HOLINESS: Its Importance and Place in the M.B.C. Church ~ by Wm. H. Yates

(The following is part of an article from the Gospel Banner, May 22, 1930. It was the official publication of the Mennonite Brethren in Christ, which is a significant part of the Missionary Church heritage.)

Each person of the Trinity is co-operative in the work of Entire Sanctification.

God the Father wills it.

Jesus Christ makes provision for it.

The Holy Ghost accomplishes it.

Its Importance and Place in the M. B. C. Church.

It is important because:

(1) God has provided it for us and demand it of us.

(2) We cannot meet God’s idea of salvation in its completeness without it.

(3) It is the only thing that will completely satisfy the souls of our people.

(4) It will give us power with God and man.

(5) It prepares men for life and heaven.

(6) Because it is the greatest need of the church.

(7) Because it is a necessity to the greatest Christian usefulness.

We as ministers cannot be at our best without the experience. Nothing else can take the place of it. Men lay great stress on education, culture and training, which are good in their place, but the great qualification for the ministry is The Baptism of the Holy Ghost. Without this we become mere ornaments, just simply filling a place, and entertaining our people. We believe that the success of our church, and ministry in the past is attributed to the stand we have taken on this important subject. We must continue to give this truth a prominent place in our preaching and teaching. It is not only essential as an article in our creed, but we must teach it, and preach it, so as our people can understand it, and see the importance of seeking the experience. Oh! Let us enjoy it, and preach it, so that our people will become hungry for it, that we will have many press their way into the blessing.

I sometimes wonder if we have not let down somewhat, in giving this truth to our people. How many holiness meetings do we have in a year? Where are our holiness conventions gone that we used to have? Were they of no benefit? Are they too much out of date for these modern days? To my mind no doctrine is of more importance than the doctrine of Entire Sanctification. All other doctrines point to this, and all other doctrines are intended to lead to this. This should be the great end of all our church teaching.

God’s method for saving the world is by and through the sanctification of His people. Jesus commanded His disciples that they should not depart from Jerusalem, but wait (how hard it is to wait) for the promise of the Father. Then He also said, "Ye shall receive power after that the Holy Ghost is come upon you, and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth."

Many a time our heart’s cry as workers and ministers is “O God revive thy work again.” We see the great need of this all over our church. We see the great need of extending our borders, and branching out, and opening up new work. We see the need of more workers at home and abroad. We see the lack of finances to send out more workers. Oh! the appalling need of our church and of a lost world facing us in this day. What is the remedy? What can meet the need?

Brethren and Sisters, the only thing that will meet the great need, is a genuine old time revival of Bible Holiness, among us as preachers and workers, as well as among our laity.

Our mission as a church is to promote Holiness. All our church work ought to be that end.

The Bishops of the M. E. Church (Methodist Episcopal Church) in 1824 said that in an address to the general conference. “If Methodists give up the doctrine of Entire Sanctification, or suffer it to become a dead letter, we are a fallen people. Holiness is the main cord that binds us together. Relax this and you loosen the whole system.”

This can be said of our own little church in this present day. Let us as workers together, enjoy it, teach it, preach it, and live it. Urge our people to seek it and I am confident that our work as a church will flourish and grow, and blessed revival will be the outcome.

THE SECRET OF SPIRITUAL POWER by G. D. Watson

The late Dr. J. A. Huffman, Missionary Church historian, pointed to G.D. Watson as having greatly contributed to the understanding of the doctrine of holiness in the formative days of the denomination. "The Secret of Spiritual Power" was one of the writings of G. D. Watson that had wide distribution during those years.

A great deal has been said and written upon the subject of spiritual power, and perhaps I can add nothing original upon the subject, but may help to stir up some pure minds by way of remembrance.

While attending a holiness convention in Star Hall, Manchester, England, one day, there opened up to my mind a series of thoughts as to the secret of God's power in man. In the. first place, the secret of spiritual power consists in the union of the Holy Ghost with the purified faculties and natural energies of the human soul, and, on the human side, it consists in the utter abandonment of the soul to, and a hearty cooperation with, the Holy Spirit. It is not eloquence, nor style, nor personal magnetism, nor psychology, nor the natural energy of the human soul, not even the energy of a purified soul. The soul may be purified, and yet as a mere creature, the creature faculties and creature powers do not have the power of God in soul-saving, in aggressive spiritual work, in bringing sinners to repentance, or believers into holiness. It is true that a human soul free from sin, as a mere creature, has a marvelous power above other unsaved souls, but as a creature, though it be holy, yet in itself does not possess that secret energy which can communicate conviction and lead to salvation. So that, however holy a man is, there must be joined on to him a divine current, a supernatural energy which is emphatically divine, and of which he is the vehicle and conductor.

