there no other passages bearing upon the point, whether some might not be blessed with the indwelling of the Spirit, who yet were to be debarred from the fuller privilege expressed in the strong words, "filled with the Holy Ghost."

The apostles themselves had doubtless received the Spirit in some measure before the day of Pentecost; for our Lord had breathed upon them immediately after his resurrection, and said, "Receive ye the Holy Ghost." Yet in the time which intervened between that and Pentecost, whatever might have been the advancement of their spiritual condition beyond what it was before, it rested far behind that which immediately followed upon the baptism of fire. It was only then that they were "filled with the Holy Ghost." We find, however, that even the expression, "be filled," is applied broadly to ordinary believers; and that, too, not merely as describing the actual enjoyments of some individuals, but as a precept applicable to all: "Be not drunk with wine, wherein is excess; but be filled with the Spirit." Whatever is meant by being "filled with the Holy Ghost: is, by these plain words, laid upon us as our duty. Looking at it in the aspect of a duty, and thinking of the moral height which the expression indicates above our ordinary life, we shrink. Can such an obligation lie upon us? Is it not commanding the purblind to gaze upon the sun? And yet, whatever is the duty of man must be the will of God. In this view, then, the commandment seems to carry even a stronger encouragement than the promise-seems, in fact, to sum up many promises in one conclusive appeal, saying: "ALL things are now ready. The Lord has provided: the fountain is open: the pure river of the water of life, clear as crystal, is proceeding out of the throne of God and of the Lamb: you are called to its banks, and with you it rests to drink and be filled with the Spirit."

He who has not received the Holy Ghost has not yet entered into the real Christian life: does not know the "peace which passeth understanding:" has in no sense "Christ in him the hope of glory." He is still "in the flesh," in his natural and carnal state; for the Spirit of God does not dwell in him. The difference between receiving the Spirit and being filled with the Spirit, is a difference not of kind, but of degree. In the one case, the light of heaven has reached the dark chamber, disturbing night, but leaving some obscurity and some deep shadows: in the other, that light has filled the whole chamber, and made every corner bright. This state of the soul-being "filled with the Holy Ghost"-is the normal antecedent of true prophetic or miraculous power, but may exist without it: without it, in individuals who are never endowed with the gift either of prophecy or of miracles; without it, in individuals who have such powers, but in whom they are not in action, as in John the Baptist before his ministry commenced.

Eyesight is the necessary basis of what is called a painter's or a poet's eye; the sense of hearing, the necessary basis of what is called a musical ear; yet eyesight may exist where there is no poet's or painter's eye, and hearing where there is no musical ear. So may the human soul be "filled with the Holy Ghost," having every faculty illuminated, and every affection purified, without any miraculous gift. On the other hand, the miraculous power does not necessarily imply the spiritual fullness; for Paul puts the supposition of speaking with tongues, prophesying, removing mountains, and yet lacking charity, that love which must be shed abroad in every heart that is full of the Holy Ghost.

"Filled with the Holy Ghost!" Thrice blessed word! Thanks be to God, that ever the tongues of men were taught it! It declares not only that the Lord has returned to his temple in the human soul, but that he has filled the house with his glory; pervaded every chamber, every court, by his manifested presence.

"That ye might be filled with all the fullness of God," is a prayer at which we falter. Is it not too much to ask? Is it not a sublime flight after the impossible? Let us remember it is not, "That ye might contain all the fullness of God." That would be more impossible than that your chamber should contain all the light of the sun. But it can be filled with the light of the sun-so filled that not a particle of unillumined air shall remain within it. When, therefore, the hand of the apostle leads you up toward the countenance of your Father; when you approach to see the light which outshines all lights, "the glory of God in the face of Christ Jesus," put away all thought of containing what the heavens cannot contain; but, humbly opening your heart, say, "Infinite Light, fill this little chamber!"

