By Walter L. Surbrook

      Text: "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." -- Acts 1:5.

      This text, as given here, is somewhat difficult to comprehend unless one reads the marginal rendering into it, which clears it up beautifully, making it a potent and comprehensive passage. The marginal reading is, "But ye shall receive the power of the Holy Ghost coming upon you."

      To read the word "after" into this text is somewhat misleading, because it causes one to think that some time after receiving the Holy Spirit, down in the future somewhere, he is to receive power. The intimation would be that you receive the Holy Spirit one time, and some time later you receive power. The question is, if this were true, How would one know how long he had to wait for this power, and how would he recognize it when it did come? But it is not the thought of this verse of Scripture that you are to receive the Holy Spirit at one time and some time later receive power. Neither does this thought agree with the original rendering.

      All other Scriptures, as well as experience, prove that, at the very moment the Holy Spirit is received, power is also received into the life; and as long as you keep the Holy Spirit in your life you have power. You will not be seeking more power as long as you have Him, for He is the power.

      There are two words in the original for power. The one means authority, as it is used in John 1:12 and in Acts 1:7. This word "power" means the right", or "privilege", or "authority;" but the word "power" used in Acts :8 is an entirely different word. It is the word from which we derive the English word dynamite. It is the jarring, blasting, explosive word. When this power comes into your life it dislodges sill like a terrific explosion and blows all the power of evil, sinful traits and propensities out of your soul in a moment.

      Some one may ask, How does this power act as it continues in one's life? The answer is found in the text. It is to make you a witness -- a witness to the fact that the Holy Spirit has come. Where? First, in Jerusalem; Jerusalem is around home where everyone knows you. You are to witness to those who know you best. Jerusalem is filled with people of your own nationality, people of your own race, people who believe more or less as you do. You are also to be a witness in Judea; but Judea is filled with Jews, people who agree with you more or less, and are in sympathy with your views.

      But notice the next group to whom He says you are to be a witness. You are to be a witness to the Samaritans. Who are the Samaritans? They are enemies of the Jews; they have no dealings with the Jews; they have nothing in common with them. They do not believe as the Jews. But Jesus says that when you get the Holy Spirit you will be a witness to your enemies. Most of us can witness at home or in church or where others agree with us and are quite in sympathy with us; but that is not enough. You must be a witness to the man who hates you, a witness to the man who has nothing in common with you a witness to him that the Holy Spirit has come. If you can do that he will begin to believe that there is something in your profession.

      Let us call your attention now to another Scripture which we want to couple with this one. John says, "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to hear: he shall baptize you with the Holy Ghost, and with fire" Matt. 3:11.

      Let us notice two things in this text: First, John is contrasting his baptism with that of Christ. John says that his baptism is only with water unto repentance, but Christ's is with fire and the Holy Ghost. Most of us are very anxious that we have John's baptism, which is with water, but do you insist as strongly that you have Christ's baptism? John said, "He must increase, but I must decrease." With His increase comes the importance of His baptism with fire and the Holy Ghost. Water baptism is only a type and symbol of spiritual saturation. John's baptism is only a type and symbol of Christ's baptism. Which are you stressing mast, the type and symbol, or the actual spiritual saturation and infilling? You insist on having John's baptism, which is only a symbol, but to be consistent you must insist on having Christ's baptism which is the antitype of John's.

      The second thought in this text is in the latter part of this verse. John says, "He shall baptize you with the Holy Ghost, and with fire." This is another Scripture which on first thought looks as though there were two works of grace in getting the experience of sanctification. To read this text as it is here stated, without carefully studying it, might lead one to believe that he receives the Holy Spirit as one baptism, then later receives the baptism of fire. This misinterpretation of the text has given place to the class of people who profess a third work of grace They advocate and teach that, if one has been saved and has subsequently received the Holy Spirit, there still remains for him a baptism of fire. They have built up their theory on this text and a similar one in Luke 3:16.

