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FROM 
 
 Glory to Glory 
 
 OR 
 
 The Christian's Glorious Ministry 
 
 BY 
 
 MARIA LYDIA WINKLER 
 
 BETH-HANAN 
 
 PUBLISHED BY 
 
 DEMPSTER BROS. 
 
 35 Glen Park Avenue, San Francisco 
 
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 COPYRIGHT APPUED FOR 
 
 BY 
 
 M. I,. WINKI,ER. 
 1903. 
 

 
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 117033 
 
A MESSAGE FROM MY SHEPHERD'S PEN. 
 
 First Congregational Church. San Francisco. Cal. 
 
 GLORY and sacrifice are intimately related. We do not 
 always bring them so closely together in our thoughts 
 as the Savior has done in His life. The greatest sac- 
 rifice along the line of our Heavenly Father's leadings means 
 the greatest glory for His cause. Every servant of His who 
 has learned how to lay aside self for His sake and to suffer and 
 be strong is glorifying Him. In this case, this book, though 
 the public may not know it, is the outcome of a life of sacrifice 
 thoroughly devoted to one great purpose, and its ideals are the. 
 very highest because they are copied from the Master ; and it 
 is sent forth in the hope that others may catch the spirit which 
 it embodies and may go and do likewise. It has been the result 
 of toilsome days and sleepless nights, not only for the purpose 
 of writing but also for setting the type and preparing the book 
 for publication. Rarely has one so completely put the whole 
 life into a publication as has the author of this book, and it is 
 sent forth with many prayers that it may prove a blessing 
 to others. 
 
 GEO. C. ADAMS. 
 
 s ' £ Xf <<Z= .'-V 
 
From Glory to Glory 
 
PREFACE. 
 
 " From Glory To Glory " has its own little history. 
 
 As a rule, an author filled with a theme makes up his mind to write 
 a book. He plans for it, works it out, and when the manuscript is 
 ready — and the money at least in sight — he takes it to the printer, 
 receives it complete from the binder, hands it over to the bookseller 
 and then watches the results. 
 
 Not so this book, on scarcely any point. 
 
 Some years ago the word " glory " seemed to light up whenever I 
 came across it in my Bible study. I began to mark it in red ; somehow 
 it fascinated my soul. 
 
 In May, 1902, I received an invitation from friends in Montclair, Den- 
 ver, Col., to make my home with them. I felt that God was preparing 
 some work for me which would require the quietness of a beautiful 
 home and the inspiration of friendly surroundings. I thankfully 
 accepted the invitation. To that twin-household I dedicate this book, 
 as well as to all those who by advice or action have furthered its devel- 
 opment and final publication. 
 
 How the thought came to study up and write out that subject I can- 
 not tell. All I know is that suddenly I found myself in the midst of 
 material that sometimes threatened to crush me by its depth and wide- 
 ness. If I had known what it involved I should probably never have 
 dared to put my hand to it. But that is God's w^ay : He often leads us 
 into a maze like in a dream, and we only find it out when we are right 
 there. Unable to go back, we have simply to trust for the way out. 
 
 In the Norwegian fiords among the Lofoden Islands on the way to 
 the North Cape we see, terror-stricken, our vessel steam straight toward 
 a rocky wall. We look at the captain, but he seems to think it all 
 right, he even dares to smile at his passengers' telling looks. 
 
 For that wall is no wall, it is only a mass of separate rocky moun- 
 tains ; and suddenly, just before, according to all appearance, we 
 are about to clash against them, a small rent appears which enlarges 
 moment by moment, until the blue sky and a water street separate the 
 almost perpendicular dark rocks. 
 
VI PREFACE. 
 
 Such a way out has not been lacking, when during this work my 
 boat seemed to run against a wall. 
 
 The rough copy was ready in August, 1902 ; in September I arrived 
 in San Francisco. Another month's work got it ready, as I thought, 
 for some publisher who would take it off my hands and leave some- 
 thing there in exchange. I had an offer, but I could not see the Lord 
 put His seal to it. On the contrary, in His own way He opened another 
 door which led me to the place where I am now working on the book. 
 
 How it was ever possible, without capital and with scarcely any 
 knowledge of the trade, there to be admitted to the privilege of setting 
 the type for it myself is a mystery to me — it was God's hand. 
 
 He, in His lovingkindness, had selected from among all the printing 
 offices and their "^bosses in the city the very best for me. Away from 
 down-town life, leading off the eucalyptus avenue with its peculiar 
 charm, its fragrant air and flower gardens, a little aside, an idyll, with 
 the grey church spire among the tops of the trees and the picturesque 
 windmill to the right, there lies the place where for almost a year I 
 have been favored to enter morning by morning. 
 
 But as soon as the door closes the idyll disappears and regular Amer- 
 ican business life, kept, though, within bounds by the reins of refine- 
 ment, pervades the ofl&ces and workrooms, only with this difference 
 from many others that it is built and conducted on such just prin- 
 ciples of righteousness as to give you perfect rest and confidence when 
 you see your job go "on the hook "to be attended to by the skillful 
 ofl&ce hands. It is one thing to be benevolent once in a while and hand 
 out a few hundred dollars not always gained in a benevolent way ; it is 
 another thing to always give your customers their money's worth, and 
 sometimes — as in my case — more than money could ever pay, instruc- 
 tion and a pruning-knife lying close by the copy. 
 
 I had just dabbled a little bit with the type some years ago, without 
 any principle or intent to learn it, in a friend's office. If now I know 
 something more it is due to the government under which I was placed 
 and to the kindness of my fellow workers. 
 
 In that unique place, dear to me, there is being played from day to 
 day by the staff of the printer musicians, unconscious to themselves, 
 
 The Symphony "From Gi^ory To Gi^ory." 
 
 It is a world en miniature, no unworthy picture of the Spirit's work 
 done through the Word in this universe. 
 
PREFACE. VII 
 
 It is the trade which embodies and materializes word. Word enter- 
 ing sometimes in very poor handwriting goes forth in glory shape after 
 it has passed through the process of setting, correcting, revising, lock- 
 ing up, presswork, trimming. Thus we in receiving the Word often 
 form a wrong idea ; but pointed out to us, reshaped by the mind of the 
 meek and put down as truth, the Word is "established," waiting to be 
 " adorned " by a good conversation. 
 
 The printer's trade has a language of its own, as also the spiritual 
 world. It is very telling, very interesting, very comical to the beginner. 
 
 The work both claims and affects your spirit, soul and body. The 
 first, if willing and diligent, is being educated ; the second either ele- 
 vated or corrupted ; the third — used up. 
 
 Without the working of the spirit the letters remain dead, nothing 
 but bits of metal lying in their respective cases. But when through the 
 compositor's hand the author's spirit enters and puts them in their right 
 places they are " quickened," they become life and life-giving. 
 
 It is work done only " line upon line, precept upon precept, here a 
 little and there a little." 
 
 It is work that betrays the workman as no other ; it does not cover 
 up carelessness, incapability, imperfection — " be sure your sin will find 
 you out " — nor does it magnify any defects. The " proof" is the cor- 
 rect copy of the work. Our lives are " epistles * * * written in fleshy 
 tables of the heart." Receiving them back in the evening from the 
 hands of the Proof Reader we often have to exclaim : "The mistakes 
 of my life, oh, how many ! " 
 
 The life of that, whole machinery is centered at the desk, a symbol 
 of the absolute Authority that rules the universe. The Godhead, the 
 Source of Wisdom and Power, makes the plans for heaven and earth 
 as He will ; the Mediator, by His perfection of skill and understanding, 
 carries those plans out, even to the extent of suffering, of laying down 
 His life, being the Master, yet making Himself the Servant of all ; the 
 Spirit, the Finger of God, books all that comes in, passes through and 
 goes out, for the day when all the books shall be opened. 
 
 The '* man at the desk " holds the work in his hands, whether those 
 three offices are combined in one person or represented by two and 
 three. 
 
 At the desk there is distributed " to every man his work," and there 
 it has to pass in review when done. 
 
 "Redeem the time, give account," say the tags which in the evening 
 are placed by the worker on the desk. 
 
VIII PREFACE . 
 
 Due reward comes from the desk as well as the farewell " thou may- 
 est be no longer steward;" teaching, encouragement, inspiration, no 
 less than reproof and judgment if deserved. 
 
 "Gather the crumbs that nothing perish," says one look from the 
 desk that has discovered some letters on the floor, while there, too, 
 any worthless material is ordered into "hell," the box for waste metal. 
 
 But where is music, where is the symphony " From Glory to Glory ? " 
 Ah, listen, it is all music. Don't you hear those runs of scales and bro- 
 ken chords, from up and down, all meeting in the center ; the hum- 
 drum of the machinery below from the deepest bass to the highest 
 treble ; the clicking of the letters dropping into the empty case ; the 
 ring of the telephone and the rich variety of the hello ; the crash of pi 
 and a mischievous "you dropped something;" the twelve strokes of 
 the clock at noon followed by a confusion of tripping feet hurrying 
 home ? 
 
 But through that little world en miniature, above all its toil, its joys 
 and woes, there rings, unnoticed by the crowd but sweet to him whose 
 ear has been opened to hear it, the song oj hope, a spring of elasticity 
 and inspiration. 
 
 Though coming from the grinding of the shaft those notes are clear 
 and melodious, repeating the strain o'er and over again : '* Hope, only 
 hope ! " 
 
 It is the grinding of the shaft of nature which has given birth to 
 hope. "The whole creation groaneth * * * even we ourselves groan 
 within ourselves waiting for the adoption, to wit, the redemption of our 
 body ; for we are saved by hope.'''' 
 
 Peal on, then, buoyant, sweet song of hope, in that little world, in 
 the large world, till hope will be no more — all shall be Gi^ory. 
 
INDEX 
 
 Page 
 
 A Message from My Shepherd's Pen 
 
 Preface 
 
 Introduction , 9 
 
 The GIvOry of God 20 
 
 The Original Glory, or the Glory of the Son of God 28 
 
 For Guidance 30 
 
 For Judgment 32 
 
 For Holiness 37 
 
 The Shechinah Glory 38 
 
 The Glory of Jesus, the Son of Man, or the Glory Bestowed 
 
 upon Him 44 
 
 His Ivifework, to Receive Sinners into the Glory of Ged 48 
 
 Audible and Visible Communication from Heaven 51 
 
 Majesty Manifested when Transfigured 52 
 
 His Resurrection and Ascension 54 
 
 His Inheritance in the Saints 63 
 
 His Coming in Glory , 65 
 
 The Rapture and the Revelation 66 
 
 Israel My Glory 70 
 
 The Kingdom 71 
 
 How Did Jesus Glorify God ?. 81 
 
 The Teacher of Truth 85 
 
 The Humble MevSsenger 102 
 
 The Obedient Servant 112 
 
 The Friend of Sinners 123 
 
 The Faithful Shepherd 130 
 
 The Powerful Mediator 134 
 
 Moses' Glory, or the Old Covenant Glory 138 
 
 Privileged to Commune with God, the Lord Jesus and Angels 
 
 Face to Face 141 
 
 A Mediator between God and Man 143 
 
 Moses' Authority Acknowledged by Jesus 145 
 
 The Glory of Moses' Countenance 146 
 
 The New Song of Moses and the Lamb 14S 
 
 The Glory of His Ministry 150 
 
X INDEX. 
 
 Page 
 
 The Ministration of the I^aw . . 152 
 
 The Ministration of Condemnation 159 
 
 The Ministration of Death 167 
 
 How Did Mosks Gi,orify God ? 174 
 
 By Faith 187 
 
 By Obedient Trust 189 
 
 By Self-Denial 193 
 
 By Prompt Obedience 195 
 
 By Humility 196 
 
 By Unselfish, Persevering Prayer 198 
 
 Longing to See the Glory of God 202 
 
 By a Praising Spirit 204 
 
 Our Glory, or the Christian's Gi,orious Ministry 208 
 
 What Is That Glory ? 214 
 
 Not the Glory Originally Intended 214 
 
 Not His Glory 215 
 
 As He Is 215 
 
 The Creation Delivered from Corruption 219 
 
 Called unto the Obtaining 220 
 
 His Part 221 
 
 Our Part 225 
 
 Some Paths to Glory 230 
 
 Affliction 230 
 
 By Well-Doing 233 
 
 Souls Won for Jesus 235 
 
 Our Glorious Ministry, the Radiancy of the Joyful Message of 
 
 Christ's Glory 239 
 
 The Ministration of Reconciliation , . 248 
 
 The Ministration of Righteousness 250 
 
 The Ministration of the Spirit 256 
 
 The Holy Spirit a Gift 257 
 
 Light 259 
 
 Life 260 
 
 Liberty .266 
 
 The Fruits of the Spirit 269 
 
 * The Ministration of the New Testament 270 
 
 The Ministry to the Saints 274 
 
 The Ministry of Authorities 277 
 
INDKX. XI 
 
 Page 
 
 How Can We Glorify God ? 280 
 
 By Knowledge 285 
 
 By Power , 288 
 
 By Patience 294 
 
 By Fruitfulness 298 
 
 By Peacefulness 300 
 
 By Joyfulness 302 
 
 By Every Good Work — a Walk in Love 307 
 
 By Growth, or Changed from Glory to Glory 317 
 
 Seeking for the Glory of God 318 
 
 The Right Attitude 320 
 
 Absolute Calm before the Lord 322 
 
 Apart with God 323 
 
 With Uplifted Face 327 
 
 Uninterruptedly — Abiding 327 
 
 With Open Face — Reflecting Glory 331 
 
 But How Can We ? or the Grace Chapter 334 
 
 Born Again 335 
 
 Baptized with the Holy Ghost 337 
 
 Baptized with Fire 340 
 
 Strengthened — Kept by Grace 345 
 
 CONCivUSiON 348 
 
 Therefore We Glory 348 
 
 To Him Be Glory 348 
 
 SONGS 
 
 Call Me Back Again 80 
 
 Adoration .209 
 
 Fair Glories, Shall You Be Mine ? 227 
 
 A Happy Life 305 
 
 Kept by Grace 347 
 
INTRODUCTION, 
 
 Enraptured soul, on wings of pure delight 
 Take now thy flight ,\ 
 
 Into the regions of light 
 From glory to glory. 
 
 Glory is a word not frequently used in our every-day lan- 
 guage. It is one of those scriptural terms which make part 
 of the Bible student's and Bible lover's vocabulary, the pre- 
 cious treasure handed down from generation to generation, 
 and which nevertheless remains partly or altogether meaning- 
 less to the average reader. It has a sweet sound to the be- 
 liever's ear, but does not seem to convey any definite idea to 
 his mind. 
 
 The following suggestions may possibly be helpful to the 
 one or other who does not or cannot take the time to plunge 
 into the ocean of wisdom in order to draw out understand- 
 ing, that pearl of great price whose owners are called blessed 
 by Solomon the Wise. " Happy is the man that findeth wis- 
 dom, and that draweth out understanding! Happy is every 
 one that retaineth her! The wise shall inherit glory." Prov. 
 3: 13. 18,35. 
 
 O the depth of the riches both of the wisdom and knowledge 
 of God, those crystal waters saturated with glory! 
 
 * * * 
 
 What is glory? or, rather, in the first place, what does it 
 not mean, that little word so often misused and abused during 
 the past ages? 
 
lO FROM GLORY TO GI.ORY. 
 
 * * To the glory of God ! ' ' was the funeral song which the 
 Catholic priest intonated, while he carried out the shameful, 
 cruel sentence of the Spanish inquisition and accompanied a 
 Jewish victim to the stake to burn him ' ' to the glory of God." 
 
 ' * To the glory of God ! ' ' was the battle cry of a fanatic 
 crusader when that *' holy army" reached the city of Treves 
 and a massacre of untold brutishness left its bloody trace 
 behind in the once prosperous Jewish settlement. 
 
 * * Burn the Jew to the glory of God ! ' ' re-echoed an Aus- 
 trian paper two or three years ago, in our enlightened age, 
 thus exposing the ignorance of man concerning the Lord's 
 Israel, whom He calls " Israel My Glory." 
 
 But we need not step upon such an unpopular ground in 
 order to prove that, as a rule, the true meaning of the term 
 " glory of God" is hid from man, even Christians. 
 
 "Glory to God! " shouts sometimes the excited ** Halleluia 
 boy, " while he fills his own pocket with self- glory. Certain 
 "jumpers," who call themselves holiness people, carry on their 
 dances on the platform, utterly void of grace or glory or holi- 
 ness, distasteful to the spiritual mind, yet they do it as they 
 say "to the glory of God. " David dancing before the ark, 
 though imitated by those eccentric people, would make a 
 wonderful contrast to them. 
 
 More than one skirmish has been displayed on the religious 
 battlefield "to the glory of God," and that between brother 
 and brother, between shepherd and shepherd, between church 
 and church. - What a spectacle ! and all " to the glory of 
 God ! " 
 
 Therefore the study of that word may not be altogether in- 
 appropriate, the time thus spent not altogether lost. It may 
 make us both more thoughtful in its use and more joyful in 
 its possession, and as the proverb proves to be true that "fools 
 rush in where angels fear to tread," we may learn to "take 
 
INTRODUCTION. 1 1 
 
 off our shoes on holy ground," and draw nearer the burning 
 bush than we ever dared to do before. 
 
 WHAT IS GLORY? 
 
 The definition which Webster gives, the undisputed author- 
 ity for the English language, is ** brightness, splendor ^ Glory 
 is that which shines, it is radiancy brought out by contrast 
 with the surroundings, it is contrast and contest with rivalry, 
 opposition, enmity. 
 
 The stars may sparkle in the dark blue firmament of a cold 
 winter night and appear glorious to the observing eye; but 
 how they 'fade away when the moon spreads her luminous 
 mantle of softly tinged light over the star-spangled sky, 
 almost bewildering the senses which are open to and receptive 
 of the wonders lavished abroad by a marvellous Creator's 
 hand. The glory of a moon-lit night will charm the spell- 
 bound heart, and there is perhaps nothing that weaves the 
 chains of human love tighter around the two who feel like 
 blending together for lifetime than the moonbeams with their 
 magic power. 
 
 But let the sun appear in glory, and those earth ties seem 
 to fade away, while| the soul is lifted above its personal heart- 
 ache and joy. Leaving behind what is material and terres- 
 trial, it soars toward the one spot where the doors of the glow- 
 ing morning sky seem to open in order to let ' ' the bridegroom 
 out " with his chariot and horses of fire to run the race of the 
 day. Behind those morning glories, those masses of molten 
 gold which no artist's skill can render, there must be some 
 splendor, there must be some mj^steries of glory which my 
 soul would find out if it could. Not here, not yet, poor 
 groaning prisoner while in the earthen tabernacle ; but a day 
 
12 FROM GLORY TO GLORY. 
 
 will come and thou shalt take thy flight and thine eyes shall 
 see the glory of God enthroned above the heavens. 
 
 " O lyord our Lord, how excellent is Thy name in all the 
 earth; who hast set Thy glory above the heavens!" sings the 
 psalmist. "When I consider the heavens, the work of Thy 
 fingers, the moon and the stars which Thou hast ordained, 
 what is man that Thou art mindful of him! " poor fallen man, 
 who once was created as the ** image and glory of God." 
 
 The visible heavens were made for us that we should get a 
 glimpse of that exceeding glory beyond. The sky is the veil 
 spread over it so as to adapt the radiancy of the glory to our 
 earthly vision. When the new day begins, a tiny rent is 
 made in that veil by the Divine hands to remind us of our 
 Creator and God behind and above it. "The heavens declare 
 the glory of God and the firmament sheweth His handiwork. 
 Day unto day uttereth speech, and night unto night sheweth 
 knowledge. There are no wocds, and without being audible, 
 their voice is heard. " 
 
 All those celestial bodies are instruments of glory of differ- 
 ent grade. The same shades of glory are found in living 
 beings. There is the terrestrial glory of man, there is the 
 celestial glory of angels who have lightened the earth with 
 their brightness on their godsent errands, there is the une- 
 qualled excellence of Him * * who only hath immortality, 
 dwelling in the light which no man can approach unto; whom 
 no man hath seen, nor can see; to whom be honor and power 
 everlasting ! " 
 
 Glory is also sweetness^ the perfection of beauty; it is 
 purity without spot or wrinkle, holiness without blemish. 
 
 " Consider the lilies of the field," says our Lord, "how they 
 grow; they toil not, neither do they spin; and yet I say unto 
 you that even Solomon in all his glory was not arrayed like 
 
INTRODUCTION. 1 3 
 
 one of these." In His sight lilies were glorious, whether 
 clothed in pure white robes or in the glowing Oriental colors. 
 
 In the sight of God the hoary head is a crown of glory, if 
 found in the way of righteousness; yea, "the beauty of old 
 men is the grey head," say the Scriptures. How loving and 
 gentle God is that He mentions such apparently unimportant 
 things in the Word of life! '* If a woman have long hair, it 
 is a glory to her." What a grief it must be to God when 
 women turn their glory into shame, when they try to entice 
 men to forbidden pleasure with that very beauty unfastened, 
 hanging down as so many fishhooks, thus yielding the hair, 
 their glory, as a servant to uncleanness and to iniquity, the 
 wages of which is death. 
 
 Look up to the mountains, the snow-covered peaks glitter- 
 ing in the blaze of daylight ! Is not your heart thrilled with 
 rapture while you breathe, so to say, the atmosphere of spot- 
 less purity, a foretaste of eternal bliss, when "in Thy light 
 we shall see light, drinking of the rivers of Thy pleasures for 
 evermore?" Those, too, are glories which God has placed 
 before us for our good and our edification as a type of the un- 
 seen splendor of His own person. "Who is like unto Thee, 
 O Lord, glorious in holiness, fearful in praises?" And thus, 
 some day, He will make His whole creation a glory and 
 beauty to Himself, sanctifying and cleansing us "that He 
 might present to Himself a glorious church, not having spot 
 or wrinkle or any such thing, but that it should be holy and 
 without blemish." 
 
 Israel, too, shall be made "a crown of glory in the hand of 
 the Lord and a royal diadem in the hand of thy God." "In 
 that day shall the Lord of hosts be for a crown of glory and 
 for a diadem of beauty unto the residue of His people," and 
 ' • the Branch of the Lord shall be beauty and glory for them 
 that are escaped of Israel." "Let Thy work appear unto 
 Thy servants and Thy glory unto their children! " 
 
14 FROM GLORY TO GLORY. 
 
 Glory is majesty^ and pomp, and wealth. It is spanned in 
 rainbow colors across the sky, when the sun carries the vic- 
 tory over the darkening clouds as they dissolve in beneficial 
 spray. It sparkles in the water of the diamond and the pearl. 
 It is the girdle of glory of the Lord of hosts, the brightness 
 which Kzekiel saw round about the likeness of a man on the 
 throne. 
 
 Glory is the result oi power exhibited, it is the victory of 
 light over darkness, of knowledge over ignorance, of strength 
 over opposition in whatever shape it may approach God or 
 man. It is excelling power, greater than enemies and obsta- 
 cles. Power when left alone is waste and lost, but when 
 tested it is made manifest. It develops strength into virtue, 
 it gathers laurels and a crown of glory by overcoming the 
 opponent. The greater the enemy, the greater the glory of 
 victory. Power is productive as well as destructive. The 
 physician gets glory from battling with sickness and death. 
 The scholar, scientist, mechanic are crowned with honor and 
 glory when heretofore unknown powers are forced to come 
 out of their hiding places, where they had rested for many 
 centuries, to take off their gravecloth from face, and feet, and 
 hands, and to serve man for whom they were made. 
 
 While those create blessings by their life battle, the soldier 
 or the pugilist receive the laurel wreath after having stepped 
 over bodies with fatal strength, a bloody trophy of doubtful 
 honor. 
 
 We see a type of such glorious power in nature, too. The 
 lightning flashes, the thunder rolls. It has chosen the victim; 
 it strikes it with unparalleled velocity and accuracy; the work 
 of destruction is done — but it was glorious. "The God of 
 glory thundereth, the voice of the I,ord is full of majesty." 
 Who is like Him? Man has tried to imitate Him on the 
 
INTRODUCTION. 15 
 
 Stage for theatrical purposes. The thunderstorm on the lake 
 in • ' William Tell ' ' and other plays may be rightly and great- 
 ly applauded by the admiring crowd; but after all, what a 
 powerless counterfeit on the part of the human little monkey ! 
 
 We see the prancing horse in his fury. His hoofs come 
 down with fearful weight. "Hast thou given the horse 
 strength? Hast thou clothed his neck with thunder? The 
 glory of his nostrils is terrible," says the Creator to Job. 
 
 Who does not stand in awe before the foaming masses of 
 the Niagara fall ! What power there, what glory! Still we 
 should not like to be exposed to its crushing force. 
 
 When in springtime the snowy mountain masses begin to 
 melt, when the torrent beds seem altogether too narrow for 
 such violence and turbulence, the thoughtful by-stander can- 
 not help thinking of Him whose is the glory of creating 
 that abundance of power, but he is thankful to be by the 
 wayside and not in the way of the hurtling glory. 
 
 Travellers are anxious to look into a crater's yawning 
 mouth. They consider themselves especially favored when 
 they see, from a distance though, the angry mountain boss in 
 action, clearing out the rocks and lava flow, throwing them 
 with force and without care high over the brim, smoking and 
 foaming, as if his fury could never cease. It is a glorious 
 sight — but the work is destruction. 
 
 There is glory in strength: "the glory of young men is 
 their strength." Oh, that they were wise, that they would 
 use it to the glory of God who gave it ! 
 
 But glory is also^r^^^. " He that is slow to anger is bet- 
 ter than the mighty, and he that ruleth his spirit than he that 
 taketh a city." "It is the glory of God to conceal a thing." 
 That is grace, that is greater glory. It is the greatest He 
 ever got from His combat with Satan. May we then learn 
 
1 6 FROM GI.ORY TO GI.ORY. 
 
 the bliss of glory intended for man: "It is his glory to pass 
 over a transgression," that we may live "to the praise of the 
 glory of His grace wherein He has made us accepted in the 
 Beloved." 
 
 Glory is truth. Wherever truth gets the victory over lying 
 and falsehood, a flash of light seems to proceed from their 
 encounter, a beam of glory. There is one luminous spot in 
 Achan's dark history which spreads glory over the awful 
 judgment scene: "My son," said Joshua, "give glory to the 
 Lord God of Israel, and make confession unto Him, and tell 
 me now what thou hast done." "Indeed I have sinned," 
 was his answer, "and thus and thus have I done." 
 
 Solomon's glory did not only consist in the riches and 
 honor which God had promised to give him " so that there 
 shall not be any of the kings Hke unto thee all thy days. ' ' 
 The queen of Sheba came on behalf of his wisdom "to do 
 justice and judgment on the throne of Israel." Truth is the 
 basis for justice and righteous judgment, and how he did con- 
 quer falsehood with the sword of truth in his hands, we know 
 from the incident of the two mothers who claimed the same 
 child as their own. His God-given wisdom became his glory. 
 
 A liar has to flee from the face of truth covered with shame 
 and ignomy, while truth stands upright and crowned with 
 glory as long as it is the exact reflection of the truth of God. 
 There is a holiness of truth and an unholiness of truth, Eph. 
 4: 24, marg. The one unmercifully wields the club, while the 
 other looks through loving, pleading eyes straight into the 
 sinner's heart, creating there by that very look the love and 
 longing for truth which was only slumbering and waiting for 
 the beneficial touch. 
 
 Glory is rest — not the rest of a stone, though, which can- 
 not help lying on the spot where it was placed; not the rest 
 
INTRODUCTION. 1 7 
 
 of a corpse that is left as a helpless, hopeless prey to worms 
 and corruption ; not the rest of a clock that has lost all value 
 by having stopped in its course of usefulness; not the rest of 
 stagnant water, which gets dim and dull without the spark- 
 ling life in its thickening drops — but the ocean's rest after the 
 tempest is past, when the troubled sea obeys the Master's 
 "Peace, be still!" when there is a great calm, while He 
 stands in the boat and rejoices in His power which bade the 
 winds abate and leave off their wild game. ' ' * He maketh the 
 storm a calm, so that the waves thereof are still," — that is 
 glory! 
 
 The tranquillity of an evening hour in field and wood is 
 glorious rest, — when nature so full of life and song goes to 
 sleep, when the busy little birds seek their nest, when the 
 deer takes one more deep drink from the crystal brook and 
 then withdraws into the forest's stillness, when the little dai- 
 sies close their pink cups in the mossy grass, when the foliage 
 has finished its evening offering of praise by clapping 
 hands unto the Creator, when the shepherd and shepherdess 
 lead their flocks home, when the happy gang of workmen in 
 the fields return with songs of rejoicing, when the church bell 
 chimes its last curfew across the fields, while the dew comes 
 down as an evening greeting from above fraught with the 
 blessings of to morrow, — that is glory. 
 
 O weary fellow pilgrim, do we not long for that rest? But 
 it will come to you and me— and also to poor Israel so worn 
 out with the journey of two thousand years. The Prince of 
 Peace will come and *' make the place of His feet glorious," 
 and then the wolf shall dwell with the lamb and the leopard 
 with the kid, the calf and the young lion together, and a little 
 child shall lead them; for the earth shall be full of the knowl- 
 edge of the Lord as the waters cover the sea. There will be 
 harmony and peace — and that is glory. 
 
1 8 FROM GLORY TO GLORY. 
 
 A household where hatred, strife, and fighting rule is a 
 shame; on the other hand, a family whose members are inter- 
 woven by love and tender consideration for each other is an 
 oruament to Mother Earth who bears it. They are one in 
 spirit, one in purpose, one in ambition, one through love, and 
 that is glory. " The glory which Thou gavest Me," says our 
 Lord, * ' I have given them, that they may be one even as We 
 are one : I in them and Thou in Me, that they be made perfect 
 in one, and that the world may know that Thou hast sent Me 
 and hast loved them as Thou hast loved Me, " 
 
 O wonderful theme! too deep to conceive its largeness be- 
 cause it is born from love, and love is wonderful, is sweet, is 
 strong, is deep, is wide, it passeth knowledge; for love is of 
 God — and love is glory. 
 
 Come with me to an old German country place! The 
 church bell rings, sonorous organ sounds thrill through the 
 hearts of the expectant crowd, and now the doors are thrown 
 open, and solemnly, as if stepping on holy ground, the wed- 
 ding procession approaches the altar, and "the two" are 
 singled out from the crowd. All eyes are upon them. What 
 is their glory ? Is it the bridegroom's wedding apparel, the 
 myrtle spray he wears? Is it the robe of spotless ^white, the 
 crown of blooming myrtle, the veil that flows in hazy waves 
 from the virgin's head? That is some glory, yes. But that 
 two can be united in one, that the mysterious treasure " love," 
 which loves to work unnoticed by profane eyes, will step forth 
 in such an hour to be seen and witnessed by others — that cre- 
 ates the halo around * * the two ! " It radiates from the bride- 
 groom's eye as it rests upon his chosen pearl with joyful 
 pride, softened with the tenderness of loving manhood as he is 
 about to cherish what he did obtain by gentle wooing. It 
 beams in wild-rose color from the blushing face of the young 
 
INTRODUCTION. 1 9 
 
 woman who had rather keep that secret of love to herself in 
 order to lavish it in the cosy home upon him whom she has 
 chosen to follow. There is oneness, love, rest — perfect glory! 
 
 O Israel, what a promise, what an outlook for thee, as the 
 prophet says : " The Lord God in the midst of thee is mighty. 
 He will save. He will rejoice over thee with joy. He will 
 'rest in His love.' He will joy over thee with singing." 
 
 And finally, when also that happy time will have past into 
 history, when all the promised earthly blessings will have 
 been bestowed upon the New Jerusalem on earth, when the 
 last enemy, death, will have been conquered forever and Satan 
 will have been cast into the place of torment prepared for him 
 and his angels, when a new heaven and a new earth will have 
 been made for the blessed throng of the redeemed — then the 
 New Jerusalem will descend from heaven, no longer for the 
 "peculiar [earthly people," but for all, as a bride adorned foi 
 her husband, having the glory of God, "for the glory of God 
 did lighten it, and the Lamb is the light thereof. " 
 
 Nothing but Glory then: Light, Sweetness and Purity, Maj- 
 esty and Pomp, Power, Grace, Truth, Rest, Love! 
 
THE GLORY OF GOD. 
 
 Thus the plan of God for His creation is glory. We are in 
 it by means of the riches of the glory of His grace which has 
 made the impossible possible. 
 
 God intended us to add to His glory; we are predestinated 
 unto the adoption of children and to the inheritance in 
 heaven, and we are sealed unto it by His Holy Spirit to the 
 * * praise " of His glory. Yea more, we have been made min- 
 isters of the gospel of the glory of Christ, and it should be our 
 ambition to make its radiancy shine forth by life and death. 
 
 The glory of God is not complete without our perfection, or 
 rather without our being perfected. A work is going on, it 
 has to be finished, and God will finish it. He will tread His 
 enemy under foot, and then He will rest in His victory. In 
 that sense we can speak of even the glory of God as going 
 "from glory to glory," although it is absolute, complete, and 
 perfect, and has been so from the beginning, from the days of 
 eternity. 
 
 But if we get to the point of trying to understand what 
 eternity means, the past as well as the future, our mind comes 
 to a standstill, and then it is time to stop thinking, to surren- 
 der to the superiority of Divine spirit, and to acknowledge 
 that we cannot understand God with our limited human mind 
 beyond what He has pleased to reveal unto us by the Word 
 and His Spirit. Then I have to humbly bow and adore and 
 say: ''Father, I do not understand, but I am satisfied, and I 
 rejoice believing without sight, until, some day, I shall be 
 like Him, Thy Firstborn, who knows Thee, the Father, as 
 Thou hast known Him. ' ' 
 
THK GLORY OF GOD. 21 
 
 It does not pay, nor have we a right, to pry into hidden 
 mysteries, even regarding the existence and substance of God. 
 ** The secret things belong unto the Lord our God, but those 
 things that are revealed belong unto us and unto our chil- 
 dren." The glory of God, as far as it has been revealed unto 
 us in nature and in the Word, is ours. If we look into it to 
 the intent that we might reflect it unto the world, we shall be 
 beautified by it, while we may lose our eyesight altogether by 
 gazing into the glaring sun simply prompted by the desire to 
 * * find out about it, " to satisfy our curiosity or vainglory of 
 knowledge. There is a knowledge of mind which may 
 destroy a man by the very responsibility of having acquired 
 it, and there is a heart knowledge that leads into love and life. 
 "Every one that loveth is born of God and knoweth God." 
 
 May then the Spirit of the Living God guide us in this 
 study of the Glory of God, that we as men may be led from 
 glory to glory in as far as it can be imputed unto us! 
 
 Our study will thus comprehend the three principal parts: 
 
 I. The Glory of God in Christ Jesus, and how did Jesus 
 glorify God? 
 
 II. Moses' Glory or the Glory of the Old Covenant, and 
 how did Moses glorify God ? 
 
 III. Our Glory, and how can we glorify God? but — how 
 can we? 
 
 While in the introductory remarks we have cast a furtive 
 glance on some glory of God as it is manifested in nature, we 
 shall now turn our attention. toward the Glory of God personi- 
 fied. We have seen that glory is not only beauty, grace, 
 love, rest, but that there is glory in force, strength, inflexible 
 truth, justice. Both elements supplement each other to make 
 glory perfect. As the clinging ivy has need of the oak to ex- 
 hibit a picture of strength and weakness made one, as the 
 
22 FROM GLORY TO GLORY. 
 
 woman with all imaginable grace and womanhood seems to 
 come short of her destination without the strong arm on 
 which to lean in weal and woe — so a god of all grace, good- 
 ness, and kindness would appear weak without the glory of 
 justice, would not be what our God is, the just God who must 
 hate and punish sin because He is holy; the mighty God who 
 can destroy even "the destroyer," i. e. Satan, because He is 
 **the Almighty;" the gracious God who takes the punishment 
 upon Himself that the sinner may go out free. That is our 
 God — a just God and a Savior ! 
 
 THE VICTORY OF JUSTICE AND THE VICTORY OF GRACE. 
 
 "Justice and judgment are the establishment of Thy 
 throne, "says the Word of God. The glory of justice and 
 holiness had to be manifested first, it had to precede the glory 
 of grace. In fact, grace cannot shine where there is no just 
 condemnation. 
 
 A righteous judge does reap glory, a judge that cannot be 
 bribed, who cannot be tempted by weakness or by partiality 
 to see the law broken and let the transgressor go unpunished. 
 It is a fearful thing to be made the representative of the law 
 and of truth, and "Thy law is the truth," we read in the 
 psalm. When the holy God came down upon mount Sinai to 
 give the law, clouds and darkness were round about; it was 
 the smoke of the zealous God whose anger is as a consuming 
 fire. Still it was glory according to the Scriptures: "These 
 words the Lord spake unto all your assembly in the mount 
 out of the midst of the fire, of the cloud, and of the thick 
 darkness with a great voice * * * and ye said: 'Behold, the 
 Lord our God has showed us His glory and His greatness, and 
 we have heard His voice out of the midst of the fire. ' V 
 
 The glory of a righteous judge is the Victory of Justice, It 
 
THE GI.ORY OF GOD. 23 
 
 is the triumph of good over evil, of the law over transgres- 
 sion, of righteousness over unrighteousness, of truth over wile 
 and ruse. That is the glory which will crown God as Lord of 
 lords and King of kings, when Satan will writhe in powerless 
 agony at His feet, when the wicked shall flee from His face, 
 and sin and death shall be stamped out from the earth. He 
 would be a glorious God even if that were all; but thanks be 
 to Him! that is not all. 
 
 While He looks upon the wilful, wicked, unrepenting crim- 
 inal with eyes of consuming fire. His heart yearns for the re- 
 lease of the poor, deceived, misled, and humble sinner. But 
 there stands God's enemy who has a claim on the unfortunate 
 soul. God would so gladly pardon him, as does a king by 
 the ^privilege of grace, yet that claim cannot be ignored by 
 God. It is based on the first law which God laid down for 
 man: "Of the tree of the knowledge of good and evil thou 
 Shalt not eat thereof ; for in the day that thou eatest thereof, 
 dying thou shalt die. " 
 
 In those words God pointed out unto man a dangerous 
 region which he had better avoid, He pointed to the dark 
 land of death, Satan's domain. In how far God did explain 
 the nature of that hostile adversary to Adam and Eve, we are 
 not told, but one thing is certain: God is too just to punish 
 man for what he does not know. He must have been warned 
 of a lurking enemy, and he must have known that from the 
 moment he would choose to follow him instead of God, he 
 would also be his, a prey of the master Death. He knew, 
 too, that it would be a gradual dying, ' ' dying thou shalt die," 
 that it would begin with sickness, pain, sorrow then and 
 there, and that it would finish — when, where? Did he know 
 of the second death ? 
 
 And deceived by Satan's beauty and craftiness man chose 
 
24 FROM GI.ORY TO GI.ORY. 
 
 the cruel master above God, and Satan laughed, as he had tri- 
 umphed over God — so far ! He had snatched away from God 
 His own creatures, those beautiful creatures made in the like- 
 ness of God, the crown and glory of His creation. His joy, as 
 He says: *' My delights were with the children of men." 
 
 Satan had triumphed and carried away his prey into Hades, 
 and only with a shiver of horror can one read the decree pro- 
 nounced upon him by the Almighty: " Dust shalt thou eat all 
 the days of thy life!" Dust he is eating, he is feeding on 
 human bodies after they have returned unto the ground from 
 which they were taken. Man is but dust. ''Dust thou art, 
 and unto dust thou shalt return! " a prey of death. 
 
 Thus Satan has a claim on human bodies, while " the spirit 
 shall return unto God who gave it, ' ' at least until the j udg- 
 ment day which will decide their final destiny. Can even 
 that return to God be desirable to the soul that has hated or 
 slighted Him here on earth ? 
 
 While the right of the God of Justice ends there, the God of 
 Grace conceived a glorious plan to redeem, to buy back, not 
 only the souls, but also those bodies from Satan's hands. 
 
 "All souls are Mine," says God. "The soul that sinneth 
 it shall die," claims Satan as God's own command. Life for 
 life ! asks Justice. 
 
 What is life? Is it the invisible soul? Is it the pulsing 
 body? Is it both? "The life of the flesh is in the bloods 
 Therefore "it is the blood that maketh atonement for the 
 soul." 
 
 Thus Satan claims life-blood — i. e., all the blood of one 
 person — for every sinner that has forfeited, even by his first 
 sin, his right to the tree of life, his right of admission to Par- 
 adise on behalf of unspotted innocence. 
 
 God paid that price of death unto Satan — blood, sufficient 
 blood. The blood of the God-Man Jesus is of greater value 
 
THK GLORY OF GOD. 25 
 
 than all other bloods together, as the blood of all beasts on 
 the earth is not equal to one human life. The Divine life- 
 blood of one person, the second Adam, atones fully for all 
 mankind, i. e., for Adam and his seed. 
 
 Satan had to be satisfied, yea, we have all reason to believe 
 that he accepted the price of redemption with satisfaction. 
 Hatred, like love, is unreasonable. If only that God to 
 whose throne he had vainly aspired, whom he hated because 
 he was defeated by Him, if only that God had to suffer, to 
 suffer death from his hands, his thirst for revenge would be 
 quenched, although it would mean everlasting tortures unto 
 him in the end. Some of Satan's children follow their fa- 
 ther's example in our days; they must have revenge, though 
 the rope, the sword, or the stake be theirs. The Serpent's 
 hellish, devouring desire was to "bite the horse's heels, so 
 that his rider should fall backward," which was fulfilled by 
 Judas Iscariot, his human agent. And do not all of us real- 
 ize how, before we received the Divine nature by being born 
 again, our hearts and minds had no rest until hatred had 
 launched out the little, mean, venomous sting against the 
 guilty or innocent victim, though our tongues got burnt by 
 it ? That is Satan 's nature. 
 
 '"' While the Son of God, Jesus Christ, paid that debt by going 
 into death, He opened Hades, the prison of the deceased, the 
 keys of which He is now holding for ever, and He let go free, 
 all those who believed such good tidings and availed them- 
 selves of the liberty offered to them. While He overcame 
 death, He imparted eternal li£^ to those who then believed, 
 and who would believe later on in the finished work on the^ 
 cross, who individually are crucified with Him by faith as the. 
 truth dawns on them. He placed into those bodies an incor- 
 ruptible germ which Satan^cajnnot destroy though he swallow 
 the whole man, woman, or child, and thus even our bodies 
 
26 FROM GLORY TO GI^ORY. 
 
 are redeemed by Jesus and will be His for eternity — glorious 
 bodies of grace. 
 
 •' There is therefore now no condemnation to them that are 
 in Christ Jesus, " is our triumphant song. Now ** mercy glo- 
 rieth against judgment," and that is Victory of Grace. 
 
 * ' Mercy and truth are met together, righteousness and 
 peace have kissed each other. ' ' They met in Jesus, the glory 
 of justice and the glory of grace, and thus the fullness of the 
 Godhead dwelt in Him. What Divine glory in the face of 
 Jesus Christ! That which Moses could not see, though he 
 asked for it in confident prayer, ''we beheld," says John,*' the 
 glory as of the only begotten of the Father, full of grace and 
 truth." "Thou canst not see My face and live," was God's 
 answer, " there shall no man see Me and live." Grace in all 
 its radiance, goodness in all its splendor, love in all its over- 
 whelming brightness was and is too much for human sight. 
 It was enough that the name of the Lord should \>^ proclaimed 
 unto Moses while the glory was passing by, and that name 
 was " the Lord God, merciful and gracious, longsuffering, 
 and abundant in mercy and truth. ' ' Moses had seen the glory 
 of Divine justice, truth, and righteousness manifested, he 
 heard the coming glory of mercy, i. e. grace, announced, and 
 he was satisfied. When the time came that God would 
 reveal unto human eye what He had only promised unto 
 Moses, He veiled His glory with a human body. From time to 
 time the veil was rent and glorious beams shone forth. Then 
 men fell on their faces and worshipped God in flesh. 
 
 That man might see God and live, the Word, the Name of 
 the Lord, was made flesh. Thus He became the ' ' image of 
 the invisible God, the express image of His person, the 
 brightness of His glory." The glory of God was made vis- 
 ible in the face of Jesus Christ, and the fact of Him being the 
 image of God was the glory of Christ. Wonderful combina- 
 
THE GI.ORY OP GOD. 2^ 
 
 tion, ''full of grace and truth." Truth, or the law, had been 
 given by Moses, but grace and truth came by Jesus Christ. 
 
 Thus we see the twofold glory of God revealed in the God- 
 Man Jesus : 
 
 I. The original glory which He had with God as the Son 
 of God before the world was, absolute holiness, righteousness, 
 justice. " Father, glorify Me with Thine own self, with the 
 glory which I had with Thee before the world was." 
 
 II. The glory bestowed upon Him by the Father, the glory 
 of grace which He received as the Son of Mat;, as Jesus the 
 Savior. * ' The glory which Thou gavest Me I have given 
 them * * ^ that they may behold My glory which Thou hast 
 given Me." When God created Jesus as Son of Man by pre- 
 paring a body for Him (though He had been with God as Son 
 of God from the days of eternity) He became the ** Father of 
 Glory," while the '* Glory of the Father " raised Jesus from 
 the dead. God is also called the Father of Lights, having 
 begotten Jesus His Firstborn, the I^ight of the world, and by 
 the word of truth also us who are " a kind of firstfruits of His 
 creatures," children of light and of the day, who therefore 
 should naturally shine as lights in this world. 
 
THE ORIGINAL GLORY, OR THE GLORY OF 
 THE SON OF GOD. 
 
 We have seen that the glory of God is written in the book 
 of nature with letters that can be read even by the unlearned. 
 God intended to draw the attention of men to the power 
 behind, which created the universe and which keeps it going. 
 
 * * The invisible things of Him from the creation of the world 
 are clearly seen, being understood by the things that are made, 
 even His eternal power and Godhead." 
 
 ' ' But they glorified Him not as God, neither were thankful 
 
 * * * they changed the glory of the incorruptible God into an 
 image made like to corruptible man, and to birds, and four- 
 footed beasts, and creeping things." Their foolish heart was 
 darkened, and God gave them up to idolatry and to corrup- 
 tion of soul and body. But He did not leave the world with- 
 out a manifestation of His presence. From time to time He 
 revealed His glory in a supernatural way to individuals and 
 to the one privileged nation, the Israelites, as He appeared to 
 them in a flame of fire, in unusual brightness, in a cloud. It 
 is interesting to go through the Old Testament dispensation 
 in search of such manifestations. We find them more or less 
 frequent up to the time when the glory of God left Israel from 
 * ' the mountain which is on the east side of Jerusalem." 
 
 Abraham seems to have been the first who saw the glory of 
 God. "The God of glory appeared unto our father Abraham 
 when he was in Mesopotamia," says Stephen, the martyr. 
 According to that statement it was not only a voice from 
 somewhere that spake unto him: '* Get thee out of thy coun- 
 try! " but the God of glory came to call him into a land He 
 had espied for him and his seed, flowing with milk and honey, 
 
THK GI.ORY OF GOD. 29 
 
 called the glory of all lands. No wonder, then, that Abra- 
 ham 's faith was inspired to follow such a God wherever He 
 would lead. 
 
 Some years later the same glory appears to him again to 
 strengthen his courage and to confirm the promise. " Lord 
 God, whereby shall I know that I shall inherit the land? ' ' he 
 asks, and the answer is : "Take Me a heifer, a she-goat, a 
 ram, a turtledove, and a young pigeon." It was a custom 
 which, to a certain extent, is still practiced in Eastern coun- 
 tries. When two parties make a contract of some importance, 
 they bring certain animals which they halve, with the excep- 
 tion of the birds, and put them in two even heaps, leaving 
 space enough to pass between. Both parties have to take 
 that solemn walk, and only then the agreement is considered 
 binding. It is the form of a solemn oath. 
 
 Abraham had prepared the sacrifice, and he was waiting for 
 God to come and to seal the covenant by His appearance. 
 Hour after hour passed away. It is good for us to be kept 
 waiting for God, it is but a blessed opportunity to get ready 
 for the holy meeting. The sun was going down, deep sleep 
 fell upon Abraham and " an horror of great darkness." That 
 was the time for the glory of God to appear, it must be dark 
 to make it shine so much the brighter. A furnace and a lamp 
 of fire passed between those pieces, and God spoke. It was 
 the same pillar of cloud and of fire that was manifested later 
 on to the very people of whose future God was foretelling 
 Abraham in that hour. 
 
 The flame of fire appeared to Moses out of the midst of the 
 burning bush. The sight was great, the ground was holy, it 
 was again the God of glory who called him to the sacred, 
 painful, glorious task of a shepherd over a rebellious flock. 
 
 Soon after we see the pillar of cloud and of fire take the 
 personal lead, it was the lyord Himself, the Angel of His 
 
30 FROM GI.ORY TO GI.ORY. 
 
 Presence. " So didst Thou lead Thy people to make Thyself 
 a glorious name." 
 
 There seems to be a fourfold significance to that visible 
 manifestation of glory. In the first place, it was given for 
 guidance; further it did execute judgment on the wicked; it 
 was the image of the holiness of God; and it was the outward 
 token of the presence of God on or in the temple, the Shechi- 
 nah glory. 
 
 FOR GUIDANCE. 
 
 " The Lord went before them by day in a pillar of a cloud, 
 to lead them the way; and by night in a pillar of fire, to give 
 them light, to go by day and night." Thus God called Israel 
 out of Egypt. Before they ever reached the Red Sea, before 
 they crossed the valley of the shadow of death with the 
 threatening walls of water to the right and to the left, the 
 Guide was there to lead the fugitives out of the prison house. 
 Oh, for such a guide when the doors of our prison are thrown 
 open by the Redeemer's hand and His " Come forth! " reaches 
 our ear; for a believing heart that will quickly arise and flee 
 after Him with girded loins and with the staff" in hand ; for a 
 trusting eye fixed on the Shepherd who will not leave His 
 lambs, not even the last of the rearward, as a prey to the 
 wolves behind. What a happy flight that, what frolic danc- 
 ing in the flock! But Israel took off" their eyes from their 
 Deliverer and His protecting wing, they looked around — the 
 prison doors were still open, the jailor may pursue. And 
 there they are, Pharaoh and his army; they are drawing nigh. 
 ' ' Moses, we have to perish ! This will be our grave. Why 
 hast thou brought us out of Egypt?" 
 
 Poor Moses, this is only the beginning of troubles, but 
 Some one promised you: '* I will be with thee," and that was 
 the I AM THAT I AM. 
 
THE GI.ORY OF GOD. 3I 
 
 "O THOU THAT ART, help now!" 
 
 "What criest thou unto Me?" is the answer. ''Speak 
 unto the children of Israel that they go forward," to whom 
 Moses had said just then: "Stand still!" Forward, as long 
 as the cloud moves on. While the Angel of the I^ord places 
 the undershepherd Moses with the wonder-working rod at the 
 head of the flock, He removes to the rear to comfort the flut- 
 tering hearts and to fold the weary ones in His arms. "The 
 pillar of the cloud went from before their face and stood 
 behind them. And it came between the camp of the Egyp- 
 tians and the camp of Israel * * * so that the one came not 
 near the other all the night." 
 
 Have you ever seen the Angel of the Lord camping between 
 you and Pharaoh ? There is a special charm about going to 
 sleep by the glowing camp fires, while angels sing the lullaby 
 " The Keeper of Israel neither slumbers nor sleeps. " 
 
 And thus Israel need not fear to step once more into the 
 deep waters. The same Guide will be there. That cloud has 
 not dissolved, the lamp of fire has not gone out. " Ye shall 
 not go out with haste, nor go by flight; for the lyord will go 
 before you, and the God of Israel will be your rearward." 
 
 But we have to watch the cloud. It was given for a guide. 
 "When the cloud was taken up from the tabernacle, then, 
 after that, the children of Israel journeyed ; and in the place 
 where the cloud abode, there the children of Israel pitched 
 their tents. At the commandment of the Lord they jour- 
 neyed, and at the commandment of the Lord they pitched ; as 
 the cloud abode upon the tabernacle, they rested in their 
 tents." 
 
 Hurry-up America does not know very much of such a 
 restful pilgrimage; in fact, the whole world resembles more a 
 swarming bee-hive than anything else. If at least the army 
 of the Lord of hosts would slowly but promptly follow their 
 
32 FROM GI.ORY TO GIvORY. 
 
 Commander! Yet there are so many disorderly soldiers who 
 leave their ranks and make voluntary side trips or rush ahead 
 of the army, playing a pioneer's part on their own responsi- 
 bility. They need not blame the Captain if they are taken by 
 the enemy, their death is neither an honor nor a heroic act, 
 and their untimely zeal will not crown them. But pioneers, 
 chosen and sent out on their dangerous errands, can go in 
 peace of soul; the Watchful eye does follow them, and, whether 
 in life or death, they honor the army and the Commander. 
 
 May we all who are Christian workers examine ourselves, 
 and if out of ranks return and obtain pardon and fill the place 
 appointed unto us. 
 
 ** Lead, kindly Hght, amid th' encircling gloom, 
 
 Lead Thou me on ! 
 The night is dark and I am far from home, 
 
 Lead Thou me on ! 
 Keep Thou my feet ! I do not ask to see 
 The distant scene ; one step enough for me." 
 
 — /. H, Newman. 
 
 FOR JUDGMENT. 
 
 But the same fire that gave the blessing of light to Israel 
 became a devouring flame to their enemies. For *' it came to 
 pass that in the morning watch the Lord looked upon the 
 host of the Egyptians through the pillar of fire and of cloud , 
 and troubled the host of the Egyptians." 
 
 That one look wrought confusion in the hostile camp. 
 * * He took ofiF their chariot wheels and made them to go heav- 
 ily, so that the Egyptians said: * Let us flee from the face of 
 Israel, for the Lord fighteth for them. ' " 
 
 Need we so much fret about our adversaries, as long as 
 they are the enemies of the Lord or, if His children, make 
 alliance with the unbelievers against us, at least for a time? 
 
THK GLORY OF GOD. 33 
 
 Can we not trust our God? Can we not leave them to His 
 look ? Will He not take off their chariot wheels in due sea- 
 son, so that they can no longer pursue after us? Has He 
 never stopped an enemy of yours, even while his arm was 
 raised for the deadly blow or his bow ready to shoot the 
 arrow ? Those eyes like a flame of fire will never get dim, 
 and in the judgment day they will discern with an eagle's 
 keenness the hidden spots of all human hearts and minds; 
 they will flash the search light upon the scenes of darkness, 
 and nothing will be hid, whether it be a murderer's horrible 
 deed or a woman's serpent tongue reaching out for evil. 
 
 Blessed are those who appear under the eyes of the Son of 
 God day by day to have their reins and hearts searched, while 
 there is a chance for refinement and improvement. Many 
 murmurings would be checked and many judgments avoided. 
 
 The Glory of God had to appear unto Israel in judgment 
 more than once. "Nothing to eat," they cried, *' oh, for our 
 fleshpots in Egypt!" ** In the morning ye shall see the 
 glory of the Lord," was the answer from above. "Come 
 near before the I^ord! He has heard your murmurings." 
 * ' And it came to pass as Aaron spake unto the congregation 
 of Israel, that they looked toward the wilderness, and behold, 
 the glory of the Lord appeared in the cloud." May you and 
 I never have to stand before God because of murmurings ! 
 What have we deserved that we should complain of lack of 
 food, even if such is the lot meted out unto us? Does not the 
 Maker know how hard He can tax the human frame He has 
 made? The trusting child will never suffer, because those 
 afflictions are fraught with spiritual blessings which none of 
 the chosen martyrs can afford to miss. As to the murmurers, 
 "He gave them their request, but sent leanness into their 
 soul." The very gift of manna must have filled their hearts 
 with humiliation, as they obtained it by grumbling. 
 
34 FROM GI.ORY TO GLORY. 
 
 "No water to drink! Wherefore have you made us to 
 come out of Eg^ypt to bring us unto this evil place?" Yet 
 they had tasted once before of the water that gushed out of 
 the rock at the beginning of their journey. *' Can God fur- 
 nish a table in the wilderness?" they had asked, "can He 
 give bread? can He provide flesh?" and God had cleft the 
 rock and given them the cool drink at Massah and Meribah. 
 What an ugly lot those Israelites were, disbelieving, mur- 
 muring, tempting the Lord, after they had experienced His 
 power of goodness ! No worse, though, than most of the pil- 
 grims on the way to the Heavenly Canaan. If that wilder- 
 ness could echo what has been spoken there, the stored-up 
 record would certainly shock us. They are written down, 
 and they will be revealed in the light of the glory cloud. 
 ' * Moses and Aaron went from the presence of the assembly 
 unto the door of the tabernacle of the congregation, and they 
 fell upon their faces; and the glory of the Lord appeared unto 
 them." He spread flesh and bread before them and judged 
 them through their own gluttonness. 
 
 There is a trembling crowd of more than a million people, 
 all stripped of their ornaments, in fearful expectation of what 
 was going to come. They had only given their gold and sil- 
 ver to one man to make something of it, something according 
 to their taste, and there had come out this golden calf. They 
 had danced around it for a while and had eaten and drunk, 
 they had had a good, merry, old-fashioned, world-fashioned 
 time. But that came to an end when God looked upon it, 
 and now they were called to meet Him. Fearful judgment ! 
 * * I will come up into the midst of thee in a moment, and con- 
 sume thee." In such expectation they were standing and 
 watching Moses as he went out of the defiled camp to hear 
 the Divine sentence upon the sinners. * ' And it came to pass, 
 as Moses entered into the tabernacle, the cloudy pillar 
 
I 
 
 THS GI.ORY OF GOD. 35 
 
 descended, and stood at the door of the tabernacle, and the 
 Lord talked with Moses. And all the people saw the cloudy 
 pillar stand at the tabernacle door, and all the people rose up 
 and worshipped, every man at his tent door. And the Lord 
 spake to Moses face to face, as a man speaketh to his friend. ' ' 
 
 While Moses received the high favor of friendship from the 
 God of heaven, the people stood in awe; they were kept in 
 suspense forty days and forty nights — long days, long nights. 
 Would God pardon, would He go in their midst the rest of 
 the way, or would He send them to their destination only by 
 Moses ? And when Moses returned from the mount with the 
 message of grace, his face shone with the glory which he had 
 seen. 
 
 But the manifestation of Divine holiness which was a bless- 
 ing to Moses became destruction to others, even his sister 
 Miriam. She had only joined in Aaron's murmurings against 
 their brother — or was she the one who first found fault with 
 him? She disliked Moses' wife. And then he took too 
 much of a privilege upon himself. Was he the only mouth- 
 piece of the Lord? Those two spoke against him, no great 
 crime, it seems — but Moses was the servant of the Lord. 
 ''Come out, ye three! " the Master said suddenly. He came 
 down in the pillar of the cloud and stood in the door of the 
 tabernacle ; a few minutes later Miriam was leprous, as white 
 as snow. 
 
 Years passed away. Moses had not become more popular 
 among his people. Once more the meek servant of the Lord^ 
 and this time his brother, too, had to face an angry, jealous 
 crowd. "Ye take too much upon you, seeing all the congre- 
 gation are holy, every one of them ; wherefore then lift ye up 
 yourselves above the congregation of the Lord? " 
 
 They may not have known how slow Moses had been in 
 coming out into the service of the Lord, how he had pleaded 
 
36 FROM GI,ORY TO GI,ORY. 
 
 with Him to send anybody else but his unworthy person. 
 He had often sighed under the burden. They knew from the 
 Lord that Moses was His chosen servant and their leader. 
 Miriam's sad experience had preceded the revolt, thus they 
 were inexcusable, and the glory of the Lord again appeared 
 unto all the congregation. Again it was for judgment, while 
 He spread His wing over His servants. The ground clave 
 asunder under the feet of His enemies, the earth opened her 
 mouth and swallowed them up and their houses. It is a pic- 
 ture of what will happen to those who, merely from principle, 
 rebel against authority in state or church, as far as it is estab- 
 lished and ordained by God and has not failed in its calling. 
 It is true, we have no priest and no human mediator between 
 God and our souls, but God instituted shepherds over flocks. 
 "Obey them that have the rule over you, and submit your- 
 selves ; for they watch for your souls, as they that must give 
 account, that they may do it with joy, and not with grief; for 
 that is unprofitable for you. " 
 
 The Glory of God will descend again. This is the descrip- 
 tion: "Enter into the rock, and hide thee in the dust, for fear 
 of the Lord and for the glory of His majesty * * * for the day 
 of the Lord of hosts shall be upon every one that is lifted up 
 * * * they shall go into the holes of the rocks and into the 
 caves of the earth for fear of the Lord and of the glory of His 
 majesty, when He ariseth to shake terribly the earth." In 
 that day will be fulfilled all the promises of God toward the 
 faithful among Israel, while His glory will devour the wicked 
 among them and the other nations. Only a remnant of the 
 Israel of to-day and only a remnant of the nations will abide 
 the fire of judgment, while the others will be given for a feast 
 to the fowls under heaven, the supper of the Great God. 
 
 Shall we be called unto the marriage supper of the Lamb 
 instead, when the Bridegroom shall descend for the day of 
 
THB GLORY OF GOD. 37 
 
 His wedding, when His spouse Israel will stand before Him 
 in the white garments of the righteousnesses of the saints and 
 let Him take the virgin's veil, as a token of her submission to 
 His government, from off her head, and when He will place 
 it upon His shoulder ? Are we members of His own Body to 
 share the Bridegroom's glory? 
 
 FOR HOLINESS. 
 
 It is painful to think that man forces God to use His glory 
 for destruction. He originally intended to impress man by 
 His holiness for his good. Therefore mount Sinai burnt 
 with fire, was on a smoke and quaked, therefore the thunders 
 and lightnings and the long trumpet sound. The glory of 
 the Lord was then an expression of His fearful holiness, while 
 the seventy elders, when later on admitted to the privilege of 
 worship nearer the throne, saw its beauty without being 
 frightened. "They saw the God of Israel, and there was 
 under His feet as it were a paved work of sapphire stone, and 
 as it were the body of heaven in his clearness * * * they saw 
 God, and did eat and drink * * * and the sight of the glory 
 of the Lord was like devouring fire on the top of the mount 
 in the eyes of the children of Israel." 
 
 When later on the priesthood was established and Aaron 
 and his sons were consecrated and anointed for the service, 
 "the glory of the Lord appeared unto all the people, and 
 there came a fire out from before the Lord, and consumed 
 upon the altar the burnt offering and the fat ; which when all 
 the people saw, they shouted, and fell on their faces." 
 
 When Gideon, the godly youth, was visited by the Angel 
 of the Lord and called to be the deliverer of his people, he 
 longed to be assured by God that the Holy One Himself did 
 install him as such. ** And he said unto Him : * If now I have 
 
38 FROM GI<ORY TO GI.ORY. 
 
 found grace in Thy sight, then show me a sign that Thou 
 talkest with me.'" He prepared a meat offering, he pre- 
 sented it to the Lord who was graciously waiting under the 
 oak. ** And the Angel of the Lord said unto him: ' Take the 
 flesh and the unleavened cakes, and lay them upon this 
 rock, and pour out the broth.' And he did so. Then the 
 Angel of the Lord put forth the end of the staff that was in 
 His hand, and touched the flesh and the unleavened cakes, 
 and there rose up fire out of the rock, and consumed the flesh 
 and the unleavened cakes." 
 
 ''What is Thy name?" asked Manoah, Samson's father, 
 when some eighty years later he was honored by the same 
 Heavenly Guest. "And the Angel of the Lord said unto 
 him : ' Why askest thou thus after My name seeing it is won- 
 derful? ' So Manoah took a kid with a meat offering, and 
 offered it upon the rock unto the Lord; and the Angel did 
 wondrously; and Manoah and his wife looked on. For it 
 came to pass, when the flame went up toward the altar, that 
 the Angel of the Lord ascended in the flame of the altar. 
 And Manoah and his wife looked on it, and fell on their faces 
 to the ground." They had seen the glory of God, the holi- 
 ness of Him who had promised them a child. 
 
 THE SHECHINAH GLORY. 
 
 That visible Glory desired a resting place among His 
 people. What condescending grace on the part of the High 
 and Lofty One that inhabiteth eternity ! 
 
 Therefore the tabernacle was to be built for the cloud to 
 rest on it, whence its name Shechinah glory, i. e., dwelling 
 glory. " The tabernacle shall be sanctified by My glory * ^ * 
 I will dwell among the children of Israel, and I will be their 
 God." " Thou shalt make a mercy seat of pure gold * * * 
 
THE GI<ORY OF GOD. 39 
 
 and thou shalt make two cherubim of gold in the two ends of 
 the mercy seat. Thou shalt put the mercy seat above upon 
 the ark, and in the ark thou shalt put the testimony * * * 
 and there I will meet with thee, and I will commune with 
 thee from above the mercy seat, from between the cherubim." 
 Praises be unto God for those protecting cherubim wings 
 gathering the sinners that draw near with the atoning blood 
 of Jesus in hand, as a hen does her chickens. 
 
 While we see from a previous quotation that the cloud 
 covered the tabernacle by day and by night — i. e., out- 
 wardly — unless they journeyed, it appeared in the sanctuary 
 for the purpose of communing with Moses or to receive the 
 annual offering from Aaron's hands. Only on special occa- 
 sions the cloud, the glory of the Lord, filled the tabernacle, 
 for instance at its dedication, so that even ** Moses was not 
 able to enter the tent of the congregation, because the cloud 
 abode thereon, and the glory of the Lord filled the tabernacle." 
 
 The Shechinah glory had no abiding place, though, as the 
 people were journeying. There was no rest for the Leader 
 until they entered the land . There is no rest for the Captain 
 until Jordan will be crossed by the last of His soldiers and 
 our tent will be changed into the Temple, the house of God, 
 eternal in the heavens. 
 
 How little Israel appreciated the Presence of the Glory of 
 God ! They dared to carry the ark of God out into the battle 
 field, and they lost it. " The glory is departed from Israel, 
 for the ark of God is taken," wailed the high priest's daugh- 
 ter-in-law, as she gave birth and name to a boy who saw the 
 light of the world on such an unfortunate day, and she died. 
 God seemed to be defeated by the heathen gods ; still we read 
 that * * He delivered His strength into captivity, and His glory 
 into the enemy's hand." It was His own doing, and even 
 the Philistines, though apparent victors on the field, brought 
 
40 FROM GI.ORY TO GI.ORY. 
 
 back the ark with fear and trembling, as their chief god was 
 not able to stand before this Holy God. 
 
 Though the ark was recovered and later on a tabernacle 
 was pitched by David in Jerusalem, the glory cloud is not 
 mentioned again, until Solomon, authorized by God, had built 
 a house instead of a tent, the Temple of Jerusalem. 
 
 Then ' ' the priests brought in the ark of the covenant of the 
 Lord unto His place into the oracle of the house of the Most 
 Holy place, even under the wings of the cherubim, and it 
 came to pass, when the priests were come out of the Holy 
 place, that the cloud filled the house of the Lord, so that the 
 priests could not stand to minister because of the cloud ; for 
 the glory of the Lord had filled the house of the Lord." 
 
 Where is the Shechinah glory now ? The prophet Micah 
 says: " From their children have ye taken away My glory — 
 forever." Thank God, the word "forever," as used here, 
 does not necessarily imply in Hebrew "unlimited eternity," 
 but "a long time," which corresponds with Ezekiel's vision 
 of the glory of God, ''the appearance of the vision of the 
 cherubim, the wheels, the likeness of a throne, and the like^ 
 ness of a man upon it. " A rapid glance would reveal unta 
 us the Messiah glory — i. e., the Head and the Spirit-filled 
 Body. May you and I be among the innumerable eyes which 
 cover their "whole backs, their hands, their wings, their 
 wheels," sparkling lights, members of the members of the 
 Body of Christ! 
 
 Let us in retrospective view follow the course which the 
 Glory of God took as it moved from place to place, until it left 
 the land — for a time. 
 
 In Ezek. i: i, where the heavens opened that the vision 
 might appear unto Bzekiel, he saw it by the river Chebar 
 among the captives. Jerusalem, the government as well as 
 the treasures of the sanctuary, the promises, the hope of the 
 
THE GLORY OF GOD. 4I 
 
 Messiah, the children — the glory of the I^ord — had been 
 removed into captivity, and there Ezekiel saw it in the first 
 vision. Further on we read: "Then I arose, and went into 
 the plain, and behold, the Glory of the I^ord stood there, as 
 the Glory which I saw by the river Chebar, and I fell on my 
 face. ' ' 
 
 Where that plain was we do not know, but it possibly 
 refers to the region between Mesopotamia and Palestine 
 which the captives had to traverse on their way home. " The 
 Spirit lifted me up between the earth and the heaven, and 
 brought me in the visions of God to Jerusalem, to the door of 
 the inner gate, that looketh toward the north; where was the 
 seat of the image of jealousy, which provoketh to jealousy." 
 The Glory had returned to Jerusalem, bnt there was some- 
 body else's image which provoked Him to anger. It may 
 refer to the northern conquerors for whose favor the partly 
 restored nation was flattering and coaxing, with the exception 
 of the faithful few; it may refer to their gods. Is it astonish- 
 ing that the Glory of God went up from the cherub to the 
 threshold ready to depart from the house, and that the judg- 
 ment began ? 
 
 We pass on to the next chapter. Does it refer to the Mes- 
 siah's time, when a throne appeared in heaven, when a man 
 clothed with linen went into the house and the cloud filled 
 the inner court, when the court was full of the brightness of 
 the lyord's glory? The sound of the cherubim's wings was 
 heard even to the outer court, as the voice of Almighty God 
 when He speaketh. The Great High Priest of the order of 
 Melchizedek, not as the others of the tribe of I^evi, never 
 entered the Holy of Holies of the earthly temple, but He did 
 fill the outer court, the court of the Gentiles, with His glory. 
 
 We follow the Glory of God as it departs from its own 
 place, yea from the threshold. " Then the Glory of the I^ord 
 
42 FROM GLORY TO GLORY. 
 
 departed from off the threshold of the house, and stood over 
 the cherubim. And the cherubim lifted up their wings, and 
 mounted up from the earth in my sight * * * and the Glory 
 of the God of Israel was over them above * * * and the Glory 
 of the lyord went up from the midst of the city, and stood 
 upon the mountain which is on the east side of the city." 
 
 Then follows a great blank concerning the Glory of God, 
 from chapters 12 to 42, which tell of Israel's temporary 
 destruction and restoration. But after the description of the 
 new temple we read: " Behold, the Glory of the God of Israel 
 came from the way of the east; and His voice was like a noise 
 of many waters ; and the earth shined with His glory * * * 
 And I fell upon my face. And the Glory of the Lord came 
 into the house by the way of the gate whose prospect is 
 toward the east. So the Spirit took me up, and brought me 
 into the inner court; and behold, the Glory of the Lord filled 
 the house. And I heard Him speaking to me out of the 
 house ; and the man stood by me. And He said unto me : 
 'Son of man, the place of My throne, and the place of the 
 soles of My feet where I will dwell in the midst of the chil- 
 dren of Israel for ever, and My holy name, shall the children 
 of Israel no more defile." ''The glory of this latter house 
 shall be greater than of the former, and in this place will I 
 give peace, says the Lord of hosts." 
 
 Those are still unfulfilled and precious promises of which 
 the Church may not rob Israel. 
 
