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seen in Him; in the other He acts for us on the foot-failures that they may be judged-our weakness and ing of a righteousness which never changes nor fails, ignorance, that strength and instruction may be given; in order to reconcile our practical state and circum- but His heart is always engaged for us; His love is stances on earth with the standing which faith has in Christ above.

drawn out by our very and every need. It is not, on the one hand, that the evil is not corrected; nor, on the other, that we are put out of God's sight and memory for it, but that it is remedied because of Christ's all-powerful pleading-the same one who is the propitiation for our sins, and in whom we are accepted. This gives us courage to apply unsparingly the divine light and standard to our ways-not as if the question were of expecting condemnation by and by, but, emboldened by His grace, to judge ourselves thoroughly now. Our privilege is to increase in the knowledge of God Himself. We sin if we walk not in the light we have received. There is holiness in God's presence, but there is unfailing grace also. Our enjoyment is in the measure that we, by the Spirit, realize what we are in Christ, before God. Our prayers rise in holiness before Him, because Christ is there. The taints and soils in our holy offerings disappear through His mediation. While this makes us feel the extent of the love of which we are the objects, may it fill us with thanksgiving, and our joy be full. "Such an high priest became us."

In these beautiful garments, then, was the high priest called to represent Israel, and neither shoulderpieces nor breastplate could be loosed from them, that their names and their cause might be in perpetual remembrance. Aaron could not be thus with God, save as representing Israel. Equally impossible is it for Christ to stand in God's presence apart from us. His value in God's sight is thus drawn down on us. He became a servant when He took the form of man. He might have asked twelve legions of angels, and gone out free; but He chose to be a servant for ever. He did the will of God in His life, and in His death He bound Himself anew and eternally, and will thus manifest the grace of God, even in the glory, when He will gird Himself, and make His own servants sit down to meat, and come forth and serve them. Such is our position by virtue of the priesthood of Christ. "If we walk in the light as Christ is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin." If a fault is committed, is there condemnation ? But we must allow ourselves to quote an admirable No: but this is not because the gospel is less holy passage from the "Synopsis." "The ground-work of than the law, which is quite the contrary of the truth; the priesthood, then, was absolute personal puritynor is it because God thinks lightly of the sins of what we may call human righteousness-every form His children, which are, indeed, incomparably more of grace interwoven with it; and divine righteousness grievous and dishonouring than the evils of others, [typified respectively by the fine linen and the gold.] but because Jesus Christ the righteous is there for us. It was service, and He was girded for it, but service But then He does deal according to His own light before God. The loins were girt, but the garments and perfection, even when He feels for us in all our otherwise down to the feet. This was especially the need and weakness. It is the same in learning robe all of blue...... Introduced into the presence things of God, as in our daily judgment. It is of God, according to divine righteousness, in the peraccording to Urim and Thummim that He instructs fection of Christ, our spiritual light, and privileges, and guides us. What under law would be my ruin, and walk, are according to this perfection of Him into becomes by His grace the occasion and means of in- whose presence we are brought. Christ bearing our struction. It is not only when we have outwardly judgment takes away all imputative character from failed that Jesus intercedes, but when in holy things sin, and turns the light, which would have condemned we go to worship God, how often something comes in it and us, into a purifying, enlightening character, which cannot suit the holiness of God, distracting according to that very perfection which looks on us. thought, human feeling, admiration of fine tones in This breastplate was fastened to the onyx stones of singing, &c.! God would not have us to think lightly the shoulder above, and to the ephod above the girdle of such a thing, for it is through want of habitual below. It was the perpetual position of the people, communion with Him; but He comforts us with the inseparable from the exercise of the high priesthood assurance that we have got in Christ the reality of as thus going before the Lord. What was divine and Aaron's mitre, with its golden plate and inscription-heavenly secured it-the chains of gold above, and HOLINESS TO THE LORD. Thus when we worship, we the rings of gold with lace of blue to the ephod above may bow down and look up, not in lightness indeed, but in happy, holy liberty. We ought not to be satisfied without the full tide of affection going up to Him from us; but let us ever bear in mind that we are accepted because of His holiness. Hence in a new and higher strain may we take up that ancient oracle: "Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness." The iniquity cannot be accepted, but it never goes up. We may always go to Him because of His constant appearing in His presence for us. He bears our

the girdle beneath. Exercised in humanity, the priesthood and the connexion of the people with it, rests on an immutable, a divine and heavenly basis. Such was the priestly presentation of the high priest. Beneath this official robe he had a personal one all of blue. The character of Christ, too, as such, is perfectly and entirely heavenly. The sanctuary was the place of its exercise; so the heavenly priest must himself be a heavenly man; and it is to this character of Christ, as here in the high priest, that the fruits and testimony of the Spirit are attached-the bells and the pome

No. VII.*

granates. It is from Christ in His heavenly character THE JUDGMENT AND THE ETERNAL STATE. that they flow: they are attached to the hem of His garment here below. His sound was heard when he THERE are few subjects as to which the thoughts of went in and when he came out; and so it has been and will be. When Christ went in, the gifts of the God than the Judgment; there is none, perhaps, in men more decidedly clash with the revealed mind of Spirit were manifested in the sound of the testimony, which the children of God are more endangered by and they will be when He comes out again. The the unbelief so natural to the heart at all times, and fruits of the Spirit, we know, were also in the saints. by the confusion which has prevailed so long. The But not only were there fruits and gifts; worship and enemy has sought to avail himself of all sorts of things, service, the presenting of offerings to God, was part good or bad, in order to darken spiritual intelligence of the path of the people of God. Alas! they also and blind the eye alike to "that blessed hope" and were defiled. It formed thus also part of the priest's to the judgment which hangs day by day over this office to bear the iniquity of their holy things. Thus doomed earth. Thus he has taken advantage of the the worship of God's people was acceptable, in spite modern impetus given to Bible circulation and misof their infirmity, and holiness was ever before the Lord sionary efforts, admirable as they are in their objects, in the offerings of His house-borne on the forehead of and still more as they might be, if directed according to the high priest, as His people were on the one hand pre- the word by the wisdom which comes down from heaven, sented to Him, and on the other, directed by Him, ac- but capable of the sad illusion that men are to bring cording to His own perfections through the high priest." about the times of refreshing for the world in the There is nothing particularly calling for notice in absence of its rejected Lord. To such the idea of the remarks of Dr. F. on the ceremony of consecraa sudden, unprecedented, divine interruption, not tion. He does not appear to distinguish the two crowning their successes, but calling to account for anointings of Aaron, though he sees the fact of course, unfaithfulness, for self-seeking, for despising the and objects justly to Mr. Bonar's view as unsatis-scripture, for grieving and quenching the Holy Ghost, factory. The truth is that the first unction of Aaron is painful and unwelcome, and so much the more when is a beautiful allusion to the Lord Jesus, who needed Christians are drawn into the snare of the common not blood as a prerequisite, but without sacrifice, and hopes, interests, and efforts of the age. It convicts them by reason of His own inherent and perfect holiness, of ignorance of scripture, and of opposing, as far as they was capable of being anointed with the Holy Ghost can, the thoughts and counsels of God. It detects and with power. Such we know was the fact. But the pride which endeavours to patch up the broken thus He was necessarily anointed alone. There- vessel rather than confess our fault and submit to the fore was the necessity of a second unction, if others sentence of God. It recalls to zealous repentance were to share it, the true sons of Aaron, whom God from the bustling plans and enterprises which tend to gave him. Risen from the dead, through the blood of cover the weakness, and ruin, and guilt of man. Above the everlasting covenant, He received the Spirit afresh, all, it demands an immediate stop to every movement (Acts ii, 33,) and shed it on the disciples, who were which is outside and against God's word, and positive now constituted His priestly house. They were sin-separation, in all its forms, from a world which is reful men, and the blood was essential as a preparation cognized as ripening for vengeance. Let none say for the holy anointing oil, which represented, not the that this is to damp the activities of the grace which operation of the Spirit in cleansing, (already set forth seeks the good of all men, specially of the household of by the washing of water,) but His presence in the way faith. The removal of obstructions, the cessation from of power. They were now endued with power from on known evil, the refusal of the world's harness-in a high. Nor is it wonderful that a writer, who holds word, obedience is ever peremptorily due to God, and such views as Dr. F.'s, should be incapable of appre-never can lead to relaxation of christian love and laciating the deeply interesting scene which preceded bours, though it may throw off the slough of the the fire that consumed Aaron's offering in Lev. ix, 24. serpent that has mixed itself up with them. First, Aaron blesses the people on coming down from his various offerings; then he, with Moses, goes into the tabernacle, and both come out and bless the people, when the glory of Jehovah appears, and the fire of divine judgment burns the offering, in token of plenary acceptance and favour; and this on the eighth day, the day of resurrection-glory. The application is obvious, save where a false system blinds the eye. First, there is Christ, as priest, blessing in virtue of sacrifice; and then Christ, as king and priest, goes for a short season into that which typifies the heavenly places, and coming out blesses the people, and the display of glory and acceptance takes place in that day. It is a beautiful witness of the millennial kingdom and worship-not of the Church within, but publicly manifested glory.