      Let us now for a few moments examine the last clause here in Matt 3 :11, which states that "he shall baptize you with the Holy Ghost, and with fire." Notice carefully that the word "with" which precedes the word "fire" is in italics. That means that it is not in the original, but is an interpolation; that is, it is a word supplied by the translators. They, no doubt, supplied this word in an attempt to, clear up the sense of this Scripture; so we will drop the word "with," since the translators supplied it, and see if this will help the sense of this Scripture. "He shall baptize you with the Holy Ghost and fire." That is much clearer and eliminates the possibility of a theory that there are two separate and distinct baptisms of the Spirit following conversion.

      Now let us get a little closer to this text and see if we can clear it up even more. The conjunction "and" in the original is not "and," but "kai;" and the word "kai" can be translated one of three ways and is correct in any one of the three translations. "Kai" may be translated to read "even," "indeed," or "and." Now, suppose the translators, when they came to this word "kai", had translated it "even" instead of "and." The text would then have read, "He shall baptize you with the Holy Ghost, even fire." Is not that much clearer? Or if they had translated the word "kai" "indeed," the text would have read, "He shall baptize you with the Holy Ghost, indeed fire." This is exactly what He does. When you receive this baptism you receive the fire.

      Let us now examine the text in Luke 3 :16, which reads, "He shall baptize you with the Holy Ghost, and with fire." Here the word "with" is not in italics; but the conjunction "and," which in the original is not "and" but "kai," could also have been translated "indeed" or "even." You get identically the same meaning and results as in Matt. 3:11, "He shall baptize you with the Holy Ghost, even with fire." This is the correct translation of this Scripture, and when taken this way it absolutely shuts out every possibility of a third work of grace.

      These are the strongholds of the "third work of grace" folk. Instead of a baptism of fire subsequent to the baptism of the Holy Spirit, the fact is, at the very moment you receive the Holy Spirit you receive the fire, and as long as you keep Him you will have the fire; when you lose the fire, you lose him. If you did not receive the fire when you professed to receive Him, you certainly did not receive the Holy Spirit. You cannot possibly have Him and be void of the fire, for He is the fire. John stated, "He shall baptize you with the Holy Ghost, even fire."

      There is another text on which we want to ask you to focus your attention with us for a few minutes; that is Luke 24:49. "And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high". In this text I want first to notice two things that are not essential and, second, two things that are absolutely essential to realize the fulfillment of this promise.

      I. You do not need to tarry to receive the Holy Spirit. It looks as if this is a bold statement, to say that one does not need to tarry now to receive the Holy Spirit, in the light of this direct command. Some one may ask, Did they not tarry? Yes, they did. Well, if they tarried, do we not need to tarry now? We do not. Why did they tarry? They tarried because the Holy Spirit had never yet been given dispensationally. Jesus said in John's Gospel, "It is expedient for you that I go away: for if I go not away, the Comforter (which is the Holy Spirit) will not come unto you; but if I depart, I will send him unto you. And when He is come, he will reprove the world of sin, and of righteousness, and of judgment." This evidences the fact that the Holy Spirit had not yet been given.

      Again, in John 7 :38, 39, Jesus said, "He that believeth on 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.)" This Scripture makes clear the fact that the coming of the Holy Spirit was dependent upon the glorification of Jesus. The holy Spirit was not given dispensationally until after Jesus ascended. This is again quite clear in John 15:26, "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." This text also evidences the fact that the Holy Spirit was not yet given. Jesus had been their Comforter, and now before going away He stated, "I will send you another Comforter." In other words, He told them that He had mothered them, succored and cared for them; now He was going away and was not going to leave them orphans, but was going to send them another Comforter. His final advice to His disciples was that they go to the upper room and tarry until the Holy Spirit came.

      On the day of Pentecost the Holy Spirit came, and since that time you never find any of the apostles or the early church advising anybody to tarry for the Holy Spirit. Many have injected the theory of tarrying in seeking the Holy Spirit; but if it were now necessary, why did not the Apostle Paul, when finding certain unsanctified disciples at Ephesus (Acts 19: 1-6), advise them to tarry? The question was, "Have ye received the Holy Ghost since ye believed?" He was convinced that they were converted and baptized into John's baptism. They were open-hearted and ready to walk in the light, "And when Paul had laid his hands upon them, the Holy Ghost came on them."