 From the way of the East! Shall not His feet stand in that 
 day on the mount of Olives which is before Jerusalem on the 
 east, the same place from whence the Glory of God mounted? 
 
 The Glory of God is still dwelling in heaven between the 
 cherubim. John saw it there in a prophetic vision. "The 
 temple of God was opened in heaven, and there was seen in 
 His temple the ark of His testament * * * And I heard a loud 
 
THK GI.ORY OF GOD. 43 
 
 voice saying in heaven: * Now is come salvation, and strength, 
 and the kingdom of our God, and the power of His Christ; for 
 the accuser of our brethren is cast down, which accused them 
 before our God day and night * * * Therefore rejoice, ye 
 heavens, and ye that dwell in them ! Woe to the inhabiters 
 of the earth and of the sea ! for the devil is come down unto 
 you, having great wrath, because he knoweth that he has but 
 a short time' * * * And after that I looked, and behold, the 
 temple of the tabernacle of the testimony in heaven was 
 opened, and the seven angels came out of the temple, having 
 the seven plagues * * * and the temple was filled with smoke 
 from the glory of God, and from His power; and no man was 
 able to enter into the temple, till the seven plagues of the 
 seven angels were fulfilled." 
 
 The ark of the testimony is testifying against Israel and the 
 rest of the world to whom the law has been passed on through 
 its original owners. Therefore the judgments will proceed 
 from the ark which Moses saw in heaven. 
 
 But after the justice of God shall have been executed upon 
 the rebellious and the earth shall have been cleansed and 
 renewed by the Creator's word, there will be no more use for 
 the ark, the law will be written in people's hearts, as Jeremiah 
 tells us: "I will bring you to Zion, and I will give you pas- 
 tors according to Mine heart ^ * * and they shall say no 
 more: 'The ark of the covenant of the Lord;' neither shall it 
 come to mind; neither shall they remember it; neither shall 
 they visit it * * * At that time shall they call Jerusalem the 
 throne of the Lord, and all the nations shall be gathered unto 
 it, to the name of the Lord, to Jerusalem." 
 
 The new covenant will be established with new laws and 
 sacrifices (see Ezek, 45-48), which may be to Israel what the 
 Lord's supper is now to the Church. 
 
 But the Heavenly Jerusalem, in the time following, will 
 
44 FROM GLORY TO GI.ORY. 
 
 not even have a temple with such offerings, there will be no 
 need of memorials; for "Behold, the tabernacle of God is 
 with men, and He will dwell with them * * * And He carried 
 me away in the Spirit to a great and high mountain, and 
 shewed me that great city, the Holy Jerusalem, descending 
 out of heaven from God, having the glory of God * * * And 
 I saw no temple therein; for the Lord God Almighty and the 
 Lamb are the temple of it. " 
 
 Marvellous book! Thy pages need not be clipped, thy 
 passages not be twisted. It is all harmony, all simplicity, all 
 depth, all height — all glory ! 
 
THE GLORY OF JESUS, THE SON OF MAN, 
 OR THE GLORY BESTOWED UPON HIM. 
 
 Irreproachable, unapproachable holiness in its edfiying and 
 purifying, but also destructive consequences is the original 
 glory with which the Son of God was clothed from eternity, 
 and it shone forth on His Divine mission to those who needed 
 Him on earth. 
 
 Very dififerent is the glory that was given Him as the Son 
 of Man. 
 
 God in flesh, amazing story ! How was it possible that a 
 Spirit's unlimited liberty should be shut up within the bound- 
 aries of a material body; that such a Divine body should be 
 restricted by the laws of nature, of eating, drinking, sleep, of 
 cleanliness, and care, those habits inseparable from the mate- 
 rial substance which is called man; that the God in flesh 
 should be limited to space and time ; — in short, that God 
 should be subject to laws which He had created? How was 
 it possible? Not by the absolute power of the Almighty as 
 an act of authority, but by a free-will act on the part of the 
 Son of God who humiliated Himself to be confined for a time 
 to a walk in human flesh; and not only that, but even in the 
 likeness of sinful flesh. 
 
 For He did not take upon Himself the nature of a body as 
 Adam possessed it before the fall, but as it had been corrupted 
 by sin, with the curse of weariness and hardships upon it, 
 that by His sacrifice for sin and by a holy life in a corruptible 
 body He might condemn the mastership of sin in the flesh 
 forever. 
 
 If a man from love for worms could or would become a 
 worm himself, live with them like a worm, and die for them 
 in order to make them men by his voluntary sacrifice (W. E. 
 
46 FROM GI<ORY TO GI.ORY. 
 
 Blackstone's illustration), 'he would not approach in loftiness 
 the work of love which Jesus did for us. Only if we under- 
 stand what the glory was which He had with God before He 
 came down, we can somehow appreciate the sacrifice of death 
 as well as of a life in a human body. 
 
 The more refined and noble-hearted a person is, the more 
 disgusting appear uncouth manners, the more hateful is the 
 touch of anything unclean, the keener is his scent of sin and 
 wrong, of ridiculous ambition, of an "evil eye," and despi- 
 cable flattery. What must it have been for the * * Holy child 
 Jesus " to mingle with the little thoughtless companions ; for 
 the noble youth to hear the surmisings and envyings of jeal- 
 ous comrades, for the * * man " to be surrounded by hatred, 
 persecution, reproaches, treachery of His countrymen. He 
 who knew what was in man was able to look right through 
 the hearts of the people. He knew His enemies before they 
 ever demonstrated their ill-feelings; He knew His friends, 
 their little, little love. James and John, in the hour of our 
 lyord's greatest sorrow, were able to think of their own ambi- 
 tious hopes, and yet John was so close to the heart of Jesus. 
 What pain that strife must have given to His own loving, un- 
 selfish heart! Thus also, the more we are filled with the 
 Divine Spirit, the keener is our scent, the greater the suffer- 
 ings of trial. Discernment is a precious gift, but it makes 
 the soul sensitive and adds to the blessed tribulation of the 
 saints. 
 
 Only when we shall be * * at home " in the pure atmosphere 
 of perfect light, of perfect holiness, and love, we shall under- 
 stand what those thirty-three years of earth life meant to our 
 Savior. That sacrifice was only possible by His free will of 
 love, not by compulsion, — grace enabled Him to do it. His 
 very nature was grace. "Ye know the grace of our Lord 
 Jesus Christ, that though He was rich, yet for your sakes He 
 
THK GI,OBY OF GOD. 47 
 
 became poor, that ye through His poverty might become 
 rich." 
 
 Some little grace, some gracious feelings would not have 
 been sufficient to accomplish the task. His ** glorious power" 
 was needed. The victory of grace was won by God the 
 Father, by the Son, and by the Holy Spirit. 
 
 That Divine Being whose nature we can but little under- 
 stand with our human mind, divided in three, not influences^ 
 hut persons, yet one — Onk God, the God of Abraham, Isaac, 
 and Jacob, — that Divine Being does the threefold Divine 
 office work by the power of grace, until the complete victory 
 will be won. 
 
 In **the kindness of God the Father toward us through 
 Christ Jesus" are revealed "the riches of His grace." T/te 
 Father gave Him whom He did love over to cruel sufferings 
 by His enemies and for His enemies. 
 
 "According to the riches of His grace, the Beloved has 
 made us accepted by His blood * * * to the praise of the 
 glory of His grace." 
 
 The Holy Spirit has to apply "the exceeding greatness of 
 His power which He wrought in Christ when He raised Him 
 from the dead, ' ' in order to accomplish the victory of grace 
 over us and in us. Therefore we are called "the vessels of 
 mercy afore prepared unto glory," in whom He longs to 
 make known the riches of His glory. 
 
 Should we not let Him do it ? Why do we so often hinder, 
 grieve and quench the Spirit while He is at work, thus join- 
 ing hands with His enemies — i. e., Satan, the world, and the 
 flesh ? I pray that my power of opposition may be weakened 
 more and more, that I may become powerless, nothing — and 
 thus something in His possession. His loving and beloved 
 slave. 
 
48 FROM GLORY TO GLORY. 
 
 It may be practical to divide our study of the glory of Jesus, 
 the Son of Man, into six divisions: 
 
 1. His lifework — i. e., to receive sinners into the glory 
 of God. 
 
 2. Audible and visible communication from heaven. 
 
 3. Majesty manifested when transfigured. 
 
 4. His resurrection and ascension. 
 
 5. His inheritance in the saints. 
 
 6. His coming in glory. 
 
 HIS LIFEWORK, 
 TO RECEIVE SINNERS INTO THE GLORY OF GOD. 
 
 How to receive sinners into the glory of God was a prob- 
 lem which only Divine wisdom was able to solve. How can 
 a disinherited child be reconciled with the just father? How 
 can righteous anger be appeased? How can he be replaced 
 into the privileges of an honorable son ? 
 
 How can an outcast, who has dragged her father's name 
 through the filth and dirt of infamy, how can she be received 
 back into the sacred family circle whose members have kept 
 up their good name and reputation only by expelling the 
 degraded element and by cutting off all relationship with her ? 
 Can she be received back into the glory of a spotless name ? 
 
 How can a filthy drunkard or a beggar in loathsome rags 
 be admitted into the glory of the presence of a king ? Would 
 not the very walls of the palace, the shining door handles, the 
 carpets that cover the polished floor cry out in righteous 
 indignation against such an intruder? Would not the king's 
 attendants shrink from his approach ? 
 
 How can a sin-stained soul draw near the fearful and holy 
 God, and make its dwelling place at His feet ? 
 
THE GI.ORY OF GOD. 49 
 
 The only solution was to give that host of miserable sin- 
 ners a Captain, and "to make the Captain of their salvation 
 perfect through sufferings" in order to bring many sons into 
 glory. 
 
 His first suffering was to come in direct contact with the 
 filth of sin and the sinner. It is a marvel how His holy fin- 
 gers could ever have touched the leper; — no more, though, 
 than His grace which allowed a Judas Iscariot to eat at His 
 table and to defile the atmosphere of His chosen circle by the 
 very exhalation of his breath for three long years. 
 
 The Son of the house had to go *' outside the camp," there 
 to exchange His garments of righteousness with the rags of 
 those who had to be purified in order to be admitted into the 
 Father's family and household. The Son of the house had to 
 put on the corruptible and mortal flesh, that He might give 
 us in exchange His incorruption and immortality. He had to 
 take the place of the criminal, not only to bear his punish- 
 ment, but, what was worse, his ignominy. It is one thing to 
 step between justice and the victim as a mediator, even as the 
 scapegoat ; it is another thing to be taken for the criminal, to 
 have others point their fingers at you saying: "This is the 
 malefactor ! Away with him! " — while the culprit enters into 
 honor and glory. 
 
 That is what Jesus did for us. '* God has made Him to be 
 sin who knew no sin, that we might be made the righteous- 
 ness of God in Him. " Can a pure woman imagine the horror 
 she would undergo if the crime of a degraded creature of her 
 sex were put on her, if she were considered the one who 
 killed the poor, innocent babe, her living shame? Would she 
 not even welcome death as a relief from the unbearable bur- 
 den of sin and shame which were not hers? God would 
 know that she was innocent, He would be with her in the 
 hour of execution. He would open heaven for her and let her 
 
50 FROM GI.ORY TO GI^ORY. 
 
 in. Only away from those looks of mingled curiosity and 
 contempt ! It is enough, yea, it is too much to live through 
 such hours even in a dream. 
 
 And Jesus suffered that and more for us. He was a laugh- 
 ing stock to those who ridiculed the vain attempt made by 
 that man to become a king. He was a mark for hissing 
 Pharisees who took their revenge on the blasphemer that had 
 called himself the Son of God. And — not the least — He was 
 forsaken, if not misjudged, by His friends and followers. He 
 was the fanatic that had gone too far. How would God else 
 have abandoned Him to His enemies ? He was indeed for- 
 saken, not only apparently forsaken, by His Father for the 
 first time in His life, just in the darkest hour, when the most 
 indifferent Christian flees to the Rock of Refuge. 
 
 But He had no God to flee to, because in that hour the sin 
 of all the world, of all murderers, adulterers, liars, thieves, 
 infidels, rebellious, godless was heaped upon Him, and 
 because He was made sin and the sinner Himself. In that 
 hour He was punished for it. How could the hand that 
 smote Him comfort Him ? The Holy God that cannot look 
 upon sin without consuming the guilty had to look away 
 from His Son and let Him go into death all by Himself. 
 Therefore the cry: "My God, my God, why hast Thou forsa- 
 ken Me!" not the expression of human sufferings, but the 
 agony of a cursed soul. Nothing but power of grace was 
 able to suffer such violent anguish for others, for sinners. 
 
 That is '* the power of God unto salvation," power over all 
 flesh given unto Jesus, the power that He should give eternal 
 life to as many as the Father has given Him. * * For as the 
 Father hath life in Himself, so hath He given to the Son to 
 have life in Himself. ' ' 
 
 Therefore His power on earth to forgive sins, the power 
 that * * has delivered us from the power of darkness and has 
 
THK GI.ORY OF GOD. 5 1 
 
 translated us into the kingdom of His dear Son. " When the 
 multitudes saw it, they marvelled and glorified God who had 
 given such power unto men. 
 
 That was the glory of Jesus, the Son of Man. 
 
 Then was fulfilled what Hannah sang in her hymn of 
 praise: " He raiseth up the poor out of the dust, and lifteth up 
 the beggar from the dunghill, to set them among princes, and 
 to make them inherit the throne of glory. " 
 
 AUDIBLE AND VISIBLE COMMUNICATION FROM 
 HEAVEN. 
 
 ** God knoweth our frame." He knows that we are fool- 
 ish, blind, and ignorant. He knew that the world would be 
 slow in discerning the Divine origin of the "Sent One;" 
 therefore He vouchsafed to testify to that wonderful truth by 
 audible and visible manifestation from above to the glory of 
 Jesus. 
 
 When the angel of the I^ord came to announce the birth of 
 the Savior to a few favored men, the shepherds in the field, 
 * ' the glory of the lyord shone round about them * * * and 
 suddenly there was with the angel a multitude of the Heaven- 
 ly host, praising God and saying: ' Glory to God in the high- 
 est, and on earth peace, good will toward men.' " It was tell- 
 ing glory, therefore the shepherds returned glorifying and 
 praising God. 
 
 While Jesus was baptized in Jordan, the heavens above 
 opened, the Holy Ghost descended in a bodily shape like a 
 dove upon Him, and a voice came from heaven saying: 
 "Thou art My beloved Son, in Thee I am well pleased." 
 Therefore John the Baptist witnessed: ** I saw and bare rec- 
 ord that this is the Son of God." 
 
 The same voice was heard from heaven out of the cloud on 
 
52 FROM GLORY TO GI<ORY. 
 
 the holy mount: "This is My beloved Son, in whom I am 
 well pleased; hear ye Him." 
 
 Angels came and ministered unto Him in the wilderness, 
 after He had refused to eat miraculous food in fellowship with 
 Satan. 
 
 When the hour came that Jesus should step into death, 
 when the tide of anguish rose high, when love for life fought 
 the battle with the service of sacrifice which He had taken 
 upon Himself; when He cried out: "Now is My soul 
 troubled, and what shall I say: ' Father, save Me out of this 
 hour (not from this hour)? Father, glorify Thy name!' — 
 then came there a voice from heaven saying : ' I have both 
 glorified it, and will glorify it again.' The people that stood 
 by and heard it said that it thundered; others said: 'An 
 angel spake to Him.' " 
 
 MAJESTY MANIFESTED WHEN TRANSFIGURED. 
 
 '' We have not followed cunningly devised fables, when we 
 made known unto you the power and coming of our L,ord 
 Jesus Christ, but were eye witnesses of His majesty. For 
 He received from God the Father honor and glory, when 
 there came such a voice to Him from the excellent glory: 
 ' This is My beloved Son in whom I am well pleased,' " says 
 the apostle Peter remembering the matchless hour on the 
 mount. How our hearts swell with the longing to have been 
 there where it was so good to be ! 
 
 Then radiancy of glory broke through the veil of His flesh. 
 The fashion of His countenance was altered, His face did 
 shine as the sun. His raiment was white as the light, exceed- 
 ing white as snow, as no fuller on earth can white them. 
 
 Other glory, too, was sent from on high. "Behold, there 
 talked with Him two men, which were Moses and Elijah who 
 
THK GLORY OF GOD. 53 
 
 appeared in glory," and a bright cloud overshadowed them. 
 What privileged messengers were those two, not angels this 
 time, but men. Angels were not chosen to carry the message 
 of death, they had never passed through it ; but Moses had, 
 and evidently for that purpose his body had been kept from 
 corruption. We know from Jude that the archangel Michael 
 had a contest with Satan over the body of God's servant. 
 While one of the two had tasted death and thus spoke from 
 experience, the other chosen instrument was Elijah, who had 
 been taken up in rapturous flight, thus able to witness, a 
 man to the Son of Man, to the ascension glory. God had 
 preserved their bodies in His wise and almighty way. The 
 bodies in which they appeared on the mount cannot have 
 been the resurrection bodies, the spiritual bodies promised to 
 the redeemed, but their old, though glorified bodies ; else the 
 Word would not be true which calls Jesus the firstfruit of 
 them that slept. 
 
 Moses and Elijah may come again. They may be the two 
 prophets spoken of in Rev. ii. They may be preserved for 
 one more service, though we have no certain word for it. 
 Those two prophets, the two olive trees and the two candle- 
 sticks standing before the God of all earth, will come in the 
 power and the spirit of both Moses and Elijah : fire shall pro- 
 ceed out of their mouth, they shall have power over the rain 
 of heaven, over waters to turn them to blood, and over the 
 earth to smite her with plagues, until death will triumph over 
 them for three days and a half, and then they shall ascend to 
 heaven in the sight of all people. 
 
 But on that mountain with the I^ord they appeared in 
 glory, all light, all bright. Was it to make the cup less bit- 
 ter, was it to strengthen Jesus for the work that was defin- 
 itely sent to Him in that hour ; was it to make the victory 
 possible by showing Him the crown in advance? 
 
54 FROM GLORY TO GLORY. 
 
 Jesus "for the joy that was set before Him endured the 
 cross, despising the shame." He then looked away, over the 
 cross and the grave, to the end of the race when He would be 
 crowned with glory. 
 
 Therefore * * it came to pass, when the time was come that 
 He should be received up. He steadfastly set His face to go to 
 Jerusalem." His death meant glory to Him in the end, thus 
 He was able to say: "The hour is come that the Son of Man 
 should be glorified," referring to the corn of wheat that had 
 to fall into the ground and die. What appeared unto others 
 shame and defeat was unto Him glory, because the grave was 
 the only door through which He as the Son of Man could 
 have re-entered into the glory of the presence of the Holy 
 God, who was waiting for the atoning blood to be brought 
 into the Holy of Holies by the hands of the only perfect High 
 Priest. * ' Ought not Christ to have suffered these things, and 
 to enter into His glory? " 
 
 HIS RESURRECTION AND ASCENSION. 
 
 Some of us may oppose the view that the sufferings of Jesus 
 Christ on the cross and His captivity in the grave made part 
 of His glory; but we shall aU agree on the point of both His 
 resurrection and ascension. 
 
 We have no definite statement as to a radiant brightness of 
 His new resurrection body. His glory seems to have been 
 veiled once more for mortal eye, when for instance Mary took 
 Him to be the gardener — perhaps it was from tender compas- 
 sion for her tired, her tear-stained, aching eyes. Yet there is 
 evidence enough that His resurrection was a radiant act, and 
 that His body was full of glory. The apostle Paul speaks of 
 Him ' ' who shall change our body of humiliation, that it may 
 be fashioned like unto His glorious body." 
 
THK GI.ORY OF GOD. 55 
 
 How that mysterious work was done, and how it will be 
 repeated in us when the hour has come, we do not know; but 
 a few hints are given unto us which enrich the meditating 
 soul with wondrous blessings. 
 
 ' ' Christ was raised up from the dead by the glory of the 
 Father." He is "declared to be the Son of God with power 
 according to the Spirit of holiness, by the resurrection from 
 the dead." Can we see the dead, bruised body of Jesus lying 
 in the grave, wrapped up in fine linen, and fragrant spices 
 and ointments, but stiff and cold ? Do we see, on that glo- 
 rious Easter morn, the whole host in heaven in joyful expect- 
 ation and commotion, as the Spirit of holiness descended, and 
 the glory of God entered into that grave to begin a work that 
 was to fill the whole world with astonishment, joy, blessing, 
 praise — hatred, rebellion, fury? It was no easy work, how- 
 ever great the power of the Spirit is, the creating capacity of 
 God who ''spake and it was." The Spirit had to exert "the 
 exceeding greatness of His power," and that was the "work- 
 ing of the power of His might which He wrought in Christ 
 when He raised Him from the dead." 
 
 That was the moment when Life triumphed over Death, 
 God over Satan, while on the cross the serpent of the tribe of 
 Dan, the adder in the path, had bitten the horse's heels, so 
 that his rider had fallen backward.* 
 
 Then earth and heaven shouted: " O death, where is thy 
 sting? O grave, where is thy victory?" Swallowed up in 
 
 * Yet •' Dan shall judge his people as one of the tribes of Israel." In 
 the restoration of earthly blessings Dan shall have his share, even as 
 the first tribe mentioned in Ezek. 48 : i, though none of Dan will be 
 sealed for the heavenly privileges of the 144,000 of the tribes of Israel 
 who follow the Ivamb. Was Judas Iscariot, the man of Kirioth, of that 
 tribe ? Is this the retribution for his sin ? 
 
56 FROM GI.ORY TO GI<ORY. 
 
 victory by Him whom the bands of death could not hold. 
 Those grave cloths fell off, the rigid clasp of the skeleton with 
 the scythe in his hand had to give way to the warmth of life, 
 as the Spirit of God breathed upon those bones which were 
 raised a spiritual body in perfect beauty and glory. It was a 
 body no longer of flesh and blood — the blood had been shed 
 for the world — not the terrestrial body, nor only a spirit, but 
 a spiritual body of flesh and bones. **A spirit has not flesh 
 and bones, as ye see Me have ^'' said Jesus Himself after His 
 resurrection. "Behold My hands and My feet," with the 
 print of the nails, no repulsive scars, but illuminated marks 
 of beauty. 
 
 O that Body, how I long to know it ! And I shall have one 
 like His, a body of glory, a body which shall drink of the 
 fruit of the vine with Jesus in the Father's kingdom, a body 
 that will be fitted to eat, as He did, "a piece of a broiled fish 
 and of an honey-comb?" I am looking forward to an eternal, 
 happy life in the garden of Eden, and I shall delight in my 
 share on the tree of life with the twelve manner of fruit, dif- 
 ferent every month, and I shall enjoy my portion of manna, 
 if I reach Paradise at all, if, by the grace of God, I overcome 
 and do not eat of the dainties of the wicked meanwhile on my 
 pilgrimage. Are those too material tastes for others? 
 
 We shall have a body like His, not hampered by its present 
 physical weight and material substance. Doors and windows 
 could no longer prevent Him from stepping into the midst of 
 His waiting people. The journey to Galilee, there to appear 
 to His brethren, was no longer hard on His glorified feet. 
 Once loosed from the linen cloths of the grave, they are free 
 forever, and so shall be ours. It is true, we have some 
 instances that He burst the laws of nature and walked on the 
 storm-tossed sea while in His human body. But there we see 
 Him as the Master of the elements, coming to the rescue of 
 
THE GLORY OF GOD. 57 
 
 His frightened disciples to the intent they should recognize 
 in Him the Son of God. 
 
 That which was supernatural, temporary power, working in 
 that hour in Jesus' as well as in Peter's body, will be the 
 nature of the new creation that rises out of death. Whatever 
 His new flesh was in appearance, we know that it was radiant 
 enough to bring doubtful souls down at His feet in holy wor- 
 ship. "When they saw Him, they worshipped Him," and 
 then Jesus spake the words which had become truth by His 
 resurrection : * * All power is given unto Me in heaven and in 
 earth." 
 
 Glory did witness to the important event that took place in 
 the Garden of the Tomb on the outskirts of old Jerusalem, 
 that spot kept from idolatrous profanation by the wisdom and 
 jealousy of God as by a miracle. Undisturbed by the noise 
 and company of fanatic, ignorant worshippers as you meet 
 them in the church of the so-called Holy Sepulchre, you can 
 enjoy the fellowship of the Heavenly host and their I^eader 
 in that quiet spot which is called the Garden of the Tomb. 
 
 It seems still to breathe the peace, joy, and glory that fol- 
 lowed the victory at the entrance of the open tomb. The 
 angel of the lyord in shining raiment, his countenance bright 
 like lightning, had descended to roll back the stone from the 
 door. The earth had joined in the wondrous work of raising 
 the first from among the dead, shaking the ground of the 
 prison. That resurrection pomp makes part of the glory of 
 Jesus. 
 
 Forty days later He led His disciples out as far as Bethany, 
 and He lifted His hands and blessed them. And it came to 
 pass while He blessed them, He was parted from them and 
 carried up into heaven. A cloud received Him out of their 
 sight, and "He was received up into heaven, and sat on the 
 right hand of God." 
 
58 FROM GLORY TO GI.ORY. 
 
 There Stephen saw Him standing in glory, as He waited for 
 His martyred servant to come home. 
 
 From thence the ' * light above the brightness [of the sun " 
 streamed down on the road that leads to Damascus, to stop 
 Saul on His way, blinding him so "that he could not see for 
 the glory of that light," making a Paul of him, a servant of 
 His own choice, to be * * seen of him also as of one born out of 
 due time." 
 
 By His ascension which makes part of the glory of Jesus 
 *' the heavens have received Him until the restitution of all 
 things." Thus we have a right to look forward to a golden 
 age; but, of course, those must be excepted from restitution 
 that are excluded therefrom by other very definite statements 
 of the Divine Word. Satan, the Beast, and the false Prophet 
 shall be tormented in the lake of fire day and night forever 
 and ever. ** Forever and ever " is the strongest term used to 
 express absolute eternity, endlessness, as for instance speak- 
 ing of God who * ' sitteth on the throne forever and ever, " 
 and of the Lamb that " liveth forever and ever." 
 
 ** Whosoever was not found written in the book of life was 
 cast into the lake of fire," where Satan, the Beast, and the 
 false Prophet will have entered before. God 's own will be . 
 folded in His arms forever and ever, so Satan 's own will be 
 ushered into the place of their preference, thus sharing with 
 their master the second, i. e., eternal death. 
 
 So many soft tunes are sung in our days to slumbering 
 souls that a good, old-fashioned sound may have a right in 
 this place, as it may possibly warn some one and awake him 
 while there is still time to settle the question of eternity. 
 
 The "butcher doctrine of the atonement" is repulsive to 
 the refined taste of our age, while the vilest sins are not too 
 low to be played with in word and deed and read about by a 
 crowd thirsty for sensational blood stories. There seems to 
 
THK GLORY OF GOD. 59 
 
 be a wrong distribution of nerves in the make-up of some 
 Twentieth-Century men and women, and they may find out 
 — too late — that, to their own hurt, they neglected to submit 
 to one hour's spiritual massage from the Great Physician's 
 hands 
 
 The story of a hell and a devil belongs among the nursery 
 tales of the middle ages. Babies are no longer frightened 
 with the wolf that stands behind the door to carry the naughty 
 children away. People 's nerves must be spared in our days. 
 But — stippose — simply suppose that it be true, that there exists 
 such a place as hell which may be avoided by any one who 
 takes the necessary precautions in time, and that there exists 
 such a wicked person as the devil whose business it is to catch 
 souls for eternity on the sly — what then ? Therefore I say with 
 the apostle Peter: "Be sober, be vigilant, because your 
 adversary, the devil, as a roaring lion, walketh about, seek- 
 ing whom he may devour." Do not believe Satan when he 
 tells you that he does not exist. He has an easy game with 
 the unwary. Souls that are off their guard are in the place 
 where he can catch them without difficulty. Ease leads to 
 carelessness and final sleep. 
 
 There are some more interesting points connected with the 
 ascension of the Lord Jesus. First: Did He ever ascend into 
 heaven before that great ascension day on the mount of 
 Olives ? and second : Does He descend now to privileged 
 believers, or not? 
 
 It is dangerous to make inferences from dark Scripture 
 passages and then give them out for truth newly discovered. 
 Human wisdom in spiritual matters often leads into error. 
 But where only one interpretation is possible according to 
 common sense, I believe that we are allowed to draw a con- 
 clusion without perverting Scripture. 
 
6o FROM GI.ORY TO GLORY. 
 
 According to John 20: i Mar}^ Magdalene went early to the 
 sepulchre when it was yet dark. Matthew tells us that she 
 was together with the other Mary. The one does not exclude 
 the other. They ran forward and backward to tell the dis- 
 ciples the amazing story that the sepulchre was open. What 
 is here of importance to us is Mary's encounter with the risen 
 Master while she was alone and He said unto her: "Touch 
 Me not ! " Yet in Matth. 28: 9 we read: " And as they went 
 to tell His disciples, behold, Jesus met them saying: ' All 
 hail ! ' and they came and held Him by His feet^ and worship- 
 ped Him. Then said Jesus unto them : ^ Be not afraid ! Go, 
 tell My brethren that they go into GaUlee, and there they 
 shall see Me. ' ' ' 
 
 With grief I have heard the sacrilegious explanation that 
 Jesus, by forbidding Mary Magdalene to touch Him, wanted 
 to protect Himself and her against any human love that might 
 have sprung from the act of grace when He did ' ' so much for 
 her and forgave her so many sins." We can have but dis- 
 dain for such low thoughts. They cast reflection on the per- 
 son who conceived them. To harbor them even for a short 
 meditation means casting mud on the spotless garments of 
 Jesus' own risen and glorified body. But there are Christian 
 workers who, from their own unholy thoughts, cannot help 
 surmising and circulate surmisings against the children of 
 God who have ** obeyed the truth through the Spirit unto 
 unfeigned love of the brethren." We cannot sanction the sin- 
 ful license granted by certain ' ' community-bodies ' ' who 
 declare husbands, wives, and children, as well as earthly pos- 
 sessions and goods, common property; nor the "holy kiss" of 
 the brethren if also extended to sisters ; nor the way of some 
 Christians who instead of avoiding the appearance of evil 
 boldly provoke the public judgment by unseemly behavior 
 under the cloak of religion. But we .may wisely cut loose 
 
THE GLORY OF GOD. 6l 
 
 from people, men and women, who watch for evil. If they 
 dare to suspect unholy love in Jesus, how much more readily 
 in His disciples who are liable to fall. 
 
 There is a very plausible explanation for the apparent con- 
 tradiction in the above quoted passages to which we may add 
 Mark's report: "He appeared first unto Mary Magdalene.'' 
 Our lyord Himself gives the reason for His *' Touch Me not !" 
 to happy Mary as she exclaimed: "Rabbony ! " ** Touch Me 
 not, for I am not yet ascended to My Father ; but go to My 
 brethren, and say unto them: * I ascend unto My Father and 
 your Father, and to My God and your God.' " 
 
 He does not say to her: ** Touch Me not, for I have now a 
 glorified body." Did He not later on stretch out His hands 
 to the eleven, saying: "Handle Me?" Nor does He say: 
 * ' Thou art not holy enough." On the contrary, a little later 
 on the same morning when she and * ' the other Mary ' ' held 
 Him by His feet and worshipped, He encourages them, say- 
 ing: " Be not afraid ! " But His reason is: '*I am not yet 
 ascended — but I ascend." 
 
 That did evidently not refer to what He was going to do 
 after forty days during which He saw His disciples many a 
 time, nor would it clear the difficulty on hand. But if we 
 take His words literally we see Him ascend then and there 
 to His Father who had just raised Him by His own glory, the 
 Son in whom He was well pleased, and to His God who had 
 forsaken Him in that dark hour of the recent past, and who 
 was waiting to receive the sacrifice from the hands of the 
 High Priest who now was alive for evermore. 
 
 The high priest of the earthly sanctuary had to enter into 
 the Holiest of all after special purification and clothed with 
 the white linen robe. He entered with fear and trembling. 
 He would have died in the presence of the Holy God if any of 
 those conditions had been left unfulfilled, and if the lamb the 
 
62 FROM GI.ORY TO GI^ORY. 
 
 blood of which he was carrying had been imperfect in any- 
 way. The multitude was waiting in anxious suspense for his 
 return out of the Holy Place — only then they knew that the 
 sacrifice had been accepted and that the mediator had found 
 grace. 
 
 Thus Jesus ''by His own blood entered in once into the 
 Hol}^ Place having obtained eternal redemption," and there- 
 fore on His return out of the Holiest — i. e., the heavens — He 
 greeted the women "All hail!" and the disciples with 
 "Peace be unto you ! " It was the message which the High 
 Priest brought from the blood- sprinkled mercy seat. 
 
 The other is the sometimes debated question: Can or does 
 Jesus appear now unto us, or to some of us, in His glorified 
 body? 
 
 We read : * ' He shall send Jesus Christ whom the heavens 
 must receive until the times of restitution," which seems to 
 exclude the appearance of Jesus in the flesh (though glorified 
 flesh) on earth before His promised return. True, He said: 
 "Where two or three are gathered together in My name, 
 there I am in the midst of them." True, Paul testifies: "The 
 Lord stood with me." John turned to see the voice that 
 spoke with him, and he saw one like unto the Son of Man 
 who laid His right hand upon him and said : " I am He that 
 liveth and was dead." 
 
 But let us not forget that John says expressly: " I was in 
 the Spirit." The Holy Spirit has the power to manifest Jesus 
 unto us. How He does it we do not know, but many a mar- 
 tyr has been strengthened by the vision of Him whose pres- 
 ence is victory. Many a sufferer has seen Jesus ministering 
 at his bedside. Many a soul in the moment of salvation has 
 seen the Savior or the King — but those were visions ; it was 
 the manifestation of Jesus through the Spirit, not in the flesh. 
 
THK GLORY OF GOD. 63 
 
 None of all those privileged pilgrims was ever able to handle 
 Him, to touch His flesh and bone, though the very atmos- 
 phere may be saturated with His presence. 
 
 There is a current of mysticism in our days that goes even 
 beyond the pretensions of the so-called mystics of the past 
 who believe not only in the possibility of direct intercourse 
 with the Divine Spirit, but also with Jesus Christ in His glo- 
 rified flesh. lyove for Jesus in an unsanctified heart may turn 
 out sensual. The insane asylums receive their living corpses 
 now and then from those quarters. 
 
 The doctrine of the Bride of Christ spun out too far and 
 in the wrong direction has become unto them a bridge into 
 the enemy's camp, and there they will awake from their fan- 
 tastic, dangerous dreams — too late. 
 
 The love of Jesus is pure, is public, is sublime. 
 
 HIS INHERITANCE IN THE SAINTS. 
 
 If there is anything in the Scriptures tending to humble us, 
 though at the same time it exalts us to the very sky, it is the 
 word ' ' the riches of the glory of His inheritance in the 
 saints." 
 
 What a poor, struggling, little flock we are, living all the 
 time on grace and mercy, and that flock is called the glory of 
 His inheritance ! Angels who never fell, the new heaven 
 and earth in their matchless perfection are not so named — but 
 we ! Oh, come, let us worship, and bow down, let us kneel 
 before the Lord our Maker! 
 
 " Ask of Me," said God in the day when Jesus was begot- 
 ten, "and I shall give Thee the heathen for Thine inher- 
 itance. " But the context shows that those heathen, or, better 
 translated, nations, do not correspond with the promise of the 
 glory of His inheritance. They are given to Him for destruc- 
 
64 FROM GLORY TO GI.ORY. 
 
 tion, "to break them with the rod of iron, to dash them in 
 pieces like a potter's vessel." The King of Israel will exact 
 that work of justice and holiness upon Israel's enemies in the 
 day of the Lord's vengeance upon the nations, and in the 
 year of recompenses for the controversy of Zion, and He will 
 do it with the joyful zeal of a Conqueror over evil and 
 wickedness. 
 
 But that is not His inheritance of glory in which He will 
 rejoice. The Scriptures say **that in the dispensation of the 
 fulness of times He might gather together in one all things in 
 Christ, both which are in heaven and which are on earth, ' ' 
 His Body, ''that He might present it to Himself a glorious 
 church, not having spot, or wrinkle, or any such thing; but 
 that it should be holy and without blemish." 
 
 The glory will be His, not ours. To make something out 
 of nothing is great, is divine. But to make out of corruption 
 and the vileness of mankind a heavenly jewel is more than a 
 Creator's glory. That is what He is doing. He is building 
 up His inheritance by His own labor. It is the house where- 
 in Moses was the servant, but Jesus Christ the "Son over 
 His own house, whose house are we, if we hold fast the confi- 
 dence and the rejoicing of hope unto the end," the house 
 "exceeding magnifical, of fame and of glory." The many 
 sons whom He is bringing in are the stones of that building, 
 the glory of Jesus. 
 
 The house is not yet completed. One by one they are 
 added as they fall asleep in Jesus, having finished the course 
 victoriously. Other stones are in preparation, you and I? 
 Is the Masterhand moulding and polishing us? We who are 
 alive may all be perfected in one day, in that day when He 
 shall descend to mid-heaven and call us up, His inheritance, 
 to meet Him in the air, and to remain and rest with Him 
 while waiting for the hour when He shall be crowned King 
 
THE GI.ORY OF GOD. 65 
 
 of kings in the sight of all the world. That is the moment 
 when in the dispensation of the fulness of times He will 
 gather together all things, both which are in heaven — i. e., 
 the raptured Church, the heavenly people — and those which 
 are on earth, His earthly people Israel, the Bride of old. 
 
 How far have we been polished, at our request, to be shin- 
 ing stones in that building, thus to make His praise glorious? 
 To shine for Jesus, to run for a crown and a palm is no 
 ignoble ambition. It will exalt Him '* when He shall come to 
 be glorified in His saints and to be admired in all them that 
 believe." 
 
 HIS COMING IN GLORY. 
 
 Though the Word of God is indisputable as to the Coming 
 of Christ in glory to this earth, which once He trod in humil- 
 iation, pain, and tears, it seems that not only the hope, but 
 also the faith in that most wonderful, glorious event has died 
 out on this globe during the centuries of waiting. The ones 
 who really kept up the hope for the Messiah King by the mil- 
 lions are the Jews. They have been looking, praying, crying 
 for Him during the long time of their sufferings. The empty 
 chair has been placed year after year at their passover table 
 for Him or Elijah to come in and feast with them. They do 
 not believe that Jesus was, is and will be the Anointed One, 
 officiating during the past, present, and future ages in the 
 capacity of a Prophet, Priest, and King; but the faithful Jews 
 are still waiting for their Messiah to come in splendor. 
 
 Of comparatively recent date, in proportion to the nearly 
 two thousand years of Church history, is the present watch- 
 word among the Christians: "The Coming of Christ draweth 
 nigh. Jesus is coming again." 
 
 It is greatly to be deplored that such hope, when revived, 
 
66 FROM GLORY TO GLORY. 
 
 became soon a prey of fanatical, unruly, eccentric people who 
 by their foolish actions brought disrepute upon the cause. 
 That explains the slow and overprudent consideration to 
 which certain denominations as well as individual pastors and 
 congregations submit the precious doctrine of the Coming of 
 the lyord. But we should not forget that it is unwise and 
 that it may involve serious loss if we do not take to ourselves 
 advantages offered to us, because they have fallen into gen- 
 eral discredit, having been abused by some. 
 
 Yet we are drifting nearer and nearer the day when Christ 
 shall be revealed in majesty and splendor, and it will be too 
 late then to blame those fanatical fools for having disgusted 
 us. Some may be cheated out of their privilege by not 
 giving heed to the watchcry of our days. 
 
 THE RAPTURE AND THE REVELATION. 
 
 There is a good deal of confusion in the minds of even 
 earnest Christians as to the when, where and how of Jesus' 
 Coming again. May the following remarks serve to clear 
 some difficulties out of the way, and thus give to some of us 
 a more definite hope and more of Peter's "unspeakable joy 
 full of glory." 
 
 First of all, there are two stages of His Coming which must 
 take place at different times and will be in obvious contrast 
 to each other as to place and manner. 
 
 Let us keep in mind that the Lord Jesus is the Head of 
 what is repeatedly called in the Word ''the Body of Christ," 
 the Church. He individually is the Head, only the Head; 
 we individually are members of the Body. The Body with- 
 out that Head would be headless, lifeless, nothing; the Head 
 without the Body would be incomplete. 
 
 While the Body is being formed on earth, the Head is wait- 
 
rWE GI<ORY OF GOD. 67 
 
 ing in heaven for its completion and at the same time direct- 
 ing that work through the Holy Spirit, He, the Head, giving 
 all the supply of life needed for the growth and development 
 of the Body and of its members in particular. 
 
 In a spiritual sense, the Body, as far as it is formed, is now 
 being united, member by member, to the Head. In a literal 
 sense that union is still future, as up to date only the Head 
 has received His resurrection body, while the thousands and 
 thousands of members are still waiting for it. When the last 
 member will have been ''baptized into the Body of Christ," 
 only then, and not before, the Body will be actually j oined to 
 the Head; it will be a group of glory, a tableau vivant as the 
 world has not yet seen its equal. 
 
 Then "the Christ " will be finished. There is a difference 
 between Christ, who was Jesus, and **the Christ," the mys- 
 tery of God, the second Adam of the New Paradise on earth, 
 consisting of Jesus and His own. After a thorough and un- 
 biased study of the respective passages one is rather inclined 
 to believe that the union of the Head and Body can scarcely 
 be the same as the marriage of the Lamb. 
 
 When, where and how will that uniting of the Body to the 
 Head take place? 
 
 When? No man, not even angels, yea, not the Son of 
 Man, knows of that hour. The Father has reserved it to Him- 
 self. Therefore we have to watch and to be ready. It may 
 be to-day or to-morrow, it may be after a hundred or thou- 
 sand years. The signs, though, which are given unto us for 
 the drawing nigh of that day are loudly speaking of its 
 approach. 
 
 Where? We are told in I. Thess. 4 that the Lord will 
 descend from heaven, how far we do not know, as there are 
 several heavens mentioned in the Bible. It seems very obvi- 
 ous, though, that He will not descend at that time to the 
 
68 FROM GLORY TO GLORY. 
 
 earth, but from mid-heaven He will sound His voice and call 
 the members of His Body, those that have fallen asleep as 
 well as those who will then be alive, that they may take the 
 flight in their new, God- given, spiritual bodies and meet Him 
 in the air. 
 
 How? It w^ill be done in the twinkling of an eye, and 
 possibly without an outward manifestation of glory. 
 
 That is His coming for us, generally known as "the rap- 
 ture," **our gathering together with Him." Blessed is he 
 that has part in that high calling, the call from on- high to the 
 regions on-high. 
 
 We do not know how long the interval will be between the 
 rapture and the Coming of Christ later on in glory, called His 
 * * revelation, " " appearing, " ' * manifestation. ' ' That interval 
 is the time of tribulation which is to come over the whole 
 earth, it is "Jacob's trouble," as Israel will be especially 
 exposed to Satan's last and fearful assault, when he will be 
 cast out of heaven unto earth. That period will be shortened 
 by the mercy of God for the elects' sake, the faithful and tried 
 among Jew and Gentile, to whom He will finally appear as 
 the welcome Redeemer and Deliverer. 
 
 That Coming of Christ will put an end to the woeful time 
 of untold sufierings of the saints under the rule of antichrist, 
 whose ''coming," too, is foretold in II. Thess. 2. While sun 
 and moon shall be darkened and the stars shall fall from 
 heaven in order to prepare a proper background for the glory, 
 God will speak to the Hero of the day: "Gird Thy sword 
 upon Thy thigh, O most Mighty, with Thy glory and Thy 
 majesty !" 
 
 The clouds of heaven, more glorious than any morning sky, 
 will carry Him down ; the sign of the Son of Man shall 
 appear in heaven, and " He shall come in His own glory, and 
 in His Father's, and of the holy angels. " While He shall 
 
THK GLORY OF GOD. 69 
 
 draw nigh, all the tribes of the earth shall mourn recognizing 
 Him whom they have pierced, as Jew and Gentile are alike 
 guilty of that crime which the world has committed against 
 the Son of God. 
 
 lyCt us, in conclusion, compare a few contrasting points 
 between the two remarkable events. 
 
 For the rapture He shall descend half-way to meet His own 
 in the air. At His last coming He shall come down to the 
 earthy and the feet of the King shall stand on the Mount of 
 Olives. The first may be invisible to the world, the second 
 will be the climax of splendor and glory. 
 
 At the first He comes /^r His own, at the second He comes 
 with them, the Head and the Body united, "when He shall 
 come to be glorified in His saints, and to be admired in all 
 them that believe." 
 
 The one takes place at or during the beginning of the des- 
 potic reign of antichrist ; the other will put an end to it, as he 
 shall be "destroyed with the brightness of Christ's Coming." 
 
 May we be on the safe side among those who are ' ' looking 
 for that blessed hope, and the appearing of the glory of the 
 Great God and our Savior Jesus Christ. " May we let Him 
 finish the work He is doing in us, "to the end He may stab- 
 lish our hearts unblameable in holiness before God, even our 
 Father, at the Coming of our Lord Jesus Christ with all His 
 saints." 
 
 Though He will be clothed with the glory of His Father, 
 the garments of righteousness, holiness, vengeance, "clad 
 with zeal as a cloak," yet the beams of grace will flash once 
 more with radiant splendor from the "helmet of salvation on 
 His head," He will stoop down and comfort mourning Israel, 
 because " the year of His redeemed is come." "I brmg near 
 My righteousness," says the Redeemer, "I will place salva- 
 tion in Zion for Israel My glory." 
 
yO FROM GI.ORY TO GI.ORY. 
 
 ISRAEL MY GLORY. 
 
 How is it possible that God could ever call rebellious, stiff- 
 necked and disgraced Israel "My glory?" By grace ! It is 
 written down in the plan of grace: ''This people have I 
 formed for Myself; they shall show forth My glory * * * even 
 every one that is called by My name ; for I have created him 
 for My glory." 
 
 But — " My people have changed their glory for that which 
 does not profit," testifies Jeremiah against them. 
 
 Therefore grace has to do the work; grace will receive 
 them back into glory. ' ' Do not abhor us for Thy name's 
 sake, do not disgrace the throne of Thy glory. Remember, 
 break not Thy covenant with us." That is the cry of the 
 faithful Israelite. And what is the answer of God? ''Thus 
 saith the Lord, which giveth the sun for a light by day, and 
 the ordinance of the moon and of the stars for a light by 
 night, which divideth the sea, when the waves thereof roar, 
 the lyord of hosts is His name : ' If those ordinances depart 
 from before Me,' saith the lyord, ' then the seed of Israel also 
 shall cease from being a nation before Me for ever.' " "When 
 the Lord shall build up Zion, He shall appear in His glory." 
 
 Awake then, O Jerusalem! "Arise, shine, for thy light is 
 come, and the glory of the Lord is risen upon thee! For 
 behold, darkness shall cover the earth, and gross darkness 
 the nations ; but the Lord shall rise upon thee^ and His glory 
 shall be seen upon thee. " "Ye shall be named the priests of 
 the Lord; men shall call you the ministers of our God; ye 
 shall eat the riches of the Gentiles, and in their glory shall ye 
 boast yourselves." "Thy sun shall no more go down, nei- 
 ther shall thy moon withdraw itself; for the Lord shall be 
 thine everlasting light, and the days of thy mourning shall be 
 ended. Thy people also shall be all righteous; they shall 
 
THE GLORY OF GOD. 7 1 
 
 inherit the land forever, the branch of My planting, the work 
 of My hands, that I may be glorified." 
 
 That will be Victory of Grace, the last on earth, won by the 
 heart of God, while His right hand wnll conquer His enemies, 
 and righteous judgment will plant her banner on the earth. 
 
 The glory of God cannot and will not be completed until 
 Israel, His glory, which js now dwelling among the nations, 
 will be called back, ''sent for" and brought in by the God of 
 glory to the glory of all lands. I^et us be jealous for the 
 glory of God and hasten that day with our small power and 
 little strength.* 
 
 THE KINGDOM. 
 
 The Kingdom, promised so long ago, will then be estab- 
 lished. As we study the Old Testament we can scarcely be 
 astonished that the Jews, dazed with the hope of a glorious 
 King who would come and sit on the throne of His father 
 David, overlooked the comparatively few passages foretelling 
 the suffering Messiah. I^et us take the very faithful ones 
 among the Jews at the time of the birth of the Messiah. 
 Whom did they expect? 
 
 Zachariah, the Father of John the Baptist, praised God in 
 joyful expectation: "Blessed be the I^ord, for He has visited 
 and redeemed His people * * * that we should be saved from 
 our enemies and from the hand of all that hate us * * * to 
 remember His holy covenant, the oath which He sware to 
 our father Abraham, that He would grant us that we being 
 delivered out of the hand of our enemies might serve Him 
 
 * A more complete study of the relationship of individual Israelites 
 to the Church and of Scriptural Zionism — i. e., the restoration of the 
 Jewish nation to their homeland, Palestine, and to the favor of God 
 — is contained in " Abraham's Blessing." See last page. 
 
72 FROM GI.ORY TO GLORY. 
 
 without fear in holiness and righteousness before Him all the 
 days of our life." 
 
 His hopes were in a King rather than in a Savior from sin. 
 
 Nathanael, who had poured out his heart and his hope for 
 speedy redemption unto God under the fig tree, whom Jesus 
 called "an Israelite in whom is no guile," Nathanael ex- 
 claimed: "Rabbi, Thou art the Son of God, Thou art the 
 King of Israel." 
 
 Israel would probably have accepted Jesus even as the Son 
 of God, if only He had come in glory. Have we any right to 
 cast stones at them as long as we are not without the sin of 
 unbelief? Is not God the only One who may upbraid them ? 
 He, the Just God and the Savior, will deal with them accord- 
 ing to His truth and mercy. They expected redemption and 
 salvation — i. e., from their political enemies, from the Roman 
 yoke at that time. To them redemption and salvation had 
 not the same meaning which it has to us. They believed in 
 the remission of their sins through John's baptism unto 
 repentance, for which service he was raised. To them John's 
 baptism was the means of their purification, a preparation for 
 the Messiah's greater work — i. e., to re-establish the throne of 
 David, even the Kingdom of priesthood which would give 
 light to the Gentiles. They considered such a baptism as a 
 necessary preparation for the Kingdom of heaven at hand. 
 Therefore they flocked to John in large numbers confessing 
 their sins, in order to be * ' baptized with water unto repent- 
 ance." Even in our days it is the firm belief of a large num- 
 ber of orthodox Jews that the Messiah will come when they 
 will have become better. There is certainly nothing wrong 
 in striving to be better, and there was nothing wrong in their 
 belief in the efficacy of John's baptism. In fact, the ordi- 
 nance of baptism was given to them for that purpose, while 
 to John it meant the revelation of the person of the Messiah. 
 
THE GLORY OF GOD. 73 
 
 "I knew Him not; but He that sent me to baptize with 
 water, the Same said unto me: 'Upon whom thou shalt see 
 the Spirit descending and remaining on Him, the same is He 
 which baptizeth with the Holy Ghost.' And I saw and bare 
 record that this is the Son of God." Therefore his testimony: 
 ** Behold the Lamb of God which carrieth away the sin of the 
 world. " 
 
 It would have been all right if at the same time they had 
 been satisfied with the King without glory, simply believing 
 the testimony given from above and through John: This is 
 the Christ to come and the promised Messiah. But their eyes 
 had been blinded more than seven hundred years before — for 
 our, the Gentiles', sakes and benefit. "Blindness in part is 
 happened unto Israel, until the fulness of the Gentiles be 
 come in * * * Through their fall salvation is come unto the 
 Gentiles, for to provoke them (the Jews) to jealousy." Their 
 fall became the riches of the world, and their decay the riches 
 of the Gentiles. 
 
 God is well justified in such grace toward the Gentiles who 
 had been excluded from it up to that time, as Israel had pro- 
 voked Him before Isaiah's prophecy ' * until there was no rem- 
 edy." That explains — not clearing the guilty, though — how 
 they rejected Jesus as their Messiah, and it is a question 
 whether you and I would have done better. 
 
 Also the angel Gabriel told Mary: ''He shall be great and 
 shall be called the Son of the Highest, and the Lord God 
 shall give unto Him the throne of His father David, and He 
 shall reign over the house of Jacob forever, and of His king- 
 dom there shall be no end." 
 
 That promise has not yet been fulfilled, but will be, how- 
 ever man's limited understanding of the plans of God, so 
 plainly set forth in His Word, may try to spiritualize such 
 material hopes. Prejudice and obstinate views of the past 
 
74 FROM GI.ORY TO GI.ORY. 
 
 ages may condemn them or explain them away; still the 
 Word of God in its simple literal meaning will stand forever. 
 Facts in due time will be God's seal upon it. 
 '" The King will come, a joy and delight to His own, a terror 
 to the others. The King will subdue His people Israel by 
 grace and His and their enemies by fury. That will be His 
 royal victory of glory. 
 
 His vengeance in flaming fire will light upon those ' ' that 
 know not God," *' that obey not the gospel of our Lord Jesus 
 Christ," *'who shall be punished with everlasting destruction 
 from the presence of the Lord and from the glory of His 
 power." ** Whosoever shall be ashamed of Me and of My 
 words in this adulterous and sinful generation, of him shall 
 the Son of Man be ashamed when He cometh in the glory of 
 His Father with the holy angels." And further, " Whosoever 
 will save his life shall lose it. " ''What shall it profit a man, 
 if he shall gain the whole world and lose his own soul?' ' 
 
 In that day shall the originator of all sin and misery be 
 judged, too, that wicked one that shall be revealed in the lat- 
 ter days, whom the Lord shall consume with the Spirit of 
 His mouth and shall destroy with the brightness of His com- 
 ing, ' * who opposeth and exalteth himself above all that is 
 called God or that is worshipped, so that he as god sitteth in 
 the temple of God, shewing himself that he is God * * * 
 whose coming is after Satan with all power, and signs, and 
 lying wonders, and with all deceivableness of unrighteousness 
 in them that perish. ' ' 
 
 ' ' Woe to the inhabiters of the earth and of the sea, for the 
 devil is come down unto you, having great wrath, because he 
 knoweth that he has but a short time." 
 
 Then Satan will disclose his trinity to the world, to them 
 at least that have a spiritual eyesight. We know that from 
 the days of old it has been Lucifer's desire to be like God. 
 
THE GI.ORY OP GOD. 75 
 
 In those latter days he will try to mimic Him as far as it is in 
 his power, and his power will be great. The dragon, the 
 beast wounded to death, but healed, and the false prophet, all 
 three mentioned in the second part of the book of Revelation, 
 are a blasphemous counterfeit of the Father, the Son, and the 
 Holy Spirit. The dragon has the power and the throne and 
 gives his seat and great authority to the beast, he the invis- 
 ible power, the beast Satan in flesh. The beast exercises 
 that power over all kindreds, and tongues, and nations. The 
 false prophet causes the earth to worship the beast, whose 
 deadly wound was healed, and to worship the image of the 
 beast to which he gave life. Herein he will imitate the Holy 
 Spirit who does ' ' not speak of Himself, " but who makes it 
 His glorious task to exalt Jesus before the world. The false 
 prophet will concentrate his energy upon the eulogy of the 
 beast, doubtless a powerful sovereign, whether on a throne, 
 a political platform, or an ecclesiastical seat. The false prophet 
 caused ' ' that as many as would not worship the image of the 
 beast should be killed. And he causeth all, both small and 
 great, rich and poor, free and bond, to receive a mark in their 
 right hand, or in their foreheads, and that no man might buy 
 or sell, save he that had the mark, or the name of the beast, 
 or the number of his name." 
 
 That time is still to come. We are drifting toward it help- 
 lessly, hopelessly, and fast. Whether the mark be labor 
 union or something else, there is no doubt that the present 
 condition of human society is stirred up by an evil spirit. 
 Socialism may be the beginning, devilism will be the end. 
 For those who are still in ignorance about it, may this serve 
 as an information that actual devil worship is even now car- 
 ried on in our so-called Christian lands, and that not by what 
 is generally termed "heathen." Paris, Chicago, and most 
 probably other places, have temples dedicated to Satan where 
 
76 FROM GLORY TO GLORY. 
 
 worship and prayers are offered to him, bodies are consecrated 
 to his service and not refused by the unholy master, where 
 the cross is trampled under foot by whosoever steps over the 
 threshold that bears it, where even a mock ceremony of the 
 I^ord's supper is celebrated, using a black host in the place of 
 bread. 
 
 The cry *' L,oose from God and religion ! " leads to Satan's 
 camp and its trumpet sound in the latter days : "Fall down 
 and worship me, and all shall be thine, all my glor5^" 
 
 Satan's domain appears bright, full of laughter and happi- 
 ness. It is well for us to know in what its glory consists, 
 that we may avoid it when we meet it on the way, that we 
 may not be deluded by its beauty and find out — too late — 
 that it was nothing but some glittering "cat's silver" with- 
 out value. 
 
 Only one glory is eternal and will stand, the glory of God, 
 the glory coming from God, while the glory offered by Satan 
 is transient and loss in the end. If we have any of it in our 
 hands, let us drop it and turn away from it as our Savior did 
 who refused the vainglory offered to Him, because He was 
 looking forward to the eternal weight of glory, laid up for 
 Him at the end of His toil and labor. 
 
 No doubt, there is glory in riches and in the pleasures 
 which they afford. They are not necessarily all Satan's, but 
 treasures left at his disposal work out eternal doom. "In the 
 day of visitation, where will you leave your glory? " "My 
 hand has found as a nest the riches of the people, and as one 
 gathereth eggs that are left, have I gathered all the earth, 
 and there was none that moved the wing, or opened the 
 mouth, or peeped." "Their glory are men of famine, and 
 their multitude dried up with thirst." "Hell hath enlarged 
 herself, and opened her mouth without measure; and their 
 
THE GLORY OF GOD. 77 
 
 glory, and their multitude, and their pomp, and he that 
 rejoiceth, shall descend into it." 
 
 That is the end of worldly glory of which Satan said unto 
 Jesus: "That is delivered unto me, and to whomsoever I will 
 I give it. " 
 
 There is other glory of apparently better quality, still noth- 
 ing but cat's silver; it is self-glory. The Lord warns us of 
 such. *' When thou doest thine alms, do not sound a trumpet 
 before thee, as the hypocrites do in the synagogues and in the 
 streets, that they may have glory of men. Verily, I say unto 
 you, they have their reward. " In the day when our works 
 shall pass through the testing fire that will flash from the 
 eyes of the Son of God in glory, the true gold and silver will 
 come out in brilliant gloss, but the cat's silver will shrivel 
 into nothingness. It is not worth while laboring for that 
 which is not gold, not glory. "For men to search their own 
 glory is not glory." 
 
 And yet, that is the tendency of old and young. The little 
 baby loves to be admired and puts a bright-colored rag round 
 the rosy face, not knowing that it looks so much the sweeter 
 without the doubtful ornament. 
 
 Later on vainglory peeps out everywhere in boys and girls, 
 as they try to draw people's attention to themselves. Here 
 are an affected voice and mincing feet, there a boisterous 
 exhibition of untrained strength or silly boasting. 
 
 But when they have attained to the age of matching and 
 being matched, the climax is generally reached. What 
 efforts lost, how much strength, energy, money, time spent 
 for nothing — and all they gain is at the best a good laugh 
 behind their backs and sometimes right to their faces. Thus 
 and more ridiculous must we appear to the Great God, when 
 we fish for the compliments of the world, for the applause and 
 admiration of those that are nothing better than we, and that 
 
78 FROM GLORY TO GLORY. 
 
 is extremely little. Bitter envyings and strife, exaggeration, 
 perversion of truth, lying, are the sour fruits of such labor. 
 Therefore the Word of God admonishes us : * ' lyet nothing be 
 done through strife or vainglory. ' ' 
 
 The glory of the forbidden flowers in the woods enticed 
 little Red Riding-Hood to leave the road — and she was eaten 
 by the wolf. A lion is lying in wait for us, seeking whom he 
 may devour. Should he catch you or me by world-glory or 
 vainglory flowers? I had rather go without any glory here, 
 and reap a hundredfold there — for an eternity. "Everyone 
 that has forsaken houses, or brethren, or sisters, or father, or 
 mother, or wife, or children, or lands, for My name's sake, 
 shall receive an hundredfold, and shall inherit everlasting life 
 in the regeneration, when the Son of Man shall sit on the 
 throne of His glory." 
 
 * * * 
 
 In conclusion let us gaze with reverence and joyful hope at 
 the picture which the Scriptures unroll before our eyes— the 
 glory of the Coming King. 
 
 Who is this that cometh from Edom, with dyed garments 
 from Bozrah? this that is glorious in His apparel, travelling 
 in the greatness of His strength ? I that speak in righteous- 
 ness, mighty to save." 
 
 ' * His eyes were as a flame of fire, and on His head were 
 many crowns; and He has a name written that no man knew 
 but He Himself. And He was clothed with a vesture dipped 
 in blood, and His name is called 'the Word of God.' And 
 the armies which were in heaven followed Him upon white 
 horses, clothed in fine linen, white and clean. And out of 
 His mouth goeth a sharp sword, that with it He should smite 
 the nations; and He shall rule them with a rod of iron; and 
 He treadeth the winepress of the fierceness and the wrath of 
 
THK GLORY OF GOD. 79 
 
 Almighty God. And He hath on His vesture and on His 
 thigh a name written: ' King of kings and I^ord of lords. ' " 
 
 * ' Before Him shall be gathered all nations, and He shall 
 separate the one from another, as a shepherd divideth His 
 sheep from the goats =^ * * and these shall go away into ever- 
 lasting punishment, but the righteous into life eternal." 
 
 "There was given Him dominion, and glory, and a king- 
 dom, that all people, nations, and languages should serve 
 Him; His dominion is an everlasting dominion which shall 
 not pass away, and His kingdom that which shall not be 
 destroyed. " 
 
 ''Lift up your heads, O ye gates, and be ye lift up, ye ever- 
 lasting doors, and the King of Glory shall come in. Who is 
 this King of Glory? The Lord strong and mighty, the Lord 
 mighty in battle." 
 
 * ' The kingdoms of this world are become the kingdoms of 
 our Lord and of His Christ, and He shall reign forever 
 and ever." 
 
UNIVERSITY 
 
 OF 
 8p FROM GI.ORY TO GI.ORY. 
 
 CALL ME BACK AGAIN. 
 
 ** Be of good cheer! " These parting words were spoken. 
 
 " I leave you now. For you 'tis better so." 
 
 He raised His hands, of love and bliss a token, 
 
 And to His Father homeward did He go. 
 
 " There in My Father's house are many mansions, 
 
 I will prepare a place for you. 
 
 But I will come again and take you with Me, 
 
 That where I am may be My servant, too. 
 
 ' ' Call Me back again ! Call Me back again ! 
 Amidst this world of coldness and temptation 
 I know that ye will call Me back again. 
 
 "Jerusalem, I know thy heart is broken, 
 Because thy Bridegroom left thee to thy foes. 
 Thou didst not heed the loving words then spoken, 
 The balm for troubled hearts and sinners' woes. 
 Jerusalem, all day I've stretched My hands 
 To gather thee beneath My wing, 
 As does a hen who gently calls her chickens, 
 And you would none of Me, you claimed the King. 
 
 ' ' Call Me back again ! Call Me back again ! 
 Amidst this world of coldness and temptation 
 I know that ye will call Me back again. 
 
 ** O little flock, let not your heart be troubled. 
 I know My own, I know them in both folds. 
 A little while, and in the clouds of heaven 
 Will come who safe the key of David holds. 
 I am the root of David and his offspring, 
 The bright and morning star to reign. 
 O Spirit Church, and Israel My Bride, 
 Surely, I'll come — but call Me back again. 
 
 '* Call Me back again ! Call Me back again ! 
 Amidst this world of coldness and temptation 
 I know that ye will call Me back again." 
 
How Did Jesus Glorify God? 
 
 Trying to bring proofs that Jesus did glorify God would be 
 sacrilegious, as there is nothing in His life that we could call 
 other but sublime, noble, perfect, godly. He does not need a 
 human pen to defend Him against those who dare to sit in 
 judgment over whatever actions, words, or qualities seem 
 doubtful to them. Nor does He require to be praised up by 
 man ; His eulogy has been sung by angels and by saints for 
 thousands of years, and is perfect. 
 
 If notwithstanding such conviction we try to set off in high 
 relief the '' Light " that puts all lights to shame, it is done for 
 the one purpose of helping us to follow in His steps. The 
 question is not : ' ' Did Jesus glorify God ? ' ' but ' * How did 
 Jesus glorify God?" 
 
 The glory of Jesus was the manifestation of His Divine 
 nature in the flesh. It was the work of God, the stupendous 
 miracle of making a human body so as to hold Divine glory. 
 If He succeeded in living out a holy and Divine life, God was 
 glorified. If He failed, God was put to shame. 
 
 It is comparatively easy for the sun to send forth beams 
 of radiancy in the clear atmosphere when the waves of light 
 make their way unhindered through the blue firmament, the 
 cloudless sky. But when mist, fogs, rain, hail, or snow claim 
 their right of existence, when the moist barrier is raised 
 between the regions of light and of earth's darkness, then it 
 takes the strength of the sun to break through the opposing 
 forces ; it is the work of glory under difficulties. 
 
 As long as God was only a spirit, it was natural for Him to 
 
82 FROM GLORY TO GLORY. 
 
 shine. When He took upon Himself a body of human flesh, 
 "shining" became a task. But JevSUS, the God-Man, suc- 
 ceeded, and thus God was glorified. "Now was the Son of 
 Man glorified, and God was glorified in Him." 
 
 God's purpose in sending Him down to the earth, which 
 had lost the knowledge of God, was to give light back to the 
 world, and that in such abundance and radiance that no man 
 should have the excuse of having been left in ignorance. "It 
 is hid to them that are lost, in whom the god of this world 
 hath blinded the minds of them which believe not, lest the 
 light of the joyful message of the glory of Christ, who is the 
 image of God, should shine into them * ^ * For God, who 
 commanded the light to shine out of darkness, hath shined in 
 our hearts to give the light of the knowledge of God in the 
 face of Jesus Christ." 
 
 Wherever that Light got a victory over darkness on His 
 walk through this blinded world, God was glorified. The 
 seer's prophetic eye beholds Him on the far horizon and hears 
 Him say : * * The Lord hath called Me * * * and said unto 
 Me: 'Thou art My servant, O Israel, in whom I will be 
 glorified."* 
 
 * The Bible student has carefully to draw the line of distinction 
 between the term " My servant," referring to the nation of Israel, as in 
 Isa. 41 : 8-20 ; 43 : 1-15 etc., and the prophetical name "My Servant," 
 applied to the Messiah. Chapter 49 undoubtedly refers to the Messiah, 
 and not to Israel. Otherwise verses 5 and 6 would seem utterly mean- 
 ingless : '* * And now,' saith the Lord that formed Me from the womb 
 to be His Servant to bring Jacob again uuto Him — though Israel be 
 not gathered, yet shall I be glorious in the eyes of the Lord, and My 
 God shall be My strength — and He said : ' It is a light thing that 
 Thou shouldest be My Servant to raise up the tribes of Jacob, and to 
 restore the preserved of Israel ; I will also give Thee for a light to the 
 Gentiles, that Thou mayest be My salvation unto the end of the 
 earth.' " 
 
HOW DID JESUS GLORIFY GOD? 83 
 
 "Lo, I come, I delight to do Thy will," is the gracious 
 pledge of the voluntary, humble Servant, as He bows in sub- 
 mission to the life work of the Son of Man. And with a 
 confidence that we cannot help but envy He says triumph- 
 antly at the end : " I have glorified Thee on the earth, I have 
 finished the work which Thou gavest Me to do, " which con- 
 fidence He had obtained by faithfulness and obedience in His 
 service. He testifies Himself: "I do always those things 
 that please Him." Joyfully He handed the finished work 
 over to His Father in the High Priest's last memorable prayer, 
 when He knew that He was to be offered up and surrendered 
 by God to the evil will and into the wicked hands of man. 
 
 * ' I have glorified Thy name ; they have known that all 
 things whatsoever Thou hast given Me are of Thee ; I have 
 given unto them the words which Thou gavest Me; they 
 have believed that Thou didst send Me.'' 
 
 Thou all, and I nothing — that is the essence of glorifying. 
 It means bringing out the beauty we have noticed in others ; 
 it means pointing out by word or action somebody's superior- 
 ity, excellence, kindness, grace. Self-glory desires to be the 
 object of man's adoration, the center around which society, or 
 science, or any other world turns. But to place another per- 
 son there so as to draw attention to him, that is glorifying 
 somebody else. It is the result of true humility and the 
 appreciation of others' virtues. 
 
 That is what Jesus did when He came to glorify His Father 
 on the earth. * * He that speaketh of himself seeketh his own 
 glory * * * I seek not My own glory," was His assertion. 
 
 Because Jesus did glorify the Father, and not Himself, the 
 Holy Spirit was sent later on to glorify Jesus. "He shall 
 glorify Me, for He shall receive of Mine and shall show it 
 unto you." It seems like a reward. God would often glo- 
 rify us if we could but wait instead of pushing our little light 
 
84 FROM GI.ORY TO GI<ORY. 
 
 to the front where, unprotected, the wind may catch it and 
 blow it out. We need not be in a rush to have it noticed ; a 
 true light cannot be hid. *'He entered into a house and 
 would have no man know it ; but He could not be hid." 
 
 How did Jesus glorify God ? "By life and death ' ' would 
 in answer sum up all the points. The manifestation of grace 
 and truth characterized all His actions and words, redounding 
 to the glory of God. The study of His life from that point of 
 view is inexhaustible, beginning with the day when He left 
 His Father's throne in order to be committed to a human 
 mother's care up to this present moment as He is still waiting 
 for the reward that was promised to Him. ** Sit Thou at My 
 right hand, until I make Thine enemies Thine footstool." 
 
 We shall only take up those incidents and characteristics 
 which, in the Scriptures, are directly connected with the term 
 "glorify." 
 
 They may be classed into six distinct divisions : 
 
 1. Jesus Christ as the Teacher of Truth. 
 
 2. The Humble Messenger. 
 
 3. The Obedient Servant. 
 
 4. The Friend of sinners. 
 
 5. The Faithful Shepherd. 
 
 6. The Powerful Mediator. 
 
THE TEACHER OF TRUTH. 
 
 * ' O Righteous Father, and the world hath not known Thee," 
 Jesus exclaimed at the end of His ministry as the Prophet, 
 the Teacher of Truth. As if to comfort His Father He adds, 
 " But I have known Thee, and these have known that Thou 
 hast sent Me." 
 
 Did He not need to be comforted Himself in that hour, as 
 the prophet 's word was fulfilled : " I have labored in vain, I 
 have spent My strength for naught?" "Yet surely My 
 judgment is with the Lord and My work with My God," that 
 was His consolation. 
 
 He had delivered the words which He had received from 
 God for the world, the truth of God. It was a word men had 
 not heard before, given out in a way that was new to them. 
 "Never man spake like this man." He was the Anointed 
 One to preach the gospel to the poor, deliverance to the cap- 
 tives, the acceptable year of the lyord. He spoke in the 
 power of the Spirit, with authority, gracious words proceed- 
 ing from His lips. Therefore those that heard Him were 
 astonished: "Whence hath this man this wisdom?" His 
 adversaries even marvelled and left Him, and He * * was glori- 
 fied of all." 
 
 By Him "light was sown for the righteous, " it fell into the 
 fourfold ground and brought forth fruit accordingly. 
 
 Where is the secret of that unequalled power? Can we 
 learn it from Him ? There is scarcely a minister, a Christian 
 worker, that does not long for power over his audiences. 
 Will the Teacher of Truth tell us His secret? 
 
 Will He? He has promised that — and more. He has 
 invited us to sit down at His feet and to learn. " Come unto 
 
86 FROM GLORY TO GLORY. 
 
 Me, all ye that labor and are heavy laden, and I will give you 
 rest * * * Learn of Me, for I am meek and lov^^ly of heart. " 
 
 Probably very few would not consent to sit down and see 
 what that Teacher has to say. But when it comes to the 
 point of taking the lessons home, many will silently leave 
 their seats and shake their heads as they did in old times mut- 
 tering: "This is a hard saying; who can hear it? " 
 
 Because— the first lesson is: "Learn of Me, for I am meek 
 and lowly of heart." That means emptying. The Holy 
 Teacher will not add His Divine wisdom to the " wisdom of 
 the wise," the wisdom of the world. **Let him become a 
 fool, that he may become wise " was and is his maxim . No 
 man likes such a reputation, especially not scholars who have 
 spent strength, energy, time, money in order to get out of the 
 ranks of the fools. Certainly God does not want His children 
 to be foolish or silly. It would not hurt them to learn — up 
 to a certain degree — from the children of this world how to 
 trade with the pound intrusted to them in whatever it may 
 consist, money, position, health, faculties, culture, time, sur- 
 roundings, opportunities. The foolishness v/hich He requires 
 from us, as He did from His own Son, is simply to learn to 
 say, from an honest heart and in simplicity of mind, the meek 
 and lowly lesson : " I can of mine own self do nothing ; as I 
 hear I judge, I speak." 
 
 To have attained to a D. D. or to have been a pupil of 
 Moody's and other institutions of renown is certainly praise- 
 worthy and of great advantage. Only too many in our days 
 underrate the value of such privileges — perhaps from jealousy. 
 Still, those certificates do not admit any one to the higher 
 grades of the Christ school, unless they are first burnt up, in 
 a spiritual sense, on the altar of consecration. To receive 
 them back, later on, from the hands of the Teacher for sancti- 
 
HOW DID JESUS GLORIFY GOD ? 87 
 
 fied service will crown our highest desire with power and 
 success. 
 
 The Son of God, through whose word heaven and earth 
 were created, who is called the ** Wisdom that was by God as 
 one brought up with Him, that was daily His delight, " that 
 Son of God had to be emptied of all wisdom in order to 
 become a fit vessel of service, the Son of Man. Nobody can 
 teach efficiently but what has become his own by experience. 
 The Teacher Himself had first to be imbibed with the reality 
 of His statement : "I can of My own do nothing," before He 
 ever could have tried to instill it into others. 
 
 The first question, therefore, that confronts any pupil of 
 Jesus is written in the look of His searching eyes which ask : 
 * ' What sayest thou of thyself? " 
 
 " My record is clean; I give, I fast, I pray," says the one. 
 — " Abraham is our father, " boast others. — '*I have kept all 
 the commandments hitherto ; what do I lack ? ' ' replies a lov- 
 able youth. — " I can walk on the water if Thou sayest so," 
 claims a Peter, " and I can even go with Thee into prison and 
 death if none other can." — "We shall command fire to come 
 down from heaven if Thou wilt, " say James and John. 
 
 But there is one, a publican, whose consciousness of guilt 
 keeps him from even lifting his eyes: '*I am a sinner, be 
 merciful unto me." — A woman sinks down at His feet and 
 her tears of repentance are the stream that is going to water 
 the seed which will be sown into the ground of her heart by 
 the Teacher's hand. — To another woman, that look of Jesus 
 suddenly reveals " all things that ever she did." — "Truth, 
 Lord, I am only a little dog, but let me eat of the crumbs that 
 fall from Thy table, " prays a grieved soul worshipping Him. 
 
 Such is the attitude absolutely required from His pupils. 
 All others have to be brought down to it by bitter experience, 
 or they may leave the class. 
 
 I am nothing, I know nothing, I can do nothing — teach me ! 
 
88 FROM GLORY TO GLORY. 
 
 Another question that must absolutely be answered by the 
 pupils in Jesus' class are the few, though weighty words: 
 * * Whence are ye ? " 
 
 He will never give power and instruction how to use it to 
 those to whom He has to say: ** Ye are of this world, ye are 
 from beneath." Of Himself He testifies: **I am not of this 
 world, I am from above, I came forth from God." How, 
 then, can there be talk from heart to heart and understanding 
 from mind to mind? The natural man cannot conceive the 
 spiritual things, the things of God, pertaining to the invisible 
 world. Unless a man is born from above, he cannot have the 
 mind of Divine parentage. He will not set his affection on 
 things above, but he will love the world. He will naturally 
 speak of earthly things, while it must be an effort to him to 
 beseech men for Christ's sake and as an ambassador in His 
 place to leave the world and the lusts thereof, for out of the 
 abundance of the heart the mouth speaketh. 
 
 If at all, he will present the truth in a spirit different from 
 that of the Master, not having the mind of the Spirit. * * The 
 servant of the I^ord must not strive, but be gentle unto all, 
 apt to teach, patient, in meekness instructing those that 
 oppose themselves." A ''hireling" will use the example of 
 our Master 's holy zeal and His sharp reproof to the ' ' genera- 
 tion of vipers " as a cloak for unholy wrath, forgetting or 
 ignoring that Jesus spoke to hypocrites, and He alone who 
 knows what is in the heart of man has a right to use such 
 language. "Ye know not what manner of spirit ye are of," 
 was the rebuke with which the Lord had to check even a 
 James and John before they were born from above. 
 
 Having been made partakers of the Divine nature by being 
 born again, we shall know how to answer all men. We shall 
 understand His teaching, we shall hear and keep His word, 
 we shall be fashioned, in power and in grace, more and more 
 
HOW DID JKSUS GI.ORIFY GOD? 89 
 
 like Him of whom the blind man said: "If this man were not 
 of God. He could do nothing." 
 
 " What seek ye P " is the next question. It is very natural 
 for a teacher thus to ask before he receives an inquirer into 
 his tutorship; his terms and their aims must be understood by 
 both parties. '' If you seek honor and glory here on earth, a 
 high seat in the synagogue or at the banquet table, you have 
 made a mistake in coming to Me. If you only mean to hear 
 and not to do My sayings, if you only seek knowledge, it is 
 better for you not to gain it; it will become your greater con- 
 demnation. If you seek Me — 'Come and see.' If you 
 seek the Lamb of God of whom you have heard others testify 
 — 'Come and see.' 'God so loved the world that He gave 
 His only begotten Son that whosoever believeth on Him 
 should not perish, but have everlasting life,' " and the Teacher 
 invitingly turns to the newcomer with the personal question: 
 "Dost thou believe on the Son of God?" 
 
 "Dost thou?'' No church, no class, no family can give 
 an answer collectively. Each soul has to stand for himself, 
 herself. A father's and a mother's faith cannot save the child, 
 though their prayers may and will lead to it. In vain the 
 husband will look for help to his beloved and loving wife 
 whose devotion he has felt so often hovering over him like a 
 protecting wing in the evil day. "Dost thou believe?" asks 
 Jesus. Oh, how His loving heart longs for one look of love : 
 "Xord, I believe, help Thou mine unbelief! " 
 
 ' ' Dost thou believe on the Son of God? " He goes on . 
 Many have told thee that only the mighty God can do what I 
 have done for them, giving them peace of soul which no 
 money was able to buy for them, strength to overcome tempt- 
 ation and sin to which they had been helpless slaves, assur- 
 ance that I am alive for evermore, that I shall raise them 
 
90 FROM GI.ORY TO GLORY. 
 
 from death and the grave and give them endless joy in heaven. 
 Dost thou believe that I am the Son of God? "He that 
 believeth on the Son hath everlasting life." Well unto the 
 soul that then, worshipping, says: " I^ord, I believe because 
 the Book says so. " 
 
 "Dost thou believe ^?? the Son of God?" The testimony 
 of others and the longing of thine own heart led thee to accept 
 by faith what the Word says. But dost thou believe on Me? 
 Hast thou tried to know Me ? Hast thou sacrificed any time 
 to make My personal acquaintance ? Hast thou proved Me in 
 anything I have promised to the believers and found Me true 
 and faithful ? Hast thou poured out some of thy woes into 
 My heart and felt it throbbing with sympathy and love? 
 Dost thou know that I am yearning for thy love, however 
 small it may be in the beginning? Dost thou believe that 
 thou canst rely on Me in all thy troubles, that thou canst 
 trust Me with all thy secrets and troubles, dost thou believe 
 on Me? "Lord, Thou knowest all things; Thou knowest 
 that I love Thee," is even weak Simon Peter's answer. 
 
 The Holy Teacher's hands, then, rest in blessing on the 
 bowed head before , Him, as He says: '' He that loveth Me 
 shall be loved of My Father, and I will love him and manifest 
 Myself to him." 
 
 That act seals the promotion of the pupil, as one of the 
 hungry multitude or of the inquirers' class, to the disciples hip 
 of Jesus, His inner circle. 
 
 "When it was day, He called His disciples, and of them He 
 chose twelve whom also He named apostles." 
 
 He chose only an elect number; ** many are called, but few 
 are chosen," by grace on one hand and because of willing obe- 
 dience on the other. 
 
HOW DID JKSUS GLORIFY GOD ? 9 1 
 
 He called "whom He would," because He knew what was 
 in the heart of man. 
 
 He selected them to make them fishers of men, that they 
 should give their whole lives to the sacred work of fishing 
 souls for Jesus. 
 
 Not for a moment can we hold the view that all who were 
 outside that inner circle were lost. He needed a Lazarus to 
 keep a hospitable open house for Him and His disciples when 
 they were near. He needed living testimonies of His healing 
 and sin-forgiving power in the places which He had to leave 
 behind. Followers and lovers of Jesus are needed in every 
 business branch and position of life to-day . 
 
 But, no doubt, there is an inner circle of disciples who 
 enjoy the privileges of advanced teachings, closer fellowship 
 with the Master, special spiritual blessings, but who, on the 
 other hand, have to give up much which may be lawfully 
 enjoyed by others. 
 
 ''Follow Me ^'' He says to them, to each one individually. 
 Some time He may want Peter without John. John may well 
 wait till Jesus is through with the other, till He returns from 
 that private interview the secret of which we may guess and, 
 therefore, rejoice with Peter. " What is that to thee? Fol- 
 low thou Me." That "follow Me" was very different from 
 the first and second the disciple had heard near Jordan and at 
 the sea shore, and so may we be called, from time to time and 
 step by step, to follow Jesus nearer, closer, until, perhaps, He 
 may lead us to the height of the cross, the last stepping stone 
 to heaven. 
 
 "He ordained twelve that they should be with Him J** 
 There was so much they had to learn in homelife and the 
 prophet's mission from the Teacher, the Physician, the Citi- 
 zen, the Man of Prayer, the Man of God. 
 
 Only those who want to advance in Christ life, who wish to 
 
92 FROM GI.ORY TO GI.ORY. 
 
 become more like Him, will enjoy as a privilege the living all 
 the time under His eye, always open for advice, warning, 
 reproof, correction, thankful for it. Children, as a rule, like 
 their liberty better than restrictions and exercise in habits and 
 in acquirements which appear tedious and irksome unto them; 
 they are short-sighted, ignorant of the future requirements of 
 life ; they Hve altogether in the present. The disciples of 
 Jesus should not be like such children. The more earnest 
 their desire is to please Him, the more they will appreciate 
 His continual presence and feel unhappy when He is not 
 near, when He does not seem to notice it all, the little good 
 and evil deeds, words or thoughts. 
 
 * ' He ordained twelve * * * that He might send them forth 
 to preach.'''' Unlearned fishermen they were, but filled with 
 the Spirit when the Master breathed on them and fitted them 
 for the work. 
 
 A teacher generally welcomes a promising pupil. It is 
 such a pleasure to work on a bright mind, to develop the 
 thriving shoots so full of life, to check the rambling imagina- 
 tions and vivid dreams of a castle high up in the air. 
 
 But the Divine Teacher encourages the poor in mind to 
 come to Him that He may clothe them with His own rich 
 mind. He chooses the foolish, or rather those that have 
 agreed to be stripped of their own wisdom and who are fool- 
 ishly willing to believe all the Word says. Over those the 
 Teacher exaltingly rejoices : ** I thank Thee, Father, Lord of 
 heaven and earth, because Thou hast hid these things from 
 the wise and prudent and hast revealed them unto babes." 
 In fact, the obtaining of good results notwithstanding poor 
 material increases the glory of the working party and speaks 
 well for his or her capacity. Thus God was glorified through 
 Jesus, the Master of His disciples. 
 
 To abide with Him when He said so, to go out when sent. 
 
HOW DID JESUS GI.ORIFY GOD? 93 
 
 altogether at His disposal, and then joyfully give account of 
 their experience on the way, that was — and is — the disciples' 
 privileged life. 
 
 ^'Fear not— fear God!'' How the Master endeavored to 
 burn that lesson into their hearts at their first commission! 
 
 * * Take no thought how or what ye shall speak * * * it shall 
 be given unto you." — *'Ye shall be hated of all for My name's 
 sake * * * fear them not * * * fear not them which kill the 
 body * * * fear ye not, ye are of more value than many spar- 
 rows." — ''Take no thought of your life, what ye shall eat 
 
 * * * drink * * * put on * * * your Father knoweth that ye 
 have need of all these things." — " Fear not, little flock, for it 
 is your Father's good pleasure to give you the kingdom." — 
 "But I will forewarn you whom ye shall fear. Fear Him 
 which * * * hath power to cast into hell; yea, I say unto you, 
 fear Him." 
 
 Here we have fear of man, fear of persecution and death, 
 fear of needs and necessities as strictly forbidden by the Lord 
 Jesus. It may not be classed by all among the sins of the 
 saints, but in His sight it must be such, it does not tend to 
 glorifying Him. 
 
 Fear of man, the fear of not being well thought of, of being 
 misunderstood, misjudged, underrated, grows out of self-con- 
 sciousness and self-love. It is as subtile as the serpent that 
 has instilled it into us. "Not self-love, " the tempter says, 
 "but love. Because you love your husband, your neighbor, 
 your teacher, your master, your friend, therefore you are 
 anxious not to displease them. That is not self-love, but love ; 
 and love is commanded." It seems so true when we examine 
 the sore spot under that light. Can we deny that we feel 
 more free in the presence of strangers or people indifferent to 
 us than in the dealings with and service for those of whom 
 
94 FROM GI.ORY TO GI^ORY. 
 
 we think most highly, whom we respect and love ? While we 
 suffer those tortures of fear of man, it is additional pain to 
 realize that, after all, it is but mean self-love, self-conscious- 
 ness, selfishness. We may writhe under the pressure of this 
 truth, but it is better for us to confess it to be true, and then, 
 for Jesus' sake, to fight it with all the weapons He gives us. 
 With His help we shall conquer and break through the ranks 
 of conflicting pros and contras, thoughts that excuse and 
 accuse themselves, forth into the liberty of the truth: " There 
 is no fear in love, for perfect love casteth out fear," and "the 
 fear of man bringeth a snare." For Jesus' sake we must over- 
 come it, because it makes us, if not a laughingstock, at least 
 a pitiful sight unto others and deprives us of the graces of joy 
 and dignity with which the disciples of Jesus should be 
 decked. Fear God, endeavor to be always well thought of by 
 Him, and He will give you favor in the sight of men . 
 
 Fear of persecution and death is more an outward attack 
 from Satan and his instruments than the poison running 
 through our veins such as the fear of man. Fear of death is 
 natural to all living beings. According to the will and ordi- 
 nance of God death is fearful, full of horrifying visions. It 
 was placed before man so as to keep him in the right way by 
 fear of death. 
 
 Bnt there stands our Teacher before us and says: "Fear 
 not, I have overcome death, I have tasted death for every 
 man. If a man keep My saying, he shall never taste death. 
 Fear not them that kill the body. Follow Me, your Shepherd 
 will lead you through the valley of the shadow of death." He 
 took part of mortal flesh that through death He might destroy 
 him that had the power of death, to deliver them who through 
 fear of death were all their lifetime subject to bondage. 
 
 For the disciples of Jesus death is nothing but a dark 
 entrance into the land of glory. The shadows of darkness 
 
HOW DID JESUS GLORIFY GOD? 95 
 
 may be very dense, but shadows do not hurt while we pass 
 through. 
 
 Therefore we place our hand in Jesus' hand, who has pro- 
 mised to be our Guide even unto death ; we close our eyes and 
 let Him take care of us. Then we cannot see the horrors 
 around. The atmosphere will be chilly. It is unpleasant to 
 take off, some cold evening, the dress we have worn all the 
 day, so comfortable and warm, in order to exchange it for 
 the elegant robe that admits us to the glittering parlors; still 
 we do not shrink from such task because we know that other- 
 wise we cannot enter. The hope of appearing before the 
 lyord Jesus Christ in glory and of entering heaven will take 
 the chill from the hours of death and ease its pains. There- 
 fore, ** though I walk through the valley of the shadow of 
 death, I will fear no evil, for Thou art with me." There, 
 too, "the Lord is my light and my salvation, whom shall I 
 fear ? The Lord is the strength of my life, of whom shall I 
 be afraid?" 
 
 Fear God, who is able to cast into hell — that powerful hand 
 which can, that holy hand which must, that just hand which 
 has to do according to His Word. There was one of the very 
 twelve who had followed Jesus all the way, who had listened 
 to the Truth at the brink of the fountain, who had been 
 endowed with and had exercised the power of healing, who 
 had endured the hardships of a pilgrim life — but with a 
 treacherous heart, but lost! 
 
 Fear God. ' ' The fear of God is the beginning of wisdom ; 
 the fear of the Lord tendeth to life; be thou in the fear of the 
 Lord all the day long ; for surely there is a reward, and thine 
 expectation shall not be cut off. ' ' 
 
 But, Lord, Thou toldest us to take no purse with us, no 
 provisions, no change of clothing, says fear of need and pov- 
 erty. It is disgraceful not to be properly dressed, our present 
 
96 FROM GLORY TO GLORY. 
 
 garments will wear out, and certainly we have to eat and to 
 sleep somewhere. 
 
 "Your Father knoweth that ye have need of these things, " 
 comforts the Master His frightened little flock. "Seek ye 
 first the kingdom of God * * * and all these things shall be 
 added unto you. " Take no anxious thought; when you need 
 them they shall be in readiness for you. Be not afraid to be 
 left to actual want, and fear not the trials of a meager portion, 
 an uncomfortable lodging, unfashionable clothing — for My 
 name's sake. 
 
 Fear not, little flock! Your Shepherd will lead you safely 
 to the honors of the kingdom. 
 
 No sooner such reward is held out to them than the dis- 
 ciples begin to run for the highest seat, scrambling over each 
 other in order to get the place to the right and left of the Son 
 of God in glory. The Teacher overhears them as they are 
 discussing the subject in recreation time. He calls them an 
 for an extra lesson so necessary to the natural pride of man, 
 an object lesson. 
 
 Placing a little child in their midst He says : ' * Except ye 
 be converted and become as little children, ye shall not enter 
 into the kingdom of heaven * * * Whosoever will be great 
 among you, let him be your minister * * * even as the Son of 
 Man came not to be ministered unto, but to minister. " 
 
 The lesson of humility is a hard nut. It costs many a sigh 
 in the beginning and many a tear, until, by grace, the shell is 
 broken, and then the kernel's sweetness calls for more. 
 
 Sense of duty will qualify us for faithful service to our supe- 
 riors ; love does inspire us to serve our equals ; but only true 
 humility will give us grace to offer and yield our helping 
 hand as servants to those who, socially or morally, are our 
 inferiors. That goes against human nature altogether. 
 
HOW DID JESUS GI.ORIFY GOD? 97 
 
 Therefore Jesus calls again: ''Take My yoke upon you, 
 and learn of Me; minister * * * even as the Son of Man." 
 
 " Ye shall be witnesses ^ It is an uncomfortable fact that 
 doctrinal truth will not do. It must be lived out before being 
 given out. The Holy Teacher stands as an example before 
 us, and His disciples must become what He was Himself, 
 witnesses rather than teachers, witnesses to tell of what they 
 have seen and heard, to tell of God whom they know, of a 
 past life that they have left, of present pleasures which they 
 daily enjoy in the presence of God while drinking from His 
 river. They will speak with assurance of a home and an 
 inheritance, because they have seen the will which allots it 
 unto them, and, unable to restrain their joy of getting there 
 soon, they will beam it out of eyes more eloquent than their 
 words. There lies the power which the Great Teacher of 
 God did teach, and still does teach to the blessed among His 
 pupils, the wise men, who hear His sayings and do them. 
 
 It is easy to tell of what we have seen and heard. Oh, 
 that there were more facts of the invisible world in our lives, 
 as they abounded in that of our Master, Jesus! 
 
 '' I know the Father, for I am from Him, and He hath sent 
 Me." — " He that is from heaven is above all, and what He 
 hath seen and heard, that He testifieth." — "" I am the I^ight of 
 the world, I am the living Bread." — ''Igo\.o My Father." 
 — " In My Father's house are many mansions." 
 
 But though He spoke of facts, still He repeatedly assured 
 men that His doctrine. His way of teaching and telling, was 
 not His, but the Father's. He only repeated what He heard 
 the Father say. If preachers and teachers of our days did 
 thus pass all glory on to God, there would be less fishing for 
 compliments than is in vogue at the foot of the pulpit or the 
 platform steps. 
 
98 FROM GLORY TO GLORY. 
 
 Yet our blessed Master leads us one step higher, still nearer 
 the Source of all power, by His own example how to glorify 
 God in a teacher's capacity. It is one thing to go through 
 school and college, to heap up the treasures of wisdom, to 
 pass the examinations, to graduate with honors and then to 
 live on those laurels; and it is another thing to keep in touch 
 with advancing history, science, literature, art, as it develops 
 from day to day, thus getting inspiration for thought, word 
 and deed by daily commtmion with the sources of knowledge. 
 Our Master has walked before us that progressive life. By 
 His unbroken communion with the Father He did receive 
 inspiration for work and suffering, instruction as to His will, 
 strength and power as He needed the one or the other. Thus 
 He proved to be * ' the scribe instructed unto the kingdom of 
 heaven, the householder who bringeth forth*;out of his treas- 
 ure things new and old." 
 
 We are not expected to hand out stale bread, a warmed-up 
 dish or water that has been standing. It will not glorify 
 God, because it does not taste well to those whom we would 
 offer it. The Great Teacher received the drink for the Sam- 
 aritan woman from the well as she stood before Him. He 
 looked up to the Father for the word: ' ' I^azarus, come forth! " 
 He spent whole nights alone with God that He might com- 
 prehend His will for the following day. 
 
 Daily communion has its sweet blessings, but also its trials, 
 inconveniences, crosses. The disciple is not above his mas- 
 ter. ''''Take up thy cross, and follow me!" Are there any 
 more solemn words found from the Faithful Teacher's lips 
 than those addressed to the disciples at His feet which seem 
 to sum up the whole truth of discipleship : "If any man will 
 come after Me, let him deny himself and take up his cross 
 daily and follow Me?" His cross, He says. Peter's cross 
 
HOW DID JKSUS GLORIFY GOD? 99 
 
 was different from John's, thus was Mary's from Martha's. 
 It is all wrong to look at the other's cross, perhaps enviously, 
 and to say: ' ' Mine is too heavy for me, its edges are so sharp, 
 they cut my flesh. That other cross would fit me so much 
 better. If I could leave my home and go as a missionary into 
 the wide world, as Saul had to do, I could be a Paul. But 
 my cross reads: ' Return to thine own house and show how 
 great things God has done unto thee.' " 
 
 "Whosoever does not bear /its cross and come after Me 
 cannot be My disciple,' ' is the silent answer from the cross. 
 
 Another asks: "Lord, I will follow Thee, but let me first 
 go bid them farewell which are at home at my house." The 
 answer is : " No man, having put his hand to the plough and 
 looking back, is fit for the kingdom of God." Take up thy 
 cross and follow Me! "Whosoever he be that forsaketh not 
 all that he hath, he cannot be My disciple." 
 
 Is, then, no will, no wish left to me? Have I to become 
 absolutely nothing ? Have I to live all the time on the cross, 
 to feed on His flesh and blood, there broken and shed for me ? 
 Have I to be broken and shed like Him daily ? ' ' Except ye 
 eat the flesh of the Son of Man and drink His blood, ye have 
 no life in you. ' ' 
 
 Are we absolutely nothing ? This is a hard saying, who 
 can hear it? One after another drops out. Jesus does not 
 call them back. The cross-bearer must have perfect liberty 
 of choice. The Master even turns to the rest and makes it 
 easy for them to go : " Will ye also go away ? ' ' Perhaps the 
 remaining disciples heard in those words the ring of pain : 
 "This have I done for thee, what hast thou done for Me?'* 
 
 Peter, the standard-bearer of the class, takes hold of the 
 banner with firm grasp and says : " Lord, to whom shall we 
 go? Thou hast the words of eternal life." 
 
 * * * 
 
lOO FROM GLORY TO GLORY. 
 
 Thus He taught the world while He, in person, was in the 
 world. He spoke to multitudes from the top of the moun- 
 tains and from the platform of the peaceful lake. He edu- 
 cated the classes of the seventy and the twelve. He poured 
 forth the lessons of deepest truth and sweetest grace in His 
 holy communion of private instruction. 
 
 He was ready for His pupils at any time, for a Nicodemus, 
 who, one of the learned himself, preferred to go by night time 
 for instruction to Him whom He considered as ' * come from 
 God."— In order to give His disciples the proper time. He 
 went with them to lonely places and hid Himself even from 
 the suffering and needy multitudes. ''They departed thence 
 * * * and He would not that any man should know it, for He 
 taught His disciples." — He forgot His own human needs 
 when, seated on the border of the well, He revealed to a Sam- 
 aritan woman what she was — and what He was. — He shielded 
 Mary, one of His hungry little ones, from the distraction of 
 surroundings and earthly noise. 
 
 His methods of instruction and education were various. 
 He adapted them to the individuality of the respective parties. 
 To the multitudes, dull of understanding. He spoke in par- 
 ables, to His disciples in plain sayings. 
 
 In His reproof He discriminated between the self-conceited, 
 hypocritical wise and those who had not yet grasped the les- 
 son which they were anxious to learn. While, for instance. 
 He sharply upbraided on behalf of unbelief those cities which 
 had seen His marvellous works, He gently taught His dis- 
 ciples who had failed, from lack of faith, to execute the power 
 that was given unto them, the power over demons. "If ye 
 have faith as a grain of mustard seed * * * nothing shall be 
 impossible unto you." 
 
 But His faithful discipline was reserved for the hours of a 
 solemn face-to-face at-home, and, no doubt. His disciples 
 
HOW DID JESUS GI.ORIFY GOD? lOI 
 
 must have loved Him so much the more for it. He is no 
 friend who withholds the pruning knife from the plant that is 
 confided to his care. " Faithful are the wounds of a friend." 
 
 The issues of life were flowing wherever He was within 
 reach of empty, receptive vessels. They are flowing still, 
 and He is still working through the Holy Spirit, glorifying 
 God in large congregations of worshippers, religious classes, 
 at street corners, in woods and field, to the lonely rich and 
 poor, satisfying the hungry souls with good things and send- 
 ing them away all glee with laughter and the word of adora- 
 tion on their lips : ** Rabboni! " 
 
 Notwithstanding all His power the Teacher of Truth has 
 not yet conquered the father of lying, but He will come again, 
 a Conqueror, and His name, written on His vesture, will be 
 " The Word of God," ''Faithful and True." 
 
THE HUMBLE MESSENGER. 
 
 Truth honors the person that bears it, and knowledge of 
 truth glorifies him who possesses it. But the halo around 
 our Master's head is so infinitely great, because He did not 
 claim anything to be His own acquirement; He testified to 
 His own nothingness, in as far as He was but the Messenger, 
 the Sent One. 
 
 Let us be frank, we do not like to be "sent." There is 
 something about it that tells of somebody else's superiority and 
 our own inferiority. We are nothing but tools, and the active 
 will is somewhere else. It takes grace to acknowledge that 
 fact, unless one holds a paid messenger's office. 
 
 We prefer going on our own errands, though love permits 
 us to do them gladly for others; but then we want the letter 
 to be labelled "kindness of," and it must be understood by 
 all parties that love runs the errand. As soon as love service 
 is required as a duty, up is the old man and says: "Now you 
 had better look out, soon they will run over you, and a little 
 later they will run you down for not doing more. " 
 
 That is the natural man. It is the special tendency of inde- 
 pendent people. We may appear meek and lowly unto men, 
 but God knows the surging waves of pride and indignation, 
 raised by sometimes one little, thoughtless breath from a 
 human lip. Humility is not inborn, but it can be acquired 
 and obtained from above. 
 
 It would seem that the higher a person's standing is, the 
 less the chance to attain to it. Still, it is most assuredly true 
 that we find the sweetest and truest and noblest humility in 
 those aristocratic families who have made it their study and 
 aim for centuries to show forth their supremacy by the traits 
 of the nobility of soul. 
 
HOW DID JESUS GI.ORIFY GOD? IO3 
 
 Let US see by contrast whether that is true. An ambitious 
 parvenu rises into notice, by good or bad or either means. 
 People do not know that he is great, he has to make them see 
 it by squandered pomp, put-on manners, some kind of show. 
 It is about the same with the unambitious, humbly dwelling 
 creature in any stage of life that is suddenly thrown among 
 the millionaires by some whim of fortune, as they consider it. 
 How often does such a change degrade people instead of ele- 
 vating them. They ought to step higher among the bene- 
 factors of the world by the example of a truly noble life. 
 Alas, they jump with despicable alacrity from even the low 
 round, which they had held on the ladder of mankind, down 
 among the apes whom they seem rightly to claim as their 
 progenitors. Those old monkey stories in the school books 
 are only too truly copied from so-called human life, showing 
 us here the carricature of a soQioty parvenue in the shape of 
 a dressed-up Mrs. Spider Monkey with her endless train to 
 make her the exact similitude of her long-tailed great-grand- 
 mother; there we see Mr. Gorilla, sitting on the window sill, 
 strewing out his master's money with all four hands into the 
 street to the amusement of the merry crowd of spectators. 
 
 They all have to show off in order to prove, not what they 
 are, but would like to be — great. The lady's maid bears her 
 head generally some inches higher than her lady. 
 
 The true aristocrat, whether by birth, by financial power 
 or noble merit, despises such ways. He knows that he is 
 great — well unto him if he knows himself poor in the sight of 
 God — he is the same Emperor or Lord or Rothschild or Gen- 
 eral Grant, helping a poor tottering woman across the road or 
 driving in the state carriage from palace to palace. That 
 sweet humility is at home in some of those old patriarchal 
 families. But when it comes to the point of being sent, 
 humility will probably give way to feelings of resentment, 
 
I04 FROM GI.ORY TO GLORY. 
 
 even among such people. Humbly to say: " I am your serv- 
 ant, send me," to go and take a message to somebody and to 
 acknowledge to the receiving party the fact of being a pow- 
 erless instrument, that certainly requires grace, and shows 
 forth, not the humility of nobiUty, but the humility of soul, 
 and that is superhuman. Divine. 
 
 But our Lord stooped down to take a message to us, infe- 
 rior beings. He never showed that He felt humiliated, and 
 He never made us feel humiliated by such incomprehensible 
 favor, as some voluntary messengers now and then do. Even 
 when His message was not received, sent back, so to say, 
 unopened. He did not resent it. He did not upbraid the 
 blinded people. He did not smite them with His hidden glory, 
 as the Creator had a right to do who was shut out by His 
 own creatures. 
 
 Even then He humbled Himself and said : * * I am sent. ' ' 
 
 Nor did He force His way to places where He and His mes- 
 sage were not wanted. On His last journey to Jerusalem 
 He intended to go through Samaria, the shortest road. He 
 sent messengers into one village to make ready for Him. 
 They did not receive Him, and He humbly turned His face in 
 another direction, grieved at their blindness, but not offended. 
 
 Where, on the other hand, the people recognized in Him 
 the Divine power, where they went after Him in crowds and 
 wanted to make Him their King, He withdrew and hid from 
 them conscious of the importance of His mission. 
 
 ** All seek Thee * * * I must preach the kingdom of God to 
 other cities also, for therefore am I sent. " 
 
 There is scarcely a page in the gospel of John, that book 
 which lays our Lord's soul open before us as no other, that 
 does not bring out the wonderful truth of humility in the Son 
 of God "only sent." "Verily, verily, I say unto you, the 
 servant is not greater than his lord, neither he that is sent 
 
HOW DID JKSUS GI.ORIFY GOD? 105 
 
 greater than he that sent him." "My Father is greater 
 than I." 
 
 His humility began to be tried and proved when He con- 
 sented not only to be the Great Messenger from heaven, 
 — angels had done that before Him and rejoiced — but to 
 descend to earth in humble garments, and yet to represent the 
 God of heaven and earth. 
 
 The night bell rings, the doctor opens the door, and there 
 stands the shivering figure of a poorly clad, scantily fed little 
 girl who stretches out her hands with unconscious eloquence 
 and exclaims: ''Doctor, my mother is dying." The doctor 
 knows immediately to what kind of a home she calls him, he 
 can tell it by her appearance. 
 
 The messenger generally corresponds with the surround- 
 ings from where he comes, especially when it concerns an 
 official message. One must have lived in the Orient, or in 
 other countries where the caste differences are still prevalent, 
 in order to fully understand the sacrifice which Jesus made as 
 the Humble Messenger. Look on the "kavass" who comes 
 to your door with the consul's message. There is nothing 
 humble about him. All covered with gold and silver, the 
 weapons his rightful due, he knows that in that moment he is 
 the consul's representative, that he has authority, and his 
 bearing tells us that himself believes it so to be. Though in 
 accompanying you he walks -so many steps behind you, the 
 due respect is given him anyhow, because he wears his mas- 
 ter's uniform. 
 
 But Jesus did not wear heavenly apparel, no shining gar- 
 ments from the realms above. He came just as we are, still 
 claiming to be the Son of God. 
 
 To a beggar child, born in surroundings of misery, a ragged 
 garment is nothing humiliating at all. The holes do not dis- 
 turb its peace, the faded colors do not color its little cheeks 
 
I06 FROM GI.ORY TO GI.ORY. 
 
 with shame. It is just the thing for it ; there it feels at home. 
 But I question whether there is anything harder in social 
 human life than for a once well-to-do person to move with 
 ease among his or her once equals, when clothed in an out-of- 
 fashion garment, with a hat bought at the end of the last sea- 
 son and gloves telling how many times they have passed 
 through the purifying bath. The person who has never had 
 knowledge nor the privilege of all those little necessities of 
 social decency has no idea of the trials through which 
 dethroned fairies have to go. Only the consciousness of the 
 greater value of that part of the being that could not be sub- 
 mitted to a similar change will free mind and behavior from 
 the bondage of awkwardness. 
 
 But our Lord, the God Himself, took upon Himself the 
 beggarly garment of human flesh and yet lived and moved 
 in it with the dignity of the perfect God- Man. He did not 
 refer to His past glory in order to excuse Himself for the 
 humble position which He held on earth, but without words, 
 by His life, He proved that He was God in flesh. 
 
 He came to invite us to share His inheritance, though 
 apparently He possessed nothing. The difficulty of His posi- 
 tion was increased by the fame of His name and mission that 
 went before Him, Divine messengers descended from heaven 
 and announced His birth. A forerunner prepared His way 
 and heralded the coming of One greater than himself, the One 
 who was to sit on the then empty throne of David. Himself 
 sent the apostles as messengers out to proclaim Him, the 
 King of Israel. 
 
 What a comparatively easy work it would have been for 
 Jesus, if He had been clothed with glory. But as it was, He 
 foresaw and foreknew the failure. It would have been natu- 
 rarfor any one to say to God when sent under such circum- 
 stances: ''They will not believe me." But all He said in 
 
HOW DID JKSUS GI.ORIFY GOD? 107 
 
 His humble, self-emptied, submissive way was: *%o, I come 
 to do Thy will." He knew that His Father's chosen, His 
 own, would reject Him, that they would not honor Him. 
 Still He bowed before the All- Potentate — to be sent. Shod 
 with the readiness of the gospel, the ornament of a meek and 
 humble spirit on His head. He descended with the message: 
 ' ' The kingdom of heaven is at hand — I am the King of Israel 
 — repent!" 
 
 When they laughed in the Messenger's face: **Thou, 
 Joseph's, the carpenter's son?" He replied: *'I am sent." 
 Point after point He answered their doubts and objections by 
 those flashes of truth which still go home to the one or other 
 heart because of their simplicity and beauty of meekness. * ' I 
 am from Him, and He has sent Me ; I am not come of Myself; 
 I live by the Father ; the Son can do nothing of Himself ; I 
 speak not of Myself ; the word which I speak is not Mine ; 
 the Father which sent Me He gave Me a commandment what 
 I should speak; even as the Father said unto Me, so I 
 speak. " That is the true spirit of a messenger. 
 
 Nor did Jesus take the Savior's office|upon Himself on His 
 own accord. " Christ glorified not Himself to be made a high 
 priest," says the Word, but He was ''called of God." He 
 was sent into certain death, but also sent to give life by His 
 own death and to raise them, that believe in Him, in the last 
 day. 
 
 Life for the sufiering and dying — i. e., material and spirit- 
 ual life — was the only coin which He had to pay His way on 
 earth. He did not bring a fortune with Him from heaven for 
 a decent life of thirty-three years on earth , nor did He inherit 
 it from His human parents. *'The Son of Man hath not 
 where to lay His head, " He testified of Himself. 
 
 When the Messenger wanted a lodging. He had to ask and 
 receive it as a favor. Invited to a meal, He was not able to 
 
I08 FROM GI.ORY TO GI.ORY. 
 
 return the same. No money was offered by Him for tlie ass 
 which He needed. The life-giving word and the love-breath- 
 ing look were all He could afford as the Divine Messenger in 
 flesh. Did He not know how little both, Divine life and 
 love, are appreciated by the world ? Indeed He did, and often 
 He must have felt the sting of humiliation. The world wants 
 money, and has a right so to do. The spiritual coin is out of 
 circulation and only now and then received and laid up as a 
 sample of antiquity by one who loves heavenly things. 
 There is a curse connected with poverty which Jesus, the 
 lyord, did taste for us, though He was the Redeemer and 
 bought the earth and her inhabitants back from the prince of 
 the world. He was "poor, yet making many rich." 
 
 Should those of His followers whom He sends as queer- 
 looking messengers among the thoughtless crowd, shrink from 
 the touch of poverty? It is a painful touch — cold, though it 
 makes you feel like being in the hot water all the time ; tight, 
 though sometimes the open air, as much as you want of it, is 
 left to you as your only parlor, bed-room and dining-room. 
 Bend your neck under the yoke, and, yoked together with 
 Jesus, learn from Him, as He says: "Humble yourselves 
 under the mighty hand of God, that He may exalt you in 
 due time." 
 
 Did the willingness to be such a messenger come natural to 
 the lyord Jesus? One can scarcely think so. Though His 
 Divine nature made Him to * * will ' ' as His Father, yet the 
 human nature, which He had taken upon Himself, hung unto 
 His spirit liks heavy clods of the ground. The garden of 
 Gethsemane did witness such a struggle, which taught Him 
 to say from experience : * ' The spirit is willing, but the flesh 
 is weak. " There He was tested as to the value of His own 
 words : " / seek the will of My Father ; My meat is to do the 
 will of Him that 5ent Me and X.o finish His work.'' 
 
HOW DID JKSUS GI.ORIFY GOD? IO9 
 
 The day was drawing to an end of which He had spoken : 
 ' * I must work the works of Him that sent Me, while it is 
 day ; the night cometh when no man can work. " 
 
 The Messenger had gone through the cities and villages of 
 God's own possession and had told the people to get the 
 tribute ready which they owed to their Sovereign. The day 
 of travelling was almost finished, the night. His night, was 
 near. **I must work, I must finish," He said. "I must," 
 else no glory for God, no glory for Jesus. Then the hour 
 came when the Messenger was not able to continue His course 
 unaided, when He had to be strengthened by an angel. 
 Adorable humility, the God-sent God-Man was breaking 
 down under the message of death which began to work out 
 its fatal issue in Him, before the appointed time had come. 
 Had not the message to be carried to the cross ? The way 
 was still long, yet His heart was broken, not in the spiritual 
 sense, as we use that term, but physically. The sweatdrops 
 of blood in the garden are the scientific proof for it. 
 
 Should He be overcome here in Gethsemane ? The faithful 
 Messenger called out in His anguish: "Father, remove this 
 cup from Me ! " Still He bowed to the Divine will : * ' Nev- 
 ertheless not My will, but Thine be done." Then the weak- 
 ness of God was strengthened by an angel ; Jesus was made 
 "for a little while lower than angels by the sufferings of 
 death." 
 
 But they could not follow Him any farther than Gethse- 
 mane. No charge was given the angels to keep Him on that 
 path which led out of the garden to the garden-tomb. The 
 suffering Messenger did no longer hear the comforting music 
 "they shall bear Thee up on their hands, lest Thou dash 
 Thy foot against a stone." 
 
 They saw Him sink down under the burden of the cross, 
 yet they were not allowed to hasten to His help. The Mes- 
 
no FROM GIwORY TO GLORY. 
 
 senger had to step deeper into the valley of humiliation. He, 
 who was going to become the strength of man, had to accept 
 assistance from a human pilgrim who was passing by, and 
 who can doubt but that blessed Simon received a look of grat- 
 itude from the Sent-One, whose physical strength was abated, 
 but whose submission and faithfulness upheld His departing 
 vitality, that He might finish His course, that the Messenger 
 might run the race and give His last messages from the height 
 of the cross and out of the depth of the grave. 
 
 During His whole lifetime He had but one aim : to deliver 
 the word given to Him. Therefore He hastened from place 
 to place, though sometimes the multitudes, in need of such a 
 Powerful Helper, tried to hold Him; He had to go over all 
 the domain pointed out to Him. Therefore He remained 
 within its bounds, though He found more faith and more 
 receptiveness in the coasts of the Gentiles, where He with- 
 drew, as it seems, only for the purpose of rest and solitude, 
 than in the house of Israel to whom He was sent. 
 
 Therefore He steadfastly set His face to go to Jerusalem, 
 when the time was come that He should be received up, not 
 "saluting by the way," blind to temptations of danger and 
 friendship, deaf to the warnings so kindly meant by Peter and 
 the rest. There was sweet hope in the last stage of His 
 earthly errand that gave elasticity to His step and resolution 
 to His mind, so as to "go before " His disciples toward Jeru- 
 salem, while they ** were amazed, afraid, as they followed." 
 
 The hope of being received up did quicken Him, and thus 
 was fulfilled what the prophet sings : ' ' Who is blind as My 
 Servant, or deaf as My Messenger that I sent? Who is blind 
 as He that is perfect, and blind as the lyord's Servant? See- 
 ing many things, but Thou observest not ; opening the ears, 
 but He heareth not. The I^ord is well pleased for His right- 
 eousness' sake." 
 
HOW DID JKSUS GI.ORIFY GOD? Ill 
 
 When He, with joyful step, entered again the heavenly 
 sphere and returned to His Father with the sacred trust, say- 
 ing : *' I have given them the words which Thou gavest Me," 
 then the angels' choir sang: "As the cold of^snow in the 
 time of harvest, so is a faithful messenger to them that send 
 him, for he refresheth the soul of his masters. " 
 
THE OBEDIENT SERVANT. 
 
 '' It is required in stewards that a man be found faithful y 
 *' Well done, good and faithful servant, enter thou into the joy 
 of the Lord!'' 
 
 "This is My Beloved Son, in whom / am well pleased.'' 
 '^ I do always those things that please Him." 
 
 Those are passages which show the relationship between 
 service and reward, between a servant's faithfulness and a 
 master's love and appreciation, the master's and the servant's 
 portion. 
 
 Perfect service is based on three conditions : trust in the 
 master's reliability which engenders esteem and love; love for 
 the work which makes it easy; faithfulness which carries 
 through the hard places of service, which spurs to prompt 
 performance of duties, however they may go against the flesh 
 or inclination. Those three are the substance of loving obe- 
 dience and guarantee perfect service. 
 
 It is the master's business to select his servants for the dif- 
 ferent positions and to adapt the work to their ability and 
 strength. All that the appointed servant has to do is to 
 acquit himself promptly of the duties appointed to him, with- 
 out worrying whether he is fit for it, as long as he is chosen 
 and called. 
 
 It is greatly to be deplored that service — the name as well 
 as what it involves — has sunk into the deep discredit wherein 
 we find it nowadays. Nobody wants to serve any longer. 
 The world as a whole, and its little human creatures in par- 
 ticular, run for independence. To be tied to a household day 
 and night, to be all the time at a master's or a mistress' dis- 
 posal, is considered slavish ; it seems, though, a rather peculiar 
 taste to prefer the drudgery in factories and sweatshops, with 
 
HOW DID JKSUS GI.ORIFY GOD? II3 
 
 often vile surroundings, to the quiet service in a home. But 
 there is not liberty enough even in the relationship between 
 employer and employes to suit the taste of the latter. Let a 
 workman in any branch of business become accomplished, 
 and immediately the desire will rise in his heart to establish 
 himself. And so it goes on through all the classes of life, till 
 we stand before the host of angels and see legions of them in 
 rebellion against God, whom they do not want to serve any 
 longer. 
 
 Still, the whole constitution of the universe is founded on 
 subordination and superiority. Even moons have to turn 
 around their central star, serving to enhance its beauty, 
 little observed in themselves. 
 
 The rivulets and brooks have to pour their own being into 
 the deeper and wider bed of the principal companion. They 
 only contribute to the glory of the great river which inspires 
 the poet's pen with rapturous thoughts. But we cannot 
 imagine a stream without those faithful little servants, its 
 water carriers, laboring often hidden away in the obscure 
 nooks of the mountains. 
 
 Thus the human race was intended to work for one great 
 purpose : to contribute, individually, their best, their being, 
 their very life, to the upbuilding of the great constellation, 
 called ''God's world," to the stream ''History," which is 
 rolling its waves unceasingly j:oward the sea of eternity. 
 
 The members of a household, the children and servants, 
 were meant to live for the growth and benefit of the family 
 heads ; the families, united in one aim of public welfare, to 
 serve their community with heart and soul, till all the nations 
 would render to God the service due to His name and thus 
 exalt His glory. 
 
 The idea of service is sublime, though the curse of sin, in 
 masters as well as in servants, has badly tainted it. 
 
114 FROM GLORY TO GLORY. 
 
 It was considered a degradation only when some one was 
 made to serve his equals — Esau, for instance, who, though the 
 firstborn, was made subject to his younger brother Jacob ; or 
 when the conqueror's yoke was laid upon the unfortunate vic- 
 tim that had escaped the destructive sword of war. 
 
 But that was not the original idea of service. 
 
 A master, unable, either from lack of time, extensive 
 responsibilities, unwillingness, or even inability to perform all 
 that his position and desire dictate to be done, engages some 
 capable person or persons to step in and fill up the measure of 
 what he must leave undone. He ofiers a recompensation, 
 which the freewill of the servant — unless he is a slave and his 
 master's property — may accept or refuse as adequate or inade- 
 quate to his service. Thus the servant enters into his mas- 
 ter's business. He is, so to say, a paid partner. He has to 
 consider his master's interests his own; he will, in part, be 
 responsible for his master's success and prosperity, as they 
 are, in some measure, the result of the servant's faithful 
 service, while, on the other hand, loss, misfortune, shame will 
 ajGfect his own honor, too. 
 
 Where has that loyalty gone, that once was firm and strong, 
 weaving chains around a household or a state which neither 
 treachery, nor force, nor bribe were able to burst? Where is 
 the prince that nowadays could say as Eberhart of Wurtem- 
 berg did : "Though my land has smaller cities, has no moun- 
 tains rich in gold, yet it owns one precious jewel: that in 
 forests thick and dark I can lay, trusting and resting, my 
 crowned head in any place. " 
 
 I^oyalty has departed with all its precious blessings. Love- 
 work — i. e., labor with heart and soul and in the master's 
 interest — has given place to service of necessity or personal 
 advantage, the worst of which is ** piecework," so demoraliz- 
 
HOW DID JESUS GI.ORIFY GOD? II5 
 
 ing in its consequences. There is no piecework in the Lord's 
 workshop, as He requires the whole man or woman. 
 
 A beautiful picture is given us in the statutes which Moses 
 taught the children of Israel. Happy those who, even in 
 earthly relations, have been privileged to taste and under- 
 stand the sweetness of the sentiments set forth therein. 
 
 " If thou buy an Hebrew servant, six years he shall serve ; 
 and in the seventh he shall go out free * * * and if the serv- 
 ant shall plainly say : ' I love my master * * ^ I will not go- 
 out free,' then his master shall bring him * * * to the door or 
 unto the door post ; and his master shall bore his ear through 
 with an aul ; and he shall serve him forever." 
 
 *' I love my master," strange sound in our days! But that 
 is the secret of loyalty and willingness to be obedient. 
 
 There will be no fault-finding with the orders given, no 
 resenting when, in the rush of work and business, the tone of 
 voice is not always sweet. There will be due admiration for 
 the talent of government ; true gratitude for the benefits 
 received from the store of wisdom in the master's hands; 
 pure, unselfish love as the result of some kindness shown on 
 the part of him who has the right to sway the sceptre. 
 
 The light of the master's countenance — i. e., his joyful look 
 and serene face— will be the health of the servant 's, while his 
 grief, worry, disappointment will pierce the faithful servant's 
 heart with pain, it will engender in him the longing to be 
 helpful, and, unable to share his burden other than in sym- 
 pathy, he will lift up a prayer to Him who can lighten the 
 load of sorrow, trial, and sin. 
 
 The work will be a pleasure and not a burden. Prepared 
 by him, received from his hands, stamped with marks of his 
 wisdom, it will never be out of proportion to strength and 
 capacity, and, though sometimes perhaps irksome, will always 
 be welcome. The firm and guiding hand, invisibly, is felt, 
 
Il6 FROM GI.ORY TO GLORY. 
 
 and in return, unknown to him, it is blessed by the benefited 
 soul. 
 
 The master's presence will be the servant's delight. No 
 fear will disturb it. He need not consider it as an inconve- 
 nient intrusion on the territory of nonchalant labor and stolen 
 chats, as always, whether under the eye or in the absence of 
 the master, he endeavors to do the best service. The convic- 
 tion that the master, in his own, the work's and the servant's 
 interest, will point out the mistakes and the imperfection of 
 service will set his mind at rest, and joyfully he will labor on 
 — for his master, whose elasticity of step and nobility of bear- 
 ing will inspire the weary toiler to strive, to run for his 
 final ''well done." 
 
 Thus invisibly the chain is woven that binds him to his 
 master's door. "I love my master, I will not go out free, I 
 love to serve." — But it will cost thee pain, the awl will bore 
 thine ear, go through thy flesh, demand a living sacrifice. — 
 * ' I love my master! " 
 
 Such a model-servant was Jesus. *'Lo, I come, I delight to 
 do Thy will," He said, and gave Himself, His all. His spirit, 
 soul and body to the service. 
 
 There was no slavish fear. "My judgment is with the 
 lyOrd, and My work with My God," He quietly and trustfully 
 stated, rolling the burden of responsibility on the Master who 
 had set Him to work. 
 
 Still He might have been discouraged by the little He 
 seemed to have accomplished on earth. There was only a 
 handful, and that of doubting, believers around the cross ; the 
 only trophy which He carried home at the end of His life- 
 work was one redeemed criminal, a thief. 
 
 God was glorified in His servant Jesus. His life was an 
 
HOW DID JESUS GI.ORIFY GOD? II7 
 
 unbroken chain of works of faith and love. " He went about 
 doing good. " 
 
 The faith of Jesus which knew that His Father heard Him 
 always, the love for the rescue work for which He had been 
 sent, the unflinching promptness with which He did all that 
 was given Him to do — " immediately, straightway, forthwith" 
 — brought about the result that "all the people rejoiced for 
 all the glorious things that were done by Him. ' ' 
 
 Water was changed into wine, the waves and winds became 
 a calm ; multitudes were fed with bread that was multiplied 
 and blessed by His hands. The blind and dumb both spake 
 and saw, the lame and maimed and many others cast down at 
 Jesus' feet were healed. The man sick with the palsy took 
 up his bed and went home, his sins being forgiven him. The 
 unclean spirits submitted to His authority and left at His com- 
 mand. The man possessed with a legion sat clothed and in 
 his right mind at Jesus' feet. The damsel whose eyes had 
 been closed in death arose and walked. The widow's only 
 son, while carried to the grave, sat up and was delivered to 
 his mother, the child torn by the unclean spirit to his father. 
 The woman bound by Satan eighteen long years was loosed 
 from her infirmity. The Samaritan leper went and was made 
 clean. Lazarus, he that was dead, came forth out of the 
 grave, because of the faith of Jesus, the Servant of God. 
 
 The Son of God was working. He did not shrink from the 
 loathsome sight of diseased bodies. He did not mind a dis- 
 turbed meal. He did not yield to sleep and slumber, when 
 needy ones claimed His healing touch. He was always there, 
 always ready to help, always ready to glorify God. 
 
 " Wist ye not that I must be about My Father's business? " 
 He asked, astonished, his no less astonished parents, when at 
 the age of twelve He took the servant's yoke upon Himself, 
 the yoke then fitted for the boy. But even at that early age 
 
Il8 FROM GI.ORY TO GIvORY. 
 
 He gave Himself wholly to His Master, realizing that He 
 must be about His Father's business — to fill heaven with res- 
 cued human souls. If we, following in the steps of Jesus, 
 were about our Father's business as those that must, we, too, 
 should be ready by day and night to help our fellow pilgrims 
 put their hand in Jesus' safe and loving hand before their feet 
 reach the brink of Jordan and they have to step into its deep 
 flood. Jesus never lost sight of the purpose of His being on 
 earth — i. e.. His service. 
 
 Therefore men marvelled while they saw Him working and 
 said: " What manner of man is this, that even the wind and 
 the sea obey Him!" Therefore they worshipped: " Of a 
 truth, Thou art the Son of God." The people were amazed: 
 *'Is not this the son of David?" ''What thing is this?" 
 They were astonished with a great astonishment, beyond 
 measure, saying: "He hath done all things well." They 
 were filled with fear and said: " We have seen strange things 
 to-day. " There came a fear on all, and they glorified God, 
 saying: "A great prophet is risen up among us, and God 
 hath visited His people." They were all amazed at the 
 mighty power of God, they wondered every one at all things 
 which Jesns did. All the people when they saw gave praise 
 unto God. And when He was come nigh at the descent of 
 the Mount of Olives, the w^hole multitude of the disciples 
 began to rejoice and praise God with a loud voice for all the 
 mighty works that they had seen, saying: "Blessed be the 
 King that cometh in the name of the lyord! Peace in heaven 
 and glory in the highest ! " t 
 
 There is one point of special importance in the devoted life 
 of the Model Servant — i. e. , His perfect submission and obe- 
 dience as to time in order to glorify God. " Immediately " 
 when God sent Him into the wilderness to be tempted by the 
 devil. Apart with God up to the fourth watch of the night 
 
HOW DID JKSUS GLORIFY GOD? II9 
 
 in the mountain to be emptied after the glorious work He had 
 done among the multitude. Called in the morning " a great 
 while before day," He rose to meet His Father in prayer, yea, 
 He continued all the night in prayer to God in order to be 
 strengthened for the next day's work, the hardest perhaps in 
 His life, when He had to choose Judas Iscariot among the 
 twelve for painful companionship of more than three years 
 time. The traitor, foreknown as such, would naturally by 
 his presence poison even the few sweet hours He might else 
 have enjoyed with the eleven; He knew that one of them was 
 a devil. 
 
 God did order His steps day by day, and the Servant did 
 walk in the works prepared for Him. "The Son can do 
 nothing of Himself, but what He seeth the Father do. " " The 
 Father loveth the Son and showeth Him all things." The 
 Son was continually and Gainfully watching His Father's eye 
 to be guided by His eye. Therefore He knew whether to 
 work or to rest : ** My Father worketh hitherto, and I work." 
 Therefore He knew whether to go forward or to wait : " My 
 time is not yet come, but your time is alway ready." "My 
 time is not yet full come." But ''when the time was come 
 that He should be received up. He steadfastly set His face to 
 go to Jerusalem." 
 
 When called by Martha and Mary to hasten, the unfailing 
 physician, to Lazarus' side who was sick, Jesus abode two 
 more days in the same place where He was. Because He did 
 not see God point out the way to Bethany, He had no right 
 to make one step. He only knew that Lazarus' sickness was 
 for the glory of God, and that was sufficient. 
 
 His heart, full of tender compassion for the sick friend and 
 of affectionate consideration for the sisters, must have suffered 
 intensely while He was waiting for the word "go!" Had 
 He not been their guest many a time ? Had they not lav- 
 
I20 FROM GLORY TO GLORY. 
 
 ished on Him love service and tender care ? And now that 
 He had the opportunity to do for them what He had done for 
 thousands of indifferent people — He stayed away! Must He not 
 appear ungrateful? Had they not a right to call Him an 
 unfaithful friend ? Yet Jesus loved Martha and her sister and 
 Lazarus. 
 
 Thus Lazarus died while Jesus was still in the same place, 
 and he was buried. But then the marching order came, and 
 the Conqueror of death and corruption went forth conquering 
 and to conquer. It did cost Him pain when those tear- 
 stained eyes of Martha and Mary were lifted up to Him in 
 gentle reproach: " If Thou hadst been here, my brother had 
 not died," or when others said: " Could not this man, which 
 opened the eyes of the blind, have caused that even this man 
 should not have died? " It did cost Him tears when He saw 
 His friend given over to the horrors of death — He wept. But 
 those tears and those groanings in the spirit wrought out the 
 glory of God. 
 
 Only thus, and in no other way, the voice of the Prince of 
 Life could have reached a dead man's ear. If Jesus had 
 yielded to the promptings of His own heart, if He had hast- 
 ened to wipe the tears from the faces of those whom He loved, 
 if He had been afraid of what man might think and say of 
 Him — He would have spoiled a work of God. 
 
 And thus it is in our lives. Blessed are we if we learn to 
 read our time schedule in our Master's eye. There is only 
 one place where He wants His servants to be at a certain 
 hour, only one thing He wants them to do at a time. Not 
 one minute out of the twenty-four hours is left blank. If we 
 do somebody else's work that was not appointed for our hands, 
 we miss something we should have done meanwhile, thus 
 either leaving it undone altogether, or by doing it in addition 
 to the other we may overtax the strength given unto us for 
 
HOW DID JESUS GI.ORIFY GOD? 121 
 
 the day. If, on the contrary, we are neglectful and idle, we 
 waste our Master's time, and He has to put on another serv- 
 ant in order to make up for our laziness — and He will make 
 much of such unfaithfulness in the day of reckoning with His 
 servants. 
 
 Jesus, the Servant of God, must remain our example. In 
 Him we see trust in the Master, love for the work and faith- 
 fulness unto death. 
 
 Trust says : *' I know Thee." When Jesus was confronted 
 by the hard work which He was only able to carry out, if 
 backed up by the power of God, when, standing before the 
 grave with the corrupting body in it. He was going to raise 
 His life-giving voice with authority over death, when the 
 eyes of an unbelieving crowd, displeased with His delay, were 
 upon Him — then He looked up and said: ** I knew that Thou 
 hearest Me always; Father, I thank Thee that Thou hast 
 heard Me." 
 
 When He raised His foot to step on the serpent in order to 
 bruise its head. He believed His Father who had told Him 
 that the venomous bite would have no power over the God- 
 life but for three days, and that He would raise His body out 
 of the ground which was to receive Him. Perfect love 
 casteth out fear, love believeth, love teacheth to trust. Love 
 risks the impossible at the command of one in whom we 
 truly believe. Jesus trusted in God; His enemies acknowl- 
 edged that fact; therefore He finished all the work to the 
 delight of Him who spoke through the prophet: ''Behold My 
 Servant whom I uphold, Mine Elect in whom My soul 
 delighteth." 
 
 But that testimony had to be earned and was earned. He 
 brought a heart full of love for work, His work, into the serv- 
 ice. '' I delight to do Thy will, O My God ; yea. Thy law is 
 within My heart. " With delight He touched the leper, with 
 
122 FROM GLORY TO GLORY. 
 
 delight He made the poor fishermen His companions, With 
 delight He had His feet anointed by a Mary Magdalene. 
 
 It was love service all His life through, inspired by His 
 love for His Father and for the fallen race of the sons of men, 
 who had been * ' His delight from the beginning. ' ' 
 
 But the hours of temptation during the toil of life were 
 many. He was human as well as Divine. We are told that 
 He was tempted on all points like as we are, yet without sin. 
 He must have experienced the languish which prostrated Eli- 
 jah under the juniper tree, but which did not overcome Him, 
 as it did His fellow-laborer. He was weary from the journey 
 and rested by the wayside ; He fell asleep in the boat, over- 
 powered by the strain of many hours' heart- work among the 
 multitude. He broke down under the cross, and, as far as 
 His physical condition was concerned, He would fain have 
 lain down to sleep in the garden of ' ' the oil press. " 
 
 But girt with the girdle of faithfulness He served His God 
 to the end of the set time when others would gird Him and 
 lift Him to the cross. Thus the Servant ' ' became obedient 
 unto death, even the death of the cross." There He shouted 
 the victor's song, **It is finished." Only there the Servant 
 bowed His Head for lawful rest. The Faithful High Priest 
 had warred the warfare of service and returned from it with 
 the crown of luminous thorns. 
 
THE FRIEND OF SINNERS. 
 
 It brought glory to God that His Son was willing to have 
 intercourse with sinners in order to heal them, soul and body. 
 ' * Why do you eat with publicans and sinners ? ' ' And Jesus 
 answering said unto them: '* They that are whole need not a 
 physician, but they that are sick. I came not to call the 
 righteous, but sinners to repentance." 
 
 His self-denial and sacrifice, the freewill offering, His death 
 — for fallen man — did glorify God. It could not have had 
 the same value, not the same sweet odor, if by any means of 
 compulsion or persuasion God had obtained the sacrifice from 
 His Son. It is so highly prized because it was absolutely 
 voluntary. 
 
 Jesus had told His disciples that He would lay down His 
 life of Himself. " No man taketh it from Me, but I lay it 
 down of Myself. I have power to lay it down, and I have 
 power to take it again." 
 
 It seems that important moment of laying down His life 
 was not the death hour on the cross, but is described in John 
 13 : 21-31 : "Jesus was troubled in spirit and said : ' Verily, 
 verily, I say unto you, that one of you shall betray Me. He 
 it is to whom I shall give a sop ' * * * And after the sop Satan 
 entered into him (Judas). Then said Jesus unto him: * What 
 thou doest, do quickly.' " 
 
 The Rubicon was passed. He had sent out His traitor to 
 do the work, a revocation was no longer possible, the freewill 
 offering was made. 
 
 Therefore, when he was gone out, Jesus said : ' ' Now was 
 the Son of Man glorified, and God was glorified in Him. And 
 God will be glorified in Him. God shall also glorify Him in 
 Himself, and shall straightway glorify Him. " The future tense 
 
124 FROM GI.ORY TO GI.ORY. 
 
 refers unquestionably to both His death and resurrection, 
 while the past act of glorification must have reference to the 
 immediately preceding account of the traitor's mission. 
 
 When the Lord of Glory was crucified, He could not be 
 hid, not even by the darkness that sank down on the cross. 
 The halo on the Savior's brow shone through, when the earth 
 trembled and the Holy Father's heart sobbed, as He received 
 the spirit of His Firstborn. " When the centurion and they 
 that were with him, watching Jesus, saw the earthquake and 
 those things that were done, they feared greatly, saying : 
 'Truly, this was the Son of God,' and he glorified God." 
 
 Did they notice the ''faithful witness" in the clouds, the 
 bow of the covenant in the dark firmament? While nature 
 decked herself with mourning, while rivers of tears flowed 
 from the face of the universe, still the beams of righteousness, 
 the rays of Divine love, broke through the gloom, and reflect- 
 ing in the "treasures " of the water of heaven, they spanned 
 the rainbow across that dark background, the message of love 
 and truth over the cross, "Greater love has no man than this, 
 that he lay down his life for his friends. ' ' 
 
 Jesus is the highest ideal of friendship to the believer. No 
 one is excluded. He is not partial as to rank or learning or 
 manners, though there may be degrees of friendship in His 
 relation to the sinners to whom He came ; there may be more 
 or less love in return for the love given to Him, which is 
 sometimes the whole heart and sometimes a half-heart. 
 
 What is true friendship ? 
 
 There is scarcely a word in the English language^that is so 
 flippantly used and martyrized as the word " friend." " My 
 friend," thus you introduce somebody whom perhaps you 
 have seen just once or twice. How do you know whom 
 you are passing on as j^our friend ? Some closer acquaintance 
 
HOW DID JKSUS GI.ORIFY GOD? 1 25 
 
 may give you the strong desire of never having known and 
 acknowledged the person. 
 
 "A friend" spends the day with you. In the evening you 
 and somebody else are trying to outdo one another in pulling 
 that poor creature to pieces. 
 
 And such is friendship ? There was a little boy in a Ger- 
 man village whose father was very lenient with his little 
 pet. But one day he felt provoked at his son's actions and 
 slapped him. "Is that what you call friendship?" he 
 whined, looking up to his father. That dear little lad did not 
 yet know that friendship may inflict pain. But the wounds 
 of a friend will never be made with a backbiting tongue. 
 
 No friendship is possible without love. In fact, friendship 
 is love, though not all love is friendship. 
 
 Friendship is always mutual, never one-sided, as affection, 
 love and other kind feelings may be. It is not a passing 
 whim, it is not a wave of passionate love; there is nothing 
 exciting in it, nor is it the simply being fond of somebody. 
 
 Friendship is founded on thorough acquaintance. Its roots 
 are esteem, aflSnity and sympathy. True friendship is abso- 
 lutely pure, as it does not seek its own. It is free from fear, 
 and free from suspicion, which is probably the surest test of 
 its character. 
 
 Friendship grows slowly, rather than comes spontaneously, 
 though the first meeting of soul and soul may decide. 
 
 Friendship does not act by impulse, but by the principles 
 of an inexplicable, tender, strong constraint of soul. Nor is 
 it wasted in foolishness and silliness, but its manifestations 
 will be elevating and edifying. PViendship is infinitely ten- 
 der, deals gently with the other's faults, broods over his wel- 
 fare with providential care, loves to be spent for the other. 
 
 Friendship is very rare. Perhaps it is more frequent 
 between women, but it appears more noble, almost Divine, 
 
126 FROM GI.ORY TO GI.ORY. 
 
 when found in a Jonathan and David, " passing the love of 
 women. " It should be sounded and probed with the utmost 
 care, when it springs up in the heart of a man and a woman. 
 It is better to give it the benefit of the doubt, than to foster a 
 plant that may bring forth the bitter-sweets of heartache and 
 hidden woe. 
 
 Friendship is too sacred to be played with. It should be 
 the foundation of married life, though it need not always 
 develop into such relations. Ideal friendship makes two souls 
 one, while marriage unites also their bodies in one blessed 
 dualism. Platonic love and friendship is said to be, and 
 proved to be, impossible, detrimental to the human constitu- 
 tion which generally yields to the weakness of the terrestrial 
 make-up in some way. 
 
 No wonder, as long as the sanctifying element is lacking. 
 But where the Holy Spirit by the "purifying truth" links 
 "pure, fervent hearts unto unfeigned love," ideal friendship 
 is possible, it is holy. Christlike ; but also then it has to be 
 watched over with the jealous eye of unselfishness and purity. 
 
 Oh, "what a Friend we have in Jesus! " May we ever 
 appreciate such privilege. Far be from us the frivolous and 
 irreverent abuse often made of the strain quoted above ! 
 
 The Friend of sinners. Not that He loved them in their 
 wicked ways, not because and as they. were sinners ; but as a 
 friend who came to heal them and to deliver them from their 
 bondage and awful surroundings. In that sense "God, rich 
 in mercy, loved us with His great love, even when we were 
 dead in sins." Only those who acknowledge that they are 
 sinners can become friends of Jesus. He only came to call 
 the sinners, and not the righteous, who need not a physician, 
 who need not the friend's helping hand. 
 
 As their Friend He could not very well be rich and see 
 
HOW DID JKSUS GI.ORIFY GOD? 1 27 
 
 them in misery. His first act of friendship was to improve 
 their condition. He took them out of the prison, which was 
 only possible by laying down His life at the gates of death 
 and hell, and He made them not only guests and sojourners, 
 but co-heirs in His own home. 
 
 He gave them a Faithful Guide for the way from the prison 
 to the new home, who would show them the best and shortest 
 and safest path through the wilderness of the world. 
 
 As their Friend He tries to make the very best of the mate- 
 rial He has acquired. For that reason He has promised never 
 to leave us. "I am with you alway," the "Friend that 
 sticketh closer than a brother." He wants to do us good by 
 His companionship. He wants us to grow into His likeness, 
 which is His Father's delight, not only to make us accepted 
 — for that we are **in the Beloved" — but that the Father 
 may be glorified by the work of His Son in us. 
 
 Living in His presence all the time, we shall learn His 
 ways, we shall get His views; we shall, by reason of habit, 
 have our senses exercised to discern both good and evil. 
 
 He will not only give us our portion of work for the hour, 
 but as a Friend He will let us understand the end for which 
 He is planning, the aims and purposes which are the secret 
 spring of the wonderful composition of His machinery. ' ' The 
 servant knoweth not what his lord doeth, but I have called 
 you friends, for all things that I have heard of My Father I 
 have made known unto you." 
 
 But such friendship toward His servants is conditional. 
 "Ye are My friends, if ye do whatsoever I command you." 
 The same principle underlies the often misunderstood words 
 which our Savior spoke : ' ' Who is My mother or My breth- 
 ren ? * * * whosoever shall do the will of God, the same is My 
 brother and My sister and mother." His kinsmen, as we are 
 told, came to lay hold of Him, after He had organized His 
 
128 FROM GI.ORY TO GLORY. 
 
 band of twelve disciples and was surrounded bj^ multitudes, so 
 that they could not so much as eat bread. They said : ' ' He 
 is beside Himself;" they wanted Him to return to a settled 
 life ; they, standing without, sent unto Him and called Him 
 out. But He would not come. He was sitting amidst His 
 friends. He could not leave them unsatisfied, the Faithful 
 Friend. 
 
 As our Friend He prays for us that our faith fail not, when 
 we are placed into Satan's sieve, whirled and knocked about. 
 ** Simon, behold, Satan hath desired to have you * * * but I 
 have prayed for thee^ that thy faith fail not. ' ' That Friend is 
 surely at our side when in utmost weakness, in sickness and 
 distress we lean on Him and say: "I have held on to Thee, 
 but now hold me ! ' ' He will pray for us that we may not 
 lose our confidence in Him who is faithful and who will put 
 a stop in time to any excess of trial by His word : ' ' Hitherto, 
 but no further, here shall thy proud waves be stayed." 
 
 And when we fall, the Faithful Friend is there to call us for 
 a solemn interview as He called His twelve when the}-- had 
 quarrelled on the way. He waited till in the privacy of the 
 home He would deal with them, not according to what they 
 had deserved, but according to His mercy and faithfulness. 
 How we hated, as children, to be called down to Papa's 
 study, when we did not just expect candy or nuts with honey. 
 The disciples must have felt some of that awe in expectation 
 of the threatening discipline. 
 
 ^.■^^ It is perhaps the most painful duty to reprove a friend, but 
 faithfulness requires it, while mercy will teach the way. The 
 hand will be firm, will not falter, but the heart will whisper: 
 ''I am thy friend. " 
 
 ' * What was it ye disputed ? " He gently asked His dis- 
 ciples. " What was it? " He asks you and me in many a 
 quiet evening hour. May we receive instruction, and, if nee- 
 
HOW DID JKSUS GI.ORIFY GOD? 1 29 
 
 essary, correction, from His hand in a meek and repenting 
 spirit. Our tears will flow abundantly, seeing that we have 
 grieved our Friend and made Him speak to us in accents of 
 reproof. Sometimes our Master sends us a human friend for 
 that purpose and sometimes some one who is not our friend 
 and who likes to handle the rod just for once. May we never 
 resent it, knowing he comes from the Lord. He will not 
 choose one who is weaker than we are : diamond for diamond, 
 and "iron sharpeneth iron." 
 
 Our Friend loveth '* at all times" and " to the end." How 
 He will greet us when we get safely home ! Then He will 
 present us to His Father and will be glorified in us, as He has 
 glorified the Father by His faithful friendship to us, redeemed 
 sinners. 
 
THE FAITHFUL SHEPHERD. 
 
 The shepherd's charge is keeping, watching, by day, by 
 night, in sunshine and in storm. 
 
 The Lord is my Shepherd, His pastures are pleasant, His 
 folds are secure. His care is tender. His love is sweet, His 
 name is Jesus, the Good Shepherd. 
 
 His poor little sheep were scattered over the whole globe, 
 are still dispersed. Their bleating cry still fills His heart 
 with sadness- When it reaches His ear. He hastens to their 
 rescue. He goes over hills and through valleys, though the 
 way be thorny and steep. He folds them to His bosom, He 
 takes them home to His fold, where angels prepare the wel- 
 come, and a Father rejoiceth over every lost, found sheep, 
 brought in to the glory of God, the work of the Faithful 
 Shepherd. 
 
 As in the days of old father Abraham, ruddy, young David 
 or the faithful watchers in the fields of Bethlehem we still see 
 the flocks and their shepherds on the hills and mountains 
 of Palestine. Under the rough outside, the clumsy coat of 
 sheepskin and fur, there is still many a heart beating with 
 true shepherd's love, which is not unworthy of serving as a 
 type for our Heavenly Keeper, and whose life illustrates the 
 work of Him who knows His own and gathers them into His 
 fold. 
 
 One of the shepherd's sheep has gone astray, but he must 
 have it back. He wanders over rough stones, not heeding 
 hardship and trouble. His eyes are prying into the dusk of 
 the evening — for one thing only, his lost, little sheep. 
 
 And there across the ravine, on the brow of the hill, he dis- 
 covers a flock of sheep, their shepherd in their midst. "A 
 stray sheep here ? " he shouts, and the other shepherd turns to 
 
HOW DID JESUS GI^ORIFY GOD? ■ I3I 
 
 his flock and calls his own sheep by name. It is one sound 
 only, but they know it, and all the little heads look up— they 
 know their master's voice. 
 
 But there is one that goes on grazing. It does not know 
 that voice, a stranger's voice to that lamb. " A stray sheep 
 here ! " the shepherd answers back, and hope fills the heart of 
 him who is seeking. But he is not yet sure that it is one 
 of his own. It may have strayed from some other place. 
 The distance is soon crossed, and there he stands before the 
 flock that is not his — he calls the sheep by his name. 
 
 No, the flock is not his, they pay no attention to the call. 
 But there is one that raises its head, his voice is known to 
 that lamb. On his shoulder he takes it and bears it away, 
 and that was a happy, happy day. 
 
 There was a little flock given to the Chief Shepherd's 
 charge during the days of His flesh, and He did keep them. 
 He led them to green pastures and beside the still waters, 
 that they might have life more abundant. His rod and His 
 stajBf did comfort them, for as long as they saw those stand- 
 ards in the meadow they knew the Shepherd was there. 
 
 But a day arose of dark clouds, and a wolf came near the 
 flock. ** Shepherd, Thy life or theirs ! " he howled.—'* Take 
 Mine as a ransom for theirs ! ' ' 
 
 And before He laid down His life for the sheep. He lifted 
 His e3^es to heaven: 
 
 " O Father, the hour is come, " He said, ''that the Shep- 
 herd be smitten, I know. But first to Thy hands I commit 
 My sheep, ere I to the slaughter house (Isa. 53:7, R. V.) go. 
 I have kept those that Thou gavest Me, and none but the one 
 is lost. Keep through Thy own name, dear Father, now 
 those whom Thou hast given Me." 
 
 What joy when the risen Shepherd came again to His scat- 
 
132 FROM GI.ORY TO GI.ORY. 
 
 tered flock! ''Feed thou My lambs, feed thou My sheep," 
 He told Simon Peter, the rock. 
 
 But in heaven our Chief Shepherd still does watch with lov- 
 ing and tender care. His work not yet finished, we need 
 Him still there. Our Advocate, High Priest, Mediator and 
 Christ the Good Shepherd's glorious crown does wear on the 
 right of the throne of God. 
 
 I know one of His little ones who with such care is blest. 
 He leads her out when the new day breaks, in the evening He 
 calls her to rest. 
 
 The old year drew once to a close, and she was sick in 
 bed. Yet she heard His voice that bade her arise in the name 
 of the Son of God. 
 
 Not minding the weakness the fever had left, she made her 
 way through the crowded street, where New Year would soon 
 be hailed by the throng that shouted and jested along. 
 
 To the tents of God she bent her steps, there to pass o'er 
 the threshold of time. The saints were all gathered, both old 
 and young, expecting the joyful chime. 
 
 Then silence came o'er the happy crowd, as the hand of the 
 clock marked a halt, when midnight was almost about to 
 strike the sound of the change of the year. 
 
 " Take off your shoes, it is holy ground," the Spirit of God 
 did warn, and we all in silence bowed our heads to adore the 
 Creator of time. 
 
 "Lead me, dear Shepherd, go Thou before," I prayed, and 
 put my hand by faith in my Keeper's outstretched hand thus 
 in His guidance to rest. 
 
 But oh, amazing riches of love and tender mercies of God ! 
 I saw Him, the Shepherd with staff and rod, just walking 
 before me a step. A little lamb was close at His heels and 
 
HOW DID JESUS GI.ORIFY GOD? 133 
 
 carefully followed Him. But there was a ditch that blocked 
 our way, with water filled to the brim. 
 
 He raised His right foot to cross it safe, and while He so 
 did He looked back to see what His little lamb would do, 
 when it came to that dangerous spot. His eye encouraged 
 to do the same, to do exactly as He ; and soon I was on the 
 other side and skipped — healed and happy and free. 
 
 And in that moment the preacher said : ' ' Now let us repeat 
 the psalm we all know so well, the twenty- third " — but I 
 knew 't was the voice of God. 
 
 " The Lord is my Shepherd, I shall not want, my cup run- 
 neth o'er and o'er ! " He will not lose me, not leave me, 
 until I arrive at the other shore. 
 
 When I get to the brink of the Jordan flood He'll take me 
 right up in His arms. As long as my Shepherd's hand is 
 there, oh nothing, no nothing alarms. 
 
THE POWERFUL MEDIATOR. 
 
 As it seems from the Scriptures. Satan still enters heaven 
 in order to accuse those before God who are called to a holy- 
 life and who yet stumble now and then over the stones and 
 puddles in the way. 
 
 Then Jesus steps between and says : " Never mind, I was 
 punished for that sin." Though such a soul has to meet the 
 sorrowful look of the Master, yet we have an Advocate with 
 the Father, Jesus Christ, the Righteous. 
 
 "Who is he that condemneth? Christ that died, yea 
 rather, that is risen again, who is even at the right hand of 
 God, who also maketh intercession for us? " 
 
 There is no sin but that He can forgive, because He was 
 punished for all ; there is no sin but that He is willing to 
 wash away, as His Word says : ''The blood of Jesus Christ, 
 His Son, cleanseth us from all sin," except the sin unto 
 death, which is most probably the same called in the gospels 
 the blasphemy against the Holy Ghost. " All manner of sin 
 and blasphemy shall be forgiven unto men ; but the blas- 
 phemy against the Holy Ghost shall not be forgiven." 
 
 There ends the power of Jesus Christ. He cannot go 
 against the Word of God, as He is the Word personified, the 
 Word made flesh. 
 
 But on that same ground He will make good all that the 
 Word promises, all His power toward us. 
 
 It calls Him the " One Mediator between God and men, the 
 Man Christ Jesus, who gave Himself a ransom for all, to be a 
 testimony in due time." 
 
 In due time, when the wrath of God is about to come down 
 upon a rebellious sinner, the Mediator steps between and 
 intercedes with the God of justice, as He did for the barren 
 
HOW DID jp:sus glorify god? 135 
 
 fig tree: ''Lord, let it alone this year also, till I shall dig 
 about it." 
 
 In due time He breathes His testimony upon the soul given 
 over to fear and despair : " I have ransomed thee from death 
 and from the grave." 
 
 In due time, when the tempter is on the point of shouting 
 victory over a struggling pilgrim, He holds up the banner 
 with the Lamb on the cross, and the adversary flees from it to 
 the regions of darkness. 
 
 He does not make any compromises, though, between Satan 
 and the sinner. His mediatorship has nothing to do with the 
 hostile camp. But He knows how and He loves to make 
 peace between God and man and between man and man. 
 
 We certainly remember times in our lives when, almost in 
 a mysterious way, as by night time, the enemy had sown the 
 evil seed of suspicion, surmising, misinterpretation round 
 about us. How rapidly it grew! We took the scythe in our 
 hand trying to cut off that ugly plant, but it only served to 
 multiply its branches which shot forth the more vigorously. 
 We tried to pull it out by the roots, we pulled hard, but 
 they stuck, and all we gained in that effort was a tumble. 
 There, lying on the ground, we held the rootless plant in our 
 hand and looked at it in dismay, and we were just about to 
 whine the Jonah song * ' It is better for me to die than to 
 live," when the Mediator's voice was heard close at our side : 
 "Needest thou Me? " 
 
 Blessed are we if, then, we commit the whole trouble unto 
 our Advocate, taking our hands off and resting in Him. He 
 will make our cause His own. He will throw light on the 
 misty scene, and He will disentangle the network of confusion 
 and misunderstanding. 
 
 " When a man's ways please the Lord, He make th even 
 his enemies to be at peace with him." He is wise enough 
 
136 FROM GI^ORY TO GI«ORY. 
 
 and willing, if we only believe Him to be the Powerful, the 
 Omnipotent Mediator. 
 
 A mediator has to know the rights and claims of both par- 
 ties, the shortcomings and the means of amendment. Of Him 
 we read: "He is able to save them to the uttermost that come 
 unto God by Him, seeing He ever liveth to make intercession 
 for them." He is able, because He is holy, harmless, unde- 
 filed, separate from sinners and made higher than the heavens. 
 
 Holiness gives power. He was tried, but He was found 
 proof against sin. Satan was permitted to tempt Him on all 
 points. Pharisees and Sadducees, Herodians, even His friends 
 tempted Him, yet He stood separate from sinners. Therefore 
 the undefiled Son of Man received all power in heaven and on 
 earth, and He will exercise it to the uttermost on behalf of 
 those who can be saved. 
 
 While He is such for those who have sinned and still fall, 
 He is the power of glory for all who endeavor to glorify God 
 by living blameless, though not faultless, lives. The believer 
 who abides in Christ can draw on the inexhaustible store of 
 power and glory, laid up for him in Jesus. 
 
 "All power is given unto Me," He said, all power to keep 
 you from falling, if only you will believe. 
 
 O Powerful Mediator, increase then my faith. Make 
 intercession for me when temptation draweth nigh. If the 
 prayer of a righteous man availeth much, what about Thine, 
 Thou Son of God, who knowest that Thy Father heareth 
 Thee always. 
 
 Comforting, strengthening are the words He left to the 
 troubled in heart: *' Whatsoever ye shall ask in My name, 
 that will I do, that the Father may be glorified in the Son." 
 " If ye abide in Me and My words abide in you, ye shall ask 
 what ye will, and it shall be done unto you. Herein is My 
 'Bather g/ori/ied that ye bear much fruit." 
 
HOW DID JESUS GLORIFY GOD? 1 37 
 
 For Thy own name's sake then, O I^ord Jesus, Thou prayer- 
 answering Mediator, work in, work out glory — to the glory 
 of God ! 
 
 * * * 
 
 Who is this King of Glory, this Fountain of Wisdom, this 
 Servant in human garments, this Messenger girt with humil- 
 ity, this Friend of the meek and the lonely, this Shepherd 
 who loves His sheep, this Advocate of unlimited Power ? 
 " This is my Beloved, and this is my Friend." 
 He loves to feed among the lilies. His lilies. Awake, O 
 north wind, and come, thou south. Blow upon my garden, 
 that the spices thereof may flow out. Let my Beloved come 
 into His garden and eat His pleasant fruits — until the day 
 break and the shadows flee away. 
 
MOSES' GLORY, 
 
 OR THE OLD COVENANT GLORY. 
 
 Waves of light like ocean billows have gone over my soul, 
 as the precious drops of the crystal Word came rolling on and 
 on, unfolding the outlines of the glory of God, of Jesus. 
 
 In painful contrast a little volume lies before me entitled 
 ** Anti-Christian Supernaturalism, " and it opens at a page 
 which breathes infamous mockery at the Word of God. 
 
 There we read: "What is the attitude of Spiritualism 
 toward Jesus Christ? * * * It seems that all the testimony 
 received from advanced spirits only shows that Christ was a 
 medium and reformer in Judea ; that He is now an advanced 
 spirit in the sixth sphere, but that He never claimed to be 
 God and does not at present." (But Thomas Paine, the infi- 
 del, has gained admission to the seventh sphere, one above 
 Jesus.) " Confucius stands higher than Jesus Christ, and 
 Jesus Himself claims to have been inspired to a large extent 
 by this same Confucius." 
 
 Theosophy admits that ' * He was a great Mahatma who rose 
 through successive incarnations to a control of natural laws." 
 
 Mrs. Eddy, Christian Science^ says: "Man is co-eternal 
 and co-existent with God," and she defines the mission of 
 Jesus to the earth thus: " He came to tell us there is no sin ; 
 that is why He came." Christian Science also says: " There 
 is neither personal God nor a personal man," thus joining in 
 the language of Spiritualism : " The incarnation of the divine 
 is not in Jesus only, but in all the children of the earth, mak- 
 ing them truly the Sons of God." 
 
MOSES GLORY. 1 39 
 
 But the Word of God says different, and what will all those 
 superwise, those brainy people say, when their lying systems 
 and foolish books wall be burned up in the sight of all people, 
 and that one despised volume will be reopened to judge the 
 world by it ! 
 
 Let us hear what that Book says : ' ' Beware that any man 
 spoil you through philosophy and vain deceit, after the tra- 
 dition of men, after the rudiments of the world, and not after 
 Christ. For in Him dwelleth all the fulness of the Godhead 
 bodily. " 
 
 " In whom we have redemption through His blood, even 
 the forgiveness of sins ; who is the image of the invisible God, 
 the Firstborn of every creature, for by Him were all things 
 created that are in heaven and that are in earth, visible and 
 invisible, and He is before all things, and by Him all things 
 consist. And He is the Head of the Body, the Church ; who 
 is the beginning, the Firstborn from the dead, that in all 
 things He might have the PRE-EMINENCEr 
 
 The language is only too poor which has tried to set forth 
 the glory of God in the preceding chapter, but it must con- 
 siderably lose while treating the subject on hand, the glory 
 of but a man, of Moses, the representative of the law. Yet 
 Moses is the only terrestrial being whose superhuman glory, 
 while still in his body, is mentioned in the Scriptures — i. e., 
 the reflection of the glory of God, on which he had been priv- 
 ileged to gaze. It is an absolute fact that he was " counted 
 worthy of glory." 
 
 The glory of Moses or the Old Covenant glory may be 
 viewed from an objective as well as subjective standpoint, 
 both referring to his person and his mission. ^ 
 
140 FROM GI.ORY TO GI.ORY. 
 
 1. He was privileged to commune with God, the I^ord 
 Jesus and angels face to face. 
 
 2. He was a chosen mediator between God and man. 
 
 3. His authority was acknowledged by Jesus. 
 
 4. The glory of his countenance. 
 
 5. The song of Moses and the Lamb. 
 
 6. The glory of his ministry. 
 
Privileged to Commune With God, the Lord Jesus 
 and Angels Face to Face. 
 
 "If there be a prophet among you, I the I^ord will make 
 Myself known unto him in a dream. My servant Moses is 
 not so * * * with him will I speak mouth to mouth, even 
 apparently. " 
 
 We remember the touching account of one of those inter- 
 views. As Moses entered into the tabernacle, heart-broken 
 over his people's transgressions and doom, the cloudy pillar 
 descended and stood at the door and ' ' talked with Moses. ' ' 
 " And the I^ord spake unto Mos^s face to face, as a man speak- 
 eth unto his friend * * * and there arose not a prophet since 
 in Israel like unto Moses, whom the I^ord knew/^<r^ to face. ''^ 
 Moses is the only man of whom we are told that God buried 
 him. God came to take care of His friend in the last hours 
 of his earthly career, as He buried him in a valley. Angels' 
 hands may have done it, as they are God's ministering spirits, 
 but that would not diminish the honor bestowed upon Moses 
 in such a marvellous way. 
 
 We get a glimpse of that scene from the book of Jude. The 
 devil came to take possession of the remains dear to God, but 
 a watcher was there, a holy one, Michael the archangel, and 
 he defended the body, which was to be preserved for future 
 Divine purposes. Buried by God, watched by angels, the 
 greatest funeral honors ever paid to a human body. 
 
 The first mediator, a man, was buried by God; the Media- 
 tor of the New Testament, God, was buried by man. 
 
 Both met on the Mount of Transfiguration, and there Moses 
 talked with Jesus face to face, with Him whose coming he had 
 foretold: " The lyord God will raise up unto thee a Prophet 
 from the midst of thee, of thy brethren, like unto me." 
 
142 FROM GI.ORY TO GI.ORY. 
 
 They met as co-workers, as ministers of the same God. 
 The One who succeeded the other saw His predecessor in 
 glory, while the Minister in charge had still to pass through 
 the valley of death. Then, for the first time, Moses' feet 
 stood in the Promised Holy Land. Yet his eyes were fast- 
 ened in wonder and adoration only on Him with whom he 
 talked face to face, to whom he gave the message from God, 
 on the King whom he saw there in His beauty, but who was 
 going to exchange those shining garments with the grave- 
 cloths and a crown of thorns. 
 
 Moses returned unto God into the regions of glory. The 
 throne at His right hand was empty; the Son of His love had 
 first to complete the work, before He could enter into His 
 glory. 
 
 Moses saw also angels face to face. " This is he that was 
 in the church in the wilderness with the angel jwhich spake to 
 him in the mount Sinai, and with our fathers; who received 
 the lively oracles to give unto us * * * the law by the disposi- 
 tion of angels." "And it was ordained by angels in the 
 hand of a mediator." 
 
 How Moses must have felt when angels approached and 
 handed him the two tables that had been touched by the fin- 
 ger of God ! That was glory. 
 
 In all probability angels showed him the pattern after 
 which he was to make the tabernacle and all that pertained 
 to it. 
 
 Angels minister unto man even in our days, only with the 
 difierence that they come down to us, while Moses was admit- 
 ted to the higher regions where they are at home. 
 
A Mediator Between God and Man. 
 
 Moses was not a mediator between the Holy One and the 
 sinner in the sense of making reconciliation or saving the life 
 of the lost. * ' There is One Mediator between God and man, 
 the Man Christ Jesus. " 
 
 True, Moses stood several times in the breach making 
 intercession for his people; but he was only able to appease 
 God's wrath by appealing to His "power, the greatness of His 
 mercy," while Jesus fulfilled all righteousness which the law 
 required and satisfied the law by taking sin out of the way. 
 
 Moses was the mediator between the glory of the holiness 
 of God and the multitude smitten with the conviction of their 
 unholiness. '* I stood between the Lord and you at that time 
 to show you the word of the I^ord; for ye were afraid by rea- 
 son of the fire. " 
 
 He was a mediator chosen to stand between, like a protect- 
 ing wall, to speak as the mouthpiece of God, to work as the 
 right hand of God's glorious arm and to intercede and plead 
 in times of distress. 
 
 " Get you into your tents again," He told the people, ' ' but 
 as for thee, stand thou here by Me, and I will speak unto 
 thee." 
 
 It is a privilege to be called to stand before God, while the 
 natural position of man in His holy presence is with the face 
 to the ground. When Moses first saw God in the bush he 
 hid his face, for he was afraid to look upon God. The bold- 
 ness which he manifested later on was not natural to him, but 
 he was made meet to stand before Him in service. 
 
 The Lord stood on the rock in Horeb, and Moses stood 
 before Him with the rod in his hand to smite it and to call 
 
144 FROM GI.ORY TO GLORY. 
 
 forth water. Another time Moses himself stood on the rock 
 and saw the glory of God pass by. 
 
 He was made the mouthpiece of God and was acknowledged 
 as such by the people. "Thou shalt be to Aaron, to 
 Pharaoh instead of God." Jethro, his father-in-law, asked 
 him to be a mediator: " Be thou for the people to God- ward, 
 that thou mayest bring the causes to God." The people 
 themselves, standing afar off, said to Moses: "Speak thou 
 with us, but let not God speak with us, lest we die." ' 'The 
 people stood afar off, and Moses drew nigh." 
 
 He was the visible instrument of the Divine Shepherd and 
 as such a mediator between God and His people. It is an 
 honor for an efficient workman or helpmate to be called some- 
 body's "right hand." Such glory was attributed to Moses by 
 the prophet that says: ''Where is He that led them by the 
 right hand of Moses with His glorious arm ? " " Thou led- 
 dest Thy people like a flock by the hand of Moses and Aaron." 
 
 Only a privileged and approved friend would have dared to 
 do what Moses risked for his people. Only covered, as he 
 was, with the glory of mediatorship, he could have approached 
 the jealous God, while His anger was hot, there \.o plead ^\\h 
 Him for continued favor toward those who had deserved all 
 the fierceness of His wrath. 
 
 To be singled out for such an exalted position is glory. 
 
Moses* Authority Acknowledged By Jesus. 
 
 Both, Jesus and Moses, are called mediators, but Jesus did 
 not supplant Moses. In speaking of him He showed regard 
 and respect for the "servant " who had preceded Him. No 
 Christian, therefore, has a right to look down upon Moses or 
 slight him and his work. It was no easy task to hold up the 
 law before sinners ; it was a work that would not naturally 
 engender love. 
 
 Jesus acknowledged Moses' authority by plainly saying : 
 " Think not that I am come to destroy the law or the pro- 
 phets; I am not come to destroy, but to fulfill." " Ofifer the 
 gift that Moses commanded, ' ' He reminded the leper who was 
 cleansed by His own hands. Speaking of the tithing of mint, 
 anise and cummin He says to those who sat in Moses' seat : 
 * ' These ought you to have done and not to leave the other 
 undone. " 
 
 "Moses spoke of Me," says Jesus in another place as refer- 
 ring to an authority. "That the dead are raised, even Moses 
 showed at the bush, when he calleth the Lord the God of 
 Abraham, of Isaac, of Jacob." 
 
 As the Lord did not set aside Moses as out-of- fashion, we 
 may well study the old law, and without going under its yoke 
 keep it in honor and get all the benefit out of it we possi- 
 bly can. 
 
 A man or woman that tries to pull down somebody else or 
 to minimize their value, as it is so frequently done in our days 
 in regard to church organizations, has generally selfish ends 
 in view, the forming of another group for instance. They 
 are hardly satisfied until his or her candlestick fills the plun- 
 dered place, but it is astonishing how dim the usurper's 
 candle generally burns. 
 
The Glory of Moses' Countenance. 
 
 Glory is beauty, is light. Both terms are mentioned in 
 connection with Moses' face. The baby hid in his father's 
 house and then cradled in the ark of bulrushes is described as 
 "exceeding fair," or rather "fair to God," as the margin 
 reads. Was he considered by his parents to be the child, for 
 whom Eve seems to have hoped, too, as the "Messiah to 
 come," wherefore she called her firstborn "gotten?" Did 
 they see in that little body, so fair to God, the sign of a special 
 man, the Man? Did they spend so many efforts to preserve 
 their child from more than natural reasons? We do not 
 know, but we may not be wrong in supposing some Messiah- 
 hope in their tender care. 
 
 He was fair to God as a baby, but "the beauty of the 
 Lord " rested upon the man more than eighty years old who 
 came down from the mountain of God. Possibly Moses 
 makes reference to it in his song, the 90th psalm, when he 
 closes it with the words: *' Let the beauty of the Lord be 
 upon us ! " 
 
 "He wist it not," that was his charm. Even the most 
 perfect beauty is spoiled by the look of self-consciousness. 
 Beauty was made by God to be beautiful. How often does it 
 turn out a carricature when Satan, man and self try to im- 
 prove it. 
 
 Exposed to the rays of Divine glory, his face, without a 
 cloud between, had absorbed as much of its light as human 
 skin was able to hold. "His face shone," gave rays, beamed 
 forth the joy of having spent blessed hours, yea, days and 
 nights, in the very presence of God. 
 
 The children of Israel saw Moses descending from the 
 mount. What a star, what a light came down ! It grew so 
 strong. They looked and looked, and when they were able 
 
MOSES GLORY. 1 47 
 
 to discern, behold, it was Moses, their Moses. Finally they 
 could not look any more. Convicted of their unholiness, 
 unworthy of fellowship with him whom they had despised 
 and rejected a short time before, they fled. But Moses called 
 out, "Aaron!" Why did his brother flee? He soon knew 
 the reason when Aaron and the rulers returned. Then he 
 put a veil over his glory — and the children of Israel came 
 nigh. Though Moses feared God with holy fear, yet he was 
 not afraid of Him. How seldom can God unveil His glory 
 and have His children come nigh! 
 
The New Song of Moses and the Lamb. 
 
 No, Moses was not set aside by Jesus. There is a people 
 to whom that old lawgiver is dear and will be dear even in 
 eternity. 
 
 " I saw as it were a sea of glass mingled with fire; and 
 them that had gotten the victory over the beast, and over his 
 image, and over his mark, and over the number of his name, 
 stand on the sea of glass, having the harps of God. And 
 they sing the song of Moses, the servant of God, and the song 
 of the Lamb, saying : ' Great and marvellous are Thy works. 
 Lord God Almighty, just and true are Thy ways. Thou King 
 of saints. Who shall not fear Thee, O Lord, and glorify Thy 
 name? For Thou only art holy; for all nations shall come 
 and worship before Thee, for Thy judgments are made 
 manifest.' " 
 
 Who is that crowd? In the preceding chapter we see them 
 learn that song while standing on the Mount Sion. They 
 were 144,000, and the Lamb stood in their midst. They 
 were redeemed from the earth, they follow the Lamb whither- 
 soever He goeth. No man was able to learn the song, but 
 the 144,000. 
 
 The Church does not sing it, she was never subject to 
 Moses. But there are 144,000 to be sealed unto the Lamb of 
 all the tribes of the children of Israel. They will remain by 
 themselves, as it seems. They are not those now joined to 
 and amalgamated with the Gentile Christians. Nor can it be 
 the nation Israel who, still waiting for their Messiah, will see 
 Him when He comes, and then fall down at His feet and be 
 forgiven — no, those 144,000 Jews will lay down their lives 
 for the testimony they hold of Jesus, the Lamb of God. 
 
 They are the "remnant of the seed of the woman" who 
 
MOSKS' GI.ORY. I49 
 
 doubtless is old Israel. The dragon, Satan, will pursue them; 
 the antichrist, his human agent on earth, will make war with 
 those saints and overcome them, and yet the victory will be 
 theirs. Though they lay down their lives, ' * not loving them 
 unto death," an apparent defeat, they overcome the enemy 
 ' * by the blood of the I^amb and by the word of their testi- 
 mony. " Satan may get their bodies, but the Lamb will have 
 their love and their souls. 
 
 Thus we see two different remnants of Israel, both precious 
 to God : those who in uprightness of heart are waiting for 
 their Messiah and keep the commandments of God — i. e., the 
 Old Covenant law — who thus will inherit the earth promised 
 to them and earthly blessings ; out of them will be taken, by 
 God and not by man — may be after the Rapture of the Body 
 of Christ — the nucleus of the seed, the 144,000, the firstfruits 
 unto God and unto the I^amb. 
 
 Then only the * ' new song " will be sung, and the harps, 
 taken off the willows, will sweetly sound on the golden sea — 
 to the glory of God and the I^amb. 
 
The Glory of His Ministry. 
 
 The glory of anyone's position depends to a large extent 
 upon the standing of the master in whose service he or she is 
 employed. You may be the most invaluable secretary of a 
 prominent private person, but in monarchical countries even a 
 page in the service of the sovereign has more honor in the 
 sight of the people, because he wears his coat-of-arms, the 
 attribute of "royal, imperial," a part of his master's glory 
 transferred to him. He becomes royal, imperial by his posi- 
 tion. The essence of such privilege is the comparatively free 
 intercourse between the master and the servant and the 
 honor of executing his will. If such a will is holy, just and 
 good, glory is not only ascribed to him who made it, but also 
 to the person who carries it into effect. 
 
 God's will is always holy, just and good; it will at least 
 prove so in the end. It must be an honor to be His servant. 
 If the world does not see any glory in some, it will shine 
 forth when the veil of ignorance or false pride will be taken 
 off all eyes. Moses in his meekness was often despised, but 
 finally "Israel believed the Lord and His servant Moses." 
 
 We do not exactly know when Moses received the first call 
 to his ministry. There may have been one preceding God's 
 appearing to him in the bush, though perhaps without sight, 
 an interior strong voice or impression. " Moses supposed his 
 brethren would have understood how God by his hand would 
 deliver them." Moses gave utterance to those thoughts, 
 before he ever saw the Horeb and the burning bush. We 
 may, perhaps, connect that inner call, which Moses felt, with 
 the expression " fair to God," with a hope on the part of the 
 parents, which hope may have been communicated later on to 
 the boy. His miraculous preservation, the privileges of high- 
 est education and military training, even heroic deeds, which 
 
MOSES GLORY. 151 
 
 the Hebrew boy, according to tradition, enjoyed at the court 
 and in the palace of the Egyptian king, must have strength- 
 ened that cherished thought. 
 
 But however and whenever Moses received his first call, it 
 was definitely sealed by the event described in Ex. 2nd chap- 
 ter and referred to in Acts 7:35 : ** The same did God send to 
 be a ruler and a deliverer by the hand of the Angel which 
 appeared to him in the bush. " 
 
 That the Angel must have been a being superior to one 
 from the legions in the service of God is first proved by the 
 words of whosoever spoke to him out of the midst of the 
 bush : * ' Draw not nigh hither, put oflf thy shoes from off thy 
 feet, for the place whereon thou standest is holy ground. / 
 am the God of thy father, the God of Abraham, of Isaac and 
 of Jacob." F'urther the Angel is described as follows : 
 *' Behold, I send an Angel before thee to keep thee in the way 
 and to bring thee into the place which I have prepared. 
 Beware of Him and obey His voice; provoke Him not, for He 
 will not pardon your transgressions, for My name is in him." 
 His name might be on any servant, but it can be in only a 
 person of Divine descent. 
 
 Moses' glory as a servant of God is summed up in the last 
 words of the Pentateuch : ' ' There arose not a prophet since 
 in Israel like unto Moses, whom the Lord knew face to face, 
 in all the signs and wonders, in all that mighty hand, and in 
 all the great terror which Moses showed in the sight of all 
 Israel." No equal found, perhaps no equal needed. 
 
 It was glory on behalf of the ministry he held. There may 
 be a difference between the glory of the person and the glory 
 of the office he holds or the work he performs. 
 
 A chimney sweeper seems all but glorious in our eyes as he 
 walks through the streets of an Old Country town, his white 
 
152 FROM GI.ORY TO GI.ORY. 
 
 eye balls and red lips standing out rather inharmoniously in 
 his unnaturally black-stained face. He has to walk circum- 
 spectively, so that his soot brush and broom and the ladder 
 he carries on his shoulder may not molest the prim lady and 
 gentleman who try to pass by in a hurry. The cook gets 
 quickly out of his way when he threatens her with a mis- 
 chievous kiss in the kitchen, and woe to the naughty baby! 
 it is put to bed without any trouble, because the black man 
 may carry it away. 
 
 Where is his glory? — But when even a chimney sweeper 
 rushes boldly to stop a carriage on the wild run into danger 
 and death, then even the chimney sweeper is crowned by the 
 fair lady's hand with the laurel due to the hero that saved 
 a life. 
 
 Thus Moses carried the tables with the death doom written 
 upon them ; he spread the gloom of law and condemnation 
 over a land and a nation, an odious task. At the first glance 
 his ministry resembles that of a sheriff's. Still his person 
 was bathed in glorious light while he brought those tables 
 down, and the Scriptures pronounce even the ministration of 
 death, written and engraven in stones, and the ministration 
 of condemnation — glory. 
 
 By searching we shall discover the solution of the apparent 
 paradox. Let us consider the subject before us under three 
 aspects : 
 
 1. The ministration of the law. 
 
 2. The ministration of condemnation. 
 
 3. The ministration of death. 
 
 THE MINISTRATION OF THE LAW. 
 
 The law is glorious, first of all, because it came from God. 
 The value of a gift does not always consist in its richness as 
 
MOSES' GI.ORY. 153 
 
 to quantity or quality, but we often appreciate the tiniest 
 keepsake as a treasure, when it comes from a loving heart we 
 especially cherish, or from an exalted hand. 
 
 There is nothing to the curl from a baby's golden head in 
 itself— yet you were so fond of the little darling, and its 
 mother cut it off for you, before she cradled it for its long 
 sleep. 
 
 The decoration on the veteran's breast is not made of gold 
 and precious stones, but his country gave it to him: therefore 
 nothing but death can separate the two. 
 
 The law was given by God, thus it must be precious. 
 
 "The Lord said unto Moses: "Come up to Me into the 
 mount, and be there, and I will give thee tables of stone and 
 a law and commandments, which I have written, that thou 
 mayest teach them." " Every good gift and every perfect 
 gift is from above and cometh down from the Father of lights, 
 with whom is no variableness, neither shadow of turning." 
 ' * The tables were the work of God and the writing of God 
 graven upon the tables." * ' Written with the finger of God." 
 
 It was the same finger of God which — about 1500 years 
 later — wrote the word * ' grace ' ' on the temple ground for the 
 woman condemned by that law of Moses. 
 
 The law has glory, because it gave a nation the right of cit- 
 izenship in the land of promise and the privilege of being the 
 '* peculiar treasure of God." 
 
 To the Israelites "pertaineth the adoption, and the glory, 
 and the covenants, and the giving of the law, and the service 
 of God, and the promises." The adoption and the glory, 
 though, were not unconditional ; they could only be obtained 
 by keeping the law and the service of God. The law is sub- 
 stantially the "if" in the covenant of God with Israel. 
 
 It was the "if" emphasized by God throughout His deal- 
 
154 FROM GLORY TO GLORY. 
 
 ings with man. In fact, without an *'if" there would be no 
 covenants, but only unconditional promivSes. It is good for 
 us, too, who live under the new covenant, to heed the " ifs' 
 and ' ' lests " of the covenant of grace, the " ifs " — i. e. , the law 
 of Christ, the law of the Spirit, the law of love, the law of 
 liberty — lest we fall from grace, lest the call for the Rapture 
 come and the door be shut on the foolish virgin who has not 
 secured the supply of the oil, of Holy Spirit, for the day ; ''lest 
 a promise left us of entering into His rest, any of you would 
 seem to come short of it." But later on more of that. 
 
 The right of citizenship was given to Israel under a con- 
 dition : * 'Now, therefore, if you will obey My voice indeed 
 and keep my covenant, then shall ye be a peculiar treasure 
 unto Me above all people ; for all the earth is Mine. And ye 
 shall be unto Me a kingdom of priests and a holy nation," "a 
 people of inheritance," **a special people unto Himself above 
 all people that are upon the face of the earth," *' high above 
 all nations, which He has made, in praise and in name and in 
 honor, and thou mayest be a holy people unto the Lord thy 
 God," "the lot of His inheritance, the apple of His eye." 
 
 When they failed to keep their part of that covenant, the 
 mercy of God, their Faithful Friend, stepped in and gave 
 them the unconditional promises for final glory, " the sure 
 mercies of David.' ' 
 
 Thus unto them " pertaineth the adoption, the glory — the 
 covenants— the giving of the law and the service of God — and 
 the promises." 
 
 That is the commonwealth of Israel, promised to them by 
 God, tasted by some, lost to this generation, still in store for 
 their children. 
 
 That is the glory of the law. 
 
 The law contained the ordinances for the worship of God, 
 
MOSES GLOKY. 1 55 
 
 which was glorious, if compared with the service rendered by 
 all the other nations to those ' ' that were no gods, ' ' to 
 demons. 
 
 The glory of that worship, and therefore of the law, cannot 
 be disputed as we read the description of their national relig- 
 ious feasts, and though they have lost the place of worship 
 for a time, yet the day will surely come when " the mountain 
 of the Lord's house shall be established again in the top of 
 the mountains and shall be exalted above the hills." "Every 
 one that is left of all the nations which came against Jerusa- 
 lem shall even go up from year to year to worship the King, 
 the Lord of hosts, and to keep the feast of tabernacles." 
 
 What a time that will be, to get out of the walls, to dwell 
 in booths made of the boughs of goodly trees, branches of 
 palm trees and willows of the brook, to have a spread of good 
 things and joy and rejoicing before the Lord, better than any 
 picnic in the woods, and the jubilant song will rise from the 
 lips of many, "O Lord, it is good to be here!" The law of 
 Moses gives such hope, is that not glory ? 
 
 The law of the Lord is perfect, right and pure, the fear of 
 the Lord (which is developed by the law) is '* clean, enduring 
 forever." "The commandment is holy, just and good." 
 "The law is good if a man use it lawfully." 
 
 It was a law of "judgment, mercy and faith," "of judg- 
 ment and the love of God, ' ' as Jesus Himself calls it when 
 He speaks of " those elements" as the weightier matters of 
 the law. 
 
 At first glance it surprises that one of the essential elements 
 of the law of Moses should be called mercy. We are accus- 
 tomed to see it labelled "cold," "cruel," "stern." "Eye 
 for eye, tooth for tooth, hand for hand, foot for foot, burning 
 for burning, wound for wound, stripe for stripe, life for life." 
 
156 FROM GLORY TO GLORY. 
 
 There seems no room left for mercy. In vain we look in the 
 law for the beauty of an ethical hand which, filled with the 
 ointment of reform methods, would lift the criminal from the 
 sin-stained ground and transplant him into higher regions — 
 the law, instead, puts him into the grave. But though the 
 law has no grace for the sinner, still it holds out mercy unto 
 the poor and afflicted . It protects the widow and takes care 
 of her orphans, it metes out a portion of love to the family in 
 need in the fields of harvest and in the fruitful vineyard. It 
 restores the raiment to the unfortunate who had left it as the 
 only pledge that was in his possession. It shields the stran- 
 ger from oppression , it gives him food and raiment and a little 
 bit of love on the solitary way: ' * Love ye the stranger — 
 thou shalt love thy neighbor as thyself," says the law. 
 
 ** Thou shalt love the Lord thy God with all thy heart, and 
 with all thy soul, and with all thy mind, and thou shalt love 
 thy neighbor as thyself, " re-echoes the voice of the Son of 
 God, the lawgiver of the new commandment. He, thereby, 
 did " magnify the law and make it honorable, " as the prophet 
 Isaiah foretold of Him. That law still exists, is still binding 
 for everybody, is still in force as in the day when it was cre- 
 ated — the law of love, the law of judgment, mercy and faith. 
 Well may such law be called a "royal law." 
 
 While love and mercy are thus lying on the surface of the 
 old law, it is not quite so easy to prove that it is a law of 
 faith. We generally look for the teachings of faith in the 
 New Testament, and we find its pages filled with the exhorta- 
 tion to believe and with promises given to the believing and 
 faithful. All the same, though the term faith may scarcely 
 appear in the law of Moses, its substance is contained in the 
 little word "for," and thus it becomes the foundation of the 
 law. 
 
 "Thou shalt have no other gods before Me, for I the Lord 
 
MOSES' GLORY. 1 57 
 
 thy God am a jealous God" — i. e., believe that I shall visit 
 thy guilt upon thee, and thou v^ilt keep from transgressing 
 M}^ law. 
 
 "Thou shalt not take the name of the I^ord thy God in 
 vain, for He will not hold thee guiltless. ' ' 
 
 * * Thou shalt not do any work on the seventh day, for the 
 Lord rested the seventh day, blessed and hallowed it." Be- 
 lieve it, and thou wilt not desecrate a day which is hallowed 
 by God. 
 
 ' ' Do not oppress the poor, the widow, and the fatherless 
 child, for I am gracious ; when thou afflict them in any wise, 
 and they cry unto Me, I will surely hear their cry." Believe 
 that I am the All-Seeing, All-Merciful, Omnipotent God, and 
 thou wilt not provoke My just retribution for oppression and 
 cruelty. 
 
 Thus we might go through the whole law, and we should 
 find that faith was expected from the Old-Covenant people. 
 But for lack of faith, they would have walked in the statutes 
 given to them. If their hearts had been filled with the fear 
 of the Ivord, they would not have dared to go after other gods, 
 and the curses, the dark side of the law, would not have over- 
 taken them. 
 
 The law makes wise, gives light. The name of Solon, the 
 great lawgiver of the Greeks, has come down to us through 
 thousands of years. He got glory through his wisdom which 
 succeeded in lifting his nation above all its contemporaries. 
 But the Book of books tells us: "What nation is there so 
 great, that hath statutes and judgments so righteous as all 
 this law? * * * Keep, therefore, and do them, for this is your 
 wisdom and your understanding in the sight of the nations, 
 which shall hear all these statutes and say : * Surely this great 
 nation is a wise and understanding people.' " 
 
158 FROM GLORY TO GLORY. 
 
 Ezra, the political leader of the Jews that returned from 
 Babylon, fully understood the importance of the value of the 
 knowledge of the law. In the 119th psalm, the so-called 
 " Golden A B C," which is said to have been composed by 
 him to be sung on the homeward march of those captives, he 
 makes mention of the commandments, the law, the statutes, 
 the testimonies, the words, the precepts, in every one of the 
 176 verses, as if to impress those whom he was leading home 
 of the necessity, power and beauty of the law. 
 
 " Thy word is a lamp unto my feet and a light unto my 
 path," he says. "Through Thy precepts I get understand- 
 ing ^ ^ ^ Oh, how love I Thy law ! * * ^ Thou through Thy 
 commandments hast made me wiser than mine enemies." 
 
 *' More to be desired are they than gold, yea, than much 
 fine gold, sweeter also than honey and the honeycomb," sings 
 David, and his son Solomon testifies: "The commandment is 
 a lamp, and Thy law is light, and reproofs of instruction are 
 the way of life." 
 
 The law completes the work which the fruit of the tree of 
 the knowledge of good and evil had begun in Adam and Eve: 
 it shows the right and shows the wrong. 
 
 God never intended man to know it. The very knowledge 
 of evil, whether it concerns us directly or not, makes us feel 
 miserable. God wanted us to be perfectly happy, innocent, 
 without the knowledge of the dirt and filth of sin. If man 
 had stood the test, which came to him through Satan's sinful 
 suggestion to strive for knowledge that was not granted to 
 him by his Creator, to be as God, to know good and evil, if 
 he had stood that test by refusing to listen to the tempter — he 
 would have stepped higher— i. e., from innocence to holiness. 
 But in his test he fell — from innocence to sinfulness, — with a 
 conscience that he had not had before, a conscience that ever 
 since has been the disturber of his peace, which tells man 
 
MOSES GLORY. 1 59 
 
 when he is wrong, which paints his cheeks with the crimson 
 blush of guilt. Those thoughts, accusing and excusing one 
 another, are the work of the " law written in the hearts," the 
 conscience. The ''law written on stone" came to give more 
 certainty, to put a stop to that wavering between the "is it 
 right or wrong?" " I had not known sin, but by the law; I 
 had not known lust, except the law had said, thou shalt not 
 covet. " 
 
 Thus the law of Moses gives light through knowledge, and 
 coming from the source of light it is glorious, and works for 
 and to the glory of God. 
 
 THE MINISTRATION OF CONDEMNATION. 
 
 We have seen that by the law is the knowledge of sin, 
 indisputable knowledge of right and wrong. It acquits the 
 just in the day of judgment, but it condemns the guilty. For 
 *' the law is not made for a righteous man, but for the lawless 
 and disobedient, for the ungodly and for sinners, for unholy 
 and profane, for murderers of fathers and murderers of moth- 
 ers," etc. 
 
 ' ' Until the law sin was in the world , but sin is not imputed 
 when there is no law. Where no law is, there is no trans- 
 gression. Without the law sin was dead" — i. e., sin was no 
 dangerous enemy unto man, sin had no force to slay him, to 
 give him "her wages," which is death. Sin was dead, 
 powerless. 
 
 But "sin, taking occasion by the commandment, wrought 
 in me all manner of lust." It is a strange trait of human 
 nature, nevertheless true, that forbidden fruit seems to be the 
 sweetest, and stolen waters are said to be sweet. I remember 
 that for months after I had been informed of the dangerous 
 effect which poison ivy has on most people, I was tempted to 
 
l6o FROM GLORY TO GLORY. 
 
 touch it just for once, in order to see whether it would do me 
 any harm. But there stood the law of nature, the fear of its 
 truth made me wise and helped me to overcome such foolish 
 temptation. 
 
 Sin, taking occasion by the commandment, wrought in me 
 lust. 
 
 The next consequence is that "the law worketh wrath," 
 because the wTath of God must fall upon the person that is 
 carried away by temptation. " Moreover, the law entered 
 that the offence might abound — that sin might appear sin, 
 that sin by the commandment might become exceeding sin- 
 ful." The law written in the heart of man did condemn sin 
 in his conscience, but the law written in stone made it appear 
 as a transgression. Since the law has been given, the finger 
 of the judge may point in solemn silence at the word " thou 
 shalt not," and the gambler, the thief, the murderer are taken 
 to their prison. By the law "all the world was made subject 
 to the judgment of God." 
 
 "All the world" includes Satan and his ungodly host. 
 They, too, will be judged according to the law that was laid 
 out for them. 
 
 That is the point where the glory of the law of Moses comes 
 in. God's intention was not to condemn mankind, but to 
 destroy the archfoe who is working against Him through 
 human instruments. vSince the fall of man the combat 
 between God and Satan has been carried on through man, the 
 war between the God of truth and the father of lying, between 
 holiness and unholiness, between righteousness and unright- 
 eousness, between good or the Good One and evil or the 
 evil one. 
 
 The law does condemn the lawless; in the day of judgment, 
 after the age or the dispensation of grace is passed, the justice 
 of the law will be executed unhindered to the last jot and 
 
MOSES' GI.ORY. l6l 
 
 tittle. Thus God will triumph by the law, therefore the law 
 of condemnation is glorious. "This is the condemnation, 
 that light is come into the world; and men loved darkness 
 rather than light, because their deeds were evil. For every 
 one that doeth evil hateth the light, neither cometh to the 
 light, lest his deeds should be reproved. But he that doeth 
 truth cometh to the light, that his deeds may be made mani- 
 fest, that they are wrought in God. " 
 
 According to this passage, light — i. e., the lawgiver as well 
 as the law, both the old and the new law — was given, in the 
 first place, not to condemn, but to separate the lovers of light 
 from the lovers of darkness, the doers of the law from the 
 breakers of the law. 
 
 In that sense the law does not only stand for condemnation, 
 but also for justification. The same law makes the sinner 
 tremble and sends home the righteous with joy. 
 
 The word "justification" has two meanings which appar- 
 ently contradict each other; therefore the difficulty in recon- 
 ciling certain Bible passages which have perplexed more than 
 one believer. 
 
 Its first meaning, according to Webster, is the act of shoiving 
 or the ground of maintaining that some person is not censurable, 
 or that something is just, right, or in accordance with the law. 
 In another sense, according to the same source, justification 
 is called the gracious act of God by which man is declared 
 righteous, or justly free from obligation to penalty, and fully 
 restored to Divi7ie favor. 
 
 We might be inclined to think that the one is Old Testa- 
 ment, the other New Testament truth, that the first sense 
 was gradually developed, until it finally assumed the large- 
 ness of the comprehension of justification for whosoever will. 
 
 Still, the latter is not absolutely limited to the New Testa- 
 
1 62 FROM GIvORY TO GLORY. 
 
 ment, but we find indications of it in the 53rd chapter of 
 Isaiah, referring to the Messiah's office of free justification, 
 and we also have it in many a prophetic passage that speaks 
 of the time when Israel's national guilt will be cast into the 
 depth of the sea, restoring the nation to the favor of God. 
 
 The first explanation oi justification seems to exclude the 
 second. If a man is justified — i. e., declared 7iot to be censur- 
 able, his life declared to be in accordance with the latv, it does 
 not appeal to us that he needs the gracious act of God by 
 which to be declared free iroxn. obligation to peyialty. 
 
 All hinges, though, on the law by which a man is judged, 
 whether he is under the old law, the law of Moses, which 
 requires the righteousness of the law that may be obtained by 
 careful observance, or whether he is under the law of Christ, 
 demanding the absolute righteousness of God that can never 
 be acquired by man, no, not by his holiest life, as long as he 
 dwells in the sinful flesh. To be declared just in the sight of 
 God, righteous as He is, in accordance with the law of Christ, 
 is only possible by justification, the gracious act of God. 
 
 First, then, we have the simple statement of both fact^ — i. 
 e., the law justifies, and the law does not justify: " The doers 
 of the law shall be justified,''' " it shall be our righteousness, if 
 we obvserve to do all these commandments before the Lord our 
 God " — and " By the works of the law shall no fiesh he justi- 
 fied.'' "That no man is justified hy the law in the sight of 
 God, it is evident." " Enter not into judgment with Thy ser- 
 vant, for in Thy sight shall 7to man living he justified.'' 
 
 The law does justify the doer of the law. But when the 
 law enlarged, no man was able to fulfill it. Even the old 
 law, being a law of love, demanded more than man was quali- 
 fied to do. There are not only transgressions, but also omis- 
 sions, both a violation of the law. To throw the neighbor's 
 
MOSES' GLORY. 1 63 
 
 lamb into a ditch, and to find and leave it there helpless while 
 passing by, actually amounts to the vSame thing. 
 
 The best among men was unrighteous before God. There 
 was always a debt left, the debt of love is never fully paid. 
 None of us can help owing love to somebody, which we have 
 received and not returned, and all of us have missed opportu- 
 nities which love gave us to distribute her sweets to some one 
 who needed them and who passed our way. Therefore the 
 apostle says: "Owe no man anything, but to love one 
 another, for he that loveth another hath fulfilled the law." 
 
 For such sins of ignorance, transgression as well as omis- 
 sion, the law provided sacrifices to ** atone for." Though 
 sins were not made undone by the law, not blotted out so 
 that no traces can be found — which grace, though, promises 
 to do for the penitent sinner — yet they were pardoned, remit- 
 ted, forgiven according to the law. 
 
 The law is terrible in holiness, as it requires an atonement 
 for even unconscious sins. * ' If a soul .sin, though he wist it 
 not, yet is he guilty and shall bear his iniquity. He shall 
 bring the trespass offering, and the priest shall make an atone- 
 ment for him, and it shall be forgiven him. " 
 
 The law makes no provision for presumptuous sins. " But 
 the soul that does ought presumptuously, whether he be born 
 in the land, or a stranger, the same reproaches the Lord, and 
 that soul shall be cut oiF from among his people. Because he 
 hath despised the word of the I^ord, and hath broken His 
 commandment, that soul shall utterly be cut oiF; his iniquity 
 shall be upon him." 
 
 That clause corresponds with the New Testament teaching 
 concerning the sacrifice provided for the redeemed soul, but 
 refused to the presumptuous sinner. "If we sin wilfully, 
 after we have received the knowledge of the truth, there 
 
164 FROM GI.ORY TO GLORY. 
 
 remaineth no more sacrifice of sins, but a certain fearful look- 
 ing for of judgment." 
 
 This evidently refers to once- believers only, to those who 
 have not only heard, but actually received, taken in, believed 
 in the Word. For the unsaved, mercy and forgiveness are laid 
 up to the last moment of grace — i. e., of conscious life. 
 
 We have to understand, though, what wilfully sinning 
 means, so as not to upset the peace of the believer who, when 
 overtaken by sin, has a right to flee to the mercy seat and to 
 claim forgiveness on the ground of the atonement. 
 
 Sinning wilfully does not stand in contrast to sinning igno- 
 rantly; it does not simply mean sinning knowingly, either 
 in the Old Testament, or in the New . Else it would have 
 been unreasonable to give the laws and rules of expiation for 
 theft and similar sins in the book of Exodus. David could 
 not have obtained pardon, as he knew what he did when he 
 broke the laws of God and man. 
 
 But there is a difference between sinning from love for sin, 
 and sinning because of being ** drawn away " by sin, which 
 can happen to any child of God, though it ought not to be, 
 nor has to be. ** If a man be overtaken in a fault, ye which 
 are spiritual restore such a one in the spirit of meekness, con- 
 sidering thyself, lest thou also be tempted." 
 
 W^ho of us has not to confess with sorrow and shame that 
 even since our true conversion we have been drawn away, 
 some time at least, into sin of thought or word or deed, not- 
 withstanding the Spirit's warning, which I believe He gives 
 us every time, as He is faithfully watching over our souls. 
 The spirit is willing, but the flesh is often weak, prefers to 
 rest while the Master calls to work, is puffed up with pride, 
 desirous to satisfy the longings of ambition and vainglory 
 instead of keeping in the lowly place. Immaterial sins those 
 seem to be, absolutely nothing in the sight of the world, if 
 
MOSKS' GI.ORY. 1 65 
 
 compared with the grosser outburst of human nature, over- 
 scrupulousness, ridiculous over-sensitiveness — but does not 
 God judge the redeemed more strictly than others according 
 to their knowledge of right and wrong? 
 
 Let us here e7i passant take another comfort. Temptation 
 in itself is not sin, though it may lead to it. We must not 
 confound the being allured by sin with the fall itself. Evil 
 thoughts presenting themselves unto us are temptation, not 
 sin. They may come from Satan, or from the world, or from 
 our own flesh; we cannot help that — as long as they simply 
 stay without and beckon. 
 
 But there is a moment when we either refuse them entrance, 
 or we let them in, we agree to dwell on them, play with and 
 develop them. That is sin. 
 
 Thus we stand or fall. If we conquer, it is by the grace of 
 God alone, and there is no margin left for boasting in our own 
 virtue and strength ; nor can we glory if, by kind, providential 
 circumstances surrounded, we are kept from outbroken sin and 
 its shame. If others need the humiliation of a fall for their own 
 development, perhaps on behalf of their dull hearing, perhaps 
 to fell the tree of pride and self-complacency, is that stumble 
 of theirs a weightier sin than our hidden thoughts ? 
 
 But all that cannot be presumptuous sinning. What, then, 
 is it? 
 
 One kind is mentioned by the Lord Jesus Himself: " All 
 manner of sin and blasphemy shall be forgiven unto men, but 
 the blasphemy against the Holy Ghost shall not be forgiven 
 unto men." 
 
 He was dealing with and speaking of men who hated Him, 
 who were willing to ascribe the glory and power of working 
 miracles to Satan rather than to admit that authority and love 
 belong to God and His Servant Jesus. 
 
 The apostle John speaks of a * * sin unto death ' ' that seems 
 
1 66 FROM GLORY TO GLORY. 
 
 to be more comprehensive than the sin against the Holy 
 Ghost, and which is perhaps more fully explained by the 
 author of the epistle to the Hebrews. It is a sin committed 
 by fonner believers, by those that "were once enlightened," 
 by those " once sanctified by the blood of the covenant." 
 
 To " trample under foot ' * the blood, the blessing of which 
 had been enjoj'ed before, is, if anj-thing, a presumptuous sin. 
 
 The definition of * * presumptuous *' according to Webster is 
 * ' bold and confident to excess, irre\'erent with respect to 
 sacred things, wilful, done with bold design." 
 
 People of such tendency will scorn grace and despise the 
 Lawgiver. They may resent the punishment because it is 
 painful and hateful, but setting their teeth together they 
 rather bear the punishment than reach out for g^ce which 
 " abounds much more where sin abounds. ' ' 
 
 Cain was not cursed because, as he said, his iniquity was 
 * ' gppeater than it may be forgiven," but because he ' ' hated his 
 brother's righteous works;" he hated good, he hated God, the 
 source of all good. 
 
 Esau despised his birthright — ^i. e., the privilege that he 
 should be one of the lineage fix>m which the Messiah was to 
 come; — therefore ** afterward, when he would have inherited 
 a blessing, he was rejected, for he found no way to change his 
 mind, though he sought it carefully with tears. " 
 
 His tears were not the expression of godly sorrow, he was 
 mourning over the blessing he had lost. 
 
 ** He that despised Moses' law died without mercy." De- 
 spising presupposes knowledge, a thorough study of the pros 
 and contras. It means wilfully rejecting, doing despite unto 
 the Spirit of grace, of gracious gifts. 
 
 These presumptuous sins are done without that painful, 
 exhausting struggle between the good and evil in us, without 
 the tears of regret and repentance after the fall, without the 
 
MOSHS' GLORY. 167 
 
 longing for being washed and cleansed again. It is the 
 nature of the unclean among the beasts that loves to wallow 
 in the mire. 
 
 Therefore **if we sin wilfully after we have received the 
 knowledge of the truth, there remaineth no more sacrifice for 
 sins." 
 
 Condemned to a fearful looking for of judgment and fiery 
 indignation, condemned to fall some day into the hands of the 
 Living God! 
 
 That is New Testament teaching — an echo of the old law, 
 the law of condemnation. 
 
 Still, it was pervaded with the glory of grace, as it provided 
 — with the sentence — the sacrifices of atonement for all those 
 who had sinned, knowingly or ignorantly — the presumptuous 
 sinners excepted. 
 
 THE MINISTRATION OF DEATH. 
 
 At first glance it seems that the ministration of condemna- 
 tion and the ministration of death are one and the same thing, 
 yet one may discern a difference which justifies the use of 
 both terms in the same chapter. 
 
 While the first deals with evil and good, the latter takes up 
 the consequences of doing either — ^i. e., death or life. The 
 one condemns, the other slays ; the one leads unto death, the 
 other leads into death ; the one holds out grace, a sacrifice for 
 certain violation, the other is without remedy — and yet glori- 
 ous — i. e., on the same principle which we have seen before : 
 it exalts the absolutely Holy God, triumphing over sin 
 through the law. 
 
 * * Was then that which is good " (namely the law) ** made 
 death unto me ? " asks the perplexed soul. God forbid, it was 
 
1 68 FROM GLORY TO GLORY. 
 
 only a step toward life — i. e,, life by grace, which life was 
 forfeited by the law. 
 
 The law which was good wrought death in me, a sad fact ; 
 but God had not intended it so to be. "The commandment 
 which v/as ordained to life I found to be unto death." " I 
 consent to the law that it is good ; for that which I do I allow 
 not; for what I w^ould, that I do not; but w^hat I hate, that 
 do I." ''For I delight in the law of God after the inward 
 man." 
 
 The Israelites, too, delighted in the holy law, when they 
 were placed before the choice either to go under it and serve 
 God or to stay out of it and forfeit the promises that attracted 
 them to the law. 
 
 ''Choose ye this day whom ye wuU serve," said Joshua to 
 them, " whether the gods which your fathers served or the 
 Lord." 
 
 " See, I have set before thee this day life and good, and 
 death and evil," those words from Moses' lips must still have 
 been ringing in their ears at that moment. The imperative 
 figure of their great leader must have risen before their eyes, 
 beseeching them as an ambassador from God and in His 
 name: "Therefore choose life, that both thou and thy seed 
 may live. Cleave unto Him, for He is thy life and the 
 length of thy days." 
 
 There was only one way to obtain life, and that was by 
 keeping the law of Him who was life. There were no issues 
 of life but through the law. No life was held out to them, 
 wherever else they looked. Such a life-giving law w^as entic- 
 ing, and thus they answered Joshua without any hesitation: 
 " We will serve the Lord." — "Ye cannot serve the Lord, for 
 He is an holy God." — " But we will! " — "Ye are witnesses 
 against yourselves that you have chosen you the Lord," and 
 the law entered into force. 
 
MOSES' GLORY. 1 69 
 
 They had done right in choosing the I^ord and His law- 
 above the heathen gods, but they failed to obtain life through 
 the law, though it was in it. 
 
 "I gave them My statutes and showed them My judgments, 
 which if a man do he shall even live in them." "The man 
 that doeth them shall live in them." "If the wicked will 
 turn from all his sins that he hath committed, and keep all 
 My statutes, and do that which is lawful and right, ke shall 
 surely live^ he shall not die. All his transgressions that he 
 hath committed, they shall not be mentioned unto him; in his 
 righteousness that he hath done he shall live." 
 
 But "the law was weak through the flesh." It could not 
 accomplish that for which it was ordained, it could not lead men 
 into life. " If there had been a law given which could have 
 given life, verily righteousness should have been by the law." 
 
 Therefore the commandment was disannulled for the weak- 
 ness and unprofitableness thereof. "For finding fault with 
 them (the commandments), He says, Behold, the days come, 
 when I will make a new covenant with the house of Israel 
 and with the house of Judah * * * i ^jn be merciful unto 
 their unrighteousnesses, their sins and their iniquities will I 
 remember no more . ' ' 
 
 "Wherefore then serveth the law? — It was added because 
 of transgression, till the seed should come, to whom the 
 promise was made." 
 
 " The law and the prophets were unto John ; since that 
 time the kingdom of God is preached " — which means eternal 
 life. 
 
 The unbiased Bible student will readily acknowledge the 
 difference between life and life, its substance as well as the 
 way how to obtain it, as set forth in the Old and in the New 
 Testament. 
 
1 70 FROM GLORY TO GLORY. 
 
 Although, without any shadow of doubt, resurrection life — 
 i. e., life after death — is taught and promised in the Old Tes- 
 tament Scriptures, still, almost invariably, that idea is some- 
 how linked together with the dream of a happy life on earth, 
 this earth, free from enemies, sickness, need and sorrow. 
 
 The one does not exclude the other, that is to say, resurrec- 
 tion life — on earth — this earth, is laid up in store for the patri- 
 archs, for David, for all the just among Israel, who according 
 to the prophets shall rise out of the dust to share the bles- 
 sings which the last generation of that privileged race shall 
 enjoy. 
 
 In other passages life, promised in the law and by the law, 
 conveys only the idea of a long lifetime^ a happy old age. 
 
 Isaiah mentions the remnant of the great tribulation as 
 *' written to life," which evidently refers to life on earth dur- 
 ing the millennium without previous death. Those Jews (per- 
 haps some in our days), •* written to life," will live through 
 the tribulation time, and under the wing of the Prince of 
 Peace, will awake in Beulah land like *' them that dream." 
 
 The righteousness of the law will qualify the just for all 
 such glory. 
 
 But to enter into the spiritual kingdom of God, to be justi- 
 fied in the sight of the Holy One and in the presence of the 
 accuser — to obtain eternal life — requires more. " Except 
 your righteousness shall exceed the righteousness of the 
 scribes and Pharisees, ye shall in no wise enter into the king- 
 dom of heaven." 
 
 It was reserved for the Son of God to bring to light * ' life, ' ' 
 which was hidden in Him from the eye of men and angels — 
 " In Him was life,'' ''I am the resurrection and the life,'' and 
 by His resurrection eternal life was for the first time revealed 
 both to the heavenly and earthly host — it was reserved for 
 Him to substitute the ministration of life for the ministration 
 
MOSKS' GLORY. 171 
 
 of death — i. e., grace for justice, the gift of eternal life in a 
 land of light and bliss for the terrors of the yawning jaws of 
 death, justification by grace, undeserved favor, for justifica- 
 tion by the law, a prize too high to be obtained by the incom- 
 petent competitor and candidate for heaven. 
 
 It was reserved for the Son of God to bring such glad tid- 
 ings to the death-doomed earth and to show those poor per- 
 plexed creatures the way how to get to the haven of rest, that 
 is to say. He came to lay down the law of the new ministra- 
 tion, thus setting aside the old law/^r those who would labor 
 to obtain eternal life. 
 
 It is only logical and right that the higher the prize, the 
 greater should be the requirements for the acquisition of our 
 aspirations. It is so in secular life, why should it be different 
 with the things pertaining unto God, who is practical, whose 
 religion is practical, who Himself is the Creator of the com- 
 mon sense which man possesses? 
 
 It is natural, therefore, that the rule under the ministration 
 of Christ, which promises eternal life, should be more exact- 
 ing, if we may say so, than the old ceremonial law, which 
 was only given to prepare for a life in the golden age. But 
 we want to emphasize once more that the new law did not 
 abolish the old one, was not contrary to it, but enlarged it, 
 filled ix. tip (/^/filled it), leaving the substance of it, the " ten 
 words," the same, but changing, by the Spirit, the material 
 ceremonies and ordinances into apparently less realistic pre- 
 scriptions for the manner of life under His government ; so 
 that by spiritualizing through the Spirit of God the Mosaic 
 ordinances concerning cleanliness, property, protection, right 
 and wrong of any kind, we get the perfect law of Christ which 
 even commands us to eat and drink to the glory of God. 
 
 Therefore the Son of God said: '' Think not that I am come 
 to destroy the law or the prophets ; I am not come to destroy, 
 
172 FROM GLORY TO GLORY. 
 
 but to fulfill * * * I say unto you, love your enemies, bless 
 them that curse you, do good to them that hate you, and pray 
 for them which despitefully use you and persecute you * * * 
 be ye perfect, even as your Father which is in heaven is 
 perfect." 
 
 Such perfection can never be obtained by our own efforts. 
 Our insufficiency and the weakness of the law in trying to do 
 us good throws us on the mercy of Him who came to estab- 
 lish the righteousness of grace by His own righteousness. 
 We shall go into the details of that subject later on; suffice it 
 here to say that none of us will flee to the righteousness of 
 Christ, unless we recognize our own helplessness ; and we are 
 made helpless by the law, which we cannot keep. It stands 
 before us with the sword of destruction in hand. By it we 
 are driven into death. The reality of the danger demands a 
 standstill ; horror-stricken we shrink back from the yawning 
 gulf below — where to turn ? To Him who calls in gracious 
 tones: " Come unto Me, and I will give you rest." Prepared 
 by the ministration of death we sink into the hands of the 
 ministration of life by grace ''that as sin hath reigned unto 
 death, even so might grace reign through righteousness unto 
 eternal life by Jesus Christ, our Lord." 
 
 Again we ask : ''Wherefore then serveth the law? " "The 
 law was our schoolmaster (pedagogue) to bring us to Christ. ' ' 
 Thus ' ' the law made nothing perfect, but the bringing in of 
 a better hope did, by the which we draw nigh unto God. " 
 
 Moses' ministration of death was the path that led into life, 
 and any way that leads to glory is part of that glory. 
 
 " Though it had no glory in this respect, by reason of the 
 glory that excelleth," and though it was done away, yet "the 
 ministration of death, written and engraven in stones, was 
 glorious, so that the children of Israel could not steadfastly 
 behold the face of Moses for the glory of his countenance." 
 
 * * * 
 
MOSES' GI.ORY. 173 
 
 However admirably Michael Angelo succeeded in modeling 
 a marble block into the awe-commanding likeness of the great 
 lawgiver Moses, his chisel was not able to carve the rays of 
 glory in that noble face. But some day he will be seen, his 
 face reflecting the brightness of the Eternal whose praises he 
 extolled on earth in word and deed. 
 
How Did Moses Glorify God? 
 
 It is a strange fact that men like to pick at the lives of 
 godly men and women. Whatever good they may have done, 
 however earnestly and faithfully they may have honored and 
 obeyed their God, a flaw has to be detected in their lives, and, 
 I am sorry to say, can be found in most of them. A mantle 
 woven of hints, unuttered suspicion, sometimes only untimely 
 silence or a shrugging of shoulders, is spread over that which 
 would naturally shine, while doubtful deeds are pulled out of 
 their corners and, like placards on walls, are exposed to the 
 looks of vain curiosity, to the ridicule and sharp criticism of 
 the public. 
 
 Therefore the apostle admonishes us : " Give no offence in 
 anything, that the ministry be not blamed, but in all things 
 commending ourselves as the ministers of God. " 
 
 Friends do cover the weaknesses of those they love, while 
 enemies lay them bare. 
 
 Neither Adam and Eve, nor Noah, Abraham, Lot, Jacob, 
 Moses, David, Solomon, have escaped the lynching of the mob 
 of the enemies of God, who have branded them with rebellion, 
 adultery, lying, greediness, cheating. But God had pre- 
 vented His enemies. He marked every one of those awful 
 criminals with some special name of honor and of love, which 
 cannot be effaced by human hand. 
 
 God wrote the Book. He, as its Author and at the same 
 time the Creator of its heroes and heroines, is the final, yea, 
 the only authority as to the establishment of their reputation. 
 
 But if that is so, if God wrote those annals of the family 
 history of man, why did He not leave the sins of those He 
 
HOW DID MOSES GLORIFY GOD? 1 75 
 
 loved SO much unrecorded? He might have done so, yes, if 
 He had intended to give us a story of imaginary heroes. 
 Even as the God of truth He might have given us only their 
 laudable actions, passing over their transgressions with the 
 clemency of silence; it is not just necessary that all one 
 knows be told out. 
 
 But the Book was written for our benefit. The deepest 
 impressions are sometimes made, the most lasting lessons 
 learnt, by warning examples. 
 
 It is also a strong proof for the veracity of the Bible that 
 nothing and nobody is whitewashed, so to say; that God 
 exposed to the ill-will and unkind criticism of man our mother 
 Eve, "the mother of all living;" Adam "who was the son of 
 God;" Noah " found righteous before God," the mighty man 
 of prayer and intercession (Ezek. 14:20); Abraham, "the 
 friend of God;" "just" Lot; Jacob surnamed Israel, "a 
 prince of God;" Moses, " the man of God;" David, " a man 
 after His own heart;" Solomon, a "man of peace," counted 
 worthy to build a house for the name of the Lord. 
 
 Their sins and shortcomings were written down for our 
 good, the work of the wisdom of the Faithful God. ' ' Now 
 these things were our examples, to the intent we should not 
 lust after evil things, as they also lusted ; they are written for 
 our admonition." 
 
 Therefore it will be profitable to look into the cloudy side 
 of Moses' life, his failures, weaknesses, yea, sins, before we 
 see him shine forth, in such an altogether human tabernacle, 
 the brightness of a victorious life to the glory of God. We 
 want to be true as the Word of God is true, making as much 
 concession as the Scriptures allow, knowing that even such 
 an apparent defeat must work as one of the " all things " for 
 good to them that love God. 
 
176 FROM GLORY TO GLORY. 
 
 In a few instances Moses appears almost irreverent in his 
 language toward God, and it seems difficult to harmonize it 
 with the attribute " meek above all men on the earth," given 
 to him by God Himself. 
 
 How was it possible for him to answer back to God: " O 
 my Lord, send, I pray Thee, by the hand of him whom Thou 
 wilt send," so that the anger of the Lord was kindled against 
 Moses ? 
 
 On another occasion we read : ' ' The Lord said unto Moses : 
 * Go dowUy charge the people lest they break through unto 
 the Lord to gaze and many of them perish.' And Moses said: 
 'The people cannot come up to mount Sinai, for Thou 
 chargedst us saying, Set bounds about the mount! ' And the 
 Lord said unto him: * Away, get thee down! ' " 
 
 The tenor of those words must appear, at least to some of 
 us, rather bold, as if he had altogether forgotten that he was 
 talking to a God who knew what He said and what He had 
 commanded. 
 
 Still, in the one case it was the very meekness of Moses, his 
 humble consciousness of his unworthiness for such a calling, 
 that made him try his best to keep out of it, if possible. Hav- 
 ing got a glimpse of the Holy God, into whose service he was 
 called, and of the responsibility of the charge, his whole being 
 shrank back, and only the stern reproof from God, his Crea- 
 tor, was able to break down Moses' resistance and fear. 
 God's •* I know," I know it all, and His *' thou shalt" ended 
 the fearful struggle, but only those who have passed through 
 similar experiences will understand what battle and victory it 
 meant for Moses to say: ''Thy will be done." 
 
 Mitigating circumstances may be found, too, in the other 
 case. Did Moses just only shun the wearisome descent from 
 the mountain down to the people, in order to warn them, and 
 the ascent back to God ? Or was he only so super wise ? Did 
 
HOW DID MOSES GIvORiFY GOD? 1 77 
 
 he perhaps think that God had forgotten His former charge? 
 Should we not rather read between the lines: "Lord, I was 
 faithful in what Thou gavest me to do ; I have impressed the 
 people with the solemnity of Thy command ; they know that 
 they will perish, man or beast, if any should touch the holy 
 mountain." 
 
 Moses did not yet know the weakness of even the chosen 
 nation, the futility of human resolutions and the but tempo- 
 rary impression of God's holiness upon the minds of the 
 people. He had to hear the absolute command of God : 
 "Away, get thee down! " If there was any doubt left in 
 Moses' heart as to the necessity of the order, a short time later 
 he found it to be only too true, and in holy anger he smashed 
 the tables of stone. 
 
 Step by step Moses climbed higher into the spheres of glory 
 and descended lower into the knowledge of human weakness 
 and degradation. He seemed to be a very timid servant on 
 the start. We see it in that strange event of his son's sick- 
 ness on the way from Horeb to Egypt. Why did God so 
 sharply upbraid Moses : " Send My son (Israel), that he may 
 serve Me, and if thou refuse to send him, behold, I will slay 
 thy sor\ (Gershom), thy firstborn?" Those words were spo- 
 ken by God to Moses; they were intended for Moses, and not, 
 as some think, through Moses for Pharaoh. It reads as fol- 
 lows : " Thou shalt say to Pharaoh * * * and I sz.y unto tJtee : 
 * Let My son go,' " etc. 
 
 We can easily understand the condition of mind in which 
 Moses must have been at that time. He was on his first 
 errand as a servant of God. He was to meet his brother 
 Aaron in the wilderness. Moses and Aaron were to be made 
 one in the wilderness, to serve God and their people with one 
 mind and one mouth. Then they were to go to Pharaoh and 
 
178 FROM GLORY TO GLORY. 
 
 claim the prisoner who was unjustly kept in the hands of 
 cruel taskmasters. 
 
 Moses had taken his wife and two sons, and he had started 
 out obediently; but what was going on in his heart mean- 
 while? Rebellion of the old man against the impossible task. 
 I shall go to Egypt and send my brethren out ? What am I 
 that I should exert such power? Once I was Pharaoh's 
 favored son, yet now I am banished, hated, because I slew an 
 Egyptian on behalf of a Jew. What authority have I to send 
 them? After all, my people may not want to go ! 
 
 "Send My son that he may serve Me," was the solemn 
 command from his new Master, "and if thou refuse to send 
 him, I will slay thy son." 
 
 Moses needed those words both of warning and encourage- 
 ment because of. the thoughts of doubt and rebellion in his 
 heart. He had not yet obtained that absolute trust in God's 
 almighty power which gives the backbone of boldness to the 
 tried and tempted soul. 
 
 Besides, Moses had failed in courage some time before, and 
 now he was reaping the evil fruit which made his calamity at 
 that time only worse. 
 
 The son of an Israelite, when eight days old, had to be 
 placed under the protecting covenant which God had made 
 with Abraham, the father of the faithful. Moses' wife was 
 the daughter of a priest in Midian, where Moses lived at the 
 time his first son was born, and as a stranger to the race of 
 Abraham, Isaac and Jacob, she may not have considered her- 
 self under obligation to the Hebrew laws. Moses should 
 have insisted on the practice ordained by God, but he seems 
 to have yielded to his wife. Anyhow, on the way the child 
 was not yet under the covenant. That stood against Moses 
 in the day of trouble. 
 
 It also seems that he had not dared to tell his father-in-law 
 
HOW DID MOSKS GI.ORIFY GOD? 1 79 
 
 On what an important errand he was sent by God. Would 
 he not be ridiculed by him for such a daring spirit? He, a 
 fugitive, was to lead a nation, that was no nation, into a far- 
 away country ? It was much safer not to talk about it before 
 it was done. Qui vivra verra, 
 
 "Let me go, I pray thee," he says to Jethro, **and return 
 unto my brethren, which are in Egypt, and see whether they 
 be yet alive." Either he was not sure whether he would do 
 what the I^ord commanded him to do, or he lacked courage 
 to say so, or both. 
 
 There in the wilderness God meets him. He turns his 
 heart inside out and shows him the doubts and rebellion still 
 nestling there. " If not * * * I will slay thy son," and He 
 points to the child yet out of the covenant. 
 
 The mother, who evidently was still resisting her husband's 
 demand, had to yield to the pressure of the hand of God upon 
 her — and the child is saved. 
 
 While we who are weak learn a lesson of absolute trust in 
 the perfect will and wisdom of God from those failures of His 
 servant Moses, the discouraged burdenbearer also may get his 
 warning from another incident in Moses' life. 
 
 ' ' Moses heard the people weep throughout the families, 
 every man in the door of his tent ; and the anger of the Lord 
 was kindled greatly, Moses also was displeased y 
 
 At first glance it would appear as if Moses was also, as the 
 Lord, displeased with the people ; but reading on we see him 
 murmuring against his Master. 
 
 "And Moses said unto the Lord: ' Wherefore hast Thou 
 afflicted Thy servant, and wherefore have I not found favor 
 in Thy sight, that Thou layest the burden of all this people 
 upon me? * * * Have I begotten them, that Thou shouldest 
 say unto me : "Carry them in thy bosom, as a nursing father 
 
l8o FROM GLORY TO GLORY. 
 
 beareth the sucking child, unto the land which Thou 
 swearest unto their fathers? * ^ * i am not able to bear all 
 this people, because it is too heavy for me. And if Thou deal 
 thus with me, kill me, I pray Thee, out of hand, if I have 
 found favor in Thy sight, and let me not see my wretched- 
 ness. " 
 
 How many mothers are displeased with the Lord, because 
 He has given them a little child, or two, or ten, that they 
 should carry them in their bosom unto the land. God hears 
 such murmurings and answers them some day some way. 
 
 Moses' words of displeasure were very strong, but we 
 notice a marked similarity between them and Jethro's well- 
 meant advice. It takes us back to the time when his father- 
 in-law came to visit that Moses whose fame had reached him 
 as well as others. He found him busy but happy among the 
 flock intrusted to his care, because the people came to him to 
 inquire of God. 
 
 From morning till evening — that was too much, as Jethro 
 thought, though Moses did not complain. He steps in with 
 good advice : do not kill thyself, this thing is too heavy for 
 thee alone ; choose helpers, that they may bear the burden 
 with thee ! True, he added : "If thou shalt do this thing and 
 God command thee," but it appears from Numb, ii :i6 that 
 those elders were chosen by Moses without the Divine order, 
 as only after Moses' murmuring they were installed in their 
 office by God. 
 
 If anything, it shows us how the seed of human commisera- 
 tion works its way in the naturally fertile ground of the flesh, 
 crops out and brings forth fruit, the dangerous, unpleasant 
 fruit of self-commiseration. 
 
 Woe to a mother, sister, friend who sows discontent into 
 the heart of a young wife, pointing out faults in her husband's 
 character or the hardships of the household burden. All that 
 
HOW DID MOSES GI,ORIFYGOD? l8l 
 
 may at first be laughingly repudiated, but the ground harbors 
 the seed, and sun and rain make it to grow. When then the 
 germ peeps out of the ground, the young woman is shocked 
 at the first manifestation of ill-feeling, murmuring, disap- 
 pointment. It is quite foreign to her, whence is it? She 
 tries to discard it from her mind, she loves her husband, and 
 she would do anything for him. But the harm is done. 
 Unless the Gardener's hand pulls out the weed in time and 
 puts in its place the plant of praise and contentedness, dis- 
 satisfaction will grow and outgrow the better qualities. The 
 rosy cheeks and the round face will be displaced by the drawn 
 lines and the bilious complexion of the cranky housewife! 
 What a pity ! 
 
 But whose fault is it ? Without hesitation it may be writ- 
 ten down to the account of her who by word or example did 
 spoil the cheerful toiler that had never noticed her wretched- 
 ness before. 
 
 And whose was the loss, Jethro's or Moses'? 
 
 Service is not compulsory in the sight of God, it must be 
 voluntary ; in fact. He does not care for other service. The 
 murmurer will certainly be released. 
 
 ''Gather the men whom thou knowest, and I will come 
 down and talk with thee there, and I will take of the spirit 
 which is upon thee, and will put it upon them; and they 
 shall bear the burden of the people with thee, that thou bear 
 it not thyself alone." 
 
 Do we not see a tear trickle down from the Master 's eye ? 
 Was He so unreasonable? Was His yoke so unbearable that 
 His faithful servant had to ask death from His hands as a 
 favor, the overburdened man ? Have we thus ever grieved 
 our Master, too? 
 
 Have we ever felt the burdens of our position, the solitude 
 of our single post, the silence of our lonely path so over- 
 
1 82 FROM GLORY TO GLORY. 
 
 whelming that we, too, have asked to be released from such 
 a heavy load ? 
 
 Certainly we cannot help that our nature cries out for relief. 
 Our nature is human and very weak and squirms under the 
 pressure of any extraordinary burdens or restrictions that are 
 *' imposed " on it, as we generally think. 
 
 But it pays to quickly put a lock at the door of our lips, 
 before those feelings and thoughts escape from the place that 
 belongs to them to a certain extent, before they are uttered, 
 even before God in our prayer closets. 
 
 It is the safest, sometimes the only way for victory to call 
 on Jesus, our Helper, that He may come and lay His own 
 hand on our mouth — how soothing it is ! — in order to restrain 
 that heart, which is so deceitful, and those lips, which are so 
 rash and froward, from sinning against the Good Master. 
 
 Does He not know it all? He has weighed the pressure. 
 He is grieved if we do not trust Him to be reasonable and 
 loving. 
 
 If tears are a relief, let them flow when in your little nook 
 you long for some one you know and who knows you, just 
 one of your own, one of your friends, to help you bear your 
 sorrows and share your joys and interests which only those 
 who were intimately acquainted with you seemed to under- 
 stand. Tears coming from the source of woe are not sin, per- 
 haps weakness. 
 
 But let us not murmur, no, not once. Let us live by our- 
 selves without comforts and comforters, let us toil by our- 
 selves without human sympathy to the utmost of our God- 
 given strength, if the Master says so. The gain on the one 
 hand would be too fleeting, the loss on the other too great. 
 
 " I will take of the spirit which is upon thee," says God in 
 answer to Moses' complaint, " and I will put it upon them." 
 It seems strange that He should do thus. Was there no 
 
HOW DID MOSES GLORIFY GOD? 183 
 
 more spirit in store ? Might He not have put it on the others 
 without diminishing Moses' portion? Certainly He might, 
 He has enough to fill each and every one to overflowing; but 
 God had provided sufficient spirit and strength for that work 
 to be done. It had all been condensed in one body; now it 
 was to be let out into and through dififerent channels. The 
 same amount will do, the same amount of water force, of elec- 
 tric power, the same volume of steam, whether contributed 
 through few or many ways. 
 
 If Moses had known that, probably he would not have 
 dared to murmur. Perhaps his failure at Kadesh, which 
 occurred some time later, was due to the diminishing of the 
 spirit in him. We have the advantage of learning from 
 Moses' sad experience. 
 
 My heart has often been sore for Moses, who had sufifered 
 so much, had stood up for the Lord so bravely, had done so 
 gloriously as the leader of the flock — and finally when they 
 drew nigh to the land of hope, when it was in sight and only 
 one river, the Jordan, was to be crossed, the shepherd had to 
 lay down his staff, the general his sword, the servant his 
 charge. ''Get thee up into this mount, and see the land, and 
 when thou hast seen it, thou shalt be gathered unto thy 
 people." 
 
 Moses' words are so pathetic when he speaks of that hour : 
 ' * I besought the Lord at that time saying : * O Lord God, 
 Thou hast begun to show Thy servant Thy greatness and 
 Thy mighty hand ; for what God is there in heaven or on 
 earth that can do according to Thy works and according to 
 Thy might ? I pray Thee, let me go over and see the good 
 land that is beyond Jordan, that goodly mountain and Leb- 
 anon.' But the Lord was wroth with me for your sakes, and 
 
184 FROM GLORY TO GLORY. 
 
 would not hear me ; and the Lord said unto me : ' Let it suf- 
 fice thee ; speak no more unto Me of this matter.' " 
 
 Some Christians who have made a mistake over which God 
 will not pass without punishment do not so meekly submit to 
 the altering of God's purpose concerning them as Moses did. 
 I know some who had received a certain calling, who after- 
 ward dishonored the Lord, and when God then set them 
 aside, for a while at least, they began to wrestle with God 
 and went on wrestling, that He should put them back into 
 the place originally appointed for them. They never enjoyed 
 peace and restfulness again until they had learned to say: 
 ••Thy will be done." 
 
 God said : * ' Let it suffice thee ; speak no more unto Me of 
 this matter." Be satisfied with the remainder of My grace, 
 with the smaller work given thee to do, as thou didst not 
 prove equal to the greater. But most of them act like wilful 
 children. Instead of going up to the mount Pisgah to view 
 the goodness of the Lord from far, they persist on their own 
 wishes, saying : " Either I go into the land or I die here in 
 the valley," pouting with God. I remember an acquaintance 
 in London who was not willing to humble himself under the 
 almighty will of God ; he made his own grave in the valley 
 of the living shadows, the asylum of the insane. 
 
 That last ascent to Pisgah 's height must have been very 
 bitter. Moses was 120 years old, and though his eye was not 
 dim, and his natural force was not abated, yet the load of 
 regret was weighing heavily on him. Obediently he went, 
 he saw, he fell asleep. 
 
 What was Moses' sin that caused God to alter' His purpose, 
 we ask? God had promised that He would "drive out from 
 before him the inhabitants of Canaan on the other side of 
 Jordan." 
 
 It is stated in a few words : ' ' Because ye believed Me not 
 
HOW DID MOSES GLORIFY GOD? 1 85 
 
 to sanctify Me in the eyes of the children of Israel." Nothing 
 but that, nothing but lack of faith, by which the glory of God 
 had suffered loss. 
 
 '' Speak \xxi\.o \h^ rock before their eyes, and it shall give 
 forth his water." The murmurers had seen some time pre- 
 viously how the rock was smitten with the rod and the 
 waters gushed out. God was minded to do a new thing, 
 more marvellous than the first. The water should obey the 
 spoken word, and thus the mouths of the discontented people 
 should be stopped by the manifestation of the greatness of the 
 power of God. 
 
 But Moses again smote the rock, he smote it twice, and the 
 words spoken were far from glorifying God. "Ye rebels, 
 must we fetch you water out of this rock ? ' ' Yet notice, not 
 the tenor of those angry words condemned Moses, but 
 '* because ye believed Me not." 
 
 He believed in old experiences, he was not strong enough 
 to follow the Lord on ground which he had not trod before. 
 
 What a warning ! Solemn ring the apostle 's words in our 
 ear : "So we see that they could not enter in because of 
 unbelief. Let us therefore fear, lest, a promise being left us 
 of entering into His rest, any of you should seem to come 
 short of it." 
 
 * * * 
 
 Notwithstanding the preceding pages which unroll before 
 us the human weakness of the man of God, his own Master 
 gives him the testimony * * My servant is faithful in all his 
 house." 
 
 It is not always easy to be loyal to one's master. The 
 most difficult position to be filled is perhaps that of a media- 
 tor. He has not enough authority to arrange matters after 
 his own judgment and taste, and yet has enough authority to 
 
1 86 FROM GI.ORY TO GI<ORY. 
 
 be blamed by his subordinates for unpleasant and unsatis- 
 factory conditions. 
 
 A steward cannot hand out the portions of meat to the 
 household, unless they be given, to him by his master. 
 Such a steward was Moses. He had to feed the flock of un- 
 trained Israel. The Master sometimes withheld the meals so 
 as to try the inmates of the house and to see what was in 
 their hearts. He proved Israel and found them wanting. 
 His test brought their disposition of murmuring to the sur- 
 face. "Thou shalt remember all the way which the Lord 
 thy God led thee all these forty years in the wilderness, to 
 humble thee, and to prove thee, to know what was in thine 
 hearty whether thou wouldest keep His commandments or no. 
 And He humbled thee, and suffered thee to hunger, and fed 
 thee with manna * * * that He might make thee know that 
 man does not live by bread only, but by every word that pro- 
 ceedeth out of the mouth of the Lord does man live." 
 
 Poor Moses, he got it every time. Still, when discontent, 
 greediness, vulgar tastes, obstinacy, selfishness, hatred, mur- 
 der were in the camp, he held out on his post — faithful. 
 
 "They thrust him from them, and in their hearts turned 
 back again into Egypt, saying unto Aaron : ' Make us gods 
 to go before us ; for as for this Moses, which brought us out 
 of the land of Egypt, we wot not what is become of him." 
 
 Moses did not flinch when later on they were almost ready 
 to stone him. He fled to God for refuge, and when the storm 
 was over, he stood again in the front. 
 
 He proved worthy of the calling as a mediator and as an 
 example for the flock. He did glorify God by 
 
 1. Faith, 5. Humility, 
 
 2. Obedient trust, 6. Unselfish, persevering prayer, 
 
 3. Self-denial, 7. A longing to see God's glory, 
 
 4. Prompt obedience, 8. A praising spirit. 
 
BY FAITH. 
 
 Moses believed that God had appointed him to be the deliv- 
 erer of Israel. Acting on that conviction, he slew one who 
 was an enemy to his people. It was the rash act of the 
 untrained, impetuous servant, the zeal without knowledge, 
 which some Christian workers, too, display, when they hurl 
 thunderbolts and lightnings against those who differ from 
 their views, anxious to bury them in the sand, forgetting, 
 though, that their victims are not Egyptians, but brethren 
 of their own camp. 
 
 By faith Moses, when he was come to years, refused to be 
 called the son of Pharaoh 's daughter. He had a better name, 
 the name by which he was known to God, Moses, " drawn 
 out." By that name he was written down in the book to 
 which he refers when he says : **Blot me, I pray Thee, out 
 of Thy book which Thou hast written." "Thou hast found 
 favor in My sight, and I know Thee by name," says God. 
 He knows you and me by name, if we are written down in 
 the book of life. We may each have a special name, but we 
 have one in common, the name of Christ. As members of 
 His own Body we are marked with His own name. Some 
 may have had to give up another name. Moses by faith pre- 
 ferred the better. 
 
 For by faith "he saw Him that is invisible." He saw 
 Pharaoh in his royal majesty, endowed with sufficient power 
 to have the daring Hebrew youth slain in the twinkling of an 
 eye ; but he feared not, because he saw behind and above that 
 man the hand of the invisible God that held the king's wrath 
 and power within bounds according to His will. 
 
 By faith, through the fire visibly burning in the bush, he 
 
1 88 FROM GLORY TO GLORY. 
 
 saw the God of Abraham, Isaac and Jacob, the God of the 
 living. 
 
 Standing before the rock, with the rod in his hand, by faith 
 he recognized the Christ, the Messiah, who would be smitten 
 to give living water to all thirsty souls. 
 
 Faith in that Messiah whom he expected to come with the 
 reward for the faithful gave him strength to prefer the riches 
 of the future to the treasures of Egypt. 
 
 " Through faith he kept the passover and the sprinkling of 
 the blood, lest he that destroyed the firstborn should touch 
 them." Then his firstborn, too, was safe under the passover 
 blood, not exposed to the sword of the death angel that was 
 passing through the land. Moses himself was not exempt 
 from the passover duty to which he, as the messenger of God, 
 had subjected the people. Moses himself, the head of his 
 family, had to take a lamb, to feed it certain days, to slay it, 
 to strike its blood on the lintel and the two side posts of the 
 door. He had to keep the passover meal with his family, 
 not only as a privilege, but as a life-saving ordinance, his 
 loins girded, the staff in hand and shoes on his feet. He, too, 
 had to remain in the house through that night until the 
 morning; he had to answer his children's questions according 
 to the instruction given by God. 
 
 By faith he ran the race, until he was received into the 
 arms of God. 
 
BY OBEDIENT TRUST. 
 
 Obedient trust gives courage. Moses was not bold by 
 nature, but he was made so by God. Step by step his Master 
 instructed and strengthened him, in order to be glorified in 
 the end, and Moses did learn the lessons of trust line by line. 
 
 Trust is not faith, it is more. Faith, when put to the test 
 and found proof, develops into trust. Trust, the successful 
 result of experience, makes us bold for new battles of faith 
 and grows into virtue, the pride of manhood, to which every 
 servant of God should attain. 
 
 Higher than even trust stands confidence. We may have 
 absolute trust in a person as to ability, trustworthiness, good 
 will. But to approach such a one with confidence requires a 
 certain something on his part which makes the other feel wel- 
 come, and a good conscience on the part of the latter. 
 
 Moses had it all, faith, trust, confidence toward God. It 
 is interesting to see how he was taught little by little. 
 
 " I am the God of thy father, I am thy God, I AM THAT I 
 AM — speak thou all that I say unto thee." A child can 
 repeat what is put on its lips. That was the first, the little 
 thing he had to do. 
 
 ' ' This shall be a token unto thee : when thou hast brought 
 forth the people out of Egypt, ye shall serve God upon this 
 mountain." Weaklings in faith love signs and tokens, and 
 God is gracious enough to encompass the beginning of our 
 pilgrimage with special signs, dreams or visions, if it is advis- 
 able for the growth of His babe. We need not be dis- 
 appointed or uneasy as they cease. Often that is but a token 
 for good, a proof that the child has outgrown babyhood. 
 
 Thus God placed before Moses a visible goal on the road at 
 a distance, the mount Horeb, and the believing servant made 
 
190 FROM GLORY TO GLORY. 
 
 for it. The promise was given to him on the very spot where 
 he was to see its fulfilment, at the mount of God, where he 
 was feeding the flock of Jethro. He obediently left the place, 
 returned to his brethren in order to get them out of Egypt 
 and bring them back to this very mount Horeb where they 
 all should worship God. 
 
 With that mark in view, trusting in his heart that what 
 God had said would come to pass, he refused Pharaoh's offer 
 to let the Hebrews worship in his own land. Nor was he 
 contented when they were allowed to go, but without their 
 little ones and flocks. No compromise, Pharaoh, all as my 
 God has said ! 
 
 " Get thee from me, take heed to thyself, see my face no 
 more," was the king's answer, " for thou shalt die." 
 
 Then Moses' trust increased as he had to choose between 
 his Divine and his human master. He waved his rod at the 
 command of God, and darkness, hail and dreadful things 
 came down ; he stretched it over the sea, and the way was 
 open, while angry waves were struggling before and behind 
 to close up that path of salvation for the people of God. 
 
 Moses, once starting out on the line of faith, did not swerve 
 from it, either to the right or to the left. He had one aim — 
 to reach the mount of God with his flock of man and beast, 
 there to meet the new Master Jehovah and to receive His 
 well-done. 
 
 His trust was gradually growing, from the setting up of 
 the goal to the moment he arrived there, a victor. 
 
 The untrained servant Moses could not have entered into 
 the midst of the cloud, which appeared like a burning fire, or 
 into the cloud of thick darkness of which Moses said : * ' I 
 exceedingly fear and quake." But God gave him one lesson 
 after another. 
 
 • ' What is that in thine hand ? " It sounds altogether like 
 
HOW DID MOSES GLORIFY GOD ? I9I 
 
 kindergarten exercises. There is an extreme sweetness in 
 that story. The rod had become a serpent. Moses, unpre- 
 pared for such a surprise, horrified, yet obedient to the com- 
 mand, seizes it by its tail. He is all right, but such an expe- 
 rience does not tend to make the natural man more confident. 
 Who knows what that fearful God will require from him 
 next ! 
 
 Behold, the tender God, who knoweth our frame, who 
 remembereth that we are dust, says to the poor, frightened 
 creature before Him: " Vnt^ please (or I pray), thy hand into 
 thy bosom." 
 
 Trust cannot be commanded imperatively. God Himself 
 condescends to say ** please" — i. e., "wilt thou not do it to 
 please Me ? ' ' 
 
 The same little Hebrew term nj is used by God when He 
 sent Abraham and his son to that tremendous task of faith on 
 mount Moriah: *' Take, I pray thee, thy son." 
 
 Let us place ourselves for a moment, single-handed, before 
 a bare rock. Multitudes, dying with thirst, cover the ground 
 as far as the eye can see, desperate to exact vengeance on 
 that man who had made himself a fool and them likewise. 
 " Help, or thou must die ! ' ' 
 
 Imagine that you are that man, and that the only way of 
 escape as well as of putting an end to that untold misery 
 around would be to smite that rock with a rod, simply 
 because you had heard God say so to you. Would you have 
 the courage to make yourself ridiculous, in addition to your 
 unpopularity, by thus smiting a rock of stone? Would you 
 dare to bid them silence, to tell them that they should watch 
 your uplifted arm which would open a fountain in that rock ? 
 
 But Moses dared, because he knew Him that had told him 
 to perform the miracle. Standing on the past experiences 
 
192 FROM GIvORY TO GLORY. 
 
 and on the promise of the moment he lifted his arm, he 
 struck — he gave the people the refreshing drink in abundance, 
 
 A dreadful plague was in the camp. The ground is strewn 
 with disfigured corpses, the air is filled with the moans of 
 those who are still wrestling with the fearful messenger that 
 has come to call them away from this earth. The living are 
 overtaken in their flight. Their feet, as if rooted in the 
 ground, refuse to carry them further, and down they sink, 
 only to share the lot of those who have suffered and died 
 before. 
 
 One man is working with all the speed that necessity is 
 able to inspire. By hammer and fire the brass is moulded 
 and shaped into a serpent ; a pole is carried into the camp, 
 he fastens the serpent on it, and now he is to speak the word. 
 Will they live if he tells them to look at that brazen serpent ? 
 And if not, if for some reason or another some one obeys and 
 still dies? 
 
 There was no time for ifs and doubts. Every minute, 
 without his word, some were taken away in agony and pain. 
 He risked it on the Lord, and in obedient trust he promised 
 life to the believing soul. 
 
 One may well shudder and shrink at first in such extreme 
 cases of trust. Even if we refuse, a punishment will not fol- 
 low, but the loss on our part is evident, the loss of an expe- 
 rience and the Master's "well done." 
 
 Moses was fully repaid for his daring confidence, as God 
 entrusted him with more and more. There comes a buoyant 
 feeling over the champion after every such exploit. But 
 Moses' greatest triumph was that he had been chosen to be 
 the means of glorifying God by such obedient trust in the 
 presence of God's people and before His enemies, yea, over 
 the gods of Egypt. 
 
BY SELF-DENIAL. 
 
 A tent for a palace; a lot of disorderly men,- women and 
 children for the disciplined army of the Egyptian king; a 
 long pilgrimage for a life of rest and comfort ; a homestead 
 still to be conquered for a property on hand, and that not 
 only for himself, but also for his wife and children! 
 
 Yet by faith Moses chose rather to suffer affliction with the 
 people of God, than to enjoy the pleasures of sin for a season 
 with the Egyptians, or even the pleasures with his own 
 people, when they indulged for a while in the dance around 
 the golden calf. That calf is still alive, it seems to prosper, 
 fed by the millions that worship it to-day. 
 
 Dancing sirens bewitch the senses, but the charm dies 
 away with the last sounds of their music, lingering perhaps 
 through the dreams of the night. Finally the wailing women 
 take their place, when they howl their dirges around the bier, 
 not reaping any applause from that stiff form in the centre. 
 Death's dance is very horrid, his clasp so tight, so chilling, 
 his face so grinning, his bones so rattling, so dry. That 
 dance ends never, though the poor victim longs and cries for 
 rest, for a minute's repose. But there is none, and the dread 
 whirl goes on — through eternity. 
 
 What a contrast, to fall asleep in Jesus, to be gathered to 
 the fathers and there to rest ! 
 
 It would be more than foolishness to say that all enjoyment 
 is sin. The question is only to find out how much of it is 
 allotted to you and me here on earth by the Master's hand. 
 It is most important to let others draw their own lines 
 between allowed and forbidden pleasures. Later on we 
 shall go deeper into that subject. 
 
 But beyond doubt there is also real pleasure in sin, which 
 works out death. For our own sakes we must by all means 
 
194 FROM GLORY TO GLORY. 
 
 abstain from such allurements. Still, we cannot call that 
 self-denial, can we ? 
 
 Self-denial is the act of denying oneself gratification for the 
 good of some one else or for self- mortification. While the 
 blessings of self-denial endured from the last mentioned 
 motive' remain unfruitful to the rest of the world and are, 
 sounded to the bottom, nothing but selfishness, self-denial 
 for the benefit of others is a seed, sown and watered with 
 tears, but rich in fruit of sweet savor to God and man. 
 
 Moses was but human, and every self-denial, every for- 
 bearance on his part to gratify his inclinations and feelings 
 was a free-will sacrifice. There is no doubt but that from 
 time to time he must have compared his life in the wilderness 
 with his bright prospects in Egypt, or, if he had forfeited that 
 chance, he had at least the right to enjoy his family, to build 
 for them a home, even as an exiled prince in Midian. What 
 a story of hidden woe is contained in the short report that he 
 had sent Zipporah and his children back to her father. 
 
 Forty days and forty nights without food and drink, a man! 
 And thus his whole life is a chain of greater and smaller 
 self-denials, as hinted at in the first lines of this chapter. 
 
 Moses is a blessed example. He chose not for a season, 
 but for the ages to come. 
 
 O reader, who will be your companion in the hour of death? 
 Will it be the angels to make your grave and carry you home ? 
 No price is too high for such an eternity, no afflictions too 
 painful, no suffering too bitter, no work too hard, no losses 
 too great. 
 
BY PROMPT OBEDIENCE. 
 
 Obedient trust and prompt obedience are not quite the 
 same, though loving submissiveness is the root of both. 
 
 Obedience in a general sense will not always do. In mili- 
 tary life there must be one step, one look, one movement, 
 made by all at the same moment, and that is only brought 
 about by promptness as to time. 
 
 In our Savior's life we have admired the beauty of service 
 by His immediate readiness for work as well as patient 
 waiting. 
 
 Moses also was ready early in the morning to go up to the 
 top of the mount. Another time we see him waiting till the 
 hour came for him to move on. One morning a company of 
 74 people went up, called by the God of Israel. They saw 
 Him and rejoiced before Him. Then two of them were 
 singled out to draw nearer to the seat of God, to go up into 
 the mount, Moses and his servant Joshua. 
 
 How far they got, those two, we do not know, but they 
 came to a place where they were bidden to stop, and there 
 they were kept waiting six days for further orders. When 
 the call came, it was only for Moses. " The seventh day 
 God called, and Moses went * * * into the midst of the 
 cloud." 
 
 He as the leader was always on time, even when the roll- 
 call came and he was summoned to climb the last of earthly 
 hills. 
 
BY HUMILITY. 
 
 It is not very hard to be humble when we have seen the 
 Lord in glory, revealing Himself unto us. We feel our noth- 
 ingness and His greatness. Compared with Him, what are 
 we ? The inhabitants are as grasshoppers before Him that 
 sitteth on the circle of the earth; and man knows it, too, 
 unless he is blinded with ignorance and swelled with self-con- 
 ceit. Did we never see a frog seated on the stump of a tree 
 among the reeds of a pond, trying to look big? 
 
 But when it comes to the point of who is greater, you or I, 
 between man and man, woman and woman, sometimes hus- 
 band and wife, the tenor of words and bearing is greatly 
 changed. Even the grasshoppers try to overhop each other. 
 
 The world is an indescribable chaos of grasping, climbing, 
 overreaching, and it is a question whether only the English- 
 man aspires for the top seat on the eighth story of the tower 
 of Babel. 
 
 ' ' It shall not be so among you ; but whosoever will ,be 
 great among you, let him be your minister," says our Master. 
 
 "Even as the Son of Man came not to be ministered unto, 
 but to minister. " 
 
 To lay down one's own glory and to take the lowest seat is 
 glory and brings glory. To strive for it, and then to be 
 abased b3'^ some other, means shame. 
 
 Grace teaches even the proud to take the lowly place. We 
 all can be made meek by grace, there are few who are meek 
 by nature. Though Moses was brought up in splendid sur- 
 roundings and chosen by God for exceptional work, yet the 
 Scriptures say of him : ' * The man Moses was meek above all 
 the men that were upon the face of the earth. " 
 
HOW DID MOSES GLORIFY GOD? I97 
 
 He lived out to the glory of God what we are admonished 
 to do : " The .servant of the Lrord must not strive, but be 
 gentle unto all men." 
 
 It is hard, very hard sometimes. Moses must have 
 appeared dull and stupid when Miriam undertook to lecture 
 him concerning his family affairs. If he had acted as becom- 
 ing the great Moses, he might have crushed her by one single 
 look. Meek enough to remain calm under the united attack of 
 Miriam and Aaron, he was able to discern the Spirit's ''still, 
 small voice " that whispered to him : "Roll thy way upon the 
 I^ord, trust also in Him, and He shall bring it to pass ; and 
 He will bring forth thy righteousness as the light and thy 
 judgment as the noonday." 
 
 As Moses did glorify God, so God did glorify Moses. Him- 
 self came to his defense and stepped in without more delay 
 than was necessary to work out the intended glory. It pays 
 to leave all such troubles to Him. 
 
 We do not read of any instance when Moses was overbear- 
 ing in his rulership. His true power lay probably to a great 
 extent in his very meekness. 
 
 Meekness is not lack of high spirits and power, nor is it 
 lack of self-respect. On the contrary, it presupposes them, it 
 presupposes a certain something that has to be subdued by 
 the noblest part of one's character. 
 
 Meekness might be compared to well-balanced scales. Put 
 on the one side a strong mind, firm conviction, buoyancy, 
 proud ambition, self-appreciation as the result of success, and 
 on the other humility, moderation, modesty, patience, sub- 
 missiveness, and the hand of the scales will point to the little 
 but weighty word "meek." 
 
 Therefore "the meek shall inherit the earth;" therefore 
 " a meek and quiet spirit * * * is in the sight of God of great 
 price." 
 
BY UNSELFISH, PERSEVERING PRAYER. 
 
 Israel had committed the great sin. Moses was still in ignor- 
 ance of what they had been doing during his absence ; but 
 God saw it, and He said to Moses: "Now therefore let Me 
 alone that my wrath may wax hot against them, and that I 
 may consume them, and I will make of thee a great nation." 
 
 What a chance, Moses ! Now thy firstborn will be exalted, 
 now Zipporah will be satisfied that she was ever married to 
 you, she will be called the mother of a nation. 
 
 But the tempter lost the chance. In Moses' heart the glory 
 of God had the first place under all circumstances. Giving 
 up his own interest he pleads : * ' * Lord, why does Thy wrath 
 wax hot against Thy people which Thou hast brought forth 
 out of the land of Egypt with great power and with a mighty 
 hand? Wherefore should the Egyptians speak and say : 
 ' ' For mischief did He bring them out, to slay them in the 
 mountains and to consume them from the face of the earth?" 
 Turn from Thy fierce wrath, and repent of this evil against 
 Thy people. Remember Abraham, Isaac and Israel, Thy 
 servants, to whom Thou swaredst by Thine own self and saidst 
 unto them : "I will multiply your seed as the stars of heaven, 
 and all this land that I have spoken of will I give unto your 
 seed, and they shall inherit it forever."' And the Lord 
 repented of the evil which He thought to do unto His people." 
 
 In another and similar case Moses pleaded again for the 
 rebellious crowd. They had heard the evil report of the 
 spies, and, stirred up by them, they turned against the Lord. 
 "Let us make a captain, let us return into Egypt." If dis- 
 content is in the heart, it is easily kindled into a flame by the 
 least wind, from wheresoever it comes. 
 
HOW DID MOSES GLORIFY GOD? I99 
 
 While Moses and Aaron, knowing the terror of the Holy 
 Lord, fall on their faces, Joshua and Caleb plead with the 
 people. ** Only rebel not, the I^ord is with us, fear ye not 
 the people of the land." But they bade stone them. 
 
 And the Lord said unto Moses : " How long will this 
 people provoke Me, and how long will it be ere they believe 
 Me for all the signs which I have showed among them? I 
 will smite them with pestilence, and disinherit them, and will 
 make of thee a greater nation and mightier than they. " 
 
 Once more Moses has a chance for personal glory. But 
 again the interest of his God stands higher ; he is jealous for 
 that great and glorious name. 
 
 ' • And Moses said unto the Lord : * They have heard that 
 Thou, Lord, art among this people, that Thou, Lord, art 
 seen face to face, and Thy cloud standeth over them, and 
 Thou goest before them, by daytime in a pillar of cloud and 
 in a pillar of fire by night. Now, if Thou shalt kill all this 
 people as one man, then the nations which have heard the 
 fame of Thee will speak saying : * ' Because the Lord was not 
 able to bring this people into the land which He sware unto 
 them, therefore He hath slain them in the wilderness." ' " 
 
 God knew His servant well enough, therefore He put him 
 to such a test, and Moses stood it to the glory of his Master. 
 
 As Moses interceded for his nation, so he did for his own 
 sister who was smitten with leprosy. "Heal her now, "he 
 pleaded. He might have rejoiced that God had judged in his 
 favor and revenged him. But he only thinks of her, his own 
 dear sister. "Heal her now, " is his cry. Immediate deliver- 
 ance, Lord, from her pain and her shame ! 
 
 Under physical sufferings he obtained by prayer the victory 
 over the Amalekites. His hands, held up in prayer for his 
 
200 FROM GLORY TO GLORY. 
 
 valiant brethren on the battle field, became heavy. He 
 longed to let them down, just for a little while. But imme- 
 diately his host in the plain below lost power and was driven 
 back. What was to be done ? He needed some rest. Should 
 he choose victory for the people of God at the cost of the 
 impossible, or preservation of his own, the leader's, body? 
 
 Victory by all means ! A stone is found for him to sit on, 
 while his arms are stayed by the hands of faithful friends. 
 
 If you feel like giving up, dear brother, sister, while some 
 battle of faith is going on, not yet crowned with perfect vic- 
 tory, get two strong friends to come and prop your weakness, 
 and hold out till the fight is won. 
 
 Moses, a man of prayer! See him go up that mountain, 
 slowly, steadily; he is not certain of his success this time. 
 Israel has sinned such a great sin. 
 
 God had sent him down to execute judgment. The calf 
 had been ground to powder, and the water of the brook had 
 become a bitter drink. The spiteful sinners had fallen by the 
 sword; there was great mourning in the camp, and Moses, 
 poor Moses, spent a wearisome night. 
 
 For the glory of God, for the glory of His justice, the 
 worst of the sinners had been slain; but what about the rest? 
 Would God pardon? Moses did not know, he scarcely dared 
 to foster any hope, not without a ransom. 
 
 But there was one price he might offer to God in exchange 
 for the nation. Had not God Himself valued him as equal to 
 the whole multitude when He was about to destroy them and 
 replace them by a new generation, the descendants of His 
 faithful servant? 
 
 Be slow, Moses, in making such an offer — thyself instead of 
 the people — God may accept it, and what then about thee? 
 
HOW DID MOSES GI.ORIFY GOD? 20I 
 
 "Blotted out of the book of God," he murmured with a 
 shudder. 
 
 In the morning he arose, his mind was made up : one as a 
 ransom for many. 
 
 He called the people. "Ye have sinned, " he said, "yet I 
 will go up to the Lord ; peradventure / shall make an atone- 
 ment ioT jour sin." 
 
 Did they understand his noble thought? It reminds of 
 Jonathan 's wonderful, unselfish love, * * passing the love of 
 women." " Fear not, David, thou shalt be king over Israel, 
 and I shall be next unto thee," he said — only next, though 
 the king's son. 
 
 Moses chose to be next to Israel in the plan of God, not 
 first. He was not seeking his own glory. That conscious- 
 ness gave him confidence to approach God this time without 
 being called, it made him daring even to lay down his life for 
 his brethren. 
 
LONGING TO SEE THE GLORY OF GOD. 
 
 Few and imperfect are the sketchlines of Moses' life, but 
 sufficient to recognize and admire what gives relief to the 
 stature of manhood before us : it is his thirst and ardent 
 desire to glorify the God of his fathers. That longing made 
 him bold where the natural Moses would have shrunk from 
 publicity and would have preferred to retire into the recess of 
 unknown privacy. We can easily understand that, having 
 labored for the glory of God, he longed to see it. 
 
 Not all desire to see the glory of God is holy, not every 
 effort to obtain that gratification is crowned with success. 
 
 The ark of the I^ord, which had been in captivity among 
 the Philistines, was finally returned by them to the people of 
 God. There was much rejoicing, and sacrifices of thanksgiv- 
 ing were offered up. 
 
 Then the desire arose among the multitude to see what was 
 hidden from their eyes bj^ a threefold covering, the dwelling 
 place of the glory of God between the cherubim of gold. It 
 cost them their lives. " He smote the men of Beth-shemesh, 
 because they had looked into the ark of the Lord, even He 
 smote of the people fifty thousand and threescore and ten 
 men." 
 
 It was an unholy desire, irreverent curiosity. God is not 
 mocked, He is a consuming fire. 
 
 But Moses, filled with the ardent desire to know God bet- 
 ter, boldly asked Him: "I beseech Thee, show me Thy 
 glory," and he did see all that human eye is able to bear. 
 
 His longing was not sudden impulsiveness ; he had been 
 prepared for such privilege by a close walk with God. 
 
 He had been employed in His service ; he had endured 
 
HOW DID MOSES GLORIFY GOD ? 203 
 
 trials and griefs therein ; he had counted his own advantage 
 nothing, if the glory of God were to suflfer loss by his own pro- 
 motion ; the cloudy pillar had descended and talked with him 
 face to face. 
 
 All that made him but long for more, anxious to know the 
 Lord God better than he did. 
 
 ' ' Thou hast said : ' / know thee ' * * * shew me now Thy 
 way, that 1 may know Thee,' ' he prayed. 
 
 God answered that request, He promised to show him the 
 way and to go in the midst of the people further on. 
 
 And Moses, waxing bold, goes on and asks: "Show me 
 Thy glory !" 
 
 We know the rest of that story. We see Moses make 
 haste, bow his head toward the earth and worship, while the 
 Glory passed by. 
 
 Happy Moses ! 
 
BY A PRAISING SPIRIT. 
 
 The result of Moses' attitude toward God was that "the 
 people feared the Lord, and believed the Lord and His servant 
 Moses. ' ' 
 
 But as if desirous to cast his own crown down at the feet of 
 his Master, to whom he owed it all, and to turn the eyes of 
 that rejoicing throng only to Him, Moses lifted up his heart 
 with his hands toward the Lord of glory, and sang His 
 praises in what is still called the song of Moses. 
 
 "I will sing unto the Lord, for He hath triumphed glo- 
 riously; the horse and his rider hath He thrown into the sea. 
 The Lord is my strength and my song, and He is become my 
 salvation. He is my God, and I will prepare Him an habita- 
 tion, my father's God, and I will exalt Him." 
 
 Exalt his father's God, the same who had guided, encour- 
 aged, helped Amram in the preservation of the wonderful 
 child. 
 
 How ridiculous in contrast to Moses' own testimony is a 
 certain modern exposition of Moses' mission and work. The 
 absurd pamphlet " The Mystery of the Golden Calf" would 
 not be worth mentioning, were it not a fact that in our 
 days and to some people any trash is welcome to pull down, 
 distort or contradict the Bible ; but when such doctrines are 
 brought to meet the Word of God face to face, they generally 
 only serve to enhance its grandeur and truth. The following 
 blasphemous teaching can but strengthen our point. 
 
 Sometimes we hear Christians say that the God of Abra- 
 ham, Isaac and Jacob is the Jewish God, and that Jesus 
 Christ is ours. Some have tried to make Jews believe in 
 "our new God " and to turn from "the old God." Others 
 
HOW DID MOSES GI.ORIFY GOD? 205 
 
 rightly condemn such a view as gross ignorance, and still 
 object to a praj^er unto the God of Moses or the God of Abra- 
 ham, Isaac and Jacob. 
 
 As long as we do not come to see that the Old Testament 
 God cannot change and will always be the same, we most 
 assuredly do not know our God who has simply revealed His 
 fuller glory in the manifestation of the second person of that 
 Divine being ''Elohim" * in flesh, both united in a mysterious 
 way in One Being through the Holy Spirit, the third person. 
 A being and a person are not exactly the same ; for instance, 
 you, one being, are said to be as many persons as you know, 
 that is to say, fully understand, languages. 
 
 We have One God, *' Elohim," who, in the course of time, 
 took unto Himself the other name Jehovah (the correctness of 
 the reading of that holy name is disputed), as the Covenant- 
 making and Covenant-keeping God. 
 
 Therefore He said to Moses : "I appeared unto Abraham, 
 unto Isaac and unto Jacob by the name of God Almighty, but 
 by My name Jehovah was I not known to them. " 
 
 But that professor, Imber, the author of this folly, tells us of 
 two Biblical, two Hebrew Gods, and of " the political feud of 
 the famous Jewish Gods, a divine comedy with a tragic ten- 
 dency." The one is the "easy going Elohim, the God of 
 Abraham, Isaac and Jacob," the other the ''Mosaic stern 
 God Jehovah." The emblem of the dualistic deity Elohim, 
 
 * Elohim means literally "gods" in plural, while the Hebrew verb 
 used in connection with it is always singular ; for instance D\lSx K"J2 
 n^K^N"^3, which is literally translated " In the beginning the Gods (He) 
 created," or, transposed into the Perfect Tense, in order to bring out 
 the contrast between the subject and its verb more clearly, it would 
 read: "In the beginning the God^ i^^ J created," a marvellous revela- 
 tion through language of what our God is. 
 
206 FROM GivORY TO GI.ORY. 
 
 originally belonging to the Hebrews in Canaan — as lie says, 
 before (!) Abraham went there (do we remember that Abra- 
 ham was the first Hebrew — i. e., "he that passes over," 
 namely the great river Euphrates?) — his emblem was a 
 " veiled calf," that of " the divine bachelor Jehovah,' ' a prim- 
 itive Chaldean deity from Nebuchadnezar 's (!) country was a 
 serpent, the "brazen serpent." Time and space are too pre- 
 cious for us to go into further details of such absurdity which 
 is, incredible as it seems, seriously taken up and advocated 
 by some people — here only one more word as far as Moses is 
 concerned. The professor calls him '* the great generalissimo 
 of Jehovah in his battles against Elohim, who succeeded by 
 policy combined with vigorous force in supplanting the Elo- 
 histic worship by that of the victorious Jehovah, and who 
 hoisted the Nechuston or serpent, the emblem of the unrecon- 
 cilable Jehovah, after destroying Elohim 's golden calf. " 
 
 It is not very difficult to detect the real author of such sac- 
 rilege behind the human brain and pen. 
 
 What a distorted picture, too, of our Moses, whose whole 
 life was spent in service, adoration and worship of Elohim, 
 his father's God, that revealed Himself to him as the first 
 man by the name Jehovah. 
 
 Therefore, in his last song, he calls on heaven and earth to 
 listen to his testimony : ''Give ear, O ye heavens, and I will 
 speak ; and hear, O earth, the words of my mouth. My doc- 
 trine shall drop as the rain, my speech shall distil as the dew 
 * * * because I will publish the name of the I^ord (Jehovah); 
 ascribe ye greatness unto our God (Elohim)! " 
 
 In Him Moses gloried, because he knew his Lord and God. 
 He realized that working on God's part and serving on his 
 
HOW DID MOSES GLORIFY GOD? 207 
 
 own was nothing but sowing in hope ; that working hours 
 meant business and were sometimes very cold and dry, though 
 he was a co-worker with God Himself ; that their unfinished 
 work, while still in preparation, would naturally appear to 
 outsiders, to the multitude, as the little patches and pieces of 
 a so-called "crazy quilt, "mere odds and ends of no value, 
 waste of time and strength. He realized that those insignifi- 
 cant little bits of nothing, when skilfully put together by an 
 industrious hand with thousands of patient stitches, would 
 finally make a glorious piece of art and be manifested as such 
 in due time. 
 
 Therefore he was working in faithfulness, waiting in hope, 
 trusting to be beautified himself, some day, by the beauty, 
 the glory of the I,ord. 
 
 L,et it appear, O lyOrd, he prayed, let it appear to all the 
 world, the present, that sees us working, and the coming 
 generation at the time of the manifestation of — oiir glory. 
 
 *' Let Thy work appear unto Thy servants, 
 And Thy glory unto their children. 
 And let the beauty of the lyord our God be upon us ! " 
 
OUR GLORY, 
 
 OR THE CHRISTIAN'S GLORIOUS MINISTRY. 
 
 Are our readers glad to finally get ofi" that Old Testament 
 ground into the purer air and clearer atmosphere of the heav- 
 enly high places? I am, too; always thankful that there is 
 something more to follow, and that the Master loves to 
 reserve the best wine for the last. 
 
 But as I leave the fortress of Old Zion, the stronghold of 
 the Old Covenant, I do not shake the dust off my feet or slam 
 the city gates behind me. On the contrary, I ask the faith- 
 ful guardians to]^ keep them wide open, that while I climb up 
 the mountain path, I may look back and peep through the 
 gates from time to time, getting a glimpse of dear old Moses, 
 whom I love because he was willing to do the hard work, 
 and then I praise my God that He gave us more glorious 
 work to do. 
 
 And thus we go from glory to glory. By and by we do 
 not need the open gates any more ; we get so high that the 
 whole plain lies beneath us like an open book, the name of 
 which is " The Plan of God." It does us good to stop often 
 on our upward road and to get a bird's eye view which will 
 inspire us with genuine, celestial buoyancy for further 
 flight. 
 
 Up then to the place of our destiny: "vSeated with Christ 
 in the heavenlies." That is our Glory ! 
 
OUR GLORY. 209 
 
 ADORATION. 
 
 Set to the tune of No. r of Mendelssohn's duets " I Would that my Love. 
 
 On wings of divine adoration 
 
 My soul high and higher would soar, 
 Till reaching the throne of glory 
 
 Would bow there and adore ; 
 
 Till reaching the throne of glory 
 
 Would bow there and adore ; 
 
 Would humbly bow, 
 
 Yea, humbly bow, 
 
 Humbly bow there and adore. 
 
 My Gracious and Loving Redeemer, 
 Thou dost not despise human love. 
 My heart is but small and feeble, 
 
 And for Thee there's not room enough ; 
 My heart is but small and feeble, 
 
 And for Thee there's not room enough, 
 Not room enough. 
 Not room enough, 
 No, for Thee there's not room enough. 
 
 But when in that sacred communion 
 
 I shut to all else mine eyes, 
 My Jesus satiates my longing ; 
 
 Filled with His love I rise. 
 I rise with holy inspirations. 
 Ardent zeal to love Thee more, 
 To love Thee more, 
 To love Thee more. 
 Ardent zeal to love Thee, love Thee more. 
 
2IO FROM GLORY TO GLORY. 
 
 "What is man that Thou art mindful of him, and the son 
 of man that Thou visitest him ? For Thou hast made him a 
 little lower than the angels and hast crowned him with glory 
 and honor. Thou madest him to have dominion over the 
 works of Thy hands. Thou hast put all things under his 
 feet, all sheep and oxen, yea, and the beasts of the field, the 
 fowl of the air and the fish of the sea, and whatsoever passe th 
 through the paths of the seas. " 
 
 Do we find man in that position to-day ? There are men 
 and women who see humanity being developed into divinity 
 in our days. A paper lies open before me with the blasphe- 
 mous assertion written by a woman : " ' I ' am a god, knowing 
 good and evil * * * ' I ' create by my Word in my own image 
 and likeness * * * every good and perfect gift cometh from 
 me : ' I ' am God * * * hitch your wagon to my Word ! " 
 
 Such utterances, like sulphur vapors, seem to rise from the 
 pit of darkness. We may feel like calling fire down from 
 heaven, with James and John, to destroy that hand and that 
 tongue, raised in rivalry with the Almighty. Some day His 
 arm will come [down like lightning. "Wait ye upon Me," 
 saith the Lord, " until the day that I rise up for the prey." 
 
 Blessed are they whose cart is hitched to the Word of God 
 which endureth for ever and ever ! 
 
 No, we do not yet find man " crowned with glory and 
 honor," as he was intended to be — i. e., lord over the works 
 of God. The lion still scorns the man that would engage him 
 as a royal steed on the way through the desert. The eagle 
 still darts upon the baby and carries it in rapid flight to her 
 hungr)'^ brood. The viper has not yet ceased to distil her 
 poison for the race she hates. The shark is still the greedy 
 monster which follows the boat in expectation of something 
 more than crumbs left over. The bee, though she gives us 
 her honey, uses her sting in revenge. Nor do the flies, 
 
OUR GLOKY. 211 
 
 gnats, all kind of bugs, respect man as too lofty to be touched. 
 
 Even the domestic associates from the animal world have to 
 be submitted to the will of man by patient training. His 
 look of glory is not yet sufficient to lord the creation. 
 
 Still, that is the glory originally intended for man, the glory 
 which was lost and later on restored to him by Jesus with an 
 additional radiance of glories undreamt of, laid up in hope. 
 
 For the present our glory is described as follows : "All the 
 glory of man is as the flower of grass. The grass withereth, 
 and the flower thereof falleth away. ' ' That needs no com- 
 ment, but millions of men do object to the sweeping state- 
 ment of Rom. 3:23, ''All have come short of the glory of 
 God." 
 
 How can the "clean sinner" be classed with the blood- 
 stained brute ? Yet, unless the clean sinner takes his por- 
 tion of glory from Jesus' hands, who has no different salva- 
 tion for different sinners, nor a separate pool of Siloah and a 
 separate mercy seat for the lepers among the other sick, unless 
 he comes with the crowd, there is no joy nor honor for him, 
 when he awakes in the other world. 
 
 The Son of Man is the Captain whose lifework has solved 
 the problem how to ''bring many sons unto glory," many of 
 those prodigal sons and daughters who had wasted their glo- 
 rious fortune. — " The God of all grace who called us unto His 
 eternal glory" calls us now back to the place of love prepared 
 for us. 
 
 Even the way to that home is glorious, as angels are sent 
 out to minister to those who shall be heirs of salvation, to 
 keep their feet from any hurt, to watch over their going out 
 and coming in with loving care. There are moments we 
 cannot help but feel that they are by our side, though we are 
 not able to see them — not yet. But I for my part am looking 
 
212 FROM GI.ORY TO GLORY. 
 
 forward to the daj^ when I shall see my angels and thank 
 them for their tender care. Then they will tell us of many a 
 danger by day and by night from which they had shielded us 
 when unaware. 
 
 Some years ago, on a bright Easter morning in London, I 
 was suddenly taken sick at church and sent home in a cab. 
 As neither my landlady nor anybody else was at home, I 
 climbed up the stairs with greatest difficulty. I managed to 
 partly undress, and exhausted I fell back on my pillow . It 
 was a relief ; but the light was so glaring, the window being 
 just opposite my bed, and the sunshine, generally my delight, 
 made my eyes and my head ache sorely. 
 
 "Oh, have I not seven sisters, and every one w^ould be so 
 glad to make me comfortable. But it is for Jesus' sake, else 
 we should not be separated now. " 
 
 The tear that dropped on the pillow was not an expression 
 of murmuring ; I was happy in the thought that it was for 
 Him, but I was in a tender mood. 
 
 •' Nobody here to pull down that shade for me." 
 
 But down it came, gently, gently, as if drawn by an unseen 
 hand, and about at a hand's breadth from the window sill it 
 stopped, leaving just space enough to let some light into the 
 room, as a careful nurse would have done. 
 
 How good it was to know that an angel was with me ! 
 
 Angels our ministers, what an honor, as they are highly 
 esteemed in the eyes of the Lord ! He will acknowledge or 
 deny man " before the angels in heaven." 
 
 The marginal reading of Hebr. 2:7 adds a new thought to 
 the description of our glory. " Thou madest him /or a little 
 while lower than the angels." Only for a little while, only till 
 we shall be received home, the children of the Living God. 
 Then we shall even judge angels, those that have left their 
 
OUR GLORY. 213 
 
 former habitation in heaven and have defiled their garments 
 which can never be washed. 
 
 * * * 
 
 O foolish man or woman who prefers to remain outside in 
 tempest, misery and danger, while the palace doors are open 
 for whosoever will ! Fulfilled is the word that was spoken in 
 exultation by Hannah: **He raiseth up the poor out of the 
 dust and lifteth up the beggar from the dunghill, to set them 
 among princes, and to make them inherit the throne of 
 glory." 
 
 No doubt, there will be grades in the celestial body of 
 attendants around the throne. "There is one glory of the 
 sun, and another glory of the moon, and another glory of the 
 stars ; for one star differs from another star in glory. ' ' 
 
 " In a great house there are not only vessels of gold and of 
 silver, but also of wood and of earth." 
 
 There are twelve who ' * have continued with Him in His 
 temptations" and followed Jesus when in humble garments. 
 They shall sit upon twelve thrones in the regeneration, when 
 the Son of Man shall sit on His throne of His glory. Not all 
 will have thrones, but all can have some glory. 
 
 " Wherefore the rather, brethren, give diligence to make 
 your calling and election sure ; for if ye do these things, ye 
 shall never fall : for so an entrance shall be ministered unto 
 you abundantly into the everlasting kingdom of our Lord 
 and Savior Jesus Christ." 
 
WHAT IS THAT GLORY ? 
 NOT THE GLORY ORIGINALLY INTENDED. 
 
 First of all, it is not the glory originally intended for man 
 by his Creator. The state of happy innocence in the garden 
 of Eden was lost forever in the moment when the gates of 
 Paradise were shut and then guarded by the angel with the 
 flaming sword. 
 
 True, those doors have been reopened unto us, and the 
 world would like to press into heaven ; almost everybody 
 wants to get there. But only one by one they can and do enter, 
 men, women and children, with palms in their hands and 
 songs of triumph on their lips. Their faces, though, have no 
 longer that innocent look which knows nothing about evil ; 
 still, the fatal imprint of forbidden knowledge is softened, 
 sanctified and beautified by humble, heart-felt, loving grati- 
 tude for unmerited grace that allows them to step on that lost 
 ground again. Only those who bow at the cross -v^qly of their 
 pilgrimage, to have the name " redeemed sinner" written on 
 their foreheads, receive the admission ticket "that they may 
 have right to the tree of life and may enter in through the 
 gates, " having obtained the promised glory — i.e., redemp- 
 tion on redemption ground. 
 
 It is redemption in the fullest sense of the word. It means 
 freedom, it means health and happiness, as expressed in the 
 Lord Jesus' words : "All hail ! " 
 
 Will that salutation greet us at the gates, when we shall 
 enter into glory? 
 
OUR GLORY. 215 
 
 NOT HIS GLORY. 
 
 We shall enter into His glory, but our glory is not equal to 
 His own as some people boast. Though we shall be like 
 Him, still we must not forget that He will always be the 
 First and the Last, the Captain of the host of the redeemed, 
 the Lord of lords and King of kings, worshiped by angels 
 and men, that in all things He might have the pre-eminence. 
 
 O reader, let us bow here before Him ! Do we see the dif- 
 ference between His glory and ours ? There He stands, all 
 glory Himself, imparting it unto us while we are lying at His 
 feet, empty vessels ; He who holds out the glory unto us, we 
 who receive it ; He who worked it out with many tears and 
 many a pain, we who take it, a gift of grace ; He who was 
 glory, we who become glory ; He the fulness that fiUeth, we 
 made meet to be filled. 
 
 And yet it is the same substance, it is His own self im- 
 parted to us, as it proceeds from Him and takes possession of 
 us. It is the very glory of our Lord Jesus Christ, as the 
 apostle expressly says : * ' called * * * unto the obtaining of 
 the glory of our Lord Jesus Christ." 
 
 AS HE IS. 
 
 *'When He shall appear we shall be like Him," pure as 
 He is pure, without sin, spotless, blameless, undefiled. 
 
 If there were nothing more in store for us, that would be 
 enough beatitude in itself. How loathsome is sin in all its 
 shapes ; how we hate it ; how we shiver when it approaches ; 
 how we groan when it clasps around us ; how we feel defiled 
 by its touch, relieved when delivered and cleansed again by 
 the Savior's hand ! And yonder we shall not meet sin any 
 
2l6 FROM GLORY TO GLORY. 
 
 more ; no more temptation, no more battles, no more shame, 
 no more remorse ? 
 
 No, nothing more of all that. Freedom is promised, the 
 liberty of the children of God. As such we shall walk at 
 large. No watching all the time for the enemy by the way- 
 side ; no continually looking out for the snares in our path ; 
 no fear of falling, a stumbling-block to others, in the way on 
 behalf of our short-sightedness or unpleasing peculiarities ; no 
 being watched for evil by adversaries —what rest that must 
 be ! That is the peace which passeth understanding, that is 
 the peace of heaven, that is the glory rest. 
 
 As He is. — "They are not o/ihe world, even as I am not 
 of the world." — '* As He is, so are we m this world." — " I 
 will that they also whom Thou hast given Me be wi^k Me 
 where I am." 
 
 In such hope we rejoice, for we are predestinated to be con- 
 formed to the image of the Son of God — as He is — holy and 
 without blemish, not having spot or wrinkle or any such 
 thing, no freckles, no moles, no beauty patches. All will be 
 true beauty, all will be glory. 
 
 Having borne the image of the earthy, we shall also bear 
 the image of the heavenly. The image of the earthy, at its 
 best, seems charming to us; but more frequently it is little 
 inviting, sometimes repulsive, especially when the law of 
 decay, to which nature has been subjected, begins to work out 
 corruption and destruction in her children. That nature 
 shall be done away with. We shall bear the image of the 
 heavenly. 
 
 That is future still — " we shall " — though the Divine nature 
 was implanted within us when we were made partakers there- 
 of by faith. The struggle between the old and the new nature 
 goes on as long as we are on earth, and only when the shell will 
 be broken the image of the heavenly will appear. Then we 
 
OUR GLORY. 217 
 
 shall be like Him, the Firstborn among many brethren. We 
 shall be recognized as His own by our resemblance to Him, 
 though doubtless characterized by our individuality. To 
 look like Jesus, so gentle, so noble, so loving, so good, so 
 godly — what will it be ! No frowns, no despair, no disgust, 
 no dismay, no anger, no contempt in our looks, but — as He is. 
 We received the first touch of glory when the Savior's hand 
 began the work of washing and regenerating our sin-stained 
 soul. We are waiting for the crown of glory *' at the appear- 
 ing of Jesus Christ," then to receive ** the end of our faith," 
 ' ' the salvation of our souls, ready to be revealed in the last 
 time, unto which salvation we are kept by the power of God 
 through faith." 
 
 However precious the earnest of the inheritance is, which 
 we have received, still, it is only the earnest, it is not yet full 
 salvation, and with Peter we may look for it with joy unspeak- 
 able and full of glory. 
 
 It is laid up for us, it is remaining glory, kept by God. 
 That which was sown in dishonor and in weakness will be 
 raised in glory and power ; this body of humiliation will be 
 changed into the resurrection body, fashioned like unto His 
 body of glory. 
 
 But in order to become partakers of the inheritance, joint 
 heirs with Christ— i. e. , as He is, alive for evermore — we 
 must be here as He is. " Like as Christ was raised * * * 
 even so we also should walk in newness of life." 
 
 We should be "righteous even as He is righteous," patient 
 when despised and rejected, loyal, faithful unto death, hated 
 for His name's sake. It is enough for the disciple to be as 
 his Master and the servant as his Lord. 
 
 " If we be dead with Him, we shall also live with Him ; if 
 we suffer, we shall also reign with Him." 
 
 As He is, holy, unblameable, unreprovable, we, too, shall 
 
2l8 FROM GLORY TO GLORY. 
 
 be presented faultless before the presence of His glory with 
 exceeding joy. 
 
 * * * 
 
 If we prefer the crown of thorns to the corruptible crown 
 which the world offers, we shall be crowned as He is who 
 shall wear the many crowns. His own hands will give us out 
 of His treasure the incorruptible crowns, the crown of life, the 
 crown of righteousness, a crown of rejoicing, a crown of glory. 
 
 ' ' Woe to the crown of pride ^ * * whose glorious beauty is 
 a fading flower." 
 
 *' Temperate in all things * * * to obtain a corruptible 
 crown, but we an uncorruptible ; I, therefore, run * * * fight." 
 
 The crown of life to the faithful in tribulation : ' ' Blessed is 
 the man that endureth temptation, for, when he is tried, he 
 shall receive the crown of life which the I^ord hath promised 
 to them that love Him." 
 
 The crown of righteousness to them that fulfill their ministry : 
 " I have finished my course * ^ * henceforth there is laid up 
 for me a crown of righteousness, which the I^ord, the Right- 
 eous Judge, shall give me at that day, and not to me only, but 
 unto all them also that love His appearing." 
 
 The crown of rejoicing to soul winners : ' ' What is our hope, 
 or joy, or crown of rejoicing? Are not even ye in the pres- 
 ence of the Lord? For ye are our glory and joy." 
 
 The crown of glory for a walk in wisdom and righteousness : 
 "Wisdom * * * shall compass thee with a crown of glory." 
 " Ensamples to the flock, when the Chief Shepherd shall 
 appear, ye shall receive a crown of glor}^ that fadeth not away." 
 
OUR GLORY. 219 
 
 THE CREATION DELIVERED FROM CORRUPTION. 
 
 The child of God, though born from above and for a home 
 of glory, is still in captivity here. The earthly tabernacle 
 bars our freedom on every side. But mortality will be swal- 
 lowed up by life ; our earthen house will crumble into dust, 
 these carnal fetters will fall off, and the captive will rise like 
 a butterfly that leaves its dark and narrow case. No need 
 any more of railroad tickets and trolley nickels. The journey 
 will be all free; annual passes will be extended to eternity 
 and will be the privilege of every son of God. 
 
 In that day when the children of God shall be manifested 
 in their liberty of glory the whole creation will clap her hands 
 with joy. Mother Earth, too, will then be delivered from the 
 bond of corruption to which she was subjected on account of 
 the sin of man. No thistles and thorns and nettles any more, 
 no poison ivy, no hurtful weeds, no greedy caterpillars and 
 mice, no cruel whip for horse and donkey, now groaning 
 under its curse. 
 
 * ' The creation itself also shall be delivered from the bond- 
 age of corruption into the liberty of the glory of the children 
 of God." 
 
 " Eye hath not seen, 
 
 Nor ear heard. 
 
 Neither have entered into the heart of man 
 
 The things which God hath prepared for us. " 
 
CALLED UNTO THE OBTAINING. 
 
 We have seen that our glory is a Divine gift, an act of 
 grace on God's part through Jesus Christ, worked out by the 
 Holy Spirit in us from day to day with our co-labor. It is im- 
 portant for us to keep that latter point in mind. We shall 
 reap what we sow, we shall reap if we faint not. 
 
 True, our Master is preparing our new home, but without 
 our contribution toward it, could He ? According to His say- 
 ing: '*I go to prepare a place for you, I will come again and 
 receive you unto Myself, " He might build a mansion without 
 our material. But it is evident from other passages that 
 what we have furnished for the home of glory will be worked 
 into it by the Masterhand. 
 
 How much He will add we do not know. ' * Unto every 
 one that hath shall be given, and he shall have abundance ; 
 but from him that hath not shall be taken away even that 
 which he hath," — the wrapped-up talent. 
 
 None of our labor will be lost. Whatsoever is gold and sil- 
 ver or precious stones will gain in quality by the purif^dng 
 fire, through which it has to go, while wood and hay and 
 stubble will be consumed. What do we hand to our Archi- 
 tect day by day, works done for the glory of God or self- 
 glory? 
 
 An alabaster box is given to every baby in the household 
 of God on its birthday, and as the child grows it is expected 
 to fill that vial with nard of Mary's kind, drop after drop. 
 There they are carefully kept by Jesus ; their sweet odor 
 will not evaporate. Only whenever the little vial is opened 
 to receive another precious drop, it sweetens the atmosphere 
 around for a little while. But when Mary 's hour comes and 
 the frail glass is broken in the last love-service this side the 
 
OUR GLORY. 221 
 
 grave, the fragrance of the consecrated life will fill the house 
 she enters, not made with hands, eternal in the heavens, and 
 she will hear the blessed Savior's voice, saying of her : 
 "She has done what she could." 
 
 Therefore let us not make light of the warning words: '* He 
 called you by our gospel to the obtaining of the glory of our 
 Lord Jesus Christ," not only to the receiving. Again the 
 work of the Redeemer and of the redeemed must go hand in 
 hand. 
 
 Our glory is the result of the power of His glory in us, and 
 it cannot be obtained either without our willingness to let 
 Him work it out, or without zeal and energy on our part to 
 have Him do it. 
 
 Let us step into His workshop and see how He has divided 
 the labor for glory, our glory. 
 
 HIS PART. 
 
 We see Him look down from heaven and muster the crea- 
 tures He made. All are lost to Him, spoiled by Satan, 
 stained with iniquity, poisoned by sin. But as He has found 
 a remedy — i. e., salvation — He looks for those who would let 
 Him apply it to them. The only material He can use to 
 work upon is uprightness of heart and love for truth which 
 has no pleasure in unrighteousness. In the upright and sin- 
 cere He can work ; in those He will work, because He knows 
 that in them He will succeed. " God saveth the upright in 
 heart." 
 
 By His foreknowledge He sees the end from the beginning. 
 He realizes the resistance He will meet, He measures the 
 strength of that human will opposed to His in many ways. 
 He foreknows that it will yield to the moulding of His hands 
 and to the pressure of the instruments He is going to use. 
 
222 FROM GI<ORY TO GI.ORY. 
 
 Selfwill can and will be broken, freewill must and will remain 
 intact. 
 
 Thus God makes His choice and selects His own with glad- 
 ness. Yet every time there is a bitter drop mixed with His 
 joy. He would have all men saved, the price for all of them 
 was paid ; but while He takes out one, so many others have 
 to remain where they are ; He cannot save them, because 
 they do not want to be touched. 
 
 His own power of course is infinite, and He could break 
 anybody's will. But there stands between Him and man the 
 contract that was made — i. e. , rescued from Satan with the 
 consent of man and according to his own freewill. God has 
 allowed His power to be limited only by the freewill of man, 
 by nothing else. How does man justify such an honor? No 
 words can express his ungrateful behavior in return. God is 
 even reproached for being cruel, because He does not save all 
 men. But the Word says that they die in their sins or go 
 into error and remain there, " because they received not the 
 love of the truth that they might be saved, that they all might 
 be damned who believed not the truth, but had pleasure in 
 unrighteousness." 
 
 There again is the victory of light over darkness, the tri- 
 umph of truth over untruth. It has to come to such a separa- 
 tion, else God Himself were not clean, holy, true. His glory 
 of holiness is still veiled to His enemies ; ungodly men even 
 try to "cover up the face of God," and God apparently lets 
 them do so. But when His glory shall be revealed, they 
 shall see His face in all its terribleness of holiness to the sin- 
 ner. They shall not have a word to say, but they shall " go 
 away, " condemned by their own words and deeds. The light 
 will be too bright for them, that *' Thou mightest be justified 
 when Thou speakest, and be clear when Thou judgest." 
 
 Thus nobody is predestinated to condemnation, but God by 
 
OUR GI.ORY. 223 
 
 His foreknowledge elects the willing ones as His * ' vessels of 
 mercy," leaving behind, though against His loving will, the 
 " vessels of wrath." 
 
 God, having graciously "looked upon" the sinner, as He 
 did look upon poor, crying Israel in Egypt, ** knows" what 
 to do. A world of thought is contained in these few words. 
 He looks upon the needy one not from curiosity, not desirous 
 to find fault or a reason for correction and condemnation, but 
 with the kind look of a person in power, ready to help. 
 • ' Israel sighed * * * they cried * * * God heard * * ^ God 
 remembered His covenant * * * God looked upon * * * and 
 God knew." 
 
 Only eternity will reveal the mysterious work done in that 
 Divine workshop for nearly two thousand years in thousands 
 and millions at a time. There is a Divine order, a method in 
 His labor. Notwithstanding, we are not treated as No. so 
 and so, but individually as a father deals with his children. 
 Some may be drawn by the cords of love in their childhood, 
 not knowing anything of doubts and unbelief; others may 
 "kick against the pricks," until they are thrown to the 
 ground by some marvellous lightning from above. But in all 
 the different cases it must go from glory to glory, unless there 
 is trouble in the end. 
 
 Foreknown as fit to be prepared unto glory, therefore pre- 
 destinated, called, justified (which includes washed and sanc- 
 tified), finally glorified, that is the course of operations through 
 which every child of God has to go to enter into glory. 
 
 All that is His work, the work once completed on earth as 
 well as His work now done in us. "Christ Jesus is made unto 
 us wisdom, 2iViA righteousness^ 2ind.sanctiJication, and redemption^ 
 
 It had to be done in Jesus first and through Him for us, 
 
2 24 FROM GLORY TO GLORY. 
 
 before the place 'of salvation could be of any avail unto us ; 
 thereafter it has to be appropriated by every individual soul, 
 so as to become efficacious in us. 
 
 Jesus was wisdom in Himself, before He became our wis- 
 dom. *' I, wisdom, dwell with prudence and find out knowl- 
 edge of witty inventions ^ ^jc >k i am understanding; I have 
 strength. The Lord possessed me in the beginning of His 
 way, before His works of old. I was set up from everlasting. 
 When He appointed the foundations of the earth, then I was 
 by Him, as one brought up with Him." 
 
 He was wisdom, but He had to be made wisdom unto us. 
 He had to devise a plan how to save lost mankind. The only 
 way was for God to become weak, so weak that He might die. 
 He found that way. He walked it and He taught it. It is a 
 wisdom despised by the world as foolishness, but ' * it pleased 
 God by the foolishness of preaching to save them that believe" 
 — i. e., by the foolishness of the cross. It is preached by 
 foolish people. To a large amount He chose the foolish 
 things of the world, the weak, the base, the things that are 
 not, as vessels of His wisdom, and through them He does 
 conquer the world. Thus * ' the foolishness of God is wiser 
 than men, and the weakness of God stronger than men." 
 
 Before He ever could have attempted to make us righteous, 
 so that we might have ' ' access by faith into this grace where- 
 in we stand," He had to be made unto us righteousness. He 
 was righteousness in Himself, but how to impute righteous- 
 ness to an unrighteous person, that was a problem, a work to 
 be done in Him and through Him. 
 
 In order to keep us from falling and to present us faultless 
 before the presence of His glory with exceeding joy, He had 
 first to be made sanctification unto us. Absolute holiness was 
 His nature, but how to transfer it unto us was and is the 
 labor of His soul. 
 
OUR GLORY. 225 
 
 In order to " make known what is the riches of the glory of 
 this mystery * * * Christ in you, the hope of glory," God 
 had to make Jesus redemption unto us, full redemption, which 
 will only be completed by the redemption of our bodies still 
 hoped for. He was the Lord of glory, but in order to lead us 
 into glory He had to be made redemption unto us through 
 His death and resurrection . 
 
 That was His completed work for us, done by His omni- 
 potence of love and power. But it takes also His tremendous 
 power to work it out, now, in us. Unless strengthened with 
 all might according to His glorious power, moment by 
 moment, we shall not reach the goal, but by His grace we 
 shall. To him who is faithful " the Lord will give grace and 
 glory," grace to be made meet for the heavenly inheritance, 
 grace to conquer the enemies and obstacles in the way, grace 
 to be faithful to the end. 
 
 OUR PART. 
 
 *' Work out your own salvation with fear and trembling," 
 a solemn word, which some '* grace- teachers " would like to 
 place in the book of the law if they could. But it was writ- 
 ten by the apostle Paul, the greatest grace preacher. Those 
 who squirm under the sound of words like the above lack in 
 the grace of humility and in the knowledge of the holiness of 
 God. There is no difficulty whatever as long as we admit 
 that God has a part, the principal part, of the work, and we 
 have a part, an absolutely necessary part, in the work; thus 
 we are co-workers with God and co-heirs with Jesus of the 
 glory of the redemption work. 
 
 Linked together with the following verse ''for it is God 
 
226 FROM GLORY TO GLORY. 
 
 which worketh in you both to will and to do of His good 
 pleasure " we have the w^hole beauty of that truth, as we read 
 between the lines : "Be not afraid, for it is God which 
 worketh. ' ' 
 
 Why then with fear and trembling? What have we who 
 are under grace to fear? Ah, but a son will do his best with 
 fear and trembling to satisfy his father's expectation so as not 
 to grieve him by a failure ; a servant will work with fear and 
 trembling that he may not spoil his master's plans ; a friend 
 lending his helping hand will do so with fear and trembling 
 that his assistance may not turn out a loss by any carelessness. 
 
 Therefore we welcome those comforting words ' ' for it is 
 God which worketh." Rest in Him; He maketh you to will 
 and to do; He will give you wisdom to " will " right and 
 capacity to do right. Be of good cheer, then, while you work 
 with fear and trembling — only keep your heart and language 
 pure from these untrue, unfortunate words * * I can't help it " 
 and ** I do not care." 
 
 We have a right to rejoice in the fact that, bj^ the grace 
 which works in us, we may work out our own glory and lay 
 up a treasure in heaven, even a weight of glory. AVe should 
 rejoice in such privilege because our glory will add to Jesus' 
 glory in the day when He will present us crowned unto His 
 Father, the labor of His own hands and His deep love. Our 
 little jewels will glisten in His own crown when revealed in 
 the other world by the sunbeams of Divine grace. 
 
OUR GLORY. 227 
 
 FAIR GLORIES, SHALL YOU BE MINE ? 
 
 Set to music. 
 
 I see, lost in raptures, a skilful hand 
 
 Preparing a home for me 
 With all the delights that God ever devised, 
 
 But from all the discomforts free ; 
 A garden ne'er shaken by earth or by winds, 
 
 With flowers of beauty untold, 
 A cosy, sweet home, where no tints ever fade, 
 
 Where no luxuries ever grow old. 
 Cho. — Fair glories, created by Jesus' hand, 
 
 Fair glories, now viewed by the angel band, 
 Fair glories, shall you be mine ? 
 
 When shutting mine eyes to my body so frail. 
 
 So often infirm and in need, 
 I break through the clouds of beneath and of time 
 
 On the wings of faith and hope's speed — 
 Far yonder I see a creature so fair. 
 
 All charming to angels, to God, 
 No weight to the spirit, to travel the air 
 
 With the sandals of readiness shod. 
 Cho. — Fair glories, created by Jesus' hand, 
 
 Fair glories, still veiled to the angel band 
 Fair glories, shall you be mine ? 
 
 When I list to the birdies' melodious voice, 
 
 To the organ's sonorous sound, 
 To the cornet, the flute, human strain, joyful noise, 
 
 Any music on earthly ground ; 
 When my nature far craving beyond that all 
 
 To the sphere soars which raptures unfold, 
 I hear them prepare what no ear yet has heard, 
 
 New harps in the city of gold. 
 Cho. — Fair glories, created by Jesus' hand. 
 
 Fair glories, prepared by the angel band, 
 Fair glories, shall you be mine ? 
 
228 PROM GLORY TO GI.ORY. 
 
 When far from my father, my sisters, my friends 
 
 And brothers my heart is oft sore ; 
 When almost I'm ready to whisper : " How long ? 
 
 Can't I be with them any more ? " 
 Celestial light, as not seen on the earth. 
 
 Rosy dawns in my tear-filled eyes, 
 And I see my dear mother, a pastor, a friend 
 
 '* L/Ooking out for me " from the skies. 
 Cho. — Fair glories, created by Jesus' hand. 
 
 Fair glories, enjoyed by the angel band. 
 Fair glories, shall j'ou be mine ? 
 
 When the church door closes behind my step, 
 
 Where with others I worship my Lord, 
 There rises a longing to always abide 
 
 In the courts of the Living Word. 
 Then, as through the mists, some glorious rays 
 
 From the Golden Temple stream out, 
 Where the crowds that no man can number adore, 
 
 And the glories, no, never, go out. 
 Cho. — Fair glories, created by Jesus' hand. 
 
 Fair glories, then shared by the angel band, 
 Fair glories, shall you be mine ? 
 
 '7Xi< 
 
 Will they be yours, O child of fortune's favor. 
 
 Rocked by a father's and a mother's care. 
 Adorned by God with graces, in surroundings 
 
 Where others may your given sunshine share ? 
 Will the}' be yours when one by one these earthen 
 
 Delights and comforts and all beauties wane ? 
 Will they be found laid up above, illumined ? 
 That precious life will not have lived in vain ? 
 Fair glories, created by Jesus' hand, 
 Fair glories, enhanced by the angel band, 
 Fair glories, oh, may they be thine ! 
 
OUR G1.0RY. 229 
 
 Will they be yours, poor, unforgiven siuner, 
 
 When earthly judges are of no avail, 
 When the Supremest Court is set in heaven, 
 
 Where money, bribes and human smartness fail ? 
 Can they be yours unless your heart is melted 
 
 By thoughts and tears repenting wrong and sin ? 
 Can they be yours unless you come to Jesus 
 
 And let the Judge of judges quickly in ? 
 He will forgive your every transgression, 
 
 He'll give you time to right where you did wrong, 
 He'll set His seal to your justification. 
 
 And let you join the all- victorious throng. 
 
 Will they be yours, you whom the Master loveth, 
 
 Because you lived a life from guilt stains free, 
 You who have always tried to be the righteous, 
 
 To help the helpless, wipe some tears you'd see ? 
 So good — but good enough for heaven ? 
 
 So pure — but pure, too, in God's sight ? 
 Can they be yours unless you come to Jesus 
 And let Him fit you for eternal light ? 
 Fair glories, created by Jesus' hand, 
 Fair glories, proclaimed by the angel band. 
 Fair glories, oh, may they be thine ! 
 
SOME PATHS TO GLORY. 
 
 AFFLICTION. 
 
 It would be very foolish to call the correction given to a 
 child glory because it works for good. On the contrary, to 
 receive correction is a shame and should be considered as 
 such. Children of human parents as well as children of God 
 ought to recognize that fact and feel ashamed when they have 
 to be submitted to such a treatment. 
 
 " All things work together for good to them that love God, 
 who are the chosen according to His purpose, ' ' true — but all 
 things are not glorious. 
 
 Pumshment is a shame, and as such it was borne by Jesus 
 in our stead for our sins, while those who believe in and with 
 gratitude accept such substitution go out free. 
 
 Chastisement is a shame and is inflicted to make the big or 
 little sinner better; as such it has to be endured by every 
 offender individually. 
 
 But not every tribulation is a chastisement from the hand of 
 God, though some, perhaps most of it, is such, and it will yield 
 the intended blessing only if it is recognized as a correction 
 and borne with godly sorrow. Christians, when under the 
 chastening rod, often comfort themselves with the word: 
 " Whom the Lord loveth He chasteneth, and scourgeth every 
 son whom He receiveth. " But is that to go on all the time? 
 It would seem perfectly sufficient to have the seal of being 
 made children of God by way of chastising put on us once — 
 i. e., when we reviewed, under the Holy Spirit's guidance, 
 our lives for the first time, and our wrong deeds, foolish and 
 evil words and wicked thoughts stared us in the face. That 
 
OUR GIvORY. 231 
 
 one time of being smitten ought to be enough. Submit to it, 
 learn from it, and then have done with it. 
 
 A father does not love his child better because he has to 
 correct it, nor does he choose such ways to give his child a 
 special token of his love. We, too, as children of God, ought 
 to spare our Heavenly Father that pain as much as we can. 
 His grief should be a sting in our souls enough to keep us 
 from provoking Him again. 
 
 As said before, we must rightly understand the purpose of 
 correction in order to get the full benefit from it. The follow- 
 ing account of a true incident might put us and our dull 
 understanding to shame. 
 
 One morning a lady was sitting in her drawing-room when 
 the door opened and her little daughter, scarcely two years 
 old, came in. She was sobbing and carried in her hand the 
 little bunch of switches which, according to old-fashioned 
 custom, had been hanging over her bed, tied together with a 
 pretty, bright ribbon, probably intended to sweeten the bitter- 
 ness of its use as doctors do sugar their pills. 
 
 Slowly going up to her mother she said, still sobbing : 
 " Erna was naughty, make her good, mamma." 
 
 Have we the courage, like that little one, to ask God by 
 any means to break us from some sin or bad habit ? Those 
 who have dared thus to place the rod in His hand will testify 
 that God is faithful and takes us at our word. But He will 
 not love such a child less than that mother did, who, though 
 inflicting the pain, felt its every sting. 
 
 Would to God our first chastisement had remained the last ! 
 
 But we cannot, and I would not, go without trials and trib- 
 ulaiions. There may be a slight difference between the two. 
 Both are hard on the flesh— i. e., of course, not only the vis- 
 ible body with its nerves and muscles, bones and blood — but 
 also the invisible person with his or her tendencies, inclina- 
 
232 FROM GLORY TO GLORY. 
 
 tions, tastes, peculiarities that make up the ** I " of you and 
 me. While trials aim to make us strong, and while that term 
 rather points to the outcome and result of affliction — i. e., 
 growth, development, stepping out on a higher plane — tribu- 
 lation seems to deal with the attitude of the sufferer during 
 the trial, with his capacity to resist, his patience to endure, his 
 joyfulness to conquer. 
 
 But, after all, they are both the same and intended to be, 
 not only to become^ a blessing in the end, as correction would 
 do. None of us will deny that even the chastening hand of 
 man upon us, understood of moral correction, however 
 unpleasant and painful at the time, yields a blessing that may 
 first be hidden from us in the dread darkness of pain, rebel- 
 lion, revengeful thoughts, but which was gradually developed , 
 by the sunlight of faith and of the love of Christ, into the 
 ** peaceable fruit of righteousness," the calm after the storm. 
 There is a calm that precedes the tempest, sullen, oppressive, 
 foreboding ; there is a peace after it that breathes atmosphere 
 of paradise. Thus it was for our profit, sent by the Father ; 
 but, as a landscape after the storm is a picture of devastation 
 and loss notwithstanding the sky has been restored to its 
 serenity, so our tempestuous experience was not glory. 
 
 To sum up the preceding : if we sin God, as a Faithful and 
 Helpful Father, constrained by His love for us and our wel- 
 fare, must give us strength by fear in order to make us over- 
 come the temptation another time. Looking back to such 
 hour of weeping, we should feel ashamed. God wants us to 
 blush before Him and man. 
 
 But suppose I met a temptation in the way, I overcame it, 
 I was filled with joy, it gave me courage, "experience 
 worketh hope," and I told Father about it. He rejoiced with 
 me, He delighted in my growth, and, in order to further it. 
 
OUR GI^ORY. 233 
 
 He prepares another trial for me, allowing another temptation 
 to stand in my way. The fight may be hard, I may be cast 
 down, but, thank God, not destroyed. The dress may be 
 torn in the struggle, my hair disheveled, it may even mean 
 resisting unto blood, but I remain victorious on the battlefield 
 and the tempter has to flee. 
 
 What then ? Was that in the first place a chastisement ? 
 Most assuredly not. Is my appearance as I step out of the 
 combat glorious ? No, disorder of dress or hair and wounds 
 do not beautify. But the name " overcomer " written on the 
 brow in luminous letters stamps the action glory, and con- 
 scious of that fact as well as of developed strength I look for 
 the next tribulation and the following, and I learn to rejoice 
 in them as they come on. 
 
 ' * Blessed is the man that endureth temptation ; for when 
 he is tried he shall receive the crown of life, which the I^ord 
 hath promised to them that love Him." " And not only so, 
 but we glory in tribulations also, knowing that tribulation 
 worketh patience, and patience experience, and experience 
 hope, and hope maketh not ashamed. " 
 
 BY WELL-DOING. ^ 
 
 The Word makes the plain statement : " Glory, honor and 
 peace to every man that worketh goody to the Jew first and 
 also to the Gentile." 
 
 That it refers to actual definite deeds and not to a generally 
 clean life, not to simply doing right instead of wrong, is clear 
 from the preceding verses: " God * * * will render to every 
 man according to his deeds, to them who by patient continu- 
 ance in well-doing seek for glory and honor and immortality 
 (better translated * incorruption '), eternal life." 
 
234 ^ FROM GLORY TO GLORY. 
 
 This does not say that by means of good works we could 
 obtain eternal life in itself, but we can gain its glories, after 
 having first been made over by our Savior into new creatures 
 meet to do works that please God. 
 
 Nor does it say that all apparently good works will reap a 
 harvest of glory. Very solemn is the Lord's statement : "Not 
 every one that says unto Me : * I<ord, Lord, have we not 
 prophesied in Thy name, and in Thy name cast out demons, 
 and in Thy name done many wonderful works ? ' And then 
 will I profess unto them : ' I never knew you, depart from 
 Me, ye that work iniquity. ' ' ' 
 
 The efficacy of good works, their immortality, their follow- 
 ing after us to the land of bliss, depends on the question for 
 whom the good is done and from what motive. If it is done 
 for men, we eventually reap glory from them, and that here 
 on earth ; if done for God, it is written down to our account 
 in heaven, and the reward may not appear on earth at all. 
 
 Rewards are definitely promised for definite acts. If, there- 
 fore, we love ourselves we shall welcome the opportunities for 
 great or little deeds of love, as God gives them unto us. We 
 are allowed to be so selfish : we are encouraged and admon- 
 ished so to do. But the highest stand we can take is to look 
 away from our own future gain and to learn from Jesus the 
 art of well-doing because one cannot help it. * * The love of 
 Christ constraineth us." Such love goes out to the passenger 
 in the street car whom we have never seen before, to any tried 
 one who bears the mark of woe on his brow. 
 
 Well-doing is not restricted to charity works, in fact, many 
 of them may not appear at all under that head. Charity in 
 the true sense — i. e., love at large — begins at home. From 
 there it extends to our co-workers, social companions, neigh- 
 bors, fellowmen, till it reaches the heathen on the farthest 
 insular shore. 
 
OUR GLORY. 235 
 
 There was a certain Meister HcBntmerlein who * * went about 
 doing good." It is said that in the village where he lived 
 there were no gates with broken hinges, no fences with torn 
 down boards, no nails sticking out, but his little hammer, 
 always ready at hand, did its work for whomsoever. Would 
 such a hammer, such a needle, such a ready hand be anything 
 but ridiculed and misconstrued in our age of selfishness and 
 self-life ? 
 
 Still the Word says ; "Be not weary in well-doing. " 
 
 * * God is not unrighteous to forget your work and labor of 
 love which you have showed toward His name in that 3^ 
 have ministered to the saints." 
 
 ' * Whosoever shall give you a cup of water to drink in My 
 name, because you belong to Christ, verily, I say unto you, 
 he shall not lose his reward." 
 
 * * Inherit the kingdom prepared for you ; for I was an 
 hungered, and ye gave Me meat ; I was thirsty, and ye gave 
 Me drink ; I was a stranger, and ye took Me in ; naked, and 
 ye clothed Me ; I was sick, and ye visited Me ; I was in 
 prison, and ye came unto Me." — ** Enter thou into the joy of 
 the Lord." 
 
 Precious promises ! He will not forget what we have done 
 for His sake unto others. 
 
 And what scope is left for well-doing ! The more, the bet- 
 ter, if only it is sanctified by the Holy Ghost, and dedicated 
 to Him whose it is to distribute the final glory. 
 
 SOULS WON FOR JESUS. 
 
 " For what is our hope, or joy, or crown of rejoicing? Are 
 not even ye in the presence of our Lord Jesus Christ at His 
 coming ? For ye are our glory and joy." 
 
236 FROM GLORY TO GLORY. 
 
 Thus Speaks the Apostle Paul to the Thessalonians. 
 Through his instrumentality they had turned from idols unto 
 the lyiving God. By his hands, as fingers of the hand of God, 
 they had been snatched out of the claws of sin and death, had 
 been delivered from the wrath to come. By him they had 
 been taught to live changed lives in the sight of them ' ' that 
 are without," a sweet savor to God. His example had 
 strengthened them to suffer affliction rather than to neglect 
 their Redeemer. They were Paul's continual joy : ^^ Now we 
 livcy'' he says, "if ye stand fast in the lyord." 
 
 Joy preserves life, as sorrow eats it. "A merry heart 
 doeth good like a medicine, but a broken spirit drieth the 
 bones." ' ' What thanks can we render to God again for you, 
 for all the joy wherewith we joy for your sakes before our 
 God," he exclaims. That joy made him to live while death 
 was working in him all the time. It did counterbalance 
 much woe, and grief, and outward affliction. That joy was 
 his present portion while looking for the glory in the end. 
 
 There his spiritual eye saw, at a distance, his Lord coming 
 with the rewards. He saw himself in His presence, but not 
 alone. The dear ones rescued by Paul were around him, and 
 with joy he said to his Master : "Behold the flock which I 
 have kept for Thee ! " And as they glitter individually in 
 their different glory, their names appear illumined in Paul's 
 crown. 
 
 How about yours, dear reader ? How many names are 
 put down to your account ? Shall we not hasten to get a 
 goodly number ? Do w^e know any one who laid down his or 
 her load of sin at the foot of the cross, and who received there 
 in exchange eternal life, peace of soul and a cross adapted to 
 their strength in size and weight by Him who makes all the 
 crosses — because we told them about it ? Have we a friend 
 who was led up higher because our paths happened to run 
 
OUR GI.OKY. 237 
 
 alongside for a while, and we were able to give a few helpful 
 hints ? 
 
 Did we perhaps stop to lift one who had stumbled with 
 gentle hand from the ground and put him on his feet again 
 that he might continue and run his race ? 
 
 Or is there one whom we saw wandering off the right road 
 on a sidetrack of error, to whom we called out with an imper- 
 ative, though pleading voice, " come back, brother, sister!" 
 who then stopped to think because of the ring of love in that 
 call, who turned round and retraced the wrong course, until 
 he got back to the place where he had swerved off from the 
 highroad of truth, there to fall on his knees and praise God 
 who had sent him a savior ? * * Let him know that he which 
 converteth a sinner from the error of his way shall save a soul 
 from death and shall hide a multitude of sins." 
 
 O reader, thou who hast not yet started out on the road to 
 that place, or thou who hast faltered on the way, or thou who 
 hast turned off from the path that did not seem cheerful 
 enough — come on ! It may be hard, but it is not too hard; it 
 may be painful, but there is balm; it may be away from the 
 merry crowd, but it leads to the throng of the happy ones 
 who shall receive their white robes, and palms, and some of 
 them— crowns. 
 
 Forward, let thy feet not falter, 
 Onward, though thy path be steep ! 
 
 Trust in Him who cannot alter. 
 He will strengthen, He will keep. 
 
 Yea, there's a cross for every one, and there's a cross fcM* 
 me ; there is a crown for many a one, is there a crown for 
 me ? You, my dear friends, with whom I have knelt in joy 
 or sorrow before the throne of the Almighty, I remember you 
 in this hour. I pray God to forgive me where my fingers 
 
238 FROM GI.ORY TO GI.ORY. 
 
 were too clumsy in the holy trust, or where I was not faithful 
 in it because of fear of man. I pray that the Loving Shep- 
 herd may give unto all of you just now a sweet morsel of 
 food out of His own blessed hand, and that the Holy Com- 
 forter may fill your hearts with that indescribable mild breeze 
 of peace and joy from above, which melts, relieves, envigorates, 
 refreshes, and which whispers like the sound of gently rustling 
 leaves : " Hush, some one is praying for you." 
 
 Wherever we met, in the house of prayer or in the silent 
 woods, in the room of sickness and death or in the steamer's 
 lonely quiet, in the prayer closet or at the Wailing Wall of 
 the once holy cit}^ in the sacred study or in the open air, 
 stopping in the street under the star- lit sky, or when we 
 bowed our heads in a farewell praj^er on that bench in the 
 park where our Father's own hand threw the covering veil of 
 darkness over us — wherever, friends, we met — we shall meet 
 again where some of you have gone before and are looking 
 out for us to come. 
 
OUR GLORIOUS MINISTRY, THE RADIANCY 
 
 OF THE JOYFUL MESSAGE OF 
 
 CHRIST'S GLORY. 
 
 "How beautiful upon the mountains are the feet of Him 
 that bringeth good tidings, that publisheth peace ! " Beautiful 
 in the sight of God and of those who long for the message of 
 peace from heaven. 
 
 There is glory in such ministry, and there is glory in the 
 messenger's reward. 
 
 '* When the Chief Shepherd shall appear, ye shall receive a 
 crown of glory that fadeth not away," ye who have fed the 
 flock of God with the given portions of the manna from 
 heaven — i. e., Christ and His glory — and who have magnified 
 your sacred office by a blameless walk among the flock. 
 
 Peter was full of that hope. The key note of his first 
 epistle, the secret of his strength, the little word "glory," is 
 repeated no less than sixteen times in it. He was waiting 
 for the end of his salvation — i. e., the promised glory at the 
 appearing of Jesus Christ — with joy unspeakable and full of 
 glory, though he saw the cross on the brim of Jordan's river, 
 for which he would be girded and to which he would be car- 
 ried by the hands of others according to his Master's own 
 revelation. 
 
 For our encouragement he points to that crown in his writ- 
 ings, that we, too, might attain to what we have been called, 
 the eternal glory of God by Jesus Christ. 
 
 "After ye have suffered a while," says the Word. It is 
 well for us to know beforehand that we must expect to meet 
 difficulties in the way, and that our safe arrival at the goal of 
 glory is but conditional. Thus we are better prepared for 
 
240 FROM GI.ORY TO GI.ORY. 
 
 their encounter and more liable to overcome them. A serious 
 mistake, I think, is made by some laborers in God's vineyard 
 in smoothing the difficulties over as they give out the mes- 
 sage of peace. Should we not tell the saplings, as we trans- 
 plant them into the garden of the Kingdom, of some of their 
 future destiny : that the change of life will be hard on them 
 in the beginning ; that they are definitely expected to bring 
 forth fruit or else will be cast forth and burnt in the fire ; that 
 in order to become fruit-bearing they must be pruned, which 
 means trials and tears like those of the bleeding vine branches; 
 and that when they bear fruit they will be purged more and 
 more, that they may yield much fruit, even an abundance ; 
 should we not tell them so ? 
 
 Then only the enterprising pilgrim can sit down and count 
 the cost, comparing the goal for which he is to run with the 
 outlay of strength and the loss of comfort and rest. 
 
 Then only the new servant can decide whether it is worth 
 while laying down his life here on earth for glories up yonder. 
 Knowing that he cannot count on any reward for selfish, self- 
 conceited or self-centered deeds, he may not care to enter into 
 service at all ; it would by far be better than having his works 
 burnt up in the end and seeing the Master's cause dishonored 
 by such a servant. On the other hand, some one may be 
 spurred to greater activity by knowing that the rewards of 
 glory, a share of the inheritance of the glory of Christ, will be 
 in exact proportion to the works and sufferings of service. 
 
 Thus we see John, Paul, Peter standing in the vineyard. 
 Their eyes review the laborers' ranks. They have enrolled 
 them for the Master through their gospel — i. e., their joyful 
 message — they are interested in their final glory. 
 
 *• Hold fast that which thou hast, that no man take thy 
 crown." "Be faithful unto death, and I will give thee a 
 
OUR GI.ORY. 241 
 
 crown of life," repeats John over and over, and through his 
 call rings the note: " These are the words of my Master." 
 
 "It is required in stewards that a man be found faithful." 
 ** O Timothy, * * * keep that which is committed unto thy 
 trust, ' ' says Paul in loving admonition. ' ' There is laid up 
 for me a crown of righteousness, which the lyord, the Right- 
 eous Judge, shall give me at that day, and not to me only, 
 but unto all them also that love His appearing." 
 
 There stands Peter among the elders whom he is about to 
 leave, himself a witness of the sufferings of Christ, a partaker 
 of the promised glory that shall be revealed. " Feed the 
 flock. When the Chief Shepherd shall appear, ye shall * 
 receive a crown of glory." 
 
 But is that promise also given to those who have stopped 
 in the work before the curfew rang ; also to those who squan- 
 der time and strength in vain babblings over foolish questions 
 concerning "meats, and days, and bodily exercise;" those 
 that do not know how " to behave in the house of God ;" also 
 those who only work like a mule, because they think that 
 they have to, not knowing that God would rather have that 
 place vacated and filled by a willing, cheerful worker ? Oh 
 no, not those ! How can they reap glory unless they sow 
 for glory ? 
 
 Paul tells us plainly that he considers such a servant a cast- 
 away. '• I run * * * I fight * * * I keep under my body 
 * * * lest by any means, when I have preached to others, I 
 myself should be a castaway." Let us say here en passant 
 that those words can impossibly refer to his being saved or 
 being lost. If so, he would absolutely contradict himself by 
 his testimony " I know whom I have believed (trusted), and 
 am persuaded that He is able to keep that which I have com- 
 mitted unto Him against that day." (More of that in the 
 Grace-chapter.) 
 
242 FROM GLORY TO GLORY. 
 
 It is one thing to be condemned to eternal death, it is 
 another to be put out of service, laid aside as a useless pen or 
 other instrument. 
 
 If we keep Paul's assurance as to his eternal salvation in 
 mind, we shall easily see from the 9th chapter of I. Cor. how 
 he understands his position as to its stability and rewards. 
 "Necessity is laid upon me to preach the gospel," he says, 
 ** woe is unto me if I do not, for that charge was committed 
 unto me." I have to do it, if not otherwise, then against my 
 will. I cannot expect a crown, though, for any unwilling 
 service ; but if I do this thing willingly I have a reward. 
 
 It is remarkable to see what appears to noble Paul one of 
 his precious rewards here on earth: it is the privilege of mak- 
 ing the gospel v^ithout charge, of earning his own living, of 
 giving out the Word without expecting an admission fee. 
 A privilege indeed to be a free man of God, though it means 
 long days and short nights, sometimes small portions, per- 
 haps reduced to the promised bread and water ** that shall be 
 sure " unto us, sometimes Elijah food brought by ravens with 
 wings and eyes of a dove. 
 
 Paul seems to have considered it a possibility to be laid 
 aside by the Master. What tortures would there be in such a 
 thought for any Christian worker, did we not know Him 
 whom we serve. The best of human masters is liable to err 
 in judgment, as he can only judge by outward appearance, 
 which — with the permission of God and according to His mys- 
 terious plans — is only too often a play ball in the hands of 
 human or superhuman enemies whom every God-fearing work- 
 er is bound to have. But God is all-seeing, He knows it all. 
 He knows all the thoughts, all the throbbings of that poor, 
 little heart which is anxious to do the right and instead makes 
 bitter mistakes. No, He will not turn such a one away. In 
 peace of soul, watchfulness and carefulness we may labor on 
 
OUR GI.ORY. 243 
 
 in expectation of the crown that is promised for faithful, wise 
 and willing service. 
 
 * * * 
 
 And that ministry in itself is glory. What a privilege to 
 tell about Jesus, to break the bread of life to other men. It 
 means to let the radiancy of the joyful message of the glory of 
 Christ shine forth to the world, the glory of God in the face 
 of Jesus Christ. 
 
 There is glory in knowledge. It was a grand thing when 
 Johann Gutenberg gave to the German nation the knowledge 
 of printing. It was a glorious event when Benjamin Frank- 
 lin, by his knowledge, broke the destructive power of electri- 
 city, which ever since has been subdued to human will and 
 whim. The radiance of knowledge is beaming forth from 
 the depth of the mine and the ocean cable, as well as from the 
 height of the observatory and the bold flight of the balloon. 
 The eyes of the steam engine glowing in the dark, accom- 
 panied by the rumbling sound, tell the same story that knowl- 
 edge is victory, is light. 
 
 The farther the object of research and the more hidden 
 away its existence, the greater the glory to him who makes 
 it known. 
 
 There is one eye that sees it all, even the sun spots and the 
 cracks of the moon which man supposes to have finally dis- 
 covered. There is one hand that made it all, that holds it all. 
 There is one God who knows it all — but who knows Him ? 
 " Canst thou by searching find out God ? " 
 
 To know God is the highest knowledge, because He is the 
 Creator of all those things which make the boast of man after 
 he has learnt to know and to handle them. It is the highest 
 knowledge, because it leads beyond the grave. 
 
 God wants to be known, He loves to be known by the 
 
244 FROM GI.ORY TO GI.ORY. 
 
 most wretched of His creatures, as only then He can unfold 
 His love. As a rule a person of standing does not care for 
 being appreciated by a beggar ; to be acknowledged by an 
 authority seems to be a worthy ambition. But God stoops 
 down to the lowest and asks him: " Wouldst thou know ME ? " 
 For that purpose He prepared a course of lessons and had 
 them written down in a book. He committed it to a host of 
 servants and sent them out with the joyful message : ** Come, 
 know your God ! ' ' 
 
 That is the gospel. Come, know your God, He has mani- 
 fested Himself in the face of Jesus Christ. It is the joyful 
 message of ''the Happy God," it is glory to make such 
 knowledge known, to make that Light shine into the dark 
 places of human abode by word and deed. 
 
 Praise God, its brightness does not depend altogether on 
 our ability or inability of making it shine. That Light is a 
 luminous body that cannot help but shine. It was so from 
 the beginning, from ere the world was. 
 
 At the appointed time that Light came into the world 
 among men there to shine in darkness. He called the poor, 
 sin-stained souls to Himself to cleanse them and to make 
 them white. But washing cannot be done in the dark. The 
 light has to discover the spots. ' * As long as I am in the 
 world, I am the Light of the world," come! 
 
 But the darkness comprehended it not. The sinners stayed 
 away. Just a few came to be sent to the pool of Siloam to 
 wash in the fountain illuminated with light, to receive light. 
 Why was it the others did not come ? Because men loved 
 darkness rather than light. In the radiance of the light they 
 cannot do their dark deeds so unhindered, they feel uncom- 
 fortable; it is not so easy to sin, and they want to sin because 
 of the pleasures therein. 
 
 One cannot see so far in the dark; the sinner cannot very 
 
OUR GI.ORY. 245 
 
 well see through the whole course of sin, he cannot see its 
 end, destruction — and he does not want to. 
 
 Thus he begins to hate the light which discovers his deeds 
 of darkness. "Everyone that doeth evil hateth the light, 
 neither cometh to the light, lest his deeds should be dis- 
 covered.'* 
 
 " Will you come with me to church? " "I am afraid to 
 go to church," was the answer. Sad, sad story, only too true. 
 Where then flee to in order to sin undisturbed ? That there 
 were no light ! is the sinner's unuttered desire. 
 
 Still, some one heard that wish and saw that sun-shy look. 
 He came to his rescue. The shadow of the prince of dark- 
 ness did approach. 
 
 He steps between the Light and the man that is longing for 
 obscurity. That gives some shade at least. "Peace, peace," 
 he says, "poor, troubled soul. That Light shall bother thee 
 no more. Under my protecting wing — sin — take thy full — 
 with ease ! " 
 
 He holds a covering in his hands, woven of lies and deceit : 
 there is no God, He does not see. He does not care; enjoy 
 yourself, you live but once, one short life, there is nothing 
 beyond the grave, there is no hell. 
 
 He spreads it over the shuddering man — shuddering for a 
 moment — horrid death smell ! But the mantle has begun to 
 work, it is so dark beneath. Oh, those pleasures of sin under 
 it ! No thought any more of throwing it off. 
 
 Poor, blinded man, it was thy choice, thy own fatal choice, 
 and now go on, revel in sin. God cannot take off that shroud, 
 because thou didst wish for the gloom, and Satan will not 
 remove it, as he is so glad to have you there. It will cover 
 you safely until — it wraps you up for the last — sleep ? if sleep, 
 the nightmare will be awful. All will be light, even ' * the 
 
246 FROM GI.ORY TO GI.ORY. 
 
 night shall be light about thee, " but thou and thy deeds black 
 like the monster that spread over thee the shroud. 
 
 Man or woman, whoever you are, there under the shadow 
 of Satan, do not excuse yourself as though you had been 
 caught unaware ; do not accuse God either for not having res- 
 cued you. The True lyight came which " lighteth every man 
 that Cometh into the world, " it was for you as it is for me. 
 Without your wish, your consent, your love for darkness 
 Satan could not have covered you, it was your choice, he only 
 helped you. 
 
 That was the attitude of the world toward The Light at the 
 time of His presence in flesh on earth. It is the same to-day, 
 after the Light has returned to the regions of glory, leaving 
 in His place the manj^ little lights to shine for Him. There 
 are still the children of light and of the day, and the children 
 of the night and of darkness. The Light is still calling 
 " Come ! " and the lovers of sin still hate the Light. The joy- 
 ful message of the glory of Christ is still proclaimed, but "the 
 gospel is hid to them that are lost, in whom the god of this 
 world hath blinded the minds of them that believe not, lest 
 the radiancy of the gospel of the glory of Christ, who is the 
 image of Christ, should shine unto them." 
 
 By the same gospel message some are saved and some are 
 damned — the ones come to the light, the others flee from it. 
 Is it the fault of the light ? No, it was commanded to shine 
 out of darkness, and so it did. Whoever shines is "a sweet 
 savor of Christ unto God." It repels those that love dark- 
 ness, who then withdraw to the place of death, the messenger 
 thus becoming to them a '* savor of death." It attracts those 
 that long for cleansing and purity, it gives them light and life 
 and glory, it exhales the "savor of life unto life. " 
 
 All we have to do, then, is to uphold the Light before men 
 
OUR GI.ORY. 247 
 
 and women, they must choose it or refuse it. We may often 
 weep over those whom we cannot rescue, but our ministry 
 must go on. 
 
 The thought has been frequently advanced, and is perhaps 
 excusable, that, if it is so, we had better leave the heathen as 
 well as our next-door neighbor without the knowledge that 
 may possibly condemn them, not disturb their peace of 
 carelessness or ignorance, not get ourselves into trouble, just 
 attend to our own business. That is a good policy indeed, 
 but — some of us are no longer our own, we are supposed to 
 live neither to ourselves, nor to others, but to God, and for 
 His sake and His benefit, so to say, we have to spread the 
 light in as far as we have received it. 
 
 ' ' Thanks be to God who always leadeth us about in tri- 
 umph in Christ and maketh manifest the fragrance of His 
 knowledge by us in every place, " glories the apostle. With 
 such aim in view we shall minister Christ to the world, 
 endeavoring to have our lives correspond with the message. 
 
 Having been made stewards of the mysteries of God, we 
 are responsible for that trust, "which God ordained before 
 the world unto our glory." 
 
 There is no doubt but that we should appreciate our minis- 
 try better if we thoroughly understood its worth. If Moses' 
 ministration was glorious, how much more ours. *' If that 
 which is done away was through glory, much more that which 
 remaineth is in glory. If the ministration of death written 
 and engraven in stones was glory, how shall not the ministra- 
 tion of the Spirit be rather glorious ? ' ' 
 
 Our ministry may be considered under a sixfold aspect : 
 
 1. The ministration of reconciliation. 
 
 2. The ministration of righteousness. ] 
 
 3. The ministration of the Spirit. 
 
 4. The ministration of the New Testament. .,, 
 
248 FROM GI<ORY TO GI.ORY. 
 
 5. The ministration unto the saints. 
 
 6. The ministration of authorities. 
 
 THE MINISTRATION OF RECONCILIATION. 
 
 " God hath reconciled us to Himself by Jesus Christ and 
 hath given to us the ministry of reconciliation." 
 
 Reconciliation is sweet. Some married people say it is so 
 sweet that it amply pays for the quarrel which preceded. 
 
 However that may be, one thing is sure : in time of trouble 
 there is nothing more welcome than reconciliation. 
 
 Wherever she enters, graceful in her ways, the atmos- 
 phere is sweetened with the fragrance of peace ; a smile takes 
 the place of the nervous strain, arms are open, hands ready 
 for that sign of friendship which sometimes speaks more than 
 words. 
 
 The reconciling medium that introduces peace is the happy 
 peacemaker. She looks down upon her work with a wonder- 
 ful feeling of rest. It surpasses the happiness of the guilty 
 party that has re-obtained rest of soul ; it differs from the 
 sense of satisfaction that fills the heart of the other who 
 extends the offer of peace. 
 
 Reconciliation is only wanted, can only be appreciated 
 where contention causes damage to one or both parties. 
 
 Neither of them can be the minister of reconciliation, 
 though they c^n make up among themselves by asking for, 
 extending and receiving pardon. Otherwise a third has to be 
 engaged, and that person is blessed. ' * Blessed are the peace- 
 makers, for they shall be called the children of God." 
 
 The peacemakers have to be born from above of the source 
 of peace. It is sad, nevertheless true, that so few children of 
 God resemble their Father in that characteristic. They have 
 love for right and truth, power, joy, even peace — but how to 
 
OUR GI,ORY. 249 
 
 promote peace around them they do not know. They are so 
 awkward. Would to God we all did learn better the meaning 
 and privilege of the high office given unto us after having 
 been reconciled to God by Jesus Christ and having received 
 His peace — the ministry of reconciliation. 
 
 Only those who realize the length and breadth of desolation 
 daily made by a war will understand the importance of the 
 sacred commission and the responsibility of the peacemakers. 
 
 Two mighty powers which fill the universe are warring a 
 deadly war. The One is almighty and will conquer in the 
 end, though meanwhile it is often doubtful whether He is 
 gaining ground. The booty they are after, those mighty ones, 
 is ,'that little bit of man whom both would have — the one to 
 destroy him, the other to make him happy. 
 
 The wicked one succeeded in getting man on his side in the 
 garden of Eden, the very heart of the property of God, and 
 ever since Adam's seed has crowded Satan's camp. Thus the 
 human army stands in array against Almighty God, but God's 
 intention is only to destroy their leader, the deceiver, there- 
 fore there is no salvation either planned or found for Satan and 
 his demons. All time long God has called unto men to come 
 out of the camp of destruction, but they did not understand 
 His urgent demand. Then He appointed a legation and sent 
 His Son with His train of angelic heralds, the forerunner 
 John and the body of twelve attendants to His enemies, to 
 deceived man, with an offer of peace. The Prince of Peace 
 Himself came and called out to them : " Come unto Me, and 
 I will give you rest. " 
 
 A few responded, the others mocked Him and nailed Him 
 to the cross. God's righteous wrath was kindled, yet the 
 dying Prince of Peace could not but pray : * ' Father, forgive 
 them, ' ' thus making peace on the cross. 
 
 Again the call came loud and strong: "Come, I will for- 
 
250 FROM GI,ORY TO GIvORY. 
 
 give for the sake of My pleading Son," whom He had called 
 back to Himself, sending those that had been reconciled out 
 into the hostile camp with the word of reconciliation. Glo- 
 rious ministry to be ambassadors for Christ, to plead in 
 Christ's stead: "Be ye reconciled to God. He will not 
 impute your trespasses unto you, as He has made Him to be 
 sin for us who knew no sin —He hath reconciled the world to 
 Himself — come over ! ' ' 
 
 Are we worthy of that calling, clothed 'with the white robes 
 which such ambassadors used to wear in ancient days of war, 
 wherewith that first peace messenger was decked when sent 
 to man then shut up in the ark, the dove of Noah? Do we 
 carry the olive branch, the emblem of peace ? Do people see 
 it while we stop at their windows and give them the joyful 
 message ' ' Peace with God ? ' ' 
 
 Let us magnify our office, let us maintain undisturbed 
 relationship with our Sovereign, let us learn how to plead, 
 how to win some one over on our Captain's side ! 
 
 It may mean ridicule, persecution, death, but God has His 
 eye on each of His ambassadors. He will revenge any breach 
 of the universal law — i. e., perfect security to him that pub- 
 lishes peace. Did Alexander the Great destroy Tyre for an 
 insult offered to his ambassadors, how much more will God 
 avenge His own elect. 
 
 And while bound for New Jerusalem those messengers 
 should not forget to take with them a leaf from the olive tree 
 of eternal age, bearing the inscription ** Pray for the peace of 
 (Old) Jerusalem." 
 
 THE MINISTRATION OF RIGHTEOUSNESS. 
 
 Taking into consideration the results of our ministry, it is 
 that of reconciliation; dwelling on its contents, it will appear 
 as the ministration of righteousness. 
 
OUR GI.ORY. 251 
 
 Righteousness, as we have seen, had been preached by 
 Moses, the righteousness of the law (page 161). 
 
 The man that kept the commandments as far as they were 
 given was called "just, righteous." There were such, there 
 are such. 
 
 But "the law made nothing perfect," it dealt with what 
 was to be done or not to be done, it did not condemn for what 
 was left undone. A man cannot be condemned by a law for 
 having omitted to do what was not mentioned in it, though 
 he may be judged by the moral law of a nobler heart. 
 
 After the Jewish nation had been, at least was expected to 
 have been, trained into obedience to a preparatory law, the 
 new commandment of love was added, or rather revealed, as it 
 was hidden in the law then in existence ; contained therein it 
 also embraced the whole, being its substance and that which 
 held it together, the nutshell and the kernel, too. But the ful- 
 ness of its meaning had to be explained by one who knew it 
 from experience. Therefore it was ** no new commandment, 
 but an old commandment," again " a new commandment," as 
 John says, the old law illumined by the True Light which had 
 come to shine upon it. 
 
 That explains the apparently contradictory statements of 
 Jesus Christ, the one : " Ye have heard that it was said — but 
 I say unto you," and the other "Think not that I am come 
 to destroy the law or the prophets ; I am not come to destroy, 
 but to fulfill," to fill up that which is not yet complete. 
 
 While His light of perfect knowledge and righteousness 
 fell upon those old pages, that which was written between the 
 lines began to stand out in distinct letters : * * Be ye therefore 
 perfect, as your Father which is in heaven is perfect." 
 
 That required a righteousness the best Israelite had not 
 dreamt of, yet absolutely necessary. * ' Except your righteous- 
 ness shall exceed the righteousness of the scribes and Pharisees 
 
252 FROM GI<ORY TO GLORY. 
 
 ye shall in no wise enter into the kingdom of heaven," the 
 only righteousness which will stand before God. 
 
 Therefore, **by the deeds of the law there shall no flesh be 
 justified. " The Jewish people, ' * ignorant of God 's righteous- 
 ness," try to establish their own righteousness by obedience 
 to the law, which even the faithful ones could only do in their 
 own land and Temple. 
 
 But salvation for heaven can only be obtained by obedience 
 to one law, the perfect law of love, which requires the right- 
 eousness found perfect in the sight of God. No labor can 
 acquire it, it has to be received as a gift through faith in Jesus 
 who was made our righteousness. 
 
 That righteousness is nearly equivalent to holiness. It 
 means holy principles — and who can boast of them? — holy 
 affections of heart — but '* the human heart is deceitful above 
 all things and desperately wicked " — conformity to the Divine 
 law — and who even knows it to perfection, much less lives it ? 
 
 There are some so-called holiness people who do not only 
 consider themselves new creatures clothed with the righteous- 
 ness of Christ and therefore "accepted in the Beloved," which 
 we are, but who also say that the old creature is altogether 
 dead, eradicated, that there is no sort of evil in them any 
 more, that they can no longer sin. They misquote passages 
 like the following : ' * Whosoever abideth in Him sinneth not 
 * * * whosoever is born of God doth not commit sin * * * 
 cannot sin." The Greek reads, ''does not go on sinning, 
 cannot go on sinning. " 
 
 The Scriptures say: ^* Reckon yourselves dead unto sin." 
 If I am rich I need not reckon myself rich ; \i\ am dead I 
 need not reckon myself dead. That would mean no more 
 disposition to feel provoked, no more hurt feelings, no more 
 weakness or sickness. That condition brought on by some 
 narcotic [of error is a good time for the devil to work on . 
 
OUR GI.ORY. 253 
 
 May such receive from the Great Physician's hand an antidote 
 in time. 
 
 It is true, though, that we should and can attain to a life 
 without known sin ; that wherever we meet a temptation we 
 ought to reckon ourselves dead to the old master sin and his 
 law — ** how shall we, how can we who have died to sin live 
 any longer therein ? " 
 
 Recognizing that, instead, we have become servants of right- 
 eousness we call on Him who has come to destroy the works 
 of the devil, to help us just then and there, and we stand more 
 than conquerors through Him who loved us so much as to 
 give us, in addition to the victories, His own righteousness. 
 
 But even if we conquer all the day, what about the lack of 
 knowledge, which is sin ; about our imperfect service ; about 
 these bodies of corruption which are bound to defile the inner 
 man whom we carry about ; what about the contact with the 
 world, as even the sight of sin soils the soul ? 
 
 My personal Scriptural and experimental testimony is this : 
 I. In me, that is in my flesh, dwelleth no good thing. 2. But 
 I do not live after the flesh to fulfill the lusts thereof. 3. I 
 reckon myself dead and alive unto Jesus Christ, and by such 
 faith I walk in the Spirit. 4. Thus the righteousness of the 
 law is fulfilled in me. 5. There is therefore now no con- 
 demnation unto me in Christ. 6. I am complete in Him, not- 
 withstanding my infirmities and sinful nature. 
 
 Such righteousness is the ground of our justification. Our 
 disobedience to God's commandments, in the best case our 
 shortcomings, admit no justification ; therefore it is an act of 
 free grace, by which God pardons the sinner and accepts him 
 as righteous on account of the atonement of Christ and of His 
 righteousness — i. e., His active and passive obedience by 
 which the law was fulfilled. 
 
 This righteousness of God is not inclined toward anything 
 
254 FROM GI.ORY TO GI.ORY. 
 
 that is not absolutely holy and therefore only of Divine source. 
 God is holy in heart, we never ; the best of us may appear 
 holy in life, but purity of heart is not his while on earth. The 
 old man has his seat in the flesh, he can and must be kept 
 under, but he is there. From time to time, encouraged either 
 by Satan or the world, his external allies, he tries to win 
 *'me" over to his side by coaxing or by force— i. e., my self, 
 my self-conscious will — to make "me" join "them" in 
 unrighteousness, pleasure and sin. (We have to make the 
 proper distinction between I, the old man and the new man, 
 that is, Christ in me.) 
 
 The new man on the other hand asks me : " To whom did 
 you vow allegiance in that hour under the cross ? You call 
 yourself a child and servant of God ; do you not owe loyalty 
 to the government under which you were born ? The old 
 man is no longer your master, you do not owe him any obe- 
 dience. Tell him to go and leave you alone, tell him so in 
 the name of the Almighty Jesus." 
 
 I look at both, I consider a moment. I see the truth and 
 my duty. I stretch out my hands to the new man, to Christ 
 in me : ' * Help poor me now ! " and that same minute the 
 enemy flees, the victory-is won, and that fact as well as its 
 date are recorded on the fleshy tables of my heart. Thus I 
 become an "epistle of Christ to be known and read by all 
 men . " 
 
 Such victories may work out righteousness, but the right- 
 eousness of God is still superior, without any disharmony, 
 without any struggle or inclination toward unholiness. As 
 it cannot be obtained by doing the commandments, the old 
 and the new, it is indeed ' ' the righteousness without the law, 
 which was witnessed by the law (of Moses) and the prophets." 
 
 Victory over sin not doing away with the existence of sin 
 in me, I naturally am still unrighteous. In order to present 
 
OUR GI.ORY. 255 
 
 me righteous, holy and without blemish before His Father 
 Jesus has to do more than to simply show me or help me to 
 live righteously and godly. There was no other way than to 
 do what He did, and that once for all. He took my place and 
 gave me His as the Unblameable and Holy Son of God. We 
 exchanged position, raiment, privileges, fate, and that with 
 the permission and according to the gracious plan of God. 
 
 * * He hath made Him to be sin for us, who knew no sin, 
 that we might be made the righteousness of God in Him." 
 
 Can I but feel ashamed when I look to the place where He 
 was punished in my stead, while I stand by crowned with 
 glory and honor ? Such grace would crush if it came from 
 other but my God. 
 
 As long as I stand before God in Christ s own garments, I 
 am not only pardoned, but declared to be absolutely perfect 
 in His sight, " complete in Christ." 
 
 How can I get into Him? By accepting through faith 
 what he puts upon me, the robe of His righteousness, which 
 secures for me a home in heaven. But I have to weave the 
 (Oriental) upper-garment, without which no one is perfectly 
 dressed, the robe of the x\^\.^o\x^nesses — i. e. , the righteous 
 acts — of the saints. This will decide the rank I take in 
 heaven, but not the right of my entrance into it. Faith in 
 itself saves without the supplement of works, yet God will 
 not be pleased with the person that enters half-clothed into 
 the regions of glory. To such the warning is given: "I 
 counsel thee to buy of Me white raiment that thou mayest be 
 clothed," and that "fine linen is the righteousnesses of the 
 saints." 
 
 That garment is not given ready made, but has to be bought 
 by the believer. Faith hath to trade, faith without works is 
 dead, in fact, is no faith at all. But putting on, daily and 
 consciously, the ''breastplate of faith and love," of ''faith 
 
256 FROM GI^ORY TO GLORY. 
 
 which worketh by love," the girdle of truth, the sandals of 
 readiness, the helmet of hope, the shield of faith, the sword of 
 the Word of God, the mantle of love to cover that armor, the 
 ornament of a meek and quiet spirit and the graces about our 
 neck, receiving it, piece after piece, from Jesus' hands in the 
 morning, we are clothed and ready to go through the evil day 
 and even to carry such a glory message of good tidings. 
 
 This, then, is the summing up : 
 
 1. The righteousness of the law as taught by Moses was 
 substituted, in the fulness of times, by the righteousness of 
 Christ, which cannot be obtained by the law of work, but by 
 the law of faith. 
 
 2 . The new commandment called the law of faith does not 
 make void the law, but establishes it. 
 
 3. The righteousness of God being *' of faith," it even pre- 
 ceded as such the righteousness of the law. * * Abraham 
 believed^ and that was counted unto him for righteousness. ' ' 
 Abraham lived before Moses. The righteousness oi faith was 
 effective before man knew of any righteousness of the law. 
 
 4. It exceeds the ministration of condemnation in glory, as 
 it proclaims reconciliation on the ground of the righteousness 
 of Christ. 
 
 THE MINISTRATION OF THE SPIRIT. 
 
 The ministration of righteousness does away with condem- 
 nation, the office of the Spirit of Life takes the place of the 
 ministration of death. "How shall not the ministration of 
 the Spirit be rather glorious ! " 
 
 We have to confine our present study to that part of the 
 Holy Spirit's work which tends to develop our future glory. 
 
OUR GLORY. 257 
 
 The blessing which we derive from Him is twofold — i. e., 
 for us and through us for others. We receive from Him, and 
 we pass on through Him ; we sow and we reap glory by faith- 
 ful ministration. 
 
 We shall see that i. He is a gift; 2. He brings light; 
 3. He gives life ; 4. He imparts liberty ; 5. He works out the 
 fruits of the Spirit in the believer. 
 
 THE HOLY SPIRIT A GIFT. 
 
 " What man knoweth the things of a man save the spirit 
 of man which is in him ? " How true ! Does your spirit 
 know what is in my mind ? Would to God that sometimes it 
 did ! But in vain I endeavor to read your thoughts as long 
 as you want to conceal them ; and in vain you try to make 
 me see a thing as you do, I often cannot grasp it, because I 
 have not your spirit. Only the spirit that is in me, m-^ spirit, 
 knoweth my things, and your spirit knoweth your things. 
 
 Our spirits may widely differ from each other : yours may 
 be quick and mine dull ; yours may revel in the regions of 
 the supernatural, mine grovel on the ground; yours may be 
 wide, taking in the whole universe, mine narrow, not going 
 beyond the walls of self; yours noble, loving the good, mine 
 mean, delighting in evil ; yours tender, easy to be moulded, 
 mine dull and hard. You may try to make me understand 
 your high aspirations or common sense principles, an empty 
 look may be all the answer you get. 
 
 Why then not put some of your spirit into me ? Ah, you 
 can't, that is the trouble. The spirit of a man is for that 
 man, and the spirit of a woman is for that woman. In some 
 degree it can be trained and developed, but not supplied. 
 
 ' * O the depth of the riches both of the wisdom and knowl- 
 edge of God ! His ways are past finding out. " That which 
 
258 FROM GI.ORY TO GI.ORY. 
 
 was impossible in the natural way, He made it possible by 
 His supernatural power. 
 
 In order to make us understand some part of the riches of 
 His wisdom and knowledge, He irradiated His own Spirit — 
 not an " it," but " He," not an influence, but a person. He 
 sent Him down to enter into our narrow minds, to anoint our 
 dry brains, to fill our whole being, thus to make us under- 
 stand the mind of the lyord, yea, the deep things of God. 
 
 Through the Spirit we are made spiritual, but we do not 
 become "spirit," as Christian Science teaches, the "science 
 falsely so called." We have flesh and bones still, while *'a 
 spirit has not flesh and bones." 
 
 But we are enabled to understand spiritual things — on one 
 condition, though : there must be a longing in a soul for the 
 things of God. He cannot enter without being asked so to 
 do, but He will come when He is invited. " How much more 
 shall your Heavenly Father give the Holy Spirit to them that 
 ask Him." God may work on a mind externally to prepare 
 him for such longing, but He cannot bestow a gift where 
 acceptance is refused. 
 
 We must not confound that attitude of man with the resist- 
 ance generally made when the Spirit begins to scrape off some 
 of the hard crust that has accumulated on the natural mind. 
 Such resistance is simply the result of the uncomfortable 
 sensation experienced under the chisel and the hammer, it is 
 Paul's kicking against the pricks. There may be a willing 
 mind at the bottom of it after all. 
 
 But as long as the natural spirit is satisfied with its con- 
 dition, it receiveth not the things of the Spirit of God. "The 
 carnal mind is enmity against God, it is not subject to the law 
 of God, neither indeed can be. " 
 
 The Holy Spirit is the unspeakable, free gift of God, prom- 
 ised by the I^ord to His disciples. He is the Comforter that 
 
OUR GIvORY. 259 
 
 was to come to take Jesus' place on earth in order to complete 
 His work, to do there what the Son of Man had not been able 
 to do — i. e., I. to convict the world of sin, which Jesus had 
 failed to do : ** The darkness comprehended Him not," but to- 
 day the Spirit convicts sinners of sin, whether they turn from 
 it or not ; 2. to convince the world of righteousness, which 
 work Jesus had to leave with the Holy Spirit as He returned 
 to His Father almost immediately after having worked out 
 righteousness on Golgotha ; 3. to convince the world of judg- 
 ment, which for the same reason Jesus could not have done, 
 the prince of this world was not judged but from the cross. 
 
 The Holy Spirit, sent from above upon the chosen vessel, 
 broods over it as He did over the earth that was to be created. 
 The atmosphere is changed, it is full of mystery and expecta- 
 tion. Blessed time, a child will be born from above. 
 
 How it is done we do not know ; ' * the wind bloweth where 
 it listeth, and thou hearest the sound thereof, but canst not 
 tell whence it cometh and whither it goeth ; so is every one 
 that is born of the Spirit. " 
 
 LIGHT. 
 
 You set a person before the printing case, give her the stick 
 and the rule, ''here is the *a,' the *b,' the 'c,' there are the 
 spaces," and you expect her to set her first line word by word, 
 letter by letter. She is to read her line over. How funny it 
 looks, all those letters standing on their heads. And lucky 
 she is, she discovers a **g " that was upside down, while the 
 boss smiles because of the mistakes she has overlooked. ' ' Do 
 you see ?" he asks, pointing them out to her. " I see men as 
 trees walking," would probably be her honest answer, as the 
 blind man said whose eyes Jesus had touched but once. 
 
 But by and by light comes. Now the " u " looks different 
 from the reversed ''n," and even the figure *'o " appears ta 
 
26o FROM GI.ORY TO GI.ORY. 
 
 be a little rounder than the letter **o," and the spaces do no 
 longer seem to be all alike. 
 
 Her eye has learnt to see^ and, looking back, she marvels 
 how it was ever possible for her to be so blind. 
 
 A similar change is wrought in our souls by the light of the 
 Holy Spirit. When Jesus with the *' finger of God " touches 
 our eyes, we, too, say amazed : ** I see men as trees walking." 
 It is all so strange. He touches again, we begin to **see 
 clearly," and we, too, exclaim: "One thing I know, that, 
 whereas I was blind, now I see." 
 
 Spiritual light comes gradually. It is well for us not to 
 behold, right then and there, the Father of glory by whom 
 the Spirit of wisdom and revelation was sent. It would be 
 too much, the little baby's eyesight has to be shielded. 
 
 But gradually the eyes of our understanding are opened and 
 we begin to know Him and the hope of His calling. "In 
 Thy light we shall see light. " We begin to ' * compare spir- 
 itual things with spiritual," we are surprised that we never 
 saw it so before. One passage after another is illumined, one 
 window after another lighted up in our being. lyight has 
 come and filled the place. 
 
 LIFE. 
 
 I^ight engenders life. Bring forth the plants that spent a 
 dreary winter in the cellar ; let the streams of sunlight flood 
 them with warmth and radiance, and something in those dry 
 roots, stalks and branches begins to stir, to move, to run 
 through the invisible cellules — we call it life. If no swelling, 
 budding, sprouting shows, you may as well put the plant 
 back to its dark place or burn it up — it is dead. 
 
 A man or woman may be convinced of sin, may even show 
 some sort of repentance, but if that is not followed by signs 
 of life, he or she is not born again, has no right to an eternal 
 
OUR GLORY. 26r 
 
 home and should not be encouraged in the assurance of such 
 hope. Faith without works is dead. Genuine faith is lively > 
 it cannot but thrive. 
 
 The Spirit's work on the mind is most probably experienced 
 by everybody some time in life. But the unreceptive mind 
 lets the Word go by instead of passing it down into the heart 
 and watering it with tears of sorrow and gratitude. I<ight is 
 given to the mind, life to the heart. There is a head-faith — 
 and nobody should stop there, ' ' even the demons believe and 
 tremble ' ' — and there is a heart- faith which saves. This faith 
 is sealed with the gift of eternal life, that little grain placed 
 into the heart which no man, no demon, not even death, can 
 destroy. The baby, when bom, was handed over to the 
 Father to be kept by Him, and none can pluck it out- of His 
 hand, but those hands do not keep beyond what is committed 
 to them. Some have been enlightened and have tasted of the 
 heavenly gift, the good Word of God and the powers of the 
 world to come ; they have even been made partakers of the 
 Holy Ghost, but determinately turning from God and all that 
 is godly they go back to the hostile camp. That is the * * fall- 
 ing away " (Greek : away/n?w — unto "), the falling beyond. 
 
 It is possible for head-believers to forsake God and to return 
 to Satan, because after having tried the heavenly food the 
 worldly dainties suit their taste better. They have been the 
 object of the Spirit's working, they may have given an evi- 
 dence of interest in spiritual things, still, it was nothing but 
 head-knowledge, interest of the mind, scientific and experi- 
 mental tasting of the heavenly food. 
 
 We must not confound the time of preparation which those 
 have experienced with the fact of being ** begotten by the 
 Father," '' born by the Spirit." Years may be spent in the 
 Spirit's wooing as He calls the soul out of the other camp, yet 
 all that labor may be lost. It is not His fault if the one or 
 
262 FROM GI,ORY TO GI.ORY. 
 
 other comes, looks upon the heavenly things and does not like 
 them. If anything it may be called lack of power on the 
 Spirit's part, because He has no authority over man's own 
 free will. Ample time is given to every one to come and 
 taste and choose either the new home or the old. 
 : No one is adopted as a child against his or her will, and 
 only those who are adopted by God according to their wish 
 are taken in to be born over again of water and of spirit — i. e., 
 the Word and the Spirit. From that time only they are 
 saved, and that once for all. Of those it is said : " We know 
 that whosoever is born of God sinneth not (does not go on 
 sinning), but he that is begotten of God keepeth himself, and 
 that wicked one toucheth him not. Whosoever is born of 
 God doth not commit sin, for His seed remaineth in him, and 
 he cannot sin (go on sinning), because he is born of God." 
 
 We have to draw the line at the new birth and not at the 
 moment when some one yields his soul, perhaps only in an 
 experimental way, to a treatment for purification. There are 
 people who like to get cleaned up, but who do not care to 
 keep themselves clean all the time. A child of God is 
 expected to keep himself pure after having received " remis- 
 sion of the sins that are past." Those who want to enjoy the 
 pleasures of sin, though all the same hating its filth, are not 
 born again. They would not enjoy being made partakers of 
 the Divine nature. They would hate the continual constraint 
 which holiness and sanctification exert upon them. They 
 would not feel at home in the new home, would not like the 
 fellowship of the family members of the household of God. 
 Those apparently saved people can go back and be lost. 
 
 What, then, is ** being born again? " Some say that it 
 simply means to believe in Jesus because it is said : * ' He that 
 belie veth on the Son hath everlasting life." But first of all, it 
 reads " believ^/'/^ " and not " believ^j " — i. e., goes on, abides 
 
OUR GLORY. 263 
 
 in believing ; and further '* believeth on" does not only mean 
 '* believeth that he exists and that He is the Son of God," but 
 it implies placing full confidence in Him by faith which is 
 grounded on close acquaintance with Him as the Friend that 
 can be relied upon under all circumstances (page 89) . 
 
 The life-producing elements are the water, or the Word of 
 God, and the Spirit. The Word, if left alone, is dead, cannot 
 give life. On the other hand, the Spirit without the Word 
 has nothing to work on but feelings. Feelings will never 
 give life to a soul. Feelings must have the solid ground of 
 the Word of God, there to stand on. Thus both belong 
 together. The Word quickened by the Holy Spirit brings 
 forth the new creature which is called the new man. 
 
 ' ' Except a man be born of water and of the Spirit, he can- 
 not enter into the kingdom of God." 
 
 * ' Water " here cannot refer to the water of baptism. The 
 thief on the cross was never baptized, still he received from His 
 Savior the promise : * ' To-day thou shalt be with me in para- 
 dise. " The explanation of * ' water " is given in the passages : 
 ' * That He might sanctify and cleanse it with the washing of 
 water by the Word," " the water of regeneration." 
 
 How it is done we do not know. Sometimes it is the 
 immediate work of God without human help, sometimes He 
 uses His servants to plant the seed of the Word in the sinner's 
 soul, as Paul testifies : * * In Christ Jesus have I begotten you 
 through the gospel," calling Timothy his own son in the faith. 
 
 Sometimes it is quick work, in others it takes almost a life- 
 time. An interval more or less extended lies between the 
 moment the Word is given and the time when the Spirit 
 works it out into life. But when both take hold of each other, 
 when we learn to see the truth because the Word says so, 
 because " it is written," when the Spirit thus co-operates with 
 the Word, when we have that assurance, founded on God's 
 
264 FROM GI.ORY TO GI^ORY. 
 
 promises, which nobody can take from us, then we may be 
 certain that we have passed from death unto life, then the 
 Spirit testifies to our Spirit that we are the children of God. 
 
 The Word of God, the "exceeding great and precious 
 promises," are planted into the soul, but they have to be 
 received by the ground. The soul, like the soil, has to yield 
 nourishment for the seed, and that is faith. If the promises 
 of the Word — i. e., of Jesus — are received into the heart, the 
 seed begins to live and will abide forever. Therefore * ' ye are 
 all the children of God by faith in Christ Jesus." That does 
 not include the soul which remains standing before the cross 
 with doubts or arguments or even tears of pity. They are of 
 no profit to any one and deserve the same redress which the 
 Jewish women received from the suffering Savior's lips : 
 ** Weep not for me, but for yourselves." 
 
 Compassion for Jesus is nothing but head-belief, though the 
 heart seems to be affected. When faith enters into the heart, 
 it cries out: *' God, be merciful unto me, a sinner, " the sin- 
 ner that had made him suffer. Head-belief is by no means 
 without feeling. The mind is not altogether dry. Herbert 
 Spencer, the philosopher, says on " Intellect and Feeling :" 
 "The function of the mind is generally regarded as retiocina- 
 tive, and exclusively so. The chief component of mind is 
 feeling. Properly understood mind is co-extensive with con- 
 sciousness, and so, far from being its minor component, they 
 are its major components." 
 
 Thus we can feel with our mind, can love with our mind. 
 "Thou Shalt love the Lord thy God with all thy heart, and 
 with all thy soul, and with all thy mind." Some one may 
 love Him, and the heart may still be untouched, but when it 
 opens it never lets Him go again. The seed that drops into 
 the heart has reached the good ground. 
 
 Praises be to God who made such a new birth possible ! It 
 
OUR GI.ORY. 265 
 
 was His will, His love, His grace. " Born not of blood, nor 
 of the will of the flesh, nor of the will of man, but of God." 
 " Of His own will begat He us." " Blessed be the God and 
 Father of our Lord Jesus Christ which according to His 
 abundant mercy hath begotten us again." 
 
 After all, the new birth is and remains a mystery, still, two 
 means are given unto us by which to test our nature, whether 
 it is yet carnal, or whether we have been made partakers of 
 the Divine nature. 
 
 * ' The Spirit beareth witness with our spirit that we are the 
 children of God." As long as there are doubts in a soul 
 about being saved, there must be some reason for doubts. 
 
 The other evidence is more external, it is the growth of our 
 knowledge and the fulness of our life. We cannot help but 
 notice the importance given in Peter's epistle to the knowl- 
 edge of " all things that pertain unto life and godliness." He 
 spurs us to run for knowledge. Moderation, patience, godli- 
 ness, brotherly kindness, love will follow. 
 
 We must know. John testifies over and over again in his 
 epistles * ' we know. ' ' We must be positive of some change 
 that has taken place in our nature. Truth will pervade our 
 judgment and stamp those so-called " white," the social and 
 business lies, black as coming from Satan. Selfishness will 
 appear hideous ; acknowledging a wrong, however impossible 
 before, will become an absolute necessity for enjoying peace 
 and happiness. 
 
 Some of us may know the date of our spiritual birthday, to 
 others that new life may come more vaguely like a dream. 
 
 But if we have still doubts, if we are still the unchanged, 
 old creatures, may we yield ourselves to the Holy Spirit, wil- 
 lingly, earnestly, determined to become a child of God, 
 whether for weal or woe in this world — one earnest prayer 
 will do it. 
 
266 FROM GI.ORY TO GI.ORY. 
 
 LIBERTY. 
 
 The ministration of the Spirit works through the law of 
 liberty. There is a strange contrast in those two words. It 
 would seem that where there is liberty there is no law, and 
 where there is a law there is no liberty. 
 
 But we have first to realize that not every law is a law of 
 liberty. A college, hospital, large boarding house or hotel 
 must have their laws and rules. They have to be written out 
 and be put in plain sight, why ? because all kind of elements, 
 untrained as well as refined, flow together. Life would be 
 unbearable, peace impossible without some kind of regula- 
 tions. The law promotes peace. 
 
 Not so in a private family. Its members are supposed to 
 be of one origin, to be brought up in the same spirit, to live 
 for the same interests. They all know the laws of the house- 
 hold, they need not be written out in so many words and put 
 up on the walls. The spirit of the house rules there and dic- 
 tates them as opportunities come along. Those that are led 
 by that spirit prove to be the true children of the house. 
 They walk within the bounds of the established principles as 
 naturally as if they did not exist. They feel perfectly free, 
 while they live under the law of liberty. 
 
 That illustrates our position as children of God and our 
 relationship to the law of the Spirit. 
 
 The law of liberty hinges on two points : i . ' \I can do all 
 things through Christ which strengtheneth me ;" nothing can 
 stand in my way, neither death, nor life, nor angels, nor other 
 powers, I am free. 2. ''All things are lawful unto me, but 
 all things are not expedient, I will not be brought under the 
 power of any. " The first gives us large space to walk at lib- 
 erty, the second restrains us from using our liberty wrongfully. 
 
 Sin cannot hamper us in our ways because it has lost its 
 
OUR GI.ORY. 267 
 
 power over us, we are free ! We have seen how, under the 
 dispensation of Moses, sin, which was dead without the law, 
 had revived by the law and become a cruel taskmaster. But 
 then God sent His own Son in the likeness of sinful flesh and 
 for sin — i. e., to destroy its power — and He condemned sin in 
 the flesh, proving by His sinless life lived in the sinful flesh 
 that sin has not absolute power over human beings. That 
 made those who walk not after the flesh, but after the Spirit, 
 free from the law of sin and of death. (The law of sin and of 
 death and the law of Moses must be carefully kept apart in 
 the study of the epistle to the Romans. The law of Moses 
 gave strength to sin to exert its law over man, thus putting 
 him under the law of death, but the law of Moses is neither 
 the law of sin nor of death.) 
 
 I was made free from the law of sin and of death by Him 
 who hath swallowed up death in victory, the Prince of I^ife, 
 my New Sovereign, "that, as sin hath reigned unto death, 
 even so might grace reign through righteousness unto eternal 
 life by Jesus Christ, our Lord." 
 
 But that government does not reign without a law. The 
 law of the Spirit of life which has rescued me from the claws 
 of death has now dominion over me. The lawless ones are 
 excluded with the lawless one. 
 
 The law of the Spirit is also called the law of Christ. It is 
 only just that He who has delivered me from my enemy 
 should have the right to rule me by His law. ** My yoke is 
 easy and my burden is light." His commandments are not 
 grievous. By the Spirit I know the mind of Christ ; by the 
 Spirit I am led to walk according to that mind ; the Spirit 
 teaches me to delight in the law of God and to run the right 
 way as of my own free will. What do I need more in order 
 to have perfect liberty ? *' Where the Spirit of the Lord is, 
 there is liberty. " 
 
268 FROM GLORY TO GI.ORY. 
 
 And oh, how large it is ! " All things are yours, whether 
 Paul * * * or the world, ' ' etc. Then I can help myself to all 
 I need in His service, from the Church and from the world, 
 from artists, musicians, experts of all kind. Where my own 
 means, strength or talents fail for His work I have only to 
 ask the Master of the household where to find the supply, and 
 He will send me for ' ' the colt " of which the Lord hath need, 
 for Simon's boat, to Martha's home. I may not always like 
 the arrangements He makes, it may mean mortification to go 
 to the appointed party, but then the liberty turns out to be a 
 law of liberty. 
 
 * ' Whoso looketh into the perfect law of liberty and con- 
 tinueth therein, he not being a forgetful hearer, but a doer of 
 the work, this man shall be blessed in his deed." It is the 
 looking into the law of Christ that gives us liberty. The lon- 
 ger I look, the more I am persuaded that the law of Christ is 
 holy and good, profitable and lovable. 
 
 Free, altogether free. " Yet have I made myself servant 
 to all, that I might gain the more." I have the liberty to 
 expect carnal things in return for the spiritual things which 
 I give out, but I do not use that right, lest I should hinder 
 the gospel of Christ — that was Paul's maxim, it should be 
 ours if thus placed. 
 
 Free ! All meat is sanctified by the Word of God and of 
 prayer ; but there is a weak sister who stumbles at my eating 
 pork— I can let it pass by for her sake. A brother only eats 
 herbs ; to please him I can do so, too, instead of insisting on 
 toy liberty of eating anything. 
 
 Free ! I believe I can wear any decent garments. ' * But, 
 dear, I wish you would take those poppies ofi" your hat." I 
 shall, of course, avoid wearing them further in her presence. 
 
 Free ! I believe that the lyord's day is given us to live and 
 work for Him as the worldly business is resting. But the 
 
OUR GI.ORY. 269 
 
 way to my activity is long and too much strength wasted in 
 the walk. I feel free to use the means of local communication, 
 but my companion takes offense in it. I had rather walk 
 with him and trust for an extra supply of strength than grieve 
 him with my liberty. ' ' Bear ye one another's burden and so 
 fulfill the law of Christ," whether it is a fault, infirmity or 
 cross, ' ' considering thyself lest thou also be tempted. " 
 
 Therefore, "submit yourselves to every ordinance of man 
 for the Lord's sake * * * for so is the will of God, that with 
 well-doing you may put to silence the ignorance of foolish 
 men ; as free, and not using your liberty as a cloak of mal- 
 iciousness, but as the servants of God." ''Ye have been 
 called unto liberty, only use not your liberty for an occasion 
 to the flesh — but by love serve one another. ' ' 
 
 THE FRUITS OF THE SPIRIT. 
 
 We shall see later on how we can glorify God by a fruitful 
 Christian life. Here we simply point to the fact that where 
 such law of liberty, the law of Christ, rules in a heart, the 
 fruits of the Spirit are bound to follow. "Ye shall know 
 them by their fruits * * * every good tree bringeth forth good 
 fruit * * * a good tree cannot bring forth evil fruit. " 
 
 All that is "fruit unto life eternal, " little of it is pleasant or 
 of use to the believer before the great harvest. 
 
 The first produced by the Spirit are " fruits meet for repent- 
 ance (or answerable to amendment of life)" which accompany 
 the conversion. Repentance includes godly sorrow, confes- 
 sion, restitution where possible, a changed life. 
 
 Sweeter fruits follow : * ' The fruit of the Spirit is love, joy, 
 peace, longsuffering, gentleness, goodness, faith, meekness, 
 moderation ; against such there is no law." 
 
 * ' We should bring forth fruit unto God, " of sweet savor 
 
270 FROM GI.ORY TO GLORY. 
 
 unto Him, and we shall do so if we cease working and let the 
 Holy Spirit have His perfect way in us. 
 
 THE MINISTRATION OF THE NEW TESTAMENT. 
 
 Moses was the mediator of the Old Covenant. Much glory 
 was attached to his privileged position. Jesus is the Media- 
 tor of the New Testament and no mortal mind can under- 
 stand the exaltation of His office. " He hath obtained a more 
 excellent ministry, by how much also He is the Mediator of a 
 better covenant, which, was established upon better promises.'^ 
 
 We as His servants and co-workers should rejoice in such 
 a ministry for the very excellency of our vocation. We are 
 privileged to proclaim the better promises, the foundation for 
 the better covenant, sealed with the blood of the New Testa- 
 ment that speaketh better things than Abel's, which also gives 
 us a better hope, by the which we draw nigh unto God. 
 
 That New Covenant is more excellent in at least four 
 respects : i. it brings nearer to God than the old : 2. it com- 
 prises a larger number ; 3. it is richer in quality ; 4. it is 
 everlasting. 
 
 Thus it reaches out in height and breadth and depth and 
 length. 
 
 The Old Covenant admitted the ordinary member of the 
 congregation but to the altars of the court, the priest to those 
 of the holy place, while only the high priest was permitted 
 once a year to approach God in the Holy of Holies. The 
 New Covenant admits whomsoever to the very throne of the 
 Almighty within the veil. There is a mercy-seat set up at 
 the right hand of God in the person of Jesus Christ. It is the 
 City of Refuge, our propitiatory for the past, our Rock of 
 Ages for the present, our hope for the future. The soul that 
 is anchored to that Hope remaineth and liveth forever. Thus 
 
OUR GLORY. 271 
 
 the ministry of the New Testament is more glorious ; it 
 invites people to the very presence of God, and that not in 
 fear and trembling but with boldness. Still there is one 
 important restriction, only one way leads to it. That way is 
 new, not from eternity, nor Moses' time, although foreor- 
 dained and foreshadowed. It is the rent which, in the hour of 
 Jesus' death, was made in the veil that formerly separated the 
 sanctuary from the holy place and prevented man from seeing 
 God. Jesus opened that way, which is called "the way of 
 life," in the very hour when He poured out His soul in death, 
 when He had His flesh torn by the agonies of the departure 
 of His Spirit. 
 
 There is no other way to eternal life but that one. ** Hav- 
 ing, therefore, boldness to enter into the holiest by the blood 
 of Jesus by a new and living way which He hath conse- 
 crated for us, through the veil, that is to say, His flesh, let us 
 draw near in full assurance of faith, ' ' let us hold fast the pro- 
 fession of faith, and let us provoke one another unto love and 
 to good works. 
 
 Thus reaching out higher, to the seat of the presence of 
 God, the New Covenant also extends in breadth. The Old 
 one was a peculiar grant to one nation, the New one embraces 
 the whole world. It extends to Jew and Gentile, to the black 
 man and white man, to clergy and laity, it benefits the 
 ' * whosoever will. ' ' The dimensions of the sacred ground are 
 no longer the "camp" only, for the very center of it, the 
 cross, was established " without the camp." 
 
 The Gentiles, who had no part in and no claim on the 
 privileges of the worship of the True God, were brought into 
 these blessings by the New Covenant. That gospel was fore- 
 told to Abraham before the Mosaic Covenant was made, but 
 it could not be fulfilled until the Old Covenant had proved to 
 be imperfect, though it was perfect for the time being. 
 
272 FROM GI.ORY TO GI.ORY. 
 
 How God would bring the Gentiles, too, into the bond of a 
 covenant, worshipers of idols, was a mystery to prophets 
 and angels. Therefore they looked with amazement upon 
 the work performed by the Son of God on earth. Therefore 
 they are singing the song in heaven : * * Worthy is the Lamb 
 that was slain to receive power and riches, and wisdom, and 
 strength, and honor, and glory, and blessing," the Lamb that 
 came to redeem Israel from the curse of the law and to throw 
 the doors of the covenant open to the world * * that the bless- 
 ing of Abraham might come on the Gentiles through Jesus 
 Christ." 
 
 That mystery had been hid from ages and generations. 
 Jesus had gone to heaven and the world did not know what 
 was in store for them. The Holy Spirit had come to earth 
 and begun to build up the mystical Body of Christ, i. e., the 
 Church. But neither the apostles nor other members, who 
 were all Jewish, dreamt of the largeness of the thought and 
 love of God, that was going to make also the Gentiles fellow 
 heirs with Israel, until the * ' riches of the glory of that 
 mystery among the Gentiles " were revealed to Paul by the 
 Holy Spirit, and as the minister of such gospel, as the apostle 
 of the Gentiles, he appreciated the glory connected with it : 
 " I magnify mine office" to "preach Christ among the 
 Gentiles, the hope of glory." 
 
 But the New Covenant has gained in depth, too. Life and 
 incorruption have been brought to light through the gospel. 
 Man's perfect obedience to the law did entitle him to happi- 
 ness. Obedient faith bestows eternal life to those who are 
 under the New Covenant, and some will not even see the cor- 
 ruption of this mortal tabernacle, those *' counted worthy," 
 when the Body of Christ will be taken up without dying to 
 meet the Glorious Head in the air. 
 
 The Old Covenant required repeated, yea continual, sacri- 
 
OUR GlyORY. 273 
 
 fices of animals. The New Covenant was sealed once for all 
 with the most precious blood that could be found. After that 
 the worship did not demand further victims ; there without 
 the camp we offer sacrifices of praise, good works and love, 
 with which God is well pleased. 
 
 F'ear of God was the instigating element in the Old Cove- 
 nant ; we are prompted by love to obey. Love does not do 
 away with the fear of God, but it changes it from the dread 
 of a slave or criminal to the reverence for a father. It is ven- 
 eration in the highest sense of the word which forbids to 
 grieve because it loves. 
 
 The law commanded to do, without furnishing either help 
 or strength to bear the burden. It slew him who was power- 
 less to obey because of the weakness of his flesh. The New 
 Testament provides the ability to be faithful and to fulfill the 
 terms of the Covenant. * ' My grace is sufficient for thee, for 
 My strength is made perfect in weakness." That is the 
 wonderful depth of the New Testament. 
 
 And one more excellency of the ministry of the New Cove- 
 nant : it remaineth forever. It will never be replaced by a 
 third. It cannot be exceeded. Therefore, "if that which 
 was done away was glorious, much more that which remain- 
 eth is glorious." 
 
 Oh, to be able to comprehend with all saints what is the 
 breadth and length and depth and height, and what the love 
 of Christ, that gave us the New Testament and made us 
 ministers of the New Covenant ! 
 
 THE MINISTRY TO THE SAINTS. 
 
 As a rule, the ministering to the saints is not required from 
 the servants that attend to the preceding ministry — i. e., of 
 reconciliation, righteousness, of the Spirit, of the New Cove- 
 
274 FROM GI.ORY TO GI<ORY. 
 
 nant. They are generally the ones to whom this latter service is 
 rendered. The servants of God, ministers, missionaries and 
 others, give out the word of reconciliation and proclaim the 
 righteousness of God to hungry souls ; those that are helped 
 should minister unto them, that is the command of God. 
 Sometimes saints minister to saints, and that is the sweetest 
 of all. We shall understand the glory and the privilege of 
 the ministration to the saints, if we consider for a moment 
 the other side of it — the receiving, which means humiliation. 
 
 The fact of receiving is not always humbling. Well may 
 eyes shine bright and lips smile when the soldier receives his 
 reward of honor for the service he has rendered to his home- 
 land. A look of satisfaction spreads over the face of him 
 who receives a decoration from his sovereign's hand. There 
 is nothing humiliating in it. It is not exactly gratitude he 
 feels, it is honest pride which springs from the consciousness 
 of having done well. 
 
 But look at the beggar into whose hand pity puts a piece of 
 bread or a coin. See the honest poor whom charity tries to 
 raise from the ground. Think of the unfortunate sufferer 
 whom a free dispensary has to relieve or a county hospital 
 has to take in. Their looks suggest no glory. The necessity 
 of receiving is the wormwood that makes the cup so bitter. 
 
 Grace is shown to them, and grace is humiliating unless it 
 is the grace of God. To live on grace means a story of not 
 only hardships and sufferings, but also burning tears in the 
 closet, where the wounds are bleeding that condescension 
 and pity have inflicted. But the angel, the messenger of 
 God, is bound to be present as he hands that cup to the suf- 
 ferer. "It is more blessed to give than to receive " are the 
 Lord's own words, born of bitter experience. 
 
 The joy of giving is inborn in human nature — with the ex- 
 ception of miserable misers and some people who only love to 
 
OUR GLORY. 275 
 
 give what does not cost them anything. A certain charm is 
 connected with giving. Babies like to hand the conductor 
 the tickets. Children count it a privilege to drop a coin in 
 the blind man's hand by the wayside. We, babies and chil- 
 dren of the Heavenly Father, should count it likewise a privi- 
 lege to be the visible hand of His invisible benevolent strong 
 arm of help. 
 
 The giver personally may not get anything in exchange, 
 not even spiritual food, but it will make no difference as long 
 as we have the Body of Christ in view whose members we are, 
 the ones to nourish the others for the sake of the Head who 
 ordains it so, and who places the members in the Body as He 
 will. It is grace for grace on both sides. It takes grace to 
 become poor for Jesus' sake, as it is said of Himself: **Ye 
 know the grace of our Lord Jesus Christ, that though He was 
 rich, yet for your sakes He became poor .'' On the other hand, 
 ministering to the saints is called grace : * * We do you to wit 
 of the grace of God bestowed on the churches of Macedonia, 
 how that in a great trial of ajBfliction the abundance of their 
 joy and their deep poverty abounded unto the riches of their 
 liberality. ' ' 
 
 There are some of God's servants and handmaids who are 
 privileged, perhaps by the training they have received in their 
 youth and the circumstances that surround them, to "make 
 carpets ' ' as Paul did and yet work wholly for the Lord. A 
 joy is in it which only those who have experienced it can 
 understand. But many, most others who are set apart for 
 Christian work are left without such resources, and yet they 
 have a right to eat and drink and lodge somewhere. It was 
 not the Lord's intention that they should be humbled by being 
 ministered unto, but that they should receive their support, 
 the necessaries of life, as wages for their work. " If we have 
 sown unto you spiritual things, is it a great thing if we shall 
 
2'j6 FROM GI,ORY TO GI.ORY. 
 
 reap your carnal things ?" asks the apostle. " Who planteth 
 a vineyard and eateth not the fruit thereof ? Thou shalt not 
 muzzle the mouth of the ox that treadeth out the corn. Even 
 so hath the I<ord ordained that they which preach the gospel 
 should live of the gospel." *%et him that is taught in the 
 Word communicate to him that teacheth in all good things. " 
 
 The law of liberty will regulate all the difficulties that may 
 arise as to the liberality of giving. It is based on two prin- 
 ciples : "Ye are not your own — ye are bought with a price, " 
 and '' render unto God the things that are God's." 
 
 When He bought us from Satan with His own blood we 
 passed into His possession with all we had. Since then we 
 are but His servants and handmaids who do His business, His 
 stewards and stewardesses whom He eventually entrusts with 
 His own treasure. It is our duty to trade for Him and see to 
 it that we do not enrich Satan by either our carelessness or 
 unfaithfulness. 
 
 It appears further from the Word of God that all money, 
 whether used by righteous or unrighteous hands, is called 
 "the mammon (riches) of unrighteousness," but also that it 
 is possible to lay up treasures in heaven by their righteous use 
 on earth. Our own interest should stimulate us to make the 
 best use of it for eternity. 
 
 Being more than debtors to God — i. e., His own property — 
 there is then no doubt but that we owe some of our so-called 
 property to Him. 
 
 How much of it ? According to the Mosaic law God 
 claimed the tenth part of all they had for Himself— i. e., for 
 His Temple and worship. The freewill offerings were made 
 in addition and once so abundant that God had to restrain 
 them from bringing more. Does the Christian owe Him less, 
 less tribute of gratitude for His sacrifice that had not yet been 
 made for the Jews of the Old Covenant ; less grateful acknowl- 
 
OUR GI.ORY. 277 
 
 edgment of the righteous, wise and gentle government 
 under whose protection he lives and breathes and prospers ? 
 Do we owe less or more ? Have we a ** Lord's box " to 
 receive our tithe, the tenth at least of what He gives us ? It 
 need not necessarily all go to churches or missions, but it 
 should be the treasure consecrated to the privilege of doing 
 good. 
 
 * * Therefore charge them that are rich in this world that 
 they be not highminded, nor trust in uncertain riches, but in 
 the Living God who giveth us richly all things to enjoy, that 
 they do good, that they be rich in good works, ready to dis- 
 tribute, willing to communicate, laying up for themselves a 
 good foundation against the time to come, that they may lay 
 hold on eternal life." 
 
 Then, ''cast thy bread upon all waters, for thou shalt find 
 it after many days." 
 
 THE MINISTRY OF AUTHORITIES. 
 
 No ministry is probably so largely discussed in the public 
 papers of to-day as the ministry of authorities. Rebellion, 
 like a mighty taurus, is curving its neck, ready to burst all 
 bands and chains and to break away from the enclosure of 
 lawful restraint. The liberty of the press is sowing seed both 
 of good and evil. Would to God it were always in harmony 
 with and under the power of the Almighty ! 
 
 That many of the powers now in authority, on thrones, in 
 the courts of justice, in any public office, are all but ** after 
 the heart of God " does not do away with His holy intent con- 
 cerning them. * * There is no power but of God. The pow- 
 ers that be are ordained of God. Whosoever, therefore, 
 resisteth the power resisteth the ordinance of God." 
 
 God intended the ministry of authorities to be glory, His 
 
278 FROM GLORY TO GLORY. 
 
 visible power of protection and justice on earth. " He is the 
 minister of God * * * He beareth not the sword of God in 
 vain" — here is a minister of God with the sword in hand, in 
 the covenant of the dispensation of grace. 
 
 But the world is full of people pictured in the following pas- 
 sages : * ' These filthy dreamers * * * despise dominion and 
 speak evil of dignities." ** That walk after the flesh * * * 
 and despise government. Presumptuous are they, self-willed, 
 they are not afraid to speak evil of dignities and shall receive 
 the reward of unrighteousness." 
 
 If according to God's plan glory rests upon a crowned head 
 — what glory will it be when the faithful servant who was set 
 over many things will enter into the joy of the I^ord, receiving 
 his reward from the King of kings ! 
 
 Their work is not easy. Therefore Paul admonishes the 
 I^ord's people : '* I exhort therefore that, first of all, supplica- 
 tions, prayers, intercessions and giving of thanks be made for 
 all men, for kings and for all that are in authority, that we 
 may lead a quiet and peaceable life in all godliness and hon- 
 esty ; for this is good and acceptable in the sight of God our 
 Savior." 
 
 * * * 
 
 What a variety, then, of ministrations ! ** 7b every man his 
 work ,^' There is a place for you and me, something, some- 
 where. We must be busy to get glory, and we can work and 
 toil joyfully because the service in itself is glory. 
 
 "He gave some apostles, and some evangelists, and some 
 pastors and teachers : for the perfecting of the saints, for the 
 work of the ministry, for the edifying of the Body of Christ.'' 
 
 The whole Body is fitly joined together by Jesus Christ, but 
 it is compacted by that which every joint supplieth. Every 
 
OUR GLORY. 279 
 
 part has to work so that the Body may increase and develop 
 into a " man of full growth." 
 
 The question is, are we filling our place? Whether it be 
 pulpit or hospital, kitchen, nursery, bank or shop, mission- 
 room, school-room or garret, in whatever position, we can, 
 we must do something for Jesus. A man's influence Is either 
 for God or for Satan. " None of us liveth to himself," every 
 one is bound to exert an influence upon his surroundings, 
 and the higher the position, the greater is the opportunity for 
 promoting good, the greater the responsibility of leading God- 
 ward those entrusted to their care. All authorities, whether 
 public or private, are a power and should and could be a 
 power for God. 
 
 May Jesus find us busy in our places when He comes, "for 
 the Son of Man is as a man taking a far journey, who left His 
 house and gave authority to His servants, to every man His 
 worky and commanded His porter to watch. Watch ye there- 
 fore, for ye know not when the Master of the house cometh, 
 at even, or at midnight, or at the cock-crowing, or in the 
 morning, lest coming suddenly he find you sleeping." 
 
 * ' After a long time the I^ord of those servants cometh and 
 reckoneth with them *>!«** Lord, Thou deliveredst unto me 
 * * * behold, I have gained ' * * * His lyord said unto him : 
 ' Well done, good and faithful servant * * * enter thou into 
 the joy of thy Lord. ' " 
 
How Can We Glorify God? 
 
 There are a good many Christians who calculate like this : 
 God has promised eternal life — i. e., a place in heaven — to all 
 those who believe in Jesus. I believe in Him, and, therefore, 
 I shall go to the abode of the blessed. God says that He will 
 wipe all tears from their eyes, there shall be no more death, 
 neither sorrow, nor crying, neither shall there be any more 
 pain. That is all I care for, that will make me perfectly 
 happy, I am not so ambitious as to aspire for a high place 
 there. 
 
 It seems so beautifully modest, just the spirit of meekness 
 that should adorn a child of God, content with all that is 
 given. 
 
 But there is reason for serious doubt as to the nobility of 
 those thoughts. I^eaving out of consideration the uncertainty 
 of such salvation, the question is, what is the motive of these 
 thoughts and the moral power that produced such resigna- 
 tion ? Perhaps it is no power at all, perhaps it is weakness, 
 lack of energy. 
 
 Weakness of the new man means power of the flesh. It 
 takes elasticity of spirit to make up one's mind for earnest 
 work to the glory of God and not man's or our own, for some- 
 thing apparently unreal, for days far, far away. It costs, and 
 the ** I " is not willing to pay the price fixed for the crown, 
 which consists in hours of watching, in garments of humilia- 
 tion, in abstinence from palatial food, in a stone pillow and a 
 pilgrim's staff, in disappointments and losses. I had rather 
 go without a mansion in heaven than give up my comfortable 
 every day life, sighs the poor victim. What do I care for a 
 crown if it costs me so much day by day ! 
 
HOW CAN WE GLORIFY GOD? 28 1 
 
 Do you call lack of ambition nobility of soul in business 
 life or in service ? It is nothing but laziness, underrating the 
 heavenly reward, yea, more — robbery. 
 
 Why did Moses lose the glory of entering into the promised 
 land and of leading the flock into the fold, after he had borne 
 all the hardships on the long way through the wilderness ? 
 Because he had robbed God of glory in the sight of the peo- 
 ple, before whom God wanted to be glorified. He never had 
 another chance to make up for it. 
 
 Are there more lenient connections between God and us ? 
 The New Covenant says : "Ye are not your own, ye are 
 bought with a price ; therefore, glorify God in your body and 
 spirit which are God's. " Have we, according to that, a duty 
 to glorify God, or is it left to our good will ? 
 
 We are His property ; He has a right to expect the best 
 from us. He is waiting for us to enter into heaven richly 
 laden with fruits of righteousness. If we fall short of some 
 glory, God Himself is the loser as well as we ; the only diflfer- 
 ence is that He is the wronged party and we the ones that 
 caused the loss. Oh, the tears of sorrow here on earth when 
 we lost such a chance of living to the glory of God ! What 
 will it be when we stand before Him ? 
 
 If the love of Christ fills us it will constrain us to ask, not 
 " how must we glorify God," but ''how can we glorify God," 
 though involuntarily the question rises in the yearning soul, 
 "but how can we ?" 
 
 The most comprehensive answer would perhaps be by 
 shining for God, little lights, large lights, wax candles, oil 
 lamps, gas flame, electric light, only shine ! Do not quench 
 your glimmering wick because you are not yet a big light. 
 Everybody on his post. As in the sick room nothing can 
 take the place of the night lamp with its faint, mysterious 
 light, so the big lustre would look ridiculous in a Christmas 
 
282 FROM GLORY TO GLORY. 
 
 tree, which it seems must be trimmed with tiny wax candles, 
 while it is a charming beauty with all those sparkling drops 
 of glass when suspended from the ceiling of a spacious hall. 
 I^et us not wait till we are made a big body of light, but let 
 us begin to shine just where we are and what we are. 
 
 The washerwoman, professional or private, can radiate glory- 
 beams from her wash-tub as long as her hands are busy for 
 the Master, enabling her to drop her widow's mite into a 
 mission box or to raise her fatherless children for the king- 
 dom of God, while her soul rejoices in the similar work which 
 Jesus does when He washes souls whiter than snow. 
 
 The servant in the kitchen, the mother among her children, 
 the family head in his business, the good Samaritan, whether 
 doctor or nurse, at the sufferer's side, the miner in his den, 
 the motorman on his engine, the letter-carrier at the doors, 
 the policeman on his post, the waitress at her table, the clerk 
 behind her counter, the teacher in her classroom, the judge in 
 his seat, the king on his throne, all can shine for Jesus. 
 
 "Ye are the light of the world. Let your light so shine 
 before men that they may see your good works and glorify 
 your Father which is in heaven." It is not only the passive 
 " let," but the active " make. " Make it to shine. Put it on 
 high. Not that people may honor you, but may glorify the 
 Father of light in you. He placed it into you that you 
 might keep it bright, nourishing it with fresh oil in order to 
 give light to others. "Herein is my Father glorified, that 
 ye bear much fruit, so shall ye be My disciples. " 
 
 Not because ye say ye are such. As soon as you profess 
 yourself to be a Christian one or another child of the world 
 will stand before you and look into your face to see whether 
 you^are lighted up. They cannot look into you, but there is 
 one spot through which the inside light is bound to shine, it 
 cannot be hid, and that is your eye. " The light of the body 
 
HOW CAN WE GI.ORIFY GOD? 2S3 
 
 is the eye." Can you keep your eye from sparkling when 
 you are full of joy or mischief, or have you to make it sparkle 
 by efifort ? You cannot help it. So the restful eye shines 
 forth the peace with which the soul is" filled. The tender eye 
 betrays the heart where love and sympathy are dwelling. 
 The eye speaks truth while lips may lie. Therefore, '* when 
 thine eye is single thy whole body also is full of light." It is 
 not enough that joy, peace, sympathy, truth have sprung up 
 in the heart, if thy eye is not single, if it is marred by double- 
 mindedness, those fruits of the Spirit cannot only not shine, 
 but by and by they will be extinguished. You may have 
 peace, but if there is any root of bitterness in the same heart 
 it will distort the eye ; you cannot give out peace and extend 
 it to others unless you have it pure and bright. 
 
 Whatever the trouble of the evil eye may be, whether 
 hatred, hypocrisy, vainglory or other double-mindedness, it 
 will hinder the light which is in the body from shining out, and 
 gradually it will quench the spark within. " When thine eye 
 is evil thy body also is full of darkness." ''Purify your 
 hearts, ye double-minded, " that is the Scriptural salve. 
 
 Onward, forward, is the watchword of glory, not backward, 
 but from strength to strength. There is no " old age " in the 
 "new man's " life. His force does not, should not abate. 
 
 Glorifying God, shining for Jesus, requires a careful walk 
 through life, circumspect, abstaining from all appearance of 
 evil, that the ministry be not blamed. 
 
 Every failure of ours is a reproach to God, and the world is 
 watching for such. The old enmity between God and Satan 
 is still going on. When God gains a victory Satan hates 
 Him afresh. Why are the children of God hated by the 
 children of the world ? Because the latter cannot help seeing 
 something in them that means defeat for Satan and his parti- 
 sans, and therefore they hate. As soon as they can pick at a 
 
284 FROM GLORY TO GLORY. 
 
 Christian's life they will do so and will feel satisfied. But if 
 a hero or heroine stands true, not only in good but also evil 
 days, even the world must admit that their God is great. 
 "Have your conversation honest among the Gentiles, that 
 whereas they speak of you as evil-doers they may by your 
 good works, which they shall behold, glorify God in the visi- 
 tation," says the apostle. We should aspire to a conversa- 
 tion " as it becometh the gospel of Christ." 
 
 A king's son is expected to honor not only his father, but 
 also his country, by a walk worthy of his standing. Dele- 
 gates bring either shame or glory upon the body that elected 
 them as representatives. Teachers are justified in feeling to 
 a certain extent proud of the laurels their pupils win in the 
 day of testing, while the latters' failure may cast reflection on 
 their teacher's ability. A general is glorified by the victory 
 obtained by his army ; the leader of the enemy that is put to 
 flight shares the shame of his soldiers. Parents are often 
 judged after the conduct of their children ; so God is either 
 glorified or put to shame by our manner of life. " Walk 
 worthy of God, who hath called you unto His kingdom and 
 glory." 
 
 He that walks circumspectly has good chances for a suc- 
 cessful course. He sees the end in advance, he appreciates 
 the rest that will follow, he looks out for the dangers in the 
 way. Thus we are admonished to walk worthy of the voca- 
 tion wherewith we are called, honestly toward them that are 
 without, "that ye may be blameless and harmless, the sons 
 of God, in the midst of a crooked and perverse nation, among 
 whom shine as lights in the world. " " That the name of our 
 Lord Jesus Christ may be glorified in you and ye in Him 
 when He shall come to be glorified in His saints and to be 
 admired in all them that believe." 
 
 For the prize of that high calling, the resurrection from 
 
HOW CAN WK GLORIFY GOD? 285 
 
 a^nong the dead, the apostle himself was working, running, 
 racing. " I press toward the mirk, forgetting those things 
 which are behind and reaching forth unto those things which 
 are before. " 
 
 Some practical hints how to glorify God are summed up in 
 Col. I : lo-ii. " Walk worthy of the Lord unto all pleasing^ 
 h^ing fruitful in every good work and increasing in the knowl- 
 edge of God, strengthened with all might according to his 
 glorious power unto all patience and long suffering with joy- 
 fulness'' — i. e., by i. knowledge of God ; 2. power ; 3. patience ; 
 4. fruitfulness ; 5. peacefulness ; 6. joy fulness ; 7. every good 
 work ; 8. growth, or changed from glory to glory, 
 
 BY KNOWLEDGE. 
 
 Paul's testimony to the Galatians was that the churches in 
 Judea glorified God in him when they heard that he who once 
 persecuted the faith in Jesus now preached it. The change 
 of mind through the knowledge which he had received was 
 admired by them and recognized as a powerful work of God. 
 The Word of life had proved eflfectual. The Word is glorified 
 when it has free course. 
 
 Only a servant of God who has knowledge of truth and 
 error can be helpful in converting a sinner from the error of 
 his way, and thus a multitude of sins is covered — to the glory 
 of Jesus. Whenever a man's soul is saved his sins are blotted 
 out, removed out of sight, so that Satan cannot point to them 
 any longer as a waste for which the price had been paid in 
 vain. Mountains of sin can thus be cast into the sea by able 
 ministers, nourished up, as Timothy was, in the words of 
 faith and of good doctrine. 
 
 But there are many who have known the Scriptures from a 
 child, those words which are able to make wise; there are 
 
286 FROM GI,ORY TO GI.ORY. 
 
 Others who received that gift later in life ; who both have 
 wrapped up that talent and digged it away in their mind; they 
 did not continue in meditation, they did not abide in the 
 Word, they did not give themselves wholly to it, and thus 
 they became rusty, " leaking vessels," the knowledge ran out 
 to their hurt and to the dishonor of God. 
 
 Study under the direction of the Holy Spirit will make us 
 workmen that need not to be ashamed. The word of truth 
 will stand out in golden letters from the * ' words of no profit, ' ' 
 and such knowledge will keep a servant of God from * * profane 
 and vain babblings." Purged from those, he shall be " a 
 vessel unto honor, sanctified and meet for the Master's use," 
 prepared unto every good work which glorifies the Divine 
 Teacher. 
 
 Love for Him will enable us to spend hours over the Book 
 which only opens its deepest sources to him who looks away 
 from the cisterns made by man. Human helps and commen- 
 taries may be and are useful, !. but they have to be studied 
 under the eye of the Son of God who may set them aside alto- 
 gether, pouring out His own Spirit of revelation upon the 
 disciple at His feet who is thirsty for pure knowledge of the 
 truth. He delights to make the foolish scholar powerful, thus 
 confounding the wise fellow students, and to adorn the most 
 despised with the understanding from on high. But His 
 riches are only lavished upon the soul that is anxious to trade 
 with them for the glory of God and not for vainglory or 
 self-satisfaction. 
 
 Knowledge of the Scriptures does not always impart that 
 knowledge of man which every Christian worker should have. 
 God is dishonored by the blunders that His disciples make. 
 We should aspire to discernment, which is not only a gift of 
 God — ** to one is given by the Spirit * * * the word of knowl- 
 edge * * * to another discerning of spirits " — but which mUvSt 
 
HOW CAN WE GLORIFY GOD? 287 
 
 be sharpened by observation and docility of mind in the daily 
 life. All children of God should naturally be able to discern 
 the spirit that works in those around them : " He that is spir- 
 itual discerneth all things, yet he himself is discerned of no 
 man." But they should covet and by all means possible strive 
 to obtain that precious tactfulness and discretion as a result 
 of knowledge of man which is the best ornament a soul- winner 
 can wear. 
 
 But the acquisition of such knowledge involves much heart- 
 ache, disappointment and struggle against hardening of heart, 
 as this would be the natural result of the study of man. It is 
 painful to find out that we have been mistaken in somebody. 
 We love to esteem, to trust in others ; it edifies our own soul 
 and beautifies the little world in which we live. Sometimes 
 it means the loss of no small treasure when knowledge dis- 
 perses the haze which veils the hills of reality with a poetical 
 charm. It is part of the dues we have to pay for obtaining 
 wisdom. 
 
 Knowledge of self is the most humiliating of all. It is not 
 absolutely necessary that we gain it by stumbles, but we can- 
 not obtain it without trials. "Remember all the way which 
 the Lord thy God led thee * * * to know what was in thine 
 heart." " God left him to try him that he might know all 
 that was in his heart." 
 
 Only when wounded to the core we come to know our black 
 heart with thoughts of bitterness and the temptation to hate. 
 Pride, though once perhaps killed off, shows suddenly up 
 when provoked by the deadly stings of contempt, malicious- 
 ness, haughtiness. Selfishness seems to have all gone until 
 all at once we become aware that somebod}'- else considers our 
 unselfishness very convenient and profitable for himself. Oh 
 no, we say, it was not meant that way. 
 
 And so the whole hideous old man raises himself up before 
 
288 FROM GLORY TO GLORY. 
 
 our eyes from time to time and says : * ' This is you, your own 
 sweet self. " Disgusted we turn away from that sight saying 
 with Job : '* I abhor myself. " 
 
 But all that knowledge tends to and accomplishes one great 
 aim — i. e., gradually to be conformed to the image of the Son 
 of God; therefore we rejoice, knowing that ** all things work 
 together for. good to them that love God. " 
 
 BY POWER. 
 
 The soldier is a type for power. His training is long and 
 painful, but he keeps the object in view, and that is, to gain 
 strength that he may exert power when required. The sol- 
 dier probably endures more hardships than any one else, but 
 he rejoices in them as he loves Him who has chosen him to 
 be a soldier, and he seeks to please Him by life and by death. 
 
 Though his accomplishment is individual strength, yet he 
 knows that victory can only be obtained by united forces. 
 The soldier does not look forward to individual reward, but 
 his ambition is the glory of the army and his king. There is 
 perhaps more unselfishness in the soldier's service than in 
 any other. 
 
 And that must be our ambition, too, if we want to be quali- 
 fied for a good soldier's place in the army of the Lord of hosts. 
 
 Such thought underlies altogether the meaning of the word 
 "service" as used in the Old Testament and often in the 
 New. When the Levites were chosen to minister in the tab- 
 ernacle of the congregation they were to ' ' war the warfare of 
 the service " from twenty-five years and upward, and they 
 were to ' ' return from the warfare of the service ' ' from the 
 age of fifty. Their further ministering was ** keeping the 
 charge." 
 
HOW CAN WE GLORIFY GOD? 289 
 
 If all the servants in the House of God did consider their 
 service a warfare the enemy could not make the havoc over 
 which he rejoices to-day. On every side the adversary is 
 gaining ground ; but there is no earnest call for the armor of 
 God among His soldiers. It is too uncomfortable to have the 
 loins of the mind girt with the girdle of truth all the time ; the 
 breastplate of righteousness wherewith to work the works of 
 faith by love is a hindrance when a nap would be welcome; 
 slippers are more comfortable than the soldier's footwear ; the 
 helmet of the hope of salvation, the hope of His coming again, 
 betrays too clearly the unpopular party to which one belongs ; 
 and it is perhaps more prudent not to wear the sword all the 
 time, that gives somebody else the chance to be sent out into 
 battle. 
 
 But "endure hardship," exhorts the apostle after his own 
 experience of a good soldier's life, having fought a good fight, 
 just about to take ofi" his armor, watching for the roll-call to 
 go up yonder. 
 
 How he encourages the meek ones and weak ones that have 
 to be made bold. "The weapons of our warfare are not 
 carnal, but mighty to God to the pulling down of strong- 
 holds." Why, then, should we fear ? Onward against the 
 foe! 
 
 There is strength in organized bodies, there is strength in 
 churches, whatever may be and is said against them with and 
 without truthful reason . They are far from being ' ' holy 
 lumps, ' ' but there is strength in unity. They are the folds 
 where "the kids feed beside the shepherds' tents." The 
 light of truth would have gone out long ago had it not been 
 preserved by those bodies of believers, while the individual 
 may seek and find his * ' nest ' ' there in the courts of the 
 Lord. The same may apply to missionary societies and simi- 
 lar institutions. The one or another Christian may be placed 
 
290 FROM GLORY TO GI^ORY. 
 
 as a .pioneer, disconnected from the rest, but he will still 
 watch and pray for those who are in the ranks, and he will 
 rejoice in their victorious advance. The pioneer placed on 
 his post by his captain is worthy of honor and cheer ; while 
 the forlorn, stray soldier in the rearward or at the flanks of the 
 army is a sad sight. To our tents and posts, fellow soldiers ! 
 ' * We shall cast down imaginations, we shall pull down every 
 high thing that exalteth itself against the knowledge of God, 
 we shall bring into captivity every thought to the obedience 
 of Christ." Wherever the Captain sends we'll go. The 
 glory will not be ours, but His. What is a little man or a 
 little woman in the host of millions. Nothing but a drop of 
 water in a bucket, yea, in the ocean. Still, there would be no 
 ocean but for the drops ; and when the wave dashes high 
 against the rock the single drop glistens in its own glory with 
 the gold of the setting sun. We must war a good warfare, 
 we must hold faith and a good conscience for the sake of Him 
 who makes us to triumph. 
 
 But a good soldier is not only on the defense, he must be 
 ready to attack the enemy when sent against him. " Heal 
 the sick, cleanse the lepers, raise the dead, cast out demons," 
 was the watchword of the first company of twelve sent out 
 against the hostile host. The shield of faith was their defense 
 and the sword of the Word was their weapon. Is that heal- 
 ing power lost ? No, but there are so few whose hands are 
 taught to war and whose fingers to fight according to the 
 heavenly martial rules. They do not know how to handle 
 the oil of anointing, they are afraid to wield the sword of 
 prayer. Abraham staggered not at the promise of God 
 through unbelief, but was strong in faith, giving glory to 
 God. He held up the shield of faith against Satan when told 
 that he, the aged man, could not have an heir ; later on that 
 he could not give up his son, that child of promise. Abra- 
 
HOW CAN WE GLORIFY GOD? 29 1 
 
 ham believed that God could raise Isaac from the dead if nec- 
 essary. We, Abraham's children of faith, have the almost 
 unlimited promise : * ' Whatsoever ye shall ask in My name 
 that will I do, that the Father may be glorified in the Son. 
 If ye shall ask anything in My name, I will do it." 
 
 While the works of faith are getting scarce in the camp of 
 God, Satan on the other side inspires faith in the power of 
 mind and of spirit. Miracles are wrought by faith in the 
 other camp, where Jesus' blood is trampled under foot, and 
 people ask, how is it possible ? 
 
 The Scriptures have foretold those ' ' latter days, " and still 
 men wonder. Faith in Satan's power will move the legions 
 of evil spirits to go to work, even in the disguise of angels of 
 light. A few years ago a woman obtained a new growth of 
 teeth in answer to prayer by faith, but they were not from 
 God. When later on her "benefactor " made her go into 
 gross sin, impudently claiming that he was a messenger from 
 God, and in consequence to her fall her eyes were opened to 
 the fact that she had been seduced by Satan, she turned with 
 horror from him — and all those teeth crumbled into nothing. 
 (No story, but unfortunately true.) Let us be prepared to 
 see marvellous things done in the latter days which cannot be 
 attributed to the Lord, though they are wrought by faith. 
 
 Satan intends to seduce men into sin or to lead them away 
 from the foot of the cross by giving them the desire of their 
 heart on other pastures and under the banner of Science, 
 Spiritualism, Mind Cure, etc., whether it be healing of the 
 body or helpfulness on other lines. 
 
 How can God allow such deceitfulness has been asked by 
 more than one perplexed child of God. It seems to be the 
 means of separating the sheep from the goats. The watch- 
 word thrown out into the innumerable throng of sufferers and 
 discontented souls who long for embetterment is the " blood 
 
292 FROM GLORY TO GLORY. 
 
 of the Lamb." The test is the cross. The believers and un- 
 believers have been intermingling until now. But inasmuch 
 as the final harvest is drawing near, the weeds have to be 
 known as weeds. While the redeemed hold up the cross 
 those people, too, have to make a profession of their faith, 
 they are gathering around a banner which reads : '* No hell, no 
 condemnation, no Savior, no blood. " They have to be made 
 manifest that they may be judged by their own words. That 
 explains the rapid growth of anti-Christian supernaturalism 
 and the establishment and prosperity of the thousands of their 
 churches. We must be near the harvest time. 
 
 There is another class of faith-soldiers who apparently fight 
 under the standard of the cross, and yet when all works shall 
 appear in the true light they will not be found in the ranks of 
 the warriors of the King. ' ' Many will say to Me in that day : 
 ' Lord, Lord, have we not prophesied in Thy name, and in 
 Thy name cast out demons ? ' And then I will profess unto 
 them : ' I never knew you.' " 
 
 Those works were not done to give glory to Jesus, but to 
 bring honor to man. Glory did follow, but only on earth. 
 The crutches fell and the woman stood on her feet again. The 
 consumptive young lady returned to her home restored to 
 health and natural bloom. The cancer had to yield to the 
 powerful word of prayer inch by inch. But some of those 
 who were benefited turned from following the Master who had 
 healed them and went after the human instrument which He 
 had used into the land of vainglory. 
 
 "To the glory of God ' ' must be our motto. Proper mili- 
 tary education, courage, readiness at all times to meet the 
 enemy, and persevering bravery, are the indispensable traits of 
 a good soldier. Courage that rushes into battle and shows 
 the heels after a few smarting blows is not valor. 
 
 Look at the soldier on Jabbok's battlefield who received the 
 
HOW CAN WE GLORIFY GOD? 293 
 
 decoration *' Prince of God" after the victory was won. 
 Though exhausted from wrestling with God he held on and 
 cried : " I will not let Thee go except Thou bless me." That 
 was no tame persuasion as it is so often used in prayers to- 
 day, it was firm resolution to get what he needed, the bless- 
 ing of God. * ' As a prince thou hast power with God and 
 man and hast prevailed," was the testimony of Him with 
 whom he had wrestled. He came out a wounded hero, he 
 halted, but wounds obtained on the battlefield do not dis- 
 honor. 
 
 Jacob might have spared himself even that infirmity, had 
 he gone into battle well prepared, equipped with all necessary 
 knowledge. Before we undertake to wrestle with God for 
 one or another thing we must know Him and His will con- 
 cerning us. 
 
 Jacob was well posted on the ground of faith. There he 
 stood firm. '* Thou saidst, I will surely do thee good * * * 
 I will bring thee again into thy land. " He was on his way 
 home when his brother's army encountered him, on ven- 
 geance bent. There, at the ford of Jabbok, God met him, but 
 not immediately. Not on the ground of faith can we march 
 to Canaan ; the way of grace leads to that haven. Jacob did 
 not yet know the meaning of *' saved by grace." He had 
 God's promise — enough for him. And thus he wrestled, and 
 — prevailed, prevailed over God, as Hosea says: *' He over- 
 came the Angel and prevailed." God — because He is what 
 He is — has to give in after He has given a promise ; He can- 
 not break it, and that Jacob knew well. 
 
 There are believers to-day, those hard-hearted, fierce men 
 and women, who obtain many a daring thing because of the 
 '• Thou saidst," " It is written." But that is not the highest 
 and the best. There is no sweetness in it either for God or 
 for man. 
 
294 FROM GLORY TO GLORY. 
 
 Thus Jacob stood before God conscious of such power, but 
 not mindful of that unsettled sin which, when revealed, 
 brought him to the ground (see Gen. 32:25; 24:2-3). His 
 attitude was changed, he made supplication, he wept, the 
 bold soldier stood no longer in his own strength ; by grace he 
 received the blessing. 
 
 Faith pleading on bended knee is the true power which 
 makes to-day the heavens ring with songs of triumph. 
 
 BY PATIENCE. 
 
 Though patience dififers from power, both go hand in hand. 
 Power succeeds only by patience, a power in itself, namely 
 strength of mind and will. 
 
 We need patience in suffering, working, waiting. Without 
 it we cannot glorify God in either of them. 
 
 Suffering without patience breaks out in murmurings and 
 complaints, runs away from the school of God, misses the 
 mark and reward, ends in disappointment and despondency 
 and too frequently by the suicide's hand. 
 
 Patience is the first lesson that should be learnt by every 
 child of God, but even grey-headed pilgrims sometimes rattle 
 at the gates of eternity when they do not open quick enough 
 to let them into the promised rest. A great progress has 
 been made by the child that has learned to sit still. But 
 there are babies in the Holy Spirit's school who twist around 
 on their seats all the time, clamoring for great gifts and pow- 
 erful deeds, others whining because the class is not yet over. 
 
 Patience comes through confidence in both the person and 
 the cause that keep us waiting. 
 
 Must we have patience when the enemy exhausts our 
 strength in the evil day ; when he keeps us on the alert in 
 the late hours of the night by his roaring voice around the 
 
HOW CAN WE GLORIFY GOD? 295 
 
 camp, scarcely allowing us to renew our strength by restful 
 sleep during perhaps forty long temptation days and nights ? 
 Yes, patience. 
 
 When the inquisition puts on the thumb- screws or gets the 
 stake ready for the fiery trial of false accusation ? Patience 
 even then. When the "unbearable" faults of others wear 
 you out or the needle pricks of petty jealousy make you feel 
 like being "compassed about by bees" ? Even then. 
 
 Satan may try us to the utmost in open battle, we may be 
 wrongfully assaulted by a dishonest foe, or we may be tor- 
 mented by faults and infirmities of others, perhaps uncon- 
 scious to them — there is one comfort which even the popular 
 language voices : " It is better to wear out than to rust out," 
 how much more that contained in the Bible which tells us : 
 * ' There has no temptation taken you but such as is common 
 (moderate) to man. God is faithful, who will not suffer you 
 to be tempted above that ye are able, but will with the temp- 
 tation also make a way to escape, that you may be able to 
 bear it. " "As thy days, so shall thy strength be." 
 
 Call on patience for your help, on the patience of Jesus 
 Christ, our example in all good things, our strength and 
 patience. He will conquer. But patience helps us only 
 moment by moment. We must not look into the dark future 
 anxious to make out the length of our trial. Her steps are 
 small, and often she just marks time, but patience is Divine. 
 The crown is only won by patient suffering, enduring unto 
 the end. We all must suffer the sudden or slow death of 
 martyrdom if we are members of the Body of Christ. "For 
 even hereunto were ye called." 
 
 Sweet consolation for hours of trial and pain is contained 
 in the word : "If ye be reproached for the name of Christ, 
 happy are ye, for the spirit of glory and of God resteth upon 
 
296 FROM GLORY TO GI.ORY. 
 
 you ; on their part He is evil spoken of, but on your part He 
 is glorified." 
 
 If so, if we did remember that the spirit of glory rests upon 
 us, it would not be hard for us to clap our hands and sing 
 praises in the battle. 
 
 Those very pricks and brushings, we need them. It does us 
 good to be rubbed the wrong way once in a while to bring 
 out the glory-sparks of patience. The sharp instrument is 
 placed next to us by the Master's hand to rub off some angles, 
 to make us smooth and gentle by suffering. * ' Iron sharpeneth 
 iron." God chooseth His instruments for us as we need 
 them for being perfected. Thus we can welcome them as 
 coming from God. No word can reach us without His per- 
 mission, no look sting us apart from His will. The weak 
 and the strong, the trying ones and the tried, work together 
 for His glory. 
 
 ' ' We then that are strong ought to bear the infirmities of 
 the weak, and not to please ourselves. I^et every one of us 
 please his neighbor for his good to edification. For even 
 Christ pleased not Himself, but as it is written : ' The re- 
 proaches of them that reproached Thee fell on Me.' For 
 whatsoever things were written aforetime were written for 
 our learning, that we through patience and comfort of the 
 Scriptures might have hope. Now the God of patience and 
 consolation grant you to be likeminded one toward another 
 according to Christ Jesus, that we may with one mind and 
 one mouth glorify God, even the Father of our Lord Jesus 
 Christ. " 
 
 Patience in working is perhaps less hard than patience in 
 suffering ; still, who has never felt tempted to sit down by the 
 plough instead of driving it on through the rough ground ? 
 Those sweatdrops on our brow are uncomfortable, and looking 
 around there is nothing but hope for us, no blessing to be 
 
HOW CAN WK GLOKIFY GOD? 297 
 
 realized before a long time, perhaps none at all here on earth. 
 Ploughed in hope, sown in hope, threshed in hope, nothing 
 but hope. Patience ! It is not the question what you or I 
 get out of our labor, but that the whole field of the world be 
 broken up, sown and watered. *'No man having put his 
 hand to the plough and looking back is fit for the kingdom of 
 God." 
 
 There are times when we cannot help but stop and wonder 
 whether we are in our given place, on our appointed post, 
 because it seems altogether too hard, inadequate to our 
 strength. We dare not pull away our shoulder, but we look 
 around perplexed for some one to help us, and there is 
 nobody ; then we look up into the Master's face with the 
 unuttered thought : ' * Hast Thou forgotten me ? " "Be not 
 dismayed (look not around thee)," He says, and breathes 
 patience, strength into the fainting heart, "for I am thy 
 God, I will strengthen thee, yea, I will help thee." The 
 Creator of the ends of the earth that fainteth not gives power 
 to the faint. Waiting upon the Lord they renew their 
 strength, [they run, they work, they toil in hope until the 
 Master of the harvest calls them home. 
 
 While patience in working means taking up the yoke 
 moment by moment, means revived activity, resistance against 
 unlawful rest, patience in waiting whispers to the troubled 
 soul •' Thy strength is to sit still." 
 
 "Oh, that I had wings like a dove, for then would I fly 
 away and be at rest " — and a sigh, half suppressed, rises from 
 the heart of him who surrounded by enemies has been waiting 
 so long, he thinks, for the Great Deliver to come. 
 
 A battle has to be fought, a work to be done, all appointed 
 by the Lord ; but the definite order for the start has not yet 
 come. The impatient servant, filled with zeal, has tarried so 
 long in Gilgal, he surely cannot wait any longer, he takes 
 
^gS F^OM GI.ORY TO GLORY. 
 
 the arrangements in his hands. It cost King Saul his crown. 
 
 There, on the other hand, a company of faithful disciples 
 were waiting in an upper room of Jerusalem for the promise 
 of the Father, obedient to the Master's command : * * Tarry 
 * * * until ye be endued with power from on high." What a 
 mighty army left that room when ' ' the day of Pentecost was 
 /u/ly come." 
 
 It pays to wait on the I^ord, which means resting in Him ; 
 it pays to wait for the Lord because ** He that shall come will 
 come and will not tarry." It is no idle waiting, but a con- 
 tinual keeping ready for His arrival ; it means the trimming 
 of the lamp daily, the looking out of the window for the first 
 signs of the approach of Him whom we love. 
 
 ''Cast not away therefore your confidence, which hath 
 great recompense of reward. For ye have need of patience, 
 that after ye have done the will of God ye might receive the 
 promise. For yet a little while, and He that shall come will 
 come and will not tarry." 
 
 BY FRUITFULNESS. 
 
 Driving through orchards and vineyards our eye loves to 
 rest on those trees whose boughs are laden with luxuriant 
 fruit bowed down by its weight, calling for the owner to 
 come and receive what is his, what he has sown, nursed, 
 cultivated. 
 
 There is one tree, the richest of all in the world. ' ' As the 
 apple tree among the trees of the wood, so is my Beloved 
 among the sons. I sat down under His shadow with great 
 delight, and His fruit was sweet to my taste." No life was 
 richer, no words and deeds were sweeter than those of Jesus. 
 Friend and foe admit it. 
 
 He lived such a life as an example for those that would 
 
HOW CAN WE GLORIFY GOD ? 299 
 
 follow in His steps, over whom He watches with tender care 
 to make them fruit-bearing. He has not planted us in His 
 garden to leave us to ourselves, but " He feedeth among the 
 lilies," He never forsakes the works of His own hand. 
 
 Patiently He walks among them, He waters the drooping 
 ones, prunes the bold shoots, takes here and there some 
 pleasant fruit off and delights in its taste. The tree that does 
 not yield any fruit must be cut down after the years of grace 
 have passed ; why should it cumber the ground ? But His 
 eye rests with delight on the fruitful tree. His blessing sinks 
 down upon it like heavenly dew, fraught with the message : 
 ' ' Bear fruit * * * bring forth much fruit * * * herein is My 
 Father glorified that ye bear much fruit.' ' ' * Let my Beloved 
 come into His garden and eat His pleasant fruits " is the 
 answer of the happy tree. 
 
 Fruitfulness means the " hundredfold." 
 
 It means redeeming the time. ''In the morning sow thy 
 seed, and in the evening withhold not thine hand." 
 
 It means everywhere. " Cast thy bread upon all waters." 
 " Blessed are ye that sow beside all waters." 
 
 It means for everybody. ' ' Ho, everyone that thirsteth, 
 come ye to the waters." 
 
 It means fruits of any kind (page 269). " Fruitful in every 
 good work, "*' abound in every good work," "communicate 
 in all good things." 
 
 The faithful servant that so reaches his Master's portals is 
 like a harvester who with rejoicing drives home his team filled 
 with the golden sheaves of precious grain, " pressed down, 
 shaken together, running over." 
 
 How can we attain to such fruitfulness ? By the anointing 
 of the Holy Spirit. The oil of the Holy Ghost makes rich, 
 makes glad, makes beautiful. 
 
 " Thy God hath anointed Thee with the oil of gladness 
 
300 FROM GLORY TO GLORY. 
 
 above Thy fellows," but, oh, anoint us, our heads, our brains, 
 our will, our hands, our whole being, with fresh oil day by 
 day, changing us, this poor, dry flour, into an oblation worthy 
 to be brought as a meat offering, fine flour mingled with oil, 
 into the presence of our God. 
 
 BY PEACEFULNESS. 
 
 Peacefulness is deeper than peace. It is the fulness of 
 peace shed abroad in the heart, not only peace coming and 
 going, but abiding there as in its home. It is more than rest- 
 fulness. Restfulness is satisfied with its own condition of 
 rest, peacefulness reaches out for the surroundings. It tries 
 to make the atmosphere around fragrant with the savor of 
 peace, it desires that the gentle breeze may waft it farther and 
 farther. Peacefulness is made up of peace and love ; it is love 
 endeavoring to keep the unity of the Spirit in the bond of 
 peace, to stand fast in one spirit ; it is love that longs to carry 
 peace where there is no peace. 
 
 It may mean harmony restored between man and man, or 
 reconciliation made between God and a soul, or the good tid- 
 ings of peace carried into the camp of almost despondent 
 Israel — whatever the sphere may be, those peacemakers will 
 be known as the children of God, and that does glorify the 
 Father. 
 
 The result of such work will be oneness, the great aim of 
 God in sending His Firstborn into the world. " The glory 
 which Thou gavest Me I have given them, that they may be 
 one even as We are one, I in them and Thou in Me, that they 
 may be made perfect in one, that the world may know that 
 Thou hast sent Me." 
 
 Peacefulness works by gentleness. It does not matter 
 whether Paul plants and Apollos waters, whether the Metho- 
 
HOW CAN WE GLORIFY GOD ? 3OI 
 
 dist minister rouses the sinner out of his sleep and the Pres- 
 byterian pastor receives him into his fold. Strife for glory 
 disturbs peace more than anything else. Peacefulness cannot 
 work that way. Next to the Lord's gentleness there is no 
 picture more touching than the one described in I Thess. 2 : 
 7-8 : " We were gentle among you, even as a nurse cher- 
 ishes her children ; so being affectionately desirous of you we 
 were willing to have imparted unto you not the gospel of God 
 only, but also our own souls because ye were dear unto us. " 
 
 Such love will conquer if anything can. 
 
 Can peacefulness be ours while on earth ? Not in the high- 
 est sense of the word, which means perfect rest, joy and 
 felicity as enjoyed in heaven when out of the reach of enemies 
 to molest and to disturb. But we can, we should, we must 
 have it to a certain extent while on earth. 
 
 Of all the tender farewell words which we cherish as Jesus ' 
 bequest to each of us individually, none is sweeter than His 
 blessing breathed upon His disciples in that hour : * * Peace I 
 leave with you. My peace I give unto you." 
 
 Surely we have heard His " Peace unto you " when in the 
 secret of our room, in the stillness of the Lord's day, we spent 
 a quiet hour at His feet, shutting out all thought of worldly 
 care, giving up thinking altogether, just resting there without 
 praying. It was " peace like a river, " abundance of peace. 
 
 But that little heavenly world of ours is only an earnest of 
 what is going to come. The week opens, we have to take our 
 place in the great machinery of the social, political, ecclesias- 
 tical, business and family commotion. Can peacefulness be 
 preserved there under all circumstances ? Peace of soul, yes ; 
 outward peace not always. The servants of God are only too 
 often spoiled for the world by their occasional isolation from 
 it, still they should not become ' * peculiar. " Our Lord Him- 
 self says : "I pray not that Thou shouldest take them out of 
 
302 FROM GLORY TO GLORY. 
 
 the world, but that Thou shouldest keep them from the evil." 
 Those different elements are bound to clash without anyone's 
 special fault in the matter. '* Suppose ye that I am come to 
 give peace on earth ? I tell you nay, but rather division * * -^ 
 In the world ye shall have tribulation. " " Many are the afflic- 
 tions of the righteous," "all that will live godly in Christ 
 Jesus shall suffer persecution." Add thereto the self-made 
 troubles, and we have more than enough to disturb the peace. 
 
 The question is what can be done to live peaceably with all 
 men. First, we must learn not to be aggravating to others 
 that we may not be the trouble makers. How far we may go 
 in pleasing all men has to be found out by every one individu- 
 ally. For peace' sake we may sometimes have to break rules 
 (not public, though) and risk the consequences, but we must 
 never sacrifice our good conscience toward God. 
 
 Further, by the grace of God , we have to get to the place 
 where we are no longer provoked by whatsoever. 
 
 Has trouble risen we should be willing to forgive if asked 
 for, to forget unsettled matters and to *' let go " the continued 
 annoyances. '' Let your moderation (literally let-goedness) 
 be known unto all men," — very difficult sometimes for some 
 people, and yet it is one of the wisest ordinances of the New 
 Testament, as self-justification, the not-letting go, in most 
 cases widens the breach in every direction. 
 
 True love for God and man will, by and by, guide our feet 
 into the way of peace. 
 
 BY JOYFULNESS. 
 
 Joy fulness is not simply joy, but its fulness, the abundance 
 of happiness, not transient, brought on by success or sur- 
 prises, not the exhiliration of spirit which is roused by jovial 
 
HOW CAN WE GLORII^Y GOD ? 303 
 
 fellowship. Joyfulness flows constantly from the spring that 
 is within the heart, it is kept going without any effort. 
 
 But we go further ; according to the Scriptures the absence 
 of joyfulness is sin. This does not mean that we should 
 dance and sing all the time. ' ' For a season " we may be in 
 heaviness through manifold temptations. God knoweth our 
 frame, He remembereth that we are dust. He does not require 
 from us laughter when His hand is heavy upon us. Yet we 
 must not remain there, but step out of the dark as soon as the 
 door opens and let the sunshine in and — out. 
 
 Whatever the trials be, there is always much reason left for 
 rejoicing. If the redeemed sinner did but keep in mind the 
 place to which his sin had doomed him, and on the other hand 
 the inheritance set before him, he could not help but be joyful 
 in. his God. If he did but go into his battles armed with the whole 
 atmor of God all the time, and thus get victory over victory, 
 one shout of triumph would follow the other so closely that 
 there would be no time left for wailing over wounds received. 
 
 If we did but consider the exalted position as a servant of the 
 Most High, sent out by Him, we should never complain over 
 the hardships of the service. The master who abuses his 
 slaves, or does not give the wages to his servants, who is up- 
 braiding, proud and unreasonable, deserves to have sulky, 
 dissatisfied, grumbling attendants and laborers. But God, 
 who is gentle in His ways, wise in His arrangements, good 
 toward those who have entered His household, who not only 
 gives them their promised wages — i. e., eternal life — but also 
 makes them partners of the inheritance of glory, may well 
 claim willing hands, singing lips and a praising heart. He 
 does not care for other service. ' ' Because thou servedst not 
 the Lord thy God with joyfulness and gladness of heart for 
 the abundance of all things, therefore shalt thou serve thine 
 
304 FROM GLORY TO GLORY. 
 
 enemies." That should be a solemn warning for each of us. 
 God will relieve the unhappy servant from his duties. 
 
 He gave us the positive command : '* Rejoice in the Lord," 
 always, with joy unspeakable, in everything, with those that 
 rejoice. God's own glory is involved. Gloomy service does 
 not make propaganda for the Master. We shall not attract 
 anyone into the vineyard by groaning while we dig the 
 ground or water the lilies. We may frighten outsiders into 
 heaven by showing them hell outside at the end of the road, 
 but that is poor salvation and poor service. Why not live so 
 that others run after us, why not beam with joy while we 
 can ? 
 
 Joy will give us strength to do marvellous things, * ' the 
 joy of the Lord is your strength." Can we imagine some 
 distressed, weeping person leaping over a wall ? See him 
 stand before it, look up and down and measure it, then 
 slowly gather up will and courage, and, driven by ** must," 
 make an attempt. 
 
 But there is a young man, full of life, of enterprise and self- 
 confidence. The wall is before him, he measures it at a dis- 
 tance, he runs, he takes it with a bold leap. His eyes are all 
 sparkling, and seem to say, who will be next ? 
 
 Surely I. We have that privilege. For His glory we 
 shall do valiantly with God. " By Thee I have run through 
 a troop, and by my God I have leaped over a wall." He did 
 gird me with strength. He made my feet like hinds' feet. He 
 filled my mouth with laughter and my tongue with singing. 
 
 Thus it is not only a command but a privilege to glorify 
 God by joyfulness. ** Awake up, my glory, awake psaltery 
 and harp, I myself will awake early " to praise my God with 
 a loud voice, to make melody in my heart, while I work ; and 
 even when I sleep, I shall have songs in the night. When I 
 have to go into battle I will obey my Captain's orders and 
 
HOW CAN WE GLORIFY GOD ? 305 
 
 send the joyful sound ahead. How light is the soldier's step 
 to the sound of martial music ! There is power in it. Jericho 
 fell, not by sword or spear, but by the sound of the trumpets 
 and the great shout of victory which the people gave. 
 
 Jehoshaphat won the battle with the few against the multi- 
 tude through music. He '* consulted with the people, he 
 appointed singers unto the Lord and praisers of the beauty of 
 holiness as they went out before the army to say : * Praise the 
 lyord, for His mercy endureth forever.' And when they 
 began to sing and to praise * * * the Lord set ambushments 
 against the enemies and they were dead bodies." 
 
 That we could meet the foe always with the music band at 
 the head of the army ! Satan hates the joyful, sacred sound. 
 He cannot stand it, he runs away. How easily we could get 
 the victory ! Let us be the happy musicians in the army of 
 the Lord. He does provide the instruments ; all we have to 
 do is to yield our hearts and lips and hands, even if the only 
 song for some dreary, nocturnal expedition is the monotonous 
 strain " Yes, I ze'/// rejoice, rejoice in the Lord." 
 
 " Whoso ofFereth praise glorifieth God." 
 
 A HAPPY LIFE. 
 
 Set to music. 
 
 A happy life indeed I live 
 
 Close at my Father's feet. 
 His eye on mine and mine on His, 
 
 Our hearts thus always meet. 
 He gives me all I want and more 
 
 And e'en before I ask. 
 He'll open me my new home's door 
 
 When finished is my task. 
 Cho. — Happy, happy, happy below ; 
 
 What will it be when home I go 1 
 
306 FROM GI.ORY TO GLORY. 
 
 A happy life indeed I live 
 
 Close at my Savior's side, 
 As if He were my Well-Beloved 
 
 And I His chosen bride. 
 He is my stay whereon I lean 
 
 When weak I feel and low ; 
 He is my Friend who understands 
 
 When high my raptures go. 
 C^t?.— Happy, happy, happy below ; 
 
 What will it be when home I go \ 
 
 A happy life indeed I live 
 
 As by tlis Spirit taught 
 I learn this life's great lesson now 
 
 That God is all, I nought. 
 And brooding o'er me like a bird 
 
 He feeds His little one 
 With bread of life, with water fresh 
 
 As da3's go, one by one. 
 CAo. — Happy, happy, happy below ; 
 
 What will it be when home I go ! 
 
 A happy life indeed I live — 
 
 O stranger, won't you try ? 
 Say, Father dear, take back Thy child, 
 
 l/ove me and draw me nigh. 
 Say, Jesus Christ, now wash me white, 
 
 For me, me Thou hast died. 
 Say, Holy Spirit, while I walk 
 
 Be Thou my strength, my Guide. 
 CAo. — Happy, happy, happy below ; 
 
 What will it be when home we go ! 
 
HOW CAN WE GLORIFY GOD ? 3O7 
 
 BY EVERY GOOD WORK— A WALK IN LOVE. 
 
 ' ' Glorify God in your spirit and in your body which are 
 God's." Is there anything left to be ours ? It comprises our 
 whole life of thought, word and deed, our positive actions and 
 passive attitude. 
 
 At table we can glorify God by more than simply saying 
 grace. We should eat for the purpose of nourishing the body 
 which is the temple of the Lord. If we allow it to go to ruin 
 by negligence or fanatical abstinence we sin, because we may 
 bring upon ourselves a condition of weakness liable to be the 
 cause of spiritual decay and faiiluTe—mens sana in corpore sano. 
 If, therefore, the regulation of our meals is under our control 
 we shall eat enough to gain and maintain sufficient strength ; 
 we shall avoid all that disagrees with our constitution though 
 our palate may crave it ; we shall stop when we are satisfied 
 so as not to infringe on the liberty of our mind which can be 
 fettered with the chains of intemperance ; we shall eat slowly 
 because gluttonness and undue haste are unworthy of a child 
 of God ; on the other hand, we shall not spend hours over our 
 meals, as time is too precious to be wasted in idle talk. 
 
 "Whether, therefore, ye eat or drink or whatsoever ye do, 
 do all to the glory of God. " 
 
 We can glorify God in sleeping. Sleep is a gift of God, no 
 waste of time ; the law of nature requires it. We should be 
 careful as to the things which we allow to interfere with our 
 sleep. If they pertain to the kingdom of God and we are 
 called to a Nicodemus conversation or a Paul's talk until mid- 
 night or any service He may require, He will make up for it, 
 our bodies are His instruments and He will keep them in good 
 shape. But it is a question whether all Christian night work 
 is bidden by the Master, to say nothing of busy needles on 
 fancy work, of novels, chats, lounging in rockers. 
 
308 FROM GLORY TO GT.ORY. 
 
 It is a happy life when our Master has taken control of our 
 lying down and rising. "He wakeneth morning by morn- 
 ing, " He will call us if we ask Him so to do. 
 
 " Glorify God in your spirit" is the command, but have we 
 control over our spirit? Yes, to a certain extent everyone 
 that is in his right mind, whose intellectual and will powers 
 are not paralyzed by intemperance or fettered by sickness and 
 physical weakness, is able, should be able, according to all 
 laws of civilization, to govern his spirit, to keep it from flaring 
 up, from meditating on vengeance, from allowing ambition to 
 plan schemes at other people's expense. 
 
 The spirit of jealousy, pride, uncleanliness, greediness, 
 slumber (laziness), the perverse spirit, are according to the 
 Scriptures the characteristics of a fool, as they conceal very 
 poorly the dynamite of destruction which they contain,, and 
 invariably bring just retribution upon the sinner. A sensible 
 person would naturally be expected to keep his spirit free 
 from such outgrowth of evil spirit, and every sound mind 
 possesses this power to a certain extent. But that does not 
 yet glorify God. When doubt or grievous trials labor on our 
 mind to bring it in bondage, and then the Spirit comes to our 
 rescue, when replacing the spirit of fear by the spirit of adop- 
 tion He makes us to stammer like a little frightened child, 
 "Abba, Father," with absolute faith in the invariableness of 
 our God that cannot change, and with perfect trust in His 
 love that will not try us above what we can bear — then God is 
 glorified in our spirit. 
 
 When Paul and Silas, their bodies torn by the many stripes 
 from the jailer's hand, refused admission to a spirit of bitter- 
 ness or dismay and sang praises unto God in the prison, in the 
 stocks, God was glorified by their joyful spirit. 
 
 When the dumb spirit that never had a word for God, 
 never dared to let out what was in the heart, learns to give 
 
HOW CAN WE GI.ORIFY GOD ? 309 
 
 God the glory in good and evil days, to testify to His al/ness 
 in places where it would naturally be hard to mention Him 
 and His name, the faithful spirit receives the testimony "well 
 done " from the throne of glory. 
 
 When lack of common sense has revealed the natural condi- 
 tion of mind, and then the spirit of knowledge and under- 
 standing takes possession of that same mind and makes it 
 wise, approved of God and man, the Source of wisdom is 
 glorified. 
 
 " Glorify God * * * in your body." People as a rule have 
 the idea that their bodies are their own, that they can do with 
 them what they like, that they have even the right to cut 
 that thread of life which they did not make themselves, but 
 which was spun by God to be lived out as long as He pleases. 
 The day of judgment will reveal whether they were right or 
 wrong in so doing. 
 
 As to the children of God the Bible says ' * your spirit and 
 body are God's." Then I can use my eyes, my ears, my 
 hands, my feet only in harmony with His purpose. 
 
 My eyes were not given me to behold, as Eve did, the fruit 
 * ' pleasant to the eyes," fruit all right in itself, but not for me, 
 luxuries, books, whatever it may be ; not to pry, as some do, 
 out of mere curiosity, into the secrets of certain mission fields, 
 of Chinatown, etc. ; not to torture a victim, in his guilt and 
 anguish, by rejoicing over his capture in a trap. 
 
 My ears were not given that I should listen to foolish talk- 
 ing and jesting '* which are not convenient," nor to be pricked 
 so as to be " filled with hearing " which has to seek an outlet 
 by the way of the tongue. 
 
 And that dreadful tongue, that little member so unrul5^ so 
 lively, which is able to set on fire the ** wheel of nature," on 
 fire of hell — can we glorify God with our tongue ? Perhaps 
 best by silence, a sad testimony. That it is hard is corrobo- 
 
3IO FROM GLORY TO GLORY. 
 
 rated by the Bible. "If any man offend not in word, the 
 same is a perfect man." All of us have to hand it over daily 
 to our Creator that He may keep what He made, keep it from 
 being misused by its owner, keep it for His use. A child of 
 God will not yield it consciously to backbiting, lying, boast- 
 ing, because ' ' this wisdom descendeth not from above, but is 
 earthly, sensual, devilish." A so-called slip of the tongue, 
 though, easily occurring in self-defense, may do the same 
 harm. " Death and life are in the power of the tongue." 
 
 The tongue of the just is as choice silver, the tongue of the 
 wise is health, a wholesome tongue is a tree of life, a soft 
 tongue breaketh the bone. 
 
 Such grace, grace as it was poured into Jesus' lips, should 
 be ours to glorify God by life and in the hour of death. 
 
 There are some whose bodies our Savior claims as His spe- 
 cial property to show forth in them and through them His 
 unabated power and His willingness to heal by His direct 
 touch ; to prove that * * Himself took our infirmities and bare 
 our sicknesses," that deliverance from physical pain is 
 included in the atonement (with perhaps the exception of 
 fractures, as it is written '* a bone of Him shall not be bro- 
 ken "), that it is there for whosoever will. 
 
 If Jesus thus claims you or me as members of His Body 
 we ought to yield at any cost, and we shall do it willingly as 
 we love Him. At any cost — it is not only a privilege; not 
 the being exempted from sufferings by immediate relief — He 
 often tarries ; not the saving of a doctor's bill ; not the exalt- 
 ing consciousness of being attended to by the Physician of the 
 world and have Him always near. It is at the same time an 
 act of obedience — a holy duty— a living sacrifice (note the 
 contrast in those two words and its deep meaning), which is 
 not made without cost. It means the being prepared for 
 
HOW CAN WE GLORIFY GOD? 3II 
 
 trials, the carrying about a weak body — ''My strength is 
 made perfect in weakness ' ' — it means suffering without the 
 soothing sympathy of human help ; it often means ridicule or 
 the honest reproof from our dearest friends, the being made a 
 stumbling block and a laughing stock to many. 
 
 It is bitter-sweet, and we should be extremely careful in 
 urging others to follow. If persuaded by man they will not 
 stand a fiery trial. The Master will call and that not with an 
 uncertain sound. And when the hour cotpes that we have to 
 * ' set our house in order " He may, in that last sickness, send 
 us one of the human angels, who have their God- given place 
 on earth, gently to carry the frail tabernacle through Jordan's 
 river — ' ' Glorify God in your spirit and in your body which 
 are God's." 
 
 The question is often raised, and not only by baby-Chris- 
 tians : ' • Do you think it is right for me to do this or that ? " 
 The very wavering of the mind is generally the Spirit's warn- 
 ing ; it is always safe to give it the benefit of the doubt. Sel- 
 dom can one man answer for another. We should take our 
 doubts directly to the Counsellor and be instructed by Him. 
 Those who are sincere will have little trouble in getting a def- 
 inite answer. 
 
 One question decides all my scruples : Can I do it for Jesus ? 
 With Him I have done many things before. There was a 
 time I took Him with me to many places where I do not go 
 any more. Preparing for a dancing party, though utterly 
 unaware of the frivolity and vice often connected with it in 
 our days, I had a vague feeling of danger which made me ask 
 Jesus to go with me to keep me. Peace came over me, I 
 went with His permission, though not sent by Him. Could I 
 do that now ? 
 
 May I go to a concert ? Music is elevating. Our whole 
 
312 FROM GLORY TO GLORY. 
 
 nature is thrilled by the sweet strains of the violin, swelled by 
 the powerful harmony of a sonata. A musical soul responds 
 to the sublime and beautiful, God has planted such chords 
 from Paradise into the one or other breast. Is it wrong for 
 them to vibrate as the waves of music strike them ? How 
 could it be? But — is there time for me now to listen to what 
 soon I can hear magnified in heaven while the trumpet is put 
 in my hand to sound the warning to a careless world ? 
 
 How can we glorify God ? By all that we can do for Jesus. 
 Therefore let us run and do, only not before Him. So many 
 are out in the mission fields who were expected by the Master 
 to cook the meals at home or to keep the bank accounts and 
 to give the field workers their wages. 
 
 Running before the Lord in His service does not do Him 
 any good, and, as He cannot bless where He has not sent, some 
 calamity must befall the impatient servant sooner or later ; the 
 work will be marred and the Master dishonored before the 
 world. 
 
 Nor is it immaterial to God when we do His work, whether 
 we get up late or early ; whether we go to bed when sent or 
 linger over the time. It is of no small consequence whether 
 we write a letter to-day or to-morrow — or not at all ; He will 
 "hold my right hand " only at a certain hour which He has 
 chosen. It is not unimportant to which church I go to wor- 
 ship on a certain Sunday morning ; whether I go to a prayer 
 meeting or read a book ; whether I go shopping or bake my 
 bread ; whether I chat with my neighbor or seek a talk with 
 Him. Unless I follow His directions, which often are simple 
 common sense, my place somewhere will be empty and I shall 
 be out of place where I am. 
 
 All must fit into God 's plan which He makes for the whole 
 universe day by day. We can upset it, He will overrule, but 
 we lose the blessing. 
 
HOW CAN WK GI.ORIFY GOD? 313 
 
 A "walk witli God " in the world results in a "walk in 
 love." In order to live it and thereby to glorify God three 
 conditions have to be met : there must be love in the heart, 
 surroundings to receive it and opportunities for pouring it out. 
 
 As the ocean heaves and breathes under the surface appar- 
 ently at rest, so the heart full of love. There is not any pic- 
 ture more telling of the love of God than the deep blue waters 
 way out in the sea ; no waves, no foam, nothing but the path 
 of ripples made by the steamer that soon closes up at a distance; 
 the graceful gulls taking a short rest on the rocking bosom of 
 the deep ; a jolly dolphin jumping through the air ; a whale 
 playing the fountain ; the golden sunlight by day time, the 
 silvery stream of the moon by night imbuing the whole with 
 glory, the glory of rest, of beauty, of grandeur. 
 
 Those currents of life and action way down in the depth 
 cannot be chained or stifled. They come and go, up and 
 down, laboring to break through the surface to throw their 
 treasures on the shore. I^ove is life, love is active, love 
 swells the heart till it bursts and grants an opening for that 
 live- power within. Love floods the mind with thoughts > 
 ideas, hopes, aspirations ; love fills the hand with gifts ; love 
 speeds the feet to pour them where they go. Love when pro- 
 voked to action is in pain until her abundance is emptied. 
 Sometimes Love is inspirited by her twin sister Gratitude, who 
 loves to dream of what was done and to rest in remem- 
 brances of the past. Both have one Father in common, the 
 God of love. 
 
 Though gratitude should be natural to the human heart, it 
 is rare in this world. Planted into the child when born from 
 above, it cannot help but grow and blossom for God and man. 
 There is absolutely no merit in thankfulness, while its absence 
 is sin. " Be ye thankful," says the Word. 
 
 Love seeks to please ; worldly love does the same, but with 
 
314 FROM GLORY TO GLORY. 
 
 the object in view of obtaining favor, love, esteem in return. 
 That is where human love differs from this love so mysterious 
 to us who possess it and incomprehensible to those who do 
 not have it. 
 
 There are two kinds of human love : the one is legitimate 
 and precious, including the love for the one^ which seeks to 
 obtain love by showing love, and there is nothing wrong 
 about it when in its proper place, it is natural ; the other is 
 sinful, no need to dwell on it, it craves and obtains without 
 loving. 
 
 Compassion — so-called charity, benevolent without expect- 
 ing any reward — and love are not substantially the same ; the 
 former cannot here come under consideration. Unselfish love 
 is not in man, and when found in man is of Divine source. 
 
 This love seeks to please, even to the extent of withholding 
 evidences of love or gratitude where they are not welcome, 
 which human love cannot do in the same way without resent- 
 ing. The latter, w^hen stepped on, may roll itself up like a 
 porcupine, with its sharp prickles, and woe to them that dare 
 to touch it thereafter ; the love of God within a soul when 
 touched by a cold hand is like the "bleeding heart," those 
 little pink flowers with the white tear drop hanging from the 
 drooping head, uncrushed it lives, but weeping. 
 
 That love's aim is to make life pleasant to others, to break 
 the thorns off the roses as far as the hand can reach, to 
 beautify life's "musts "and needs, to "provoke each other 
 by love." 
 
 There is a button with St. Joseph's picture on it, a small 
 saint amulet. A little boy found it and gave it. Should I 
 have said, "Oh, no, I am. not a Catholic." Was not truth 
 bound to say so ? But truth would have wounded that heart 
 though it belonged only to a printer's little messenger boy. 
 Probably he knew no one else who would take an interest in 
 
HOW CAN WK GLORIFY GOD? 315 
 
 such things. Many a rich souvenir may have to be dropped, 
 like ballast out of the rising balloon, but this little amulet shall 
 go on to tell its sweet story of love. 
 
 Only by experience we learn the art of loving. 
 
 It is a wonderful gift to receive love from God for God, and 
 love from God for the world. We cannot love Him in our 
 own strength. By His Spirit we are taught how to pour the 
 treasure store of our changed hearts at His feet. But those 
 rapturous delights of adoration, my cup that ''runneth over," 
 my heart that " boileth (or bubbleth) up a good matter," is of 
 no profit to anybody but myself. 
 
 We need visible objects to manifest the love of God shed 
 abroad in our hearts. 
 
 If we were individually shut up on islands a walk with God 
 would be possible, but not a walk in love. In His grace God 
 provided such opportunities by placing us in the midst of a 
 multitude — it is amazing how we let them slip. 
 
 There are, first of all, the family groups which allow a free, 
 unhindered outpouring of all kind of love toward the members 
 of that sacred tie, a privilege denied to the solitary ones. 
 
 But God has not bereft them altogether of the joys of love. 
 He instituted through our Lord Jesus Christ groups. He 
 placed "the solitary in families" there to love. Right in the 
 center He spread the table, the meal of love, around which 
 they should gather and learn how to love from Him who loved 
 us so much that He laid down His life for us. The partaking 
 of the Lord's supper, though fraught with blessings for soul 
 and body, is not so much intended for our individual benefit 
 as for the glory of Jesus. The memory of sovereigns, heroes, 
 artists is celebrated by the world from time to time — should 
 we not, all who love Him, show forth His death, the act of 
 greatest love ever witnessed by the world, " till He come ? " 
 
 The blessing of the church homes is so little appreciated 
 
3l6 FROM GLORY TO GLORY. 
 
 because it is not rightly understood. Let us here make the 
 proper distinction between the Church and the church homey 
 the universal purpose and the individual blessing. The 
 Church was established ' ' to make all men see what is the fel- 
 lowship of the mystery " (i. e., we Gentiles being admitted to 
 the commonwealth of Israel) ' ' which from the beginning of 
 the world hath been hid in God * * * to the intent that now 
 unto the principalities and powers in heavenly places "(angels 
 and demons) might be made known by the Church the manifold 
 wisdom of God." That makes it every Christian's duty not 
 to " separate themselves * * * having not the Spirit," ''for- 
 saking the assembling, ' ' but to take his place in the estab- 
 lished ecclesiastical bodies, as God will lead, to glorify Jesus 
 before the world. This distinguishes the churches from the 
 synagogues whose aim, too, it is to glorify God, but not Jesus. 
 The church home is for the individual, it is the place which 
 invites him to come and practice love, to make the life of 
 those grouped together happy — that is the privilege of church 
 life. We should endeavor to make it such as long as there is 
 time and room for it on earth. What a happy greeting it 
 ought to be when members of the different groups and denom- 
 inations meet here and there telling of the welfare of their 
 families instead of nicknaming each other and casting stones 
 while passing by! 
 
 A man is kneeling in the lonely prison cell in Rome. His 
 heart, filled with the love of God, wide open to send forth its 
 power, pours out a prayer in language fervent and sublime : 
 
 " For this cause I bow my knees unto the Father of our 
 Lord Jesus Christ, * * * that He would grant you, according 
 to the riches of His glory, to be strengthened with might by 
 His spirit in the inner man ; that Christ may dwell in your 
 
HOW CAN WE GLORIFY GOD? 317 
 
 hearts by faith ; that ye, being rooted and grounded in love, 
 may 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 passeth knowledge, that ye might be 
 filled with all the fullness of God. " 
 
 That is growth, that means being changed from glory to 
 glory. 
 
 BY GROWTH, OR CHANGED FROM GLORY 
 TO GLORY. 
 
 No advance is possible for satisfied minds. Without hun- 
 ger and thirst there is no growth, no promotion without law- 
 ful ambition, and no progress without a stimulus. A 
 wonderful goal is set up before us — to become conformed 
 to the image of the Son of God. Though far from the mark, 
 we have to make for it, we may not rest until we have ad- 
 vanced "into a man of full growth, into a measure of stature 
 of the fullness of the Christ, that we may no longer be 
 infants, billow-tossed and shifted round, * * * but, pursuing 
 truth in love, may grow into Him in all things who is the 
 Head, Christ." 
 
 The artist has the object of his work all the time before his 
 eyes. He considers it carefully, its outlines, colors, charac- 
 teristics ; he continually compares his imitation with the orig- 
 inal, he erases and improves, he adds and beautifies stroke by 
 stroke, that he may turn out a perfect copy of his ideal. 
 
 We cannot thus copy the life of Jesus. The image of the 
 Son of God cannot be painted upon us nor by us. Our in- 
 ward part, our heart with all the little nooks and corners, has 
 to be laid open, and there, as on a photographer's plate, the 
 likeness of Jesus has to be burnt into it by the sunbeams of 
 glory in order to shine through this mortal flesh, to tell the 
 
3l8 FROM GLORY TO GLORY. 
 
 world of the choice of our ideal. That image cannot be 
 imprinted, unless the plate is exposed to receive it, free from 
 any other impressions, undisturbed and long enough to take 
 it fully in. There are no snapshots and no flashlights in that 
 atelier, it is slow, steady work, only finished when the heart 
 beats its last and folds up to be unfolded again in the day of 
 the manifestation of the sons of God. 
 
 Too often a caricature is developed on that plate because 
 the heart was not open all the time ; it shut up and opened 
 again or turned to other ideals, idols, between times, their 
 imprint being mixed with the holy person of Jesus. 
 
 " We all, with open face reflecting as in a glass the glory 
 of the Lord, are changed into the same image from glory to 
 glory. " We can easily see that in order to be so changed we 
 must fulfill certain conditions. To appear Christlike we 
 must be Christlike. We can only be Christlike when He has 
 perfect control of our being. We must let Him enter and 
 live and work in our hearts, and He can only dwell there if 
 we let Him empty us. 
 
 We shall consider in the following order the conditions 
 required for the obtaining of the prize — i. e., to reflect the 
 glory of God: i. Seeking for the glory of God; 2. the 
 right attitude ; 3. absolute calm ; 4. apart with God ; 5. with 
 uplifted face; 6. uninterruptedly — abiding; 7. with open 
 face — reflecting glory. 
 
 SEEKING FOR THE GLORY OF GOD. 
 
 A distinction has to be made between seeking to see the 
 glory of God and seeking for the glory of God to be mani- 
 fested by us. The first may seem selfish — to have it all to 
 ourselves, to revel in heavenly delights — but we are author- 
 ized by the Word of God and encouraged by Moses' example 
 
HOW CAN WE GLORIFY GOD? 319 
 
 to have such holy desire pure and undefiled. Herod, anxious 
 to see Jesus exhibit His supernatural power, was not only 
 disappointed but rebuked by our Lord's silence. Moses' 
 request, **Show me Thy glory," was prompted by nobler 
 aspirations, and therefore granted. His whole life from the 
 time he had been called into service had been spent in glorify- 
 ing God. He had magnified Him in the sight of the people, 
 and in the hour when God (spoken in human ways) had lost 
 courage to lead rebellious Israel on, Moses pleaded with Him 
 for His own glory's sake to finish the work He had under- 
 taken. His longing to see the glory of God was but the 
 natural outcome of having tasted it. 
 
 Why should we not ask to see Him ? Having partaken of 
 the Word of God and of many blessings of the Holy Spirit, 
 such a hunger and thirst for the revelation of the glory of 
 God may be instilled into us. 
 
 ' ' Covet earnestly the best gifts. " After having seen the 
 glory of God, His servants will be better able to reflect it in 
 their lives. But self-seeking people are not admitted into the 
 presence of His glory, nor does God allow anyone to bring a 
 mirror with him to watch how his face is being changed. 
 There are Christians, though, who practice "leading in 
 prayer" before a looking-glass, others study how to "pray 
 beautifully." 
 
 Esther, when about to approach the throne of the king, 
 was not allowed to put on ornaments of her own choosing ; 
 only what the king's chamberlain appointed was bound to 
 obtain favor. 
 
 To be admitted to the throne of glory we must be decked 
 with ornaments by the hands of His own Son, the beauty of 
 the Lord must be upon us. Meekness and humility must 
 take the place of self. We have to be emptied in order to be 
 filled. That is the Holy Spirit's work, yet there is a part for 
 
320 FROM GLORY TO GLORY. 
 
 US to do. The Israelites longed for water, God promised it, 
 but the princes had to dig the well for it. 
 
 Three kings and their armies were languishing for water. 
 They expected the blessing from above, but the direction 
 given unto them was : "Make this valley full of ditches." 
 The water came and the country was filled with it because of 
 the ditches that had been made. 
 
 A widow cried for blessings. * ' Go borrow empty vessels," 
 was Elisha's answer. 
 
 Hunger and thirst for the glory of God are the spades 
 which will dig ditches in the ground of our souls so as to pre- 
 serve of the flood when it comes all we can hold. Empty of 
 self to be filled with God, that prepares for admission to the 
 throne of glory. 
 
 THE RIGHT ATTITUDE. 
 
 Nothing is of greater importance in the operation of reflect- 
 ing than the attitude of the reflector to the subject under con- 
 sideration, and vice versa. 
 
 If we wish to have our face reflected in the mirror we must 
 take our stand in front of it, not to the right, not to the left. 
 The prism exhibits the colors of the sunbeam only when 
 found in the wave line. A lens can but difi'use the rays that 
 strike it. The concave mirror can only concentrate and in- 
 tensify the picture of an object which is exposed to the focus 
 of the reflector. So the glory of God cannot be reflected by 
 everybody at any time under all circumstances. 
 
 Crossing the Irish Sea I was standing on deck of the 
 steamer looking into the calm water, while my thoughts were 
 deeply engaged in a battle with Satan who was trying to 
 make me doubt God's faithfulness on a certain line. Sud- 
 denly there appeared in the water the most beautiful glowing 
 
HOW CAN WK GLORIFY GOD? 32 1 
 
 rainbow I had ever seen, very small, but wonderfully distinct. 
 The screw made a hollow in the water, and there it was in 
 that concavity. I pointed it out to a friend, she called her 
 husband, all the passengers came to see it, finally the captain. 
 To them it was a phenomenon, for me there was written in 
 that little water cave " I am faithful that promised." 
 
 Three conditions made the appearance of the rainbow in 
 that place possible. First, the ship was traveling in the 
 direction of the sun. Second, she was in movement, not 
 stopping on her journey. Third, it was the right hour when 
 the rays of the almost setting sun struck the surface of the 
 little cavity in such an angle as to produce the prismatic 
 colors. 
 
 Thus the revelation of the glory of God in human beings 
 depends, too, on the attitude of our boat toward the Sun. 
 We must travel on the sun line, there must be life in us 
 enough to keep it going, and we must be in such an inclina- 
 tion toward Him as to receive the rays and reflect the glory 
 colors. "In the dust," that is the motto of the glory seeker. 
 * ' Moses made haste, bowed his head toward the earth and 
 worshiped." "Woe is me, for I am undone, " cried Isaiah 
 when he saw His glory. Ezekiel testifies : " When I saw it 
 I fell on my face " ; also John : ' ' When I saw Him I fell at 
 His feet as dead." 
 
 But we are not afraid, says the one or other of our dispen- 
 sation who presumes to have absolute boldness in approach- 
 ing the throne. Boldness without reverence is presumption, 
 even in our dispensation. Was not John the disciple whom 
 Jesus loved? There was certainly no slavish fear in him, 
 yet he was overcome with awe when he saw His holiness. 
 Those who have never been made speechless in the presence 
 of God may have been to the throne of grace, but not to the 
 seat of glory. 
 
322 FROM GLORY TO GI.ORY. 
 
 A glimpse of the glory of the Lord cannot be obtained by- 
 self- mortification, by kneeling on peas and beans ; on the 
 other hand, it will not be gained by those who take their 
 ease on pillows or in rockers. The earnest desire to see the 
 glory will teach us the right attitude. 
 
 ABSOLUTE CALM BEFORE THE LORD. 
 
 The place of holiness cannot be disturbed by restlessness. 
 We are kept waiting in the ante-chamber till we have attained 
 to perfect calm. We know how hard it is to concentrate our 
 thoughts on Him on whom we wish to wait. Sometimes it 
 seems absolutely impossible. 
 
 How can we become "silent unto the Lord?" Simply 
 shutting our lips will not do as we know. Our thoughts will 
 soon stroll over the whole country. We find ourselves 
 dealing with people's wrongs done to us ; kitchen or business 
 remind us of something that should be done, only to be 
 crowded out by a new hat, a pair of gloves or other trifles. 
 
 Friends, when such thoughts rush upon us in the holiest 
 hours of yearning for the presence of God we should rejoice, 
 because they are most sure indications that we are within 
 reach of our desire. We can give Satan no greater pleasure 
 than to get up from our knees, as he tries to make us believe 
 that something must be wrong, that it is useless to wait any 
 longer that day. 
 
 What we should do is to call out unto the Lord : ** I will 
 not let Thee go except Thou bless me. " We have to make 
 up our mind, we have to will, to break promptly and decid- 
 edly away from the suggestions made to us. Then the Holy 
 Spirit steps in to help us. He who raised Christ from the 
 dead will be able to cast down imaginations and to bring into 
 captivity every thought. How quickly everything then dis- 
 
HOW CAN WE GLORIFY GOD? 323 
 
 appears! Past work and future labor, present cares, hopes, 
 fears and woes, all sink into the crepuscule of nothingness ; 
 but one bright spot appears, first faint, thank God, else we 
 should never learn the blessedness of waiting which then 
 begins — the waiting on, no longer for, the Lord. 
 
 * * My soul, wait thou only upon God, for my expectation is 
 from Him * * * In God is my salvation and my glory. " 
 
 How to wait on the lyord we may learn from the cherubim 
 who returning from work fell down to worship Him that was 
 on the throne. "They let down their wings," those wings 
 still fluttering with joy over the accomplished service and 
 vibrating in expectation of more to follow. We cannot get 
 our wings down in our own strength, but the Holy Spirit, 
 when asked, will fold them up with His gentle hand, and the 
 Spirit-dove hovering over us will speak peace, perfect peace, 
 to our soul. 
 
 ' * In waiting I waited for the lyord and He inclined 
 unto me." 
 
 APART WITH GOD. 
 
 Is it lack of spirituality if sometimes we are overwhelmed 
 with the desire to have lived when our Lord was on earth ; to 
 have enjoyed the hours apart with Jesus, as Mary did, at His 
 feet ; to have been one of the privileged beings whom He took 
 apart with Himself to a high mountain to let them see the 
 glory hidden in Him ; to have been one of the number of dis- 
 ciples whom He taught '' privately " lessons of faith and the 
 principles of humility by gently reproving them for their 
 faulty ways ? His tender care appears so sweet when He pre- 
 pared a green pasture for the twelve returning from their first 
 missionary journey : * ' Come ye yourselves apart into a desert 
 (abandoned) place and rest a while;" there to empty their 
 
324 FROM GLORY TO GLORY. 
 
 hearts so full of joy into the great God-heart of the Son of 
 Man. An indefinable charm has been left in the Holy Land 
 by the footprints of our Sublime Master ; what must His 
 bodily presence have been to those who loved Him ! No, our 
 yearnings to see Him in the flesh are justified by Jesus' own 
 words : * ' Blessed are the eyes which see the things which ye 
 see ; many prophets and kings have desired to see those 
 things which ye see and to hear those things which ye hear. " 
 While now we know Him only after the Spirit — a day will 
 come and we shall see Him face to face. 
 
 One hour apart with Him in spirit now is a foretaste of the 
 delights of eternity. Apart with Him, else we cannot see 
 His glory, no, not in the merry crowd nor in the congrega- 
 tion of the saints. 
 
 Apart with God does not only mean separate from the worldy 
 the latter has to precede the first. "The Lord has set apart 
 him that is godly for Himself." How could we then live as 
 if we were not set apart, dancing with the world, fooling 
 away His time by jesting and chatting, baseball, playcards, 
 tennis-rackets in our hands instead of the shield of faith and 
 the sword of the Word to fight in the battles of the Lord. 
 Not that we should go out of the world into convents, or 
 make our homes such, nor consider ourselves holier than 
 others ; but we should be distinguished by the Divine descent 
 of the inner man, to attract others by lovable, courteous, holy 
 conduct to the place of " separateness unto God." 
 
 While on the one hand some go too far in exclusiveness, 
 others do not step out boldly enough, they will never reach the 
 secret place of the Most High. Apart with God can only 
 refer to hours or days, while our whole life has to be separated 
 — i. e., consecrated unto Him. Even our Lord while on 
 earth withdrew only for a longer or shorter recess to be apart 
 with God. 
 
HOW CAN WE GLORIFY GOD? 325 
 
 When the enthusiastic crowd, having tasted the wonder- 
 bread, wanted to make Him king before His time had come, 
 He constrained the disciples to go before Him in the ship. 
 He had to be alone with His Father, apart in a mountain . 
 Was it to be strengthened so that He might be firm in refus- 
 ing the crown without the cross ? In the fourth watch of the 
 night only He rejoined His disciples reflecting the glory with 
 which He was imbued by prayer. 
 
 Jacob was " left alone " by his wife, children, servants be- 
 fore he saw God face to face. We, too, must be left alone by 
 friend and foe. It will be comparatively easy to go apart 
 from our friends. If they know the reason they will leave us 
 because they love us. Not so our enemies. 
 
 Satan will try to spoil that holy hour, he likes to follow us 
 into the ante-chamber. But determined to be apart with 
 God, we get the victor j'^ by the Spirit's help. We call on the 
 name of the L/ord, our strong tower. We * ' run into it and 
 are set aloft." That name is our elevator which takes us 
 right up to the " Pavilion of God." A pavilion is generally 
 not made of brick and stone ; it is an airy structure, permitting 
 light and air to enter profusely. It breathes nature, freedom. 
 The Israelites were allowed to feast in such booths or pavil- 
 ions seven days a year. There is enough secrecy to be hidden 
 from the eye of curiosity, there is liberty enough for eye and 
 ear to observe. The Pavilion of God is described in the i8th 
 Psalm : ' * His Pavilion round about Him are dark waters and 
 thick clouds in the skies." It looks very gloomy at the first 
 glance, but what material would be more appropriate to form 
 the walls of the Pavilion of God ? 
 
 Clouds are nothing, so to say, you can walk through them. 
 It suggests the nature of God that cannot be limited as to 
 space. 
 
 A picture of majestic beauty are dark clouds with glory 
 
326 FROM GLORY TO GLORY. 
 
 behind. Every one of them is bordered with a scarlet hem, 
 the darkness is tinted with purple and crimson. There dwells 
 the Lord on the rock that is higher than I. There Satan can- 
 not follow, since he who once was Lucifer, the anointed cover- 
 ing cherub, lost his privilege of admittance by his pride. 
 In that Pavilion on the mountain above the heights of the 
 clouds, paved with stones of fire, he once walked up and down 
 with tabrets and pipes singing praises to God. But instead of 
 serving he wanted to reign and to exalt his throne above the 
 stars of God. " O Lucifer, how art thou fallen ! " 
 
 But we are risen ; through Christ, the Son of God, we have 
 access to that sacred place. "For in time of trouble He shall 
 hide me in His Pavilion ; in the secret of His tabernacle shall 
 He hide me, He shall set me up upon a rock." 
 
 That is the shadow of the Almighty whereunder I would 
 abide. Kept as the apple of His eye, what shall I fear under 
 the cover of His wings ? Who can touch a chicken while 
 its mother's protecting wings are spread over it to keep it from 
 all harm? And what comfort there, what warmth of life, 
 of love ! David knew of what he sang : ' ' How excellent is 
 Thy lovingkindness, O God ! Therefore the children of man 
 put their trust under the shadow of Thy wings. Yea, in the 
 shadow of Thy wings will I make my refuge ; in the shadow 
 of Thy wings will I rejoice. " 
 
 There is rest, there is peace, there is joy. He shall cover 
 me with His feathers and under His wings shall I trust. 
 
 Art thou ready, O my soul, to enter into the beauty of holi- 
 ness, spell-bound while standing on the threshold ? — Earth 
 disappears, its pleasures fade away. 
 
 " One thing have I desired of the Lord, that will I seek 
 after — to behold the beauty of the Lord." 
 
HOW CAN WE GI.ORIFY GOD? 327 
 
 WITH UPLIFTED FACE. 
 
 " Oh, send out Thy light and Thy truth, let them lead me, 
 let them bring me unto Thy holy hill. Then will I go unto 
 the altar of God, unto God, my exceeding joy. Yea, on the 
 harp will I praise Thee, O God, my God." 
 
 Joyful expectation ! Our eyes are no longer turned toward 
 the ground as in the ante-chamber, we are allowed to behold. 
 
 •'Unto Thee do I lift up mine eyes, O Thou that dwellest 
 in the heavens." We shall behold, but we must fix our eyes 
 on one point, looking ^wsiy from — unto ; away from self, from 
 privilege, from time ; away from surroundings, longing, hope ; 
 away from things temporal, from everything — unto Jesus in 
 glory. We must lay aside every weight, all holy ambition, 
 all lawful requests ; we must look, not pray. Then shall we 
 be lost in rapture, lost in Him. 
 
 Thus we are exposed to the rays of Divine glory, no clouds 
 between except the teardrops of joy and adoration. 
 
 The countenance of God beams with love, with grace, with 
 delight, with purity, with holiness. Its rays are not glaring, 
 they do not hurt, however long we look. The light of His 
 countenance is the health of mine. It changes the weather- 
 beaten, sun-burnt complexion into fairness ; it smoothes the 
 wrinkles and furrows of old age and grief ; it casts a Divine 
 glow over the whole being. 
 
 ''Lord, lift up the light of Thy countenance upon us," we 
 want to be all fair, all beauty for Thee. Thy love alone can 
 make us rich and change us into Thine own image from 
 glory to glory. 
 
 UNINTERRUPTEDLY— ABIDING. 
 
 A knock at the door and I am on my knees ; must I rise 
 and open ? No rules can be laid down. There are cases 
 
328 FROM GLORY TO GLORY. 
 
 which require immediate attention even during the hour of 
 private or family worship. But when we start out like Moses 
 for ' * the top of the mountain ' ' we certainly can and must 
 make arrangements and let others know that we have gone 
 for an indefinite time and that we cannot be reached until we 
 return. If so provided for, an occasional knock at the door 
 can remain unheeded. If God wants us on the mountain top 
 He cannot expect us to be " in the camp " at the same time. 
 
 The call for a meal may come, but there will be no response 
 either from us or in us. The nobles of Israel went up with 
 Moses half-way, they saw God, but they did eat and drink — 
 they never got higher. While Moses was called upward step 
 by step, lingering six days in the ante-chamber waiting there 
 for a further call, we see the others go down against direct 
 instructions and soon after eat and drink and play around a 
 calf. 
 
 But Moses entered *' into the midst of the cloud," the Pav- 
 ilion of God, and was there without food forty days and nights. 
 
 In how far the practice of fasting has its place in the New 
 Testament dispensation is hard to say. The law of liberty 
 must dictate what to do. It is sanctioned by the Lord Jesus 
 through His own example, which abstinence, in as far as the 
 forty days in the wilderness are concerned, was not required 
 by the Mosaic law ; further by His instructions as to the prof- 
 itableness'of fasting and the necessity of abstinence from food, 
 to be filled with prayer, with the power of God for some 
 special service. 
 
 We know also from the writings of the apostles that they 
 believed in the blessings of fasting and practiced it. Saul 
 having seen the glory of the Lord on the way to Damascus 
 did not care for earthly food for three days. 
 
 Five prophets and teachers at Antioch united in fasting * * to 
 minister to the Lord," to hear what He had to say. 
 
HOW CAN WE GLORIFY GOD ? 329 
 
 But under no circumstances should we imitate anyone else 
 in this matter or submit to human laws. Our constitution may 
 not allow nor God require it from us. Still, if we have only 
 the choice between our spiritual or material morning food, 
 we shall know what to choose. 
 
 The sacred hour must come to a close. Time still sways its 
 sceptre with an inflexible hand. God loves to see us rest at 
 His feet and adore Him, but soon we hear Him whisper : " It 
 is enough, child, go down and show that you have been with 
 Jesus. ' ' 
 
 The descent from the top of the mountain begins. Shall 
 we not lose some of the brightness before we meet those whom 
 we had left behind ? Most assuredly if we worry about it, if 
 we are at all conscious of " any beauty of the I^ord upon us,"" 
 or if we think what Moses did not think : * * What will the 
 people say when they hear that I had such a feast up there \ 
 Will they not be envious ! If they were as I am, obedient 
 and good, they could have it, too. Who knows in what con- 
 dition I shall find them. Last time when I came down they 
 had made that calf, and I had to destroy it, to punish them 
 and to reconcile them to God. They may have done worse 
 this time, as I was absent so long." 
 
 Moses had no time for such a talk with self, he was abiding 
 where he had been — i. e., with God. He was studying those 
 precious words in his hands taught by the love of God, teach- 
 ing love toward Him and fellow-man, the royal law. Glory 
 was shining out of those tables, the first written Word of God, 
 and Moses' face looking into it went on shining. 
 
 When we leave our place of worship we, too, are entrusted 
 with a law which we should carry down as we return to our 
 world, the law of Christ, of love. Keeping it before us all the 
 
r, 
 
 
 urnvh^siTY 
 
 330 FROM GLORY TO GLORY. 
 
 time we continue to look into glory and are being filled with 
 it instead of losing any. 
 
 To abide in the Word is the last and most important condi- 
 tion for reflecting the glory of God. 
 
 Involuntarily our thoughts turn to the Vine-chapter. A 
 threefold abiding is taught there, abiding in the Word, in His 
 commandments, in His love, each the result of the preceding 
 and at the same time its source, and all the three together 
 composing what is called abiding in Christ, 
 
 •* Ye are clean through the Word which I have spoken 
 unto you. Abide in Me." By faith in the Word we were 
 made members of the Body of Christ ; since then we live and 
 abide in Christ. On the other hand, Christ came to dwell 
 (abide) in us ; faith keeps Him dwelling there. We have to 
 continue in the Word so that the Word may continue to work 
 in us. If we lay it aside for one day or two we are bound to 
 feel the effect ; after a short time of neglecting it an estrange- 
 ment rises between the Word and the soul ; what would the 
 consequence be if we let it go for a whole year ! It would 
 slip from us with all its teachings necessary for a Christ-life. 
 Those who for some reason or another continue to read daily 
 in the Old Book are being held within the encircling arms of 
 God's grace. Happy are we if we dip into that ocean day by 
 day and let its waves go over us purifying and refreshing our 
 souls. There is instruction, comfort, encouragement, edifica- 
 tion in it for you and me. But food does not get into us 
 without an effort on our part to take it. ' ' Let that therefore 
 abide in you which ye have heard from the beginning. If 
 that which ye have heard from the beginning shall remain in 
 you ye also shall continue in the Son and in the Father." 
 
 Further : * ' He that abideth in Me and I in him bringeth 
 forth much fruit. " Fruit is produced by the commandment 
 of love which is the strength of the vine, the very life that 
 
HOW CAN WK GLORIFY GOD ? 33 1 
 
 brings forth the buds — the walk in love. " He that says he 
 abideth in Him ought himself also so to walk even as He 
 walked." 
 
 " He that hath My commandments and keepeth them, he 
 it is that loveth Me ; and he that loveth Me shall be loved of 
 My Father, and I will love him * * * continue ye in My 
 love," that is the next step. To spur us the Master adds: 
 ' ' If ye abide in Me and My words abide in you, ye shall ask 
 what ye will and it shall be done unto you." He wants to 
 love us and to bless us, and though that love of His never 
 changeth, still 'He cannot manifest it when we grieve Him. 
 It would confirm us in our naturally evil ways. He has to 
 withhold the tokens of His lovingkindness if we do not abide 
 in His commandments. 
 
 '* Now, little children, abide in Him, that when He shall 
 appear we may have confidence and not be ashamed away 
 from before Him at His coming." 
 
 That is a chain of wonderful links : God in us, we in God ; 
 kept cleansed if we abide in the Word ; strengthened by it to 
 abide in the commandments ; loving Jesus, therefore loved by 
 the Father ; abiding in His love we are a joy to our Master, 
 and our joy is full. 
 
 That is the knowledge which we bring down from the 
 mountain top. Changed from glory to glory we shall reflect 
 " as in a glass " the glory of the Lord. 
 
 WITH OPEN FACE— REFLECTING GLORY. 
 
 The uplifted face is toward God while in adoration, the 
 open face is for men as we come down to mingle with them 
 again. 
 
 ** Not as Moses, who put a veil over his face," we are told. 
 
332 FROM GLORY TO GLORY. 
 
 Moses had reason for so doing — the people fled from the glory 
 of his face. Only those among us who can testify to the same 
 may cast stones at him ; who is the first ? 
 
 Besides, Moses reflected Old Testament glory — i. e. , holi- 
 ness ; we, if we do so at all, diffuse the glory of grace. There 
 is no need for covering up grace — ''with open face reflecting," 
 is the command. 
 
 But oh, the veils that are put on, woven of timidity, self- 
 consciousness, spiritual pride! Close tissues they are, cover- 
 ing the glory only too well. 
 
 First of all, we have to show our colors, everywhere, at 
 any time, under all circumstances. 
 
 We do not think of our faces as we go about, unless we are 
 conscious of some spot or defect in them. As long as we are 
 being cleansed by the Word, ' ' the washing of regeneration, " 
 we may walk without thinking of ourselves. He " thinketh 
 upon me, " He can make us shine. 
 
 A young woman, whose heart a thoughtless hand had cru- 
 elly wounded while busy one early morning with some needle- 
 work of love, fled to her room, there to hide her woe from the 
 curious looks of the domestics and to pour it into Jesus' sym- 
 pathetic heart. Comforted and strengthened by His presence 
 which had healing in its wings, she quickly returned to her 
 work. Descending the stairs she saw lyOtte, the little maid, 
 shining the boots for the family and she nodded at her. With 
 eyes wide open the girl fell on her knees and stretching out 
 her arms exclaimed: "What have you done?" — the other 
 " wist not that her face shone." 
 
 The joy over special blessings has puffed up many a child 
 of God as it did King Hezekiah. That is one of Satan's most 
 hidden traps. But if we keep in mind that we are absolutely 
 nothing without His grace and that the proud heart is an 
 abomination unto the Lord we shall ask Him, especially at 
 
HOW CAN WE GLORIFY GOD ? 333 
 
 times when we may rightly expect cheering encouragement 
 orMangerous applause, to surround us with humility as with 
 a wall of fire, to keep us in the dust. 
 
 To be nothing but a shrine 
 For my Savior Friend Divine, 
 
 Nothing but a vessel meet, 
 
 Lying empty at His feet, 
 To be filled with life and light. 
 To be used by day, by night. 
 
 ''Jesus was transfigured before them, and His face did shine 
 as the sun and His raiment was white as the light." 
 
 ' ' Moses wist not that the skin of His face shone while He 
 talked with him." 
 
 " All that sat in the council looking steadfastly on him 
 {Stephen) saw his face as it had been the face of an angel. " 
 
 ' ' We all with open face reflecting as in a glass the glory of 
 the Lord, are changed into the same image from glory to glory." 
 
 Let shine your light 
 By day, by night. 
 With glory bright, 
 
 From faith to faith, 
 By " grace for grace," 
 
 From strength to strength, 
 From glory to glory. 
 
BUT HOW CAN WE ? 
 
 OR 
 
 THE GRACE CHAPTER. 
 
 A glorious field lies open before us, inviting us to run for 
 the glory of God. Soon convinced that the race, although 
 compulsory, is too much for human strength, and that God's 
 honor as^well as ours is implicated in any eventual failure, 
 we ask : " And who is sufficient for these things ?" 
 
 ** O wretched man that I am ! I delight in the law of God 
 after the inward man. To will is present with me, but how 
 to perform that which is good I find not." 
 
 Across the atmosphere of heaven's brightness there comes 
 the Savior's voice, sweet and clear: " I^et not your heart be 
 troubled. Ye believe in God, believe also in Me. I am the 
 Good Shepherd and know My sheep. No one is able to pluck 
 them out of My Father's hand. Be of good cheer, I am with 
 you alway. Hold that fast which thou hast, that no man take 
 thy crown." 
 
 Courage, then ; not that we are sufficient of ourselves, but 
 ' ' our sufficiency is of God. " 
 
 As long as we remain in Christ we are " led about by God 
 in triumph in Christ." Trophies need not worry as to their 
 beauty and splendor as long as they are included in the tri- 
 umphal procession. The victor's honor is enhanced even by 
 the poor captive in his train. If you and I are nothing but 
 fettered slaves in Christ's triumphal march, we may smile 
 through tears knowing that the future is bright and radiant 
 and that meanwhile we can glorify Him as His captives 
 whose sorrows and afflictions while in chains He will remem- 
 ber when at home. 
 
HOW CAN WK GI.ORIFY GOD ? 335 
 
 Are we able to glorify Him ? No, but we are made able — 
 by grace. 
 
 Grace, in one sense, is hard on us — i. e., on our old self; it 
 makes known our nothingness and God's allness, our weak- 
 ness and God's strength. It seems such a poor life — all the 
 way long nothing but humbling acknowledgment of our inca- 
 pability, asking for help and giving thanks for being helped. 
 
 Still, a little child that by some charm of grace leads the 
 lion and the leopard is more than the conqueror who subdues 
 His enemies by sword and flame. " We are more than con- 
 querors through Him who loved us." 
 
 * ' By the grace of God I am what I am.'" 
 
 The following may seem to be a repetition of previous chap- 
 ters. Though the same truth, it is viewed from a different 
 standpoint. We have seen God working out glory, here we 
 have grace doing that impossible work. 
 
 ''God will give grace and glory " — glory by grace. 
 
 BORN AGAIN. 
 
 The grace of God took us out from the world and ' * set us 
 apart for Himself." Predestmation is grace that leads to glory 
 — ' * having predestinated us unto the sonship by Jesus Christ 
 for Himself according to the good pleasure of His will to the 
 praise of the glory of His graced 
 
 Chosen in Christ by the Father before the foundation of the 
 world, we are drawn by Him toward Jesus. The cords of 
 grace are laid around us, and gently the soul is lifted to the 
 cross, the place appointed for her birth. '* No man can come 
 unto Me except the Father which hath sent Me draw him." 
 
 " I if I be lifted up from the earth will draw all unto Me. " 
 All those who approach the cross drawn by the Father are 
 
336 FROM GLORY TO GLORY. 
 
 then drawn nearer by Jesus to the place of death, there to die 
 with Him unto sin, unto self, unto the world. 
 
 It is death which prepares the new birth. ' ' Except a corn 
 of wheat fall into the ground and die it abideth alone ; but if 
 it die it bringeth forth much fruit." 
 
 On a lonely hill there rises a cross ; a human figure with 
 head and body bruised and bleeding is hanging on it. One of 
 its members bears my name. Written under that vision I 
 read : " Reckon thyself dead — die daily." 
 
 " Can I ? " asks the trembling soul. "Yes, by My grace," 
 He whispers. " Thy will be done," and my eyes close for a 
 moment as if to have it settled once for all : "I reckon myself 
 dead,/(?r I am baptized into His death." 
 
 But soon the air rings with a diflferent, a joyful sound : 
 " Like as Christ raised up by the glory of the Father." 
 
 Amazing is the new vision — the risen Christ in shining gar- 
 ments, bursting open the gates of death, going forth conquer- 
 ing and to conquer, the Glorious Head and the Glorified 
 Body, and again one of its members bears my name. 
 
 It was God's plan of grace to give us His own nature, His 
 way of thinking, feeling, acting. Adopted children, often 
 bom of depraved characters, inherit traits which will appear 
 sooner or later. The foster parents can but stand by, watch- 
 ing, pruning, cultivating, unable to impart their own nature 
 to these little ones. 
 
 But God has prepared the new birth for His children of 
 adoption. We are transplanted, we awake in heavenly 
 places. Old things are passed away, behold, all things are 
 become new. Old appetites are gone, new aspirations allure 
 from on high ; our affection turns from earthly to heavenly 
 things ; our Bible is no longer a book of so many — only too 
 many — pages between two beautiful covers, but a charm book 
 that bubbles over with wisdom, comfort, hope ; fear of death 
 
HOW CAN WE GLORIFY GOD ? 337 
 
 is changed into a longing to go home, still, time on earth 
 becomes very precious as our responsibility of trading with 
 the given talent is increased by knowledge. 
 
 ' ' Quickened together with Christ * * * raised up together 
 with Christ * * * made sit together in heavenly places in 
 Christ Jesus " — those are the exceeding riches of His grace. 
 
 BAPTIZED WITH THE HOLY GHOST. 
 
 The translation " baptized with the Holy Ghost " is mis- 
 leading ; "baptized — i. e., immersed, plunged — into Holy 
 Spirit "is more correct. It is not synonymous with water 
 baptism — i. e., immersion into water. Both may be contem- 
 porary, or the one may follow the other. 
 
 Water baptism, immersion as well as sprinkling, is an out- 
 ward act of obedience prompted by the desire to confess 
 Christ's death and resurrection publicly, actually going 
 through the symbol that God in His grace provided for our 
 human weakness which is helped by visible things. If God's 
 love is so tender, let us be charitable, too, and not condemn 
 each other for using the one or other way of professing Jesus 
 as our Savior and Friend before the world ; let us not frown 
 at mothers with babes in their arms, but rejoice that there is 
 still a thought for Him, still love that wants to give glory to 
 the Head of the Household of God. Let us keep in mind 
 that baptism in itself has no saving power. 
 
 But the type is only brought out perfectly in immersion. 
 We step into the water grave ; there we are planted together 
 with Him in the likeness of His death, we are buried in the 
 water, and, coming forth, leaving behind the old nature, we 
 walk in newness of life henceforth to live neither unto sin nor 
 to ourselves, but unto God. 
 
 Thus water baptism, a type for death and resurrection, sig- 
 
338 FROM GI.ORY TO GLORY. 
 
 nifies the same as the new birth, though the two are seldom 
 contemporary ; both mean victory of life over death with the 
 promise of " life abundant." 
 
 But that is not what is generally called the baptism of the 
 Holy Ghost. It is invisible, though its results show forth in 
 after life. 
 
 Two terms are used in regard to that baptism which seem 
 to contradict each other : we are "'immersed into Holy Spirit" 
 and also ''filled with Holy Spirit." But a bottle is either in 
 the water, lying in it, the water surrounding it, or it is filled 
 with water — i. e., the water inside surrounded by the bottle. 
 Still, the solution of this paradox — to be immersed and fdled 
 — is very simple. As long as the bottle is corked we have, of 
 course, the either — or. But open it, put it into the water, 
 and it will be filled with and at the same time immersed into 
 water. 
 
 The Spirit of God is like an ocean of power, love, peace, 
 joy, faithfulness. Taken out of the elements of the world we 
 are immersed into that ocean. If our hearts are open, our 
 whole being perforated so as to let the Holy Spirit fill us all 
 the time, we are regenerated daily. 
 
 Lydia of Thyatira, "whose heart the lyOrd opened," was not 
 only baptized in water, but filled with Holy Spirit, showing it 
 forth in that "love of Christ which constraineth " us to do 
 the little kindly deeds of service to others. 
 
 Grace continues her work. For some time the baby lies in 
 the cradle and lives on the milk that is given. It breathes, it 
 looks around, it observes — it lives ; but it cannot yet walk. 
 '* If we live in the Spirit let us also walk in the Spirit, " says 
 grace encouragingly. It puts the baby on its feet and teaches 
 it to walk. 
 
 The eagle mother stirs up her nest, for her brood must learn 
 
HOW CAN WE GI.ORIFY GOD ? 339 
 
 how to fly. As long as the young ones are at ease they will 
 not venture an outing high up in the air. 
 
 Thy mother destroys thy nest, little bird, and thy wings 
 have to bear thee now. But soon they will carry no more ; 
 the void below is yawning, no resting place is in sight ; those 
 wings begin to flop, vitality is departing — one more desperate 
 effort, the whole little body is trembling, and down the eagle 
 child goes — down, yes, — but underneath are the everlasting 
 arms of that mother. She had foreseen it all, had measured 
 the exertion and poised her little one's strength. She knew 
 exactly when and where the fainting would come in, and 
 there she is, fluttering over it in watchful care, spreading her 
 wings when strength is failing right under the sinking bird, 
 taking her child and letting it rest on her love. 
 
 Wonderful picture of grace. Carried from time to time we 
 thus renew our strength on those everlasting arms, we mount 
 up with wings of eagles, we run and are not weary, we walk 
 and do not faint. 
 
 Grace will never leave us, grace will ever keep us. Grace 
 is not only underneath to carry, but enters into us to 
 ** strengthen us with strength in our soul." The bird has 
 learnt to fly, it reaches a tree, stops on its branch for repose ; 
 a feeble crack beneath, the bough was weak and tender, it 
 breaks — but the bird does tremble no more, he sings ; how 
 is that ? — he knows he has wings. 
 
 To live in the Spirit is something, to walk in the Spirit is 
 more ; but to depend on being led when apparently strong 
 and able to choose the path and run in it — that is the greatest of 
 all. " As many as are led by the Spirit of God, they are the 
 sons of God." To be a man of ripe age, yet a little child ; an 
 able minister, still always at the Master's feet to be taught ; 
 in authority, j^et the servant of all ; a champion for God, but 
 
340 FROM GLORY TO GLORY. 
 
 the heart loving and tender like Jonathan's — that means 
 growing into the likeness of Jesus by grace. 
 
 BAPTIZED WITH FIRE. 
 
 The term "baptized with fire " is often misused. There are 
 people whose spiritual vitality is strangely mixed with car- 
 nality. Their language, their actions have not been placed 
 under the Holy Spirit's control. Stepping out of their meet- 
 ings one can but feel pained, because such zeal does not glo- 
 rify God and is ridiculed by the world. They do not hesitate 
 to announce their performances publicly as ' ' fireworks from 
 heaven," forgetting the apostle's warning : " God is not the 
 author of tumult (or unquietness), but of peace;" "let all 
 things be done decently and in order;" "will they (unbe- 
 lievers) not say that ye are mad ? " Their rockets make 
 much racket but vanish in the air — a vain show. 
 
 Some Christians, baptized with fire according to their 
 understanding, consider it their duty to denounce in fiery 
 terms whatever they see wrong in either the worldly or cleri- 
 cal government. Trying to break up churches they usually 
 fish in the dark, gathering some frightened fugitives around 
 their own banner and establishing a new church or sect. 
 
 There are others, so-called "great guns," who shoot off 
 their messages with much fire. Hell and damnation are their 
 key-note, " unholiness of truth " fills their lips with epithets 
 which draw crowds — to their hall, but not to heaven. A ter- 
 rible crack, a flash, a cannon ball intended to smite some- 
 body's old man dead, stun for a moment the whole crowd and 
 wrap it up in clouds of smoke. The splinters fly hitting to 
 the right and to the left, and some one is unpleasantly, yet 
 wholesomely roused out of sleep. But that is all. 
 
 There is another class of redeemed sinners whom grace 
 
HOW CAN WK GLORIFY GOD? 34 1 
 
 would teach a lesson if they had ears to listen. Pulled out of 
 the fire, saved in the slums and prisons, they tell their story of 
 salvation with apparent delight, not sparing themselves, but 
 at the same time without any shamefacedness. In how far 
 such public testimonies are necessary so as to encourage 
 others to go to the Savior cannot be decided by man. 
 
 Repentance and confession are good, are indispensable in 
 their place. If a certain sin is only known by God, confession 
 to Him is all that is needed ; if done to individuals we have to 
 ask their pardon ; if witnessed by a group confession should 
 reach them ; if sinned publicly only public acknowledgment 
 of the wrong will atone for it. Once will suffice, though ; 
 then grace steps in and covers up ; grace does not allow any 
 boasting in past transgressions at her expense. 
 
 All that was not our Master's way and teaching. " The 
 servant of the Lord must not strive, but be gentle unto all, 
 apt to teach, forbearing, in meekness instructing those that 
 oppose themselves. " "The Lord was not in the fire " which 
 Elijah saw, but in the still, small voice that followed. 
 
 Nevertheless, did not Jesus smite, did He not make a 
 scourge of cords and drive them out that sold in the temple ? 
 The original text reads : ' ' When He had made a scourge of 
 small cords He drove them all out of the temple, both the 
 sheep and the oxen , and poured out the changers ' money and 
 overthrew the tables." There is no whip in His hand for the 
 sinner's back, but their stuff has to go, and the gentle spirit of 
 Jesus makes a scourge of only small cords even for the animals. 
 
 The question then rises : What is being baptized with fire ? 
 It is clear that the Lord Jesus had neither the spirit of unchar- 
 itableness nor of loud demonstration. Baptism of fire cannot 
 refer to what He condemns by saying to the sons of thunder : 
 " Ye know not what manner of spirit ye are of." 
 
342 FROM GI.ORY TO GI.ORY. 
 
 Still, Jesus was baptized with fire and came to baptize 
 with fire. 
 
 " I ata come to send fire on the earth, and what will I if it 
 be already kindled ? But I have a baptism to be baptized 
 with, and how am I straitened till it be accomplished ! Sup- 
 pose ye that I am come to give peace on earth? I tell you, 
 nay; but rather division." 
 
 " Are ye able to drink of the cup that I shall drink of and 
 to be baptized with the baptism that I am baptized with ? 
 * * * Ye shall drink indeed of My cup and be baptized with 
 the baptism that I am baptized with. ' ' 
 
 * ' I (John) indeed baptize you with water * * * He shall 
 baptize you with the Holy Ghost and with fire." 
 
 When Jesus spoke those words He had been baptized with 
 water and with the Holy Spirit in the river Jordan. He still 
 expected the baptism with fire. At that time He was on the 
 way to Jerusalem. "He went before them and they were 
 amazed, and as they followed they were afraid." He *' began 
 to tell them what things should happen to Him." 
 
 He was to drink the cup which His Father would give 
 Him, which Peter tried to upset with his sword in the garden 
 of Gethsemane and which has become our cup of blessing. 
 
 There He was to be baptized, immersed, into the fiery trial 
 of sufferings and of death. He the First as the Head, we, the 
 members of His Body to follow Him, one by one. 
 
 By His death — although making peace between God and 
 man — He took away peace from the earth, that false peace 
 which cannot inherit the kingdom. There He was made the 
 "stone of stumbling and a rock of offence;" " I and the 
 children whom the lyord hath given Me are for signs and for 
 wonders." The cross carries division wherever it enters. 
 That was the fire which He was to send on earth. 
 
 It is not the destroying fire that never shall be quenched ; 
 
HOW CAN WE GLORIFY GOD ? 343 
 
 it is the fire of God which falls from heaven daily, the token 
 of His presence and approbation of the offering, consuming it 
 — i. e., the bodies presented to Him as a living sacrifice. 
 
 But, " are ye able ? " the Lord asks ; " are ye able * * * 
 to be baptized with the baptism that I am baptized with ? " 
 *' I am ready," quickly replies Peter. "I tell thee, Peter, 
 thou Shalt deny Me," are the solemn words of Him who 
 knows our hearts better than we do ourselves. 
 
 The disciples had not yet been baptized with the Holy 
 Spirit. Pentecost has to precede the entering into the fiery 
 furnace. By being immersed into Holy Spirit we are made 
 ready to be baptized with fire ; then we are able to bear it — 
 by grace — and by grace we shall come forth like gold ' * tried 
 with fire * * * found unto praise and honor and glory." 
 
 There are times in our lives, though, when temptation 
 seems too strong to be overcome. Have we never experienced 
 them ; never felt constrained like Luther, the hero of ' ' faith 
 by grace," to hurl a visible weapon at the enemy; dare we 
 ridicule that inkspot on the walls of The Wartburg which has 
 witnessed the wrestling of a man with one of the powers of 
 darkness? ''By grace are ye saved," being saved daily, 
 moment by moment. 
 
 The most perfect type of the baptism of fire is set before us 
 in the meat offering of the morning and evening sacrifice. It 
 consisted in flour mingled with oil and frankincense. " His 
 offering shall be fine flour, and he shall pour oil upon it and 
 put frankincense thereon." It was either baked in the oven 
 or in a fryingpan or dried by fire, always prepared with fire, 
 then to be fully burnt up on the altar of the Lord for a memo- 
 rial and a sweet smelling savor unto Him. 
 
 Flour is dust, nothing but white dust, yet living dust as it 
 gives life, therefore called the staff of life. Man was made of 
 the dust of the ground, unto dust does he return, in fact he is 
 
344 FROM GLORY TO GLORY. 
 
 nothing but dust now : ' ' Like as a father pitieth his children 
 so the Lord pitieth them that fear Him; He knoweth our 
 frame, He remembereth that we are dust." 
 
 Dry flour exposed to the heat of the fire will burn raising 
 clouds of smoke. Thus our unsanctified bodies would not do 
 in our Father's fryingpan. " Though I give my body to be 
 burnt and have not love it profiteth me nothing. ' ' But when 
 the oil of the Holy Spirit — i. e., Divine grace — is added by 
 our High Priest Jesus Christ to our mortal substance and 
 goes through it, anointing every particle of the flour from the 
 brain down to our feet, it makes us a holy lump ready to be 
 tried by fire, a pleasant odor. 
 
 Frankincense had to perfume the memorial of the Lord. 
 It consisted in round or oblong tears ; the most esteemed was 
 in drops formed each by the union of two tears. Its balsamic 
 odor was only developed by heating. There is no service 
 pleasing unto the Lord unless mixed with some drops of 
 heartache that have gone through the fire of affliction. 
 
 The meat offering was not complete without one more 
 ingredient. No cereal food is perfect without the supplement 
 of salt. * ' Every oblation of thy meat offering shalt thou sea- 
 son with salt ; neither shalt thou suffer the salt of the cove- 
 nant of thy God to be lacking from thy meat offering ; with 
 all thy offerings thou shalt offer salt. " 
 
 In ancient times salt was precious, often quite unattainable 
 to large portions of inhabited communities. It was one of 
 the chief articles of commerce ; the oldest trade routes seem 
 to have been created for such traffic. It was looked upon as 
 a special gift of the gods, and a soil fraught with the blessing 
 of salt was considered a place of peculiar sanctity where pray- 
 ers were readily answered. 
 
 Salt was the principal element of a covenant meal sealing 
 an agreement as sacred and inviolable. "There is salt 
 
HOW CAN WK GI.ORIFY GOD? 345 
 
 between us," says the Arab; " untrue to salt," tbe Persian. 
 A bond of friendship resulted from a meal of bread and salt. 
 Not very long ago one of cupid's victims received a letter 
 containing nothing but bread and salt, no word, no explana- 
 tion ; by accepting the symbols of a sacred bond she sealed 
 the covenant of marriage. 
 
 It is easy to understand why salt was chosen to be one of 
 the elements of ' ' the food of offering made by fire unto the 
 lyord." While frankincense represents the worshiper's willing 
 mind, salt is the " must " that says, you can no more go back. 
 There are times when the sight of the fire makes us shrink 
 back. "Father, I cannot step in." Pleadingly He looks at 
 us and points to the salt — it is binding. Adding it to the 
 oblation we fix our eyes on those blessed hands which regu- 
 late the fire. 
 
 * * * 
 
 *' Are ye able?" His loving lips ask us again. "Made 
 able by Thy grace, Lord." "And if able, are you willing — 
 ' Peter, lovest thou Me ? ' " 
 
 Perhaps like Peter looking back to some recent denial we 
 dare not answer: "Yes, Lord, I love Thee." Perhaps feel- 
 ing that our love shown to Him is not worthy to be called by 
 that name we only say : ' ' Thou knowest that I am fond of 
 Thee." (The Greek text uses here two different terms, thus 
 bringing out the grades of love for Jesus.) * * Ar^ thou fond 
 of Me ? " What shall we answer ? 
 
 STRENGTHENED— KEPT BY GRACE. 
 
 Riches of grace ! "By the grace of God I am what I am " — 
 i. e., saved, justified, made a child of God. Under grace we 
 are renewed day by day, immersed into Holy Spirit, under 
 
346 FROM GLORY TO GI.ORY. 
 
 His discipline, guidance and control. By abundant grace we 
 are purified and preserved in the fire of tribulation. 
 
 By "grace for grace" we go from strength to strength. 
 Faith is developed into virtue to do exploits for God. 
 
 But that is not all. The best wine is kept until the last. 
 Grace keeps by force, by the power of love, when, after all, 
 the soul of a child of God is overcome by the strong enemy. 
 
 The following illustration may cover similar experiences. 
 The sea of pride of a human heart has been wrought up to its 
 highest pitch by a hurricane of circumstances. The waves are 
 dashing against the rocky shore. Still the tempest goes on 
 lashing it with furious blasts. The rebellious heart still says, 
 no. It will not yield this time, it will not go through that 
 humiliation, it will not do the work it is told to do — no, no ! 
 
 " I — want — you — to," says authority with aggravating 
 emphasis. Wisdom is determined to bend that will, in this 
 case it has to be done. " But I won't," shouts the old 
 man. Strange to say, those words while spoken are changed 
 by invisible interference into the meek return " all 
 right," followed by willing submission under the mightier 
 hand. Grace did it, nobody else. Aaron cast gold into the 
 fire and " there came out this calf ;" here anger and rebellion 
 were thrown in and there came out — a lamb. No room for 
 boasting, no battle at all. Grace had stepped in and putting 
 aside the unfaithful soldier had taken his place and conquered 
 — why ? because foreseeing trouble that soul had been on her 
 knees at the throne of grace and prayed : ' ' Keep me this hour 
 from sin. " 
 
 . The God of grace abide th faithful, I need not worry, need 
 not be at unrest. '* God is able to keep that which I have 
 committed unto Him against that day." 
 
HOW CAN WE GI.ORIFY GOD? 347 
 
 KEPT BY GRACE. 
 
 Set to the tune " Saved by Grace," by Geo, C Stebbins. 
 
 One sacred day, one holy morn 
 
 Arose with healing in its wings, 
 And oh, a child by grace was born 
 
 Into the home of priests and kings. 
 While yet in Father's first embrace 
 I heard the song of love and grace. 
 
 Awake to light, that child of peace 
 
 Was troubled by a scaring ghost ; 
 The loving arms were underneath, 
 
 But all around the hostile host. 
 And smiling spake the Savior's face : 
 ** Fear not, thou shalt be kept by grace." 
 
 God's loving promise has been true ; 
 
 His grace sufficient was each day ; 
 His saving strength was ever new. 
 
 And praising Him I love to say : 
 ** What happy life beneath His face, 
 Because there / am kept by grace ! ' ' 
 
 Thus bright and brighter beams the sky 
 
 The nearer draws that perfect day. 
 If I but watch His watchful eye 
 
 With full assurance I can say : 
 "Praise God, I know I'll run the race. 
 Because I shall be kept by grace." 
 
 \ 
 
CONCLUSION 
 
 THEREFORE WE GLORY. 
 
 He that glories let him glory in the Lord. He is the All in 
 all. By Him we were created and by Him we are kept. We 
 glory in the grace of our Lord Jesus Christ by whom the 
 world is crucified unto us and we unto the world. 
 
 We glory in the ministry of the cross entrusted to us, the 
 service into which we were put that we should go forth and 
 shine for Him, little lights, bright lights, illumined with His 
 glory. 
 
 We glory in tribulation, as only the fire can make us bright 
 and burnished jewels for His crown. 
 
 We glory in infirmities. Our weakness exalts His power, 
 our nothingness sets off His glory, our failure makes room for 
 His grace. 
 
 We glory in raptures, having eyes to see beauties in 
 heaven, ears to hear unspeakable things, wings to mount to 
 the regions above this earth, lips to speak with tongues 
 unto God. 
 
 Therefore we glory. 
 
 TO HIM BE GLORY! 
 
 What the angels sang on the fields of Bethlehem, what the 
 multitude shouted at the gates of Jerusalem, the universe will 
 repeat it in the fulness of times when the heights of heaven 
 
CONCLUSION. 349 
 
 and the depths of the sea shall resound with the eulogy * ' Glory- 
 to God in the highest and on earth peace, good will unto 
 man." 
 
 Give unto the Lord the glory due unto His name. Bring 
 an offering and come before Him. Worship the Lord in the 
 beauty of holiness. 
 
 What is His name ? The Lord, the Lord God, Merciful 
 and Gracious, Longsuffering and Abundant in Goodness and 
 Truth. 
 
 Unto God our Father be glory forever ; 
 
 Unto the Father of our Lord Jesus Christ who is able to do 
 exceeding abundantly above all that we can ask or think; 
 
 Unto our Father who is in heaven ; 
 
 Unto the God of all grace who hath called us unto His eter- 
 nal glory by Christ Jesus ; 
 
 Unto the God of peace that brought again from the dead our 
 Lord Jesus, that Great Shepherd of the sheep ; 
 
 Unto the Lord that shall deliver me from every evil work 
 and will preserve me unto His heavenly kingdom ; 
 
 Unto Him that is able to keep us from falling and present 
 us faultless before the presence of His glory ; 
 
 Unto the King Eternal, Immortal, Invisible, the Only Wise 
 God, be honor and 
 
 Glory Forever ! 
 
 r 
 
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'Trom Glory to Glory'' 
 
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 ABRAHAM'S BLESSING" (12 Pamphlets) : 
 
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 Israel Says while in Exile; 4. God's Message to Israel— His Reason- 
 ings and Merciful Pleadings with the Whole Nation ; 5. God's 
 Message to Israel— His Threatenings and Warnings to the Rebels 
 and the Wicked ; 6. God's Message to Israel— His Promises to 
 Faithful Israel on the Way Home ; 7. The Times of Refreshing ; 
 8. The Remnant, or Kept by Grace; 9. The Nations; 10. God's 
 Watchmen of Zion; 11. Israel, the Bride of Jehovah; 12. One 
 Human Word. 
 
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