This divine power is a secret unknown to the world, uncomprehended by the most learned sinners, misunderstood by carnal professors, utterly beyond the grasp of philosophers or scientists. Let us notice some Scripture proofs. Jesus had a pure soul; from the very initial of His being He was perfectly free from the fallen nature of Adam, and, as a mere man, He was superior in moral strength to all the men of the world. And yet it was not by His holy creature-strength that He did the works of His father. The power that Jesus used in working miracles, in preaching sermons, in healing diseases, in casting out demons, in saving souls was not the power of His sinless soul, but it was the power flowing from the baptism of the Spirit upon His pure humanity. This is distinctly marked in the two periods of His life. From His infancy to His baptism in Jordan He was entirely holy, but wrought no miracles, but when the Holy Ghost descended on Him, from that time on, He was the Anointed One, and worked under the perpetual unction that flowed through Him from the Holy Spirit. So that in addition to His holy creature-faculties, God poured into Him the fullness of the Spirit. We are told that when Jesus had gotten through with the temptation of the wilderness, He "returned to Galilee in the power of the Holy Ghost." This expression of returning in the "power of the Holy Ghost," implies that there was added unto Him a power which He did not possess as a mere pure man.

We sometimes hear it said that "holiness is power," and that all the power we need for the work of God is heart purity, but these remarks are not entirely correct according to the Word of God. It is true that heart purity is power in the creature sense of power, but it is not the power of the Holy Ghost in the Scripture sense of it. Jesus is our example, and we read that He received in addition to His pure humanity the power of the Holy Ghost, and that it was "through the eternal Spirit He offered Himself without spot unto God," and that it was "through the Holy Ghost He gave commandment unto the apostles." And He so often affirms, "The words I speak unto you I speak not of Myself," that is, the words did not proceed from His merely pure humanity. Now, if Jesus needed the Holy Ghost united with His holy creature nature in order to give Him the peculiar secret of power in His mission, and if He is our example, how much more do we need that we should have our sanctified hearts and our mental faculties in vital union with the Holy Spirit, that by that union we may do the work of God. So that we cannot depend On the natural energies even of our saved souls. We cannot depend on ourselves in any form, nor on any creature, or number of creatures however holy they may be.

Another proof text is, Jesus says, "Ye shall receive the power of the Holy Ghost coming upon you." The old version says, "Ye shall receive power after that the Holy Ghost has come upon you." But it is more correct to take the marginal reading. According to the thought in the old version, the power is a something which is detached from the Holy Ghost, but according to the margin, the power is identified with the Holy Ghost, and is spoken of as a current or wave which gushes out from the conjunction of the Holy Spirit and the human soul. Just as the current of water in the wilderness did not gush from the rock of itself, nor did it gush from the rod, but when the rod touched the rock, from the union of the rod and the rock, the stream poured forth, so the current of divine power does not go forth from the Holy Ghost apart from the human soul, nor does it proceed from the merely purified soul, but when the sanctified soul and the Holy Ghost are united, from that ineffable union there goes forth what is scripturally called the power of God. Thus the secret of power is in having the Holy Ghost unite Himself to our souls, cleansing, filling, inspiring us, supplying us according to each emergency with supernatural light, energy, wisdom, courage, tact and zeal, to do the will and work of God. This power is something that God puts within the soul, which the soul itself does not comprehend, so that a person under its enduement does not break down with discouragement, does not break down under a thousand things that would break down the human soul if it were left by itself.

One of the best illustrations of this secret power is a current of electricity, of which the sanctified faculties of man form the negative pole, and the Holy Ghost the positive. If these are separated there is no current, but united there goes forth a shock to startle the slumbering, to awaken sinners, to cause the hearers to break down in penitential weeping, to reveal to Christian people as by a flash of lightning the original impurity in their hearts, and to move congregations toward the Saviour with earnest cries for salvation. The scarcity of these celestial shocks is because professedly Christian workers trust to creature strength, or to the mere orthodoxy of their words. "Cursed is the man that trusteth in man," and especially cursed is he that trusteth in himself.