      That was the experience of the early church; it was the experience of the early Friends; it was the experience of the early Methodists; and it has been the experience of every properly instructed soul who has sought Holiness, from the day of Pentecost until now. You do not need to tarry for the Holy Spirit, for He is here. He is here to fulfill His office work. You do not need to wait for Him to come. He has come. He is here now!

      The question may arise, How long did they tarry? For the sake of bringing out a type, we shall try to answer this question. The word Pentecost means the fiftieth (day) feast -- the feast which came fifty days from the Passover. This feast had been observed by Israel, annually, for over 1,500 years prior to this epochal day when the Holy Spirit was so graciously outpoured on His dispensational coming into the world. The feast of Pentecost is fifty days from the Passover. The Pascal lamb is a type of Jesus Christ. In order for Jesus to carry out the type perfectly, He must be slain on the Passover. From the Passover, or His crucifixion, it is fifty days until Pentecost. In order to find out definitely how many days they tarried in the upper room it will be necessary to account for these fifty days. The first three days of the fifty Jesus spent in the tomb, for the Scripture says, "As Jonah was three days and three nights in the whale's belly, so must also the Son of man be three days and three nights in the heart of the earth." Without entering into the discussion as to what day of the week He was crucified, the infallible Book states that He was three days and three nights in the heart of the earth. This leaves forty-seven days of the fifty.

      In Acts 1:3, Luke tells us that Jesus "showed himself alive after his passion (or crucifixion) by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God." Adding the three days, which He spent in the tomb, to the forty days, which He spent with His disciples after His resurrection, utilizes forty-three days out of the fifty. Now with only seven days left until the annual feast of Pentecost is to be celebrated, Jesus instructed His disciples to tarry in the city of Jerusalem until they were endued with power from on high.

      Luke tells us, in Acts 2:1-4, that "when the day of Pentecost was fully come . . . suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting . . . and they were all filled with the Holy Ghost." The Holy Ghost came right on time on the day of Pentecost, which is the fiftieth day from the Passover, or fifty days from the crucifixion.

      Since forty-three days out of the fifty have already been accounted for, we have only seven days left in which they could tarry. So they tarried not ten days, as is often stated, but seven days, as is clearly seen by the Scriptures. Seven is the number of "Perfection;" but seven is the sum of three plus four. Three is the "Divine" number, representing the Father, Son, and Holy Spirit. Four is the "world" number. There are four seasons: spring, summer, autumn, and winter. There are four joints in the compass north, south, east, and west. There are four elements of time: earth, air, fire, and water. Three represents the Deity, and four represents humanity. As the sum of three plus four equals seven, which is a perfect number, so the coming together of Deity and humanity produces Christian perfection. That is exactly what they were seeking. There must be a meeting, a coming together, of humanity and Deity.

      Our colleges and universities, can turn out cultured and refined men and women; but all the halls of learning, in all the world, of all ages, can never turn out Christian perfection. Men must, personally and individually, meet God or they will die in carnality, having never received the slightest consciousness of this blessed experience.

      Again, the number seven is a very suggestive and appropriate number, for seven also means "Dispensational Fullness." This mighty epochal deluge of the Holy Spirit marked the closing of the old dispensation, and the birth and opening of the new, which is the dispensation of the Holy Spirit.

      II. You do not have to speak in tongues or another language as an evidence that you have the Holy Spirit. Some one may ask, Did they not speak in other languages on the day of Pentecost? We reply, they did. Then is it not necessary for us to speak in another language as an evidence, or witness, to the fact that we have the Holy Spirit? We affirm, it is not. The fact in the case is that their speaking in other languages was not an evidence, or witness, that they had received the Holy Spirit. Some one may ask, Then why did they speak at all in other languages? Our reply to this is that it was God's way of getting the Pentecostal message to the various nationalities that had gathered to this feast. God used the speaking in other languages simply as a means to an end. He wanted to get the truth to these different nationalities and so performed this miracle.

