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might be a sacred person, and yet be entirely devoid of the grace of God in his heart. In the old
dispensation, as well as in the new, ethical holiness results from the renewing and sanctifying
influence of the Holy Spirit. It should be remembered, however, that even where the
conception of holiness is thoroughly spiritualized, it is always expressive of a relation. The idea
of holiness is never that of moral goodness, considered in itself, but always that of ethical
goodness seen in relation to God.
2. IN THE NEW TESTAMENT.
In passing from the Old Testament to the New we become aware
of a striking difference. While in the Old Testament there is not a single attribute of God that
stands out with anything like the same prominence as His holiness, in the New Testament
holiness is seldom ascribed to God. Except in a few Old Testament quotations, it is done only in
the writings of John, John 17:11; I John 2:20; Rev. 6:10. In all probability the explanation for this
lies in the fact that in the New Testament holiness stands forth as the special characteristic of
the Spirit of God, by whom believers are sanctified, are qualified for service, and are led to their
eternal destiny, II Thess. 2:13; Tit. 3:5. The word hagios is used in connection with the Spirit of
God well nigh a hundred times. The conception of holiness and sanctification, however, is no
other in the New Testament than it is in the Old. In the former as well as in the latter holiness is
ascribed in a derived sense to man. In the one as well as in the other ethical holiness is not
mere moral rectitude, and sanctification is never mere moral improvement. These two are
often confused in the present day, when people speak of salvation by character. A man may
boast of great moral improvement, and yet be an utter stranger to sanctification. The Bible
does not urge moral improvement pure and simple, but moral improvement in relation to God,
for God’s sake, and with a view to the service of God. It insists on sanctification. At this very
point much ethical preaching of the present day is utterly misleading; and the corrective for it
lies in the presentation of the true doctrine of sanctification. Sanctification may be defined as
that gracious and continuous operation of the Holy Spirit, by which He delivers the justified
sinner from the pollution of sin, renews his whole nature in the image of God, and enables him
to perform good works.
D. THE NATURE OF SANCTIFICATION.
1. IT IS A SUPERNATURAL WORK OF GOD.
Some have the mistaken notion that sanctification
consists merely in the drawing out of the new life, implanted in the soul by regeneration, in a
persuasive way by presenting motives to the will. But this is not true. It consists fundamentally
and primarily in a divine operation in the soul, whereby the holy disposition born in
regeneration is strengthened and its holy exercises are increased. It is essentially a work of God,
though in so far as He employs means, man can and is expected to co-operate by the proper
use of these means. Scripture clearly exhibits the supernatural character of sanctification in