Scriptural Sanctification - Media Sabda Org
Scriptural Sanctification - Media Sabda Org Scriptural Sanctification - Media Sabda Org
"2. My own evidence became often eclipsed, and my experience at times was much like a succession of cloudy and clear days. This continued until I committed myself more fully before my Conference and the Church as an exponent of the doctrine. From that time I preached doctrine experimentally and my experience doctrinally. The new method, I am persuaded, is the correct one, as it has been blessed to many souls. What the Church needs, in regard to every great gospel truth, is doctrine supported by experience, and experience undergirded by doctrine. The root of experience is doctrine, and the end of all doctrine is experience." May we not venture to say, as suggested by another, that there is reciprocal obligation on others to hear and give due weight to this testimony? Mark says that when the eleven apostles rejected the testimony of Mary Magdalene and others to the resurrection of our Lord, he "upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he had risen." If, as all admit, one should be careful how he bears witness for Christ, Should not others "take heed how they hear" his testimony? And, in "proving all things," should we not "hold fast that which is good" in human prophesyings and testifyings touching this matter of the higher life? This is what the reader is asked to do with the testimony given by reliable witnesses in subsequent chapters. *************************************
SCRIPTURAL SANCTIFICATION: An Attempted Solution of the Holiness Problem By The Rev. John R. Brooks, D.D. Chapter 14 TESTIMONY FROM EXPERIENCE CONTINUED -- SOME WITNESSES INTRODUCED -- So far in this discussion we have propounded and advocated the theory that God has in the gospel made provision for man's being thoroughly healed, cleansed, and saved in conversion. Also that, where the human conditions are favorable and scriptural, this thorough work is or may be wrought at that time. It is insisted, however, that because, as a rule, these conditions do not exist at that time, the work of thorough cleansing or subjective sanctification does not occur until after regeneration. Also that this further work is or may be wrought instantaneously, on the condition of faith, the soul receiving as satisfactory assurance of the fact as it had previously received of its regeneration. In trying to establish this proposition, we have adduced the testimony of Scripture, as we interpret it, and as it is interpreted by many leading divines of various schools of thought, especially those of Methodism. In the last two chapters we discussed the validity and value of testimony from experience. We would now introduce some credible witnesses, whose experience is believed to confirm our interpretation of Scripture and strongly support our proposition. Before introducing any uninspired or modern witnesses, we would adduce the testimony of the great apostle to the Gentiles. It has long been a matter of surprise to us that any intelligent student of the Scriptures should question the fact that St. Paul possessed and testified, directly or indirectly, to his experience of this full salvation. Our opinion is based on the following facts: 1. He was baptized and filled with the Spirit three days after his arrest and -- surrender on his way to Damascus. The manifest completeness of that surrender, together with the fact that he was instructed by one who was most probably of the one hundred and twenty Spirit-filled disciples of that noted upper room, would indicate that he was prepared for and received the ethical fullness of the Spirit. 2. We see nothing in Paul's future history inconsistent with the fact that he was thoroughly saved at that time. His "contention" with Barnabas (Acts xv. 39), and his disclaiming having reached the ideal perfection belonging to the post-resurrection state (Phil. iii. 12-15), do not disprove this theory. For his "contention" was doubtless a just one, entirely consistent with perfect integrity of heart, resulting from an honest difference of judgment between him and Barnabas, and no one claims the perfection of which he wrote to the Philippians [that is, the perfection of glorification -- DVM]. Besides, as was stated in speaking of Peter's case, our theory does not involve the Christian's freedom from temptation or a liability to yield and do wrong. And it is hardly necessary to say that in writing the seventh chapter of Romans Paul was not portraying his post-conversion experience, if he was referring to himself at all. That experience may be read in the fifth, sixth, and eighth chapters of that Epistle.