Reason says, "It may be;" Scripture says, "It may be;" but a shrinking of the heart say, "It cannot be; we can never 'be filled with all the fullness of God.'" When Paul had uttered that prayer, perhaps this same shrinking of heart had almost come over him: how does he meet it? Glancing down at his wonderful petition, and up at his almighty King, he breaks out, "Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,-unto him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen." Yea, Amen, ten thousand thousand times. The words of this doxology had been holy and blessed in any connection; but they are doubly blessed, closely following, as they do, the prayer, "That ye might be filled with the fullness of God." Nor should we forget that the power which Paul here adores is not some abstract and unmoved power of Deity, but "the power which worketh in us." What is the power? The Holy Ghost--"might by his Spirit in the inner man."

What a labor of expression do we find in 2 Cor. ix. 8, when Paul wants to convey his own idea of the power of grace, as practically enabling men to do the will of God! "And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work." Here we have "abound" twice, and "all" four times, in one short sentence. "Abound" means not only to fill, but to overflow. The double overflow, first of grace from God to us, then of the same grace from us to "every good work," is a glorious comment on our Lord's word: "He that believeth me, as the Scripture hath said, out of his belly shall flow rivers of living water. But 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." The believer's heart, in itself incapable of holy living, as a marble cistern of yielding a constant stream, is placed, like the cistern, in communication with an invisible source: the source constantly overflows into the cistern, and it again overflows. Happy the heart thus filled, thus overflowing with the Holy Spirit! Where is the fountain of those living water, that we may bring our hearts thither? "He showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb." (Rev. xxii.1.) There is the fount, there the stream: The Spirit proceeding from the Father and the son. To the throne of grace! To the mercy-seat! And you are at the fountain of all life. Nor seek a scant supply at that source. "Be filled with the Spirit," sounds in your ears; and, if you believe, not only will a well "spring up within" you, but rivers shall flow out from you.

The Spirit, as replenishing the believer with actual virtues and practical holiness, is ever kept before our eye in the apostolic writings. "That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God: strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness."

Putting these various expressions together, what a view do they give of the riches of grace!-"all sufficiency," "in all things," "always," "abound to every good work," "fruitful in every good work," "strengthened with all might," "according to his glorious power," "according to the power which worketh in us," "filled with all the fullness of God." Eternal Spirit, proceeding from the Father and the Son, answer and disperse all our unbelief by filling our hearts with Thyself!

The operation of the Holy Spirit implies a quickening of the nature of man by an impartation of the Divine nature, and every increase of it implies a fuller communion of the Eternal Father with his adopted child. When the soul of man is "filled with the Holy Ghost," then has God that wherein he does rejoice, " a temple not made with hands," not reared by human art, of unconscious and insensible material; a temple created by his own word, and living by his own breath. In that living temple he displays somewhat of his glory. In the Shechinah of the sanctuary he could manifest majesty only. In this living temple he can manifest truth, purity, tenderness, forgiveness, justice-the whole round of such attributes as his children below the sky are capable of comprehending.

Thus inhabited, not only is the soul of man utterly blessed, but his body reaches dignity, the thought of which might make even flesh sing "YOUR BODY is the temple of the Holy Ghost which is in you, which ye have of God; and ye are not your own." Not your own, for purchase has been made: "Ye are bought with a price;" not your own, for possession has been taken: "Know ye not that ye are the temple of god, and that the Spirit of God dwelleth in you?" (I Cor. iii. 16, etc.) A holy man, whose presence breathes an unworldly air around him, whose name is identified with a constancy of godly actions, is a visible monument and remembrancer of God. Each member of his body is a temple vessel. By it holy works are done, and the will of the parent Spirit on moral points expressed by material instruments. His spirit is led by the Spirit of God. His "mortal body" is quickened by the Spirit "that dwelleth in him." He not only "lives in the spirit," but "walks in the Spirit"-his visible acts, as well as his hidden emotions, being "after the Spirit." The natural man has disappeared from his life and actions. Another creature lives. Thoughts, purposes, works, which his nature never prompted, which, when prompted by revelation, his nature could not attain to, now abound, as sweet grapes on a good vine. This precept is embodied in his life: "Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God as those that are alive from the dead, and your members as instruments of righteousness unto God." (Rom. Vi. 13.)

