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R. A, T O R R E ¥ 


J^W • G • Jchnston : 



How to Bring Men to Christ. 


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"Wait for the promise of the Father." — Acts i: 4. 

"Ye shall be baptized with the Holy Spirit not many days 
hence." — Acts 1:5. 

"Ye shall receive power after that the Holy Ghost is.^otr-e, upon, 
you." — Acts 1:6. J •■-'-!, ', ... . 

"For to you is the promise, and to your childrenj aii(i„tp iUl ',' 
that are afar off, even as many as the I,ord thy God shall call unto 
him."— Acts 11: 36 R. V. 

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I c I t «. C 


It was a great turning point in my minist^^ 
when, after much thought and study and medi 
tation, I became satisfied that the Baptism with 
the Holy Spirit was an experience for to-day and 
for me, and set myself about obtaining it. Such 
blessing came to me personally, that I began giv- 
ing Bible readings on the subject, and with 
increasing frequency as the years have passed. 
God in his wondrous grace has so greatly blessed 
these readings, and so many have asked for them 
in printed form, convenient for circulation among 
their friends, that I have decided to write them 
out in full for publication. It is an occasion of 
great joy that so many and such excellent books 
on the person and work of the Holy Spirit have 
appeared of late. I wish to call especial attention 
to two of these: ''Through the Eternal Spirit,^' 
by James Elder Gumming and "The Spirit oi 
Christ," by Andrew'Murray. 

In the following pages I speak uniformly of the 
Holy Spirit, but in the quotations from the Bible . 
retain the less desirable phraseology there used 
—"The Holy Ghost"— except in those instances 
where the translators themselves varied their 
usage. Probably most of the readers of this book 

I I 


already know that "the Holy Spirit" and ''the 
Holy Ghost" are simply two different translations 
of precisely the same Greek words. It seems very 
unfortunate, and almost unaccountable, that the 
English revisors did not follow the suggestion 
of the AmericanCommittee and for ''Holy Ghost" 
adopt uniformly the rendering "Holy Spirit." 

• c «■• t> r ^ 


Introduction 3 

The Baptism with the H01.Y Spirit: what 



The Necessity and Possibii^ity op the 
Baptism with the Hoi.y Spirit ,.. 19 


How the Baptism with the H01.Y Spirit 
CAN BE Obtained 29 

"Fresh Baptisms with the Holy Spirit," 


Spirit , 52 

How Spirituai, Power is Lost 55 



While a great deal is said in these days con- 
cerning the Baptism with the Holy Spirit, it is to 
be feared that there are many who talk about it 
and pray for it, who have no clear and definite idea 
of what it is. But the Bible, if carefully studied, 
will give us a view of this wondrous blessing 
that is perfectly clear and remarkably definite. 

I. We find first of all that ^kere are a number 
of designations in the Bible for this one experience. 
In Acts i: 5, Jesus said, ''Ye shall be baptised 
with the Holy Ghost not many days hence y In 
Acts ii: 4. when this promise was fulfilled, we 
read ''they were all filled with the Holy Ghost:' 
In Acts i:4. the same experience is spoken 
of as ''the promise of the Father,'' and in I^uke 
xxiv: 49 as "the promise of my Father' ' and 
"endued with power from on high y By a com- 
parison of Acts x: 44, 45, 47 with Acts xi: 15, 


1 6, we find that the expressions 'Hhe Holy Spirit 
fell on them' ' and * Hhe gift of the Holy Ghost' ' and 
'^received the Holy Ghost'' are all equivalent to 
^'baptised with the Holy Ghost. ' ' 

2. We find in the next place that the Baptism 
with the Holy Spirit is a definite experience of 
which one may know whether he has received it or 
not. This is evident fi-om our Saviour's com- 
mand to the Apostles: "Tarry ye in the city,until 
ye be endued with power from on high." (lyUke 
xxiv:49.) If this enduement with power or Baptism 
with the Holy Ghost were not an experience so 
definite that one could know whether he had 
received it or not, how could they tell when those 
commanded days of tarrying were at an end? 
The same thing is clear from Paul's very definite 
question to the disciples at Ephesus. "Did ye 
receive the Holy Ghost when ye believed?" (Acts 
xix:2, R. V.) Paul evidently expected a definite 
"yes" or a definite "no" for an answer. Unless the 
experience were definite and of such a character 
that one could know whether he had received it 
or not, how could these disciples answer Paul's 
question ? In point of fact they knew they had 
not ' ' received' ' or been * 'baptised with ' ' the 
Holy Ghost, and a short time afterward they 
knew they had "received" or been "baptised 
with" the Holy Ghost. (Acts xix: 6.) Ask many 
a man to-day who prays that he may be baptised 


with the Holy Ghost: ''Well, my brother, did 
you get what you asked, were you baptised with 
the Holy Ghost, ' ' and he would be dumb-founded. 
He did not expect anything so definite that he 
could answer positively to a question like that, 
"yes" or ''no." But we find in the Bible 
nothing of that vagueness and indefiniteness 
which we find in much of our modern prayer and 
speech regarding this subject. The Bible is a 
very definite book. It is very definite about sal- 
vation : so definite that a man who knows his 
Bible can say positively "yes" or "no " to the 
question "are you saved." It is equally definite 
about "the Baptism with the Holy Ghost:" so 
that a man who knows his Bible can say positively, 
' ' yes, " or " no, ' ' to the question, ' 'have you been 
baptised with the Holy Ghost." There may be 
those who are saved who do not know it, because 
they do not understand their Bibles, but it is their 
privilege to know it. So there may be those who 
have been Baptised with the Holy Ghost, who do 
not know the Bible name for what has come to 
them, but it is their privilege to know. 

3. The Baptism with the Holy Spirit is a 
work of the Holy Spirit separate ajid distinct from 
His rege7ierati7ig work. To be regenerated by - 
the Holy Spirit is one thing, to be baptised With 
the Holy Spirit is something different, some 
thing further. This is evident from Acts i: 5. 


There Jesus said: "Ye shall be baptised with 
the Holy Ghost not majiy days hence.'' They 
were not then as yet "baptised with the Holy 
Ghost." But they were a/r^<^^ regenerated. Jesus 
Himself had already pronounced them so. In 
Jno. xv: 3, he had said to the same men, "Now 
areyeclean through the Word." (Comp. Jas. i: 
1 8; I Pet. i: 23) and in Jno. xiii: 10: "Ye are 
clean, but not all," excepting by the "but not 
air ' the one unregenerate man in the Apostolic 
company, Judas Iscariot, from the statement "Ye 
are clean." (See Jno. xiii: 11.) The Apostles, 
excepting Judas Iscariot, were then already 
regenerate men, but they were not yet "baptised 
with the Holy Ghost." From this it is evident 
that regeneration is one thing, and that the bap- 
tism with the Holy Spirit is something differ- 
ent, something ftirther. One can be regener- 
ated and still not yet be baptised with the Holy« 
Ghost. The same thing is evident from Acts 
viii: 12-16. Here we find a company of believers 
who had been baptised. Surely in this company 
of baptised believers there were some regenerate 
men. But the record informs us that when 
Peter and John came down they * 'prayed for 
them that they might receive the Holy Ghost: 
(for as yet he was fallen upon none of them). ^' It is 
clear then that one may be a believer, may be a 
regenerate man, and yet not have the Baptism 



with the Holy Spirit. In other words, the Bap- 
tism with the Holy Spirit is something distinct 
from and beyond His regenerating work. Not 
every regenerate man has the Baptism with the 
Holy Spirit, though as we shall see later, every 
regenerate man may have this Baptism. If a 
man has experienced the regenerating work of 
the Holy Spirit he is a saved man, but he is not 
-£tted for service until in addition to this he has 
received the Baptism with the Holy Spirit. 

4. The Baptism with the Holy Spirit is always 
connected with testimony and service. I^ook care- 
fully at every passage in which the Baptism 
with the Holy Spirit is mentioned and you will 
see it is connected with and is for the purpose of 
testimony and service. (For example, Acts i: 5, 
8; ii: 4; iv: 31, 33.) This will come out very 
clearly when we come to consider what the Bap- 
tism with the Holy Spirit does. The Baptism 
with the Holy Spirit is not for the purpose of 
cleansing from sin, but for the purpose of empow>. 
ering for service. There is a line of teaching, 
put forward by a very earnest but mistaken body 
of people, that has brought the whole doctrine 
of the Baptism with the Holy Spirit into disre- 
pute. It runs this way: First proposition: there 
is a further experience (or second blessing) after 
regeneration, namely, the Baptism with the Holy 
Spirit. This proposition is true and can be easily 


proven from the Bible. Second proposition: 
this Baptism with the Holy Spirit can be instan- 
teously received. This proposition is also true 
and can be easily proven from the Bible. Third 
proposition: this Baptism with the Holy Spirit 
is the eradication of the sinful nature. This 
proposition is untrue. Not a line of Scripture 
can be adduced to show that the Baptism with 
the Holy Spirit is the eradication of the sinful 
nature. The conclusion drawn from these three 
propositions, two true and one false, is neces- 
sarily false. The Baptism with the Holy Spirit 
is not for the purpose of cleansing from sin, but 
for the purpose of empowering for service. It is 
indeed the work of the Holy Spirit to cleanse 
from sin. Further than this there is a work of 
the Holy Spirit where the believer is strength- 
ened with might in the inner man: that Christ 
may dwell in his heart by faith. . . that he might be 
filled unto all the fulness of God. (Eph. iii: 16-19 
R.V.) There is a work of the Holy Spirit of 
such a character that the believer is * ' made 
free from the law of sin and death," (Rom. 
viii: 2) and through the Spirit does ''mortify 
(put to death) the deeds of the body." (Rom. 
viii: 13.) It is our privilege to so walk daily 
and hourly in the power of the Spirit, that the 
carnal nature is kept in the place of death. 
But this is not the Baptism with the Spirit, neither 


is it the eradication of the sinful nature. It is not 
something done once for all, it is something 
that must be momentarily maintained. *' Walk 
in the Spirit, and ye shall not fulfil the lust of 
the flesh." (Gal. v: i6.) While insisting that 
the Baptism with the Spirit is primarily, for the 
purpose of empowering for service, it should be 
added that the Baptism is accompanied by a great 
moral uplift. (See Acts ii: 44-46; iv: 31-35.) This 
is necessarily so, from the steps one must take to 
obtain this blessing. 

