HE
peculiar and distinctive doctrine of the Methodist Episcopal
Church--that which distinguishes her from all other Protestant
Churches--is the doctrine of entire sanctification, as a work wrought
by the Holy Ghost subsequent to conversion. Our Board of Bishops, in
their "Episcopal Address," on the first page of our excellent book of
Discipline, say: "In 1729 two young men in England, reading the
Bible, saw they could not be saved without holiness; followed after
it; and incited others so to do. In 1737 they saw likewise that men
are justified before they are sanctified; but still holiness was
their object. God then thrust them out to raise a holy people." These
words are quoted by our bishops, as they tell us, from John and
Charles Wesley. Further, in this same address, they say: "We believe
that God's design in raising up the Methodist Episcopal Church in
America, was to
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reform the continent, and spread Scriptural holiness over these
lands."
"Holiness unto the Lord" was the
rallying cry of John Wesley. These inspiring words became also the
rallying cry of the founders of American Methodism. On the banners of
the Church these burning words were written by the "Fathers," and
then these banners were boldly flung to the breeze. Under the
clean-cut, powerful preaching of this doctrine, wonderful revivals
were witnessed in many parts of the land. The Church grew and spread
mightily. As we neared the close of the first century of American
Methodism, however, the tide of spirituality in the Churches had gone
down to a very low ebb. All felt the demoralizing influence of the
Civil War. The leaders of the hosts of our Zion saw and felt it most
clearly. They felt, too, the need of a more complete and thorough
consecration of all to God. The bishops, in their Address to the
General Conference of 1864, said: "It becomes us, dear brethren, to
humble ourselves in the dust in view of our manifold sins, individual
and National. We are yet, it may be feared, a haughty and rebellious
people; and God will humble us. There can be no good reason to expect
the restoration of order and unity until we properly deplore our
sins, and return to God with deep self-abasement and fervent prayer.
A gracious revival
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of religion--deep, pervading, and permanent is the great demand of our times. We beg you, brethren, turn your most thoughtful and prayerful attention to this demand. Let God, our Heavenly Father, behold us in tears and confidence before his throne, pleading night and day, through the Redeemer, for the outporing (sic) of the Holy Ghost upon the Church, the Nation, and the world. This is our only hope; let our faith command it, and it shall be." The Address of the bishops stirred the hearts of many, and both preachers and laymen began to feel their great need. The following year there was quite an awakening upon the subject of holiness. A camp-meeting was held on the Bridgeton District, New Jersey Conference. The presiding elder, Rev. Charles H. Whitecar, had charge of the meeting, and entire holiness was made quite prominent. The meeting was one of great interest and power. Many went down into the cleansing fountain, and returned to their homes to tell the wondrous story of Christ's cleansing power. The influence of that meeting was wide-spread. Remarkable revivals followed, "and the whole district was in fact ablaze." The following year, 1866, another meeting was held on the same ground, which was still more successful. "The result was, the ground was literally fire-swept. It flamed with the glory of God." Many ministers and laymen went down
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into the pool, were cleansed, and wondrously endued with power.
The tidings of these meetings spread far and near. They became the
topic of conversation, not only in our Church, but in other Churches
as well; and a devoted Christian belonging to a sister Church uttered
the following prophecy: It was publicly declared "that within four
years camp-meetings would be held over this land for the promotion of
holiness, and that in that very section there would be a great
gathering of God's people of different names in this interest." The
next year the first National Camp-meeting for the Promotion of
Holiness was held at Vineland, and the above prophecy was literally
fulfilled.
A public call for a meeting of
ministers and laymen, favorable to holding a camp-meeting for the
promotion of entire sanctification, was made, to meet June 13, 1867,
at the Methodist Book-room, 1018 Arch Street, Philadelphia. The call
was signed by Rev. A. E. Ballard, presiding elder, and twelve
others.