George D. Watson's Influence on the Missionary Church

When writing the history of the Mennonite Brethren in Christ, a predecessor to the Missionary Church, Dr. J. A. Huffman singled out George D. Watson as one of the men who greatly influenced the development of the Doctrine of Holiness and Entire Sanctification within the movement. The following is the testimony of Watson that was widely circulated in those formative days.

I was born in Accomac County, Virginia, March 26, 1845. My father and mother, grandfather and grandmother, were Methodists. I was raised up in family prayer, attended Sabbath-school and went through many revivals of religion. I suppose I was the black sheep of the flock; the worst boy of the whole six. I was exceedingly passionate, self-willed, imperious and contrary.

My earliest convictions were when I was five or six years old. One night Father and Mother went to church and left us children alone, the eldest being twelve or thirteen years of age. We sang "Rock of Ages," and all got under conviction. I prayed and cried, but did not know what ailed me. At that early, age I was called to preach. When I was twelve or thirteen I sought religion, and after that was at the altar at every revival; but my will was not thoroughly broken down.

I was converted in the Southern army, near Richmond, Virginia, August 12, 1863. When I was converted it was a new creation. I read the New Testament through twice that year. I began to hold prayer meetings among the young men. My old companions would meet me and knock my Bible out of my hand and call me names. I had not been saved a month until I found there was inbred sin in my heart. I had never heard of holiness. If some one had known how to lead me I think I would have obtained the blessing then.

I went to the Biblical Institute at Concord, New Hampshire, where I acquired a knowledge of the rudiments of Hebrew, Greek, and theology. I joined the Philadelphia Conference in 1868. I went to the National Campmeeting at Oakington in 1869, and there first heard a sermon on entire sanctification. I went to the altar seeking it, and there through the influence of Alfred Cookman, who was then a member of my conference. I received a great blessing, felt great tranquillity, and called it perfect love. I went back and testified to holiness.

My presiding elder opposed the doctrine and ridiculed me for preaching in advance of my elders, and so did others; and under the pressure I did not testify as often as I should. I did not preach against it; but I did not stand up for the doctrine, and soon got back into my old state. I then descended from a restful Christianity to a toilsome Christianity, and also began using tobacco again. I had hours of communion with God, but they were unsteady; and I had a great deal of soul twilight. I loved to preach; enjoyed a revival; felt much enthusiasm in all the interests of my church; felt at home in Christian society, and was often thrilled with the harmony and grandeur of Bible truth. I went into science and philosophy. For four or five years I ate the strongest intellectual food that the Church could furnish me. But I was starving my heart by trying to feed my brain. All this time I was trying to seek God. I would break down and cry over my condition. God blessed my labors, and souls were converted. But I was having a terrible struggle with myself. I felt my whole life to be one unending will struggle. I suffered more than tongue can tell from melancholy. An unkind or unfavorable criticism, or an apparent neglect, would often hurl my spirit into deepest gloom. I grew tired of living in the public eye: tired of routine work; but most tired of myself. My wife was sick, and I could not bear sickness. I had a great deal of trouble that others did not see was trouble, and yet sorely tried me.

In October, 1876, I began to seek holiness again. I was now filled with all sorts of notions. I said, I will grow into it. Then I took up the repression theory, then the Zinzendorf theory. I was like a sailor, first setting his sail one way, then another.

One cannot always tell by the way a man talks what he thinks. Three weeks before I was sanctified I said in a preachers' meeting, "When God converts a soul he makes it as pure as it ever will be," and at the same time I was seeking holiness. About this time a local preacher came and said to me: "Would you object to having a few holiness people from Cincinnati come up and hold a three-days' holiness meeting?" I told him I should be very glad to have them come.

On the 1st day of December, 1876, the holiness-meeting began. That night, after my wife had retired, I prayed for an hour, as was my custom. Sometimes the next day I would get mad, and my wife would say, "I am ashamed of you. I am afraid you have not a bit of religion, and you preaching as you do." I felt ashamed, and yet I would sometimes defend myself, and then go away and pray and cry over it. But that Friday night I was teachable as I lay on the edge of the bed, with my hand under my cheek and my face toward the door so as not to disturb any one.