In this the power of the Holy Ghost is practically manifested by a reversal of the relations of the human spirit and the flesh. To persons yet in the body, the apostle say, "Ye are not in the flesh, but in the Spirit, if so be the Spirit of God dwell in you." Not in the flesh, yet in the body! The unconverted man has a spirit, but it is carnalized; the play of its powers, the studies of the intellect, the flights of the imagination, the impulses of the heart, are dictated by motives which all range below the sky and halt on this side of the tomb. The spirit is the servant of the flesh; and man differs from perishing animals chiefly in this, that for carnal purposes and delights he commands the services of a spiritual agent-his own soul.

The moral change wrought in the disciples, by the new baptism of the Spirit, is strikingly displayed in the case of one man. A difficult service was to be performed in Jerusalem that day. Had it been desired to find a man in London who would have gone down to Whitehall a few weeks after Charles was beheaded, and, addressing Cromwell's soldiers, have endeavored to persuade them that he whom they had executed was not only a king and a good one, but a prophet of God, and that, therefore, they had been guilty of more than regicide-of sacrilege: although England had brave men then, it may be questioned whether any one could have been found to bear such a message to that audience.

The service which had then to be performed in Jerusalem was similar to this. It was needful that some one should stand up under the shadow of the temple, and, braving chief priests and mobs alike, assert that he whom they had shamefully executed seven weeks ago, was Israel's long-looked-for Messiah: that they had been guilty of a sin which had no name: had raised their hands against "God manifest in the flesh:" had, in words strange to human ears, "killed the Prince of life." Who was thus to confront the rage of the mob and the malice of the priests? We see a man rising, filled with a holy fire, so that he totally forgets his danger, and seems not even conscious that he is doing a heroic act. He casts back upon the mockers their charge, and proceeds to open and to press home his tremendous accusation, as if he were a king upon a throne, and each man before him a lonely and defenseless culprit.

Who is this man? Have we not seen him before? Is it possible that it can be Peter? We know him of old: he has a good deal of zeal, but little steadiness: he means well, and, when matters are smooth, can serve well; but when difficulties and adversaries rise before him, his moral courage fails. How short a time is it ago since we saw him tried! He had been resolving that, come what might, he would stand by his Master to the last. Others might flinch, he would stand. Soon the Master was in the hands of enemies. Yet his case was by no means lost. The Governor was on his side: many of the people were secretly for him: nothing could be proved against him; and, above all, he who had saved others could save himself. Yet, as Peter saw scowling faces, his courage failed. A servant-maid looked into his eye, and his eye fell. She said she though he belonged to Jesus of Nazareth: his heart sank, and he said, "No." Then another looked in his face, and repeated the same suspicion. Now, of course, he was more cowardly, and repeated his "No." A third looked upon him, and insisted that he belonged to the accused Prophet. How his poor heart was all fluttering; and, to make it plain that he had nothing to do with Jesus of Nazareth, he began to curse and swear.

It is within the same breast where this pale and tremulous heart quaked, that we see glowing a brave heart which dreads neither the power of the authorities nor the violence of the populace; which faces every prejudice and every vice of Jerusalem, every bitter Pharisee and every street-brawler, as if they were no more than straying and troublesome sheep? Is the Peter of Pilate's hall the Peter of Pentecost, with the same natural powers, the same natural force of character, the same training, and the same resolutions? If so, what a difference is made in a man by the one circumstance of being filled with the Holy Ghost?

