07 - The Glory of Christ in Heaven

The Glory of Christ in Heaven "They shall see the Son of Man coming in the clouds of Heaven, with power and great glory." Matthew 24:30

"Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in Heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father!" Php 2:9-11

Heaven without Christ would be like the firmament without a sun. We would have, indeed, the stars, angelic spirits, whose light and beauty would cheer us; but there would be no bright luminary to pour its effulgence upon the cities, and gardens, and kingdoms, of the celestial world. Many advantages would be enjoyed by the saints, in the society of the holy angels; but "the chief among ten thousand," the "one altogether lovely," would be absent! As Christ is the central power, the vital animating principle, the "all in all," of the church militant — so he will be the object of the highest admiration, and most intense delight, of the church triumphant. The redeemed will gaze upon him with emotions that will thrill every sensibility, and stir the deepest and holiest feelings of the soul. They will recognize in him "the author and finisher of their faith;" their "great advocate" at God’s right hand; the "bright and morning star;" the "only-begotten of the Father;" the "Emmanuel, Wonderful, Counselor, Mighty God, who is exalted far above all principality, and power, and might, and dominion." That which will strike the saints with amazement and delight, will be the contrast between the Savior’s circumstances in Heaven — and those that surrounded him upon the earth.

Instead of a crude and comfortless structure for the resting-place of his infant form, instead of wandering homeless and friendless upon a bleak and desolate world — he will be surrounded with the magnificence of royal palaces, and the splendor of heavenly cities.

Instead of being an object of scorn and hatred, driven from village to village, a "man of sorrows and acquainted with grief" — he will be attended with myriads of celestial beings, who will regard him with the most intense affection, and who will bow before him, in obedience to the royal edict, "Let all the angels of God worship him."

Instead of meeting a few humble disciples in an obscure room, he will stand in the midst of "a great multitude, which no man can number, of all nations and kindred and people and tongues, clothed with white robes and palms in their hands."

Instead of performing here and there a miracle, before a company of the idle, the curious and the skeptical — he will present to the universe the miracle of a world redeemed from the power of sin — a world raised from darkness and wretchedness into the regions of light, purity, and blessedness. The same being who was crudely seized in the night by an armed mob; hurried away to a mock trial; scourged, spit upon, crowned with thorns that pierced his fevered brow; driven towards Calvary amid the jests and wild clamor of an infuriated rabble — who, exhausted from fatigue and torture, was nailed to the accursed tree, and expired, amid rending rocks, opening graves, a darkened sky, and the shouts of merciless foes — shall be seen exalted far above all principalities and powers, and receiving the homage and enthusiastic praises of the hosts of Heaven! His glory will appear in the new and wonderful developments that will be made of his character. While upon the earth, his virtues shone with all the beauty and luster that could be conveyed through the medium of a human body. Though incarnate, he was yet, here, "the brightness of the Father’s glory, and the express image of his person." The glory of the Father shone through him, and he revealed its excellencies, just as light, shining through a prism, develops its beautiful colors. In his whole life he reflected the virtues and holy principles of Heaven. Not a cloud of error ever cast its shadow over his pure spirit;
not a sinful word ever escaped his lips;
not a selfish motive influenced his conduct.

He was the Shekinah of the temple of humanity. From his sacred person streamed forth a divine light, that relieved the darkness of the world. He was the "Holy of holies" of a spiritual temple, in which all the nations of the earth will, one day, assemble for worship.

He was also a force for immeasurable good among guilty men. His mission constituted the epoch in the world’s history, towards which all previous events, prophetic utterances and revelations, converged, and from which flowed the influences and moral agencies that are revolutionizing and blessing the nations. He was, in fact, himself, history; the only history that embodies the records of what is imperishable in the career of man; the only history that infallibly indicates the destiny of the race, and that will, in future ages, be studied with absorbing interest. For in him centered the hopes, happiness and glory, of all future generations. As the second Adam, he came as the progenitor of a new, more elevated, and spiritual race. As a king, the scepters of all other kings must grow weak before his increasing power. As the founder of an empire, all other empires must break up, that from their ruins may rise, in its beauty and majesty, the kingdom of Christ. As the author of a new system of faith, he must advance until the human mind is purged from all error; until infidelity lays down its arms, in meek submission; until every idol falls, every heathen temple is deserted, and every priesthood is merged in the office of the one great High Priest.

But, notwithstanding Christ manifested and accomplished so much — yet human nature, in its best state, is comparatively an imperfect medium, through which to exhibit the power and luster of divine virtues. When Christ visited us, we are informed that he laid aside his glory and the robes of royalty, and "made himself of no reputation, and took upon him the form of a servant." The act of appearing in a lonely condition, however, we do not regard as of great moment, while contemplating the mission of the Redeemer; for all the honors of princes, and the splendor of earthly palaces, and the brilliant insignia of worldly distinctions, were as nothing, compared with the glory that he had with the Father. His becoming incarnate, whether he appears as a servant or a king, required him to lay aside the peculiar splendor of his person; and had he come forth from a princely court rather than a manger, he would still have humbled himself. The widest distinctions in human society are so narrow and insignificant as not to enter into the account, when we speak of the incarnation of so exalted and illustrious a Being. Neither do these distinctions furnish any basis to aid us in our endeavors to measure the height of his heavenly glory. As the most distant points in the earth’s wide orbit around the sun seem to be in the closest proximity, when the astronomer attempts to make the intervening line the basis of mathematical inquiry into the distance of a fixed star — so the wide distinctions among men dwindle into insignificance, when we attempt to measure and comprehend the exaltation of Christ in his celestial state. His object in coming to our world was to enter the heart of humanity; at what point was a matter of but little consequence. He doubtless had good reasons for selecting the lowest rank. He may have seen more worth, more stern integrity and warm affection, there, than in higher ranks. He may have perceived in this class elements of character upon which he could rely in the hour of trial — a strength of principle having force adequate to smite the giant systems of iniquity and hypocrisy against which he must contend. He certainly found more sympathy, more real friendship and devotion, there, than elsewhere.

Besides, the object of Christ’s mission was not to benefit a few, in select and exclusive circles — but to bless the mass of mankind. He came to address man as man — to lay down rules for his government in all the varied circumstances and conditions of life. He came to throw into society elements and principles that would elevate the whole people, that would revolutionize the sentiments and hopes of the race, that would work society clear of every form of vice, every system of error and oppression, and establish the reign of right, justice, and holiness. Nor was he content with simply giving to the world principles for the government of their conduct. He gave to them a life. He exhibited to them principle and truth, in action; living, moving and breathing, in an example. He not only pointed out the way to Heaven — but he showed men how to walk therein. He not only warned them against temptation — but taught them how to grapple with it, and how, in the fiercest conflict, to obtain the mastery. He not only said, "Love your enemies, bless those who curse you, do good to those who hate you," but he gave the most illustrious example of these precepts that the world ever beheld.

He not only told us to make preparation for death — but he showed us how to die, and by his resurrection and ascension he "brought life and immortality to light." As we may learn more of the nature and glory of light from the sun, than from the clearest and most accurate definitions of the word which lexicographers can furnish; so we may learn more of virtue, of theology and of moral truth, from the life of Christ — than from the most elaborate and voluminous systems of divinity. And if the excellencies of his character shone so brightly in this dark world — if they were fraught with so many blessings, amid circumstances so adverse to their influence — then how glorious must be the developments of his divine attributes in that celestial abode, where he has a name that is above every name, where he is exalted far above all principalities and powers!

If here his purity, holiness and benevolence, were so conspicuous, and excited such admiration and gratitude in the hearts of his disciples — then with what rapture will the redeemed in Heaven gaze upon the full opening of his divine nature, and the splendors of his exalted and matchless character! Language, indeed, fails us, in our attempts to describe the emotions of the soul, when it shall view for the first time the Savior, radiant with the glory of his divine person!

"O, could I speak the matchless worth,
O, could I sound the glories forth,
Which in my Savior shine!
I’d soar and touch the heavenly strings,
And vie with Gabriel, while he sings,
In notes almost divine.

I’d sing the precious blood he spilt,
My ransom from the dreadful guilt
Of sin, and wrath divine;
I’d sing his glorious righteousness,
In which all-perfect, heavenly dress,
My soul shall ever shine.

I’d sing the characters he bears,
And all the forms of love he wears,
Exalted on his throne;
In loftiest songs of sweetest praise,
I would to everlasting days
Make all his glories known.

Well, the delightful day will come,
When my dear Lord will bring me home,
And I shall see his face;
Then, with my Savior, brother, friend,
A blessed eternity I’ll spend,
Triumphant in his grace!"

Although our clearest conceptions of Christ in glory must be necessarily partial and obscure, and our delineations must fall vastly below the reality — yet we would, in dependence upon divine aid, examine separately some of the attributes which in combination give such perfection and luster to the Savior’s character.

Conspicuous above all other virtues will appear his love. This will be the most brilliant star in the whole constellation, and will excite among the redeemed around his throne the most profound gratitude and intense delight. It will be seen that all the other attributes are tributary to this; that the omnipotence of Christ has been employed in opening channels through which his love might flow forth to the rational creation; that his wisdom has been exercised in devising means for reaching every heart that was willing to be the recipient of its blessings; and that the eternity of his being gives perpetuity to the manifestations of his benevolence.

It will be seen, while contemplating the dignity and glory of Christ, how great was the love that prompted to such sacrifices as were necessary to effect the redemption of sinners. This subject will fill the saint with amazement, with infinite wonder. It will swell and expand before his imagination, the more he meditates upon it. It will spread out before him as an ocean — boundless, fathomless; an ocean which none but an immortal being, with the ages of eternity before him, can traverse. He will see that, as the system which Christ established upon the earth requires centuries for its full development, and the growth of its rich benefits — so this attribute of divine love, though it opens with such brilliancy before the redeemed, will yet require the ages of eternity for the manifestation of its various elements, and the full display of its surpassing glories. Long will be the period before he will "be able to comprehend, with all saints, what is the breadth, and length, and depth, and height: and to know the love of Christ, which surpasses knowledge."

Yet even now he can scarcely believe that such a being took upon him our nature, and was made in the form of a servant. "What!" he exclaims, "was he whom I now behold encircled with such honors — receiving the worship of myriads of angels — once a babe in Bethlehem, the object of a tyrant’s hatred and the public’s scorn? Was he once hunted, like a wild beast, from village to village, by bloodthirsty enemies? Was he a man of sorrows, and acquainted with grief? Was it this glorious personage . . .
who hung upon the cruel cross,
whose hands and feet were lacerated by the nails,
whose side was pierced, and
who expired amid tortures and insults, that the heart sickens to contemplate?

"O! as I look from these heights down upon that dark world — that abode of misery, theater of crimes, wars, oppression, pestilence and death — I can scarcely believe that it was ever visited by so pure and resplendent a being! The mystery of godliness — ’God manifest in the flesh’ — is increased, rather than diminished.

"I had hoped to have unraveled this mystery — but it grows upon me. The more I attempt to grasp it, the more it spreads out and extends beyond my comprehension. At every attempt to fathom it, it becomes deeper and deeper. ’God manifest in the flesh!’ O, let the words be inscribed upon every arch and column in the holy city! Let them be engraved upon every redeemed soul! Let them constitute the chorus of every anthem, and inspire every heart with the spirit of enthusiastic devotion! Let them thrill the universe with gratitude and praise!

"And to remember that these sacrifices were made and sufferings endured for me, that I might be redeemed from the curse of the law — that I, a guilty wanderer, might be brought back to my Father’s house!"

"O, for this love let rocks and hills
Their lasting silence break;
And all harmonious human tongues
The Savior’s praises speak!

Angels, assist our mighty joys,
Strike all your harps of gold!
But when you raise your highest notes,
His love can never be told!" As the ages of eternity roll on, new features of this attribute, as we have already intimated, will be developed. Fresh coruscations will burst forth, and shed their radiance upon all surrounding objects. Its blessings, too, will be experienced in a far higher degree there, than they could be on earth. With glorified bodies, with enlarged capacities, with purified hearts — we shall be fit receptacles for the holy influences and rich benefits imparted by this benevolence. There will be no obstacles, as there were upon earth, to impede the flow of the mighty tide.

Among the vast multitude, there will be no blind waiting to receive their sight, no sufferer needing immediate relief, no sick to be healed, no dead to raise, no skeptic to convince, no foe to disarm; but all will be prepared to receive the full and repeated impressions of this love.

Having reached a world where there is no more pain, sickness or death, where there is no night of sorrow, where there is "a rest for the people of God," they will experience more fully the blessedness, and drink more deeply from the fountain, of this love. And Christ will be able to accomplish his ardent wish, expressed on earth in the following language: "That the love with which you (the Father) have loved me may be in them, and I in them." His desire was, that the infinite love that the Father entertained towards him, should be in all his followers, and that he might himself dwell in them. It was not enough that they were near him, and looked upon him, and felt the power of his example, and experienced the benefits of his affection; but he wished to be in them, to have his image stamped upon them, to have them united to himself as the branches are united to the vine!

He desired to establish a divine unity that would embrace all his followers — a unity, not only of spirit, sentiment and life — but of being. "Holy Father, keep through your own name those whom you have given me, that they all may be one; even as you are in me, and I in you, that they also may be one in us." This wish the Savior dwelt upon, with peculiar emphasis, in his farewell address to his disciples, and in the fervent prayer which he afterwards offered up in their behalf. He comforted them with the assurance that this union should be consummated in Heaven, and that they should there behold his glory, and experience the full blessedness of his love. "Father, I will that they also whom you have given me, be with me — that they may behold my glory." The wisdom of Christ will constitute an element of his glory. Of this wisdom we obtain some glimpses here, from the plan of redemption, the manner of its execution, and its application to the condition and necessities of man. But our knowledge of God — of his divine government, of the nature and consequences of sin, and of the realities of the future life — is too limited to allow us to obtain adequate conceptions of the wisdom of Christ. Even inspired men do not attempt to unfold it. In their comprehensive and sententious language, they speak of Christ as one "in whom are hidden all the treasures of wisdom and knowlege." He is called, too, "the wisdom of God;" not simply wise, or a striking manifestation of wisdom — but the very essence and substance of wisdom.

We may well suppose that, to carry into successful operation a plan such as he formed, of taking his stand between the divine government with its rigid laws and fearful penalties, on the one hand — and the rebellion and awful degeneracy of mankind, on the other — and attempting to reconcile the two, and bring into harmony the opposing parties, required a degree of wisdom of which no finite mind can conceive. To be stationed between such forces, for the purpose of hushing the storm of battle, breaking every hostile weapon, bringing order out of confusion, loyalty out of rebellion — was an undertaking that required, not only infinite love — but boundless wisdom — wisdom adequate to such a distribution and adjustment of influences as would accomplish the design. The wisdom required in creating a world, or in constructing the human frame, or the more delicate piece of workmanship, the mind — is of an inferior character to that demanded by this enterprise. For this is a moral enterprise, one with which physical force has nothing to do. It pertains to a moral government, and moral subjects. The government above must be sustained, at all hazards. That cannot be lowered. Its requisitions admit of no compromise. In the maintenance of its stability and authority, is involved everything that is dear to God, or valuable to the universe. The honor of the Deity, the highest happiness of his holy subjects, the accomplishment of his eternal designs — are all connected with it. Better that Heaven and earth pass away — better that all that is material, and visible, and finite, be swept from existence — than that one jot or tittle of that law remain unfulfilled. On the other hand, the free agency of man must be preserved. However desperate his wickedness, or fierce his passions, or corrupt his heart — he must be reached, if reached at all, by moral means. He cannot be dragged by force out of the deep pit into which he has plunged himself. His sensibilities must be affected, his heart must be moved, his sense of gratitude must be touched.

Besides, the balance of influences between the myriads of worlds that are scattered through immensity must be preserved. It becomes a matter of precise calculation how much moral influence can be employed by the Supreme Executive, consistently with other claims, to overcome the wickedness and apostasy of man. This scheme of redemption is no secret matter. It is no private or local enterprise. It is open to the gaze and scrutiny of all intelligences. Angels desire to fathom its mysteries, desire to solve the problem how God can be just, and yet justify those who believe. All the subjects of God’s government are interested in the bearings of this scheme upon the administration, upon the claims of strict justice, and upon their own relations to the Deity. It must, therefore, be conducted with infinite wisdom, and with a full knowledge of all the influences that may flow from it — all the springs of action, among myriads of intelligences, that it may impact. In the execution of the plan, the principles of worldly wisdom and the elements of worldly power are entirely disregarded. At the first opening of the enterprise, it appears to human view a failure. The great agencies of influence, kings, governments, priests, the learned and wealthy classes, are against it. Its hero succeeds in gathering a few disciples from among the obscure and illiterate — but upon others his mission makes, comparatively, a slight impression. After various reverses, the whole scheme ends in, apparently, a total defeat. The Messiah, who but recently was so full of promises to his followers, hangs dead upon a cross. His few friends have scattered, and the affairs of the world go on as usual. The inhabitants of Jerusalem pursue their avocations, as though nothing of marked importance had occurred.

But, lo! this mysterious being emerges from the tomb, and the apparent defeat is in reality a triumph! That which seemed a failure, is success. The very opposition, ignominy, suffering and death, are to the Messiah the sources of his power. The wickedness of the world furnishes him with weapons with which he may make successful war upon wickedness. Every blow that fell upon him was an earthquake shock to the citadel of iniquity. Every insult, was an assault upon the kingdom of darkness. Every mocking word that was uttered against him, foretold the downfall of the powers of sin.

Such was the consummate wisdom with which this drama of salvation was conducted, that it was made to bear with equal power upon the government above, and the rebels below. It satisfied the law, rendering it consistent for the Supreme Judge to pardon the penitent believer; and it was calculated, above all other means, to make a beneficial moral impression upon mankind. Its apparent weakness, constituted its strength. Its ignominy, was the source of its glory. Christ crucified was "the power of God and the wisdom of God." The arm that quivered upon the cross, upheld the moral government of the universe. The heart that bled, was destined to send its pulsations through the human family, and affect all succeeding generations, down to the end of time. But the wisdom of Christ can be fully developed and seen, only with the full development of this mighty scheme of salvation upon a wider and loftier field than this. When redemption shall have worked out its sublime results here, rolled from the earth the darkness and gloom of heathenism, lifted the nations from their degradation and moral debasement, and then breaks forth, with still more glorious achievements, upon the plains of the celestial kingdom — then will the wisdom of Christ appear in its full perfection. It will be seen that, instead of destroying the law, he has fulfilled all its requisitions, and rendered it honorable. Instead of weakening the divine government, he has added to its strength and authority. He has furnished the most abundant evidence and the most impressive illustrations of the justice, as well as the mercy, of God. He has exalted the divine character in the estimation of all rational creatures, and his great atoning sacrifice has served to consolidate the administration of Heaven, and has thrown a luster and glory over the entire moral universe.

Another feature in Christ’s glory, which will stand out with distinctness and prominence, will be his power. Besides his infinite love and boundless wisdom, the manifestations of his power will excite the admiration of the saints. "They shall see the Son of Man coming in the clouds of Heaven, with power, and great glory." Indeed, seven hundred years before Christ’s advent upon the earth, Isaiah prophesied, "His name shall be called the Mighty God!" And a thousand years previous, David, in referring to his coming, after speaking of his beauty and eloquence as a king, exclaimed, "Gird your sword upon your thigh, O most mighty, with your glory and your majesty. And in your majesty ride prosperously, because of truth and meekness and righteousness."

Upon this passage, Bishop Horne forcibly remarks, "The Messiah is, in these words, magnificently described, as making his progress among the nations, seated in his triumphal chariot, adorned with all the regal virtues, achieving the most astonishing victories, and, by the irresistible might of his power, subduing idolatry and iniquity to the faith and temper of the Gospel." The Psalmist continues, "Your throne, O God, is forever and ever: the scepter of your kingdom is a righteous scepter." After describing his battles and victories, the Messiah is presented as seated upon a throne that shall endure forever, and as swaying a scepter pledged to an administration of righteousness.

John also refers to him as a conqueror: "I saw, and behold a white horse; and he who sat on him had a rainbow, and a crown was given unto him; and he went forth conquering and to conquer." Just before his ascension, he said to his disciples, "All power is given unto me in Heaven and in earth." And in many passages of Scripture we find the attribute of omnipotence ascribed to him.

While he was upon the earth, his power was manifested in various ways. By his miracles he demonstrated his control over the elements and laws of the physical world — over diseases and death. He also showed that the evil spirits were subject to his power, and that all the holy angels were under his authority. Behold him, calming the troubled sea, hushing the winds to rest, and walking upon the waves. Behold him, at one time, turning water into wine; at another time, feeding thousands with a few loaves and fish; at another, withering, by a word, a fig-tree. Behold him passing through Galilee, "healing all manner of sickness, and all manner of disease among the people." Wherever he moves, "the blind receive their sight, the lepers are cleansed, the deaf hear, the dead are raised up." So charged and impregnated is he with power, that there is healing virtue even in the hem of his garment! Nor are these the first manifestations of his omnipotence. John declares, that "all things were made by him, and without him was not anything made, that was made." The language of Paul, upon this point, in his epistle to the Colossians, is most decisive and unqualified. After speaking with enthusiastic eloquence of the efficacy of Christ’s atoning sacrifice, he says, "For by him all things were created: things in Heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy!" Colossians 1:16-18

Future events, also, are subject to the power of Christ. His word will bring forth the dead from their tombs: "All that are in the graves shall hear his voice, and shall come forth." The trumpet-peal will roll over the islands, and oceans, and continents of the earth. It will break the long silence of the tomb, be heard in the caverns of the deep, reverberate over the fields of battle, and summon the multitude, who have crowded this planet, to judgment! The work of judging the world, and of rewarding the righteous and punishing the wicked, will be performed by him. He is repeatedly represented, by the sacred writers, as seated upon his throne with all nations gathered before him, and rewarding each individual according to their deeds. His power is also exhibited in other forms in the Scriptures. He is spoken of as "mighty to save," as "able to support them that are tempted," as "able to save to the uttermost" all who may come to him and put their trust in him. In his conflicts with his enemies he is exhibited as subduing them, as treading them beneath his feet, as breaking them with a rod of iron, as dashing them in pieces like a potter’s vessel. Thus, though without the external marks of authority — though he moved about as a servant among the princes of the earth — though he was poor among the opulent, and a despised Nazarene among the proud and haughty Pharisees — yet within his sacred bosom slumbered a power that held a universe within its grasp; a power acknowledged by all ranks of spiritual existences, from the highest archangel down to the lowest of the fallen spirits. And when Christ shall appear in his exaltation, then will this attribute be seen in its full majesty and glory. All the inspired utterances that we have quoted will be luminous with new meaning. The saint will understand the import of the declaration "all power in Heaven and in earth is given unto me." He will see that this power extends over every world and system, and through all ranks of intelligences. He will see that the authority of Christ is acknowledged by every holy being in the universe; and he will be ready to join in the ascription, "Unto him who loved us and washed us from our sins in his own blood, and has made us kings and priests unto God and his Father — to him be glory and dominion, forever and ever!"

It will also serve to increase the admiration of the saints, as they gaze upon the Savior’s glory, to learn by what gracious instrumentalities, and frequent manifestations of his power — he has carried them safely through the temptations of life, and enabled them to reach their everlasting home.

Previous to Christ’s departure from earth, he made to his followers the promise, "Lo, I am with you always, even unto the end of the world!" He also assured them that he would send the Comforter, who would teach them all things, and bring to their remembrance, and forcibly impress upon their minds, the precious doctrines which he had taught them. The holy angels he sent forth "to minister to them who shall be heirs of salvation." Thus every heavenly agency was employed in promoting the sanctification of the church, and advancing believers in the divine life.

God the Father, and God the Son, and God the Holy Spirit, angels and archangels, are concentrating their influences upon the Christian, to spiritualize him, and fit him for the joys and duties of an immortal state. And were we to be suddenly endowed with powers of vision that would enable us to discern spiritual objects, we would behold multitudes of "ministering spirits," who were sympathizing with the saints in their trials and discouragements, engaging with them in their conflicts with sin, and aiding them in wrestling "against principalities and powers, and the rulers of the darkness of this world." We would behold the blessed Comforter strengthening the weak, sustaining the faint-hearted, and inciting all to watchfulness, self-examination and prayer. An omnipotent Savior would be seen entering his temple, the soul of the believer — seeking to purify its atmosphere, decorate its walls, strengthen its columns, quicken its devotion, and bring every thought, desire and purpose of the soul, to the altar, to receive consecration at his hands.

"Lo, I am with you always." What is the full import of these words? By what secret avenues does the Savior gain access to our spirits? How does he touch the springs of action — how does he . . .
excite holy desires,
protect us from the adversary,
incline our feet heavenward,
"work in us both to will and to do of his own good pleasure"?

We know not now — but we shall know hereafter. And a knowledge of what has been done to promote our sanctification, a knowledge of the vast moral machinery that has been kept in motion to . . .
sustain our faith,
suppress the risings of a sinful nature,
preserve the supremacy of moral principle in the soul, and
carry forward the work of a thorough spiritual renovation —
will excite the highest gratitude and most intense admiration. The Christian will see that his pathway here was lined with invisible agencies, more potent than the highest visible means of grace; that he was instructed by more eloquent messengers than ever addressed him from the pulpit; that he was "surrounded with a great cloud of witnesses," who watched with intense concern his progress, and stimulated him to "run with patience the race set before" him. He will see what solicitude and effort it has cost the "author and finisher of his faith" to perfect his sanctification, and fit him for his present exalted position, and rapturous joys.