The first distinct "holiness camp meeting" convened at Vineland, New Jersey in 1867 under the leadership of John S. Inskip, John A. Wood, Alfred Cookman, and other Methodist ministers. The gathering attracted as many as 10,000 people. At the close of the encampment, while the ministers were on their knees in prayer, they formed the National Camp Meeting Association for the Promotion of Holiness, and agreed to conduct a similar gathering the next year.
Missionary Church historian, J. A. Huffman, when writing the history of the denomination chronicled the fact that John Inskip was one of the men who significantly influenced the development of the doctrine of holiness within the Missionary Church.
The following sermon, though lengthy was delivered by John Inskip at the National Camp Meeting Association for the Promotion of Holiness, Sunday July 27, 1873, two year before Daniel S. Brenneman founded what ultimately became the Missionary Church. It was sermons and writings like this that helped shape the doctrinal views of our early leaders.
Sermon: "And that ye put on the new man, which after God is renewed in righteousness and true holiness.." -- Eph. 4:25.
The responsibility of the task now before me, I think I fully appreciate. The subject upon which it is proposed to dwell is attracting the attention of the people of God everywhere. A profound and wide-spread interest has been awakened in the mind of the Christian Church upon this all-important theme. Whatever may be written or said in regard to it, is read and heard with the most devout consideration and deference. One of the most hopeful omens of the times is the fact that this topic is before the minds of the great body of believers unencumbered by controversy. There is an obvious endeavor to preserve the "unity of the Spirit," and harmonize any conflicting views which may yet remain. I should deem myself most unfortunate, if anything I may say should
at all hinder this. I trust, by the help of the blessed Spirit, that what I shall say will only stimulate all to press onward in the "King's highway," and seek that "full conformity to the Divine will which is the real basis of purity, and the true source of happiness.
I. WHAT IS TRUE HOLINESS?
1. As a generic term it includes whatever is connected with the Christian life and character. Thus interpreted it may be applied to any and all stages of religious life and development.
2. It is, however, used in a more definite sense than this. Among a large class the term is synonymous with "purity," "perfection," "sanctification," "entire sanctification," "perfect love," and the "higher life," and numerous others.
3. Which of these terms shall be employed is immaterial in one view, and yet immensely important in another. If the question be simply one of terminology, it may perhaps be deemed comparatively unimportant. And when we propose one of these Scripture terms as more clear and more readily understood than others, this is all right. But when, for any reason whatever, we use the uninspired verbiage of man, rather than the words which God has chosen, we certainly commit a great error if not a grave wrong. It must be admitted that on account of the grievous abuse, and persistent is understanding of these terms, it is sometimes difficult to use them. Yet we must not abandon them.
4. But what is true holiness? This undoubtedly is the great question. We should seek to know what it is, as far more essential than the mere words we may use in speaking of it. The terms we have quoted, we propose to use indiscriminately. Strictly interpreted there is a shade of difference in their import; but as generally used they mean one and the same thing.
5. The nature and true idea of holiness may be gathered from the numerous passages of Scripture in which it is spoken of. The word of God is full of this glorious theme. Dr. Foster has well said: "The doctrine we contend for is not limited to a bare and questionable place, a doubtful and uncertain existence in the holy records, but is repeatedly and abundantly explicitly and with great clearness -- embodied as a cardinal feature throughout the whole system. It breathes in the prophecy -- thunders in the law -- murmurs in the narrative -- whispers in the promises -- supplicates in the prayers -- sparkles in the poetry -- resounds in the song -- speaks in the type -- glows in the imagery -- voices in the language -- and burns in the spirit of the whole scheme, from
its Alpha to its Omega -- from its beginning to its end. Holiness! Holiness needed! Holiness required! Holiness offered! Holiness attainable! Holiness a present duty -- a present privilege – a present enjoyment, is the progress and completeness of its wondrous theme! It is the truth glowing all over -- webbing all through revelation; the glorious truth which sparkles, and whispers, and sings, and shouts in all its history, and biography, and poetry, and prophecy, and precept, and promise, and prayer; the great central truth of the system. The wonder is, that all do not see, that any rise up to question, a truth so conspicuous, so glorious. So full of comfort."
