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“The beauties of the earth and sky may change, the highest,

sweetest forms of beauty in the human face divine, may turn to the

dust and ashes of the sepulcher; but Holiness abides forever. No

fires can burn it, no floods can whelm it, no age bring wrinkles on

its brow or carve deep lines into its face.” — Rev. L. R. Dunn —

It has been well said of Holiness that it resembles the light of the sun at

noonday with its brightness, beauty, illumination and warmth; and the air

redolent of sweets, and flowers. Holiness should bring sunshine, not

gloom; happiness, not heaviness; gladness, not depression.

The Beauty of Holiness adorns the soul with certain qualities which bring

praise and glory to the God of all grace (<490106>Ephesians 1:6). A certain writer

asks what is sanctified grace, and the answer is: It is that grace by which the

soul comes into possession of faith like Abraham, patience like Job, hope

like Moses, perseverance like Noah, meekness like David, temperance like

Daniel, prayerfulness like Elijah, unworldliness like James, holiness like

Peter, love like John, guilelessness like Nathanael, devotion to God and to

Jesus like Paul. It is that grace which will let you sing in trial like Paul and

Silas, help you to pray out of prison like Peter, keep you in the hottest fire

of affliction like the three Hebrew children. Sanctification is supernatural

grace because it takes supernatural power to arrest, to control, to destroy.

Sanctification is an habitual grace. Holiness becomes a habit on earth; here

the saints do on earth as they do in Heaven.

Holiness imparts sovereign and moral beauty to the soul so that according

to Thomas Aquinas, that which is in God substantially by His essence is

accidentally in the soul by divine participation. It is such beauty God

Himself is captivated with it. “Thou art all beautiful; there is no spot in

thee.” It reflects the beauty of the face of God. Oh, the face of God! Did

you ever see a soul lit up by divine glory? That is but the reflection of the

glory of God in the face of Jesus Christ.

Holiness is a participation of the divine nature, a seed of divinity. “His seed

remaineth in him.” It partakes of the divine nature in the sense the iron

partakes of the fire; the rough, rude iron put into the fire becomes radiant,

brilliant and the fire may say to it: “I have imparted that to thee.” So God

may say to the soul, “impart to thee the glow and beauty and heat of my

nature” — the soul is bathed in God.

Sanctifying grace assures eternal salvation, conditioned of course upon its

continuance in the soul by a living faith and obedience. Possessed with this

no soul can be lost.

Holiness is susceptible of constant increase, and like other riches can be

added onto. This is increased by divine bestowments, also by fuller

acquirements by exercise and practice. Sanctifying grace gives cause for

God’s complacency with His saints. God delights in His saints and takes

pleasure in them. Sanctifying grace is that by which the soul enjoys God,

abounds in His love and becomes more and more like Him-like Him in

love, in humility, in sinlessness, in purity, in holiness — “We shall be like


In setting forth the beauty of holiness we shall draw a figure from the

realms of physics: here we are told that all the primary colors in nature

coalesce to make pure white. It takes the red, orange, yellow, green, blue,

indigo and violet to make a pure white; so the various attributes of holiness

join together — coalesce — to produce the pure white light of the beauty of

holiness. Holding to the figure seven in the above, we shall endeavor to set

forth seven of the essential elements of holiness.

1 . The Beauty of Holiness is the Beauty of Purity.

2 . The Beauty of Holiness is the Beauty of Unity.

3 . The Beauty of Holiness is the Beauty of Humility.

4 . The Beauty of Holiness is the Beauty of Christlikeness.

5 . The Beauty of Holiness is the Beauty of Consecration.

6 . The Beauty of Holiness is the Beauty of Love.

7 . The Beauty of Holiness is the Beauty of Perfection.



As pure Light is composed of seven colors, so the holiness of the perfect

Christian character is composed of a number of distinct and beautiful virtues

and purity is not the least among them.

“Blessed are the pure in heart.”

“I wait till he shall touch me clean,

Shall life and power impart,

Give me the faith that casts out sin

And purifies the heart.”

The purification of the soul from sin’s defilement is a distinct and definite

act of God’s grace wrought for the believer. Peter, in <441509>Acts 15:9,

describing the outflowing of the Spirit in the house of Cornelius, said,

“And God which knoweth the hearts bare them witness giving them the

Holy Ghost even as he did unto us and put no difference between us and

them, purifying their hearts by faith.”