At the appointed time many ministers
and laymen, with hearts all aglow with heaven-fire and holy zeal,
assembled. Rev. George Hughes, in his "Days of Power," gives the
following description of that first council:
"Hallowed memories cluster around the
council-chamber, at 1018 Arch Street, Philadelphia.
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The morning of June 13, 1867, will never be forgotten. It was an
auspicious morning. A holy atmosphere seemed to pervade the room. The
rustle of angel's wings was almost perceptible to mortal ear. The
presence of the Triune God-Father, Son, and Holy Ghost--was
distinctly apprehended. Every face was bright; every spirit was
joyous. Never did good men grasp more warmly each other by the hand.
Brother Osborn was there, ready to stand in his lot, and never more
satisfied that this was of God. The time-honored Dr. Roberts, of
Baltimore, occupied his place, his countenance glowing with delight,
and his soul magnifying the Lord Jesus exceedingly. Rev. John S.
Inskip shouted aloud the praises of God as he grasped each fraternal
hand; he was full nerved for the battle. The presiding elder, Rev. A.
E. Ballard, genial, kind spirited, determined, was in the
company.
"The beloved disciple--our own ascended
brother, Rev. Alfred Cookman--with his saintly face and dignified
mien, was ready to be consecrated on this altar. Close to him was
Rev. Andrew Longacre, who was his bosom companion, glorying only in
the cross, and saying none other thing than that the blood of Jesus
cleanseth from all sin. Lovely were those brothers in their lives,
even as David and Jonathan; and in death they were not divided. We
can not give a full
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list. It was not a large meeting as to numbers, but it was
composed of united, earnest men, disposed to assume the
responsibilities of the occasion, with a single eye to the divine
glory.
"The meeting being called to order,
Rev. Dr. George O. M. Roberts, of Baltimore, was elected chairman,
and Rev. John Thomson secretary. The president then led in prayer. He
poured out his soul in thankfulness that he was permitted to see that
favored hour. He was like a patriarch talking with God. He knew the
way of access. He grasped firmly the horns of the altar. He pleaded
for divine aid. He invoked wisdom and strength. He made his plea on
the ground of Christ's atoning blood. He put forth a hand of faith;
it took fast hold of the promise. The answering tokens were
given.
"Rev. J. S. Inskip followed in prayer.
His voice was tremulous with emotion. His soul was feeling the mighty
responsibilities of the occasion. His vision was expanded to compass
the thrilling interests involved in the action of that day. He was
earnest in supplication fort divine guidance. He besought the Lord
not to carry his servants up hence unless his presence should go with
them. The prayer was divinely indited (sic). The adorable
intercessor, pleading on his behalf, even with groanings that could
not be uttered, was in his servant's prayer. That hour of communion
with
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Heaven will never be obliterated from the memory of those
privileged to be present. The 'Master of assemblies' was there. The
cloud, big with blessings, was just overhead. A solemn awe rested
upon the whole company. A divine hush was upon every spirit. The
wealth of eternity was in every bosom. The joy of the Lord was the
strength of the little assembly. Some found relief in tears; others
praised the Lord aloud. O, how glorious it was to be there! Undying
praises to the Lamb!"
Under these circumstances the great
holiness revival was inaugurated. Ten hundred and eighteen Arch
Street, Philadelphia, was the Jerusalem upper room to that
spirit-baptized band of holy men. Forth from that little room rolled
a wave of revival flame that soon girdled the globe.
At that council arrangements were made
for holding the first camp-meeting for the promotion of holiness. The
meeting was held at Vineland, beginning Wednesday, July 17th, and
closing Friday, July 26, 1867. On this first meeting God put his seal
of approbation. The meeting was crowned with wondrous success.
Hundreds went down into the cleansing fountain, and large numbers
were clearly converted. At the close, the people, by rising to their
feet, expressed the earnest desire to have another meeting of
similar
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character the following year. A committee was appointed for the
purpose of carrying into effect the desire of the people. The next
meeting was held at Manheim, with the same happy results; and every
year since similar meetings have been held. Chaplain McCabe once
said: "You ought to attend one holiness camp-meeting before going to
heaven." A holiness camp-meeting is in fact about as near heaven as
one can get in this world.