But we must turn to Dr. Brown, who assumes that the judgment is "one undivided scene," not rule over nations, nor vengeance upon public bodies, but a judgment of individual persons. He urges that the two things are so different that they cannot be put into one unmixed conception. Now, is it not evident that such statements as these betoken a mind unsubject to the word of God, which never speaks of an unbroken scene, nor of an unmixed conception? The question

Brown, D.D., St. James's Free Church, Glasgow. Fourth Edition. Edinburgh,
Johnstone & Hunter, 1856.

* 1. Christ's Second Coming: Will it be Premillennial? By the Rev. David

Testimony of the "Good things to come." By the Rev. T. R. Birks, M.A., rector of Kelshall. Seeleys, 1854.

2. Outlines of Unfulfilled Prophecy: being an Enquiry into the Scripture

3. Simples Essais sur des sujets prophétiques. Par W. Trotter. I. II. Paris: Grassart, 1855-56.

Tomes

186

THE BIBLE TREASURY.

is not whether there is a judgment of individuals, of geance on a particular nation, or an assemblage of hos [MAY 1st, 1857. the secrets of the heart, but whether the Bible re-tile peoples; it is the calm session of judgment before veals but one single judgment act at the end of all, an the King of all the earth, and before Him shall be act which embraces every creature, saint or sinner, gathered all nations. But it is in positive contrast, indiscriminately, and then for the first time manifests as to its subjects, with Rev. xx, 11, 12,* because their eternal destiny. But it is plain at a glance that such a scheme fails, here all are the living; there, as we have shown, they there all that stand before the throne are the dead, not because there is no truth in it, but because it is are exclusively the wicked, here they are both good the narrowest section of the truth. entire judgment of God by that which is a single, though respective of country and race, here they are the It interprets the and bad; there the judged, being the dead, were irmost solemn and momentous part. The true ques- Gentiles as distinct from the Jews. The ground of tion is, does not scripture make known both temporal the judgment, which hangs like a millstone round the and eternal judgment, executed by Christ the Lord ? neck of the traditionalist, confirms the true view. Does it not disclose vengeance on living men, as well For the king does not on this occasion enter on the as a holy assize over the dead? Does it not require details of general conduct. There is no judging of us to believe that there will be what we may distin- the guilty Jew according to the law, and of the guilty guish as His war-judgment, previous to His judging Gentile outside the law, according to his actual conas a King, and this again before He calls up the dead dition, as in Rom. ii. But the gathered nations are for the resurrection of judgment. (Rev. xix, xx.) dealt with according to their treatment of the King's This is the plain, simple meaning of the last great brethren, sent out to announce the kingdom before it prophetic strain which treats of the orderly sequence was, as it will then be, established in power: for God of these events, against which it is in vain to appeal, will take care to send forth previously an adequate and as Dr. B. does, to texts here and there, which merely universal testimony; and this will act as a test among speak of judgment when Christ comes: for all, pre- the nations. Accordingly the King owns as done to millennialist, and post-millennialist, equally bow to this. Himself the least kindness shown to His messengers, But we are pointed to Matt. xxv, as an insuperable and punishes their dishonour as levelled at His own difficulty in our way. In order to explain what we person. believe to be its true bearing, it will be necessary to brief and eventful crisis, when the gospel of the kingdom But manifestly such a test best applies to a take the prophecy as a whole. First of all, it is clear shall be proclaimed far and wide, immediately before that the first and greater part of Matt. xxiv addresses the appearance of the King, who judges thereon by a the disciples, as they were associated in feeling, faith, criterion utterly inapplicable to the times when the and hopes with Jerusalem and the special portion of glad tidings were not so preached, much less the Israel in their land. Hence they are warned against kingdom. Again, the true interpretation accounts false Messiahs, they are guarded against confounding for the King's brethren as a class distinct from “the the