THE CHURCH the manifold wisdom of God" (Eph. of fire, giving out heat to all around thee. And if iii. 10. R.V.) Latent heat! When anything contains heat, without feeling hotter for it, when it is heat not perceptible to our feelings, it is latent heat; and there is much latent heat in the Christianity of to-day! enough to set the world on fire were it set free, and yet enough to make the angels weep, for it is lying hidden, dormant. Oh when will the Christians awake, arise, and " STIR INTO FLAME." How? Latent heat is brought out by action. I., by chemical action; and, II., by mechanical action; each with its lesson of spiritual mystery. I. Many things, when their chemical constitution is changed, either by the abstraction of some of their gases or by the combination of others not before united, evolve heat while the change is going on. This is true also, in grace, of the atoms which compose the one great whole of the Church. When things which compose their substance their lifeare changed; when the human is being abstracted to make make room for the divine, there is fire and flame; and when the divine is coming in, purifying and re-fusing all things to the image of God, there is burning and heat. Our life is fuel to the living, purging fire of God. There is so little real heat, because there is so little life laid on the altar. any are too feeble to stand the mighty blows, behold how tenderly the Lord deals with each. The daily fretting trouble, that rubs and rubs, may do for you the work of the hammer, or rather, of the terrible strokes. Do not shrink from it. Think it not useless. He is making the outer world to correspond with the inner soul-world, which He only knows. He will make no mistakes. Yield, only yield, and the gift in you also will be stirred into flame, to the glory of Him who gave it. And again, when you enter icy regions in the service of your Master-King-lose not couragemake ice touch ice, till the frozen parts are melted. Set free the latent heat, you who have been set free by God, and who have been set alight by the Lord -the Baptizer with Fire. B. G. L. H. THE WHOLE COUNSEL OF GOD. THERE must needs be a downward career when we do not receive "the whole counsel of God," as revealed by Him in His Word. Jesus, the Son of David, the Son of Abraham, and He only, is "the Light to enlighten the Gentiles, and the glory of His people Israel." Japheth cannot be blessed except by abiding in the tents of Shem. The tents of their own making afford no safety and shelter; but the Church of Jesus Christ, built upon the foundation of apostles and prophets, is a witness in the world of that other world or age in the spirit of which we already live, and which we wait for, because we wait for Him who has promised to come again. The sun, which has set in the west, will never there rise again; in vain we gaze, expecting the light to reappear there. And, since the fall of man, there is no other hope of day and blessedness but from that new and marvellous sunrise in the east-the Day-spring from on high-which, through the tender mercy of God, hath visited us. Ours is not the rest or power of the First Creation, but the life and power of the Resurrection, separated from the wisdom, and strength, and hope of the first Adam by that Cross of Christ; and God forbid that we should glory save in the Cross of our Lord Jesus Christ! Determined not to know anything save Jesus the Messiah, and Him crucified, may the Church declare Him in demonstration of the Spirit and of power. The Holy Ghost Himself, by whom the Book was given, is the in-dwelling power of the Church, and His power is Christ, even the Christ of II. The two principal ways in which heat is produced by mechanical action is by percussion and by friction. Iron, if struck, will become red-hot; and the act of rubbing two things together will produce heat. To take an extreme case; two pieces of ice will melt if rubbed together, because some of the latent heat in them is made sensible, and melts the ice. Can we wonder at the crashing of the storm the Father allows to break over His own people? nor at the suffering He would permit to come upon them, if they were true to Him and the surgings of His Spirit in their soul? For being true to God means suffering and glory. But we shrink away from so much of it-we evade it; and thus, instead of being fiery, glowing saints, we are lukewarm, possessing only latent heat, and are without burning, enkindling power of love, or repelling power of holy anger to those who will not yield, in the freezing circle amid which we stand. Let the blows of the hammer of the Word fall upon thee, trembling child of God, from the arm of Omnipotence, striking fire from the cold tenor of thy nature, till the spark spread into flame | the Scriptures.—Saphir. 1. TEXT: "Before them all" (Mark ii. 12). These words seem superfluous. The story would have been complete, we think, without them. Jesus said to the man before Him "Arise: take up thy bed, and go unto thine house. And immediately he arose, and departed to his house." Would not this have sufficed? No! The words must be inserted telling that he did so before them all. And so they are here. God had them inserted by St. Mark in his account of the occurrence. Before them all. The man, a few minutes ago, was lying on his bed in an utterly helpless condition. Four friends, believers, had brought him to the house where Jesus was; and, inasmuch as the people thronged Him, and they could not approach the Lord because of the crowd, they removed the "tiling" (withdrew the awning overhead ?), and then let bed and man down into the midst before Jesus. There is no record of any verbal request from the man or his friends; but Jesus understood. He knew their thoughts, and the desire of their hearts, yes and He "saw their faith," too. The response was not delayed. Pausing in His teaching, and while the eyes of all the people were fixed upon Him, He said to the man: "Thy sins be forgiven thee." The scribes objected. They did not recognise His authority to forgive sins. They were offended- -as though in God's behalf. Jealous of God's glory, as they thought, they were angry with Jesus with "righteous indignation." Very soon, however, the Lord proved that He had power on earth to forgive sins(Reader: Art thou forgiven ?)—by commanding the man to arise, and go away to his house. In quick obedience to this glad and welcome word, the man instantly arose, took up his bed, and went forth before them all. The evidence in proof of the "authority" of Jesus was now apparent to every one. It were vain to object any more. Plainly, the man who, a few minutes ago, was so utterly helpless, had been "made whole." There was no avoiding the "conclusion" of such an "argument" as this. The people marvelled; yea, they did more, "they glorified God." Now, suppose the man, instead of arising and going forth "before them all," had contented himself with making a speech or singing a hymn, or had withdrawn without being observed by any one, would the same result have followed? Is it not probable that the "righteous indignation" of the scribes would have increased rather than diminished? But, perhaps without speaking a single word, he let them all see the great change Jesus had wrought in him. This was intensely convincing. Oh, for this "before them all," showing forth of the work of the Lord in healing sin-sick souls! There is plenty of "profession." Creeds are said, prayers are responded to, hymns are sung very sweetly to lovely tunes, sermons are heard attentively and with appreciation, yes, and sacraments are partaken of; but is there always visible evidence of the life having been set right with God, in the midst of the weekday people, at home, in the shop, the counting-house, the factory, the field; when surrounded by the family, the men of business, the employés, shopmates, customers, acquaintances-yes," before them all "? Noah was surrounded by unbelievers and scoffers; but he lived for God, and obeyed His command before them all. So it was on Carmel, when Elijab, standing in the midst of the thousands of Israel, boldly and uncompromisingly vindi. cated the honour and supremacy of Jehovah before them all. So, too, when Daniel and his three fellow-captives, having choice of submission to the God-denying behests of their enemies-or death, nobly preferred the latter, and went to burning fiery furnace and lions' den before them all. So also with apostles and disciples of Christ in earliest times, against whom both Jews and Gentiles were often "exceeding mad,” but who, nevertheless, by God's grace, lived the "All for Jesus" life, simply, fully, uncompromisingly before them all. In these days the profession of Christianity involves little or no penalty to pay or persecution to bear. Going to church is an acknowledged propriety in the case of every one. People do so as a matter of course. But, may not many of those who thus make a lowly "reverence," as it were, before the Cross on Sunday, be seen at the theatre or the opera on Monday, the lottery-bazaar, or the ball on Tuesday; and so on, until Sunday comes round again, when they become "religious" as before ? It is to be feared this kind of thing may be seen everywhere. But it gives no evidence at all of the power of Christ to save, and wins no souls to Him. Oh for the life set right with God, the changed heart, the renewed mind, the altered course! The inquiry will not be, "Who is that with the ring, and the shoes, and the best robe ?" but, "Who is that with the calm, heavenly peace in his life, the holy joy, the patient forbearance, the unmurmuring submission, the unfaltering confidence and trust, the intense sympathy with sorrow and suffering, the untiring zeal in doing good, and the deep, yearning love for Christ and for souls ?" The healed one is "before them all," and the eyes of many are fastened upon him. They do not care much for eloquent speeches, or lovely hymns, or exquisite tunes; but that life-so changed, so bright, so "made whole," so happy, so heavenly-irresistibly impresses a conviction on their minds and exerts an influence which may lead some of them, and perhaps before long, to "glorify God." The life separated unto God, and lovingly and loyally "All for Jesus," may be exposed to many a "sharp arrow;" and it may cost something, when surrounded by the unsym. pathising, to be consistently faithful "before them all;" but these all-assuring words meet the ear in every moment of trial: "Fear thou not; I am with thee." And by-and-by, when the whole world shall stand in the presence of the Great King, each true-hearted follower of Christ shall be called to God's right hand, and shall be welcomed to the joy-yes, and also to the throne !—of his Lord, before them all! Laud, oh laud, the great Physician, At His feet adoring fall, Manifest His gracious healing, All His power and love revealing, Give Him thanks "before them all." Let them know that He hath healed thee, Though there be "a cross" uplift it, Let the healèd life adore Him Unto Him in glad surrender Yield the life He has restored : 3. INTERCESSIONS (Daily): Bible Study. THE FEAST OF TABERNACLES. (LEV. XXIII. 33-41.) This was the last of the greater feasts ordered from the beginning-after the deliverance from bondage. It was to be observed in the seventh month of the Jewish year, answering to our early autumn, the end of September or beginning of October. It was the close of the harvest season, when what we commonly call fruit-gathering, and in Palestine the vintage, was over. Before we speak of it, however, in some of its typical teaching, let us refer to a remarkable institution which was interposed between the Pentecost and this Feast of Tabernacles, and ask ourselves, Why? This was the great Day of Atonement. It was the seventh month of the year; the number is significant-seventh. But before the feast, which reminded them both of deliverance and rest, could be kept, a day of humiliation must be observed (Lev. xxiii. 27). This had been preceded a few days before by a solemn blowing of trumpets throughout the land-a memorial, it is called (Lev. xxiii. 24). It had a double purpose: to remind the people of a past deliverance, and to recall to their recollection the constant need of repentance, humiliation, and propitiation for sin. And so deeply do the Jews in their dispersion now feel the solemnity of this day that, although they cannot prevent strangers being present, they generally request them to retire. The male members of the Synagogue wear the shrouds in which it is their purpose to be buried, at the service which is annually held on this day. This surely teaches all who believe in the Great Atoning Sacrifice a lesson, too. In all our joyful acceptance of present blessings and anticipations of future rest and gladness, we need to remind ourselves of the cost at which we are redeemed, and of the watchful pathway of humility in which we are called to walk. 1. Let us now look at the simple ordinances commanded for the observance of this singular festival. They were to leave their usual habitations and dwell in booths eight days. These booths were to be constructed of branches of trees, goodly trees, thick trees, and willows of the brooks-the latter probably used for binding thought, and believe that with Him we have all things, so that our peace may be unbroken. 6. There is strength too in the Feast of Taber boughs of thick trees" (Lev. xxiii. 40). the whole together. The palm is specially named among the "goodly" trees-that emblem of fertility -standing ofttimes in a seeming desert-fed from an unseen source -- so beautiful in its development-nacles. Not without meaning is it said, "Take you so grand a picture when its fruit is ripe, and yet so sensitive in its nature that if its head be removed it dies. Fit emblem of the Church with the great source of its fruitfulness hidden, but ever depending on its Head for life and beauty and glory. There was to be strength also in these booths-thick trees were to be used and bound together by the willows -to which Isaiah compares the Church when filled with the Spirit (Isa. xliv. 4). Fertility, beauty, strength, and fulness were all way with courage and hope. shadowed out in those booths. 2. But what does the feast itself tell us of? The Prophet Zechariah answers the question (Zech. xiv. 16-21). It shadows out the freedom, security, peace, and holiness of millennial days. It is to be remarked that whilst the stranger was on no account to be shut out from its enjoyment (Deut. xvi. 14), yet it was specially binding on all "Israelites born" (Lev. xxiii. 42). Israel-true type of the Church of the first-born (Heb. xii. 23)-shall for ever occupy a place of prominence and take the lead among all the families of the earth. 3. The Feast of Tabernacles, as we see, points to the future for its final blessing. But, like all the predictions and promises of the future, it has something to say to the Church now. 4. It speaks of freedom-when, all opposing forces having been conquered and Israel restored and set free, they shall be as safe in the field as in the fortified house or tower. It will be after Christ's second appearing that this freedom will be enjoyed by the descendants of Israel, and now the echo of our Lord's words sound continually in the ears of all who listen—“If the Son shall make you free ye shall be free indeed" (John viii. 36). Blessed freedom from all the power of the enemy-whether of judgment, condemnation, dominion, or restraint. Free from the yoke by the anointing of the Spirit (Isa. x. 27), free to serve by union with Christ (John xv. 4, 5). 5. Then there is peace in the teaching. "My peace," the Great Master calls it (John xiv. 27). The peace of which He is the expression--" He is our peace” (Eph. ii. 14). This is the foundation of all joy-the spring of all happy service. In Him alone we have this blessing. Let us grasp the Freedom and peace are secured by strength. That name which is now as the strong tower—so encouraging to those who are sheltered in it-shall overshadow all things then. It does so now to all who trust Him. "Who is he that shall harm you?" (1 Pet. iii. 13) is the voice that whispers to the tried and tempted soul in its following after Christ, putting fresh life into us, and sending us on our 7. But holiness is to be the crowning glory of those millennial days-"There shall be upon the bells on the horses, holiness unto the Lord" (Zech. xiv. 20). So universal is this to be, that all the vessels in ordinary houses are to be used alike for sacred and common purposes. Nothing shall be unclean or common. The distinction between sacred and profane shall cease. May we not anticipate this state of things by endeavouring to sweep away such distinctions now? "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God" (1 Cor. x. 31). We want no other text. Forgiven, adopted into God's family, living under the shadow of the Cross, having a heart constantly cleansed from sin, let all we do manifest the Divine Life of Him who is at once our Saviour, our Head, our Master, and our King. HENRY F. BOWKER. He "KEPT BY THE POWER OF GOD."-Not by the power of feeling, nor by the power of plans and schemes, nor by the power of religious duties, nor by the power of faith, though faith is the channel through which the power comes to me. The mighty power of Jehovah is all-sufficient to keep me. does this by filling my heart with His love, expelling all my enemies, and fortifying my soul by the continued presence and operation of the Holy Ghost. We may have many a trouble, but we are safe. Our bark may be tossed on the mighty deep, but God holds the helm, and the golden shore will soon be in sight. THE LIFE OF FAITH. VOL. IV. SEPTEMBER, 1882. THE Eighth Keswick Convention has just been held. We believe it may be said with truth that in no respect has it come short of those that have preceded it, either as to spiritual power, or practical results. God is manifestly leading on His people to far greater things. Looking back upon these successive gatherings of God's children, we ask what progress has been made-first, as to the practical apprehension of the doctrine of holiness, and, secondly, as to the methods hest calculated to bring believers definitely into the realisation of their privileges? [No. 45. Sanctifier, let us as clearly and emphatically bear witness that Christ alone is our Sanctification, and we, who believingly yield ourselves to Him, are the sanctified. It is not of the process of which we speak when we declare that the believer's sanctification is perfect and complete, but of Christ Himself. We must receive a perfect sanctification-or, in other words, the "Holy One". for holiness of heart, just as we accept a perfect Righteousness-or the "Just One"-for the justification of our persons. It is thus that the Spirit glorifies Christ in progressively sanctifying our characters—just as He glorifies Christ in the justification of our persons. To say that the Holy Ghost is not honoured in such teaching is to betray sad ignorance of the whole subject, and to fail to recognise the fact that the glory of the second and the glory of the third Persons of the Trinity are inseparable. "He shall glorify Me: for He shall take of Mine, and shall declare it unto you" (John xvi. 14, R.V.) We believe great progress has been made in both these directions. As to the doctrine, we believe the Church is beginning more clearly to recognise what God means by Holiness; that instead of regarding it simply as a process, wrought in the heart of the believer by the Holy Ghost, holiness, in its primary and most important aspect, is as much the gift of God as that Righteousness, by which we stand justified before Him, is His gift. That it is not, in the first place, to be regarded as a thing, or an influence produced in the soul, but a Person, the Lord Himself, received and enthroned in the heart. In short, that just as Christ is made of God unto us Righteousness, so He is made of God unto us Sanctification or Holiness; not in a representative sense merely, but as an in--or to the opposite extreme, a spirit of selfdwelling Life, possessing, controlling and purifying the temple of our hearts. While it is the office of the Holy Ghost thus to reveal Him, it is the office of faith so to receive Him. The process of being sanctified follows, of course, as the result. While we testify that the Spirit alone is the To ignore Christ when we speak of sanctification, and to dwell only on the Holy Spirit's work, is to be occupied with a process wrought within us. This sooner or later leads to unhealthy habits of introspection, and then to a condition of dejection and miserable depression complacency. But if, instead of a work within, Christ, as the Holy One, occupies our thoughts, a healthy tone is restored to our spiritual constitution-the Holy Spirit is honoured, and we are preserved from the evil of glorying in our selves. We believe the number of those amongst |