The mystic writers on the deeper life in God trace the stages whereby the

chosen soul is gradually invaded and absorbed by God thus: First, the long

climb of purgation when the first renunciation is effected; secondly, the

hilltop of supernatural illumination; thirdly, the vale of purging drought

when all spiritual life seems withdrawn, and the world loses all of its

attachments and all spell of its allurements is broken and no taste for

worldly things remain.

Pureness of soul is solely a matter of God’s grace through the precious

blood. The question arises, how pure may we become? How clean of sin?

To what depths of the soul can purification through the blood go?

Perhaps we cannot do better than present a concrete case of heart purity

from the Reflections of Albin Peyron, of France, in which he tells of his

complete deliverance from indwelling sin which took place quite sometime

after his notable conversion; his testimony is as follows:

“I can fix precisely the day when kneeling beside a Salvationist who

for years had traveled the way of holiness, I had the distinct

impression that the Lord had taken from my soul the roots of sin,

that He had purified me from all my stains, all my idolatries. I

besought Him for this blessing of entire deliverance as I prayed long

for the grace of forgiveness.”. The sister who knelt beside me

interrupted with: ‘Bless the Lord, because He has granted your

prayer.’ But ought I not to wait until I realize it before thanking Him

for it?”

“No,” came the answer, “believe that He has given it. This mercy is

obtained by faith.”

“Well, then,” I cried, “bless thee, my Saviour, be cause thou hast

taken sin out of my heart and hast now given me a new heart and a

pure heart.”

“And he did it. He freed me from evil. He made me literally free.

That was nine years ago and I can say here to the glory of God that

the sin which He took out of my heart has never returned. I do not

mean to say that since that time I have never been tempted; on the

contrary, I have been the mark of the adversary and attacked far

more than before, and at times these attacks have been terrible. But

if Satan has come — and he has — he has had nothing in me. The

Savior has removed that inner correspondence with him which

formerly existed, that traitor hidden within who opened the gate to

the enemy. Satan still prowls around. I must watch. But thanks to

God, he prowls around and not within. Jesus guards the gates.”

It will be noticed in Paul’s writings that he uses some special phrases in

setting forth the state of soul purity. He uses negatives namely, “without

offence,” <442416>Acts 24:16; “Without rebuke,” <504415>Philippians 2:15; “Without

blame,” <490104>Ephesians 1:4; “Free from sin,” <450622>Romans 6:22.

Let it be remembered sin is cleansed, not outgrown. The remains of

depravity must be removed from the soul by faith in the atonement and not

supplanted by a new nature. In fact, the weeds will choke the growth of the


The remains of the carnal mind will hinder the development of the

spiritual nature. The energies which should be spent in working for Christ

are used in watching, and chaining, and keeping the old self subdued and in

prison, when he ought to be slain and buried, and then these guards could

do active duty for God and humanity. The soul is exhausted in this dreadful

struggle with self. The inner poverty and emptiness have no overflowing

streams for the thirsty souls of others. Self-environed and self-absorbed,

they do not move as a living force, an inspiration and courage to their


They need the cleansing of the blood of Christ, and the baptism

of the Holy Ghost which always follows, and then they will grow. “Having

the hindrances removed, and the vital force of the spiritual organism

increased by this Holy Ghost power, they will grow naturally and

symmetrically from within and not from accretion without. A few Greek

soldiers, concealed within the prodigious horse, which the Greeks made

and which the Trojans captured as a prize and took within the city’s gates,

opened the gates of Troy to the Greek army, and Troy fell. Traitors within

the heart are more to be feared than the foes without.”

Martin Luther has said:

“The Holiness of common Christianity is this: that the Holy Spirit

gives the people faith in Christ and sanctifies them thereby; that is,

makes a new heart, soul, body, work, and being and writes the law

of God, not on tables of stone, but in fleshly hearts. He sanctifies

them, not only by the forgiveness of sin, but also by the laying

aside, expelling and destroying of sin.”

“An error has gained considerable prevalence, and has wrought not

a little evil, in relation to this very subject — the faith which brings

the sanctifying grace.”

It has been indiscreetly said, “We are to believe the work is done, and it will

be done.”

Persons seeking the blessing have been told that they must

believe they are sanctified, and they will be sanctified. What a misfortune

that so great, so dangerous an error should be taught in connection with so

important a subject! What a manifest absurdity! Making our sanctification to

depend upon the belief of an untruth; namely, a belief that it is now

wrought, in order that it may be wrought! This is a great delusion. It is not

the doctrine of the Bible.