In the spring of 1871, Bishop Ames
invited Rev. J. S. Inskip and his wife to accompany him to his spring
Conferences. The kindly request was cheerfully complied with. They
accompanied the bishop, kindling a mighty fire of holiness at every
Conference, and creating a wonderful thirst for purity in many
hearts.
The Nebraska Conference met at Lincoln,
March 29, 1871. Brother and Sister Inskip were present. On the first
day the following paper was read, and unanimously adopted:
"WHEREAS, We
have learned with great pleasure of the labors of Brother and Sister
Inskip with the various Conferences of the West during the last few
weeks; and whereas, our hearts are in deep sympathy with them and the
great special work in which they are engaged; therefore,
"Resolved, That we do most
cordially welcome them to our Conference, and would most respect
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fully request that Brother Inskip take charge of our morning
meetings and such other social religious exercises as may be held
during the session of the Conference."
A meeting of about one hour each
morning before the Conference business began, was conducted by
Brother and Sister Inskip. These were meetings of wondrous power. We
had never seen anything like them before. Brother and Sister Inskip
told their experience of entire sanctification. They spoke with
rapture of the new-found joy and marvelous power of holiness. Sister
Inskip's singing was the most thrilling. Under its heavenly strains
all hearts were melted. There was no lounging around the doors before
the Conference sessions opened. Ministers and laymen flocked to the
morning meetings. Many were fully saved, and the desire for holiness
was planted in many hearts.
The following year, arrangements were
made for holding a camp-meeting for the promotion of holiness at
Bennett. Rev. W. B. M. Colt, of the Oak Creek Circuit, and Rev. C. A.
King, of Schuyler, were both in the experience of full salvation, and
were the leaders in arranging for and conducting this meeting.
A beautiful grove near Bennett was
selected, the ground was prepared, and on Tuesday, August 13, 1872,
the first meeting for the promotion of
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holiness in the State of Nebraska began. The attendance was not
large, but the meeting from the very beginning was marked with
unusual manifestations of divine power. At every meeting souls were
saved. Many were converted and many wholly sanctified. On each
succeeding day the tide of spirituality rose higher and higher, and
the culminating point was reached on the Sabbath, which was the great
day of the feast. The overshadowing presence of the Shekinah was felt
by all throughout the entire day. During the love-feast, which lasted
one hour and five minutes, one hundred and five testimonies were
given, and the congregation sang fifteen different times. We had
never witnessed anything like this. It seemed that it was Pentecost
repeated. The whole day was one of power. At this meeting Mrs. Davis
and myself and our daughter Allie, all sought and found the great
blessing.
I had been under conviction for
heart-purity for some time, and went to this meeting with somewhat
confused ideas touching the doctrine, and with a religious experience
not at all satisfying. Under the clean-cut preaching of the doctrine,
and the many ringing testimonies, we were led to the most rigid and
thorough heart-searchings. The spiritual conflict with me was long
and severe. I was at that time presiding alder of the Lincoln
District. To go down in
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the straw at the altar as a seeker of holiness was indeed humiliating. What would the people of my district think of me? Would they think that I had been preaching all these years without religion? Would they not say: "During all these years you have been a hypocrite?" What would the preachers say? What effect would such a step have upon my future appointments in the Conference? These and many other questions confronted me; but I had little difficulty in disposing of them all. Then the enemy said: "Are you willing to be called one of the sanctified ones? Are you willing to have the people say, 'He thinks himself holier than we?' Are you willing to take the odium that will attach to you if you seek this blessing?" All these questions I answered in the affirmative, as they came, one by one. The final test was applied. The last great question came. It was a staggering one: "Will you publish to the world the great doctrine of holiness?" I hesitated. The question was pressed home to my heart with increasing force and power. Still I hesitated. It was a hard question to answer, and involved grave responsibilities. The conflict went on in my mind for two days or more, No one on the ground knew anything about it. It was a secret but mighty conflict with the powers of darkness, a hand-to-hand grapple with the arch-fiend of hell.
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Again the question came: "Will you fling to the breeze the banner of holiness, and under that banner will you march?" Still I hesitated. But finally I said, as I lay with my face in the straw: "Yes, Lord, I will." The battle was ended, the enemy completely routed, the victory gained; and there came into my heart a wonderfully sweet peace. There was no great ecstasy; no rapturous joy; no great emotion. But a sweet quiet reigned within. "The peace of God which passeth all understanding" took possession of my soul. God said to his ancient people: "O that thou hadst hearkened. to my commandments! Then had thy peace been as a river, and thy righteousness as the waves of the sea." I saw and knew the meaning of that passage of Scripture as never before. Look at the majestic river as it sweeps onward, calm and unruffled, to the ocean, with scarcely a ripple upon is surface. There may be disturbing elements on either side of that river. Along its banks cities may be burned, bloody battles may be fought, raging epidemics may sweep away thousands of the people; but the river, undisturbed, moves onward amid all these scenes, "the same yesterday, to-day, and forever." "Men may come and men may go, but I go on forever." It is a beautiful emblem of the peace which takes possession of the saved soul. There may be disturbing elements all along
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the Christian's pathway; there may be disturbing elements in the home, in business matters, in the Church, in, the community. But away down in the soul is the settled peace, the great calm; and this peace, this undisturbed calm, flows on amid all these disturbing elements, the same day after day, and year after year.
"It sweetly cheers our drooping
hearts
In this
dark vale of tears;
Life, light, and joy it still
imparts,
And
quells our rising fears."
Isaac Watts's hymn, altered by John Wesley, also beautifully expresses it:
"The men of grace have found
Glory begun below;
Celestial fruit on earthly ground
From faith and hope may grow.
Then let our songs abound,
And every tear be dry;
We're marching through Immanuel's ground,
To fairer worlds on high."
At this first camp-meeting for the
promotion of holiness "The Nebraska State Holiness Association" was
organized, and every year since a camp-meeting for the promotion of
holiness and the conversion of sinners has been held; , and on every
one of these meetings God's seal of approbation has been placed. Not
one has been barren of success. I am sorry I have not at
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hand a full list of the names of those who took an active part at
that first meeting, and who were the charter members of the
Association. The following were among the number: Rev. W. B. M. Colt,
Rev. C. A. King, Rev. George S. Alexander, Rev. George Worley, Rev.
Thomas Crowder, Rev. H. Burch, Rev. H. T. Davis, Professor J. M.
McKenzie, Hon. C. C. White, Caleb Worley.
At the fifteenth session of the
Nebraska Conference, held in Lincoln, beginning September 15, 1875,
the following paper was adopted:
"WHEREAS, There
is a growing interest among the people on the doctrine of entire
sanctification, as held and taught by the founder of our Church; and
whereas, we believe the National Association for the Promotion of
Holiness are safe and successful teachers of the same; therefore,
"Resolved, That we, as a
Conference, invite them to hold a camp-meeting among us at their own
convenience during the summer of 1876, and that we pledge our
co-operation to make such a meeting a success."
The National Association accepted the
invitation, and fixed June 27th as the time for the meeting to begin.
