Scriptural Sanctification - Media Sabda Org

"separate and consecrate," and to have almost entirely overlooked or rejected what is regarded by
nearly all others as the most important part of sanctification, the internal process in, and the
condition or life resulting from, this act of separation and dedication, the purification of heart and
the strengthening of soul, that fit one for the service of God, to which he is devoted in sanctification.
If these writers will turn to the Methodist baptismal formula they will see that these three things
are there set forth as implied in baptism, which, as we may see more fully later on, is almost or quite
synonymous with sanctification. Indeed, the author of Hebrews calls the ceremonial sanctifications
or cleansings and empowerings of the Levitical service "divers washings" Greek, baptismois,
baptisms. According to that formula, after a child is "dedicated" to God in baptism we are taught to
pray that he would (2) "wash and sanctify him with the Holy Ghost," "that the old Adam may be so
buried that the new man may be raised up in him," "that all carnal affections may die in him, and that
all things belonging to the Spirit may live and grow in him," and (3) "that he may have power and
strength to have victory, and to triumph against the devil, the world, and the flesh," and that he "may
receive the fullness of thy grace, and ever remain in the number of thy faithful and elect children."
Here we are taught that the child is by the parents and the minister "dedicated" to God, the first
part of baptism or sanctification, but that God is then asked to "wash and sanctify'" him, to "bury the
old Adam" and cause the "carnal affections" that are in him to "die," "all things belonging to the
Spirit to live and grow in him," and that he may so "have power and strength" from the Spirit as to
be enabled to secure "victory, and to triumph over the devil, the world, and the flesh," and to have
such "fullness of grace" and Dr. Steele's third definition of "holy," or "sanctified," may be objected
to by some of those who are generally called "holiness people." It is the custom of some of that class
to apply these terms only to those whom they regard as completely holy or entirely sanctified,
overlooking, we respectfully suggest, the technical and popular meaning of the terms as used in the
Scriptures. Candor requires us to say that we think Dr. Steele is right, and that the terms seem quite
generally to be used in that sense in the Bible. They are applied to those who are ceremonially,
symbolically, or spiritually separated from sin and consecrated to God, and, in the same sense, may
be partially or wholly fitted for His service. In the old Testament they are applied to the priests and
people who, through circumcision and other things, became technically and ceremonially God's,
whether their hearts and lives were holy or not. In the New Testament they seem applied to baptized
and professed believers or Church members without direct reference to their spiritual state -- to their
being partially or wholly saved from sin and empowered for service. Professor Beet says:
"This is the use of the adjective holy in five out of every six places in the New Testament in which
it is spoken of Christian believers ... We also notice that the writers of the New Testament call
believers saints without thought of the degree of their Christian life or the worthiness of their
conduct."
He adds that this use of these terms "declares what God requires them to be," and also "points out
their privilege."
It will be noticed, too, that Dr. Steele uses the terms "sanctification" and "holiness" as synonyms,
and defines them as "the act of making holy." Professor Beet says: