er no more'. He forgets as well as forgives.

An illustration of the other point came out in the personal testimony
of an eminently religious man who, before his conversion, was addicted
to horse-racing. He said that after his conversion he did not go to the
race-meeting, but very much wanted to do so. Later, when the light came
to him, he got his heart and mind sanctified; and 'Then', said he, 'I
not only did not go, but I had no desires to be there; the Lord had
taken _the want to_ out of my heart'.

It is the knowledge of these two aspects of evil, and of the necessity
for having the double problem dealt with, which causes us to lay such
emphasis upon the 'clean heart' teaching. First, the forgiveness of the
sins; then cleansing from the evil desire, and getting the power to
live the holy life. This is the essence of our Holiness doctrine.

There are, as I have frequently pointed out, other things besides inner
experiences connected with true religion; for instance, we read in this
chapter of its outward tokens, such as witnessing for Christ, holding
fast the profession or confession of our faith without wavering. That
is very important. There is also the association with others who are of
the same mind; 'not forsaking the assembling of ourselves together'.
Combination and outward union seem to be within the Divine plan for
extending religion. Stirring one another up to duty is also emphasized,
'exhorting one another', 'provoking one another to love and good
works'; that is, helping each other in the things which make for the
godly life. All these must be in us and abound, if we are to justify
our religion.

But, after all, _the vital thing about religion is its inward springs
and connexions_; the outer life inspired and regulated by the laws of
God put into our hearts and written in our minds, reproducing
themselves in the activities and relations of daily life.

We would not undervalue the tables of stone, on which God with His own
finger wrote the Commandments, and delivered them to Moses. We would
ever prize the Blessed Bible, with its sacred records of the wonderful
revelations of the Divine mind and purposes concerning men; for, in
producing these, 'holy men of God spake as they were moved by the Holy
Ghost'. How much more highly, however, do we value the Spirit of God
writing upon the fleshly tables of the heart, bringing the heart and
mind, not only into the knowledge of God's will, but into harmony with