Scriptural Sanctification - Media Sabda Org

it as a fountain of evil sending forth such a corrupt stream as is described in Matthew xv. 19 and
Galatians v. 19-21.
The darkest and most pitiable picture of man's condition, drawn by the apostle, is the one of utter
hopelessness and helplessness, which we see in the words representing him as being "without God,
having no hope in the world," and as, consequently, "without strength," being indeed "dead in
trespasses and sins." This is substantially the same picture that we have of Adam after the fall,
resulting from the withdrawal of the Holy Spirit from His heart after his sin, leaving him "without
God," hopeless and helpless.
Now comes the important inquiry as to how God saves man from this condition of guilt,
helplessness, and death. And a scriptural answer to this question may tend to show us more or less
clearly what depravity is, and the difference between regeneration and sanctification, as well as the
relation they sustain to each other.
It need hardly be said that through the atonement the legal or governmental obstacles in the way
of man's forgiveness and the return of the Spirit into His heart are removed. Hence, as he comes into
the world, or as soon as His mental nature is sufficiently developed for him to co-operate with the
Spirit, the latter comes to him and imparts what is called "preventive grace" or " initial life,"
involving or imparting sufficient strength to enable him to repent and believe on Christ. If man
improves this degree of life and strength by repenting and believing, he is then forgiven -- cleansed
from guilt -- in justification. At the same time, in regeneration, he receives a much larger gift of the
Spirit of life and strength, proportioned to the intelligence, breadth, and strength of his faith; enough
in every case, however, it may be, to enable him, with greater or less effort, to resist temptation and
avoid actual or volitional sin. This impartation of life, grace, and strength does not seem, however,
as a rule, if ever, sufficient to thoroughly cleanse this fountain of evil, completely heal this spiritual
disease, or fully renew and empower this corrupt and enervated nature. In rare and exceptional cases,
when the human conditions are approximately perfect, this thorough work may be wrought in
regeneration.
But usually it is sanctification that completes this work of cleansing, healing, and empowering
through the richer baptism and the perfect infilling of the Paraclete, at the believer's Pentecost. This
is not the work of maturing the life imparted in regeneration, which is quite another thing, requiring
time and implying growth. It seems to be rather an instantaneous healing, cleansing, and
strengthening of the soul to which life was imparted prior to and at regeneration. As such it may, as
a baptism, come as soon after regeneration as the latter does after the awakening or quickening of
initial life. Growth may and ordinarily, if not invariably, does precede this purifying, health-giving,
and invigorating baptism, as it did regeneration; but this growth is much more healthy, symmetrical,
and rapid afterwards.
In this view of the matter, the most striking peculiarities of the depraved, diseased, or unsaved
man are his utter weakness and helplessness, and consequent impurity, set forth in the descriptive
words of Scripture, "without strength," "dead," "unclean," etc. And the leading peculiarity of the
thoroughly healed, completely renewed, and fully saved man is his possession of full spiritual life,
health, and strength, indicated in such words of the great apostle as the following: