Scriptural Sanctification - Media Sabda Org

2. Does sanctification eradicate or repress the depravity or carnality of man's nature? This
question may seem more theoretical than practical. And yet some regard it as an important one.
While the Scriptures are not very explicit, the preponderance of testimony seems to be in favor of
the elimination theory.
(1) The scriptural figures applied to the work of sanctification indicate it, especially those of
circumcision and baptism. The excision in the first, and the washing and cleansing with water and
the burning and purifying by fire in the second, clearly indicate the removal from our nature of that
which is inconsistent with purity. So with the process of purifying silver and gold, applied to this
work of spiritual purification the dross is separated from these metals. So of the figures of pruning
and purging -- the branch is cut off, and the excrescence is removed from the tree and vine, while
the disease is purged out of the human system. So of the verbs which signify to "crucify," "kill,"
"mortify," and "destroy," used in speaking of this work. The idea of repression is not hinted at, but,
in every case, that of elimination or destruction is suggested.
(2) It has well been remarked, too, "that while the Greek language richly abounds in words
signifying repression," such as are translated in the New Testament by "bind," "conquer," "bring into
bondage," "repress," "restrain," "subdue," etc., not one of them is applied to the triumph of divine
grace over inbred sin. This is certainly significant.
(3) It has been suggested that the theory of repression does not harmonize with the testimony of
consciousness in the case of wholly sanctified persons. The case of Arvid Gradin, noted by Mr.
Wesley, has been cited as a typical one. He testified to "the highest tranquillity, serenity, and peace
of mind, with a deliverance from every fleshly desire, and cessation of all, even, inward sins." And
then such men as Bishop Foster, Dr. Upham, Dr. Steele, and many others, say they received a direct
witness of the Spirit and the testimony of consciousness to the fact of a purity that seems, at least,
to result from the "taking away" of all their depravity -- a witness that abides for many years.
We are surprised that so astute a divine as Dr. Tillett should suggest the following difficulty in
the way of the elimination theory. He would like to know the condition of a backslider from a
sanctified state if all "original sin" and "acquired depravity" had been "entirely destroyed by his
'sanctification,' and no subsequent fall could bring that back again." He sees an imaginary difficulty
in the way of the existence of depravity in the heart from which it was once removed, though the
person has fallen into actual sin. He says "he is then without any sin in him, and yet he is
unsanctified!"
Will Dr. Tillett tell us how the "guilt and dominion of sin," from which we are saved in
regeneration, come back into the soul when the believer backslides? Can he not see how a man may
be thoroughly cured of inherited or contracted disease, and yet afterwards contract that disease again,
and be brought into exactly the same unhealthy condition he was in before he was healed? The germs
of the original or acquired disease were eliminated, but by exposure others came in. There was no
repression of these germs. So may it be with "inherited" or "acquired depravity," and the healing and
relapse that may come to the soul. Sin brings guilt and depravity or pollution back to the once
sanctified soul as it did to Adam's pure nature.