The Scriptures enjoin holiness. A command is equivalent to a promise. As explicitly as words can make it, holiness is presented as our duty. Our Heavenly Father does not command us to do or to be what we cannot. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength, and thy neighbor as thyself"
"Be ye holy, for I am holy."
"Follow peace with all men, and holiness, without which no man shall see the Lord."
The Scriptures present it before the mind in earnest and pointed exhortation. "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Having therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."
It is also inculcated by the promises. These promises are numerous. We select a few from the great multitudes -- "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you."
"I will give them a heart to know me, that I am the Lord; and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God and they shall be my people."
"Blessed are the pure in heart, for they shall see God."
It is presented likewise as the object of earnest and prayerful desire. "For this cause I bow my knees unto the Father of our Lord Jesus Christ. Of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye being rooted and grounded in love, may be able to comprehend with all the saints what is the breadth, and length, and depth, and height: and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the
Church by Christ Jesus, throughout all ages, world without end. Amen."
"Now the God of Peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is pleasing in his sight, through Jesus Christ."
"And the very God of peace sanctify you wholly: and I pray God, your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it."
It is proclaimed in the most explicit announcements of Scripture. " Blessed be the Lord God of Israel: for he hath raised up a horn of salvation for us, as he spake by the mouth of his holy prophets, that we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life."
"If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness."
"But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life."
"I am crucified with Christ: nevertheless, I live: yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God."
"For I am jealous over you with godly jealousy: for I have espoused you to one husband that I may present you as a chaste virgin to Christ."
A multitude of similar passages might be quoted. These are ample for our purpose. They clearly inculcate the doctrine under consideration.
6. We must admit some of these quotations are claimed not to contain the ideas we deduce from them. We have no authoritative expounder of the Scriptures. Yet we are not without a reliable and safe exposition of the word.
7. These passages should be interpreted in view of the teaching and experience of many, and the aspirations of all. The most devout, and therefore the most reliable expositors of holy writ. Have understood the doctrine of purity to be inculcated by these quotations. Some in whom we all have confidence, declare their experience of this glorious truth. All Christians desire such a state, -- and this desire is increased as men advance and improve. These considerations combined, ought to be of great weight with us.
8. Some of the declarations made by these eminent men to whom we look up for
instruction, we may profitably review.
Ignatius, one of the apostolic fathers, in an epistle to the Ephesians, says:
Nothing is better than peace, whereby all war is destroyed, both of things in heaven and things on earth. Nothing of this is hid from you, if ye have perfect faith in Jesus Christ, and love, which are the beginning and the end of life; faith is the beginning, love the end; and both being joined in one, are of God. All other things pertaining to perfect holiness follow. For no man that hath faith sinneth; and none that hath love hateth any man."
Irenaeus, an eminent father of the second century, makes the following pointed observation: "The apostle explaining himself in his first epistle to the Thessalonians, fifth chapter, exhibited the perfect and spiritual salvation of man, saying, 'But the God of peace sanctify you perfectly; that your soul, body, and spirit, may be preserved without fault to the coming of the Lord Jesus Christ.' How then, indeed, did he have the cause in these three, (that is to pray for the entire and perfect preservation of soul, body, and spirit, to the coming of the Lord,) unless he knew the common salvation of these was the renovation of the whole three? Wherefore he calls those perfect who present the three faultless to the Lord. Therefore those are perfect who have the spirit and perseverance of God, and have preserved their souls and bodies without fault."
