such as priests, periods like Sabbaths and feasts, were called
'holy.' The common idea running through all these uses of the word is
_belonging to God_, and that is the root notion of the New Testament
'saint' a man who is God's. God has claimed us for Himself when He
gave us Jesus Christ. We respond to the claim when we accept Christ.
Henceforth we are not our own, but 'consecrated'--that is, 'saints.'

Now the next step is purity, which is the ordinary idea of sanctity.
Purity will follow consecration, and would not be worth much without
it, even if it was possible to be attained. Now, look what a far
deeper and nobler idea of the service and conditions of moral
goodness this derivation of it from surrender to God gives, than does
a God-ignoring morality which talks and talks about acts and
dispositions, and never goes down to the root of the whole matter;
and how much nobler it is than a shallow religion which in like
manner is ever straining after acts of righteousness, and forgets
that in order to be right there must be prior surrender to God. Get a
man to yield himself up to God and no fear about the righteousness.
Virtue, goodness, purity, righteousness, all these synonyms express
very noble things; but deep down below them all lies the New
Testament idea of holiness, consecration of myself to God, which is
the parent of them all.

And then the next thing to remind you of is that this consecration is
to be applied all through a man's nature. Yielding yourselves to God
is the talismanic secret of all righteousness, as I have said; and
every part of our complex, manifold being is capable of such
consecration. I hallow my heart if its love twines round His heart. I
hallow my thoughts if I take His truth for my guide, and ever seek to
be led thereby in practice and in belief. I hallow my will when it