and the application of Christ's own law. The Apostles were divinely inspired to do this. Their authority was, therefore, infallible; and the doctrines they preached, and the acts they performed, were divinely sanctioned and confirmed. That which they bound on earth was bound in heaven; and that which they loosed on earth was loosed in heaven. Jesus "breathed on them," and said, "Receive ye the Holy Ghost. Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." (John xx. 22, 23.) And it followed, that, in founding the church, and in declaring the will of Christ, they were so taught of the Holy Ghost, that, with unerring truth, and with infallible authority, they declared on what terms, to what characters, and to what temper of mind God would extend forgiveness of sins. They did not forgive men their sins, but by divine authority declared the terms and conditions on which they would be forgiven; and that those who refused to comply with these terms and conditions should not be pardoned, but punished.

So far as the uninspired Ministers of Christ possess this power, its nature and limits are well defined in the Church-of-England form of absolution: "Almighty God, who hath given power and commandment to his Ministers to declare and pronounce to his people, being penitent, the absolution and remission of their sins; he pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy Gospel."

SCENE V.

ON THE HOLY MOUNT, WHERE HE WISHED TO

REMAIN.

"AND after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, and was transfigured before them and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. 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. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.”—Matt. xvii.

1-5.

In the quietude of the sanctuary we are privileged to commune with, and prepare for, another and better world. The thousand things which perplex, disturb, and try us, are for a while shut out. The cares of family and home, the anxieties of toil and business, are for a season left behind. We hide us from the clamours of debate, and from the strife of tongues. We exchange the angry disputations about social grievances, political movements, and ecclesiastical order, for the songs of Zion, the fellowship of saints, and the pleasures of devotion. What with the vast political changes that are sweeping over the

K

nations, and rumours of wars now daily heard, many a man's heart is failing him for fear, in looking at the things that are coming on the earth; but in the tabernacle of God we sing, "The Lord reigneth; let the earth rejoice; let the multitude of the isles be glad thereof." Confidence and peace are realized in the courts of God. Here we occupy a position somewhat analogous to that of the adventurous tourist on the mountain-top. A bright sky is above him, and he looks calmly down on the dark rolling clouds, the breaking storm, and the flashing lightning, far below him. He is elevated above the gloom and the peril, and only hears the reverberation of the distant thunder. It is clear above him, and quiet around.

Reader, we would guide you to a mountain scene, grander far than that alluded to. We would guide you there, in the hope that some of those gracious influences which came upon the original spectators may come upon you, and that you with them may be constrained to say, Master, it is good for us to be here."

It is often extremely difficult to determine the precise localities of sacred narrative: some of them are involved in hopeless uncertainty; but, with regard to most, we may with care arrive at a reasonable probability. In regard to the scene of our Lord's transfiguration, it was from the earliest times believed to have been Mount Tabor, situated in Galilee, in the plain of Esdraelon. We cannot speak positively as to whether this belief was

correct we can affirm nothing beyond the probability that it was so.

The appearance of Mount Tabor is exceedingly striking and beautiful. It rises, in a conical form, from the most extensive plain in Palestine. The height is considerable, though not equal to the measurement given by Josephus. The sides are covered with shrubs and trees, some of the latter being of magnificent growth. The ascent, by a winding pathway, is so easy, that it may be performed on horseback. On the summit there is a plain of considerable extent. Dr. Olin, speaking of the splendid oaks of Tabor, says, "Their dense spreading foliage gives to the mountain-side the aspect of a forest; while the trees are actually so remote from each other, as not to injure vegetation, nor would they interfere much with the scythe or the plough. The view strongly reminded me of the extensive wooded lawns seen about noble country-seats in many parts of England."

The lofty summit of Mount Tabor commands one of the most extensive and enchanting prospects to be imagined. Beneath us is spread out the fertile plain of Esdraelon, beautified and enriched by the husbandman's skill. The delighted eye, having wandered over the fields of Jezreel, rests upon the Mediterranean Sea. Eastward is the Sea of Galilee, and on the north the snow-clad summits of Lebanon. Mountain and valley, forest and field, lake, river, and sea, unite in a scene of wondrous beauty. But we do not ask you to accompany us to " the Holy

Mount," for the purpose of showing you the natural scenery, rich and enchanting though it be; but to behold your Saviour while he makes his glory visible, and to listen to the conversation of visitors from heaven, who have come to do him honour.

"Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart." These were the chosen three to witness this remarkable event in the Saviour's life. They appear to have enjoyed the special confidence of Christ, and were distinguished by him from their fellow-disciples on several important occasions. It may be observed that among the Jews the testimony of two or three persons was required in order to the establishment of a fact. These three, then, Peter, James, and John, are competent to establish what they saw, when they were privileged above all others to be eye-witnesses of his majesty."

St. Luke tells us that our Saviour, thus accompanied by his three disciples, went up into this mountain to pray; and that it was as he prayed, that the glorious change took place. This is an interesting and important addition to the account which St. Matthew has given us, and suggests a train of profitable and pleasing thought. It reminds us how with the humbled condition of Christ are associated facts and scenes demonstrative of his glory; and tells us that, though now found in fashion as a man, he is the Almighty's fellow.

Prayer is the language of dependence. It is the appli