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awaited him. The appearance of Moses and Elias, the divine glory with which Christ was surrounded, and the voice from heaven, were signal attestations of his divine mission and of his divinity. This sublime scene afforded also a display of his glory as the Judge of the world; and it was a demonstration and pledge of the resurrection of the body to glory, and of the everlasting rewards of the righteous. The transfiguration of Christ, thus considered, appears an event equally wonderful, important, and consoling.

Let us now attend to some of the reflections which arise from the subject.

From the scene of the transfiguration we learn, not to be offended at the scandal of the Cross.

The doctrine of a suffering Saviour, humiliating to the pride of the human heart, proved to the Jews a stumbling block, and was accounted by the Gentiles foolishness. But contemplating the glory of this Saviour at his transfiguration, when his face did shine as the sun, and his raiment was white as the light, we see more than enough to counterbalance the shame and scandal of his Cross. We triumph in him as that "brightness of the Father's glory," who veiled only for a time the lustre of his divinity in a mortal body, that, paying the ransom of our captivity, he might redeem us from everlasting woe, and reign himself, in his human nature, the illustrious conqueror of death and hell.

Let the transfiguration of Christ also serve to confirm our faith in him as the Son of God, and to impress on us his claims to our homage and obedience.

That God did, indeed, speak unto us by his Son, is a truth proclaimed by miracles, by the fulfilment of a series of prophecies, and attested by the sufferings and death of those, who were the companions of the Son of God manifested in the flesh. It is a truth also claiming our belief by the exalted assurance which it conveys, that God is in Christ, reconciling the world unto himself, and that through him life and immortality are brought to light. And ascending the Mount of transfiguration, we behold the glory of the Divinity encircling the Saviour, and a voice from heaven proclaiming, "This is my beloved Son-hear ye him." "See then, that we refuse not him that speaketh."

For this sublime scene of the transfiguration, while it enforces the divine honours due to the Son of God, affords a display of that glory in which he shall come to judge the world.

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He who once was "a man of sorrows," whose

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visage was marred," whose garments were dyed in the wine-press, shall appear" in the glory of his Father, with his holy angels " "his face shining as the sun, his garments white as the light," to judge the nations.

m Matt. xvi. 27.

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Of what infinite importance is it that we now, in this appointed time, this day of salvation, "hear him," with penitent, with humble, and with obedient hearts. The scene of the transfiguration affords a display and pledge of that glory with which he comes, as the Judge of the world, to reward his faithful followers. Raised by his power, "their corruptible shall put on incorruption, and their mortal immortality "." He shall change their vile bodies, that they may be fashioned like unto his own glorious body "." Exalted to the throne of glory prepared for them, they shall be clothed with "raiment white as the light," and "shall shine forth like the sun in the kingdom of their Father "." There, all tears wiped from their eyes, participating of the fulness of joy, viewing the radiant glory of their Redeemer seated on the throne of everlasting dominion, their souls swelling with ecstasy, shall utter the language of the enraptured disciples on the Mount-" It is good for us to be here." But not like the disciples on the Mount, shall they be called to descend to the vale below; and mourn the glory passed away. They shall be for ever with the Lord." And in his glorious presence, enjoying for ever accessions of felicity, they shall for ever, in ineffable transport, exclaim" It is good for us to be here!"

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DOING ALL IN THE NAME OF THE LORD JESUS. [FIFTH SUNDAY AFTER THE EPIPHANY.}

COLOSSIANS iii. 17.

And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus.

Ir is the glory of Christians that their leader is divine. He to whose service they are devoted, and under whose banners they are enlisted in their warfare, is the Lord Jesus, "the brightness of the Father's glory," and the partaker of the Father's power. Place a man under some human leader, pre-eminent in talents and in worth; whose honor he is to defend; whose guidance he is to follow: whose commands he is to obey; whose person he is to revere and love; and under whose conduct, he is to encounter his foes;

a Heb. i. 3.

and you call forth all his energy and all his virtue; you mark him for distinguished deeds.

Christians, the Lord Jesus is your leader; and "in his name ye are to do all, whatsoever ye do, in word or in deed."

You are habitually to contemplate him in his divine character, and in the endearing relations which he sustains to you. Your hopes of acceptance at the throne of Heaven, must be placed on him whose merits are all-sufficient. Your strength and support must be derived from him, whose power is almighty. Your prayers in time of need must be directed to him, who is the "prevailing Intercessor with the Father "." He is to be your example, "in whom was no guile," and who "did all things well." His laws you are to obey, who " spake as never man spake.' His honor you are to pursue, who is "seated at the right hand of the Father," the King of kings, and Lord of lords. And him you are to revere and love, who, for your sakes, poured out his soul unto death. These are the duties implied in that precept which occurs in the epistle for the day-of doing all things in the name of the Lord Jesus Christ.

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I. The precept implies that we habitually contemplate him, in his divine character, and in the endearing relations which he sustains towards us.

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John i. 47.
d Mark viii. 37.
f Mark xiv. 62.

1 John ii. 1.
e John vii. 46.

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