It is not, and never was, the doctrine of any

branch of the Church. Some sincere and honest Christians have fallen into

this delusion without perceiving its absurdity; and it has gained considerable

currency. We trust it will no more find place in the language of the friends

of this glorious doctrine.

The stages of faith immediately at the point of entire sanctification, and just

before, and right after it, may thus be described. And let it be remembered,

that when this exercise of faith takes place, it is not a mere intellectual

calculation; it occurs when the soul is travailing for sanctifying power;

when it is groaning for deliverance from distressing sinfulness; when it is

giving up all to Christ; when it is feeling that “it is worse than death its God

to love, and not its God alone;” when it is purposing to claim and obtain

holiness, at all hazards. This is the state of the soul: it is now agonizing at

God’s altar; it is pleading for salvation, looking at the promises; the Holy

Spirit is helping, imparting, illuminating, and strengthening the faltering

faith. Now comes the moment when sanctification is about to be imparted.

Now the soul believes it will be done; taking firmer hold of the promises,

and looking steadfastly upon the atoning sacrifice, it believes it is being

done; the refining fire touches it, “as the coal Isaiah’s lips;” it yields, it

trusts — the work is done; and now the soul, sanctified, believes it is done,

and rejoices in the rest of faith. The belief that it will be done, that it is being

done, is the trust which brings the blessing; the belief that it is done follows

after. They are each distinct, though all may occur in the interval of a

moment.” — Bishop Foster.



“Where there is holiness there is Humility. It is a Christian grace

hard to define, but which implies at least a quiet and subdued, a

meek and forbearing spirit. Whatever may be our supposed gifts

and graces, whatever may be internal pleasures and raptures, they

are far from furnishing evidence of completeness of Christian

character without humility. It is this grace which perhaps more than

any other imparts a beauty and attractiveness to the religious life;

and which, while it is blessed with the favor and approbation of

God, has the additional efficacy of disarming, in a considerable

degree even the animosity of unholy men. It has the appearance of a

contradiction in terms but is nevertheless true, that he who walks in

humility walks in power.’

“Be clothed with Humility,” say the Scriptures (<610105>2 Peter 1:5).

In order to obtain anything of God’s grace the soul must be broken and

brought to a state of deep humility. Human nature is proud, self-willed,

arrogant. We must bow down in the depths of humility in order to obtain

God’s grace in justification, and in order to obtain the deeper, more

blessed, more precious grace of sanctification a further humbling must take

place and there must be the dying out of the self-life-pride, self-sufficiency

and self-importance.

Humility is a grace. It cannot be self-induced. God’s grace alone can

produce it.

God’s humbling grace works a work in the human soul that is transforming

and sanctifying. One has expressed it thus:

The proudest heart that ever beat

Hath been subdued in me;

The wildest will that ever rose

To scorn thy cause and aid thy foes

Is quelled, my God, by Thee.

The saint that wears heaven’s brightest crown

In lowliest adoration bends;

The weight of glory bows him down,

The most when most his soul ascends;

Nearest the throne itself must be

The footstool of Humility.

Humility is one of the laws of soul growth. (<401804>Matthew 18:4).

“Whosoever therefore, shall humble himself (as this little child)

shall be greatest in the Kingdom of heaven.”

Humility is the way to success. (<141212>2 Chronicles 12:12).

“And when he humbled himself . . . things went well.”

The way of Humility is the way of salvation and soul recovery.

When John Wesley was seeking converting grace he consulted very freely

Peter Bohler the Moravian preacher. After one of those conversations

Bohler said of Wesley: “He wept bitterly while I was talking upon the

subject, and afterwards asked me to pray for him. I can freely affirm that he

is a poor brokenhearted sinner hungering after a better righteousness than

that which he has hitherto, even the righteousness of Christ.”

The way of Humility is the way of soul restoration.

David the backslider in <195101>Psalm 51, cries out with a broken spirit and a

contrite heart: “Restore unto me the joy of thy salvation.”

Peter in his humiliation, after denying the Lord, wept bitterly” and evidently

wept his way back to Jesus as the next time we met him the Lord holds that

wonderful dialogue with him: “Simon Peter, lovest thou me more than

these? . . . Simon, son of Jonas, lovest thou me?” . . . To all of which

Peter replied, “Yea, Lord, thou knowest that I love thee . . Lord thou

knowest all things; thou knowest that I love thee.”

