twines its tendrils, but of the double source from which that hope may come, and of the one emotion with which Christian people should front the darkness of the present and the brightness of the future.  Ah! how different our lives would be if that ideal of a steadfast hope and an untroubled joy were realised by each of us.  It may be.  It should be.  So I ask you to look at these three points which I have suggested.

I. That wonderful designation of the one object of Christian hope which should fill, with an uncoruscating and unflickering light, all that dark future.

‘We rejoice in hope of the glory of God.’  Now, I suppose I need not remind you that that phrase ‘the glory of God’ is, in the Old Testament, used especially to mean the light that dwelt between the cherubim above the mercy-seat; the symbol of the divine perfections and the token of the Divine Presence.  The reality of which it was a symbol is the total splendour, so to speak, of that divine nature, as it rays itself out into all the universe.  And, says Paul, the true hope of the Christian man is nothing less than that of that glory he shall be, in some true sense, and in an eternally growing degree, the real possessor.  It is a tremendous claim, and one which leads us into deep places that I dare not venture into now, as to the resemblance between the human person and the Divine Person, notwithstanding all the differences which of course exist, and which only a presumptuous form of religion has ventured to treat as transitory or insignificant.  Let me use a technical word, and say that it is no pantheistic absorption in an impersonal Light, no Nirvana of union with a vague whole, which the Apostle holds out here, but it is the closest possible union, personality being saved and individual consciousness being intensified.  It is the clothing of humanity with so much of that glory as can be imparted to a finite creature.  That means perfect knowledge, perfect purity, perfect love, and that means the dropping away of all weaknesses and the access of strange new powers, and that means the end of the schism between ‘will’ and ‘ought,’ and of the other schism between ‘will’ and ‘can.’  It means what this Apostle says:  ‘Whom He justified them He also glorified,’ and what He says again, ’We all, beholding as in a glass’—­or rather, perhaps, mirroring as a glass does—­’the glory, are changed into the same image.’

The very heart of Christianity is that the Divine Light of which that Shekinah was but a poor and transitory symbol has ‘tabernacled’ amongst men in the Christ, and has from Him been communicated, and is being communicated in such measure as earthly limitations and conditions permit, and that these do point on assuredly to perfect impartation hereafter, when ’we shall be like Him, for we shall see Him as He is.’  The Three could walk in the furnace of fire, because there was One with them, ‘like unto the Son of God.’  ’Who among us shall dwell with the everlasting fire,’ the fire of that divine perfection?  They who have had introduction by Christ into the grace, and who will be led by Him into the glory.