5. We will get a still clearer and fuller view 
of what the Baptism with the Holy Spirit is, it 
we will notice what this Baptism does. This is 
stated concisely in Acts i: 8. ''Ye shall 
receive power after that the Holy Ghost is come 
upon you; and ye shall be witnesses," etc. 
The Baptism with the Holy Spirit imparts 
' 'power,' ^ power for service. This power will not- 
manifest itself in precisely the same way in 
each individual. This is brought out very clearly 
in I Cor. xii:4-i3, R.V. "Now there are diver- 
sities of gifts but the same spirit. For to one is 
given, through the Spirit, the word of wisdom; and 
to another the word of knowledge, according to 
the same spirit, to another faith, in the same 
spirit; and to another gifts of healings, in the one 
spirit; to another diverse kinds of tongues; but 
all these worketh the one and the same spirit, 


dividing to each one severally even as He will." 
In my early study of the Baptism with the Holy 
Spirit I noticed that in many instances those who 
were so baptised ' 'spoke with tongues, ' ' and the 
question came often into my mind, if one is bap- 
tised with the Holy Spirit will he not speak with 
tongues. But I saw no one so speaking and I 
often wondered, is there any one to-day who act- 
ually is baptised with the Holy Spirit. This 
twelfth chapter of ist Corinthians cleared me up 
on that, especially when I found Paul asking of 
those who had been baptized with the Holy 
Spirit, *'Do all speak with tongues ?" (i Cor. 
xii:30.) But I fell into another error, namely, 
that any one who received the Baptism with the 
Holy Spirit would receive power as an evangelist, 
or as a preacher of the Word. This is equally con- 
trary to the teaching of the chapter, that ' 'ther^ 
are diversities of gifts, but the one Spirit, ' ' There 
are three evils arising from the mistake just men- 
tioned. First, disappointment. Many will seek 
the Baptism with the Holy Spirit, expecting 
power as an evangelist, but God has not called 
them to that work and the power that comes from 
the Baptism with the Holy Spirit manifests itself 
in another way in them; many cases of bitter dis- 
appointment and almost despair have arisen from 
this cause. The second evil is graver than the 
first, presumption, A man whom God has not 


called to the work of an evangelist or minister 
rushes into it because he has received, or thinks 
he has received, tlie Baptism with the Holy 
Spirit. Many a man has said, ' 'All a man needs, 
to succeed as a preacher is the Baptism with th( 
Holy Spirit." This is not true: he needs a call 
to that specific work, and he needs the study of ^ 
the Word of God that will prepare him for the 
work. The third evil is still greater, indifference. 
There are many who know they are not called to 
the work of preaching. For example, a mother with 
alargefamily of children knows this. If then, they 
think that the Baptism with the Holy Spirit sim- 
ply imparts power to preach, it is a matter of no 
personal concern to them; but when we come to 
see the truth that, while the Baptism with the 
Spirit imparts power, the way in which that 
power will be manifested, depends upon the work 
to which God has called us, and that no efficient 
work can be done without it, then the mother will 
see that she equally with the preacher needs this 
Baptism— needs it for that most important and 
hallowed of all work, to bring up her children 
''in the nurture and admonition of the I,ord." I 
have recently met a very happy mother. A few 
months ago she heard of the Baptism with the 
Holy Spirit, sought it and received it. "Oh," 
she joyfully exclaimed as she told me the story, 
"Since I received it, I have been able to get into 


the hearts of my children which I was never able 

to do before." 

It is the Holy Spirit Himself who decides 

how the power will manifest itself in any given 
case; "the spirit dividing to each one severally 
as He^iW (i Cor. xii: ii R. V.) We have 
a right "to desire earnestly the greater gifts." 
(i Cor. xii:3i.)> t)Ut the Holy Spiritis sovereign, 
and He, not we, must determine in the final 
issue. It is not for us then to select some gift 
and look to the Holy Spirit to impart the self- 
chosen gift; it is not for us to select some field of 
service and then look to the Holy Spirit to 
impart to us power in that field which we, and not 
He, have chosen. It is rather for us to recognize 
the divinity and sovereignty of the Spirit, and 
put ourselves unreservedly at His disposal; for 
Him to select the gift that "He will" and impart to 
us that gift, for Him to select for us the field that 
"He will" and impart to us the power that will 
qualify us for the field He has chosen. I once 
knew a child of God, who, hearing of the Baptism 
with the Holy Spirit and the power that resulted 
from it, gave up at a great sacrifice, the secular 
work in which he was engaged, and entered upon 
the work of an evangelist. But the expected 
power in that line did not follow. The man fell 
into great doubt and darkness until he was led to 
see that the Holy Spirit divideth **to each one 


severally, even as He will." Then, giving up 
selecting his own field and gifts, he put himself 
at the Holy Spirit's disposal for Him to choose. 
In the final outcome the Holy Spirit did impart 
to this man power as an evangelist and a 
preacher of the Word. We must then surrender 
ourselves absolutely to the Holy Spirit to work- 
as He will. 

But, while the power that the Baptism with 
the Holy Spirit brings, manifests itself in differ- 
ent ways in different individuals, there will 
always be power. Just as surely as a man is 
baptised with the Holy Spirit there will be new 
power, a power not his own, "the power of the 
Highest!" Religious biography abounds in 
instances of men who have worked along as best 
they could until one day they were led to see 
there was such an experience as the Baptism with 
the Holy Spirit and to seek it and obtain it; from 
that hour there came into their service a new 
power that utterly transformed its character. 
Finney, Brainerd and Moody are cases in point. 
But cases of this character are not confined to a 
few exceptional men, they are becoming common. 
The writer has personally met and corresponded 
with hundreds during the past twelve months, 
who could testify to the new power that God had 
granted them through the Baptism with the Holy 
Spirit. These hundreds of men and women 


were in all branches of Christian service. Many 
of them were ministers of the gospel, others 
mission workers, others Y. M. C. A. secretaries, 
others Sunday-school teachers, others personal 
workers, others fathers and mothers. Nothing 
could exceed the clearness, confidence and joy- 
fulness of many of these testimonies. What we 
have in promise in the words of Christ many have, 
<;;^nd all may have, in glad experience: ' * Ye shall 
receive power, after that the Holy Ghost is come 
upon you." 

To sum up the contents of this chapter: The, 
Baptism with the Hol}^ Spirit is the Spirit ot 
God coming upon the believer, taking possession 
of his faculties, imparting to him gifts not natur- 
ally his own, but which qualify him for the ser- 
vice to which God has called him. 


the: nkce:ssity and possibiuty of the bap- 

Shortly before Christ was received up into 
heaven, having committed the preaching of the 
gospel to his disciples, He laid upon them this 
ver}^ solemn charge concerning the beginning of 
the great work He had committed to their hands: 
"Behold, I send forth the promise of my father 
upon you; but tarry ye in the city, until ye be 
clothed with powerfrom on high." (I,ukexxiv:49 
R. V.) There is no doubt as to what Jesus meant 
by the "promise of my Father" for which they 
were to wait before beginning the ministry which 
He had intrusted to them; for in Actsi: 4, 5, we 
read that Jesus ''charged them not to depart from 
Jerusalem, but to wait for the promise of the 
Father r which, said he, ''Ye heard from me: for 
John indeed baptised with water: but ye shall be 
baptised with the Holy Ghost not many days 
hence." "The promise of the Father," through 
which the enduement of power was to come, was 
the Baptism with the Holy Spirit. (Comp. Acts 
i: 8). Christ then strictly charged his disciples 


not to presume to undertake the work to which 
He had called them until they had received as 
the necessary and all-essential preparation for 
that work, the Baptism with the Holy Spirit. 
The men to whom Jesus said this, seemed to have 
already received very thorough preparation for 
the work in hand. They had been to school to 
Christ Himself for more than three years. They 
had heard from His own lips the great truths 
that they were to proclaim to the world. They 
had been eye witnesses of His miracles, of His 
death and of His resurrection and were about to 
be eye-witnesses of His ascension. The work 
before them was simply to go forth to proclaim 
what their own eyes had seen and what their 
own ears had heard from the lips of Christ Him- 
self. Were they not fully prepared for this 
work? It would seem so to us. But Christ 
said, "No. You are so utterly unprepared you 
must not stir a step yet. There is a further prep- 
aration, so all-essential to effective service, you 
must abide at Jerusalem until you receive it. 
This further preparation is the Baptism with the 
Holy Spirit. When you receive that — and not 
until then — you will be prepared to begin the 
work to which I have called you." If Christ 
did not permit these men who had received 
so rare and unparalleled a schooling for 
the work to which He had so definitely and 


clearly called them to undertake this work with- 
out receiving in addition to that the Baptism with 
the Holy Spirit, what is it for us to undertake 
the work to which He has called us until we 
have received, in addition to any amount of 
schooling we may have had for the work, the 
Baptism with the Holy Spirit? Is it not most 
daring presumption? 