Macarius, a member of the celebrated council of Nice, is very clear in his statement of the doctrine. In a treatise upon this subject he says: " What, then, is that 'perfect will of God,' to which the apostle calls and exhorts every one of us to attain? It is perfect purity from sin, freedom from all shameful passions, and the assumption of perfect virtue; that is, the purification of the heart by the plenary and experimental communion of the perfect and divine Spirit. To those who say it is impossible to attain to perfection, and the final and complete subjugation of the passions, or to acquire a full participation of the good Spirit, we must oppose the testimony of the divine
Scriptures; and prove to them that they are ignorant and speak both falsely and presumptuously."
Numerous other authorities might be cited connecting these times of remote antiquity with the present, and showing that the idea or doctrine has been held in all ages by the Church of Christ. Very frequently there has been great ambiguity and a great admixture of error, and many views have been advanced which we could not sustain. We quote now a few authorities of modern times.
Luther learned first the doctrine of justification by faith, but for a time sought sanctification by works. As he ascended the holy stairway at Rome the word came to him, which before had struck light into his soul -- "The just shall live by faith." The great leading dogma of the Reformation was undoubtedly justification by faith. That point was made very prominent and clear. It remained, however, for the revival of evangelism under those reformers who came after Luther, to bring out the doctrine of Christian purity.
Robert Barclay informs us concerning the views held by the Society of Friends. The testimony of such a quiet and unpretending body of Christians, is of exceeding great value. He says: "In whom this holy and pure birth is fully brought forth, the body of death and sin comes to be crucified and removed, and their hearts united and subjected to the truth, so as not to obey any suggestion or temptation of the evil One, but to be free from actual sinning, and transgressing of the law of God, and in that respect perfect. Yet doth this perfection still admit of growth; and there remaineth a possibility of sinning, where the mind doth not most diligently and watchfully attend unto the Lord."
Our own denominational testimony has always been very decided and unequivocal. Wesley, Fletcher, Watson, Clark, Bramwell, Asbury, Abbott, Hedding, Hamline, Bangs, Fisk, and Olin, among our honored dead, and Peck, Foster, Wood, McDonald, and Boynton, of living authorities, have all spoken in terms that cannot be easily misunderstood. Their testimony and teaching have been amply confirmed in the life and experience of Hester Ann Rodgers and Mrs Fletcher, and the world wide spread writings of Mrs. Palmer. This truth indeed is sung in our hymns, recited in our catechisms, and reiterated in our rituals, and illustrated in our biographies, and the only wonder is that any among us ever doubted it.
John Wesley says: "Scriptural holiness is the image of God; the mind that was in Christ; the love of God and man: lowliness, gentleness, temperance, patience, chastity."
What, then, is that holiness which is the true wedding garment, the only qualification for glory? 'In Jesus Christ' (that is according to the Christian institution. Whatever be the case of the heathen world) 'neither circumcision availeth anything, nor uncircumcision; but a new creation: the renewal of the soul in the image of God wherein it was created. In Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith that worketh by love. It first, through the energy of God, worketh love to God and all mankind; and by this love, every holy and heavenly temper. In particular, lowliness, meekness, gentleness, temperance and long suffering. 'It is neither circumcision' -- the attending on all the Christian ordinances, 'nor uncircumcision,' -- the fulfilling of all heathen morality, but keeping the commandments of God -- particularly those "Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself.' In a word, holiness is the having the mind that was in Christ, and the walking as Christ walked." This plain statement puts the question of Mr. Wesley's views beyond all reasonable doubt.
Fletcher was equally pointed and explicit. His argument in support of this doctrine has never been equaled -- never answered.
