Scriptural Sanctification - Media Sabda Org

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.