The officers of the State Holiness Association searched diligently
and widely for a suitable place, and after careful and thorough
search, the grounds at Bennett were selected
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for the meeting. A large outlay was made in digging wells, fitting up the grounds, and preparing for the coming great occasion. The meeting began at the appointed time. Only two members of the National Association. could be present--Rev. S. H. Henderson and Rev. J. B. Foote. These two men, however, were equal for the occasion. They came in "the fullness of the blessing of the Gospel," and their preaching and teachings were "in demonstration of the Spirit and power." The work at this meeting was thorough, the convictions were deep, the conversions clear, and the sanctifications unmistakable. Then another remarkable feature of this meeting was the speed with which the work was done. The people of God had gathered such a head of divine power, and were so strong in faith that all they had to do was to "ask and receive." Sinners were converted and believers wholly sanctified almost as soon as they reached the altar. At one meeting the altar was crowded with seekers. Two rows of seats, reaching clear across the tabernacle, were filled. During one season of prayer every seeker, save one or two, was saved. A cloud of glory seemed to settle down upon the congregation, and a shock of divine power was felt by all present, such as is seldom the privilege of any to feel. Brother Foote said to the writer: "I never saw or felt anything like
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it in my life." Over the entrance to the grounds, in large letters, were printed on white canvas the words, "Holiness unto the Lord." This motto made a wonderful impression upon nearly all who came upon the grounds. As the people passed under this banner they seemed to feel that they were treading upon holy ground. An ungodly man, who was clearly converted at one .of the meetings, said: "Just as I passed under that banner, on which were inscribed the words, 'Holiness unto the Lord, I was most powerfully convicted." That man was just as powerfully converted, and left the grounds rejoicing in a Savior's love. A mysterious and hallowed influence was felt all over the grounds, that even the most ungodly could not possibly resist. A very wicked man, after being in one of the meetings a short time and witnessing the stirring and happy scenes, walked silently away, and as he passed out of the grounds, said to a friend: "My God, I wish I was a Christian!" A Christian lady came upon the grounds on Monday. Afterwards she said to me, in substance: "The moment I entered the encampment I was awed into reverence. It seemed that just above the grounds, all through the branches of the tree-tops, innumerable angels from the skies, robed in white, were hovering." It did seem at times that we could almost see these heavenly visitants, hear their sweet melody,
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and feel our cheeks fanned by their snowy wings. The results of
this meeting were far more glorious than we had most sanguinely
hoped. Two other meetings were held by the National Association--one
in 1877, and the other in 1879. At each of these meetings the same
divine power was manifested, and the same gracious results reached.
At the last named meeting the State Holiness Association purchased
from Mr. Roggencamp the Bennett Camp-grounds. Here on these hallowed
grounds for eighteen years scenes have been witnessed that have
delighted the angels in heaven, rejoiced believers on earth, and
enraged the demons in hell.
At one of these meetings an old man,
sixty years of age, said: "I came one hundred and fifty miles on
horseback to attend this meeting and seek holiness, and I praise God
I have got what I came for. I am more than rewarded for my long and
weary ride." From this sacred encampment have rolled forth waves of
holy influence that have touched, not only distant points in our own
State, but have reached and permeated distant places in many other
States as well. Many, we have reason to believe, will praise God
forever for the Bennett camp-meetings.
It is the duty of every one who is
converted to tell to the world what the Lord has done for his soul.
It is the duty of every, one who has
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been wholly sanctified, in a meek way to declare that fact to the
world. David said: "Come and hear, all ye that fear God, and I will
declare what he hath done for my soul." Paul says: "With the heart
man believeth unto righteousness, and with the month confession is
made unto salvation." John says: "They overcame him by the blood of
the Lamb and the word of their testimony." We are to confess to the
world just what Christ has done for us; no more, no less. In making
this confession, however, great care should be taken lest we seem to
boast of our superior piety. Holiness is a term that is odious to
many, because they associate with it superior sanctity, and back of
that hypocrisy. So it becomes us to be very judicious in our
testimonies. Christ commands as to be "wise as serpents and harmless
as doves."
While it is our duty to be pronounced
upon this subject--to stand up for the doctrine--we should not always
be harping upon our experience. There is great danger of our becoming
spiritually proud. Many well-meaning people actually become so before
they are aware of it. There is danger of our becoming men of "one
idea," of our becoming fanatical. Bishop William Taylor says: "There
is only one step from sanctification to fanaticism." And alas I too
many take that fatal step.
