Scriptural Sanctification - Media Sabda Org

Scriptural Sanctification - Media Sabda Org Scriptural Sanctification - Media Sabda Org

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SCRIPTURAL SANCTIFICATION: An Attempted Solution of the Holiness Problem By The Rev. John R. Brooks, D.D. Chapter 4 THE THREE DISPENSATIONS AND CORRESPONDING TYPES OF PIETY [1] The manifestations of God to our race are believed to have been made under three different dispensations. He is believed to have dispensed knowledge and grace to man in three different degrees of fullness. These dispensations have by some been called the Patriarchal, Prophetic, and Gospel dispensations; by others -- and we think more properly -- the dispensations of the Father, the Son, and the Holy Ghost. Dr. Pope, the distinguished Wesleyan divine, prefers calling them the "Manifestations" of the Father, Son, and Holy Ghost. Some think the first of these dispensations extends from the fall to the giving of the law, the second from the latter period to Pentecost, and the third from Pentecost to the close of man's probation. Others extend the first dispensation to the commencement of John's ministry -- his manifestation of Christ to the world -- making the dispensation of the Son short and transitional, while others still restrict that of the Son to the period between our Lord's resurrection and Pentecost. While all three persons of the Godhead have from the first been interested in and working for our race, it is insisted that each of these persons has been most prominently set forth under the dispensation called by His name. Under the first, the Father is made conspicuous as the Lawgiver; under the second, the Son as the Mediator; under the third the Spirit as the Renewer and Sanctifier of the race, the chief mark of difference between these dispensations seems to be the extent to which God has revealed himself -- both objectively and subjectively -- through His word and through His Spirit. The starlight of this external and internal revelation in the first dispensation gradually brightened into the moonlight of the second, while the latter is eclipsed by the glorious sunlight of the third. Or, to put it a little differently, the early or gray dawn of the dispensation of the Father gradually brightens into the later or roseate dawn of that of the Son, while the glorious rising of the "Sun of righteousness" at Pentecost ushers in the bright day of the Spirit's power and work. It is believed, too, that there have been and still are three different types of piety corresponding to these three dispensations. 1. It is thought that the leading characteristic of the type under the first dispensation is the fact that men served God chiefly, if not solely, from the motive of fear. The sterner side of the divine nature -- the side of law -- being presented to and made prominent before the mind, the feeling of fear, that moved men to obedience, was developed. Frequently, if not generally, in the Old Testament man's service of God is spoken of as one of fear. Such passages as these are of common occurrence: "O fear the Lord, ye His saints"; "The angel of the Lord encampeth round about them that fear Him"; "Come, all ye that fear God," etc. And Solomon, in summing up man's duty, says: "Fear God and keep His commandments, for this is the whole duty of man."

Job was one of the finest characters developed under that dispensation. He was not only distinguished for rare patience, but for superior integrity and benevolence of character. But what does God say of His piety and life? Of Satan he twice asks: "Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil?" Now, although Job is here declared to be the highest type of piety at that time in the earth, His perfection of experience and life is said to consist chiefly, if not solely, in fearing God and eschewing evil -- in avoiding wrong and doing right, prompted by the motive of fear. It is admitted that Job may have had some measure of peace, if not of love and joy, in His service of God, as His mind, under the influence of the Spirit, may have appropriated the ancient promise that the seed of the woman should bruise the serpent's head, and the later and fuller one made to Abraham. But it is certain that fear was the dominant feeling, as the reign of law was the dominant doctrine of that dispensation. Cornelius was another fine character developed under that dispensation in the days of our Lord and after His ascension. For, as we may see more fully later on, the dispensation under which one lives does not depend solely or chiefly on the age of the world in which His lot is cast, but rather on the measure of light and grace which he receives. It seems that before Cornelius knew anything very definite about our Lord's mission and work, he "feared God and worked righteousness." His prayers and alms, prompted by that fear, went up as a memorial before God, and he was accepted with him. Luke calls him "a devout man, and one that feared God with all His house, which gave much alms to the people, and prayed to God always." We see that the type of experience and piety of this devout Gentile -- this intelligent and conscientious heathen -- was very much like that of Job, who flourished a millennium and a half earlier in the history of our race. He feared God and served him and His generation under the influence of that motive. It was in connection with the case of Cornelius and his associates that Peter states the general fact that "God is no respecter of persons, but in every nation he that feareth him and worketh righteousness is accepted with him." This declaration is believed to be applicable to all the nations of the earth today -- Jewish, Mohammedan, and Pagan, as well as Christian: that every man of these nations, who fears God and to the best of His ability, with the light and grace he has, works righteousness, is accepted with him. The man who gets the best creed in his reach and lives up to it the best he can is accepted with God. Richard Watson, the profound Wesleyan divine, insists that the heathen of the present age are living under the patriarchal dispensation. It is believed that the light streaming down through the channel of tradition, through the works of nature, and from the "true Light which lighteth every man that cometh into the world," not only makes them responsible, but also brings to them a possibility of salvation. In his note on this declaration of Peter, Mr. Wesley says: "He 'is accepted with Him' through Christ, though he knows him not. The assertion is express, and admits of no exception. He is in the favor of God whether enjoying His written word and ordinances or not." This teaching of Peter and the above-quoted comments harmonize with the lesson of Paul in Romans i. 18-20 and ii. 11-16. Here we are taught that the heathen have sufficient knowledge of God, revealed through "the things that are made" and "the work of the law written in their hearts," to make them "without excuse" if they disregard that law, and to enable them to stand "justified" at last through obedience to that law.

