T. H Howard.

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LONDON: 79 & 81 Fortess Road, N.W.

MELBOURNE: 69 Bourke Street

NEW YORK : 120 West Fourteenth Street

TORONTO: Albert Street

CAPE TOWN : Loop Street









THE following pages contain reports of
addresses delivered by Commissioner Howard,
of our International Headquarters, during an
important series of Holiness Meetings held in
the Congress Hall, London, principally in
1908. Those Meetings were widely used by
God, and at my request the Commissioner
has revised- the shorthand reports of his words
for this volume. We now send forth his
messages in the hope of still further extending
their usefulness.

Christianity is a present-day call to a good
life. If it be anything less than that, it is
really not worth troubling about. It is, of
course, rich in holy memories, and venerable
in its association with all that is true and best
in the past. But it is not only ancient in its
origin and triumphs it is intensely modern in
its touch with human need, and in its demand
that the spirit of righteousness should be the



controlling force in human life in the common
life of to-day. It is the aim of the following
addresses to bring that truth home to us,
and to help us to go direct to JESUS CHRIST
Himself for power to respond to that claim.

Cast in popular form, as was necessary for
meeting such occasions as those which called
them forth, these addresses do not attempt any
comprehensive statements of the philosophy of
Holiness. Anything of that kind, no matter
how successful, would have been the undoing
of the whole effort. Nevertheless, the diligent
reader will, I think, find underlying these
practical counsels certain valuable principles.
In particular, he wdll find implied, when not
actually expressed, an important distinction
between the work of God in the justifying and
purifying of the soul, and the work of man in
walking in obedience to the laws of God. It
is that obedience I an) thinking of when I say
that Christianity is a demand for righteous-
ness. It is that obedience we mean when we
talk of Holiness in its practical aspects.

One of the dangers to which all deeply
spiritual teaching is open, is a kind of antino-
mianism a species of religious bargaining


between the soul and God; and that is a thing
which is, of course, totally alien to His will,
and completely ruinous to true progress. The
process of such thought is something like
this : * Christ has performed for me a work
of infinite love and merit. If I confess and
deplore evil, I may claim pardon for it and
purifying from its guilt by faith in the Divine
Sacrifice made for me. That will ease my
burdened soul and free me from apprehension
as to future peril peril which would otherwise
have proved very real. As to temptation to
further evil, I must watch against it; but if by
chance or evil impulse, or even wilful choice,
I fall into it, let me not be too deeply con-
cerned. I can easily obtain again what I have
obtained before.*

Now, that is not only a false position, but
it involves an extremely dangerous error an
error which in practice is ultimately destructive
of real faith. Salvation indeed, all spiritual
experience, is entered into by faith, of course;
but it can only be maintained by hearty,
determined obedience on our part. Christ has
died for us, but He has not obeyed for us.
The * new heart ' is by faith in Him but the


new life can only be lived by watchful and
often painful obedience to the law of love. * I
counsel thee to buy of Me ', saith He that
walketh in the midst of the seven golden candle-
sticks, ' white raiment that thou mayest be
clothed ' ; and * Blessed ', He says also, * is he
that watcheth, and keepeth his garments, lest
he walk naked '. Paul prayed for the saints of
his day * that Christ may dwell in your hearts
by faith ' ; but he prayed also that they ' might
walk worthy of the Lord unto all pleasing,
being fruitful in every good work, strengthened
with all might unto all patience and long-
suffering with joyfulness'.

It is towards standards for this life of rightly
living that Commissioner Howard is working
in the following chapters. May the blessing
of the great Standard-Bearer rest upon his
words, and give the light and grace which He
alone can afford to every reader.



LONDON, April, 1909.


I WISH that these Addresses could, in their
present form, be marked by those personal
experiences which made the thoughts so alive
to me when the words were uttered in public
Meetings. If the flashes of light, the intensity
of conviction, and the sense of Divine help
which were mine when speaking, could be
reproduced in cold type, the impression upon
the readers would be much more effective.
That may not be fully possible, but I pray that
in His own way God may use the book to the
helping of many souls in the things which
make for Holiness and happy service.

T. H. H.

Thou hidden love of God, whose height.
Whose depth unfathomed no man knows;

I see from far Thy beauteous light,
Inly I sigh for Thy repose :

My heart is pained, nor can it be

At rest till it finds rest in Thee.

Is there a thing beneath the sun

That strives with Thee my heart to share?
Ah, tear it thence, and reign alone,

The Lord of every motion there !
Then shall my heart from earth be free,
When it hath found repose in Thee.

Oh, hide this self from me, that I

No more, but Christ in me, may live;

My vile affections crucify,

Nor let one darling lust survive !

In all things nothing may I see,

Nothing desire or seek, but Thee !

Each moment draw from earth away
My heart, that lowly waits Thy call:

Speak to my inmost soul, and say,
' I am thy Lord, thy God, thy All!'

To feel Thy power, to hear Thy voice,

To share Thy cross be all my choice.



FOREWORD . . . . . * . . IX

I. GOD'S CALL . . , . '*'''... . I


III. DIVINE FELLOWSHIP .' , t . . :* 15

IV. FINDING GOD . ;' .f'.' 4 - 23
V. THE DOCTRINE ADORNED ,; .. . . . 3!

VI. SURENESS . . . . . .... 40




X. WHY SHOULD I? . . . * . . " 77

XI. JUDGED BY FRUIT .. ; . * . . . . 87



XIV. LOST EARNINGS . . , , . 4 113
XV. FIGHTING HOLINESS * . * , . . 123




XIX. WORRY VERSUS PEACE . / ., . . . 159


* WE believe that it is the privilege of all believers to be
" wholly sanctified ", and that their " whole spirit and
soul and body " may " be preserved blameless unto the
coming of our Lord Jesus Christ ". That is to say, we
believe that after conversion there remain in the heart
of the believer inclinations to evil, or roots of bitterness,
which, unless overpowered by Divine grace, produce
actual sin ; but that these evil tendencies can be entirely
taken away by the Spirit of God, and the whole heart,
thus cleansed from everything contrary to the will of
God, or entirely sanctified, will then produce the fruit
of the Spirit only. And we believe that persons thus
entirely sanctified may, by the power of God, be kept
unblameable and unreprovable in His sight.' The
Doctrines of The Salvation Army.





: God's Call

' What manner of persons ought ye to be?'
(2 Peter iii. n.)

' As He which hath called you is holy, so be ye
holy in all manner of conversation; Because it is
written, Be ye holy; for I am holy.' (i Peter
i. 15, 16.)

WHEN we set up standards for life and character
we must be quite clear that our teaching fits in
with God's purpose as revealed towards His
people. Therefore, when we enforce the doc-
trine of personal Holiness, there is no reason
more weighty than that which Peter gives us
in the verses quoted, namely, that God calls
us to Holiness.

The statement I have read seems to me to
show that it is a mistake to suppose that per-
sonal Holiness is left optional. Many people


go to Meetings, and, when they are shown the
teachings of the Bible about Holiness, they
recognize that it is a state of being cleansed,
filled with the love of God, and kept by the
indwelling Holy Ghost. They see it as a very
desirable thing and a possible experience.
But, somehow or other, they sit and listen,
come and go, and seem to have the idea that
it is quite left to themselves whether they should
obey the call and claim this blessing or not.

Some talk as if there were two roads to
Heaven ; I mean the sinning and repenting
life; falling down and getting up again; per-
severing in their journey with just enough
religion to make them want to save their souls
from going to Hell, in contradistinction to the
experience of the saintly man or woman who
says, * By God's help I am going to live a life
without sin ! I am going to have my heart
fully sanctified, and walk in the will of God.'

Some, I am afraid, even go so far as to
deliberately say, * Holiness is a very good
thing if you want it; but I am not quite pre-
pared for this, or to give up this, that, and the
other. I think I shall get on very well as I
am. If you want the blessing I am glad to
see you go in for it.'

That is what I mean when I talk about
people regarding the matter as if it were


optional; and I like these words of Peter's
because they show us a direct command : * Be
ye holy, for I am holy '. They fit in also with
the other injunction : ' Come out from among
them, and be ye separate, and touch not the
unclean thing '.

It is a grand and glorious privilege to have
a clean heart; to have God Almighty coming
and taking full possession of you ; and to have
His Holy Spirit day by day, filling your heart
with love and keeping you in Divine fellow-
ship. But I want you also to realize that it is
a binding duty upon every follower of Jesus
Christ to seek to become holy.

I think it was John Wesley who said some-
thing to the effect that professing Christians
who had not got the blessing of a clean heart,
or were not earnestly seeking to be delivered
from sin, could not consistently be regarded
as Christians at all. I do not put it as strongly
as that; but I do, from deep conviction, say
this to you, that every Salvationist, and other
persons who, in Meetings of this kind, are
taught that the will of God is that they shall
be delivered from all sin, that they shall live a
life of purity and Holiness, that they shall
walk in the enjoyment of a Full Salvation, and
yet are not willing to follow the light, and do
what they know God wants them to do, are


probably heart-backsliders, and in a fair way to
backslide altogether.

I tell you, God has called you, not unto
uncleanness, not to remain in a state of
impurity, but to Holiness; and he that
despiseth that calling despiseth not man, but
God. Therefore, I beg of you not to imagine
that, with clear light as to your duty, and the
possibility of Full Salvation, you can either
take it or leave it, and yet remain in the favour
of God.

Then these verses are very useful because
they set the standard for our personal spiritual
condition. Need I explain what I mean by
this? Let your minds turn to weights and
measures, and you will see my meaning exactly.
If you went to a draper's shop, and asked for
so many yards of material, you would not be
satisfied by his guessing the quantity you
would want it measured by the yard-stick, the
proper standard of measurement. So with
weights. If you ask for so many pounds of
sugar or potatoes, it would not be for the shop-
man to say to you, * Will that do for you ?
Put another in? All right! Will that do?'
You would say, * Please weigh them properly
according to standard*.

Now it seems to me that in spiritual char-
acter we must have something by which we can


measure and compare ourselves, and Peter
gives us just such a standard when he says,
* As He which hath called you is holy, so be
ye holy ' The standard is the character of

If Peter had said, * As He is almighty, so
be ye almighty ', or, ' As He is infallible, so
be ye infallible ', then at once you would know
that the standard was altogether out of your
reach, and could not be realized. But, if you
are a Christian at all, your inmost conviction
tells you that to be holy is a reasonable require-
ment, and the law of consistency endorses it.

As you study your Bibles you will find many
references to this standard of conformity with
the Divine character, and will quickly see that
nothing short of that can satisfy. It is not
only the standard that exists in the Divine
mind, but the world rightly expects that we, as
Christian men and women, shall be holy. I
know the world is very often disappointed, and
that, unfortunately, the failures of some so-
called Christian people are used as an excuse
for disregarding the claims of God, but the
world is right in expecting us to live holy lives.

That passage of Peter's contains a signifi-
cant reminder in the sentence, * Be ye holy in
all manner of conversation '. Now, that word,
' conversation ', has a much broader meaning


in old English than the sense attached to our
common use of it, generally limiting the word
to mean intercourse between each other by
speech. Here it really means the whole manner
of living.

To me it is a matter of unspeakable joy to
think that there is no right association, no duty,
and no proper relationship in life that cannot
be wholly sanctified and have God's smile upon
it. Your eatings and drinkings, your speak-
ings, your wwkings, your dressings, your
courtings and marriages, also many other
things, such as business and recreation, can
all be sanctified, and the functions performed
in harmony with the profession of Holiness
and the maintenance of a clean heart.

But do not miss the true inwardness of this
command: l Be ye holy, for I am holy '. It is
this we cannot live up to the true standard,
we cannot fulfil life's obligation, without a
sanctified heart.

The General very frequently says, with
reference to the failures of certain classes of
people who call themselves Christians, that
they make the mistake of supposing that they
can keep the holy law of God with an unholy
heart. The thing is absolutely impossible, and
I should only be deluding you if I told you


We sometimes say that in Heaven there is,
and ever will be, an unwavering fulfilment of
the highest will of God. But what secures that
condition in Heaven ? Do you think it is the
absence of a personal Devil ? Not only that
although the hope of it counts for a good deal
with some of us. Do you think it is the absence
of wicked surroundings and temptations from
evil men and women ? Not only that. Do you
think it is the possession of things that pro-
duce unfailing pleasure and satisfaction ? Not
only that. It is just the fact that every heart
is confirmed in its perfect acceptance of the
Father's will, and is in the fullest conformity
with the holy law of a holy God. There are
many other things that go to make up Heaven,
but without that there can be no Heaven at all.

Did you repeat the Lord's Prayer this
morning? If so, you came to that little sen-
tence, * Thy will be done on earth as it is done
in Heaven '. Now, I ask you, do you really
mean that ? Do you honestly want that for
yourselves ? Because, unless you can put your-
selves in line with that petition, unless there is
a compliance with these words of Peter's, ' Be
ye holy, for I am holy ', you can never get
that prayer answered.

Consecration Complete

' Present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable
service.' (Romans xii. i.)

SURELY, amongst those who love God and desire
His Kingdom to come, there can be no differ-
ence of opinion with regard to the duty of
whole-hearted consecration to the service of

The Tightness of God's claims is beyond
dispute among His own people ; and so it ought
to be recognized as our absolute duty to yield
fully to those claims. The feeling of every
professed servant of Christ ought to be, nay,
surely is, ' I am not my own ; I am bought
with a price: I should "therefore glorify God
in my body and soul, which are God's " '.

Whilst, however, in so many w r ords all this
is acknowledged, when it comes to practically
facing the question, with its personal responsi-
bility, how few there are who respond to the


claims of the Master, rendering Him that out-
and-out devotion of which we hear and speak.

Of a consecration that consists in attending
Holiness Meetings, singing hymns, and uniting
in prayers full of the most sublime sentiment,
we have an abundance. With eyes closed and
hands upraised, many vow that henceforth they
will live, not unto themselves, but unto Him
who died for them, and rose again; but
when the Meetings are over, the surroundings
changed, and the actual duty presents itself,
how much of this consecration is found to be
mere sentiment, for ' as the early cloud and
morning dew ' so it passeth !

i. Now, let it be understood that real con-
secration is a practical thing. I have a saying,
which cannot be repeated too often * that
which I give away I no longer have '. If \ve
can only persuade people to recognize that
truth, and make their consecration on these
lines, something practical will follow.

Men like to say, 'I am the Lord's!' but
when the Lord wants to make practical use of
His own, Oh, what backwardness to obey !
What slowness of speech on the part of the
tongue that was professedly given to the Lord !
What weariness of body will sometimes be
found when that body is demanded by the
Master for some special service ! A dumb devil


seems to take possession of the tongue, and the
fear of man brings a snare, and all this often
results in a shameful compromise. The fact
is, much of the popular consecration means,
* Everything in general and nothing in par-
ticular ' mere words, clouds without water,
leaves without fruit and the world is little
better for the vows that have been made.

We may want to follow Jesus without deny-
ing ourselves; but He says plainly that we
cannot. If any man will deny himself, and
take up his cross daily, and follow Christ, he,
and he only, shall be a true disciple.

Real, true consecration is a plain, matter-
of-fact piece of business; sublime, not so much
because of the character of the work it does,
as because of the constraining love that is the
motive and the results flowing from it. The
beautiful halo and glamour clinging round our
vows and prayers and songs during a Meeting,
are gratifying to our senses; but real conse-
cration manifests itself in hard, self-denying
labour, when no eye but His sees; often,
perhaps, when no heart but His appreciates,
and no voice but His commends. The halo no
longer seen, the glamour no longer felt, the
soul steps forward and meets its duty, and, in
the strength of God, does it : that is the con-
secration which tells for God and the Kingdom.


2. Let us also understand that real consecra-
tion is an ' all-round ' thing. Many recognize
the claims of God in great things, but are not
so particular in the ordinary matters of every-
day life.

I recall a young man, who, in private
Meetings, and on the platform, would go into
rhapsodies as he spoke of his love for a perish-
ing world, and his intense desire to be sent on
some great mission. I spoke to him of the
hundreds of recklessly godless men with whom
he daily associated at his work, and who lived
round about his house, and asked him what
he did in reference to these. Need I tell you
how suddenly this man collapsed ? He did not
think that consecration meant such a common-
place thing as being faithful in the ordinary
duties and walks of life, for I had inquired as
to what happened when the men gathered for
meals or conversation in the intervals of w r ork.

Does it seem to some of you an evidence of
entire consecration that we stand on platforms
and lead Meetings, or are doing some work
which draws other eyes towards us in appre-
ciation of what is deemed untiring devotion ?
Well, I trust that the appearance does not
go beyond the spirit of the business; but I
tell you, the real test lies elsewhere. It shows
itself in such an abandonment to God and the


interests of the Kingdom, that no duty is felt
too small or trifling. The man is not found
saying, * I'll do this ', or 'I won't do that ',
and ' that doesn't matter ' ; but whatsoever his
hand findeth to do, he does with his might,
and does 'it unto the Lord.

Be not deceived, my friends. Consecration
in great things will not atone for neglect in
smaller and more trifling matters, and that only
is a perfect consecration which is real and all
round in its application. In little things and
great things self is to be denied, ignored, and
God and His glory to be the one end from
attaining which the consecrated soul never

Let this be faced at the commencement, and
it will save endless controversy later on. It is
because so many do not take all this in at the
beginning, that disappointments come, and
very often breakdowns. Let your consecration
take in all time and circumstances, and remem-
ber that the soul's responsibility is only limited
by its opportunities. * All for Jesus ' should
mean ' nothing left out '.

3. Whole-hearted consecration is a joyous
thing. I don't know how the delusion has
become so popular that entire devotion to the
service of God means melancholy and sadness,
and irksome duties and burdens. It may have


only come by a roundabout road, but it is a
doctrine .of the Devil, who is a liar from the
beginning, and the fully consecrated soul hurls
the lie back to its father, proclaiming, with a
heart full of gladness, * I delight to do Thy
will, my God ' ; c My meat and my drink is to
do the will of my Father ', and * His fruit is
sweet to my taste '.

Singleness of purpose and simplicity of
intention soon clear discontent and unhappiness
out of a man's heart. When the soul has cut
loose from all self-considerations, and has put
an end to such wretched questions as, * Will
it pay to follow the Master?' or such thoughts
as, ' If I give myself fully to God, perhaps I
shall have to suffer the loss of many things I
hold dear; people will be down upon me, and
chaff me, and, perhaps, persecute me; and,
besides, I really do want to make a little money
for myself and my family, and I must not be
righteous over-much ' ; when, I say, men or
women have cast aside all such thoughts, and
come to the determination to live for God and
for God alone, then indeed are they freed from
many things which cause sadness and bitter-
ness. It is the double-minded who are strangers
to true lasting joy and peace.

The great sorrows of most lives spring from
disappointed ambitions, covetousness, or from


love of praise, fear of man, or similar things;
but when this life of selfishness is crucified,
and a man is alive only unto God, none can
deprive him of that which he most values.
Whilst others may be saying, * We know thy
poverty ', he hears the Lord say, ' But thou
art rich '. Christ has been revealed to him as
a living Friend, and though by the outward
eye he sees Him not, ' yet believing, he rejoices
with joy unspeakable and full of glory '.

Do you remember what John said about
that white stone which will be given to him
that overcometh ? It had * written in it a new
name which no man knoweth save he who
receiveth it '. The joy of whole-hearted service
for God is like that; no man really understands
it save he who possesses it, but of its reality

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