And both meanings allow us to attribute sanctity to things which are used in the Divine worship; so that not men only, but also temples and vessels and other similar things are said to be sanctified by reason of their use in Divine worship. _Cleanness_ indeed is necessary if a man's mind is to be applied to God. For the mind of man is stained by being immersed in inferior things, as indeed all things are cheapened by admixture with things inferior to them--silver, for instance, when mixed with lead. And for our minds to be knit to the Supreme Being they must needs be withdrawn from inferior things. Without cleanness, then, the mind cannot be applied to God. Hence in the Epistle to the Hebrews[74] it is said: _Follow peace with all men, and holiness, without which no man shall see God._ _Stability_ is also required if the mind is to be applied to God. For the mind is applied to Him as to the Ultimate End and First Principle, and consequently must be immovable. Hence the Apostle says: _For I am sure that neither death nor life shall separate me from the love of God._[75] Sanctity, then, is said to be that whereby man's mind and its acts are applied to God. Hence sanctity does not differ from religion essentially, but in idea only. For by religion we mean that a man offers God due service in those things which specially pertain to the Divine worship--sacrifices, for example, and oblations, etc.; but by sanctity we mean that a man not only offers these things, but also refers to God the works of the other virtues, and also that a man disposes himself by good works for the Divine worship. * * * * * Some, however, deny the identity of religion and sanctity, thus: 1. Religion is a certain special virtue. But sanctity is called a general virtue, for according to Andronicus,[76] sanctity is that which "makes men faithful observers of what is justly due to God." Hence sanctity is not the same as religion. But sanctity is in its essence a special virtue, and as such is, in a sort, the same as religion. It has, however, a certain general aspect in that, by its commands, it directs all the acts of the virtues to the Divine Good. In the same way legal justice is termed a general virtue in that it directs the acts of all the virtues to the common good. 2. Sanctity seems to imply cleanness, for S. Denis says[77]: "Sanctity is freedom from all impurity; it is perfect and stainless cleanness." Cleanness, however, seems to come under temperance, for this it is which precludes bodily defilement. Since, then, religion comes under justice, sanctity cannot be identified with religion. Temperance indeed worketh cleanness, but this has not the ratio of sanctity except it be referred to God. Hence S. Augustine says of virginity itself that "not because it is virginity is it held in honour, but because it is consecrated to God."[78]