Watson, eminent for his theological lore, said: "Regeneration, we have seen, is
concomitant with justification, but the apostles in addressing the body of believers in the churches to whom they wrote their epistles, set before them, both in the prayers they offer in their behalf, and in the exhortations they administer, a still higher degree of deliverance from sin, as well as a high growth in Christian virtues. Two passages only need be quoted to prove this: 1 Thes. 5:2 -- 'And the very God of peace sanctify you wholly: and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ.' 2 Cor. 7:1 -- 'Having these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.' In both these passages, deliverance from sin is the subject
spoken of; and the prayer in one instance, and the exhortation in the other, goes to the extent of the entire sanctification of 'soul' and 'spirit,' as well as of the 'flesh' or 'body' from all sin: by which can only be meant our complete deliverance from all spiritual pollution, all inward depravation of the heart, as well as that which expressing itself outwardly by the indulgence of the senses, is called filthiness of flesh and spirit."
Dr. Adam Clark once observed: "As to the words which you quote as mine, I totally disclaim them. I never said -- I never intended to say them: I believe justification and sanctification to be widely distinct works I have been twenty-three years a traveling preacher, and have been acquainted with some thousands of Christians during that time, who were in different states of grace; and I never, to my knowledge, met with a single instance where God both justified and sanctified at the same time. I have heard of such, but I never saw them, and doubt whether any such ever existed. I have known multitudes who were justified according to the definition which you give of that sacred work; and I have known many who were sanctified in the sense in which you use that word, which I believe to be quite correct. But all these I have found were brought into these different states at separate times; having previously received a deep conviction of the need of
pardon, and afterward of holiness of heart. If sanctification be taken in the sense in which it is frequently used in the Old Testament -- to separate -- set apart for sacred use -- then it implies a state lower than that of justification -- such a state as that of a thorough penitent, who, when he is convinced of sin, separates himself from all unrighteousness, and consecrates himself to God. But when I speak of the purification of the heart, or doctrine of Christian perfection, I use sanctification in the sense in which it has generally been understood among the Methodists."
8. Our catechetical and ritualistic teaching is also in the same direction. Of ritualism we are fortunate in having but little. This little, however, bears decisive testimony to the doctrine. In the baptismal service for adults the officiating minister uses this prayer: 'O merciful God, grant that all carnal affections may die in these persons, and that all things belonging to the Spirit may live and grow in them. Grant that they may have power and strength to have victory, and triumph against the devil, the world, and the flesh."
In the sacramental service we have the following: "Almighty God, unto whom all hearts areopen, all desires known. And from whom no secrets are hid, cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name, through Jesus Christ our Lord."
In admitting any one to the itinerant ministry, we ask the following questions: "Have you faith in Christ? Are you going on to perfection? Do you expect to be made perfect in love in this life? Are you groaning after it." Here is a clear recognition of the doctrine and experience we speak of.
9. Our catechism gives a most explicit statement of this truth. "Question: What are the results of saving faith? Answer. Justification, regeneration, and sanctification. Justification is that act of God's free grace in which he pardons our sins, and accepts us as righteous in his sight, for the sake of Christ. Regeneration is the new birth of the soul in the image of Christ, whereby we become the children of God; and sanctification is that act of divine grace whereby we are made holy. It is the privilege of every believer to be wholly sanctified, and to love God with all his heart in the present life; but at every stage of Christian experience there is danger of falling from grace, which danger is to be guarded against by watchfulness and prayer and a life of faith in the Son of God Again it is asked: "What other term is used to signify the great change which every sinner must experience in order to enter heaven? Ans. Conversion, which, implying a complete renewal of heart and life, comprehends justification, regeneration and adoption."
Question. "When is sanctification begun? Ans. In regeneration, by which we receive power to grow in grace and in the knowledge of Christ, and to live in the exercise of inward and outward holiness."
Question. "What is entire sanctification? Ans. The state of being entirely cleansed from sin, soas to love God with all our heart, and mind, and soul, and strength, and our neighbor as ourselves."
"Question. Should Christians, who have attained this high state of grace, pause in their career as though there were no further improvement? Ans. They should still grow in knowledge and in grace, and improve faster than before."
