'What about self-denial?' some reader will say. Consecration does not supersede this, but transfigures it. Literally, a consecrated life is and must be a life of denial of self. But all the effort and pain of it is changed into very delight. We love our Master; we know, surely and absolutely, that He is listening and watching our every word and way, and that He has called us to the privilege of walking 'worthy of the Lord unto all pleasing.' And in so far as this is a reality to us, the identical things which are still self-_denial_ in one sense, become actual self-_delight_ in another. It may be self-denial to us to turn away from something within reach of our purse which it would be very convenient or pleasant to possess. But if the Master lifted the veil, and revealed Himself standing at our side, and let us hear His audible voice asking us to reserve the price of it for His treasury, should we talk about self-denial then? Should we not be utterly ashamed to think of it? or rather, should we, for one instant, think about self or self-denial at all? Would it not be an unimaginable joy to do what He asked us to do with that money? But as long as His own unchangeable promise stands written in His word for us, 'Lo, I am with you _alway_,' we may be sure that He _is_ with us, and that His eye is as certainly on our opened or half-opened purse as it was on the treasury, when He sat over against it and saw the two mites cast in. So let us do our shopping 'as seeing Him who is invisible.'
It is important to remember that there is no much or little in God's sight, except as relatively to our means and willingness. 'For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.' He knows what we have _not_, as well as what we have. He knows all about the low wages in one sphere, and the small allowance, or the fixed income with rising prices in another. And it is not a question of paying to God what can be screwed out of these, but of giving Him all, and then holding all at His disposal, and taking His orders about the disposal of all.
But I do not see at all how self-indulgence and needless extravagance can possibly co-exist with true consecration. If we really never do go _without_ anything for the Lord's sake, but, just because He has graciously given us means, always supply for ourselves not only every need but 'every notion,' I think it is high time we looked into the matter before God. Why should only those who have limited means have the privilege of offering to their Lord that which has really cost them something to offer? Observe, it is not _merely_ going without something we would naturally like to have or do, but going without it _for Jesus' sake_. Not, 'I will go without it, because, after all, I can't very well afford it;' or, 'because I really ought to subscribe to so and so;' or, 'because I daresay I shall be glad I have not spent the money:' but, 'I will do without it, because I _do_ want to do a little more for Him who so loves me--just that much more than I could do if I did this other thing.' I fancy this is more often the heart language of those who _have_ to cut and contrive, than of those who are able to give liberally without any cutting and contriving at all. The very abundance of God's good gifts too often hinders from the privilege and delight of really doing without something superfluous or comfortable or usual, that they may give just that much more to their Lord. What a pity!
The following quotation may (I hope it will), touch some conscience:--'A gentleman once told us that his wine bill was L100 a year--more than enough to keep a Scripture reader always at work in some populous district. And it is one of the countless advantages of total abstinence that it at once sets free a certain amount of money for such work. Smoking, too, is a habit not only injurious to the health in a vast majority of cases, and, to our mind, very unbecoming in a "temple of the Holy Ghost," but also one which squanders money which might be used for the Lord. Expenses in dress might in most people be curtailed; expensive tastes should be denied; and simplicity in all habits of life should be a mark of the followers of Him who had not where to lay His head.'
And again: 'The self-indulgence of wealthy Christians, who might largely support the Lord's work with what they lavish upon their houses, their tables, or their personal expenditure, is very sad to see.'[footnote: _Christian Progress_, vol. iii. pp. 25, 26.]