the Saviour up in their minds and hearts, as King of kings and Lord of lords. They go to the Cross, but they stop at the Cross, and forget to go on to the crown. They overlook the divine words "Ought not Christ to have suffered these things, and to enter into His glory?" (Luke xxiv. 26.) We propose, then, to review this great doctrine of the glorification of our Lord as unfolded in the chapter before us, and to notice its grand relations to the Lord Himself, to the individual man who is to be regenerated, to the Church, and ultimately to the entire world, the whole human race. In all these aspects it is presented in this portion of Holy Writ, and we propose to invite our readers to accompany us in our reflections upon this remarkable portion of the Gospel, and upon the sublime doctrine which runs through the entire chapter, the GLORIFICATIOn of our Blessed Lord.

The Apostle Paul, in writing to the Corinthians, said respecting his preaching when among them, "For I determined not to know anything among you save Jesus Christ and Him crucified" (1 Cor. ii. 2). And by a large portion of the Christian world this declaration has been regarded as a perpetual standard of universal doctrine. What was spoken of a particular place, and under particular circumstances, has been taken to be proper for all time, and for all places. And, hence, the Christian mind has been cramped and confined to regard the Lord in His humiliation only, instead of going on from the valley of suffering to the mount of glorification. We, too, would know our Lord crucified, but we would also know Him glorified. We would suffer with Him, but we would also triumph with Him.

Among the Greeks of the early Church there were many who had imbibed philosophies from India and Persia, to whom the Cross was an opprobrium. They were ashamed of a suffering Lord. Some imagined that our Lord had not really taken our flesh, but had only taken a body apparently, and had neither really lived nor really died for man. Some supposed that He did live on the earth, and work miracles, but He escaped death, and it was only an illusion that He had died. Some refined upon this in various ways, and conjectured that the Lord vanished as He was being led to the cross, and Judas was substituted in His place. It was against these early adherents of a false philosophy that John, usually so gentle, spoke so sternly: "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh: this is a deceiver and an antichrist" (2 John i. 7). It was against such that Paul said, "I will know nothing amongst you save Jesus Christ and Him crucified." Amongst these Greeks, at Corinth

and elsewhere, and while these strange speculations prevailed, he would know nothing, but Jesus actually born, and living in the flesh, as a man; and dying really on the Cross, in working out man's redemption, through suffering. The apostle knew many things besides the cross of Christ, and at suitable times and places he spoke of them. He knew much of His Lord's being received up into glory (1 Tim. iii. 16); of His ascending up far above all heavens, that He might fill all things, and be the Head upon whom the whole body of the Church depended (Eph. iv. 10, 15, 16); but among the Corinthians, and until the dispute as to the reality of the incarnation was settled, he would know nothing but Jesus Christ and Him crucified. He would glory in nothing but the Cross of Christ.

The doctrine of the Lord's glorification is clearly and strongly declared by the Apostle Paul on appropriate occasions. In passages such as the following, the glorification of the Humanity, and His exaltation to become the only ruler in the Church, the Godhead manifested in Divine Manhood, to angels and men, is clearly declared. For Christ came, who is over all, God blessed for ever (Rcm. ix. 5). For to this end Christ both died and rose and revived, that He might be Lord of the dead and living (xiv. 9). He that descended is the same also that ascended up far above all heavens, that He might fill all things (Eph. iv. 10). "And being found in fashion as a man, He humbled Himself and became obedient unto death, even the death of the cross. Wherefore God hath highly exalted Him, and given Him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is LORD, to the glory of God the Father" (Phil. ii. 8-11). "In Him (Christ) dwells all the fulness of the Godhead bodily, and ye are complete in Him, who is the HEAD OF ALL PRINCIPALITY AND POWER" (Col. ii. 9, 10). "God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory" (1 Tim. iii. 16). “Unto the Son He saith, Thy throne, O God, is for ever and ever, a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness and hated iniquity, therefore God, even Thy God hath anointed Thee with the oil of gladness above Thy fellows" (Heb. i. 8, 9). "Though He were a Son, yet learned He obedience by the things which He suffered, and being made perfect, He became the author of eternal salvation unto all them that obey Him" (Heb. v. 8, 9).

Three things are manifest in all these passages; firstly, that God manifested Himself by a humanity called the Son; secondly, that the Son through sufferings was made perfect, and highly exalted above all heavens, and every name. And thirdly, in this supremely exalted state, He is God over all, and His throne is for ever and ever. He is the author of eternal salvation to all them that obey Him.

This is evidently the same doctrine as that of the glorified humanity, and shews that although the apostle would only know Christ and Him crucified against those who objected to the real appearance of Christ, and His real crucifixion, he nevertheless, with all those who admitted that the Lord had really humbled Himself to the death of the Cross, delighted to speak of His glory now as King of kings and Lord of lords-as being, "the great God and our Saviour, who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people zealous of good works" (Tit. ii. 13, 14).

Seeing that so much is said in the Gospels of the glorification of the Lord's Humanity, it will strike the reflecting Christian that it should be regarded and understood by him, and that the doctrine should be as prominent in His faith as it is in the pages of Divine revelation.

Our Lord complained of the slowness of heart among the disciples, which prevented them from believing that Christ ought to have suffered, and to enter into His glory (Luke xxiv. 26).

The Holy Spirit was only given in proportion as the Lord Jesus was glorified (John vii. 39). The understandings and memories of the disciples were refreshed and invigorated by the Divine influx from their Master, when He was glorified (John xii. 16).

As the gloom of suffering gathered about Him, and the last terrible days approached in which the sorrows of death, such as no human sorrow had ever been, and the pains of hell—of all hell—were pressed around him, He looked beyond this awful darkness to the finished work He came to accomplish, and said, "The hour is come that the Son of man should be glorified" (John xii. 23). "Father, glorify Thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again" (ver. 28).

When Judas went out to do his dark part of treason and ingratitude, it is emphatically written "it was night." Jesus said, "Now is the Son of man glorified, and God is glorified in Him. If God be glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him" (John xiii. 31, 32). And, finally, the words we have undertaken to illustrate, and the whole chapter of which

they form a part, are an unfolding of the work of glorification, and the eternal consequences to all the relations of the Church and the world which would be effected by the glorified Lord.

"These words spake Jesus, and lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee."

The prayer of these words, and of the whole chapter, was offered from the Human Degree in our Lord's Mind, already in part glorified, but yearning for full glorification which would come from full preparation of the Human, and full descent of the Divine in Him. To comprehend this wonderful subject with some amount of clearness, we must bear in mind that man's regeneration is the truest type of the Lord's glorification.

The natural mind is the field of man's regeneration. The natural mind is not a simple plane; it is a wonderful congeries of faculties, higher and lower, of powers varied and innumerable,—a world in miniature, where affections, thoughts, sentiments and ideas play their ever-varying parts as they are stimulated from heaven, the world of spirits, and hell. The spiritual mind operates from the Lord, to bring the natural into order by exciting the natural to pray, to strive, and to suffer, as if from itself, that it may become spiritual. As the natural mind learns truth, and conquers its evils by truth, the spiritual flows down, hallows, and blesses it, uniting it entirely to itself, and forming one with it, one angel for ever and ever. Until this is done, the natural mind seems as a distinct mind from the spiritual; when it is done, they are one. The Lord assumed our nature as to the natural mind, the psyche, and the body. These formed the Human in Him as distinct from the Divine.

In making the Human in Himself divine, the Father, the inmost Divinity, excited the Son, the Humanity, to yearn for full glorification, and to do and suffer, as if from Himself, all that the great work of redeeming man required, as the means by which the Human in Him would become as the Divine, and thus be glorified. From the Divinity within there was a divine quality imparted to everything in the Lord. As the Father had life in Himself, so He gave to the Son to have life in Himself (John v. 26). The Son of Himself could do nothing (John V. 19), but from the Father He could sustain the assault of all the hells, and overcome them all, for He was in all points tempted like as we are, yet without sin (Heb. iv. 15); and, as He overcame and cast out the tendency in our nature by which He had suffered temptation,

and thus sanctified Himself (John xvii. 19), the Divine Love filled the Human and made it glorious.

In Him, first, the Word was made flesh, the Divine Truth descended and clothed itself with our imperfections, just as truth is first received by penitent man, and good afterwards. And as man, by truth, conquers his evils, and brings his mind and body into order, then good descends by an interior way, and truth and good are united in the regenerated mind; so in the Lord, as the Divine Truth in Humanity, conquered the hells and removed the imperfection in the nature assumed from the mother, the Divine Good descended and was united to the Divine Truth in the Humanity, and so made it glorious. The most glorious thing in the universe is Truth and Love blended into one. Truth is a grand thing, bright and beautiful, but when alone, cold. Good is a grand thing, gentle and sweet, when alone, however, weak and blind. But when the two are perfectly conjoined, and the Truth and Love are divine and underived, the result is PERFECTION, is

GLORIFICATION.

This was done in the Lord Jesus again and again, until all in Him was Divine, and He for ever became, to all who received Him, the source of eternal life, that is of eternal love. As the Son was glorified, so He glorified the Father, or in other words manifested and carried out the purpose of the Love of God in the redemption and salvation of mankind. The Divine Love, the Father, had caused the incarnation, the Divine Love had carried out the glorification, and constituted the Divine Man, the Omnipotent Source of light, love, peace, and blessing for the Human race. In like manner the Divine Love prepared the souls of the obedient to feel and to follow the drawing power of the Saviour. Those whom love induces to come to the truth are those whom the Father gives to the Son. Hence our Lord said, "No man can come to Me, except the Father which hath sent Me draw him" (John vi. 14).

When the bright sun in spring days diffuses his splendour over the earth, leaf and flower expand and unfold themselves to him. A secret heat in them has disposed them to respond to his glorious influence, and all nature is decked with beauty and crowned with plenty. So the souls who have not destroyed in themselves the work of Divine Love, disposing them for heaven, come to the light, rejoice in the light, and make their light shine in good works, to the glory of their Father who is in heaven. "As Thou hast given Him power over all flesh, that He should give eternal life." How clear is it from these words that