let us make three tabernacles; one for thee, one for Moses, and one for Elias."

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Peter having beheld such glory, as never before darted on mortal sight, and seen his Master assume an appearance of grandeur and majesty, far beyond his most sanguine expectations, he concluded, no doubt, that Jesus had now taken upon him his proper dignity, and that the temporal kingdom, which he had so ardently desired, and impatiently expected, was now actually begun; especially as Elias, according to the prophecy of Malachi the prophet, had made his appearance; he no doubt, concluded that he was come from heaven to assist in the rearing the Messiah's kingdom: Peter, therefore, thought it highly necessary to provide accommodation for his Master, and his noble companions, perhaps, he intended to bring the rest of the disciples, and the multitude, who were waiting below, to behold the peerless glory of their Master, r, & his august assistants; this, he thought, would be much better, and more honourable for them, than being put to death at Jerusalem, or suffering those things which had been the subject of the late heavenly conversation; the design of which Peter at this time, could not comprehend: but, " while he yet spake, 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."

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When the three disciples heard the voice, which was vastly different to any they had heard before, and, at the same time that it seemeth soft as southern breeze, reeze. i it was awful and majestic as the thunder's roar; impressed with trembling awe, they fell with their faces to the ground, and continued in that posture, till their compassionate Master came to them, and, gently touched them, bid them arise, and not be afraid. They immediately looked about them, but the heavenly scene was withdrawn, and no person was seen but their divine Master, in he plain and unadorn ed form in which he appeared before he ascended the mountain.

Our Lord, having continued on the summit of the mountain all night with his three disciples, he early in the morning descending to the plain, and charged them to conceal what they had seen, till he was risen from the dead. He was well aware, that the world, and even his own disciples, were strangers to his spiritual kingdom, and had no idea of his ascending to heaven, and, being highly exalted at the right-hand of God: therefore, they could not comprehend, the design of his transfiguration, and it was unnecessary to publish it before his resurrection, as it could not be described; and, perhaps, would not have been believed: and the present appearance of our Redeemer: joined with the afflictions, persecutions, sufferings, and sorrows which lay before him, might still tend to prejudice the minds of the people, and prevent them from believing any account of bis exaltation and glory.

Nor were the disciples, at this time, able to understand the doctrine of CHRIST'S resurrection; they had never learnt that the Messiah was to die, nor had they any conception of his rising from the dead; for they were fully persuaded that he was to abide for ever, and that his kingdom was to have no end. They seemed very much surprised ta the departure of Elias, and at their Master's ceasing to shine in the glorious manner they had so lately beheld on the mountain: nor could they comprehend the meaning of the prophet Malachi, who had prophesied of the coming of Elias, which their readers of the law explained to refer to a time, prior to the appearance of the Messiah. After long debating amongst themselves, they concluded to apply to their master, to solve the difficulty, and asked him "Why say the Scribes, that Elias must first come?" To this inquiry, our Lord replied, that the Scribes had rightly explained the prophecy of Malachi, by declaring that Elias must come before the appearance of the Messiah; but at the same time he informed them, that this great prophet had made appearance, and had been used by that perverse generation, in the same manner as the prophets of old had been treated by their fathersa But I say unto you," said he, " that Elias is come already, and they knew him not, but have done unto him whatsoever they listed: likewise shall also the son of man suffer of them, then the disciples understood that he spake to them of John the Baptist."

When JESUs descended to the foot of the mountain, attended by his three disciples, he saw a great multitude surrounding the nine, who had continued with the people while our Lord had been transfigured, and the scribes disputing with them. The people seeing Jesus approach, ran to him with exultation and joy, and saluted him with the warmest gratitude, and the most respectful reverence. Our Lord having joined the company, he immediately asked the scribes, what was the subject of their debate with his disciples? to which one of his company answered, " Master, I have brought unto thee my son, which hath a dumb spirit; and wheresoever he taketh him, he tareth him and he foameth, and gnasheth his teeth, and pineth away: and I spake unto thy disciples, that they should cast him out, but they could not."

This answer seems to indicate, that the Scribes had been reproaching the disciples, on account of their inability to restore the afflicted youth: and, no doubt, they rejoiced at that, at least, a devil had appeared who was too hard for them, and, perhaps, would not submit to their Master. That something like this had been the subject of their conversation, is evident from our Saviour's reply: "O faithless generation," said he, "how long shall 1 be with you? How long shall I suffer you?" After having spoken in this manner to the proud, self-conceited, sceptical Scribes, our Lord turned to the father of the afflicted young man, and said, "Bring thy son hither." The afflicted father obeyed; but no sooner was the youth brought into the presence of the great Ruler of the earth and heaven, than evil spirit attacked him with double fury: "the spirit tare him; and he fell on the ground, and wallowed foaming."

