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Christ Manifesting Himself to His People
A Sermon Delivered on Sabbath Morning, June 10, 1855, by the
REV. C.H. SPURGEON
At New Park Street Chapel, Southwark.
"Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?"John 14:22.
That a blessed Master Jesus Christ was! How familiar did
he allow his disciples to make themselves with him! Though he was the Lord of life and
glory, the great and mighty one, as well as the man of Nazareth, yet see how he talks with
his poor disciples, the fishermen, just as if he had been one of the same class and order
with themselves! He was none of your dignitaries who pride themselves on that
dignitynone of those ecclesiastics who love to carry much of formality about them,
and to walk above other men, as if they were not indeed their fellows; but he talks to his
disciples just as a father would to his childreneven more kindly than a master might
to his pupils. He lets them put the simplest questions to him, and instead of rebuking
them for their familiarity, he condescends to answer everything they please to ask him.
Philip uttered a sentence which one would think no sensible man, who had been so long time
with Jesus, ever could have troubled him with. He said, "Show us the Father and it
sufficeth us." A stupid idea! As if Jesus Christ could shew the Father; that is to
say, could shew God to Philip! And Jesus kindly answered"Hast thou been so long
time with me, and yet hast thou not known me, Philip? Believest thou not that I am in the
Father, and the Father in me? He that hath seen me hath seen the Father." And now
comes Judas (not Iscariot); and he puts also a very simple and easy questionone he
needed not to have asked; but Jesus Christ, instead of rebuking him, simply passes on to
another subject, and forbears most wisely to answer the enquiry, because he would teach
him more by silence than he could do by an explanation.
We must also notice here how very particular the Holy Ghost is that a good man should not
be confounded with a bad one. He says, "Judas, not Iscariot." There were two of
the name of Judas; the one who betrayed our Lord, and the other who wrote the epistle of
Jude, who should properly have been called Judas. Some of us, in reading the name Judas,
might have said, "Ah! it was that traitor Judas Iscariot that asked the
question." But the Holy Spirit would not allow this mistake to be made. This again
should teach us, that it is not an idle wish for us to desire that our name should be
handed down to posterity. We ought all to wish to have an unblemished character; we ought
to desire to have that promise fulfilled, "The memory of the just is blessed." I
would not wish my name to be mistaken for that of some criminal who was hanged. I would
not wish to have my name written even by mistake in the calendar of infamy. However much I
may now be misrepresented, it will one day be known that I have honestly striven for the
glory of my Master; and God will say, "Judas, not Iscariot." The man was no
deceiver after all.
But we will now forsake Judas altogether, and proceed to look at our text. It contains two
things: first, an important fact; secondly, an interesting enquiry.
"Lord, how is it that thou wilt manifest thyself unto us, and not unto the
world?" Here is a fact, and an enquiry concerning it.
I. First, then, here is A GREAT FACT: that Jesus Christ does reveal himself to his people,
but he does not unto the world. The fact is implied in the question; and even if Scripture
did not declare it to be the truth, there are many of us who have a Scripture written in
our heartsthe Bible of experiencewhich teaches us that it is true. Ask
Christian men whether they have not had manifestations of their Lord and Savior Jesus
Christ, in a peculiar and wonderful manner, such as they never felt when they were in
their unregenerate state. Turn to the biographies of eminent saints, and you will find
there instances recorded in which Jesus has been pleased, in a very special manner to
speak to their souls, to unfold the wonders of his person, and let them discern the
matchless glories of his office; yea, so have their souls been steeped in happiness that
they have thought themselves to be in heaven, whereas they were not there though they were
well nigh on the threshold of itfor when Jesus manifests himself to his people, it
is a young heaven on earth, it is a paradise in embryo, it is the beginning of the bliss
of the glorified; yea, and it shall be the consummation of that bliss, when Jesus Christ
shall perfectly unveil himself to the admiring eyes of all his people and they shall be
like him, and shall see him as he his.
We are about to talk somewhat this morning, then, concerning that special manifestation
which Jesus Christ vouchsafes to his people, and to his people only. We will make four
observations here. We will observe, first, something concerning the favored
persons"unto us," "not unto the world." Secondly,
concerning special seasons"How is it that thou wilt?" He was not
doing it just then; but "thou wilt." There are special seasons. Thirdly, some
remarks concerning the wonderful display"Thou wilt manifest thyself unto
us, as thou dost not unto the world." Then, fourthly, we shall dwell a little upon the
effects which this manifestation will produce upon our souls.
