Standards of Life and Service

Shoul

all I have, if I be cleansed from my sin? I will answer

ends as to the relationship of physical suffering to sin, but to emphasize a certain mental

o that which does not at the moment fit in with their desires, we have to urge motives upon their consideration. Very few actions are performed without there being some personal m

, lies in the opposite direction to the Altar of Consecration; so that when the call to surrender and Holiness comes, naturally, and at once, the cry springs up, 'Why should I? Where is the advantage? What profit shall I

ations which we speak of as 'Full Salvation' or 'The Blessing of Holiness'. As evidence of this difficulty, I may point to the state of soul and spiritual experience in which even some of you are now found: receiving light and instru

him afterwards, when he said, 'I was much pleased with your address-I entirely approve of the sentiments you expressed'. And yet I could

od, even your sanctification'. I put this first because the highest motive stimulating the soul of the child of God should be the knowledge of his Father's will. One wou

was washed and dressed in clean clothes. Then, running to her mother, she would ask, 'Mamma, am I clean, clean enough for father?' Soon after my return from business, the child would climb on my knee, put a little hand

He wants, and the claims of gratitude and sincere regard for His glory should i

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w something of God's plan for saving the world. It is, broadly speaking, on the line of using one

perly saved themselves. The need of saved men and women to act on these lines of consecrated effort is, indeed, very great, and the knowledge of this fact should urge us to the fullest consecration. B

e him seeking satisfaction with the multitude that go to do evil? How will the world be influenced by Christian talkers who sacrifice honour, truth, and perhaps honesty,

f the blessing in daily association. Therefore, 'Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven'. These words indicate my meaning when I urge you to seek and maintain the blessing of Hol

he extreme opposite of that selfishness which is the essence or root of all sin. It seems like a paradox or contradiction to say that self-denial can harmonize with enjoyment; and yet it

saiah, beginning, 'Ho, every one that thirsteth, come ye to the waters', and so on, the second verse finishing, 'Eat ye that which is go

o all things, having the promise of the life that now is, and of that which is to come'; 'Godliness with contentment is great gain'. And I wan

order that your religious life may be happy

e no enmity there; no clouds in that sky; no closed doors between you and yo

ve darkened your mind, polluted your soul, and will be like roots

aims, 'The good that I would I do not; but the evil which I would not, that I do'. You want power to live 'unspotted from the world', to walk in Divine fellowship, to triumph over temptation, an

You see the supreme advantage when you remember the open fellowship possible to the fully sanctified; the perfect peace in which God keeps the man who

s and their effect. You may have found a certain amount of gratification in letting your temper display itself; you have 'spoken your mind

discontent: it is very unpleasant for those around; but how unhappy are the grumblers themselves! Similarly with pride; it may be very self-satisfying, until one sees

round you. It is also to your own happiness and interest to get your nature sanctified and your own heart and mind and life brought into harmony with God. To those whose experience includes the enjoym

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