10. It is also announced in our hymns of praise. We may safely assume the orthodoxy of their doctrinal teaching. Most certainly devotional theology is more directly suggested by divine impulse and illumination than mere dogmatism. We have hymns on repentance -- on justification -- and on sanctification formerly "full redemption." These hymns have much to do with forming our religious ideas -- even more perhaps than our systematic divinity. This is obviously the fact. One said, "I care not who makes the laws, if they permit me to make the songs of the people." This axiom has its application here:
"Lord I believe a rest remains, To all thy people
A rest where pure enjoyment reigns,
And thou art loved alone."
"Saviour of the sin-sick soul,
Give me faith to make me whole;
Finish thy great work of grace
Cut it short in righteousness.
Speak the second time -- be clean!
Take away my inbred sin;
Every stumbling block remove;
Cast it out by perfect love."
"Oh for a heart to praise my God
A heart from sin set free;
A heart that always feels thy blood,
So freely spilt for me."
"Come. O my God, the promise seal,
This mountain, sin, remove
Now in my waiting soul reveal
The virtue of thy love.
I want thy life -- thy purity --
Thy righteousness brought in
I ask, desire, and trust in thee,
To be redeemed from sin."
11. Our history and biography are full of this glorious truth. Wesley, Fletcher. Clarke,
Bramwell, Asbury, Whatcoat, Abbott, and a host of others, have given their testimony, and are held up before us as "epistles" to be "read and known of all men."
II. HOW MAY THIS BLESSING BE OBTAINED?
1. An all important inquiry. Many err at this point.
2. We must, to start with, assume it is attainable. It will be of no practical benefit to seek it unless we believe it attainable.
3. Next, we must deem it necessary because practicable. Because we may be, therefore we ought to be holy. Being our privilege it also becomes our duty. A low estimate of a state of justification has led many to suppose that whether they will go forward is a matter that may be determined without involving any radical consequences. But if we fail to advance we must retrograde. If we do not obtain more, we lose what we have.
4. We must remember it is God's work in us. It is no ceremonial washing -- no mere external change -- nor a modification of our habits; but a fundamental -- a thorough, radical revolution wrought in us by the cleansing power of the Holy Ghost. We are saved "by grace." Holiness is salvation. Paul says in 2 Thess. 2:13 -- "But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth."
Peter in his first Epistle 1st chapter 2d verse, speaks of believers as "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ." The Holy Ghost is our sanctifier.
5. It being the work of divine power, it may be accomplished in an instant. How soon and quickly this work may be done, in a large measure, depends on the condition of mind of those who desire it. The question has been often asked, "Is this work gradual or instantaneous?" It has been well answered, "both." Yet in seeking after it we must keep it before our minds as that which may come at any moment. May look for it every moment.
John Wesley, referring to this point, says: "Not trusting to the testimony of others, I carefully examined most of these myself; and every one (after the most careful inquiry, I have not found one exception either in Great Britain or Ireland), has declared that his deliverance from sin was instantaneous; that the change was wrought in a moment. Had half of these, or one-third, or one in twenty declared it was gradually wrought in them, I should have believed this with regard to them, and thought that some were gradually sanctified, and some instantaneously. But as I have not found in so long a space of time a single person speaking thus; as all who believe they are sanctified, declare with one voice, that the change was wrought in a moment, I cannot but believe that sanctification is commonly, if not always, an instantaneous work."
Dr. Clarke says: "Every penitent is exhorted to believe on the Lord Jesus, that, He may receive remission of sins. He does not, he cannot, understand that the blessing thus promised is not to be received today, but at some future time. In like manner, to every believer the new heart and right spirit are offered in the present moment, that they may in that moment be received. For as the work of cleansing and renewing the heart is the work of God, his almighty power can perform it in a moment, in the twinkling of tin eye. And as it is our duty to love God with all our heart, and we cannot do this until he cleanse our hearts, -- consequently he is ready to do it this moment; because he wills that we should in this moment love him. Therefore we may justly say, 'Now is the accepted time; now is the day of salvation.' He who in the beginning caused light in a moment to shine out of darkness, can in a moment shine into our hearts, and give us to see the light of his glory
in the face of Jesus Christ. This moment, therefore, we may be emptied of sin, filled will holiness, and become truly happy."
