This brings us to a very-interesting question; viz., Was the promise of the “gift of the Holy Spirit,” referred to by Peter on the day of Pentecost, a universal one to all who obey the gospel, or was it limited to those of the apostolic church who received it that they might manifest it in a supernatural way “to profit withal,” or to the profit of all?

There are some who claim that “the gift of the Spirit” is one that belongs to all who obey the gospel to-day, that it is independent of the instrumentality of the gospel, and is the peculiar heritage of those who repent and are baptized for the remission of sins; that it performs a work in them other than is performed by the Spirit operating through the truth.  There are others who claim that the “gift of the Spirit” was a supernatural power and was conferred on persons to qualify them to do a work or works peculiar to the age of miracles which obtained in the apostolic church.  The only way to settle this is by appealing to (1) the consciousness of individuals, (2) to the Divine Word.

Before appealing to either of these tribunals, there are a few facts that we must consider. (1) This is the only passage in the New Testament that connects “the gift of the Spirit” with obedience to the gospel in the preaching of the apostles.  We have remission of sins so connected on various occasions (see Acts 5:31; 10:43; 13:38; 26:18, etc., etc.), but nowhere else is this “gift of the Spirit” promised.  If it is to be as universal as “remission of sins,” ought it not to have the same prominence in apostolic preaching?  This is an important factor in settling the matter. (2) In the only instance in which it is promised it is inexorably connected with baptism for the remission of sins.  It is promised to no others, and all others are ruled out by the explicit terms of the promise.

With these facts before us, let us now appeal to the consciousness of the individual.  If we consider numbers, it is safe to say that ninety-five per cent. of those who to-day claim “the gift of the Spirit” have never been baptized for the remission of sins. They have never performed the conditions upon which the gift was bestowed.  Are they competent to testify?  Of the remaining five per cent., there is not one who can give any definite reason why he is conscious of the personal indwelling of the Spirit within him.  To demonstrate my statement I appeal to the consciousness of my readers.  Are you conscious of any influence within you except a holy joy that comes from obedience to the will of God?  If you are not, what evidence have you that the Spirit personally dwells in you?  So much for the argument from consciousness.