      One must constantly hold in mind that the feast of Pentecost was an annual affair, celebrated by the Hebrew race for hundreds of years; and the observance of it brought thousands of people to Jerusalem, not only for religious purposes, but for commercial pursuits as well. As soon as the Holy Spirit fell on the one hundred and twenty in the upper room, they at once became interested in other men. The Holy Spirit now bubbling up in their souls with a new, fresh buoyancy rushed them out into the street, where they preached, so that seventeen different nationalities clearly understand their message of salvation.

      The evidence of their spiritual attainments was not in the physical demonstration. No outward, physical evidence or demonstration is ever a sure and dependable sign of the fullness of the holy Spirit. The soul whose spiritual evidence does not in its final analysis rest entirely on the witness of the Spirit according to the Word of God is a deceived soul. The evidence of the Spirit's baptism never has been and never will be in the spectacular.

      The fact that a soul can speak in another language is positively no evidence that he possesses the Holy Spirit in His baptism, or fullness. In II Cor. 12:4-10, Paul enumerates the gifts of the Spirit and shows that there is a diversity, or variety, in the Spirit's gifts with their varied administration, but all are given by the same Spirit, as follows: (The following scriptural inserts are taken from Whitby's Commentary.) "Now there are diversities of (these spiritual) gifts, but (it is) the same Spirit (which enables us to exercise any of them). And there are differences of administration (or offices in the church, to which this diversity of gifts belongs), but (it is) the same Lord (who hath appointed all these offices, Eph. 4:12). And there are diversities of operations (performed by these offices in the church by virtue of these gifts), but it is the same God which (by giving them this Spirit) worketh (them) all in all. But the manifestation of the Spirit (in the exercise of these gifts) is given to every man (not for his own private use, but) to profit (others) withal. For to one is given by the Spirit the word of wisdom (to reveal that faith to others which is the wisdom of God); to another the word of knowledge (to reveal mysteries, I Cor. 13:2, and understand the mind of God in the Old Testament for confirmation of that faith) by the same Spirit; to another faith (to enable him to believe firmly that he should be empowered to do things most difficult) by the same Spirit; to another the gifts of healing (all manner of diseases) by the same Spirit; to another the working of miracles (or powers, such as raising the dead to life) to another prophecy (enabling him to foretell things future, and speak by a Divine afflatus); to another discerning of (the) spirits (of others); to another divers kinds of tongues; to another the interpretation of tongues."

      Here the apostle has very clearly pointed out to us some of the Spirit's gifts as "wisdom," "knowledge," "faith," "gifts of healing," "working of miracles," "prophecy," "discerning of spirits," "kinds of tongues" (or languages) and "the interpretation of tongues." If we consider the importance of these gifts according to their priority, or the order in which they are given, the gift of a language with its interpretation is of the least importance, since it is given last.

      In I Cor. 12 :11, Paul states that these gifts are given "to each one separately (personally or individually) as he (the Spirit) will." Each gift of the Spirit is given according to the discretion and will of the Holy Spirit. He gives as it pleases Him.

      There is absolutely no evidence that God gives all these gifts to any individual or any one gift to all men. If it were necessary for every sanctified soul to speak in tongues, as an evidence that he possesses the Holy Spirit in His baptism, then this Scripture would have to read, "Whosoever will, let him come and receive the gift of tongues." But we must remember that there is a vast difference in the GIFT of the Spirit, and the GIFTS of the Spirit. The gift of the Spirit is for every unsanctified believer, but the gifts of the Spirit are for those only whom it pleases God to entrust with them.

      The idea that an individual is sanctified because he possesses one of the gifts of the Spirit is further disproved by the fact that many of the disciples possessed gifts of the Spirit long before Pentecost. In Matt. 10:1, the inspired penman tells us that Jesus gave His disciples power over "unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease;" and in verse 8 He gave them power to heal the sick, cleanse the lepers, raise the dead, and cast out demons. You will recall that among the gifts enumerated by Paul were "faith," "the gifts of healing," "working of miracles," etc. The fact that the disciples possessed these gifts and that the gifts really worked is evidenced by the hilarious report given in Luke 10:17, where they stated that even the demons were subject to them.

