only glanced at for an instant. Having told us, that the face of the Saviour shone like that resplendent luminary, it is clearly impossible for words to go farther. Again, when it is said, that "his raiment was white as the light;" this statement is equally incapable of addition. Whiteness is merely reflected light, and light is the pure essence of whiteness.

There is nothing in profane poetry with which this can be compared; but we may compare it with another passage in St. Mathew's own writings,where he describes the angel who appeared at the tomb of the Saviour, after his resurrection-" His countenance was like lightning, and his raiment white

Though this description is wonderfully sublime, we cannot but admire the beautiful propriety with which it is subordinated in both its parts, to that of the Transfiguration. The face of the Saviour shone like the sun-that of the angel with the inferior brilliancy of lightning. The former possessed an intense and steady lustre, incapable of addition or change; the latter only a transient and fitful splendour, flashing at intervals upon the spectator, and again leaving him in darkness. The one justly exemplifies the glory of the Lord; the other, that of his messenger, or servant.

*Matt. xxviii. 3.

Again, the raiment of the angel is compared to snow; but that of the transfigured Saviour to light itself, reminding us of the expression of the Psalmist, applied to Him who "clothes himself with light, as with a garment.”

The same marked distinction appears in the effects produced by these two miraculous appearances. That of the angel produces only unmingled terror. We are told, that " for fear of him the keepers did shake and became as dead men." But far different was the feeling raised in the minds of the disciples by the glorious vision which met their eyes on the Mount of Transfiguration. They seem to have been transported with joy, and so ravished with tranquil delight, that they would have wished to remain there for ever:- “Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt let us make here three tabernacles: one for thee, and one for Moses, and one for Elias."*

I shall just take one other example, where, in a few simple words, the evangelist describes a scene of unequalled sublimity.

"Jesus, when he had cried again with a loud voice, yielded up the ghost. And behold, the vail of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks

* Matt. xvii. 4.

rent; and the graves were opened; and many bodies of the saints which slept arose," etc.*

Nothing can exceed the severe grandeur of this description; but it is evident that the grandeur belongs to the events described, and borrows nothing from the language in which the description is conveyed. It is equally evident, that any attempt to improve the passage, by adding new circumstances, or by swelling and lofty epithets, would altogether destroy its effect.

It is not my intention to write a Commentary on St. Matthew's Gospel, or to enter upon the theme so attractive, or apparently so endless, of pointing out the innumerable instances which it contains, of the greatness, the dignity, the condescension, the purity, the spotless perfection of the Saviour's character. All this has been fully shewn elsewhere, but what I here confine myself to, is the marvellous simplicity of style in which the evangelist relates the greatest, the most important, the most wonderful events that ever took place on earth-events to which no other history can afford a parallel.

The division of the Sacred Writings into chapters and verses is convenient, and indeed highly useful for the purpose of reference; but it is attended with one disadvantage, in leading us to regard these

* Matt. xxvii. 50, 51, 52.

E

writings more in the light of a series of texts than of a continued and connected composition: and the chapters affording easy resting places, we seldom read any considerable portion of them at once, and almost never think of reading an entire book through, as we do in the case of any interesting work of human genius. But let any one, already acquainted sufficiently with the details, make the experiment of reading this history of our Lord by St. Matthew, from beginning to end without stopping, and he will find, that as a mere story it far exceeds in interest and effect every other work that can be named, -inducing in the mind a feeling of calm satisfaction and unmingled delight, such as no other history in the world can afford even a glimpse of. It is true, this is mainly to be traced to the great and interesting events recorded, but much also is undoubtedly owing to the inimitable simplicity of its style.

METAPHORICAL IMPORT OF OUR LORD'S

DISCOURSES.

Many of the discourses of our Lord recorded by St. John, are expressed in strong figures and metaphorical expressions, not understood by those to whom they were immediately addressed. These figures were generally suggested by the circumstances in which the conversations took place. For instance, in his conversation with the woman of Samaria at Jacob's well, we are told,—

"Jesus answered and said unto her, if thou knewest the gift of God, and who it is that saith to thee, give me to drink; thou wouldest have asked of him, and he would have given thee living water."

"Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst; but the water that

*St. John, iv. 10.