earlier sorrows with the great tribulation that is sheep," or godly Gentiles. They are His converted to precede the nation's deliverance; but the gospel is Jewish brethren, who witness the kingdom to all nathe gospel of the kingdom, the prophetic admonition tions just before the end comes. to flee is for "them which be in Judea," the token on lost and useless in the common view; for important earth is the idol set up in the sanctuary, and the as such a thing is in a judgment of the quick, all This distinction is Jewish sabbath is supposed to be in force. more, there is not a thought of going to be with the rection, which, it will be observed, is here unnoticed, Further- differences of Jew and Gentile disappear in the resurLord in the air; not a hint of the Father's house, but and we believe incompatible with the language ema very specific showing them that the Son of man is ployed. Scripture never speaks of nations after resurto appear in the most vivid and sudden way, lightning," for their deliverance. They are not there- real force in Mr. Birks's objections. as the rection, as Dr. B.'s exposition supposes. Nor is there fore to go into the desert, nor to believe that He is judgment of the living nations has not been given in the arrived and in some secret chambers; for when He preceding parables, but we have had the Jews and the For 1st, the does appear, it will be with power and great glory, and Christians: now we have the Gentiles as such. 2nd, Isa. their enemies shall see and mourn. coming to the earth for the deliverance of the godly as Matt. xxv describes. 3rd, the sentence being final It is Christ's lxvi, in no way denies such a gathering of all nations Jewish remnant who will be at the close of the age is no obstacle, for the King is there to decide everawaiting Him. The disciples were their forerunners lastingly. 4th, as to the notion of a climax, it is to in many obvious and important respects. But it is us an evident mistake. The prophecy to be complete plain that the close of Matt. xxiv, and the parables of the naturally shows us the ways of the King with the virgins and the talents in Matt. xxv, drop all particular nations after sketching His ways with His Jewish connexion with the Jews and Jerusalem, and evidently remnant, and with the Christian parenthesis. Accordare verified in the calling and occupation of Christians ingly we have no doubt that it is entirely fallacious to as such, during the absence of Christ in heaven. Equally clear is it that Matt. xxv, 31 to the end, concerns distinctively the Gentiles. It is not a mere inflic-white throne judgment, the devil is cast into the lake of fire, where * At the time of the judgment in Matthew the fire is said simply tion of chastisement, it is not an outpouring of ven- the Beast and False Prophet had been long previously. to be prepared for the devil and his angels; whereas before the great

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confound this very special dealing of the Lord with It remains to notice his ninth and last proposition: all the Gentiles summoned before His millennial" At Christ's second appearing, 'the heavens and the throne, and the description of His judgment of the earth that are now,' being dissolved by fire, shall give dead found elsewhere. But this overthrown, the chief place to new heavens and a new earth, wherein buttress of Dr. B.'s proposition eighth is undermined. dwelleth righteousness,' without any mixture of sinWe believe, as well as he, that when Christ comes good unalloyed by the least evil.” The passages cited He will put honour on such as have confessed Him, are 2 Peter iii, 7-13; Rev. xx, 11; xxi, 1. and shame on those who have denied Him; we believe that both reward and punishment will be "in that day;" but it does not thence follow that all are dealt with simultaneously, as Dr. B. takes for granted. Hence Matt. vii, 21-23; x, 32, 34; xiii, 30, 43; xvi, 24—27; xxv, 10; John v, 28, 29; Acts xvii, 31; Rom. ii, 5-16; 1 Cor. iii, 12-15; iv, 5; 2 Cor. v, 9-11; 2 Thess, i, 6-10; 1 Tim. v, 24, 25; 2 Tim. iv, 1; 2 Peter iii, 7-12; 1 John ii, 28; iv, 17; Rev. iii, 5; xx, 11—15; xxi, 7, 8; xxii, 12, 15, are wholly unavailing. Some of these texts refer only to the quick, and others to the dead alone; none treats good and bad, quick and dead, as judged in one indiscriminate judgment. Indeed John v shows that, in the most momentous sense, the believer shall not come into judgment; and that a life resurrection awaits him, as a judgment resurrection remains for the evil doer.

It is useless, therefore, for Dr. B. to prove, as he does clearly, that man is appointed to death and judgment: we believe it as strongly as himself. No more does it serve his purpose to urge that we must all be manifested before the tribunal of Christ, and receive according to the good or bad done in the body; for we too insist on it as a clear and necessary truth. Both look for "the hour," and "that day:" both connect judgment with the coming of Christ; both maintain that "then he shall reward every man according to his works." But not a text hints, nor an argument proves, that "the righteous and the wicked will be judged together." Dr. B.'s case entirely breaks down. His claim would have been strong, indeed, if Matt. xxv, 31, and seq., could be legitimately identified, in time, character, and subjects, with Rev.xx, 11 and seq. But there is a plain and certain contrast between them, not sameness. In Matthew, nations are in question, in the Revelation the dead; in the one the scene is the earth, in the other, earth and heaven are fled away; in the former, both the righteous and the accursed are seen, in the latter, none but the lost; in the gospel the living Gentiles are tested by a very special preaching of the kingdom, which is to go forth before the end of the age, and they are sentenced according to their behaviour towards the messengers of the king, while in the Apocalypse it is a solemn scrutiny of those things which were written in the books, according to the works of the dead-a ground of judgment not limited to a peculiar testimony and epoch, but embracing all ages and dispensations, before the flood and after it,-under the law, or without the law, whether they had, or whether they had not, heard the gospel. The difference, therefore, is complete, and so is the failure of Dr. B.'s scheme of universal and simultaneous judgment.

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putting this passage, then, in Revelation alongside of the passage in Peter, we obtain the following argument, which I believe it to be impossible to answer : The conflagration and passing away of the heavens will be as a thief in the night, in or at the day of the Lord,'-the time of His second advent. (2 Pet. iii.) But the millennium precedes the 'fleeing or passing away of the earth and heaven.' (Rev. xx, xxi,) Therefore the millennium precedes the second advent." (B. p. 289.) But there is an obvious and fatal fallacy here. For we deny that the day of the Lord is equivalent to the time of His second advent. There are most momentous changes linked with the Lord's coming, and previous to His day. Thus the dead saints are raised, the living are changed, and both caught up to be with the Lord in the air at His coming. How long this precedes the day of the Lord, it is not our present object to enquire; but we altogether reject Dr. B.'s assumption that they are the same thing, or even at the same time. Without that identification, which the author takes for granted instead of proving, the syllogism comes to nothing. The truth is, that "the day of the Lord" may be readily seen by any who examine the Old Testament prophets, to be a long period characterized, (when it is fulfilled, not in early types, but in the grand events of the last days,) by the direct intervention of Jehovah's presence, power, and glory, here below. Peter furnishes the connecting tie between Isaiah lxv, lxvi, and the Revelation, and embraces within the compass of that great day, not only the millennium, but the season that succeeds till the heavens and earth that now are, give place to "all things made new." The millennium then does not precede the day of the Lord, but is included within its magnificent range. The coming of the Lord gathers His saints to Him before this day, and à fortiori before the millennium, as we have already sufficiently shown in commenting on 2 Thess. ii, 1. Thus the argument which Dr. B. supposed it impossible to answer, is as loose and incoherent as the sand. And here we close our reply to his assault upon premillennialism.

It was difficult for a Jew to rid himself of the sense of

difference between days, and between meats. (Rom. xiv.) A Gentile, having abandoned his whole religious system as idolatrous, held to nothing. Human nature is liable, in this respect, to sin on both sides-a want of conscience, and a ceremonial conscience. Christianity recognizes neither. It delivers from the question of days and meats, by making us heavenly with Christ. But it teaches us to bear with conscientious weakness, and to be conscientious ourselves.

Those who enjoy a constant, settled happiness in Christ, do not, except when it is a new thing, talk much about it; they talk out of it.

Original Contributions.

NOTES ON SCRIPTURE.
No. V.

OUR JOY IN HEAVEN. LUKE IX, 28-36.

LET us look a little at this scripture, as showing what our joy in the glory will consist of. We have the warrant of 2 Peter i, 16, for saying that the scene represents to us the power and coming of our Lord Jesus Christ. And this is what we wait for. Our souls are not in a healthy state unless we are waiting for God's Son from heaven. The Church is not regulated in its hopes by the word and Spirit of God, unless it is looking for Him as Saviour from heaven. (Phil. iii.) And this passage, as disclosing to us specially what will be our portion when He comes, is important to us in this respect. There are many other things in the passage, such as the mutual relations of the earthly and the heavenly people in the kingdom. These it might be very instructive to consider, but this is not our present purpose, which is to consider what light is here afforded on the nature of that joy which we shall inherit at and from the coming of the Lord. Other scriptures, such as the promises to those who overcome in Rev. ii, iii, and the description of the heavenly city in Rev. xxi, xxii, give us instruction on the same subject; but let us now particularly look at the scene on the holy mount.

we have been considering. We are told that they were with Him, and then that they appeared in glory. They share in the same glory as that in which He was manifested. And so as to us. "When Christ who is our life shall appear, then shall we also appear with him in glory." "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; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me.”

But there is another thing still. We are not only told that they were with Him, that they talked with Him, and appeared in glory with Him, but we are also privileged to know the subject of their conversation. They "spake of his decease which he should accomplish at Jerusalem." It was the cross which was the theme of their conversation in the glory-the sufferings of Christ which He had to accomplish at Jerusalem. And surely this will be our joy throughout eternity, when in glory with Christ,-to dwell upon this theme, His decease accomplished at Jerusalem. We then read that Peter and they that were with him were heavy with sleep. It shows us what the flesh is in the presence of the glory of God. Peter made a great mistake too, but I pass on.

saints are privileged to stand, and there, in that glory, share the delight of the Father in His beloved Son. Not only are we called to the fellowship of God's Son, Jesus Christ, we are called to have fellowship with the Father. We are admitted of God the Father to partake of His satisfaction in His beloved Son.

"While he thus spake, there came a cloud and overshadowed them; and they feared as they entered into the cloud. And there came a voice out of the cloud, saying, This is my beloved Son; hear him." Peter tells us that this voice came from the excellent "And it came to pass about an eight days after glory. "For he received from God the Father honour these sayings, he took Peter and James and John, and and glory, when there came such a voice to him from went up into a mountain to pray. And as he prayed the excellent glory, This is my beloved Son in whom I the fashion of his countenance was altered, and his am well pleased." Now Peter and the others had raiment was white and glistering." It was when entered into the cloud; and thus we get this wonderJesus was in the acknowledgment of dependence-ful fact that in the glory, from which the voice comes, "as he prayed"-that this change took place. This, then, is the first thing we have here-a change such as will pass upon the living saints when Jesus comes. "And behold, there talked with him two men, which were Moses and Elias." They were with Him. And this will be our joy; we shall be with Jesus. In 1 Thess. iv, after stating the order in which the resur- "And when the voice was past, Jesus was found rection of the sleeping, and the change of the living, alone." The vision all gone--the cloud, the voice, saints will take place, and that we shall both be caught the glory, Moses and Elias-but Jesus was left, and up together to meet the Lord in the air, all that the they were left to go on their way with Jesus, knowing apostle says as to what shall ensue is, "and so shall Him now in the light of those scenes of glory which we ever be with the Lord." But in this passage there they had beheld. And this is the use to us of those is not only the being with Christ, but there is also vivid apprehensions of spiritual things which we may familiar intercourse with Him. "There talked with sometimes realize. It is not that we can be always him two men." It is not that He talked with them, enjoying them and nothing else. But when for the though that was no doubt true; but that might have season they have passed away, like this vision on the been, and they be at a distance. But when we read holy mount, they leave us alone with Jesus, to pursue that they talked with Him, we get the idea of the the path of our pilgrimage with Him in spirit now, most free and familiar intercourse. Peter and the and with Him in the light and power of that deepened others knew what it was to have such intercourse with acquaintance with Him, and fellowship of the Father's Jesus in humiliation; and what joy must it have been to have this proof that such intercourse with Him would be enjoyed in glory! And then it is said "they appeared in glory." But this is secondary to what to us for ever.

joy in Him, that we have got on the mount; and thus to wait for the moment of His return, when all this, and more than our hearts can think of, shall be fulfilled

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