But this is not all. In Acts x: 38, we read 
*'how God anointed Jesus of Nazareth with 
the Holy Ghost and with power: who went 
about doing good, and healing all that 
were oppressed of the devil." When we look 
into the gospels for an explanation of these 
wordSjWe finditin Luke iii: 21, 22; iv: i, 14, 15, 
18, 21. We find that at the Baptism of Jesus at 
Jordan, as He prayed, the Holy Spirit came upon 
Him. Then, ''full of the Holy Ghost," He has 
the temptation experience. Then, 'Hn the power 
of the Spirit, ' ' He begins his ministry, and pro- 
claims Himself ''ariointed to preach" because 
'Hhe Spirit of the Lord is upon Him." In other, 
words, Jesus the Christ, never entered upon the \ 
ministr}^ for which He came into this world until 
He w^as baptised with the Holy Spirit. If Jesus 
Christ, who had been supernaturally conceived 
through the Holy Spirit's power, who was the 
only begotten Son of God, who was divine, very 
God of very God, and yet truly man, if such an 


one, ' 'leaving us an example that we should follow 
in His steps, ' ' did not venture upon the ministry 
for which the Father had sent Him until thus bap- 
tised with the Holy Ghost, what is it for us to 
dare to do it? If, in the light of these recorded 
facts, we dare to do it, it seems like an offence 
going beyond presumption. Doubtless it has 
been done in ignorance by many, but can we plead 
ignorance any longer? The Baptis7}i with the 
Holy Spirit is an absolutely necessary preparation 
for elective service for Christ along every li?ie of 
service. We may have a very clear call to service, 
as clear it may be as the Apostles had, but the 
charge is laid upon us, as upon them, that before 
we begin that service we must "tarry until ye be 
clothed with power from on high." This endue- 
ment with power is through the Baptism with 
the Holy Spirit. There are certainly few greater 
mistakes that we are making to-day, than that 
of setting men to teach Sunday-school classes, 
and do personal work, and even to preach the 
gospel, simply because they have been converted 
and received a certain amount of education — per- 
haps including a college and seminary course — 
but have not as yet been baptised with the Holy 
Spirit. Any man who is in Christian work, who 
has not received the Baptism with the Holy 
Spirit, ought to stop his work right where he is, 
and not go on with it until he has been ' 'clothed 



with power from on high." But what will our 
work do while we are waiting? What did the 
world do those ten days while the early disciples 
were waiting? They alone knew the saving 
truth, yet, in obedience to the I^ord's command, 
they were silent. The world was no loser. 
When the power came thej^ accomplished more 
in one day than they would have accomplished in 
years, if they had gone on in presumptuous disobe- 
dience to Christ's charge; so will we after we 
have received the Baptism with the Holy Spirit 
accomplish more in one day than we ever would 
in years without His power. Days spent in 
waiting, if it were necessary, would be well spent, 
but we shall see further on that there is no need 
that we spend days in waiting. It may be said that 
the Apostles had gone out on missionary tours 
during Christ's lifetime before they were baptised 
with the Holy Spirit. This is true, but that 
was before the Holy Ghost was given, and before 
the charge, ''tarry until ye be clothed with power 
from on high" was given. After that it would 
have been disobedience and presumption to have 
gone forth without this enduement, and we are 
living to-day after the Holy Ghost has been 
given and after the charge to "tarry until clothed' ' 
has been given. 

We come now to the question of the Possibility 
of the Baptism with the Holy Spirit. Is the Bap- 


tism with the Holy Spirit for us? This is a 
question that has a most plain and explict answer 
in the Word of God. In Actsii:39, R. V., we read: 
"For to you is the promise, and to your children, 
and to all that are afar off, even as many as the 
Lord our God shall call unto him, ' ' What is ' 'the 
promise" of this passage? Turning back to the 
fourth and fifth verses of the preceding chapter we 
read: 'Wait ior the promise oi the Father, which 
saith he, ye have heard of me. For John truly 
baptised with water; but ye shall be baptised with 
the Holy 6^^^5/not many days hence." Again in the 
thirty- third verse of the second chapter we read: 
"Having received of the Father the promise of the 
Holy Ghost.'' It would seem to be perfectly 
clear that "the promise' ' of the thirty-ninth verse 
must be the same as ' 'the promise' ' of the thirty- 
third verse, and ' 'the promise' ' of the fourth and 
fifth verses of the preceding chapter; i. e. the'prom- 
ise of the Baptism with the Holy Spirit. This con- 
clusion is rendered absolutely certain by the con- 
text: ' 'Repent and be baptised every one of you in 
thename of Jesus Christ unto the remission of your 
sins, and ye shall receive the gift of the Holy Ghost. 
For to you is the promise, ' ' etc. The promise 
then of this verse is the promise of the gift or 
Baptism with the Holy Ghost. (Comp. Acts 
x: 45 with Acts xi: 15, 16.) Who is this gift 
for? * 'To you, ' ' says Peter to the Jews whom he 


was immediately addressing. Then looking over 
their heads to the next generation, ''And to 
your children." Then looking down all the 
coming ages of the Church's history to Gentile as 
well as Jew, "And to all that are afar off, even as 
many as the Lord our God shall call unto him." 
The Baptism with the Holy Spirit is for every / 
child of God in every age of the Church's history. I 
If it is not ours in experimental possession, it is 
because we have not taken (the exact force of the 
word "receive" in verse 38 is take) what God has 
provided for us in our exalted Saviour. (Acts ii: 33; 
Jno. vii: 38, 39.) A minister of the Gospel once 
. came to me after a lecture on the Baptism with 
the Holy Spirit and said: "The church to which 
I belong, teaches that the Baptism with the Holy 
Spirit was for the Apostolic age alone." "It 
matters not," was replied, "what the church to 
which you belong or the church to which I 
belong teaches. What says the Word of God?" 
Acts ii: 39 was read: "To you is the promise, and 
to your children, and to all that are afar off, even 
as many as the Lord our God shall call unto him. ' ' 
''Has he called you?" I asked. "Yes, he certainly 
has." "Is the promise for you?" "Yes, it is." 
And it was. And it is for every child of God who 
reads these pages. What a thrilling thought it is 
that the Baptism with the Holy Spirit, the endue- 
ment with power from on high is for us, is for 


ME individually. But that unspeakably joyous 
thought has its solemn side. If I may be baptised 
with the Holy Spirit I must be. If I am baptised 
with the Holy Spirit, then will souls be saved 
through my instrumentality who are not so 
saved if I am not so baptised. If then I am not 
willing to pay the price of this Baptism, and 
therefore am not so baptised, I am responsible 
before God for all the souls that might have been 
saved but were not saved through me because I was 
not baptised with the Holy Spirit. I oftentimes 
tremble for my brethren in Christian work and 
myself. Not because we are teaching deadly error 
to men; some are guilty of even that, but I do 
not refer to that now. Not that we are not teach- 
ing the full truth as it is in Jesus. It must be 
confessed that there are many who do not teach 
positive error who do not preach a full gospel, but 
I do not refer to that. I tremble for those who are 
preaching the truth, the truth as it is in Jesus, the 
Gospel in its simplicity, in its purity, in its fullness, 
but preaching it "in persuasive words of wisdom' ' 
and not "in demonstration of the spirit and of 
power" (i Cor. ii: 4 R. V.), preaching it in the 
energy of the flesh and not in the power of the 
Holy Spirit. There is nothing more deadly than 
the gospel without the Spirit's power. "The letter 
killeth, but the Spirit giveth life." It is awfully 
solemn business preaching the gospel either irom 


the pulpit or in more quiet ways. It means death 
or life to those who hear, and whether it means 
death or life, depends very largely on whether we 
preach it without or with the Baptism with the 
Holy vSpirit. We must be baptis\2d with the 
Holy Spirit. 

It is sometimes arg-ued that "the Baptism with the 
Holy Spirit" was for the purpose of imparting miracle- 
working power and for the Apostolic age alone. In 
favor of this position it is asserted that the Baptism 
with the Holy Spirit was followed quite uniformly by 
miracles. The untenableness of this position is seen:" 

(1) By the fact, that Christ Himself asserted that the 
purpose of the Baptism with the Holy Spirit was to 
impart power for witnessing — not especially power 
to work miracles. (Acts i: 5, 8; Luke xxiv: 48, 49.) 

(2) By the fact, that Paul distinctly taught that there 
were diversities of gifts, and that ' 'workings of mir- 
acles" was only one of the manifold manifestations of 
the Baptism with the Holy Spirit. (1 Cor, xii: 4, 8-10.) 