Jesus saith unto him: “Feed my sheep.”

Humility is God’s method of growth in grace. Humility is opposed to

ostentation, to self-seeking, to self-aggrandizement, and self-advertisement.

As one grows Christlike this selfhood fades and dies. Christ was constantly

teaching humility to his disciples by precept and example. He Himself was

a perfect example of humility. “In his humiliation his judgment was taken

away.” (<440833>Acts 8:33). He refused to advertise Himself. (<430703>John 7:3-6). He

hid Himself from the crowd when His successes and victories would force

them to make Him king. He had the lowly mind. “I am meek and lowly.”

(<401129>Matthew 11:29).

Humility of soul means the dying out of the ego — the personal pronoun I.

Mark Guy Pearse in his “Thoughts on Perfection,” says:

“But this agonized effort to make ourselves perfect is not always a

failure. Sometimes it actually succeeds -then indeed only most

completely to fail. Taking hold of the rebel self, another part of the

same self saith, ‘Now I am going to make thee perfect.’ And self

chips and hammers at self to bring it into shape, and hacks and

hews at self until it fits into the ideal mold.

And then it is polished

with much sulfuric acid and sandpaper and a host of processes are

gone through — with what result? This — That at last there is

turned out the most unhappy thing that it has ever been our

misfortune to meet — from five to six feet of polished L A great

mass of self-consciousness. How could it be otherwise? All the

thoughts, all the desires, all the aims of life have been set upon self.

And now this same perfected ‘I’ becomes the standard by which

everything is measured and to which everybody must conform, or

there is no hope for them in this world or any other. This, as we

have seen is Pharisaism.

“Verily, if that be all, let us rather die in despair. If Holiness, or

Perfection, or the Higher Life — Call it what you will — is a

something that is to set me up on a pedestal, and exalt me in

wretched consciousness of my superiority to other people, let us

pray God to bury us underneath the pedestal. There will be more

hope for us, and we shall be a good deal nearer to the kingdom of

heaven. If that is perfection, the best prayer we can make is to be

saved from it forever and ever. Thank God that is not His way of


The Way of Humility is the way into the deeper things of God. The saintly

Alfred Cookman tells the following experiences:

“Some years since, at the Penn’s Grove Camp Meeting, after the

Holy Ghost had been given as a sanctifier, I found myself drawn

out for more of God. I could scarcely define my feelings, but there

was a going out after God. When surrounded one day with a few

Christians, struggling up to enjoy God as never before, this

suggestion came: ‘You have been trying to get up; are you willing to

sink down?’ ‘Yes,’ I answered, ‘any way; if I may find Him thus,

let me sink in the depths.’ Then I began to feel that I was going

down, and with this there came a realization of love, as I had never

known before, and it filled my body, soul and my entire being. O

how I loved His children and His word. I asked, ‘What does this

mean?’ ‘God is love.’ This was the consciousness of love that filled

my whole spirit.”

Some years ago a few ladies met together in Dublin to read and

study the Scriptures. One observed in reading <390303>Malachi 3:3, that

there is something remarkable about the expression, “Shall sit as a

refiner,” etc.

 One of the ladies promised to call on a silversmith, and

report what might be said on the subject. She went accordingly,

and, without telling the object of her errand, begged to know the

process of refining silver, which he fully described. “But, sir,” said

she, “do you sit while the work of refining is going on?” “Oh, yes,

madam!” he replied, “I must sit with my eye steadily fixed on the

surface; for, if the time necessary for refining be exceeded in the

slightest degree, the silver is sure to be injured.” At once she saw

the beauty, and the comfort too, of the passage, “He shall sit as a

refiner and purifier of silver.” As the lady was leaving the shop, the

silversmith called her back, and said he had still further to mention,

that he only knew when the process of purifying was complete, by

seeing his own image reflected on the silver.



Christ with me, Christ before me, Christ behind me. Christ within

me, Christ beneath me, Christ above me, Christ on my right, Christ

on my left, Christ in the fort, Christ in the chariot seat. Christ in the

heart of every man who thinks of me. Christ in the mouth of every

man who speaks of me, Christ in every eye that sees me, Christ in

every ear that hears me. — Ancient Prayer

Much of the Christianity of our day is disappointing because it seems to fall

short of real Christlikeness. People naturally expect that we who profess

Christ should become like Christ. Paul in <501405>Philippians 2:5, says: “Let this

mind be in you which was also in Christ Jesus.” In other words, be

Christlike. Christlikeness cannot be attained by the mere effort of morality

or moral culture.

