25. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?

26. For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.

27. But 1 tell you of a truth, there be some standing here, which shall not taste of death till they see the kingdom of God.1

The prominent lesson here, is the inestimable value of the inheritance prepared for all who, by patient continuance in well-doing, seek for glory, and honour, and immortality." For what is a man advantaged if he gain the whole world, and lose himself, or be cast away? And yet no reasonable person will deny that there is much in the world which may be very naturally an object of desire. To possess, for instance, those things which all the early Christians were forced to resign: to be esteemed, and spoken well of by friends and neighbours; to live in the society of those we love, and who love us in return; to enjoy those common comforts and gratifications which a bountiful Providence has spread over the surface of the world: al this is surely something; and though these advantages may be short-lived, and cannot be secured to us for any length of time, still that time is the present: so that whoever refuses the good things which the world has to offer him, may surely be

1 The apostles saw the kingdom of God, when many of the Jews "became obedient to the faith," and multitudes of heathens were baptized in the name of the Lord Jesus Christ for the remission of sins, and received the gift of the Holy Ghost."

said to deny himself, to act contrary to the inclination of his nature, as much as He did who was obliged to take up his cross, and bear it on his shoulders to the place of execution.

Yet all this, and more than all this all that the whole world can give, whether of ordinary comforts, or of riches, honours, and pleasures,—all are as nothing to a man if he gains them in exchange for his soul; if, in order to possess them, he forfeits his eternal inheritance. What is a man advantaged, if he gain the whole world, and lose himself, or be cast away? The idea represents

one who, for the sake of a vast reward, is about to undertake some enterprise which, to a moral certainty, will cost him his life. We might allow that the reward were tempting; that it would enrich him; would enable him to purchase much, and to enjoy much; but we should ask, What can it profit you ? What good will you obtain from a reward which you can only procure at the expense of life?

Such is the light in which He to whom heaven and earth, the condition of men here, and the condition of just men made perfect, were equally known and manifest; such is the light in which He viewed all the advantages, all the comforts, all the treasures of this world, when compared with the joys of heaven. He knew what his apostles, he knew what many after his apostles, would be called to resign and to suffer; and he left them an argument which might sustain their faith. Faith needed strong support, when Christians were dragged before heathen magistrates: on one side stood the altar of some heathen deity, to which they were

commanded to pay reverence; on the other side instruments of torture were prepared, ready to punish their refusal. It was on an occasion of this sort that the words of our Lord in this passage gave encouragement to Polycarp, Bishop of Smyrna, and enabled him to witness a good confession. The Roman magistrate exhorted him to have pity on his old age, to swear by the fortunes of Cæsar, and so save himself: and at last said, Reproach Christ, and I will release thee. Reproach Christ! replied the martyr; these eighty-and-six years have I served him, and he has never wronged me; and how can I blaspheme my king who hath saved me??

The historian who relates these circumstances, remarks, concerning this and the other martyrs, "The fire of savage tormentors was cold to them; for they had steadily in view a desire to avoid that fire which never shall be quenched; and with the eyes of their heart they had respect to the good things reserved for those who endure: things which eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive."" So they acted upon the promise, Whosoever will lose his life for my sake, the same shall save it.

Be encouraged by such examples. To act up to the standard of the gospel, though it does not lead to martyrdom, will always require encouragement. While the generality of those around us live as if nothing could bring the soul into hazard, it will always be needful to remember, What is a man advantaged if he gain the whole world, and lose

2 Euseb. lib. iv. ch. 15. See Milner, vol. i. ch. v.

himself, or be cast away? Whilst the laws of the gospel, as far as they enforce self-denial, moderation, gentleness, meekness, temperance, are despised by multitudes who profess to recognise them, we shall always need to bear in mind the sentence, Whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of his holy angels.

LECTURE XXXII.

THE TRANSFIGURATION.

LUKE ix. 28-36.

(Matt. xvii. 1-9. Mark ix. 2—8.)

28. And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.

29. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.

30. And, behold, there talked with him two men, which were Moses and Elias:

31. Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.

32. But Peter and they that were with him were heavy with sleep and when they were awake, they saw his glory, and the two men that stood with him.

33. And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be

here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what

he said.

In this account of the transfiguration of our Lord, we are first told that he selected three from the number of his apostles, whom be saw fit to make eye-witnesses of his glory. The same privileges are not granted to all Christians equally. God" divideth to every man severally as he will.” An intimate sense of God's presence in the heart: lively anticipations of future blessedness: strong assurances of divine favour: these, and many other spiritual enjoyments, belong to some Christians far more abundantly than others. But this is no proof

that others are excluded from God's favour. The apostles who were left behind upon the plain, undoubtedly possessed the favour of Christ, though Peter and James and John were selected for a peculiar honour.

And as he prayed, the fashion of his countenance was altered. The divine majesty was restored to that countenance, which here on earth was marred, so as to be without "form or comeliness" it received a portion of that glory which he who was now praying, had in the beginning with God. And there appeared with him Moses and Elias, and spake of his decease which he should accomplish at Jerusalem.

Here then is proof, if proof were needed, of the great object of the incarnation. The subject which these conversed on, was not the bringing more clearly to man's knowledge a future state of immortality, though life and immortality were brought to