(3) By the fact, that Peter distinctly asserts that "the 
gift of the Holy Ghost," "the promise," is for all 
believers in all generations (Acts ii: 38, 39), and it is 
evident from a comparison of Acts ii: 39 vv^ith Luke 
xxiv: 49; Acts i: 4, 5; ii, 33, and of Acts ii: 38 with Acts 
x: 45 and Acts xi: 15, 16, that each of these two express- 
ions, "the promise," and "the gift of the Holy Ghost," 
refers to the Baptism with the Holy Spirit. If we 
take miracles in a broad sense of all results wrought 
by supernatural power, then it is true that each one 
baptised with the Holy Spirit does receive miracle- 
working power; for each one so baptised does receive a 


power not naturally his own supernatural power, God's 
own power. The result of the Baptism with the Holy 
Spirit that was most noticeable and essential was con- 
vincing, convicting and converting power. (Acts ii: 
4, 37, 41. Acts iv: 8-13. Acts iv: 31, 33. Acts ix: 17, 20- 
23.) There seem to have been no displays of miracle- 
working power immediately following Paul's Baptism 
with the Holy Spirit, even though he became so singu- 
larly gifted in this direction at a later day — it was 
power to witness for Jesus as the Son of God that he 
received in immediate connection with the Baptism 
with the Holy Spirit. 



We have now come to a place where there is a 
deep sense that we must be baptised with the 
Holy Spirit. The practical question confronts 
us; how can we obtain this baptism with the 
Holy Spirit which we so sorely need. This 
question also the Word of God answers very 
plainly and very explicitly. There is pointed out 
in the Bible a path, consisting of seven simple 
steps, which any one who will can take, and 
whoever takes these seven steps will, with abso- 
lute certainty, enter into this blessing. This 
statement may seem very positive, but the Word 
of God is equally positive regarding the outcome 
of taking these steps which it points out. All 
seven steps are stated or implied in Acts. ii:38: 
* 'Repent ye, and be baptised every one of you in 
the name of Jesus Christ unto the remission of your 
sins, and ye shall receive the gift of the Holy 
Ghost." The first three steps are brought out 
with especial definiteness and distinctness in this 
verse. The others which are clearly implied in 


the verse are brought out more explicitly by- 
other passages to which we shall refer later. 

1. The first two steps are found in the word 
"repent." What does "repent" mean ? Cha?ige 
your viind; change your mind about what? 
About God, about Christ, about sin. As to 
what the change of mind is about in any given 
case must be determined by the context. Here 
the first and most prominent thought is a change 
of mind about Christ. Peter has just brought 
against his hearers the awful charge that they 
had crucified Him whom God had made both 
Lord and Christ. "Pricked in their heart" by 
this charge, carried home by the power of the 
Holy Spirit, his hearers had cried out, "Men and 
brethren, what shall we do?" "Repent," Peter 
answered. Change your mind about Christ. 
Change from a Christ-hating and Christ-crucify- 
ing attitude of mind to a Christ-accepting atti- 
tude of mind. Accept Jesus as Christ and Lord. 
This the7i is the first step toward the Baptism 
with the Holy Spirit: Accept Jesus as Christ and" 

2. The second step is also found in the word 
* 'repent. ' ' While the change of mind about Jesus 
is the first and prominent thought, there must also 
be a change of mind about sin. A change of mind 
from a sin-loving or sin-indulging attitude of 
mind to a sin-hating and sin-renouncing attitude 


of mind. This is the second step; renounce sirff 
all sin, every sin. Here we come upon one of 
the commonest obstacles to receiving the Holy 
Spirit— 6'?>2. Something is held on to that in our 
inmost hearts we mere or less definitely feel to 
be not pleasing to God. If we are to receive the 
Holy Spirit, there must be very honest and very 
thorough heart searching. We cannot do satisfac- 
tory searching ourselves, God must do it. If we 
wish to receive the Holy Spirit we should go 
alone with God and ask Him to search us thor- 
oughly and bring to light anything that dis- 
pleases Him. (Ps. cxxxix: 23, 24.) Then we 
should wait for him to do it. When the 
displeasing thing is revealed it should be put 
away at once. If, after patient and honest wait- 
ing, nothing is brought to light, we may 
conclude there is nothing of this kind in the way, 
and proceed to the further steps. But we should 
not conclude this too hurriedly. The sin that 
hinders the blessing may be something that 
appears very small and insignificant in itself. 
Mr. Finney tells of a young woman who was in 
deep concern regarding the Baptism with the 
Holy Spirit. Night after night she agonized in 
prayer, but the desired blessing did not come. 
One night as she was in prayer there came up 
before her some matter of head adornment that 
had often troubled her before; putting her hand 


to her head, she took the pins out and threw them 
away and immediately the blessing came. This 
was a small matter in itself, a matter that would 
not have appeared to many as sin, but yet a mat- 
ter of controversy between this woman and God, 
and when this was settled the blessing came. 
''Whatsoever is not of faith is sin" (Rom. xiv: 
23), and it matters not how little the thing may 
be, if there are questions regarding it, it must be 
put away if we are to have the Baptism with the 
Holy Spirit. The second step theft toward the 
Baptism with the Holy Spirit is to put away 
every sin. 

3. The third step is found in this same verse: 
* ^Be baptised in the 7iame of Jesus Christ unto the 
remission of your sins. ' ' It was immediately after 
His baptism that the Holy Spirit descended 
upon Jesus. (L,uke iii:2i, 22.) In His baptism, 
Jesus, though Himself sinless, humbled Himself 
to take the sinner's place, and then God highly 
exalted Him by the giving of the Holy Spirit and 
by the audible testimony, * 'Thou art my beloved 
son; in thee I am well pleased." So we must 
y humble ourselves to make open confession of our 
sin and renunciation of it and acceptance of 
Jesus Christ, in God's appointed way, by Baptism. 
The Baptism with the Holy Spirit is not for the 
one who secretly takes his place as a sinner and 
believer in Christ, but for the one who does so 


Openly. Of course, the Baptism with the 
f Holy Spirit may precede water baptism as in the 
case of the household of Cornelius. (Acts x: 47.) 
But this was evidently an exceptional case and 
^ water baptism immediately followed. I have 
little doubt that there have been those, among 
Christians who did not believe in or practice 
water baptism — as for example "the Friends" or 
"Quakers" — who have had and given evidence 
of the Baptism with the Holy Spirit, but the 
passage before us certainly presents the normal 

4. The fourth step is clearly implied in the 
verse we have been studying, (Acts ii: 38), but it 
is brought out more explicitly in Acts v: 32: 
"The Holy Ghost, whom God hath given to 
them that ob^y Hivi.' ' The fourth step is obedience'f 
What does obedience mean? It does not mean 
merely doing some of the things, or many of the 
things, or most of the things, that God bids us 
do. It means total surrender to the will of God. 
Obedience is an attitude of the will lying back of 
specific acts of obedience. ' It means that I come 
to God and say: "Heavenly Father, here I am 
and all I have. Thou hast bought me with a 
price and I acknowledge thine absolute owner- 
ship. Take me and all I have, and do with me 
whatsoever thou wilt. Send me where thou wilt, 
use me as thou wilt. I surrender myself and all 


I possess absolutely, unconditionally, for ever, to 
thy control and use." It was when the burnt 
offering, whole, no part held back, was laid upon 
the altar that "there came forth fire from before 
the Lord" and accepted the gift (Lev. ix: 24), and 
it is when we bring ourselves a whole burnt offer- 
ing to the Lord, and lay ourselves thus upon the 
altar, that the fire comes and God thus accepts the 
gift. Here we touch upon the hindrance to the 
Baptism with the Holy Spirit in many lives: 
there is not total surrender, the will is not laid 
down, the heart does not cry, "Lord, where thou 
wilt, what thou wilt, as thou wilt." One man 
desires the Baptism with the Holy Spirit that he 
may preach or work with power in Boston, when 
God wishes him in Bombay. Another, that he 
may preach to popular audiences, when God 
wishes him to plod among the poor. A young 
woman at a convention expressed a stroig desire 
that some one would speak on the Baptism with 
the Holy Spirit. The address went home with 
power to her heart. She had been for some time in 
deep- travail of soul when I asked her what it 
was that she desired. "Oh," she cried, I "cannot 
go back to Baltimore until I am baptised with 
the Holy Spirit. ' ' "Is your will laid down?' ' * *I 
don't know." "You wish to go back to Baltimore 
to be a Christian worker?" "Yes." ^' Are you 
willing to go back to Baltimore and be a servant 


girl if that is where God wishes you?" *'No, I 
am not." "Well, you will never get the Baptism 
with the Holy Spirit until you are. Will you 
la}^ your will down?" "I can't" "Are you 
willing God should lay it down for you? " "Yes." 
"Well, then, ask Him to do it." The head was 
bowed in brief but earnest prayer. "Did God 
hear that prayer?" "He must have, it was 
according to His will; He did." "Now ask Him 
for the Baptism with the Holy Spirit." Again 
the head was bowled and the brief, earnest prayer 
ascended to God. There was a brief silence and 
the agony was over, the blessing had come — 
when the will was surrendered. There are many 
who hold back from this total surrender because 
they fear God's will. They are afraid God's will 
may be something dreadful. Remember who 
God is. He is our Father. Never an earthly 
father had so loving and tender a will regarding 
his children as He has toward us. "No good 
thing will He withhold from them that walk 
uprightly." (Ps. Ixxxiv: 11). "He that spared 
not His own Son, but delivered him up for us all, 
how shall he not with him also freely give us all 
things?" There is nothing to be feared in God's 
will. God' swill will always prove in the final out- 
come the best and sweetest thing in all God's uni- 