O for high examples of God's moral "workmanship!" O for men instinct with the Spirit: the countenance glowing as a transparency with a lamp behind it; the eye shining with a purer, truer light than any that genius or good-nature ever shed; limbs agile for any act of prayer, of praise, of zeal, for any errand of compassion; and a tongue of fire! O for men on whom the silent verdict of the observer would be, "He is a good man, and full of the Holy Ghost!: Never perhaps, did earthly eyes see more frequently than we see in our day, men with ordinary Christian excellences-men in the ministry who are admirable, worthy, and useful But are not men "FULL OF THE HOLY GHOST" a rare and minished race? Are those whose entire spirit bespeaks a walk of prayer, such as we would ascribe to Enoch or to John; whose words fall with a demonstration of the Spirit, and a power such as we conceive attended Paul or Apollos; who make on believers the impression of being immediate and mighty instruments of God, and on unbelievers the impression of being dangerous to come near, lest they should convert them--are such men often met with?

Do not even the good frequently speak as if we were not to look for such burning and shining lights? As if we must be content in our educated and intelligent age with a style of holiness more level and less startling? Do not many make up their minds never more to see men such as their fathers saw-men at whose prayer a wondrous power of God was ever ready to fall, whether upon two or three kneeling in a cabin, and wondering how the unlearned could find such wisdom, or on the great multitude, wondering how the learned could find such simplicity? Never more see such men! The Lord forbid! Return, O power of the Pentecost, return to they People! Shed down they flame on many heads! To us, as to our fathers, and to those of the old time before them, give fullness of grace! Without thee we can do nothing; but filled with the Holy Ghost, the excellency of the power will be of thee, O God! And not of us.

SECTION II.-MIRACULOUS EFFECTS.

"They began to speak with other tongues, as the Spirit gave them utterance." It is not said, "with unknown tongues." In fact, the expression "unknown tongues" was never used by an inspired writer. In the Epistle to the Corinthians, it is found in the English version; but the work "unknown" is in italics, showing that it is not taken from the original. Speaking unknown tongues was never heard of in the apostolic days. That miracle first occurred in London some years ago. On the day of Pentecost no man pretended to speak unknown tongues; but just as if we in London suddenly began to speak German, French, Spanish, Russian, Turkish, and other foreign languages, so it was with them. Not one tongue was spoken that day but a man was found in the streets of Jerusalem to turn around, and cry, "This is my own tongue, wherein I was born!" The miracle lay in the power of speaking the tongues of adjacent nations, from which individuals were in Jerusalem at that very time. This is not only miraculous, but a miracle in a very amazing form; perhaps, as to its form, the most amazing of all miracles.

In inspiration, we see the mind of man enabled to sit down among the morning mists of things, and to write a book which will stand while the world stands. In prophecy, we see the mind enabled to look through a thousand years, and describe what lies beyond so plainly, that, when it is unfolded to ordinary sight, it shall at once be recognized. Both these miracles bring us, not so much into the presence of a Ruler, as into the presence of a Spirit.

In beholding a sea dried, or a wilderness strewn with food, we feel ourselves near the Lord of nature and the Stay of life. So here we feel ourselves near the Fount of all mind, whose own knowledge depends neither on material phenomena nor on the lapse of time; whose mode of acting on the human mind is not by laws analogous to those whereby the latter acts on material organs, or on its kindred minds through them. As, however, we watch the miracle of tongues, a strange solemnity falls upon us: we feel as if we had left the region where mind slowly and dimly learns through sense, had crossed some invisible line into the land of spirits, and were standing before the Original Mind. What knowledge of mind so minute as that which scans every sign whereby every mind expresses its ideas? What power over mind so unsearchable as that which can fill it in an instant with new signs for all its ideas-signs never before present to it, yet answering exactly to those which others had been trained from childhood to use?

A number of Galilean peasants issue from an upper room into the streets of Jerusalem. A strange fire is in every eye, a strange light on every countenance. Each one looks joyful and benignant, as if he felt that he was carrying the balm for the world's sores in his breast. Each has plainly a world to say, and wants listeners. Probably their steps turn toward the temple, which during the ten days had divided their presence with the upper room. One meets with an Arab, and addresses him: another goes up to a Roman, and in a moment they are deeply engaged: a third sees a Persian, a fourth an African from Cyrene: and, as they go along, each on attaches himself to some foreigner. He tells a strange tale, strange in its substance, equally strange in its eloquence: a new and unaccountable eloquence, wonderful not for grace, expression, or sweet sound, but for power.