The Christlike life can only be achieved by holy men and women. There

must be the inward work, first of the Spirit of the Lord in the heart; there

must be the inward cleansing of the blood; there must be the stamping of the

Divine image upon the heart purified by sanctifying grace. Wesley sings:

“Rest for my soul I long to find;

Savior of all, if mine thou art,

Give me thy meek and lowly mind,

And stamp thine image on my heart.”

To be Christlike means a holy combination of the qualities of Righteousness

and Compassion and Love. When the Spirit descended on Jesus it was in

the form of a dove.

The dove hath neither claw nor sting,

Nor weapon for the fight,

She owes her safety to her wings,

Her victory to flight.

Christlikeness in the believer makes him suffer long for righteousness’


When on a certain occasion Archbishop Fenelon, that holy man of France,

after having experienced much trouble and persecution from his opposers,

was advised by some one to take greater precautions against the artifices

and evil designs of men, he made answer in the true spirit of a Christian,

“moriamur in simplicitate nostra,” ‘let us die in our simplicity.’ He that is

wholly in Christ, has a oneness and purity of purpose, altogether

inconsistent with those tricks and subterfuges, which are so common

among men.

He walks in the broad day. He goes forth in the light of

conscious honesty. He is willing that men and angels should read the very

bottom of his heart. He has but one rule. His language is, in the ordinary

affairs of life as well as in the duties of religion, ‘My Father, what wilt thou

have me to do?’ — this is Christian simplicity; and happy, thrice happy is

he who possesses it.”

Christlikeness will produce in us a sweet reasonableness and correct those

tendencies toward self-will and arbitrariness so common to human nature. It

will arrest leanings toward fanaticism. It will make us teachable, docile and

considerate for others and their opinions. Dr. Steele, writing of the fanatic

which is the creature of loveless light, says:

“He abjures and pours contempt upon that scintillation of the eternal

Logos — Human reason.

This lighted torch, placed in man’s hand

for his guidance in certain matters, he extinguishes in order

ostensibly to exalt the candle of the Lord, the Holy Ghost, but really

to lift up the lamp of his own flickering fancy. He who spurns the

spirit will be left to darkness outside the narrow sphere of reason;

and he who scorns reason will be left to follow the hallucinations of

his heated imagination, instead of the dictates of his common sense.

The fanatic degrades the word of God by claiming for himself an

inspiration equal to its theopneustic utterances. The fanatic imagines

he has a manifestation of God so immediate that he no longer needs

the ordained means of grace. He is characterized by acts professedly

prompted by the Spirit, but which are contrary to both reason and

the Word of God.”

Likeness to Jesus produces his patience and his attitude of soul when

suffering and trials come. Madame Guyon has well said:

“Holy souls are without impatience, but not without trouble; are

above murmuring, but not above affliction. The souls of those who

are thus wholly in Christ may be regarded in two points of view, or,

rather, in two parts, namely, the natural appetite, propensities and

affections, on the one hand, which may be called the inferior part;

and the judgment, the moral sense and the will, on the other, which

may be described as the superior part. As things are in the present

life, those who are wholly devoted to God may suffer in the inferior

part, and may be at rest in the superior.

Their wills may be in

harmony with the Divine will, they may be approved in their

judgment and conscience, and at the same time may suffer greatly in

their physical relations and in their natural sensibilities. In this

manner, Christ upon the cross, while His will remained firm in its

union with the will of His heavenly Father, suffered much through

His physical system; He felt the painful longing of thirst, the

presence of the thorns and the agony of the spear.

He was deeply

afflicted also for the friends He left behind Him, and for a dying

world. But in His inner and higher nature, where He felt Himself

sustained by the secret voice uttered in His sanctified conscience and

in His unchangeable faith, He was peaceful and happy.”