5. The fifth step is found in I^uke xi: 13. "If 


ye, being evil know how to give good gifts unto 
your children, how much more shall your 
heavenly Father give the Holy Spirit to them 
that ask him?" The asking of this verse is the 
asking that springs from real and intense desire. 
This is brought out by the context: '*Ask, and 
it shall be given you; seek and ye shall find; 
knock, and it shall be opened unto you." Note 
also the parable of the importunate friend that 
immediately precedes. Evidently the asking that 
Christ has in mind is not the asking of a passing 
and half-hearted whim, but the asking of intense 
desire. There is a very suggestive passage in 
Isaiah, the forty-fourth chapter and third verse: 
"I will pour water upon him that is thirsty. . . I 
will pour my Spirit upon th}^ seed." What does 
it mean to be thirsty? When one is thirsty there 
is but one cry: "Water! water! water!" Every 
pore in the body seems to have a voice and cry 
out "water." So when our hearts have one cry, 
"the Holy Spirit, the Holy Spirit, the Holy 
Spirit," then it is that God pours floods upon 
the dry ground, pours His Spirit upon us. This 
then is the fifth step — intense desire for the Bap- 
tism with the Holy Spirit. To what a pitch of 
longing the early disciples had been brought 
by the tenth day of their eager waiting, and their 
thirsty souls wereiilled that day when "Pentecost 
was fully come." As long as one thinks he can 


get along somehow without the Baptism with 
the Holy Spirit, as long as he casts about for 
something in the way of education or cunningly 
concocted methods of work, he is not going to 
received it. There are many ministers who are 
missing the fullness of power God has for them, 
simply because they are not willing to admit the 
lack there has been all these years in their minis- 
try. It is indeed a humiliating thing to confess, 
but that humiliating confession would be the 
precursor of a marvellous blessing. But there 
are not a few, who, in their unwillingness to make 
this wholesome confession, are casting about for 
some ingenious device of exegesis to get around 
the plain and simple meaning of God's Word, 
and thus they are cheating themselves of the full- 
ness of the Spirit's power that God is so eager to 
bestow upon them; and, furthermore, they are 
imperilling the eternal interests of the souls that 
are dependent upon their ministrations, that 
might be won for Christ, if they had the power 
of the Holy Spirit which they might have. But 
there are others whom God in His grace has 
brought to see that there was a something their 
ministry lacked, and this something nothing less 
than that all-essential Baptism with the Holy 
Spirit, without which one is utterly unqualified 
for acceptable and effective service, and they have 
humbly and frankly confessed their lack, some- 


times they have been led to the God-taught 
resolution that they would not go on in their work 
until this lack was supplied, they have waited in 
eager longing upon God the Father for the fulfil- 
ment of His promise, and the result has been a 
transformed ministry for which many have risen 
to bless God. 

It is not enough that the desire for the Bap- 
tism with the Holy Spirit be intense; it must also 
have the right motive. There is a desire for 
the Baptism with the Holy Spirit that is purely 
selfish. There is many a one who has an intense 
desire for the Baptism with the Holy Spirit 
simply that he may be a great preacher, or great 
personal worker, or renowned in some way as a 
Christian. It is simply his own gain or glory 
that he is seeking. After all it is not the Holy 
Spirit that he seeks, but his own honor and the 
Baptism with the Holy Spirit simply as a means 
to that end. One of the subtlest and most dan- 
gerous snares into which Satan leads us, is that, 
where we are seeking the Holy Spirit, this most 
solemn of all gifts, for our own ends. The desire 
for the Holy Spirit must not be in order to make 
that sublime and divine Person the servant of 
our low ends, but for the glory of God. It must 
arise from a recognition that God and Christ are 
being dishonored bj^ my powerless ministry and 
by the sin of the people about me, against which 


I now have no power, and that He will be 
honored, if I have the Baptism with the Spirit of 
God. One of the most solemn passages in the 
New Testament bears upon this point. (Acts viii: 
18-24, R- V.) "When Simon saw that through 
the laying on of the Apostles' hands the Holy 
Ghost was given, he offered them money, saying, 
Give me also this power, that on whom.soever I 
lay my hands, he may receive the Holy Ghost." 
Here was a strong desire on Simon's part, but it 
was entirely unhallowed and selfish, and Peter's 
terrific answer is worthy of note and meditation. 
Is there not many a one to-day who, with equally 
unhallowed and selfish purpose desires the Bap- 
tism with the Holy Spirit? Bach one who is 
desiring and seeking the Baptism with the Holy 
Spirit, would do well to ask himself why he 
desires it. If you find that it is merely for your 
own gratification or glory, then ask God to for- 
give you the thought of your heart, and to enable 
you to see how you need it for His glory and to 
desire it to that end. 

6. The sixth step is in this same verse. (I^uke 
xi: 13.) "If ye then, being evil, know how to 
give good gifts unto yo\xx children, how much 
more shall your heavenly Father give the Holy 
Spirit to them that ask Him." The sixth step 

to ask. Definite asking for a definite blessing. 
When Christ has been accepted as Saviour and 



Master, and confessed as such, when sin has been 
put away, when there has been the definite, total 
surrender of the will, when there is real and holy- 
desire, then comes the simple act of asking God 
for this definite blessing. It is given in answer 
to earnest, definite, specific, believing prayer. It 
has been earnestly contended by some that we 
should not pray for the Holy Spirit. They reason 
this out in this way: "The Holy Spirit was given 
to the Church at Pentecost, as an abiding gift." 
This is true, but what was given to the Church 
each believer must appropriate for himself. It 
{ has been well said on this point, that God has 
already given Christ to the world, (Jno. iii: 16), 
but that each individual must appropriate Him 
by a personal act to get the personal advantage ot 
Ithe gift, and so must each individual personally 
appropriate God's gift of the Holy Spirit to get 
the personal advantage of it. But it is argued 
still further that each believer has the Holy 
Spirit. This is also true in a sense. "If any man 
have not the Spirit of Christ, he is none of His." 
(Rom. viii: 9.) But as we have already seen, it is 
quite possible to have something, yes much, ot 
the Spirit's presence and work in the heart and 
yet come short of that special fullness and work 
known in the Bible as the Baptism or Filling with 
the Holy Spirit. In answer to all specious 
reasonings on this subject we put the simple 


statement of Christ: "How much more shall your 
heavenly Father give the Holy Spirit to them 
that ask Him." At a convention at which the 
author was announced to speak on this subject, a 
brother said to him: "I see you are to speak on 
the Baptism with the Holy Spirit. " "Yes." "It 
is the most important subject on the programme; 
now be sure and tell them not to pray for the 
Holy Spirit." "I shall certainly not tell them 
that; for Jesus said, 'How much more shall your 
heavenly Father give the Holy Spirit to them 
that ask Him." ' "Oh, but that was before Pente- 
cost." "How about Acts iv: 31? was that before 
Pentecost or after?" "After it, of course." 
'iWell, read it." It was read: "When they had 
prayed, the place was shaken where they were 
assembled together, and they were all filled with 
the Holy Ghost. ' ' ' 'How about the eighth chap- 
ter of Acts? Was that before Pentecost or after ?" 
"After, of course." "Well, read the fourteenth 
to the sixteenth verses." The verses were read: 
"Peter and John, when they were come down, 
prayed for them, that they might receive the Holy 
Ghost; for as yet He was falle7i upon none of them, 
and they received the Holy Ghost." Against all 
inferences is this clear teaching of the Word by 
precept and example, that the Holy Spirit is 
given in answer to prayer. It was so at Pente- 
cost; it has been so since. Those whom I have 


met who give most evidence of the Spirit's pres- 
ence and power in their life and work believe in 
praying for the Holy Spirit. It has been the 
author's unspeakable privilege to pray with many 
ministers and Christian workers for this great 
blessing, and afterward to learn from them or 
from others of the new power that has come into 
their service, none other than the power of the 
Holy Spirit. 

7. The seventh and last step is found in Mark 
xi: 24. "What things soever ye desire, when ye 
i^x2iy , believe that ye receive them, and ye shall have 
them." God's most positive and unqualified 
promises must be appropriated by faith. In Jas. 
i: 5, we read: "If any of you lack wisdom, let 
him ask of God that giveth to all members liber- 
all}^, and upbraideth not; and it shall be given 
him." Now, that is certainly positive and 
unqualified enough, but listen to what the writer 
says next: "But let him ask in faith, nothing 
waverifig, for he that wavereth is like a wave of 
the sea driven with the wind and tossed. For 
let not that man think that he shall receive any- 
thing of the I,ord." There must then be faith 
in order to make our own the most positive and 
unqualified promises of God, such as that in 
Luke xi: 13, and Acts ii: 38, 39. Here then we 
discover the cause of failure in many cases to 
enter into the blessing of the Baptism with the 