It is not to be supposed, that the blessed JESUs could not have prevented this furious attack; but he was pleased to suffer it, probably, that the minds of the spectators might be the more affected with the deplorable condition of the sufferer, and have the more just and lively ideas of that wisdom, power and goodness, which should give him relief; and, it is probable, with the same views, he asked the mournful father. Low long his son had been in this pitious condition? To which he replied, "Of a child. And oft times it hath cast him into the fire, and into the waters to destroy him: but, if thou canst do any thing, have compassion on us, and help us."

It seems, that the inability of the disciples to cast out this, evil spirit had greatly discouraged the afflicted father: and the exquisite torture and apparent agonies of his son, and the remembrance of their long continuance, had dispirited him so much that he began to fear, that this possession was too strong for the power of JESUS himself, as the Scribe had affirmed; which was the reason of his expressing himself with so much hesitation and doubt, when he told our Lord, how long his son had been afflicted. But JESUS, to make him sensible of his mistake, as well as gently to reprove him for his unbelief and groundless fears, said unto him, If thou canst believe, all things are possible to him that believeth." The father, affected with this declaration, and with a heart full of tenderness and jov, at the supposed possibility of the relief of his son, replied with tears, "Lord, I believe; help thou mine unbelief." The vehement manner in which the afflicted parent spoke these words, caused the croud to gather about him; when "Jesus rebuked the foul spirit; and said unto him, thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him."

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The awful voice, at which all the devils tremble, had no sooner pro nounced these words, than the devils, with an hideous howling, and con vulsing the tormented youth in the most frightful manner, came out, leaving the youth, in a manner, senseless and motionless, as one dead. Our Lord then, taking him by the hand, restored him to life, and delivered him perfectly recovered, both in body and mind, to his father. en The nine disciples, who had unsuccessfully attempted to drive out this obstinate dæmon, remained most attentively silent during this transaction: doubtless they were glad to find, that this dreadful and powerful devil, was not an over match for their Master, however they were mortified to find, that he was too hard for them. They were very desirous to know the reason, why they could not dispossess this dæmon, as they had done others, but did not choose to ask their Master in the hearing of the multitude; but when he had retired, they asked him. why they failed in their attempt to restore the possessed young man? Our Lord informed them, it was because of their unbelief, "For," said he, " if ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible to you."

Our Lord then retired to the unfrequented parts of Galilee; and in this solitary retreat, he again instructed his disciples in the nature of his kingdom, and the design of his coming into the world; laying before them a view of his sufferings, death, & speedy resurrection. There, doubtless, was a necessity of inculcating these disagreeable & unpopular truths frequently on their minds; for, though they must remember how sharply Péter was reproved for opposing the declaration of these events, yet our Lord's predictions concerning this matter, were very slowly received; and national prejudices which the disciples had so strongly imbibed which represented the grandeur, glory and perpetuity of the Messiah's temporal kingdom, would not permit them to believe it possible that lie should die.

After having abode a short time in the desert part of Galilee, our Lord returned to Capernaum, the place of his general abode. Soon after his arrival at that city, the tax-gatherers applied to Peter, inquiring if his Master would pay the tribute: Peter promised them that his Master would satisfy their demand; but, on further consideration, was afraid to mention the thing to him: perhaps he thought it derogatory to the dignity of so great a person to pay tribute to any potentate on earth. But, however cautious Peter might be of mentioning the affair, it was no secret to his Master, which our Lord soon apprised him of, by proposing the following question: "What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute ? of their own children, or strangers? Peter saith unto him. Of strangers. Jesus saith unto him; Then are the children free." Peter by this question, was fully satisfied, that our Lord knew his thoughts, and had fully penetrated the affair which was in agitation; he was also convinced, that, as the Son of God, & Heir of all things, he was under no obligation to pay tribute to the greatest monarch on earth: but our Lord, to avoid giving offence, condescended to submit to the claim; and proposed to Peter the following miraculous method of raising the money: "Go thou to the sea," said he, "and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money; that take and give it unto them for me and thee."

Our Lord, by this miraculous manner of paying that tribute, which he was under no obligation to pay, teaches us, that in all common cases, we should avoid giving offence to the civil power; and rather submit to a demand, which may seem burdensome and oppressive in a small degree, than offend our brethern, or disturb the tranquility of the state. And sure it becomes the children of the Prince of peace to avoid all occasions of contention and discord, and rather give up some small part of their property, than give the rulers of the state any reason to complain. It may further be observed, that this miracle is a manifest proof of the omnipresence of the Son of God; no less a person than he, who knows all things and is present in all places, could know that the fish had the piece of money in it's mouth, while it was covered with the rolling surges of the sea; and that this same fish, still holding the piece of money, would come to Peter's hook. These are most surprising events, and with the rest of the miracles wrought by our great Redeemer, blaze out like a bright constellation, adorn his royal crown, and proclaim him the great King of the universe, the supreme Lord of heaven and earth.

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CHAPTER XX.