One hearer in Latin, another in Coptic, another in Persian, another in Greek, exclaims first at the wonder of the story, and then at the wonder of the narrator: "Art not thou a Galilean? Whence then hast thou this fluency in Latin?" He answers that he has received it today by gift from God. A smile curls on the lip of the Roman, and he turns around to a neighboring group. There an Egyptian has just been putting the same question, and received the same answer. Yonder is an excited little knot,, where a Parthian declares that the tongue in which a man has told him of the death, resurrection, and ascension of Jesus, is his mother-tongue. People from Jerusalem are mocking, and saying, "The men are full of new wine;" but the strangers, on speaking one to another, find that they have all been hearing precisely the same things in their "own tongues."

Those faces of different complexions, on comparing their opinions, darkle with awe. They find that in all this diversity of tongues the same tidings are repeated, and thus see the unity of matter in the variety of language: they find that the men who speak are unschooled peasants, yet are all gifted with the same unheard-of power; and thus see in the variety of speakers the unity of inspiration. The tongues are the tongues of all mankind; but the impulse is one, and the message one/1 From what centre do all these languages issue? The same instinct which leads back the thought from speech to a mind, leads it back from this universal speech till it stands awe-struck in the presence of the Central Intellect of the Spirit which "formeth the spirit of man within him"-of the Supreme Mind, to which all mind is common ground-of the Father of thought!

It would be impossible to conceive any form of credential so well framed to certify that a doctrine was the immediate issue of the mind of God. The bare thought of such a miracle as that of tongues, had it only been a thought, would have made in itself an era in the history of man's intellect; and it may be fairly questioned whether such a thought could have originated in any thing else than in the fact. The leading feature of the new religion was to be a Divine teaching upon things invisible and spiritual-on points of which the unaided powers of man could give no conclusive solution. For such a teaching no attestation could be so apposite as one that accredited it as a message from the Spirit which "searcheth all things." The universal call to man was worthily issued into the world by a sign which showed that it came directly from the only wise god, who gives understanding, and holds the keys of thought. The command of all languages, by one consentaneous impulse, proclaimed the new message to be the WORD OF GOD.

With regard to the gift of tongues, some curious questions have been raised, especially by the learned. One is as to whether the miracle was really in the speaker, and not in the hearer; so that although all that was spoken was in one language, the ordinary language of the disciples, yet the hearers of different nations each heard in his tongue. For this opinion, as for all opinions, it is possible to cite some considerable names. But had it been as here supposed, the symbol of the miracle would not have been cloven tongues, but manifold ears. The double declaration of the narrative perfectly corresponds with the symbol. As regards the speakers, it says that they "spake with other tongues;" as regards the hearers, that they "heard every man in his own tongue."

When St. Paul finds fault with the use of the gift of tongues in Corinth, he does not blame the hearers for lacking an ear that would interpret their own tongue into foreign ones, but blames the speakers for speaking "with the tongue words not easy to be understood" by the unlearned; and the only reason he ever assigns why the auditors could not understand is, that they were unlearned; clearly showing that a foreign language was employed, which education might have enabled them to understand, but for the understanding of which miraculous power does not seem ever to have been given. If the supposition of the miracle in hearing, instead of in speech, has been resorted to with a view to simplify the miracle, it defeats its own object; for, to sustain that supposition, the miraculous influence must have been exerted on a number of persons as much greater than in the other case, as the hearers were more numerous than the speakers. At the same time, the nature of the miraculous operation would be in every respect equally extraordinary.

Another question is as to whether the speakers understood what they said in the foreign languages. The doubt as to this is not raised upon the narrative of the Pentecost, but on certain expression used by St. Paul in writing to the Corinthians. There he says, "Let him that speaketh in an unknown tongue pray that he may interpret;" and again, "If one speak in an unknown tongue, let one interpret." Hence it would appear that some could speak with tongues, who could not render into their own language that which they had spoken. This, however, is not clear; for he also says, "Greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the Church may receive edification." Here he supposes, that the person who possesses the gift of tongues does also possess the power of interpreting into the common language that which he has uttered in a miraculous way.