Then the Lord began to talk to me. "Will you receive it?" "Yes, Lord." "Will you consent for me to make your family sick; your wife sick?" "Yes, Lord; give me the blessing." "Will you let me take your health in my – hand give you bronchitis or consumption?" "Yes, Lord. Any time you want me to die, I will consent to go." "Will you consent to leave those large appointments you have been having? Will you consent to take a poor appointment for me?" "Yes, Lord, I will take the poorest appointment in Indiana if it is thy will." (And there were some poor ones.)

"Suppose I want you to go and preach among the Freedmen, will you go?" I said, "Yes, Lord, if it is thy will." "Will you give up your tobacco, that your body may be my temple?" I had tried several times to give it up, but would go back to it again. I said, "Yes, Lord, I will give it up. I will do any thing. Give me the blessing." When I got all through I dropped to sleep. I do not know how it was, but when I waked up next morning I found the appetite for tobacco was gone. I never have taken back the consecration.

The following Monday, December 4, at noon, I went into my study and began reading the Scriptures, with the first chapter of First Peter: "Peter, an Apostle of Jesus Christ ... Elect according to the pre-knowledge of God the Father through sanctification of the Spirit." I stopped. "There," said I, "that is sanctification." "Whom having not seen ye love." "I do love thee, and I know thou lovest me." "In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory." As I uttered these words God let loose a Niagara of salvation in my soul. I walked back and forth shouting, "Glory to God!" After a time that subsided into a calm.

My next appointment was where the church was very worldly. Still there were some lowly ones, as there are in all churches. The Lord saved some there; but I had a terrible time. I got rash and said harsh things. I would say things that took the skin off. Instead of encouraging and strengthening the weak I would strike hard blows. Several times I lost the witness of holiness and would have to fly back to the fountain. Sometimes I acted wrong with my wife. I tried to hurry her along and have her get the experience as I did. It was not her nature, and it could not be expected she would get it as I did. Sometimes, perhaps, I would say things to try to urge her along too fast; then I would see I had done wrong and ask her pardon. Then I would go to the Lord and say, "Put me in the fountain."

I went to another place, and began urging men too fast. An old man, the one who led Bishop Hamline into sanctification, came to me and put his arms around me and said, "You are preaching holiness in the wrong way." About that time I had a sort of vision. I thought I saw a large flock of sheep. Some were scratched with thorns, some with the wool off; others had horns; then there were lambs. I was walking around among the sheep with a club trying to keep them right. I saw I was wrong. This was three years after I had been cleansed.

Then I was in a hurry. I wanted to be as perfect as Paul in all things, right away. The Lord has since meltedme down and softened my heart. I love all God's people. The devil has tried, on one side, to make me too tame. I had been too radical, and when I began to be too conservative the Lord brought me back. I was like a pendulum-- first swinging too far this way, and then the Lord would bring me back.

And now, after suffering many defeats, learning many lessons in this Canaan of Perfect Love, I praise God for the trials of my faith and for His marvelous keeping power. I have learned that I must be an uncompromising, unwavering witness to the cleansing power of Christ; that I must not make an idol of holiness or holiness people; that I must not lean upon my emotions, but must walk by faith, and sometimes in seasons of darkness; that Satan tempts and tries me more directly and boldly than ever before, that I must often be dead to things and plans that are in themselves innocent, must sow and reap, or sow and let others reap. My heart breaks down under a delicious burden of humble and adoring praise to the wonderful Jesus. I have no will of my own. My will is the will of my Father. A sense of utter nothingness is growing upon me, together with an increasing sense of merit of Jesus.

JOHN INSKIP'S INFLUENCE ON THE MISSIONARY CHURCH

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.

The Development of the Doctrine of Sanctification Within the Missionary Church

by Bill McPhail

How did the doctrine of entire sanctification develop in the early days of the Missionary Church?