One who had entered into spiritual rest and was experiencing a great

passion for being like Christ thus describes some soul sensations passed


“It is by looking to Jesus,” or “looking at Jesus, that we are changed into

his image.” It struck my mind with peculiar force, and produced such a

thrill of holy joy as I cannot describe. I was then looking at Jesus. He

seemed standing before me, arrayed in glory and beauty that surpassed all I

had ever before conceived of, and looking upon me with a look of tender

regard, benignant love and divine complacence, seemed to claim me for His


My soul was so captivated with the charms of the adorable Redeemer,

that when my leader spoke of being changed into his image, I felt such a

transport of bliss, as nearly overpowered me. Oh! thought I, to be

assimilated to His glorious likeness — to be a partaker of His nature — to

be “one with Him!” What ineffable felicity - what overwhelming glory —

what amazing exaltation! for an abject worm of earth, to be changed into the

image of Jesus! And this is my privilege! I, who am “less than the least of

all saints.”

I, who am the most unworthy of so distinguished a favor, thus

honored, thus blessed of God! Heretofore my heart has borne but the mere

outlines of that glorious image; but now, I am to receive the full impress!

Yes, now, while I am looking at Jesus! now, He is molding me and

fashioning me after His own lovely likeness! My soul is in His hands,

passive as clay in the hands of the potter. Jesus is making me all glorious


I shall be like Him! I have fixed my eyes upon Him, never more to

remove them thence, and it is by looking at Him that I am to be conformed

to His likeness! O! such a fullness of love and peace and joy in the Holy

Ghost. I seemed, indeed, “filled unutterably full of glory and of God.” As I

came home, Jesus seemed walking with me, and communing with my heart

by the way. When I retired to my chamber, His presence accompanied me,

and His glory appeared to fill the room! For several hours, I could not


My heart was in such raptures of joy, that I could not become

sufficiently composed to sleep. At length exhausted nature sank into repose;

but still my mind was occupied with the same glorious object. Often I

would awake in ecstasies, exclaiming “Jesus! O, thou art my Saviour”, ‘my

Redeemer from all sin’ — my happiness — my heaven!” I have since,

enjoyed the same delightful consciousness of His presence, who is the life

of all my joys, and am still enabled to keep my eyes unwaveringly fixed

upon Him. I see clearly that this is the way, and the only way to abide in

His love, and to have the continued victory over the world, the flesh, and

Satan, to keep looking at Jesus.

A certain seeker said, “While entreating God for a clean heart my mind was

led to contemplate ‘the image of Christ’ as the single object of desire. To be

Christlike, to possess ‘all the mind that was in’ the blessed Savior; and this

became the burden of my earnest prayer.”

And the thought occurred to him. why not take that image, and take it now?

He said:

“Give Him your sin and take His purity. Give Him your shame and

take His honor. Give Him your helplessness and take His strength.

Give Him your misery and take His bliss. Give Him your death and

take His life everlasting. Nothing remains but that you take His in


Make haste! Now, just now, He freely offers you all,

and urges all upon your instant acceptance.” He adds: “Suddenly I

felt as though a hand omnipotent, not of wrath but of love, were laid

upon my brow. That hand, as it pressed upon me, moved

downward. It wrought within and without, and wherever it moved

it seemed to leave the glorious impress of the Savior’s image. For a

few minutes the depth of God’s love swallowed me up; all its

billows rolled over me.”

Cecil has said, ‘The union of saints results from union with Christ, as the

lodestone not only attracts the particles of iron to itself by the magnetic

virtue, but by this virtue it unites them to one another.” This attachment to

Christ furnishes the soul a great incentive to be true and steadfast in all

circumstances. The Christian devoted to Christ can sing:

“Though I am now on hostile ground,

Christ for me! Christ for me!

And sin beset me all around,

Christ for me! Christ for me!

Let earth her fiercest battles wage, And foes against my soul engage, Strong

in His strength I scorn their rage, Christ for me! Christ for me!

“And when my life draws to its close,

Christ for me! Christ for me!

Safe in His arms I shall repose,

Christ for me! Christ for me!

When sharpest pains my frame pervade,

And all the powers of nature fade,

Still will I sing through death’s cold shade,

Christ for me! Christ for me!”


“The body with all its members; the mind with all its faculties; the

soul with all its affections, tastes and appetites; the substance with

all its gains and uses, including business pursuits and social

relations, recreations, education, thought and reading, embracing all

our advantages natural and acquired; indeed, our whole life,

together with our death, grave and memory, must be given to Christ

and placed under contribution for His glory.

“Whether we live, we live unto the Lord; and whether we die, we

die unto the Lord; whether we live therefore or die we are the


“Living, dying, suffering, rejoicing, resting, toiling, we are the

Lord’s, entirely His for time and eternity.”