I do not find that thought in the words of our text, but in the reference to them which is made in the second epistle attributed to Peter, who was present at the Transfiguration. There is a very remarkable passage in that Epistle, in the context of which there are distinct verbal allusions to the narrative of the Transfiguration, and in it the writer employs the same word to describe his own death which is employed here. It is the only other instance in Scripture of its use in that sense. And so I draw this simple lesson; that mighty death which was accomplished upon Calvary, which is the crown and summit of all Revelation, beyond which God has nothing that He can say or do to make men sure of His heart and recipients of forgiveness, which was the channel of pardon for all past ages, and the hope of the sainted dead--that death may turn for us our departure into its own likeness. For us, too, all the grimness, all the darkness, all the terror, may pass away, and it may become simply a change of place, and a going home to God. If we believe that Jesus died, we believe that He has thereby smoothed and softened and lessened our death into a sleep in Him. Nor need we forget the special meaning of the word. If we have set our hopes upon Christ, and, as sinful men and women, have cast the burden of our sins, and the weight of our salvation, on His strong arm, then life will be blessed, and death, when it comes, will be a true Exodus, the going out of the slaves from the land of bondage, and passing through the divided sea, not into a weary wilderness, but into the light of the love and the blessedness of the land where our Brother is King, and where we shall share His reign. I have been speaking to you of what Christ's death is in many regions of the universe, in many eras of time. My brother, what is Christ's death to you? Can you say, 'The life that I live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me?' CHRIST HASTENING TO THE CROSS 'And it came to pass, when the time was come that He should be received up, He stedfastly set His face to go to Jerusalem.'--LUKE ix. 51. There are some difficulties, with which I need not trouble you here, as to bringing the section of this Gospel to which these words are the introduction, into its proper chronological place in relation to the narratives; but, putting these on one side for the present, there seems no doubt that the Evangelist's intention here is to represent the beginning of our Lord's last journey from Galilee to Jerusalem--a journey which was protracted and devious, and the narrative of which in this Gospel, as you will perceive, occupies a very large portion of its whole contents.