Holy Spirit. The failure is because the last step 
^is not taken — the simple step of faith. They do 
not believe, they do not confidently expect, and 
we have another instance of how men * 'Entered 
not in because of unbelief" (Heb. iv: 6.) There 
are many, very many, who are kept out of this 
land of milk and honey just by this unbelief It 
should be added that there is a faith that goes 
beyond expectation, a faith that just puts out its 
hand and takes what it asks. This is brought 
out very clearly by the R. V. of Mark xi: 24. 
"All things whatsoever ye pray and ask for, 
believe that ye have received them and ye shall 
have them." I remember how greatly I was 
perplexed by this rendering of the R. V. when I 
first noticed it. On examining the Greek of the 
passage I saw that the R. V. was correct, 
but what did it mean? It seemed like a 
singular confusion of the tenses. ' 'Believe that 
ye have (already) received them, and ye shall 
have them." This seeming enigma was solved 
long after, while studjdng the First Epistle of 
John. I read in the fifth chapter, fourteenth and 
fifteenth verses: "This is 'the boldness which 
we have toward Him, that, if we ask anything 
according to his will, he heareth us: and if we 
know that he heareth us whatsoever we ask, we 
know that that we have the petitions which we 
have asked of him." (R. V.) When I ask anything 


of God the first thing to find out is, is this peti- 
tion according to his will? When that is settled, 
when I find it is according to His will when, for 
example, the thing asked is definitely promised 
in His word — then I know the prayer is heard, 
and I know further, ' 'I have the petition which I 
have asked of him. "I know it because He plainly 
says so, and w^hat I have thus appropriated on 
simple, childlike faith in His naked Word "I 
shall have' ' in actual experience. When one who 
has a clear title to a piece of property deeds it to 
me it is mine as soon as the deed is properly 
executed and recorded, though it may be some 
time before I enter into the experimental enjoy- 
ment of it. I have it in the one sense as soon as 
the deed is recorded. I shall have it in the other 
sense later. In like manner, as soon as we, 
having met the conditions of prevailing prayer, 
put up to God a petition for ' 'anything according 
to his will," it is our privilege to know that the 
prayer is heard, and that the thing which we 
have asked of Him is ours. Now apply this to 
the Baptism with the Holy Spirit. I have met 
the conditions of obtaining this blessing already 
mentioned. I simply, definitely, ask God, the 
Father, for the Baptism with the HolySpirit. Then 
I stop and say was that prayer ' 'according to his 
will?" Yes, Luke xi: 13 says so. "If ye then 
being evil, know how to give good gifts unto 


your children, how much more shall your 
heavenly Father give the Holy Spirit to them 
that ask him?" Acts ii: 38, 39 says: "Repent 
ye, and be baptised every one of you in the name 
of Jesus Christ unto the remission of j^our sins; 
and ye shall receive the gift of the Holy Ghost. 
For to you is the promise, and to your children, 
and to all that are afar off, even as many as the 
I^ord our God shall call unto him." (R. V.) It 
is clear that the prayer for the Baptism with the 
Holy Spirit is "according to His will," for it is 
definitely and plainly promised. I know then 
that the prayer is heard and that I have the petition 
which I have asked of hi77i. (i Jno. v: 14, 15 R. 
V.)^hatis, I have the Baptism with the Holy 
Spirit. I have then the right to arise from my 
knees and say, on the all-sufficient authority of 
God's Word, "I have the Baptism with the Holy 
Spirit," and afterwards I shall have in experi- 
mental enjoyment what I have appropriated by 
simple faith; for God has said and He cannot lie, 
' 'All things whatsoever ye pray and ask for, believe 
that ye have received them, and ye shall have 
them.'' Any reader of this book may at this 
point lay it down, and, if Christ has been accepted 
as Saviour and Lord, and openly confessed as 
such in God's way, and if sin has been searched 
out and put away, and if there has been total 
surrender of the will and of self to God, and if 


there is a true desire for God's glory to be 
baptised with the Holy Spirit — if these conditions 
have been met, you may get down just now 
before God, and ask him to baptise you with the 
Holy Spirit, and 3'ou can then say, when the 
pra3'er has gone up, "That prayer was heard, I 
have what I have asked, I have the baptism with 
the Holy Spirit,''^ and 3^ou have a right to get up 
and go out to your work, assured that in that 
work you will have the Holy Spirit's power. 
But some one will ask, "Must I not know that I 
havs the Baptism with the Holy Spirit before I 
begin the work?" Certainl}^ but how shall we 
know? I know of no better way of knowdng any- 
thing than by God's Word. I would believe God's 
word before my feelings any da}'. How do we 
deal with an inquirer who has accepted Christ, 
but who lacks assurance that he has eternal life? 
We do not ask him to look at his feelings, but we 
take him to some such passage as Jno. iii, 36. We 
tell him to read it and he reads: "He that 
believeth on the Son hath everlasting life." 
"Who says that?" we ask. "God says it." "Is 
it true?" "Oh, certainly it is true; God says it." 
"Who does God say has everlasting life?" "He 
that believeth on the Son." "Do you believe on 
the Son?" "Yes." "What have you then?" 
"O, I don't know, I don't teel yet that I have 
eternal life, ' ' * 'But what does God say?' ' ' 'He 


that believeth on the Son hath everlasting life." 
"Are you going to believe God or your feelings?" 
We hold the inquirer right there until on the sim- 
ple, naked word of God, feeling or no feeling, he 
says, ' 'I know I have eternal life because God 
says so," and afterward the feeling comes. Deal 
with yourself in this matter of the Baptism with 
the Holy Spirit just as you deal with an inquirer 
in the matter of assurance. Be sure you have 
met the co7iditions, and then simply ask, claim, act. 
But some one will say, "Will it be just as it was 
before, won't there be any manifestation?" Most 
assuredly there will be some manifestation. * 'To 
each one is given the manifestation of the Spirit 
to profit wn thai." (i Cor. xii: 7, R. V.) But w^hat 
will the character of the manifestation be and 
where shall we see it? It is at this point that 
many make a mistake. They have, perhaps, 
read the life of Mr. Finney or of Jonathan 
Edwards, and recall how great waves of electric 
emotion swept over these men until they were 
obliged to ask God to withdraw His hand lest 
they die from the ecstacy. Or they have gone to 
some meeting, and heard testimonies to similar 
experiences, and they expect something like this. 
Now I do not deny the reality of such experi- 
ences. I cannot. The testimony of such men 
as Finney and Edwards is to be believed. There 
is a stronger reason why I cannot deny them. 


But while admitting the reality of these experi- 
ences, I would ask, where is there a single line of 
the New Testament that describes any such 
experience in connection with the Baptism with 
the Holy Spirit? Every manifestation of the Bap- 
tism with the Holy Spirit in the New Testament 
was in new power in service. lyook, for example, 
at I Cor. xii, where this subject it is treated in the 
most thorough way, and note the character of the 
manifestations mentioned. It is quite probable 
that the Apostles had similar experiences to 
those of Finney and Edwards and others, but, if 
they had, the Holy Spirit kept them from record- 
ing them. It is well He did, for if they had told 
of such things we would have looked for these 
things rather than the more important mani- 
festation of power in service. 

But another question will be asked: "Did not 
the Apostles wait ten days and may we not have 
to wait?" The Apostles were kept waiting ten 
days, but the reason is given in Acts ii: i. "When 
the Day ofPentecost was now come" (literally was 
being fulfilled, R. V.) In the eternal purposes and 
plans of God and in the Old Testament types the 
Day of Pentecost was set as the time for the giving 
of the Holy Spirit, and the Spirit could not be 
given until the Day of Pentecost was fulfilled to 
come, but we read of no waiting after Pentecost, 
in Acts, iv: 31, there was no waiting. ^'When 


they had prayed the place was shaken where they 
were assembled together, and they were all filled 
with the Holy Ghost." In Acts viii, there was 
110 waiting. When Peter and John came down 
to Samaria and found that none of the young con- 
verts had been baptised with the Holy Spirit 
they "pra3^ed for them, that they might receive 
the Holy Ghost," and they did then and there. 
(Acts viii: 15, 17). Paul of Tarsus was not 
obliged to wait in the ninth chapter of the Acts. 
Ananias came in and told him of this wondrous 
gift, and baptised him, and laid his hands upon 
him, and "'straightway in the synagogue he pro- 
claimed Jesus, that he is the Son of God." (Acts 
ix: 17, 20). There was no waiting in Acts x. 
Before Peter had fairly got through his sermon 
the Baptism with the Holy Spirit came. (Acts x: 
44-46; Comp. chap, xi, 15, 16.) In the nineteenth 
chapter of the Acts there was no waiting. As 
soon as Paul had declared to the Ephesian dis- 
ciples the gift of the Holy Spirit, and the condi- 
tions were met, the blessing followed. (Acts xix: 
1-6.) Men only have to wait when they do not 
meet the conditions, when Christ is not fully 
accepted, or sin is not put away, or there is not 
total surrender, or true desire, or definite prayer, 
or simple faith, just taking upon the naked 
Word. The absence of some of these things 
keeps many waiting for more than ten days some- 


times. But there is no need that any reader of 
this book wait ten hours. You can have the 
Baptism with the Holy Spirit just now, if you 
will. A young man once came to me in great 
earnestness about this matter. "I heard of the 
Baptism with the Holy Spirit," he said, "some 
time ago and have been seeking it, but have not 
received it." "Is your will laid down?" "I 
am afraid that is the trouble." "Will you lay 
it down?" "I am afraid I cannot." "Are you 
willing God should lay it down for you?" 
"Yes." "Ask Him to." We knelt in prayer, 
and he asked God to lay down his will for him. 
"Did God hear that prayer ?" "He must have, 
it was according to His will." "Is your will 
laid down?" "It must be." "Then ask God 
for the Baptism with the Holy Spirit." He did 
this. "Was that prayer according to His will ?" 
"Yes." "Was it heard?" "It must have 
been." "Have you the Baptism with the Holy 
Spirit ?" ''I don't feel it." "That is not what 
I asked you; read those verses again." The 
Bible lay open at i Jno. v: 14, 15 before him and 
he read: "This is the confidence we have in him, 
that, if we ask anything according to his will, 
He heareth us." "Wait a moment; was that 
prayer according to His will?" "It certainly 
was." "Was it heard?" "It was." "Read 
on." "And if we know that he hear us whatso- 


ever we ask, we know that we have the petitions 
that we desired of Him." "Know what?" 
"That we have the petitions we desired of Him." 
"What was the petition ?" "The Baptism with 
the Holy Spirit." "Have you it ?" "I don't 
feel it, but God saj^s so, and I must have." A 
few days later I met him again and asked if he 
really had received what he took on simple faith. 
With a happy look in his face he answered, ' 'Yes. " 
I lost sight of him for perhaps two years, and 
then found him preparing for the ministry, and 
already preaching and God was honoring his 
preaching with souls saved, and a little later used 
him witn others as a means of great blessing to 
the theological seminary where he was studying. 
He had also decided to serve Christ in the foreign 
field. What he claimed on simple faith and 
received, any reader of this book can claim and 
receive in the same way. 



