keep my words: and my Father will love him, and we will come unto him, and make our abode with him"." So too St. John, in hailing the final establishment of that kingdom into which it had been granted him to see his Lord so come, exclaims, "Even so, come, Lord Jesus"."

Nor is there any sufficient reason why we should affix a different interpretation to the expression, when it occurs elsewhere in the Gospel histories. For, if it be sometimes used in reference to the condition of the Church in a future state, when the theocracy shall be no longer "without observation," but the Christian shall see his Lord and God" face to face," as it were still, as far as this state is one of a divine government, it may be considered as really only a continuing of the Church's present state. The difference consists, perhaps, not in any new relation in which we shall be placed, but in a clearer perception of our present relations; and through this, and the increasing strength of God's grace, a perfect security may be furnished against violating the duties which flow from those relations.

d John xiv. 18, 23.

• Revelations xxii. 20.

From the passage of St. Mark now read, it appears, that, of our Lord's hearers, there were others besides St. John, who were permitted to see the new kingdom of God-the latter theocracy -the dispensation, in short, under which the Christian Church still is a kingdom in which our divine Ruler's influence and government is insensible, spiritual, within us, and only known by its results.

THE TRANSFIGURATION.

Ver. 2-8. 11–13.

And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus. And Peter answered and said to 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. For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. -And they asked him, saying, Why say the scribes that Elias must first come? And he answered and told them, Elias verily

cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.

By connecting the narrative of this mysterious event with the passages immediately preceding, some probable view may be given of its object, considered as a part of the Saviour's ministry.

In verses 27-29 we read of the disciples reporting to Christ the various conjectures abroad respecting him-that he was John Baptist raised from the dead-Elias-one of the prophets. Now of these floating rumours, there were two which had their foundation in Scripture. Before the coming of the Messiah, Elias was, according to Malachi's prediction, destined to visit Israel, and to restore all things. Again, the coming of the Messiah himself, was shadowed forth under a still darker type of the raising up of one like unto Moses; and this is alluded to in the expression "that prophet," or "the prophet."

It is not impossible indeed that, joining the prophecy with the recorded fact of Moses, like f Chap. iv. 5, 6.

Deut. xviii. 15.

Elias, having no earthly remains to be traced", the Jews might have supposed Moses like Elias to have been taken up into heaven, and, like him, designed to be restored to them on the restoration of their theocracy. Against this vague view of the prophet's language then, the glorious scene of the Transfiguration might have been directed. St. Peter had evinced faith enough when the apostles were asked, " And whom say ye that I am?" to reply, "the Christ;" but it by no means followed that this confusion of thought was removed even from his mind. To improve then, as well as to reward, his incipient faith, and the faith of the other apostles, Elias and Moses were miraculously exhibited to their view. This must have convinced them, that Elias did not really come in the person of John the Baptist, any more than that Jesus was only Moses revived; and hence the question that followed the spectacle, "Why say the scribes that Elias must first come?" Hence, too, as Christ could now apply the prophecy to John without danger of misapprehension, he tells them, that in his coming the prophecy was fulfilled.

Deut. xxxiv. 6.

But the more important object of the vision seems to have been, not that which warned the apostles against identifying John with Elias, or Jesus with Moses; but that which confirmed St. Peter's assertion that Jesus was the Christ. A change came over the Lord, "he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them." This mysterious brightness was of course the shechinah-the glory-the well-understood emblem of divine manifestation. On two favoured servants of God this mark of His presence was known to have rested, and on two only-on Moses after he came down from Mount Sinai, and his face so shone that he wore a vail; on Elias, or Elijah, when he was borne away from mortal sight, seated on a cloud so irradiated. By these very marks, no doubt, the disciples recognized Moses and Elias, whom they had never seen, but with whom, so characterized, their Scriptures made them acquainted. They now saw them in glory" to these servants of God, even as to

Jesus, the shechinah was attached.

h Exodus xxxiv. 33.

Were they