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There is danger of our becoming too tenacious touching the use of
terms. Some have pet phrases, and in describing the great work
wrought in the soul by the power of the Holy Ghost, they always use
the same set phrase, and consider it almost an unpardonable sin, or
at least a lack of moral courage, to vary in the least from their set
terms and pet phrases. Mr. Wesley was not a stickler for any set
terms. He says: "I have no particular fondness for the term
perfection; it seldom occurs, either in my preaching or writings. It
is my opponents who thrust it upon me continually, and ask me what I
mean by it. That it is a Scriptural term, is undeniable. Therefore
none ought to object to the use of the term. But I still think that
perfection is only another term for holiness, or the image of God in
man. 'God made man perfect,' I think, is just the same as he made him
holy." (Vol. VI, p. 535.)
"The moment a sinner is justified, his
heart is cleansed in a low degree; but yet he has not: a clean heart
in the full proper sense till he is made perfect in love."
(Vol. V, p. 284.)
In March, 1761, in his journal he says:
"I met again with those who believe God has delivered them from the
root of bitterness."
And again says he: "Abundance have been
convinced of sin; very many have found peace with God, and in London
only, I believe, full
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two hundred have been brought into glorious liberty."
In his journal of June, 1765, he says:
"Many others are groaning after full salvation."
In writing to Miss H. A. Roe, in 1776,
he says: "Certainly before the root of sin is taken away,
believers may live above the power of it."
In writing to Mrs. Crosby, in 1761, he
says: "The work goes on mightily here in London. I believe within
five weeks, six in one class have received remission of sins, and
five in one band received a second blessing."
"This morning before you left us, one
found peace and one the second blessing." (Journal, June,
1763.)
In writing to Miss Jane Hilton, in
1774, he says: "It is exceedingly certain that God did give you the
second blessing, properly so called. He delivered you from the
root of bitterness; from inbred sin, as well as actual
sin."
It is clear, therefore, that John
Wesley was not a stickler for any set phrase. He used a great variety
of terms in describing the work of holiness--"perfection,"
"holiness," "perfect in love," "glorious liberty," "the root of
bitterness taken away," "second blessing," "full salvation "--all
these he used, and these are all Scriptural terms.
John, the beloved disciple, uses the
phrase
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"perfect love." "Herein is our love made perfect . . . .
Because as he is, so are we in this world." (1 John iv, 17.)
"Perfect love casteth out fear;
because fear hath torment. He that feareth is not made perfect in
love." (Verse 18.)
Paul used the term "holliness". Follow
peace with all men, and holiness, without which no man shall
see the Lord." (Heb. xii, 14.) Paul used the phrase " fullness of the
blessing of the gospel of Christ" (Rom. xv, 29), and "full assurance
of faith." (Heb. x, 22.) From these, doubtless, Mr. Wesley got the
phrase "full salvation." Paul used the phrase "second benefit." "I
was minded to come unto you before, that ye might have a second
benefit." (2 Cor. i, 15.)
From this passage, doubtless, came into
use, by John Wesley and others, the words "second blessing."
Paul also used the phrase so often used
by Wesley, "root of bitterness." "Follow peace with all men, and
holiness, without which no man shall see the Lord. Looking diligently
lest any man fail of the grace of God; lest any root of
bitterness springing up trouble you." (Heb. xii, 15.)
So, then, these terms, "full
salvation," "perfect love," "second blessing," "delivered from
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the root of bitterness"--all are Scriptural and all are
legitimate.
There is danger, too, of our becoming
censorious and dogmatic.
Whenever Satan can succeed in switching
us off on any one of these lines, our influence and power for
usefulness is to a great extent crippled.
Against all these dangers we should
carefully guard. More and more every day do I see the great
importance of living holiness.