In the second chapter of the Acts of the Apos- 
tles, fourth verse, we read: "They were all filled 
with the Holy Ghost, and began to speak," etc. 
This was the fulfillment of Acts 1:5. "Ye shall 
be baptised with the Holy Ghost not many days 
hence." One of those mentioned by name as 
being "filled with the Holy Ghost," (Acts ii: 
4), or "baptised with the Holy Ghost" (Acts i: 
5), at this time was Peter. Turning over to the 
fourth chapter, the eighth verse, we read: "Then 
Peter, filled with the Holy Ghost, said unto 
them, ' ' etc. Here Peter experienced a new filling 
with the Holy Spirit. Again, in the thirty-first 
verse of this same chapter, we read: "When they 
had prayed the place was shaken where they 
were assembled together; and they were all filled 
with the Holy Ghost. ' ' Peter is named as one 
of this company (verses 19 and 23), so we see 
that Peter here experienced a third filling with 
the Holy Spirit. It is evident that it is not suf- 
ficient that one be once "baptised with the Holy 
Spirit," As new emergencies of service arise, 


there must be new fillings with the Spirit. The 
failure to realize this has led to most sad and seri- 
ous results in many a man's service. He has 
been baptised at some period in his life with 
the Holy Spirit, and strives to get through his 
whole future life in the power of this past exper- 
ience. It is largely for this reason that we see so 
many men who once unquestionably worked 
in the Holy Spirit's power, who give little evi- 
dence of the possession of that power to-day. 
For each new service that is to be conducted, 
for each new soul that is to be dealt with, for 
each new service for Christ that is to be per- 
formed, for each new day and each new emergency 
of Christian life and service, we should definitely 
seek a new filling with the Holy Spirit. I do not 
deny that there is an "anointing that abideth," 
(i Jno. ii: 27), nor the permanency of the gifts 
that the Holy Spirit bestows; I simply assert 
with clear and abundant Scripture proof, to say 
nothing of proof from experience . and observa- 
tion; that this gift must not be * 'neglected.'* 
(i Tim. iv: 14), but rather ''kindled anew" or 
"stirred into aflame" (2 Tim. i: 6 R.V. marg.); 
and that repeated fillings with the Holy Spirit 
are necessary to continuance and increase of 
power. Now arises the question, ought these 
new /illings with the Holy Spirit to be called 
' fresh baptis7ns with the Holy Spirit?' ' While, 


on the one hand, it must be admitted that in 
Acts ii: 4, the expression "/?//^^ with the Holy 
Ghost" is used to describe the experience prom- 
ised in Acts i: 5, in the words, "Ye shall be 
baptised with the Holy Ghost, ' ' and that therefore 
the two expressions are to this extent synono- 
mous; on the other hand, it should be noticed, 
that the expression, ''Baptised with the Holy 
Spirit" is nowhere used in the Bible of any 
experience but the first, and that, furthermore, 
the word "baptised" of itself suggests an initial 
or initatory experience. While, therefore, we 
stand for the truth that those who speak of 
"fresh baptisms with the Hol}^ Spirit" are aim- 
ing at, it would seem wisest to follow the uniform 
Bible usage and speak of the experiences that 
succeed the first, as being '^//^^with the Holy 
Spirit," and not as being "baptised with the Holy 



Any discussion of the Baptism with the Holy 
Spirit and the power which results from it, would be 
incomplete if attention were not called to the 
fact that spiritual power may be lost. 

One of the strangest and saddest stories of the 
Old Testament history is that of Samson. It is 
also one of the most instructive. He was by far 
the most remarkable man of his day. The grand- 
est opportunities were open to him, but after 
striking temporary victories, his life ended in 
tragic failure, all through his own inexcusable 
folly. Time and again it is said of him that 
' 'the Spirit of the I^ord came mightily upon him, ' ' 
and in the power of that Spirit he wrought to the 
astonishment of his people and the discomfiture 
of the enemies of the Lord; but in Judges xvi: 19, 
20, we see him deserted of the Lord, though 
unconscious of it, his strength gone from him and 
he about to be taken into wretched captivity, the 
sport of the godless, and to die with the enemies 
of the Lord a violent and dishonored death. 

Unfortunately Samson is not the only man in 
Christian history, who, having once known the 


power of the Holy Spirit, has afterward been 
shorn of this power and laid aside. There have 
been many Samsons, and I presume there will be 
many more — men whom God has once used and 
has afterward been forced to lay aside. One ot 
the saddest sights on earth is such a man. I^et 
us consider when it is the Lord departs from a 
man or withdraws His power from him, or in 
other words, "How power is lost." 

I . First of all God withdraws His power from 
me7i when they go back tipon their separation to 
Him. This was the precise case with Samson 
himself. (Judges xvi: 19. Comp. Num. vi: 2, 5). 
His uncut hair was the outward sign of his Naza- 
ite vow by which "he separated himself unto the 
Lord. ' ' The shearing of his hair was the sur- 
render of his separation. His separation given 
up he was shorn of his power. It is at this same 
point that many a man to-day is shorn of his 
power. There was a day when he separated him- 
self unto God. He turned his back utterly upon 
the world and its ambitions, its spirit, its pur- 
poses; he set himself apart to God as holy unto 
Him, to be His, for God to take him and use him 
and do with him what He would. God has 
honored his separation. He has anointed him with 
the Holy Ghost and power. He has been used 
of God. But Delilah has come to him. The 
world has captured his heart again. He has lis- 


tened to the world's siren voice and allowed her 
to shear him of the sign of separation. He is no 
longer a man separated, or wholly consecrated, 
to the Lord, and the Lord leaves him. Are there 
not such persons among those who read this? 
Men and women the Lord once used, but He 
does not use you now. You may still be out- 
wardly in Christian work, but there is not the 
old time liberty and power in it, and this is the 
reason — you have been untrue to your separation, 
to your consecration to God; you are listening to 
Delilah, to the voice of the harlot, to the world 
and its allurements. Would you get the old 
power back again? There is but one thing to do. 
Let your hair grow again as Samson did. Renew 
your consecration to God. 

2. Power is lost through the incomi7ig of sin. It 

was so with Saul, the son of Kish. The Spirit of 
God came upon Saul and he wrought a great 
victory for God. (i Samuel xi: 6, ff). He 
brought the people of God forward to a place of 
triumph over their enemies, who had held them 
under for years. But Saul disobeyed God in two 
distinct instances (i Samuel xiii: 13, 14; xv: 3, 
9-1 1, 23), and the Lord withdrew His favor and 
His power, and Saul's life ended in utter. defeat 
and ruin. This is the history of many men 
whom God has once used. Sin has crept in. 
They have done that which God has told them 




not to do, or they have refused to do that which 
God bade them do, and the power of God has 
been withdrawn. The one who has known God's 
power in service and would continue to know it, 
must walk very softly before Him. He must be 
listening constantly to hear what God bids him 
do or not do. He must respond promptly to the 
slightest whisper of God. It would seem as 
if any one who had once known God's power 
would rather die than lose it. But it is lost 
through the incoming of sin. Are there those 
among the readers of this book who are passing 
through this dreadful experience of the loss of 
God's power? Ask yourself if this be the reason; 
has sin crept in somewhere? Are you doing 
something, some little thing, perhaps, that God 
tells you not to do? Are 3^ou leaving undone 
something God bids you do? Set this matter 
right with God and the old power will comeback. 
David was guilty of an awful sin, but when that sin 
was confessed and put away, he came to know 
again the power of the Spirit. (Ps. xxxii: 1-5; 
li: 11-13). 

If we would continuously know the power of 
God we should go often alone with Him, at the 
close of each day at least, and ask Him to show 
us if any sin, anything displeasing in His sight, 
has crept in that day, and if He shows us that 
there has, we should confess it and put it away 


then and there. 

3. Power is lost again through self-indulgence. 
The one who would have God's power must lead 
,# life of self-denial. There are many things which 
are not sinful in the ordinary understanding of 
the word sin, but which hinder spirituality and 
rob men of power. I do not believe that any man 
can lead a luxurious life, over-indulge his 
natural appetites, indulge extensively in dainties, 
and enjo}^ the fullness of God's power. The 
gratification of the flesh and the fullness of the 
Spirit do not go hand in hand. ' 'The flCvSh lusteth 
against the Spirit, and the Spirit against the 
flesh: and these two are contrary the one to the 
other." (Gal v: 17.) Paul wrote, "I keep under 
my body, and bring it into subjection." (i Cor. 
ix: 27, seeR. V. Greek. Note also Kph. v: 18.) 