SCRIPTURAL SANCTIFICATION:<br />

An<br />

Attempted Solution of the Holiness Problem<br />

By The<br />

Rev. John R. Brooks, D.D.<br />

Chapter 4<br />

THE THREE DISPENSATIONS AND CORRESPONDING TYPES OF PIETY [1]<br />

The manifestations of God to our race are believed to have been made under three different<br />

dispensations. He is believed to have dispensed knowledge and grace to man in three different<br />

degrees of fullness. These dispensations have by some been called the Patriarchal, Prophetic, and<br />

Gospel dispensations; by others -- and we think more properly -- the dispensations of the Father, the<br />

Son, and the Holy Ghost. Dr. Pope, the distinguished Wesleyan divine, prefers calling them the<br />

"Manifestations" of the Father, Son, and Holy Ghost. Some think the first of these dispensations<br />

extends from the fall to the giving of the law, the second from the latter period to Pentecost, and the<br />

third from Pentecost to the close of man's probation. Others extend the first dispensation to the<br />

commencement of John's ministry -- his manifestation of Christ to the world -- making the<br />

dispensation of the Son short and transitional, while others still restrict that of the Son to the period<br />

between our Lord's resurrection and Pentecost.<br />

While all three persons of the Godhead have from the first been interested in and working for our<br />

race, it is insisted that each of these persons has been most prominently set forth under the<br />

dispensation called by His name. Under the first, the Father is made conspicuous as the Lawgiver;<br />

under the second, the Son as the <strong>Media</strong>tor; under the third the Spirit as the Renewer and Sanctifier<br />

of the race, the chief mark of difference between these dispensations seems to be the extent to which<br />

God has revealed himself -- both objectively and subjectively -- through His word and through His<br />

Spirit. The starlight of this external and internal revelation in the first dispensation gradually<br />

brightened into the moonlight of the second, while the latter is eclipsed by the glorious sunlight of<br />

the third. Or, to put it a little differently, the early or gray dawn of the dispensation of the Father<br />

gradually brightens into the later or roseate dawn of that of the Son, while the glorious rising of the<br />

"Sun of righteousness" at Pentecost ushers in the bright day of the Spirit's power and work.<br />

It is believed, too, that there have been and still are three different types of piety corresponding<br />

to these three dispensations.<br />

1. It is thought that the leading characteristic of the type under the first dispensation is the fact that<br />

men served God chiefly, if not solely, from the motive of fear. The sterner side of the divine nature<br />

-- the side of law -- being presented to and made prominent before the mind, the feeling of fear, that<br />

moved men to obedience, was developed. Frequently, if not generally, in the Old Testament man's<br />

service of God is spoken of as one of fear. Such passages as these are of common occurrence: "O<br />

fear the Lord, ye His saints"; "The angel of the Lord encampeth round about them that fear Him";<br />

"Come, all ye that fear God," etc. And Solomon, in summing up man's duty, says: "Fear God and<br />

keep His commandments, for this is the whole duty of man."

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