      Now since Jesus clearly shows that these disciples possessed gifts of the Spirit before they were sanctified, why is it not reasonable to expect others to possess some of the same gifts before receiving the Spirit in His baptism? If one disciple could possess one of the gifts of the Spirit before Pentecost (and God is no respecter of persons), it is not unreasonable to expect any other disciple to possess ant other gift of the Spirit before he is sanctified. Because of this fact, we maintain that the ability to speak in another language is absolutely no evidence at all that the individual has the fullness of the Spirit in His baptism.

      As Paul continues in this 12th chapter of I Corinthians, he shows the folly of supposing that everyone should possess all of these gifts. In verses 29 and 30, he asks, "Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret?" In this he shows that we are not all made on the same last; we are not all to look alike, as matches, or act alike, as apes; neither do with all possess the same spiritual gifts. Then, in verse 31, he says, "Covet earnestly the best gifts: and yet show I unto you a more excellent way;" then at once the apostle plunges into the great perfect love chapter, showing that one may possess some of the gifts of the Spirit, but if he lacks Divine love he is nothing and his profession is all in vain.

      Let us now turn to the positive side of this subject. Under this head we want to notice briefly two steps that are essential, or necessary, in order to receive the Holy Spirit in the fullness of His baptism.

      III. A clear experience in regeneration. The first necessity in seeking sanctification is a clear, definite, positive experience in regeneration. There is no need of anyone attempting to seek sanctification unless he has been genuinely converted. The promise of sanctification is not for. sinners, but for saints. Paul tells us, in Heb. 4:9, that "there remaineth therefore a rest to the people of God." This is not a rest in Heaven, but a rest from the disturbing elements of carnality. The people of God are converted people, and when you get into the experience of sanctification you have entered into His rest and have ceased from your own works. You are then living a restful, spiritual life. Jesus said in John 14 :15-17, "If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; 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 In this He very clearly points out that the world cannot receive the Holy Spirit. Converted people are not of the world. In John 17:16, Jesus, speaking of His disciples who were genuinely converted men, said, "They are not of the world, even as I am not of the world." When you get converted, you are no longer of the world. "If ye were of the world, the world would love his own," but the world will have no use for you if you get to Jesus Christ and begin bearing the fruit of the Spirit.

      It is no wonder some people never get hungry for sanctification; either they never have been converted, or else they are backslidden in heart. You put off seeking sanctification until you leak out in your own soul; then, in a half backslidden state, feeling your need, and conscious of a lack in your own soul, you come to the altar and seek sanctification. You get down on your knees, and with your heart you pray one prayer while your lips pray another. You are asking God with your lips to sanctify you wholly, and in your heart you are regretting your carelessness, your lack of spirituality, your looseness of living, your leaning toward the world, your leaked-out condition. You are not saying it with your lips, but in your heart you are begging God to forgive you. While you are doing this, some good people without any discernment of the Spirit urge you on to try to get you sanctified, while at the same time they ought to urge you to confess, go to the bottom, scrape the bone, and get back into Divine favor. After you have prayed this way for some time, repenting in your heart, God in mercy forgives you, and you get up with a smile and a shout of victory, professing sanctification. The fact is, you have only just been reinstated into the grace of God. You have just got back into the family.

      It is no wonder, after getting this kind of experience, that you wonder in your heart at the victorious testimony of people who are genuinely sanctified. It is no wonder that there is no more power and victory in your life. Sometimes you think you are sanctified, then at other times you doubt whether you are or not. Old habits that clung to you like a leech in your sinful life, that ought to drop off when you get converted, still linger around. When a soul gets converted, he is saved and delivered from all acquired habits, habits that he had trained himself into and brought upon himself; but when he gets sanctified lie is delivered from inherited tendencies, he is purged from every bias and principle of sin.