In his Book The History of the Mennonite Brethren in Christ Church, Dr. J. A. Huffman writes: “ It is not easy to point out all the factors which entered into the development made in the church, in relation to this doctrine. A Free Methodist in one community, a United Brethren in another, and an Evangelical in still another, may be accredited with having been instrumental in bringing the doctrine of sanctification to the attention of the church. The writings of A. Sims, Geo. D. Watson, John S. Inskip, and others fell into the hands of these zealous Christians and exerted their influence. But the cause was more likely inherent than external or visible. People, truly converted and walking in the light, were led to see their privilege and duty in relation to being cleansed from all sin, and embraced the provision. God providentially permitted such human agencies as have been or may be pointed out to direct a willing and obedient people into the deeper things of the Christian experience.”

Though the writings of Albert Sims, G. D. Watson and John S. Inskip were a significant influence upon the early leaders of what would inevitably become the Missionary Church, it is probably safe to postulate that the names of these men are relatively unknown to the average pastor or layperson within the Missionary Church today.

It would serve us well then to do more than recite the names of Sims, Watson and Inskip. If we are serious about understanding our holiness heritage, it seems only logical that we would be well served in rediscovering what these men wrote that so significantly shaped our doctrine of sanctification and holiness.

With that in mind I will limit our investigation only to time period in which their writings would have influenced the formation of the doctrine of sanctification within the lives of our first leaders during the crucial time of our denomination’s infancy.

Not surprisingly, all three men: Sims, Watson and Inskip published books from 1878 till 1882 that received wide distribution among our Mennonite predecessors. Furthermore, while it is more likely that our Canadian brethren were more likely to occasionally sit under the actual preaching of the Canadian Sims, our American forefathers were likely to have attended one of the Camp Meetings for the proclamation of Christian Holiness headed by Inskip in either Pennsylvania or New York; and had even greater access to the preaching of Watson who preached a great deal in Indiana, Ohio and Michigan.

During that time period Albert Sims was the only one of the three who did not author a book dealing directly with the subject of holiness. His widely read book published in 1878 entitled: The Sin of Tobacco. Smoking and Chewing Together With An Effective Cure For These Habits clearly addressed the call to purity and holiness.

Sim’s began his very first chapter by writing: '' 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."—1. Cor. vii. 1.

" If any man defile the temple of God, him shall God destroy; for the temple of God is holy, whose temple ye are."—1. Cor. iii. 17.

“The central idea of the religion of Christ,” wrote Sims, “is purity, and it applies to the body as well as to the soul. Is it any wonder that God requires a pure temple to dwell in? Would we offer a dear friend, who came to see us, a filthy room to occupy? Nay, but we would provide for his reception with the greatest care. How much more careful should we be to furnish a pure temple for the Holy Spirit to dwell in.”

Continuing, Sims would write: "One of the most eminent believers in, this kingdom, for example, gave us this account of an important fact in his experience. For more than twenty years he had been an abject slave to tobacco. He had often resolved to abandon the habit, and prayed for strength to keep his purpose; and as often without success. When he set his heart fully upon being 'sanctified wholly,' and being baptized with the Holy Ghost, 'I said to myself,' he remarked, 'the heart-purity which I seek is certainly not compatible with enslavement to this appetite. I accordingly, in specific terms, spread this promise before my Saviour: "From all your filthiness, and from all your idols, will I cleanse you." With that promise distinctly in view, and with absolute faith in the trustworthiness of Him that had promised, I asked Him to take that appetite from me. In an instant the work was done, and from that moment to this I have never experienced the remotest stirrings of the appetite.' "

Later in his book Sims quotes English preacher George Warner: "In seeking to promote the work of holiness and teaching that the body, as well as the spirit and soul, is to be wholly sanctified and preserved blameless—that God's people are to be cleansed from all filthiness of the flesh as well as of the spirit— that he will cleanse his people from all their filthiness and from all their idols, and then possess the temple for Himself, many have come to see the necessity of abandoning the use of tobacco; and in the name of the Lord Jesus Christ they have done it.”

While one hears little today from the pulpit that matches Sim’s polemic regarding the prohibition of tobacco, and other harmful products, it is equally true that we hear little as well regarding being ‘sanctified wholly’ and experiencing ‘heart-purity.” Perhaps if we did we would find, in the words of J. A. Huffman, more “people, truly converted and walking in the light, (who will be) led to see their privilege and duty in relation to being cleansed from all sin, and embrace(d) the provision (of sanctification).”

In our next Issue of We Were Frogs we will begin to look at the influence of John Inskip and the development of the doctrine of sanctification within the Missionary Church.