Scriptural Sanctification - Media Sabda Org

estoration and this ethical fullness -- "several unmistakable effusions of the Spirit," the effect of
which is evanescent. But this brother's remarkable experience and phenomenal success as an
evangelist as many as one thousand souls being brought into the Church as the result of one of his
meetings confirm his theory that this was "the baptism with the Holy Ghost," an ethical, abiding, and
charismatic fullness of the Spirit.
Nor was his experience "colored" by his theory, for he says that he does not remember ever having
heard of the "second blessing, " etc., as a work or blessing distinct from regeneration, up to the time
of his wonderful baptism. Nor did he for some time identify it with that work. It really seems to us
that the well-defined and clearly-marked experience of this intelligent, unbiased, unselfish, earnest,
and most successful man of God ought to go far toward convincing the skeptical ones that there is
a second work, or experience, or baptism of the Spirit that comes instantaneously to the earnest and
fully consecrated soul after conversion, and that largely "revolutionizes" the lives of the subjects of
it. Also that it is not merely a recovery from backsliding, or simply an emotional or charismatic
fullness of the Spirit, the results continuing with him for thirteen years -- down to the present.
We should be glad to give the testimony of other well-known Methodist saints if we had space,
but these testimonies have already exceeded the limits first intended for them. We have written and
have before us extracts from the recorded experiences of ten or twelve other well-known ministers
and laymen, men and women, of high character and saintly lives, who testify that they have had a
marked experience of a second, and instantaneous work in their hearts, cleansing them from
impurity, and filling them with love.
Their testimony indicates very clearly, too, that this experience was not merely a recovery from
backsliding. Also that this baptism was abiding in its effects, varying from about fourteen to sixty
years, up to the time they wrote. One says nearly fifteen years, another nearly twenty-five, others
thirty, thirty-eight, forty-six, fifty-two, and sixty.
They insist that these were periods of unmixed peace and love, and that, while they grew more
or less before this baptism, the years since it came have been emphatically their "growth period."
Now, let us apply the argument. In order that the reader may the more clearly see and the more
keenly feel the force of the foregoing testimony from experience, we call attention to the following
facts involved in or relating to it, some of which may have been noticed before.
1. This testimony was not given by interested parties, who were wedded to a certain theory to
which they had previously committed themselves, and which they were anxious to support by their
experience. On the contrary, (1) this experience came in advance of any previously formed views
on the subject, as in the case of Finney, Schoolfield, and others. (2) A change of opinion and a
resulting experience flew in the face of denominational training and prejudice, and of previously
embraced views, as in the case of President Edwards, Tholuck, Godet, Mahan, Upham, Moody,
Earle, Gordon, Levy, Houston, Miss Havergal, and others. (3) This experience, even among
Methodists, had in some cases to encounter grave and serious doubts as to the truth of this doctrine,
as in the case of Dr. Fisk, Dr. Olin, and others. (4) It had to overcome deep-seated prejudice and