Mr. Fletcher in presenting this point, makes use of the following eloquent and earnest language: "If a momentary display of Christ's bodily glory, could in an instant turn Saul, the blaspheming bloody persecutor, into Paul, the praying gentle apostle; if a sudden sight of Christ's hands could in a moment root from Thomas' heart that detestable resolution, 'I will not believe,' and produce that deep confession of faith, 'My Lord and my God,' what cannot the display of Christ's spiritual glory operate in a believing soul, to which he manifests himself 'according to that power whereby he is able to subdue all things to himself?' Again, if Christ's body could in an instant become so glorious on the Mount that his very garments partook of the sudden irradiation, became not only free from every spot, but also 'white as the light, shining exceeding white as snow, so as no fuller on the earth could whiten them;' and if our bodies shall be changed, if this
corruptible shall put on incorruption, and if this mortal shall put on immortality, 'in a moment, in the twinkling of an eye' why may not our believing souls, when they submit to God's terms, be fully changed, fully turned from the power of Satan unto God? When the Holy Ghost says, 'Now is the day of salvation,' does he exclude salvation from heart iniquity? If Christ now deserves fully the name of Jesus, because he fully saves his people from their sins; and if now the Gospel trumpet sounds, and sinners arise from the dead -- why should we not, upon the performance of the condition, be changed in a moment from indwelling sin to indwelling holiness. Why should we not pass in the twinkling of an eye, or in a short time, from indwelling death to indwelling life?"
6. This work God will accomplish for us when we believe. The doctrine of justification by faith has become the prevailing idea of reformed Christianity. Many, however, seem to think we are to be sanctified by growth -- development -- experience, &c. They forget, however, that as we "put on Christ, so must we walk in him" -- and that as the first step was taken in the way. So must all subsequent advance be made. Wesley says: "I have continually testified (for these five and twenty years) in private and in public, that we are sanctified as well as justified by faith; and indeed the one of those great truths does exceedingly illustrate the other. Exactly as we are justified by faith, so we are sanctified by faith. Faith is the condition, and the only condition of sanctification, exactly as it is of justification. "No man is sanctified until he believes; every man,
when he believes, is sanctified."
This faith implies implicit confidence in the word of God. It literally takes God at his word -- "What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them."
"And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us and if we know that he hear us, whatsoever we ask, we know that we have the petitions we desired of him." This is truly great confidence that we know he "heareth us" when we "ask."
7. In exercising this faith we believe God has promised it, that he is able and willing to fulfill his promise, that he is able and willing to do it now, and finally that he does it.
To get to this point we must become very candid. The subject is one concerning which we cannot afford to urge captious objections. We must, therefore, as far as possible, avoid all mere theorizing, and abandon ourselves completely to divine guidance and control. Our pride and self-will must be yielded -- and in the deepest humiliation before God, we must cry for wisdom and help.
9. We must become docile and childlike. Be willing to learn of any, even the most feeble and unskillful. Some desire the attention and aid of persons who are prominent. But we may learn even of God's little ones -- [instance cited here of Bro. Belden and the servant girl.]
10. Let the consecration be perfect. Put all "on the altar." Keep nothing back. Examine carefully and candidly your heart. Thus ascertain whether your consecration is entire. Many wonder why they cannot believe. They may cease to wonder when they learn they have not fully consecrated themselves.
11. Cry day and night for the blessing. Be very much in earnest -- face opposition, and welcome odium.
12. Keep looking unto Jesus, and expect the blessing every moment. Don't dwell on your unworthiness and unfaithfulness. This may produce great humiliation, and ultimately despair. But think of Christ's atonement and fullness, and rest there.