But, even granting that some were unable to interpret, so as to edify the Church, that which they had themselves spoken, it would appear that this did not at all arise from their not understanding what they had said, but from their being destitute of the gift of prophecy, whereby only they could edify believers. As to any doubt whether the person speaking really understood his own utterances, it is completely removed by the text, I Cor. xiv. 14-19: "For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at they giving of thanks, seeing he understandeth not what thou sayest? For thou verily givest thanks well, but the other is not edified. I thank my God, I speak with tongues more than ye all; yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue." Here, publicly praising "with the understanding" is taken to be, so praising that a common man may understand; and publicly preaching "with the understanding" is taken to be, so to speak as "to teach others also." To praise and to preach in public without these, is to act without understanding. The words, "He understandeth not what thou sayest," though "thou verily givest thanks well," settle the whole matter. They take it for granted-as, indeed, the apostle does all through-that the speaker clearly understands himself; but the fault is, that he uses speech which was never given for the sake of intercourse with God, but for that of intercourse with man, in a way that defeats its own object. Speech is man's revelation of his own spirit to his fellow-man; and when nothing is revealed, it becomes a mockery. Feelings and thoughts are the language which god listens to: man hearkens in the air, God in the soul within. To speak to him we need no sounds: sounds are for human ears, and useful only when the ear can recognize the meaning. The fact that some who could not prophesy, could yet speak with tongues, is apparent in several parts of Scripture, and is a singular proof at once of the generality and the diversity of gifts. The lower gift, that of tongues, was more generally diffused than the higher, that of prophecy.

The miracle indicated not only the origin of the new doctrine, but also its SPHERE. It was a message from the Father of men to all men. National diversities, instead of being a barrier before which it stood still, were opportunities to display its universal adaptation. Each various tongue was made an additional witness that it had come for "every people under heaven." Our Lord's last words, "the uttermost part of the earth," had here a strange and multiplying echo. A force was set in motion, which claimed all humanity as its field: a voice was lifted up, which called upon every nation to join its audience.

Again, this manifestation met and answered all doubts which might have arisen as to the power of our Lord to gift his servants with language and utterance needful for their coming contest with the whole world. He had told them that, when brought before rulers and kings for his name's sake, it would be given to them what they should say: "For it is not ye that speak, but the Spirit of your Father which speaketh in you." (Matt. X. 20.) He had evidently referred to such Divine aid in speech, when he told them that they should receive power after that the Holy Ghost was come upon them, and that they should be his witnesses, even "to the uttermost part of the earth." Moses had feared to plead before Pharaoh, from a dread that utterance equal to the gravity of the mission could not be given to him. Jeremiah had feared on a similar ground.

"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." The tongue of fire rested upon each disciple, and all spoke with a superhuman utterance. Not the Twelve only, the Lord's chosen apostles: not the Seventy only, his commissioned evangelists; but also the ordinary believers, and even the women. The baptism of the Spirit fell upon all, and spiritual gifts were imparted to all-not equally; for the expression, "As the Spirit gave them utterance," seems to indicate a diversity of gifts, which accords with other passages in the New Testament. It is not probable that each one could speak every language; for St. Paul says of himself, that he "spake with tongues more than they all," clearly implying a limit in that gift, and a different limit in different persons. And it is certain that all had not the gift of "prophesying" suited to address such congregations as that soon about to meet, or even publicly to teach in ordinary assemblies. As in his later operations, so now, the blessed Spirit would doubtless show "diversities of operation," giving to "one the word of wisdom, to another the word of knowledge, to another prophecy, etc. But the cloven tongues sat upon each of them, and, by the joint effect of spiritual life imparted and of spiritual gifts bestowed, all were instantly set upon spiritual services; all led to become active witnesses for Christ and his cross.

