we are Christians. Many come regularly to the sanctuary who are not Christians at all. But then, very few absent themselves from it who are Christians; and it seems to me that if coming to the house of prayer be not evidence of Christianity, the forsaking of it is very strong presumptive proof that there is no Christianity at all; and, at all events, the least that we can do to show that we are not ashamed of the Gospel is to join in the prayers and praises of the sanctuary, and to listen to those lessons that will give us strong motives and sustaining hopes to be stedfast, immovable, always abounding in the work of the Lord.

Another way of at least seeming to be ashamed of the Gospel of Christ is, refusing to come to the Lord's table. I think that a communion table is the place where a Christian by a very special act declares, “ I am not ashamed of the Gospel of Christ." It seems to me, that when a man seats himself there, he declares to the world, "Be ashamed of religion who will, I am persuaded that it is the wisdom of God, and the power of God."

Another way in which Christians seem to be ashamed of the Gospel is, by cherishing an excess of Christian modesty. They are frightened lest they should express more than they feel, or seem to parade what ought to be the sacred resident of the sanctuary. You fear lest you should embarrass rather than aid Christ's cause by taking a part in it. Now, it does seem to me that every man who has an atom of power is solemnly bound, if he would not be ashamed of the Gospel of Christ, to consecrate that power to his glory. I believe, that very many are almost blanks in the world, though they escape being blots, because they will not take the oppor

tunity of being blessings to the world. Often and again, words of comfort that would cheer a sad heart mount to your lips, but from excessive reserve they are arrested before they are expressed. Many a time deeds of beneficence that would make the widow's heart sing for joy are not done by you, lest you should seem to be too forward, or to assume a place that does not belong to you. My dear friends, while we do not parade our religion, while we do not make a display of our principles, we ought not to be silent when they are assailed, or to connive when they are sacrificed, but everywhere and always not to be ashamed of the Gospel of Christ.

The very awful language that will be pronounced upon those who are ashamed of him is, that he will be ashamed of them when the glory and the kingdom are visibly his, because they have been ashamed of him when reproach and contumely were his only inheritance. He says himself, "Whoso shall confess me before men, him will I confess before my Father in heaven; but whoso shall deny me, him will I deny before my Father in heaven." And, at that day, when he shall come in the glory of his Father, there will be but two classes— they that have not been ashamed of him, and they who have. A day comes when all the outer distinctions of this life shall be levelled, and only two grand distinctions shall last and live for ever. On whose side are we? Be Christians, and you will not be ashamed of saying so; seek your heart to be renewed; and lip, and hand, and foot, will all give token that it is so. What we need is a deeper and richer inspiration of God's grace in the heart, and then never and nowhere shall we be ashamed of what is our greatest ornament and glory,— Christ, and him crucified.

NOTE.-[27-30.] Matt. xvi. 13-20; Luke ix. 18-21. With the exception of the introduction in Luke, which describes the Lord to have been alone, praying, and joined by his disciples, and the omission of the praise of, and promise to Peter, by both Mark and Luke, the three are in exact accordance. On this latter omission no stress must, therefore, be laid as to the character of Mark's Gospel, as has been done. (Theophylact, cited by De Wette.)-Alford.

CHAPTER IX.

TRANSFIGURATION-MOSES AND ELIJAH-PETER'S PROPOSAL

PROMISE OF ELIJAH'S COMING-DEMONIAC CURED-PRAYER, FASTING, AND

FAITH-INTERPRETATION-ENDLESS MISERY-AFFLICTION.

It will not be necessary that I should dwell very long in my expository remarks on the transfiguration, recorded in this chapter, since the very same historical event came before us, and was the subject of protracted exposition, in a chapter of the previous Gospel according to St. Matthew.'

Our Lord says, "There be some of them that stand here which shall not taste of death, till they have seen the kingdom of God come with power," that is, a gleam of that kingdom, a vision of that descending glory, a sight of its splendour and magnificence, as it were, in the dawn, that shall convince them of the greatness and glory of the noonday, and be to them an earnest of their blessed entrance into that kingdom, when this dispensation shall be merged in it. We read, that in fulfilment of this promise, and after six days, James, and Peter, and John, were taken with him into a high mountain, and insulated from the din, uproar, and confusion of this world, lonely or apart, with none to disturb, intrude, or interfere, and He was there, in the language of the passage, "transfigured," or invested with a portion of his shining raiment, or appeared in that

1 See Sabbath Evening Readings on St. Matthew's Gospel."

splendour, magnificence, and glory in which he will appear when He cometh in the clouds with power and great glory, and every eye shall see him, and they that pierced him shall mourn because of him. In this vision of the millennial kingdom in brief, in this epitome, or, to use a common expression, this bird's-eye view of the kingdom that is to be, it is said that "His raiment became shining, exceeding white as snow, so as no fuller on earth can white them." So will his people be when it shall be asked, "Who are these that are arrayed in white robes? These are they that came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."

We read also, that upon this Mount of Transfiguration there appeared Moses, the representative of the Law, and Elijah, the representative of the Prophets, talking with Jesus, and not only talking with him, but Moses evidently saying, "This is the Prophet of whom I spake ;" and Elijah, "This is the Messiah of whom I prophesied." There these two were not sharers in his glory, but witnesses to him as the Lamb of God, the King of Zion, the only Saviour of sinners.

Peter, ever first to speak, ever first to flee; his rashness sometimes a virtue, sometimes a fault-probably and strictly viewed constitutionally neither-said to Jesus, "Master, it is good for us to be here,”—no doubt of that; "and let us make three tabernacles; one for thee, and one for Moses, and one for Elias," evidently desiring to pay to Christ the primary, but to Elijah and Moses a secondary honour; and he evidently thought that now the kingdom of glory had dawned, and that no kingdom of pilgrimage and trial had to be gone through. Peter was like most of us,—