1. First, then, who are the favored people to whom Jesus Christ manifests himself?
"How is it that thou wilt manifest thyself unto us, and not unto the
world?" It appears from the text that the persons to whom Jesus Christ shews himself
in this wonderful manner do not belong to the world. Who, then, are these people? I am
sure it would be difficult for you or me to discover them; I shall, therefore, this
morning employ a fiction, and shall bid some spirit from an unknown world point out these
distinguished individuals. O spirit! I give thee an errand. There are a certain number of
people in this world who are not of it: go thou, search them out, and come
thou back and tell me what thou hast found. We give the spirit time, he flies round the
world, and he returns. "I have seen," says he, "a multitude of men; they
are all pursuing one common path, with one object I have seen them trampling on each other
in the fury of their hot pursuit; have seen them hurrying after something which each one
desired for himself; but in the midst of the throng I saw a few marching in an opposite
direction, who with much elbowing and strong opposition were going exactly contrary to the
stream. I saw written on the foreheads of those who were proceeding with the crowd, the
word 'Self;' but I marked those who were proceeding in the other direction, and behold,
they had inscribed upon their brows, 'Christ;' and as I listened to them frequently in
their soliloquies I heard them say, 'For us to live is Christ, for us to die is gain.' I
marked these men, I saw them constantly pursuing their way in the teeth of all defiance,
going against every opposition; I wondered where they were going; and I saw that before
them was a wicket-gate, and on it the words; 'Mercy for the chief of sinners.' I saw them
enter there; I marked them as they ran along the walls of salvation, and tracking them
along to their destination, I saw them at last fold their arms in death, shut their eyes
with tranquility; while I heard angels sing their requiem, and a voice shouted, 'Blessed
are the dead that die in the Lord.' Surely these must be the persons who are not of the
world." Thou hast spoken rightly, O spirit; these are the individuals. What didst
thou see of them, O spirit? Did they assemble and congregate together; or did they mix
with the rest of humanity? "Why," saith he, "I noticed that once in the
week they crowded to a certain place they called the House of God; I heard their song of
praise; I saw them bend their knee in reverence, not only in that house, but in private; I
witnessed their groanings, their strugglings, and their agonies, I knew that they were men
of prayer, and men that loved God. I saw them gather in secret assemblies, to tell what
the Lord had done for their souls; I marked that they would not be found with the wicked.
I saw some houses that they would not enter. At the corner of the street there stood a
house, well lighted up with many a lamp; and there were on its front some mystic
cabalistic signs, the marks of woe and ill-doings. I saw the wicked there, reeling to and
fro; I observed them in their drunkenness. But I marked how the Christian man put up his
hand before his eyes, and passed by that place. I saw too another haunt of hell, where
there were enacted scenes that eye should not have beheldwhere shouts of revelry and
mirth, but not songs of holiness, were heard. I looked round that theater, and I discerned
not a single one of these blessed persons; they would not run in the ways of the wicked,
nor sit in the seat of the scorner, nor stand in the council of the unrighteous. I marked
that like 'birds of a feather they would flock together'that they found their mates,
and there they wentthat they built their nest in the same tree, and would make their
habitation beneath the self-same roof." "Yea," saith the spirit, "I
heard one of them exclaim, 'He that telleth lies shall not abide in my sight.' I saw him
drive the liar from his house, and bid the profligate depart from him. I marked them; they
were a select and separate people and I said, surely these are the men of whom it is
written, 'They shall dwell alone, they shall not be numbered among the people.'"
Well, spirit, rightly hast thou described them. I wonder how many there are here; the men
to whom God will reveal himself, and not to the world. They are men who are not worldly in
principle, in action, in conversation, in desires, in object, or in end. These are the
persons. Do not tell me anything about universal grace, or universal manifestations, while
I have the power I will proclaim free grace to peculiar characters, as long as I find it
written, "Thou wilt manifest thyself to us, but not to the world."
Our next remark is concerning special seasons. These highly favored men do not
always see Jesus Christ alike. They do not always dive in the sunshine of his countenance.
There are special times when God is pleased to reveal himself to his people. And these
seasons are generally of two kinds: times of duty, and times of trial. I never found a
lazy or indifferent Christian have a manifestation of Jesus Christ; I never heard one who
gave himself wholly to business talk much of spiritual manifestations. No, poor soul; he
had got religion enough to save him, but not enough to make him realize the spiritual and
special blessings of a Christian. Those who do but little for Christ, Christ does but
little for them in the way of special favors. Those who sit down, fold their arms, eat,
drink, and are satisfied, are not the men who enter into the secret chamber of the Most
High, and enjoy the presence of the Almighty. The men who are the most zealous for their
Master discern the most of his lovingkindness, and enjoy the richest blessings from the
Lord. Ask a Christian when he is the happiest, he will say, when he works the most. I know
I am. I have not tried rest yet, and no doubt I shall find it anything but rest
when I have it. When I pass a day without preaching my Master's name I feel that I have
not done what I ought to have done, and I do not rest satisfied till I am within the four
boards of a pulpit again. When we work the hardest we feel grace the most plentiful, when
we dig the deepest we get the sweetest water. He who toils the most has his bread the most
sweetened; and depend upon it, drops of sweat are blessed things to make dry bread go
down. We shall always have mere happiness the more we labor for Christ. As for Issachar,
who is a strong ass, crouching down between two burdensthe man who is doing
littlethe promise is, "A whip for the horse, a bridle for the ass, and a rod
for the fool's back." The man who is idle must have chastisement; but he who serves
his God may rejoice, for God will treat him with dainties; he will give him his portion
mixed with honey; he will say, "I have taken thy bread and dipped it in my own dish;
take it, and eat it, for thou art one who works in my own vineyard." It will be in
seasons of duty; or, as I have said, in seasons of trial for you must not suppose when a
Christian is laid aside from duty that he is doing nothing. Do not imagine that the time
of your sickness has been lost to you. You were not only profiting yourselves, but
actually serving God by your suffering, if you bore it patiently. Don't you know the
text"We fill up that which is behind of the sufferings of Christ, for his
body's sake, which is the church." Christ's mystical body you are aware is made up of
the head and all the members. The head had a certain amount to sufferthat is all
finished; but the body has a measured portion to endure also; and the more you
suffer so much the less suffering there is for somebody else. There is a certain quantum
of trial which the whole church has to sustain before it gets to heaven; for as Jesus
Christ was afflicted, even so the whole of his people must have fellowship with his
sufferings. There is a cup that is full of mixture, and the righteous must drink it; we
must all have a sip thereof; but if one of us can take a deep draught, and do it
patiently, there is so much the less for our fellows. Let us not complain, then; for it is
in the time of trouble we see most of Jesus. Before Israel fought Amalck, God gave them
water from the rock, and sent them manna from heaven; and before Jacob met Esau, the angel
of God wrestled with him at the brook Jabbok, and hosts of angels met him at Mahanaim.
Previous to trial you may generally expect a season of joy; and when that season of joy is
over, you may say, "We must expect some danger now, for we have received too much
delight." But when the trial comes, then expect to have delight with it; for our
troubles are generally proportioned to our joys, and our joys are usually proportioned to
our troubles. The more bitter the vessel of grief, the sweeter the cup of consolation; the
heavier weight of trial here, the brighter the crown of glory hereafter. In fact, the same
word in Hebrew signifies "weight "and "glory." A weight of trouble is
a glory to a Christian, for it is an honour to him; and glory is a weight, for it often
bows him down, and makes him die low at his Master's feet. I appeal to my brothers and
sisters, and ask them when it is they have seen most of Jesuswhen they have been
walking in the garden of delights, or when the bitter medicine has been in their mouth.
Have you not had better visions of Jesus, when you have been racked with pain, than when
you have been elevated by prosperity? When the barn has been full, the oil vat has been
bursting, and the wine has been running over, it is often then that the sanctuary of God
has been forsaken and the cabinet of God's loving-kindness is nearly disregarded. But when
the fig-tree does not blossom, and when there are no herds in the stalls, then it is that
God often comes nearest to his children, and most reveals himself to them.
2. The next thought is, the wondrous display itself. Jesus Christ manifest himself.
There are many manifestations of God to his children, but this is the most precious of
all. Some manifestations we never wish to have again. We do not want to have that
discovery which we had of our sinfulness, when first we were awakened: we will leave it to
God, but we will never pray for it. But here is a manifestation we should like to have
every day. "I will manifest myself to him." He does this in different ways. I
have had for a long while a manifestation of his sufferings in Gethsemane; I have been for
months musing on his agonies; I think I have even eaten the bitter herbs that grow there,
and drank of that black brook Kedron. I have sometimes gone up stairs alone, to put myself
in the very posture Jesus Christ was in and I thought I could sympathize with him in his
sufferings. Methought; saw the sweat of blood falling down to the ground; I had so sweet a
view of my Savior in his agonies, I hope that one day I may be able to accompany him still
further, and see him on Calvary, and hear his death-shriek "Eli, Eli, lama
sabachthani?" Some of you, I know, have seen Jesus with the eye of faith quite as
plainly as if you had seen him with your natural eyes. You could see your Savior hanging
on the cross. You thought you saw the very crown of thorns on his head, and the drops of
blood streaming down his face; you heard his cry; you saw his bleeding side; you beheld
the nails, and before long you could have gone and pulled them out, and wrapped him up in
linen and spices, and carried his body, and washed it with tears and anointed it with
precious ointment. At other times you have had a manifestation of Christ in his gifts. You
have seen that mighty sacrifice he offered, the pile smoking up to heaven, and all your
sins burnt up with it; you have seen clearly the justifying righteousness he has put upon
you; and as you have looked at yourselves you have said
"Strangely, my soul, art thou
arrayed.
By the great sacred Three;
In sweetest harmony of praise.
Let all my powers agree."
There are times when you have felt much joy
at the exaltation of Jesus Christ, as displayed in his gifts. Then, again, you will see
him in his triumph, with one foot upon Satan, and the other upon death. You will be able
to behold him, marching up the sky, with all the glittering hosts behind him; and in due
time you will have a manifestation of him to your soul, as sitting on his Father's throne
until his enemies are made his footstool. And faith will sometimes so outsoar the wings of
time, that we can bring futurity to the present, and see that great and pompous
appearance, when on the great white throne the king shall sit and grasp his scepter, and
when his saints before him shall shout his praise. If I were to go much farther, I should
be accused of fanaticism, and so it may be; but yet I will believe and must believe that
there are seasons when the Christian lives next door to heaven. If I have not gone within
an inch of the pearly gates I am not here; if I have not sometimes snuffed the incense
from the censers of the glorified and heard the music of their harps, I think I am not a
living man. There have been seasons of ecstatic joy, when I have climbed the highest
mountains, and I have caught some sweet whisper from the throne. Have you had such
manifestations? I will not condemn you if you have not: but I believe most Christians have
them, and if they are much in duty and much in suffering they will have them. It is not
given to all to have that portion, but to some it is, and such men know what religion
means. I was reading a short time ago of a Mr. Tennant. He was about to preach one
evening, and thought he would take a walk. As he was walking in a wood he felt so
overpoweringly the presence of Christ, and such a manifestation of him, that he knelt
down, and they could not discover him at the hour when he was to have preached. He
continued there for hours, insensible as to whether he was in the body or out of the body;
and when they waked him he looked like a man who had been with Jesus, and whose face
shone. He never should forget, he said, to his dying day, that season of communion, when
positively, though he could not see Christ, Christ was there, holding fellowship with him,
heart against heart, in the sweetest manner. A wondrous display it must have been. You
must know something of it, if not much; otherwise you have not gone far on your spiritual
course. God teach you more, and lead you deeper! "Then shall ye know, when ye follow
on to know the Lord."
4. Then what will be the natural effects of this spiritual manifestation? The first
effect will be humility. If a man says, "I have had such and such spiritual
communications, I am a great man;" he has never had any communications at all; for
"God has respect unto the humble, but the proud he knoweth afar off." He
does not want to come near them to know them, and will never give them any visits of love.
It will give a man happiness; for he must be happy who lives near to God. Again: it
will give a man holiness. A man who has not holiness has never had this
manifestation. Some men profess a great deal; but do not believe any man unless you see
that his deeds answer to what he says. "Be not deceived, God is not mocked." He
will not bestow his favors upon the wicked; for while he wild not cast away a perfect man,
neither will he respect an evil doer. Thus there will three effects of nearness to Jesus,
all beginning with the letter hhumility, happiness, and holiness. May God
give them to us!
II. Now for the second point: AN INTERESTING INQUIRY. Judas said, How is it that thou wilt
manifest thyself unto us, and not unto the world?" How was this inquiry suggested,
and how was it answered.
First, it was suggested by ignorance. Poor Judas thought"How can Jesus
manifest himself to us, and not to the world? Why, if he comes down again, the world will
see him as well as we do. How can he do it? Suppose he appears in a chariot of fire, or
descends in a cloudy pillar: if we see him, the world must see him too." So, poor
thing, he very ignorantly said, "How can it be, Lord?" Perhaps, too, the
question was put by reason of his great kindness. "Ah! Lord", said he,
"how can it be that thou wilt manifest thyself to us, and not unto the world?"
He was slightly an Arminian; he wanted it all to be given to everybody; and he said,
"How is it that thou wilt manifest thyself to us, and not unto the world? "O
Lord!" said he, "I wish it were for everybody. I wish it were: my benevolence
bids me wish it." Ah! my beloved, we never need be more benevolent than God is. Some
say, "If all sinners were saved it would glorify God more." Certainly God knows
better than we do how many sinners will glorify him, and we had better leave the number to
him, and not get meddling with what we have no business with. It says in Scripture,
"Fools will be meddling;" and fools they are who go meddling with what is no
concern of theirs. But however this was, Judas said, "Lord, how is it that thou wilt
manifest thyself unto us, and not unto the world?" Perhaps, again, it was love to
his Master that made him put the question. "O Lord, I thought thou wouldst come
and be king over all the world; and now it appears that thou art only to be king over
some." He wished Christ's dominion might be universal; he wanted to see every heart
the Savior's throne, he desired every one to bow to him, and a very just and laudable wish
it was; and so he asked Christ, "How can it be, Lord, that thou wilt not conquer
all?" Jesus never answered the question. It was right to ask it; but we shall never
get the solution of it till we get up yonder; perhaps not there. Yet again: perhaps the
question was proposed by admiration. "Oh!" he said, "how is it that
thou wilt manifest to us, and not unto the world?" Why, he might have said of
himself, "What am I? What is my brother Peter here? Nothing but a fisherman. What is
John? Nothing but a fisherman. And as for Matthew, he was a publican, and cheated
hundreds. And Zaccheus, how many widows' houses did he devour! And yet 'thou sayest thou
wilt manifest thyself unto us, and not unto the world.' There stands Mary the
sinner: what did she do, that thou shouldst manifest thyself to her? And there is Mary
Magdalene: she had seven devils. 'Lord, how is it that thou wilt manifest thyself unto us
and not unto the world.' Is not this a question we have often had to ask of our own souls?
"Pause, my soul, adore and wonder;
Ask, O why such love to me?"
And the only answer we could give was,
"Grace hath put me in the number
Of the Savior's family."
Come to me and ask me, "Sir, why am I a
Christian? Why does God love me?" I must reply "Because he does love you."
"But why does he love me?" The only answer I can give you again is,
"because he would love you." For it is written, "He will have mercy on whom
he will have mercy. Surely we might admiringly stand here and say, "Lord, why, Lord,
why dost thou manifest thyself unto us, and not unto the world?" "Yes," but
some would say, "because ye are better than the world; that is the reason." A
fine lot better by nature, certainly! Better than the world by nature? Why, some of us
were rather worse. There are some of you here who indulged once in every form of vice; who
would blush to stand up here, and tell the sins you have committed. But God has manifested
himself to you as he does not unto the world. Surely we shall have a perpetual cause of
wonder in the doings of sovereign grace.
But what is the answer? Why does Christ manifest himself to some as he does not
unto the world? The question was not answered; for it was unanswerable. Our Lord went on
to say"If a man love me, he will keep my words: and my Father will love him,
and we will come unto him, and make our abode with him." He did not tell him why he
would manifest himself unto them, and not unto the world. I have often been asked this
question myself; "You say God manifests himself to some, and not to otherscan
you tell me why?" Well, Jesus Christ did not, and I cannot be expected to do it, any
more than he did. But I will ask you whether you have any objection to it. Is it no enough
that he should do so? He has declared that has he "power over the clay, to make of
the same lump one vessel unto honour and another unto dishonour;" and if any one
finds fault he saith, "Who art thou, O man? Shall the thing formed say to him that
formed it, why hast thou made me thus?" What man shall ask of his father, "Why
hast thou begotten me?" "Am I not God, and can I not do what I will with my
own?" "But," says the objector, "is it not unjust for God to manifest
himself to one and not to the other?" God replies: "Dost thou charge me with
injustice? In what respect? Do I owe thee anything? Bring the bill and I will pay it. Do I
owe you grace? Then grace would not be grace; it would be a debt. If I owe you grace, you
shall have it." "But why should my brother have it? He is equally as bad as
I." "Surely," replies the king, "I may give as I please." Thou
hast two beggars at thy door: hast thou not a right to turn one away, and give the other
something? And can I not do as I will with my own? "I will have mercy upon whom I
will have mercy, and to whom I will I give it." "Well," says the objector,
"suppose I ask and plead for it, shall I not have it? "Yes, thou shalt,"
says God, for so the promise runs"Every one that asketh receiveth, and he that
seeketh findeth, and to him that knocketh it shall be opened." "But I cannot
have it unless it is written that I shall have it." "Yes, but if thou askest, it
is written that thou shalt ask; and the means are as much ordained as the end; thou
couldst not ask unless I inclined thee; and now do not talk to me of injustice. I ask you
to find the passage in my word where I ever promised to give grace to every one. Vile
wretch! hast thou not rebelled against me? Thy doom is to be sent to hell for ever. Dost
thou not deserve it?" "Yes." "Then who art thou that darest to accuse
me of injustice? If I have fifty men on a scaffold to be hanged, have I not a right to
pardon which I will, and give the punishment to all the rest? Wilt thou not yield to
it?" "No," says the objector, "I will never yield to it."
"Then, my friend expect not salvation till thou dost." Is there a man here who
kicks against divine sovereignty? It is a testing doctrine; and if he does not receive it,
it shows that his pride is not out of him. If we do but preach divine sovereignty, some
will say, "That man is an Antinomian and a hyper. "We disdain your slander, and
remind you that the accusation might more properly be made against yourself. It is you
that are the Antinomian, in rebelling against divine sovereignty. But a man who receives
the doctrine of sovereignty will go to the throne, saying,
"Perhaps he will admit my plea,
Perhaps will hear my prayer:
But if I perish I will pray,
And perish only there."
And now, what say you to this, my friends? I know what some would say. They would cry, "Nonsense" we believe religion is a thing very good to keep people in order; but as to these manifestations and these ecstacies, we do not believe in them." Very well, beloved, I have just proved the truth of what the text says. He does not manifest himself unto the world; and you have proved yourself that you are one of the world, because you have not any manifestations. But there are some Christians here who say, "We do not know much about these manifestations." No, I know you do not. The church has been getting for the last few years into a lean, starved state; God has sent very few preachers who would preach up these special things, and the church has been getting lower and lower; and what would become of us I cannot tell, if there were not saved a little salt, which God has scattered over the putrifying mass. Some of us have been living on low ground, when we might have been standing on high places; We have been tarrying in the valley of Baca, when we might as well have been living on the top of Carmal. I would not choose to dwell in a valley, if I might build my house on the delectable mountains. O Christian! up this morning! Let thy feet be shod with light once more; trip lightly across the plain of trouble; get to the side of Calvary; ascend to the very summit; and from Calvary I tell thee, thou canst see across the plain as far as heaven itself if thou canst but get to Pisgah's top, thou shalt sing,
"Sweet fields beyond the swelling
flood
Stand dressed in living green."
And your spirit shall become like the chariots of Amminadib. Seek, my brethren such spiritual manifestations, if you have never experienced them; and if ye have been privileged to enjoy them, seek more of them; for what is there can so certainly make life happy, and so fit you for the sky, as these revelations of Jesus Christ? Oh! ye who despise what we enjoy, from the depths of my soul I pity you. Take heed, lest the first revelation you have of Christ be, when he shall be revealed in flaming fire, taking vengeance on his enemies; for if he is not revealed in mercy, he will be in justice. God give you grace to see him on Calvary before you see him on Sinai, to behold him as the Savior of sinners before you see him as the judge of quick and dead. God bless you, and lead you to back these manifestations constantly! Amen.
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