In rehearsing this wonderful event to the brethren and apostles at Jerusalem he testified to the unquestionable leading of the Spirit to this company of believers. He said (Acts 11:15, 17), "And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?" Upon another occasion at Jerusalem Peter again spoke of the same event, saying, "And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith."—Acts 15:8, 9. But Peter testified to the fact that the Gentiles are placed upon a level with the Jews, not only in the reception of the Holy Spirit, but in the experience of cleansing. He testified to these two phases of sanctification, equally wrought in the hearts of the Jews and Gentiles, making "no difference between us and them"; and in this same testimony he plainly states that "purifying their hearts" was an experience co-incident with the reception of the Holy Ghost—"giving them the Holy Ghost," "purifying their hearts," "even as he did unto us." Opposers of this truth have argued that Peter's statement, "purifying their hearts," in the Greek text reads, "having purified their hearts," the [word] "having" signifying that their hearts were purified previous to the event of their reception of the Holy Ghost; but this objection has no foundation in scripture, history, or experience. If there could be a shadow of meaning in this form of this word in the Greek text, to signify that the "purifying their hearts" occurred prior to the outpouring of the Holy Ghost, it simply has reference to the order of these two phases of sanctification, which were effected within them upon this occasion.
It is evident that in the divine order of sanctification purifying the heart by faith is preparatory to the outpouring of the Holy Spirit. He must have a pure heart in which to make his abode. However, there is no lapse of time perceptible between the negative and positive phase of sanctification. How easily this is understood by those who have truly received the Pentecostal experience. How the "anointing" teaches us and witnesses in our hearts to the testimony of Peter; but to those who have not yet had their Pentecost, and especially such as are blinded by theory and the doctrines of men, there is likely to be discussion and argument of words. The apostles and brethren at Jerusalem had no argument to make when Peter rehearsed his experience. They simply "glorified God."
Paul's Testimony
"Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, that I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost."—Romans 15:15, 16.
This testimony agrees with Peter in his account of the outpouring of the Holy Ghost upon the Gentile believers. It is not plainly stated that Paul has reference to this event in his testimony quoted, yet we can see clearly that he does have reference to the experience of sanctification, and that it is identical with that of all believers, being a specific work of the Holy Ghost.
Experiences of the Brethren at Samaria
"Then Philip went down to the city of Samaria, and preached Christ unto them. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women."—Acts 8:5, 12. About three years prior to this time there was a greater One than Philip at Samaria preaching the words of life, and many more than the woman at the well believed, and they said to the woman, "Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world."—John 4:42. This was an effectual introduction of the gospel, and when Philip went to that city he found much good soil for the precious word in the name of Jesus Christ. There is no room for doubt as to the acceptable condition of these converts. They believed in the name of Jesus and were baptized. Some had doubtless remained firm believers since Jesus' visit to that city; others believed through the preaching of Philip. Certainly they were justified by faith in the name of Jesus, but like the disciples before Pentecost they were not yet sanctified, and when the apostles at Jerusalem heard of this work of grace at Samaria they sent down Peter and John, "who when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus) then laid they their hands on them, and they received the Holy Ghost."—Acts 8:15-17.
How clearly the inspired record here proves the second work of grace, and how beautifully this event harmonizes with the others relative to the outpouring of the Holy Spirit. And then, how glorious to have an experience like it in our own hearts. Praise God for this glorious, vivid, and living reality which by its divine power pales every theory into utter obscurity.