- Page 61 and 62: Dr. Mudge would explain the case of
- Page 63 and 64: Truth and candor require admissions
- Page 65 and 66: his theory and ours seems to be tha
- Page 67 and 68: that time. In a letter to the write
- Page 69 and 70: Dr. Steele continues: "That the Eng
- Page 71 and 72: these Paul is believed to teach tha
- Page 73 and 74: prayers; remembering without ceasin
- Page 75 and 76: 3. The use of the aorist indicates
- Page 77 and 78: in their history, indicated by the
- Page 79 and 80: then adds, "that we might receive t
- Page 81 and 82: We have purposely omitted many pass
- Page 83 and 84: SCRIPTURAL SANCTIFICATION: An Attem
- Page 85 and 86: In controverting the above, Dr. Gor
- Page 87 and 88: It would seem from the foregoing th
- Page 89 and 90: this "renewal," "sanctification," o
- Page 91 and 92: SCRIPTURAL SANCTIFICATION: An Attem
- Page 93 and 94: standards on this subject." And we
- Page 95 and 96: Bishop Ninde comes the nearest to t
- Page 97 and 98: the man whom the Rev. Dr. D. C. Kel
- Page 99 and 100: SCRIPTURAL SANCTIFICATION: An Attem
- Page 101 and 102: Peter's case illustrates the meanin
- Page 103 and 104: consciousness of repentance; (3) co
- Page 105 and 106: Let the doubting reader weigh well
- Page 107 and 108: We are profoundly convinced that th
- Page 109 and 110: witnesses, to testify, not merely f
- Page 111: divinely inspired, is but the Bible
- Page 115 and 116: give many passages of his writings
- Page 117 and 118: The same test was applied to regene
- Page 119 and 120: Again he says: "Not trusting to the
- Page 121 and 122: As late as 1768 he writes a friend,
- Page 123 and 124: I now obey it, and tell you all, to
- Page 125 and 126: We, for a time, turn from Methodist
- Page 127 and 128: "Since that resignation spoken of b
- Page 129 and 130: ethren of the High Life -- all thes
- Page 131 and 132: Kirk, in his lectures on Revivals,
- Page 133 and 134: "It was on the 23d of April, 1822,
- Page 135 and 136: SCRIPTURAL SANCTIFICATION: An Attem
- Page 137 and 138: to me to be the witness of the Holy
- Page 139 and 140: day in the Congregational Church. T
- Page 141 and 142: about the truth of the gospel, and
- Page 143 and 144: the shadow of one of those doubts w
- Page 145 and 146: purpose than I did ... For eighteen
- Page 147 and 148: "How has it been with me since?" Th
- Page 149 and 150: We note the usual expressions of th
- Page 151 and 152: "Never shall I forget the astonishm
- Page 153 and 154: "And now, if I am asked what is my
- Page 155 and 156: SCRIPTURAL SANCTIFICATION: An Attem
- Page 157 and 158: 7. That she was not backslidden whe
- Page 159 and 160: We only stress certain points: 1. H
- Page 161 and 162: unbroken communion with him that th
"2. My own evidence became often eclipsed, and my experience at times was much like a<br />
succession of cloudy and clear days. This continued until I committed myself more fully before my<br />
Conference and the Church as an exponent of the doctrine. From that time I preached doctrine<br />
experimentally and my experience doctrinally. The new method, I am persuaded, is the correct one,<br />
as it has been blessed to many souls. What the Church needs, in regard to every great gospel truth,<br />
is doctrine supported by experience, and experience undergirded by doctrine. The root of experience<br />
is doctrine, and the end of all doctrine is experience."<br />
May we not venture to say, as suggested by another, that there is reciprocal obligation on others<br />
to hear and give due weight to this testimony? Mark says that when the eleven apostles rejected the<br />
testimony of Mary Magdalene and others to the resurrection of our Lord, he "upbraided them with<br />
their unbelief and hardness of heart, because they believed not them which had seen him after he had<br />
risen."<br />
If, as all admit, one should be careful how he bears witness for Christ, Should not others "take<br />
heed how they hear" his testimony? And, in "proving all things," should we not "hold fast that which<br />
is good" in human prophesyings and testifyings touching this matter of the higher life? This is what<br />
the reader is asked to do with the testimony given by reliable witnesses in subsequent chapters.<br />
*************************************
Change language