Standards of Life and Service

re

and the effect of righteousness quietness a

f sureness as to his religious relationships. A soul just awakened to a sense of responsibility is naturally full of wonder

the string. To enjoy religion the mind must be settled about the main facts of the case; there must

e souls into the bondage of fear as to their state and standing. I believe many sincere souls hesitate to claim the b

happy, sometimes sad, falling into discouragement and doubt, and

ce. Temptations, surroundings, position, and work are the cause of these differences. But in the midst o

showed how disturbing and distressing it would be if, in our domestic life, we had elem

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eace, and the truly sanctified soul will live in the region of certainty, Divine things and Divine revelations becoming definite and real to him. Temp

' in it? We must settle that point. You may say, 'If I am to be sure, I must have evidence'. Quite so. We will, therefore, glance together at several things about

f one's own consciousness, or o

estimony of the Spirit

thers; effects which testify just as reliably as the hanging fr

r frames of feeling, but such an exercise of our judgment, when we examine the

as I understand, I have put myself in line with what He wants me to be and do. For instance, I am told that whilst God will sanctify me I am able to sanctify myself. I therefore ask, "Have I so far

, I can be quite sure as to my compliance with these demands, and my willingness to live as a sanctified soul ought to live. I know whether or not in these things I have done my part; and, if

, then have we confidence toward God'. Without this conscious sincerity it is useless to pray for the blessing, for God cannot sanctify us whilst we are clinging to any known wrong or compounding with some doubtful habit or

dence, namely, the testimony of the Spiri

the fact that it is our blessed privilege to have this Divine testimony. Paul not only tells us that 'the Spirit beareth witness with our spirit, that we are the children of God', but speaks of

itself, but also the Spirit to assure us that we have got the blessing. John is on the same line when he says repeatedly about those spiritua

in all sincerity, and to the glory of God, we profess to have arrived at a certain point, or obtained a certain blessing. It is a conviction which removes doubt, and satisfies the soul on the question. The mode of this-the way in

her professed experiences are but passing sentiments and sensations. In the character and life

stained by the Spirit. The fruits of the Spirit are therefore manifest in a greater or lesser degree, but the advantage to the entirely sanctified is that not only is the fruit-bearing power increas

e fully sanctified this is love without admixture, pure love, without any feeling opposed to love. We can soon test ourselves. Think of love in the forgiveness of injury; the love which 'thinketh no evil', 'envieth not', the love which 'worketh no ill

them.' She meant, literally, that, however she might be pained by the words or actions of those about her, she would not be 'offended'. This is a pretty high class of result, for nothing is more common than the readiness to

isturbed self-satisfaction? Do not be afraid of facing the direct issue. If you have the evidences referred to, then be sure to go about proclaiming what God has done. But if not, then this unsatisfied and unsatisfactory condition cannot be persist