Scriptural Sanctification - Media Sabda Org

Pentecost came after our Lord's full and explicit presentation of the doctrine of the Spirit, and Peter
not only offered "remission of sins," but also "the gift of the Holy Ghost," to the multitude that heard
him on that wonderful occasion.
We believe this privilege and duty should be presented in a way that will disarm prejudice and
inspire confidence and hope. We are persuaded that the terms that have been so generally
misunderstood, and that have brought the subject more or less into disrepute, should be avoided;
especially such as "perfection," *[This is bad advice! In denoting the second work of grace, "perfect"
is a Biblical term, and should not be abandoned in deference to any who find it distasteful. Please
see my comments on this in the Introduction to this digital edition. -- DVM] the "second blessing,"
etc. We see no sacrifice of principle in this course, but simply a regard for the law of expediency.
In fact, it is seriously doubted if these terms as clearly express the work of cleansing and empowering
that is involved in the baptism of the Spirit as some others do. Nor are we sure that they are as
generally used in the Scriptures in speaking of this subjective work as are some others. The "baptism
of the Holy Ghost," being "filled with the Spirit," "with all the fullness of God," "receiving the gift
of the Holy Ghost," the induement of "power," having our hearts "purified by faith," "cleansed," etc.,
are scriptural terms and expressions that convey the same idea without misleading or giving offense.
And the terms "sanctified," etc., are in the Bible applied to those not wholly saved, and "perfect,"
"perfection," etc., seem ordinarily applied to the life that flows from this internal cleansing, and to
a standard which we may gradually approach, but possibly never reach in this world. The expression
"perfect love" seems to be an exception to the rule.
Does not the term "sanctification," *[Brooks' teaching here also is wrong and unScriptural.
"Sanctification" is another very Scriptural term used in relationship to the second work of grace,
should not be omitted because some are not pleased with its use. How strange! that the author would
use the word "sanctification" in the title of this book, and then advise against its use in public
testimony and teaching. Please see my comments on this in the Introduction to this digital edition.
-- DVM] as it is understood by the general public, convey the idea of a sort of super-terrestrial or
ethereal kind of experience that is rarely or never reached, and that is still more rarely retained? Is
it not regarded as an impracticable and angelic attainment, which ordinary mortals cannot reach and
hold? We intend no criticism of those who use this and similar terms, but simply offer a suggestion
to ministers who would be most useful and reach the largest number without driving any one from
them. Let us present it as an experience that implies full assurance, bringing freedom from
condemnation, fear, and doubt, together with the fullness of love, joy, and peace, as well as the
power to render a better service.
And should we not encourage the earnest, intelligent, and well-informed penitent to expect this
blessing at or near conversion? A distinguished advocate and exemplar of the Wesleyan theory of
a second work after regeneration once gave us the case of a minister who he thinks was thoroughly
saved at regeneration because he had previously been faithfully instructed by his Spirit-filled parents.
Bishop Taylor, in his wonderful itinerary of Africa, first presents the law as a means of bringing his
hearers to Christ, and then immediately preaches the baptism of the Holy Ghost to cleanse and
empower and establish them.