tinguished them on particular occasions above the other disciples. Another question arises here, which is this, how were the disciples made acquainted with Moses and Elias? It might have been from the purport of their conversation with the Saviour, or more likely by a special revelation from heaven, as Paul was afterwards informed of things which were not "lawful to be uttered." There is, however, the inference to be drawn, that our knowledge of each other will be perfect in that state of glory when all our happiness will be subordinate to the communion of saints, in addition to our admiration of God in Christ.

3. We come to the satisfactory conclusion of the transfiguration. When Peter yet spake of making three tabernacles, "behold, a bright cloud overshadowed them; and behold, a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him." It was necessary that a cloud should overshadow the disciples, as they could not stand the resplendency of that glory which surrounded the Majesty of the Speaker. They were already overcome with the glory of the Son in flesh, how could they behold the unclouded glory of the Father all divine? As we cannot look upon the natural sun in his full splendour but when he is reflected by a cloud, much more the full glory of God is insupportable until He veils it with a cloud to shelter us from the "light which is inaccessible." Still, it was not such a cloud as hung over Mount Sinai at the giving of the law, through which issued flashes of lightning, and from which burst claps of thunder; but it was a cloud with a bright lining, intimating a blessing and not foreboding a curse-a cloud whence issued accents of approbation and encouragements of hope. "This is my beloved Son, in whom I am well pleased." Moses had now withdrawn, and carried away the terrors of Sinai; Jesus was left alone, His bosom heaving with mercy and compassion towards those whom the law of Moses condemned. This is my Son, not a servant, as Moses was in the house-a Son beloved above all others, in heaven or earth-in whom I am well pleased-pleased with His person, and pleased with

His work-pleased with all that he says, and all that he does— "Hear ye him." He declares my will in the fulness of its benign intentions, so that whatever He says shall be accomplished.

Replete with beneficence as this voice from the cloud was, it was too much for the feelings of the frail disciples. "They fell on their face, and were sore afraid." The voice of God must be heard by sinful man with great consternation, Christ alone by His approach and touch can support and encourage a sinner when he hears the Divine declarations. The voice of the Father, although from a bright cloud, struck the disciples with fear, but the voice of the Son raised them up, and instilled strength and comfort into their minds. "And Jesus came and touched them, and said, Arise, and be not afraid." Yes, be not afraid, I am near to support you, and to stand between you and the terrors of an offended God. We come to observe

III. The object of Christ's transfiguration. We have nothing definite in Scripture on this point, still we are not left entirely to conjecture. Three ends were served by the

event.

1. The human mind of the Redeemer was fortified and comforted in the prospect of the deep sufferings which were awaiting Him. His own declaration in the garden of Gethsemane proves that He feared them. His words in chapter xxvi. 36-39.

St. Matthew records Those sufferings were

on His mind on this occasion. "His decease which he should accomplish at Jerusalem," being the substance of His conversation with Moses and Elias. He frequently spoke to His disciples of His sufferings both before and after this event; all things show that they greatly affected His mind. The presence, therefore, of the heavenly visitants, and especially the unqualified commendation uttered from the cloud, tended to strengthen Him for the conflict, and to comfort Him in the prospect of pain and death.

2. It gave to Him and His disciples an anticipation of

what should follow their decease. It was, in fact, a little heaven on earth; all that we can expect to see in heaven was there in the inferior degree; Christ was there, brighter than the meridian sun, the centre of attraction to the whole company. Perfected saints were there, speaking of a subject which astonished angels, and which will be the song of the redeemed for ever. Special manifestations of God's glory were there also, and a testimony given of His affection to, and of His satisfaction in Christ. In a word, the Owner, the Head, and the representatives of the Church met there in unity and love, rejoicing together in the same great object, without one ungodly person or hypocrite amongst them. We cannot be surprised then that Peter should say, "It is good for us to be here."

Finally-It tended to confirm the minds of the disciples in their belief of the doctrines which they were soon to preach to the world. If they were not before fully convinced of the reality of Christ's statements, the corroborative testimony of the giver of the law and the chief of the prophets removed every doubt from their thoughts; and to render assurance doubly sure, the Father Himself added His testimony, which must have convinced every mind that He was the Son of God and the King of Israel. The majesty and divine mission of Christ, the nature and the effects of His death, the immortality of the soul, the resurrection of the body, and the reality and glory of a future state were here brought before them, so that no doubt could remain respecting the truth of human redemption through the sufferings and death of the Lord Jesus Christ. Thus they were armed to go forth and "preach repentance and remission of sins in his name, beginning at Jerusalem." The subject, therefore, presents itself unto us in a most inviting form. Was Christ so highly honoured as to bring down the inhabitants of heaven, and even the Father Himself, to declare the high estimation in which He was held above, and shall poor insignificant man despise and reject him? God forbid.

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The Sixteenth Sunday after Trinity.

EVENING SERVICE.-First Lesson: Ezek. xiii.

Verse 20.-" Wherefore thus saith the Lord God; Behold, I am against your pillows, wherewith ye there hunt the souls to make them fly, and I will tear them from your arms, and will let the souls go, even the souls that ye hunt to make them fly."

CARNAL men love their ease; there is nothing so repugnant to their feelings as to be warned of their danger, it is like vinegar to their teeth, or smoke to the eyes." The rousing of conscience disturbs the rest of the mind; therefore it is armed against, and resisted with all the ingenuity and powers of the soul. There is never a lack of teachers to encourage people in this day dream of security, persuading them that peace and safety exist, even when God's messengers are sent to warn them of danger and to threaten them with His displeasure. It is pleasant to be told of love and happiness and prosperity independent of character, and people will believe in opposition to their own convictions to the contrary.

We have a true picture of degenerate man in the conduct of the Jews in the time of Ezekiel. They had forgotten all the former manifestations of God's power and goodness, rebelled against Him, and walked in the ways of Baalim. Time after time had He invited them to return from their evil ways; line upon line, and precept upon precept, had He given unto them; messenger after messenger had he sent unto them; still they persisted in forsaking His admonitions, flattering themselves that all those warnings referred to some future distant period in which they had no concern.

Now

Ezekiel is sent to "the rebellious house of Israel," and through many signs and figures he declares unto them that God's patience had well nigh exhausted, and that His judgments were near at hand. But if God had His Ezekiel honestly convincing the people of their sins, Satan had his emissaries lulling them to slumber in the midst of imminent danger. A number of false prophets and false prophetesses arose publishing peace when there was no peace, and as it were making pillows of delusive hopes, when the frowning cloud of God's displeasure was suspended over the nation.

The figure is taken from the custom of those who lived in wealth and luxury, whose floors were covered with expensive carpets, and whose chambers were furnished with costly sofas and pillows. Those moral pillows were placed by the false teachers under the elbows of the people, encouraging them to take their ease, notwithstanding the threatenings of the Almighty by His prophet.

The text is a declaration of God's anger against the false teachers and those who confided in them, "Behold I am against your pillows, wherewith ye hunt the souls to make them fly, and I will tear them from your arms, and will let the souls go, even the souls that ye hunt to make them fly.” This threatening extends further than that "rebellious house," and is directed against every false teacher and every unconcerned sinner.

We are taught here, First, that people are buoyed up with delusive hopes of ease and safety even whilst the cloud of Divine displeasure is suspended over them; Secondly, that God will sooner or later rend those pillows on which those people repose from under their arms.

I. We are taught that people are buoyed up with delusive hopes of ease and safety even whilst the cloud of Divine displeasure is suspended over them.

The position of public teachers of Divine things is most important and responsible; even when their motives are good they may err in judgment on the nature of their teach