The fire did not fall on the Twelve to be by them communicated to the Seventy, and by them again to the ordinary flock. It came as directly on the head of the disciple whose name we never heard, as on that of the beloved and honored John. It did not confound John the Apostle in the promiscuous mass, or place his office at the disposal of the multitude; but confirmed it, and fitted him by new gifts to adorn and make full proof of his ministry. But it did not, on the other hand, leave the ordinary believers as mere spectators to see the spiritual work of the Lord committed wholly to the selected ministry; their part being passively to receive spiritual influences and illumination from those who had direct access to Him with whom is the supply of the Spirit.

This original blessing meets beforehand the error, which was likely to spring up, from looking on the true religion in the light in which all false ones are ever regarded-as a mystery to be confined to an initiated few, on whose office the multitude must depend for acceptance with the invisible Power. Here was a religion that did single out and lift up some above their fellow, investing them with a high and solemn ministry; but from their ministry it swept away all seeming priesthood.

The usual idea of priesthood is that of a power standing between man and God, through which alone we may draw near, and find mercy at his hands. But so far from any such characteristic belonging to the ministry of the gospel, it is distinguished as being an office, the special labor of which is to point each man direct to God, and to assure him that between him and the throne of grace there is no power, visible or invisible, and no mediator but that One to whom alike apostle, evangelist, and the humblest penitent must look. True, all were not apostles, all were not evangelists, all were not prophets; but, in the only sense in which any were priests, all were priests. The one altar of the Cross, the one sacrifice of the Lamb, the one High-Priest within the veil, were alone to be named in any light of peace-making with God. To all, the privilege of offering up the sacrifices of praise and of prayer, of living bodies and of worldly goods, was equally open. No man was made a depository or storehouse wherein spiritual favors should be laid up for the use of those who might purchase or implore them at his hands. He was most honored who could most successfully turn the trust of men away from all other advocates, and fix it upon the Son of God alone.

"They all began to speak." This shows that the testimony of Christ was not borne by the ministry alone; that this chief work of the Church was not confined to official hands. The multitude of believers were not mere adherents, but living, speaking, burning agents in the great movements for the universal diffusion of God's message. Many feel as if religion, on the part of the ministry, was to be a matter of bold and public testimony; but on that of ordinary Christians, a heart-secret between themselves and God. Let such sit down in sight of that first Christian scene: let them behold every countenance lighted up with common joy, and hear every tongue speak under the common impulse, and then ask Bartimeus, or Mary, if the private disciple has not just as much cause to be a witness that Jesus lives, and that Jesus saves, as either James or John? Let them ask if it is like their religion that one lonely minister shall, on the Lord's day, bear witness before a thousand Christians, who decorously hear his testimony as worthy of acceptance by all, and then go away, and never repeat the strain in any human ear?

Looking on the universal movement of that Pentecostal day, who could think that the new religion was ever to come down to this? That speaking of its joys, its hopes, its pardon, its mercy for the wide world, was to be considered a professional work, for set solemnities alone, and not to be a daily joy and heart's-ease to ever-growing multitudes of happy, simple men? Cheerless is the work of that Christian minister who, at set times, raises his testimony in the ears of a people, all of whom make a practice of hiding it in their hearts! Blessed in his office is he who knows that, while he in his own sphere proclaims the glad tidings, hundreds around him are ready, each one in his sphere, to make them their boast and their song! SPIRITUAL OFFICE AND SPIRITUAL GIFTS VARY GREATLY IN DEGREE, HONOR, AND AUTHORITY, AND HE WHO HAS THE LESS OUGHT TO REVERENCE HIM WHO HAS THE GREATER, REMEMBERING WHO IT IS THAT DISPENSES THEM; BUT THE GREATER SHOULD NEVER ATTEMPT TO EXTINGUISH THE LESS, AND TO REDUCE THE EXERCISE OF SPIRITUAL GIFTS WITHIN THE LIMITS OF THE PUBLIC AND ORDAINED MINISTRY. TO DO SO IT TO DEPART FROM PRIMITIVE CHRISTINITY.