CHRIST reproves his Disciples for their foolish Contention about Superiority: He answered the Petition of the Mother of Zebudee's Children, and checketh the Indignation of the other Disciples thereat: He teacheth how to treat an offending Brother, and how oft to forgive him, by the Parable of a King, who punished one of his Servants for refusing that Mercy to his Fellow, which he had experienced from his Lord in a larger Degree: He then goeth to Jerusalem at the Feast of Tabernacles, where he teacheth in the Temple: The Rulers send Officers to apprehend him, who being struck with his Discourse, return without him, and are rebuked by the Pharisees, who chide Nicodemus for taking his Part. CHRIST, afterwards letteth go, uncondemned, the Woman taken in Adultry.

THOUGH our blessed Saviour had lately given his disciples an affecting account of his sufferings and death; and though their minds seemed to be very much cast down and dispirited at the expectation of events, so mournfal & distressing in themselves, & so contrary to their expectations; yet their grief seems to be of no long continuance, nor had they yet given up their favourite notion of the Messiah's temporal kingdom; for, not many days after, they had so far forgot the predictions of their Master, that they were engaged in a warm dispute concerning the posts of honour in that kingdom. On what ground several of the disciples advanced their pretensions to be greatest, is not related by the evangelists; but it is very plain, that those claims did not originate from any intimations given them by their Master, of his designs to advance any of them above the rest; for he very severely rebuked them for their pride and folly, and they were fearful of letting him know what subject they had been disputing about.

Our Lord did not directly proceed to reprimand his disciples on account of the above conversation, but first asked them, what they were disputing about by the way? They were confounded at the question, and, as they knew it would be in vain to attempt, either to evade a discovery, or to conceal the truth, they feared to return an answer. JESUS, perceiving their confusion, soon gave them to understand, that he well knew the subject of their debate, and that he highly disapproved it; having commanded their particular and earnest attention to what he was going to advance, he said,

if any man desires to be first, the same shall be last, and servant of all." And then, to teach them the useful lesson of humility, he took a little child and set him in the midst of them: " Verily I say unto you," said he, " except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven."

As our Lord, at this time, thought proper to discountenance all pretens sions to superiority amongst his disciples, it is evident, that he had given no supremacy to Peter, when he declares his approbation of his declaration of faith, as before related. Had he, when he told that disciple that he gave him "the keys of the kingdom of heaven," designed igned to exalt him above the rest of the dise ples: or had they understood his words in that sense, they could not possibly have been at any loss to know who was to be greatest; nor is it likely they would have contended about an affair which had in the presence of them all, been finally settled by their Master: neither is it possible to suppose, that if our great Redeemer had given the pre eminence to Peter, he would have blamed his disciples for talking about it, and not on this occasion have confirmed his former grant.

The justice of this remark is further confirmed by the answer which our great Redeemer gave to the wife of Zebedee, when she presented a petition to him in behalf of her sons; she had strongly imbibed the national error of the Jews. respecting the Messiah's kingdom; & as she supposed that her sons, from their near relation to our Lord, might claim a peculiar share in his favour, she presented her request, that one might set on his right hand, and the other on his left, in his kingdom. To this petition, our Saviour replied," To sit on my right hand and on my left-hand, is not. mine to give; but it shall be given to them for whom it is prepared."

The rest of the disciples having heard the request, and remarked our Redeemer's reply, were much offended at the pride and vanity of the brothers, and could not see any reason, why they should expect so peçuliar & distinguished a mark of favour. To put an end to all contention on so weak and frivolous an account, our Lord called his disciples in such a manner, as to engage and fix their attention, and said unto them, "Ye know that they which are accounted to rule over the Gentiles, exercise Jordship over them; and their great ones exercise authority upon them: but so it shall not be amongst you, but whosoever will be great amongst you, shall be your minister; and whosoever of you will be the chiefest, shall be the servant of all."

Such is the language of our great Redeemer, who is sole King and lawgiver in his church; and may we not justly conclude that the pretences of the church of Rome to infallibility and supremacy, which she would have us believe have descended from the apostle Peter to the Pope, as his successor, have no foundation in Scripture or reason, but are unjust and arbitrary usurpation, designed to advance and enrich the priesthood, and im poverish, abuse, and enslave mankind.

The exalted Saviour of mankind, having thus gently rebuked his disciples for their eager and unabating desires after worldly grandeur, John, one of the sons of Zebedee, perhaps to give a turn to the conversation, informed his Master, that they had seen one casting out the devils in his name, and had forbidden him because he had not joined himself to their company. To which our Lord replied, that they ought not to have forbidden him, because no person would attempt to work miracles in his name, who did not entertain a very just conception of his divinity. bid him not," said he, "for there is no man which shall do a miracle in my name, that can lightly speak evil of me."."

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By this language our Redeemer exorted them to consider, that whoso. ever did not oppose him, may be considered as his friends; and the casting out devils in his name, would advance his reputation; and promote his interst, though the devils themselves, and the persons who rejected them, might design the contrary: he further informed them that the least degree of friendship and respect shown to his cause, though it was no more than a cup of cold water given to his disciples, when they stand in need of such afavor, was acceptable to him, and would certainly find it's full reward hereafter. "Whosoever," said he, "shall give you a cup of cold water in