HOLINESS (h6-1I-ne's), (Heb. , ko' desh; Gr.
ci-yonanm, hag-ee-o-soo' nay; in both cases "separa .ion," or "setting apart," holy, from Saxon "ha lig," "whole," "sound").
(1) Holiness of God. By this is meant the purity and rectitude of his nature. It is an essen tial attribute of God, and what is the glory, luster, and harmony of all his other perfections ( Ps. xxvii :4 ; Exod. xv t). He could not be God without it (Dent. xxxii :4). It is infinite and Un bounded; it cannot be increased or diminished. immutable and invariable (Mal. iii :6). God is originally holy ; he is so of and in himself, and the author and promoter of all holiness among his creatures. The holiness of God is visible by his works; he made all things holy (Gen. i :311. By his providences, all which are to promote holi ness in the end (Het/. xii :to). By his grace, which influences the subjects of it to be holy (Tit. ii :to, 12). By his word, which commands it (I Pet. i :13). By his ordinances, which he has appointed for that end (Jer. xliv :4, 5) • "In the absolute sense God alone is holy, and His holiness is the ground of the requirement of holiness in His creatures (I Pet. i :16). Holiness is the attribute of God, according to which He wills and does only that which is morally good. In other words, it is the perfect harmony of His will with His perfect ethical nature. But the divine holiness is not to be thought of as a mere passive quiescent state. It is an active impulse, a forthgoing energy. In God's holiness, that is, in the expression of His perfect ethical nature, His self-revelation is grounded. Nay, creation itself, as well as redeinption, would be inconceivable apart from the divine holiness, the energizing of God's absolutely good will.
"By some theologians holiness and love are iden• tified, more commonly they are sharply distin guished—holiness being regarded as the self-pre servative or retributive attribute of God and love as His beneficent self-imparting attribute." (See article on Gon.) (G. B. Stevens, Hastings' Bib. Diet.) (2) Holiness in Man is freedom from sin, or the conformity of the heart to God. It does not consist in knowledge, talents, nor outward cere monies of religion, but hath its seat in the heart, and is the effect of a principle of grace implanted by the Holy Spirit (Eph. ii :8, to; John iii :v Rom. vi :22). It is thc essence of happiness and the basis of true dignity (Prov. :17 ; iv :8). It will manifest itself by the propriety of our con versation, regularity of our temper, and uniform ity of our lives. It is a principle which may be instantaneous in its reception, although progres sive in its operation (Prov. iv:18), and abso lutely essential to the enjoyment of God here and hereafter (Heb. xii :14). (See SANCTIFICATION.) (3) Holy Place, Things, etc. The Scriptures also ascribe holiness to places (e. g., the Temple, and the "most holy place therein"). Also to things, as the altars and other accessories of wor ship. By holiness in such instances is meant "sep aration" or dedication to holy uses, and of course there is implied no moral quality or inherent sanc tity in the objects themselves. They were to be treated with reverence, as should churches and accessories of worship in these days, because of the holiness of God, to whose service they are dedicated. (Dr. E. McChesney, Barnes' Rib. Dia.)