      IV. A total abandonment of self. The second necessity in seeking sanctification is a total abandonment of self, an entire consecration to God's will and a dying out to everything. In seeking sanctification you are not surrendering, or submitting, to His will; that is all accomplished in regeneration. You are simply presenting YOURSELF. Paul says, in Rom. 12:1, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." You present not what you own, but yourself. You are now converted, you are a living sacrifice, you are made alive in regeneration. As you present yourself to become a sacrifice, it means death. Regeneration is a birth, but sanctification is a death. In sanctification you die to all of your ambitions; you die to all of your attainments and accomplishments. The reason some people do not get sanctified is that they cannot forget how much they know and how valuable they are to society and the world. As long as you think you are indispensable, just that long you are not. When you get sanctified you are dead, and your life is hid with Christ in God. Some act as though they think that to get sanctified is doing God a favor, and if they wish to do God a favor they will; but if not, it is nobody's business -- it is nobody's business whether they get the experience or not. You would think, to see them act and to hear them talk, that sanctification is a secondary affair, that there is nothing imperative about it. Shall I tell you that there are sixteen definite, positive commandments in the New Testament requiring you to be sanctified wholly; but underneath these sixteen commandments and surrounding them are eighteen groaning, pleading, intercessory prayers that you may get the experience. There are, also, fourteen passages in the New Testament telling you how to get the experience, and over one hundred passages pointing out clearly and unmistakably that it is a second work of grace. The word "perfection" occurs one hundred and ten times in the New Testament. Since this is true, it would seem that it is an experience that ought to be obtained by every converted soul.

      When A. B. Simpson got converted, Holiness camp meetings were not as prevalent as they are now. Mr. Simpson heard of a camp meeting a number of miles away. It was new to him, he had no light on Holiness, he did not know what it would mean to get sanctified; but he got on the train and went over to this camp meeting, with an open heart and an open mind, hungry for everything that God had for him. He listened attentively to the preaching. After a few days in the camp, he was convinced that it was not only his privilege, but his duty, to be sanctified. He went to the altar and met God's conditions, and the fire fell! It was a new and blessed experience for him, so he stayed through the camp.

      On Monday morning, after the camp closed, a large crowd of people went down to the depot to take the train for home. Mr. Simpson was a polished, refined, and cultured gentleman; he was a college graduate. Among those who had come to the camp were two other college graduates, but they did not get sanctified. This morning as the train pulled in, these two gentlemen walked into the coach and took a seat. They did not notice Mr. Simpson as he sat down directly behind them. As the train pulled out, they entered into a conversation concerning him.

      The one said to the other, "What do you think of Simpson's coming here to this holiness camp, among these fanatics, these crazy folk? He went to the altar and got sanctified."

      The answer was, "He has thrown his life away. he could have made something of himself, a man of his ability, a man who is educated, cultured, and polished as he is. He could have made his mark in the world, but now he has thrown his life away."

      When criticism comes from some one away below your plane of living, it does not affect you so much; but when it conies from some one of your own standing, some one of equal accomplishments, it affects you more keenly. At once the battle was on with Mr. Simpson, for Satan had leaped on him, hoofs and horns.

      Mr. Simpson had battled to hold his own with Satan only a few minutes when the Holy Spirit said to him, "Do you remember, when you were a boy back on the farm, that you had some little pups? One morning your mother gave you a jar of cream to give to them. The jar had a small neck, and as you set it down these little pups, one after another, came around and tried to get their heads into the cream jar; but each one's head was too large. Finally, one little fellow whose head was small enough slipped it in and got all the cream." Like a flash Mr. Simpson saw the point, and had another camp meeting right on the train.

      Do you know who those two men were? No, you do not know and I do not. In giving this illustration in camp meetings all over the country I have never found anybody who knows who those men were. Why? If their prediction was right, Mr. Simpson should have dropped out of sight and have been forgotten, and they should have been known; but, instead, the contrary is the truth, as in the case of the ten spies who came back from Canaan with a lie on their lips, whose names have dropped out of sight. God said, "The name of the wicked shall rot." Rev. A. B. Simpson is known around the world. He got his head, as it were, into God's cream jar, got filled with the Spirit and God gave him a vision of the world's need. After he caught the vision, he put more missionaries on the foreign field than any other individual in any like period of time. How could he do it? The answer is, he got filled with the Holy Spirit.

      Some of you, whom God is waiting to use -- He has been waiting a long time for you -- if you would get your head into God's cream jar and get filled with the Holy Spirit, you, too, might be known around the world; but if you go on as you are going, living a selfish, self-centered life, you will never be known outside of your own country.