.We live in a day when the temptation to the in- 
dulgence of the flesh is very great. I^uxuries are 
common. Piety and prosperity not seldom go 
hand in hand, and in many a case the prosperity 
that piety and power have brought has been the 
ruin of the man to whom it has come. Not a few 
ministers of power have become popular and in 
demand. With the increasing popularity has 
come an increase of pay and of the comforts of 
life. Luxurious living has come in, and the 
power of the Spirit has gone out. It would not 
be difficult to cite specific instances of this sad 


truth. If we would know the continuance of the 
Spirit's power, we need to be on guard -to lead 
lives of simplicity, free from indulgence and sur- 
feiting, ever ready to * 'endure hardness, as a 
good soldier of Jesus Christ." (2. Tim. ii: 3.) 
I frankly confess I am afraid of luxury; — not as 
afraid of it as I am of sin, but it comes next as an 
object of dread. It is a very subtle but a very 
potent enemy of power. There are devils to-day 
that "go not out but by prayer and fasting." 

4. Power is lost through greed for money. It 
was through this that a member of the original 
apostolic company, the twelve whom Jesus Him- 
self chose to be with Him, fell. The love of 
money, the love of accumulation, got into the 
heart of Judas Iscariot, and proved his ruin. ' 'The 
love of money is a root of all kinds of evil," (i 
Tim. vi: 10, R. V.) but one of the greatest evils 
of which it is the root is that of the loss of spirit- 
ual power. How many a man there is to-day 
who once knew what spiritual power was, but 
money began to come. He soon felt its strange 
fascination. The love for accumulation, covetous- 
ness, the love for more, little by little took pos- 
session of him. He has accumulated his money 
honestly; but it has absorbed him, and the 
Spirit of God is shut out, and his power has 
departed. Men who would have power, need 
to have the words of Christ, "Take heed and 


beware of covetousness, ' ' writ large and graved 
deep upon their hearts. One does not need to be 
rich to be covetous. A very poor man may be 
very much absorbed in the desire for wealth — 
just as much so as any greedy millionaire. 

5. Power is lost through pride. This is the 
subtlest and most dangerous of all the enemies of 
power. I am not sure but that more men lose 
their power at this point, than at any of those 
mentioned thus far. There is many a man who 
has not consciously gone back upon his conse- 
cration, he has not let sin, in the sense of conscious 
doing ot that which God forbade or con- 
scious refusal to do that which God commanded, 
creep into his life, he has not given way 
to self-indulgence, he has utterly, persistently 
and consistently refused the allurements of money 
accumulation, but still he has failed, pride has 
co?ne in. He has become puffed up because of 
the very fact that God has given him power and 
used him, puffed up, it may be, over the con- 
sistency and simplicity and devotion of his life, 
and God has been forced to set him aside. God 
cannot use a proud man (i Pet. v:5.) "God 
resisteth the proud and giveth grace to the 
humble." The man who is puffed up with 
pride, self esteem, cannot be filled up with 
the Holy Spirit. Paul saw this danger for him- 
self. God saw it for him, and "lest he be exalted 


above measure, through the abundance of the 
revelations, there was given to ( him) a thorn in 
the flesh, the messenger of Satan to buffet (him), 
lest (he) should be exalted above measure." ( 2 
Cor. xii:/). How many men has failed here! 
They have sought God's power, sought it in 
God's way, it has come. Men have testified of 
the blessing received through their Word, and 
pride has entered and been indulged, and all is 
lost. Moses was the meekest of men, and yet he 
failed at this very point. " Must we fetch you 
water out of this rock? ' ' he cried, and then and 
there God laid him aside (Num. xx:io-i2). If 
God is using us at all, let us get down very low 
before Him. The more he uses us the lower let 
us get. May God keep his own words ringing 
in our ears: " Be clothed with humility, for God 
resisteth the proud, and giveth grace to the 
humble." (i Pet. v:5.) 

6. Power is lost through 7ieglect of prayer. It is 
in prayer especially that we are charged with the 
energy of God. It is the man who is much in 
prayer into whom God's power flows mightily. 
John I^ivingston spent a night with some Christ- 
ians in conference and prayer. The next day, 
June 2ist, 1630, he so preached at the Kirk of 
Shotts, that the Spirit fell upon his hearers in 
such a way that five hundred could either date 
their conversion or some remarkable confirmation 


from that day forward. This is but one instance 
among thousands to show how power is given in 
prayer. Virtue or power is constantly going 
from us, as from Christ (Mark v:3o), in service 
and blessing; and if power would be maintained, 
it must be constantly renewed in prayer. When 
electricity is given off from a charged body it 
must be recharged. So must we be recharged 
with the Divine energy, and this is effected by 
coming into contact with God in prayer. Many 
a man whom God has used has become lax in his 
habits of prayer, and the Lord departs from him 
and his power is gone. Are there not some of 
us who have not to-day the power we once had, 
and simply because we do not spend the time on 
our faces before God that we once did? 

7. Power is lost through neglect of the Word. 
God's power comes through prayer, it comes also 
through the Word (Ps. i: 2, 3; Josh. i:8). Many 
have known the power that comes through the 
regular, thoughtful, prayerful, protracted medi- 
tation upon the Word, but business and perhaps 
Christian duties have multiplied, other studies 
have come in, the Word has been in a measure 
crowded out, and power has gone. We must 
meditate daily, prayerfully, profoundly upon the 
Word if we are to maintain power. Many a man 
has run dry through its neglect. 

I think the seven points mentioned give the 


principal ways in which spiritual power is lost. I 
think of no others. If there is one dread that 
comes to me more frequently than any other, it is 
that of losing the power of God. Oh, the agony 
of having known God's power, of having been 
used of Him, and then of having that power 
withdrawn, to be laid aside as far as any real 
usefulness is concerned. Men may still praise 
you, but God can't use you. To see a perishing 
world around you and to know there is no power 
in your words to save. Would not to die be 
better than that ? I have little fear of losing 
eternal life. Every believer in Christ has that 
already. I am in the hand of Jesus Christ and 
in the hand of God the Father and no one can 
pluck me out of their hand, (John x: 28-30), but 
I see so many men from whom God has departed, 
men once eminently used of God, I walk with 
fear and trembling, and cry unto Him daily to 
keep me from the things that would make the 
withdrawal of his power necessary. But what 
those things are I think he has made plain to 
me, and I have tried in the words here written to 
make them plain to both you and myself. To 
sum them up they are these: the surrender of our 
separation, sin, self-indulgence, greed for money, 
pride, the neglect of prayer, and the neglect of 
the Word. Shall we not, by God's grace, from 
this time be on our guard against these things, 


and thus make sure of the continuance of God's 
power in our life and service until that glad day 
comes when we can say with Paul: "I have 
fought a good fight, I have finished my course, I 
have kept the faith; henceforth there is laid up 
for me a crown of righteousness, which the Lord, 
the righteous judge, shall give me at that day, " 
(2 Tim. iv: 7, 8,) or better yet with Jesus, *'I 
have glorified thee on the earth, having accom- 
plished the work which thou hast given me to 
do.*' (Jno. xvii: 4, R. V.) 


Rev. Frederick B. Meyer, B. A. 

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mighty inspiration to many a Christian worker, and give a nevv 
impetus to missionary work."— T/ie Christian at Work. 

The Dove in the Heart; or, the Perfect Peace of God. 
1 2mo, embossed paper 20 

The Hand on the Plow; or. Some Secrets of Service. 
1 amo, embossed paper 20 

Hope: The Last Thing in the World. i6mo. Popular 

ellum Series 20 

Cheaper Edition, loc. ; per dozen net, i .00 

Rev. James Stalker, D. D. 

" Dr. Stalker is strong in every essential. No inferior work can 
be charged against him. Volume after volume have placed hit 
claims as an author on a high plane." 

—The Presbyterian Review. 

The Life of Jesus Christ. i2mo, cloth $ .60 

" Everyone needs a brief, comprehensive, but attractive Life 
of Christ, that may be almost committed to memory, so that 
whatever is read thereafter may find its fitting place in our 
Lord's history. For this purpose I know of none equal to 
'Stalker's Life of Christ.' It is powerfully and charmingly 
written." — F. N. Peloubet. 

''A remarkably lucid, accurate, and suggestive analysis of 
the Christ Life. We value it as a rare manual for the study of 
the Divine man. Dr. Stalker possesses the gift of literary 
etching. He takes his pencil and, with a few lines, he puts a 
lifelike and realistic picture upon his canvas." — The Christian 

Tlie Life of St. PauL ismo, cloth 60 

" Bristling with information. As an outline of Paul's life it 
cannot be surpassed." — The Christian Inquirer {N. Y.) 

Men and Morals. Addresses. 121T10, cloth, gilt 
top 7S 

Contents .—Conscience ; Christ and the Wants of Humanity; 
The Religion of To-Day ; The Evidences of Religion ; Public 
Spirit ; Temptation ; The Four Men ; Youth and Age. 

" Pleasant as well as profitable reading, and is just the thing 
to put in the hands of a young man. . . . Admirable models 
of sermonizing." — The Christian Intelligencer. 

The Four Men. An Address delivered to the Students at 
Yale University. \6mo. Popular Vellum Series. . . .20 
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I. The Man the World Sees. 2. The Man Seen by the Per- 
son Who Knows Him Best. 3. The Man Seen by Himself. 
4. The Man Whom God Sees. 

" A better address to young persons there could hardly be, 
and it could hardly have been more effective in personal delivery 
than it is in print. — The Independent. 

Temptation. A Talk to Young Men. i6mo. Popular 

Vellum Series 20 

Cheaper edition, 10c. ; per dozen net, i.oo 

" An earnest plea for closer relations with Christ to mrk« 
•ne strong to resist evil." — The Baptist. 


This book is under no circumstances to be 
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