Scriptural Sanctification - Media Sabda Org
Scriptural Sanctification - Media Sabda Org Scriptural Sanctification - Media Sabda Org
SCRIPTURAL SANCTIFICATION: An Attempted Solution of the Holiness Problem By The Rev. John R. Brooks, D.D. ENDNOTES 1 The leading idea of this and the next chapter was presented in a sermon preached at the Virginia Conference in 1893 and elsewhere. 2 Let no one conclude that, because the heathen have a possibility of salvation without the written or preached gospel, therefore it is not so important to send the latter to them. God thought it so important that Cornelius, an enlightened and accepted heathen, should have a fuller gospel that he sent an angel to tell him where to find a preacher to bring it to him. And he brought special influences to bear upon Peter to have him go as a missionary to Cornelius and his friends. And Paul so felt the importance of this matter, and so well understood the purport of his Lord's commission, that he went to the most intelligent and cultured heathen of his day, notably to Athens, to convert the already existing possibility of their salvation into a probability or approximate certainty. And we spend much more money at home to accomplish the same object for our people than we give to foreign missions. For, what we contribute to Sunday schools, the support of the ministry, the building of churches, etc., at home is to make the salvation, that is already possible to them, probable or certain. The heathen in their condition need this work much more than they. And then there is God's imperative command, from which there is no appeal, and which Paul understood to require that he carry this light to those who already had enough knowledge to make them "without excuse" if they fail to improve it. 3 Dr. Broadus and some other critics incline to the opinion that the figures of "fire," "fan," "ax," and "furnace," used by Malachi and John, refer to the purification of nations by destroying the wicked in them and leaving a pure nation. But many others, including Calvin, Olshausen, Godet, and Clark, think they refer to the purifying work of the Spirit on individuals, consuming their faults, or vices, or impurities. May they not, in some sense, refer to both? The ax and fan and furnace may refer to the judgments that God brought on the Jewish nation, while the fire of the Holy Ghost and the furnace of affliction may refer to individuals. The "tongue of fire," sign of the fulfillment of the prophecy, set on each individual, indicating that the work of purification was personal and not national. 4 Let the reader suspend judgment as to the interpretation of the parable of the sower, suggested above, until he considers fuller discussion of the matter found in Chapter 22. 5 Tauler was a most devout Mystic of the fourteenth century. 6 The Gnostics, according to well-informed writers, believed that the soul is naturally pure, and is not contaminated by such sins of the body as gluttony, impurity, drunkenness, etc. -- that the soul is as "a golden jewel in a dunghill, the gold being in no way alloyed or defiled by the encompassing
filth" -- hence that it needs no forgiveness or cleansing. John seems to have been writing to correct this error. 7 I may not be amiss to ask that the Southern reader extend to Mrs. Stowe the justice and charity embodied in the following generous words of Joel Chandler Harris: "Mrs. Stowe, let me hasten to say, attacked the possibilities of slavery with all the eloquence of genius; but the same genius painted the portrait of the Southern slave-owner, and defended him." 8 This last statement doubtless has exceptions. For both reason and experience indicate that if, from fear or shame or any other unworthy motive we persist in refusing to testify where the glory of God may be promoted by such testimony, we may expect to forfeit this blessing. This was John Fletcher's teaching and experience. 9 Mr. Wesley gives some most wise and wholesome advice on this same point. He says: "Be particularly careful in speaking of yourselves. You may not, indeed, deny the work of God, but speak of it, when you are called thereto, in the most inoffensive manner possible. Avoid all magnificent, pompous words. Indeed, you need give it no general name, neither sanctification, perfection, the second blessing, nor the having attained. Rather speak of the particulars which God has wrought for you. You may say, 'At such a time I felt a change which I am not able to express; and since that time I have not felt pride or anger or unbelief nor anything but a fullness of love to God.' And if any of you should at any time fall from what you now are, if you should again feel pride or unbelief or any temper from which you are now delivered, do not deny, do not hide, do not disguise it at all, at the peril of your soul." How important these earnest and wise words! 10 We heartily recommend to every reader of this volume a small and cheap book, entitled Two Epistles, by the Rev. W. P. Andrews. It is on this line, and breathes the spirit of the Master. It can be had at our Publishing House for twenty cents.
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- Page 213 and 214: dedication of the temple, and is, "
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- Page 217 and 218: meaning here seems vague. However,
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- Page 227 and 228: Pentecost came after our Lord's ful
- Page 229 and 230: wondrous love, ought it not to make
- Page 231 and 232: is, however, more or less of strife
- Page 233 and 234: may see what Israel needs, and then
- Page 235 and 236: President Finney made the same comp
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filth" -- hence that it needs no forgiveness or cleansing. John seems to have been writing to correct<br />
this error.<br />
7 I may not be amiss to ask that the Southern reader extend to Mrs. Stowe the justice and charity<br />
embodied in the following generous words of Joel Chandler Harris: "Mrs. Stowe, let me hasten to<br />
say, attacked the possibilities of slavery with all the eloquence of genius; but the same genius painted<br />
the portrait of the Southern slave-owner, and defended him."<br />
8 This last statement doubtless has exceptions. For both reason and experience indicate that if, from<br />
fear or shame or any other unworthy motive we persist in refusing to testify where the glory of God<br />
may be promoted by such testimony, we may expect to forfeit this blessing. This was John Fletcher's<br />
teaching and experience.<br />
9 Mr. Wesley gives some most wise and wholesome advice on this same point. He says: "Be<br />
particularly careful in speaking of yourselves. You may not, indeed, deny the work of God, but speak<br />
of it, when you are called thereto, in the most inoffensive manner possible. Avoid all magnificent,<br />
pompous words. Indeed, you need give it no general name, neither sanctification, perfection, the<br />
second blessing, nor the having attained. Rather speak of the particulars which God has wrought for<br />
you. You may say, 'At such a time I felt a change which I am not able to express; and since that time<br />
I have not felt pride or anger or unbelief nor anything but a fullness of love to God.' And if any of<br />
you should at any time fall from what you now are, if you should again feel pride or unbelief or any<br />
temper from which you are now delivered, do not deny, do not hide, do not disguise it at all, at the<br />
peril of your soul." How important these earnest and wise words!<br />
10 We heartily recommend to every reader of this volume a small and cheap book, entitled Two<br />
Epistles, by the Rev. W. P. Andrews. It is on this line, and breathes the spirit of the Master. It can<br />
be had at our Publishing House for twenty cents.
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