Scriptural Sanctification - Media Sabda Org

we need the work of regeneration at the time enlightening grace and initial life are first imparted to
us, but, for reasons which are human, and which God does not disregard, men are often months and
years passing from one of these stages to the other -- in being prepared for the work of regeneration.
So, while "God's love and grace" may incline him to impart "full and free salvation," and while man
may need it at regeneration, the human conditions constitute a bar to his giving it or man's receiving
it. Thus, while God is ready and anxious to give it, man is not prepared to receive it.
The physician does not resort to the heroic treatment which his patient now needs, or apply the
knife to remove a dangerous excrescence which is fast sucking the life out of his system, until by
milder remedies and strengthening tonics he is prepared for the exhaustive medicine or the trying
surgical operation. So with the spiritual patient of the Great Physician. The former, at regeneration,
may not have that measure of knowledge and faith -- conviction of his need and God's supply -- to
prepare him for that "free and full salvation" which the Physician is ready to give and his patient
needs. It requires at least some time to prepare him for receiving it.
(2) But then, we might ask, does not the young convert need at regeneration the strength which
it is said comes from growth, as well as the purity which, on the theory we are combating, he
receives at regeneration? Why does not "God's love" impart such strength at regeneration? Is it
replied that it is contrary to his method to give directly what comes from man's own effort and in
harmony with a law of his nature? Our rejoinder is that it is contrary to God's method to give man
any more than he feels that he needs and asks from him, and that such method harmonizes with the
law of faith -- subjective and objective -- which is the rule and condition of his action.
And it is objected by others, who hold the theory of gradual purification by growth, that this
remaining depravity is an important condition of developing, through struggle, a strong character.
We believe our theory provides for meeting both these objections. The impurity and weakness of the
young convert may both be removed at or very soon after conversion, thus fitting him for a more
successful struggle with the powers of darkness after he is thoroughly saved. "God's love" and "man's
need" combine in calling for an early baptism of purity and power, bringing to the soul early in its
religious history a wonderful increment of strength, not from growth merely, or chiefly, but directly
from the empowering Spirit and indwelling Saviour. The preparation for this fuller baptism may in
rare cases be made prior to regeneration, by faithful and full instruction and a diligent study of the
Bible and one's condition and need. But ordinarily this preparation is made after regeneration. It may
require only a few hours or days, but may run into months or even years. At its completion this
spiritual equipment of "full and free salvation" is given, fitting man for a better and more joyous
service than he could render without it.
Thus both of these objections to this theory are answered by the theory itself, and such answers
are in harmony with God's revealed method of dealing with man. We may, on it, (1) receive a free
and a fuller salvation from impurity and weakness at or soon after conversion than what comes to
us at regeneration on the opposing theory, thus giving fuller scope "to God's love and grace," and at
the same time fitting us for a better service. (2) The necessity for such struggle and effort on our part
as may be necessary for the gradual development of a symmetrical and strong character is not
removed. For, certainly the temptations that come from innocent and blind appetites, desires,