Mr. Punshon, the great English divine,
in giving his estimate of Rev. Alfred Cookman, says: "If I would
write down my impression of Alfred Cookman's character, I find myself
at a loss; for I can scarcely convey my estimate of him in sober
words. I have been privileged to meet with many gifted and godly men
in different lands, and in various branches of the Catholic Church. I
speak advisedly when I say that I never met with one who so well
realized my idea of complete devotedness. When some pagan questioners
asked a Christian of old about the religion of Jesus, and were
disposed to ascribe its spread to its loftier thought and pure truth,
the Christian made for answer: 'We do not speak greater things,
but we live.' This life, wherever it is embodied, is the
highest power. And it was felt to be so in the wide sphere in which
Alfred Cookman was permitted to testify for the Master
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whom he loved. There are men of sterling worth, who manage to hide
their excellences from their fellows, living amongst men
unappreciated, because they have no witness,--like some bird of rare
plumage, of whose beauty the world knew not until they caught the
luster which flashed from its parting wing. He was not one of these.
His life was a perpetual testimony that God can come down to man, and
that man can be lifted up to God. It was impossible to doubt that,
'swift-like, he lived in heaven.' There were many who objected to his
doctrine; there were none within the range of his acquaintance who
failed to be impressed, and few who failed to be influenced by his
life."
What is needed more than any one thing
is, not " to speak greater things, but to live." What we want
in order to speedily capture this world for Christ is, "living
epistles" of Christ's power to save from all sin-" known and read of
all men." Theodore L. Cuyler has well said: "The sermons in shoes are
the sermons to convert an ungodly world."
No irregularities of an injurious
tendency, so far as I am aware, have ever developed in the National
Association; and no such irregular tendencies have ever been
developed at the Bennett holiness meetings. At times they have
cropped out, but have been checked at once. In other
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holiness associations, however, such irregularities have been developed, and have brought the most blessed and desirable of all the doctrines of the Bible into disrepute. This hallowed Bible doctrine has suffered very greatly from the inefficient, inexperienced, and fanatical teachers of independent holiness associations. This fact led the New England Conference, at its session in the spring of 1889, to adopt the following resolutions. These resolutions were signed by Dr. Daniel Steele, a member of the National Holiness Association, and other leading members of the Conference:
"The New England Conference at its
recent session passed the following resolutions in regard to holiness
associations, signed by Dr. Daniel Steele and other leading members
of the Conference:
"Resolved, That as pastors we
will not organize nor associate ourselves with holiness associations
in our charges; but we will continue in our regular ministrations, to
unfold, defend, and enforce this important doctrine in due proportion
to our other doctrines, so that there shall be no occasion for any of
our members to resort to meetings not under our pastoral direction,
and to incompetent teachers, whose unguarded instructions maybe
disastrous to spiritual life.
"Resolved, That we advise our
people not to organize or to associate themselves with so-called
holiness associations, independent of the Church and of their
pastors. We believe that the meetings of such associations are often
the occasion of jealousy and ill-feeling; that they tend to division
in the Church; and that they unjustly
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reflect upon the unfaithfulness of the Church and the pastors to the doctrines of the Church."
These resolutions were not intended
as a reflection on the profession of holiness, but on the independent
holiness associations, which have developed irregularities, which
tend to greatly injure the doctrine, and that are not warranted in
God's Word.
As Methodists, we ought not to need
independent holiness associations. Holiness is the distinctive and
peculiar doctrine of the Methodist Episcopal Church. As loyal
Methodists, then, let us fling the banner of holiness to the
breeze.
Let it float out and wave over every
Church and every society. Let it be lifted so high that all the world
can see it. Then let us avoid the extravagances and vagaries which
have destroyed the usefulness of so many who have professed this
doctrine. Above all, let us have the experience--the indubitable
consciousness that the blood of Jesus Christ cleanseth from all
sin--then the "beauty-of holiness" will shine out in all our words
and looks and acts, and then the world will be attracted to it as
certainly as the needle is attracted to the pole.
