Scriptural Sanctification - Media Sabda Org

more fully to fit him for the work which God had for him to do. His surrender and consecration, like
Paul's, may have been so complete, and his faith may have been so full and unquestioning, that he
was in condition for receiving all that God had for him without his specifically expecting the baptism
of the Spirit. Ann we do not know to what extent God may exercise his sovereign prerogative, in
calling and fitting one for a special work, without invading the sacred precincts of man's sovereignty
over the motions of his will and the state of his heart. (3) It seems rather exceptional in the
"overwhelming" manifestation of God to his soul. Yet there are other cases like it in this respect, but
they seem to be rare. Men may not ordinarily expect such waves of divine influence to submerge
them. (4) It seems exceptional in the measure of his success in winning souls, for but few can hope
to equal him in this respect. He had unusual natural as well as spiritual equipment for this work. And
the field which he occupied, as well as the crying need for such work, may have largely contributed
to his phenomenal success. It was somewhat exceptional in the fact that, instead of his "experience
being colored by his theory," it was contrary to his theory, and seems to have given color and
direction to that theory touching sanctification; for President Finney not only modified or rejected
the theory of his Church touching sin and depravity, but also became one of the ablest and most
pronounced champions of the doctrine of entire sanctification that has written on the subject.
In other respects his experience harmonizes with that of others whom we have quoted. (1) It was
after regeneration. (2) It came instantaneously. (3) It was well attested. He says: "It was impossible
for me to doubt that the Spirit of God had taken possession of my soul." (4) It was an "ethical
fullness," or the "fullness of righteousness." The fact that it was an experience of such wonderful and
inexpressible love would indicate that it was not a mere "charismatic" fullness. And so would the
fact that it was an abiding experience differentiate it from a mere "ecstatic" or emotional fullness.
We would press the experience of this wonderful man against the theory of Hugh Price Hughes
and others, that the baptism at Pentecost was only one for courage and boldness. If any modern
preacher ever had this Pentecostal baptism of power or courage, it must have been President Finney;
for the results of his ministry have hardly been paralleled since the apostolic age, if they were then.
There was not only "power" in his words, but also in his looks, for people were cut to the heart by
a glance from him. And yet, on reading his account of this baptism, we see notice of scarcely
anything but love -- "waves of liquid love": "No words can express the wonderful love that was shed
abroad in my heart. I wept aloud with joy and love." It was the "electricity" of love "going through
and through" him, and "waves of liquid love" that "came over" him, cleansing him from selfishness
and sin, and filling him with "all the fullness of God." It was the same kind of love for which Paul
prayed in Ephesians iii. 16-19; a love in which he was "rooted and grounded" and "strengthened" and
"established," and which became the basis and source of his courage and boldness, or his "power"
to win souls. All the reference he makes to his deliverance from fear and the induement of courage
is incidental: "Yet I had no fear of death," not referring directly to his deliverance from the fear of
man.
Leaving the experience and testimony of well-known and historic characters, we turn to that of
a more youthful disciple. Of him Dr. Gordon says: "James Brainerd Taylor had been converted at
the age of fifteen. Six years later he experienced a remarkable blessing from the Spirit. All his
subsequent papers refer to this date as the most important era in his Christian life." The following
is part of Mr. Taylor's account of this remarkable experience: