Now as it is a disagreeable thing to run counter to the general opinion of mankind in trifles — so, on the other hand, it is noble to stand even single in the breach when religion and duty are the objects of defence. When we allow the world to fright us from our religious strictness, and our religious opinions, we are literally ashamed of Christ and of his words: and we know the consequence. If then we cannot avoid singularity without adopting the vicious manners of the world, let us not hesitate a moment whom we are to obey God or man?

One of the noblest instances on record of despising popular opinion, when it opposes duty, is furnished in the text. Moses was in the highest credit in the court of Pharaoh, and enjoyed all the luxuries of Egypt. He had had intercourse with the Israelites no doubt in various shapes; and was well acquainted with the prophecies of Christ, from the times of Abraham, Isaac, and Jacob. He had that faith, therefore, which all true Israelites had, in a promised Saviour; and in obedience to that faith he thought it his duty to break away from all the allurements of his splendid situation, and take his fortune with his poor oppressed countrymen. - Many, no doubt,

were

were the reproaches he suffered on this apparently strange choice. The wit and ridicule of Pharaoh's court would undoubtedly be pointed against him; and all who heard of his leaving such advantages, for no consideration, as it appeared, would deride his folly. Moses, however, considered the scoffs of the world as trials only of his faith; he had respect unto the recompence of the reward; and esteemed the reproach of Christ greater riches than all the treasures of Egypt.

XCVIII.

We all with open face beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even as by the spirit of the Lord.-2 Cor. iii. 18.

THE apostle draws a comparison in the chapter, from which this verse is taken, between the Jewish religion and the Christian — between the obscurity of the one, and the clear revelation of the other. The veil, says he, still remains on

the hearts of the Jews, while in reading the Old Testament they look no farther than the letter. But this veil, he adds, is now done away in Christ. We Christians, with open face, that is, with faces unveiled, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord. We see in the Scriptures the very image of our Lord reflected as from a glass: and are enabled to contemplate his glory.

The great advantage of this clear revelation might be the subject of a discourse under the following heads:

The glass, in which we behold the glory of the Lord, is the Holy Scripture. Here we read his precepts, and see his example.

Secondly, by reading his precepts, and following his example, we are changed into the same image. In the Scripture language, we put on Christ.

Thirdly, this obedience and imitation carry us from glory to glory,—from his likeness in this world to his presence in the next.

Lastly, we are assured that this glorious change cannot be wrought in us through any power or righteousness of our own; but by the Spirit of the Lord.

XCIX.

When shall I come to appear before the presence of God! - Psalm, xlii. 2.

THIS is not uttered as a discontented wish, but as a pious ejaculation. The holy Psalmist was ready to continue in life as long as God thought proper: but he considered the next world as his home, and could not forbear looking sometimes wistfully towards it. This world had no temptations for him. He was weaned from all its concerns.

The best use we can make of the Psalmist's ardent wish is to consider it as a test. Let us try ourselves by it. When we can bring our minds to such a confidence in God, and a future state -to such a contempt of the world, as to be able to say in earnest, When shall we come to appear before the presence of God! it is surely a good sign that we are able. On the other hand, if we cannot say it, though I should be far from calling

it a sign of our being out of favour with God, it is certainly a sign that we are not yet enough weaned from the things of this world. However, in this case, we may distinguish between the fear of guilt and the fear of death. If our fear does not arise from guilt, a gracious God, who has implanted in us a love for life, cannot be extreme to mark our fear of death. It may arise, perhaps, merely from the circumstances which often attend death. To a good man, the act of dying is generally the most formidable part of death.