of retirement, as well as for the most impressive displays of his eloquence, or his miraculous power. The obvious reasons were the advantages of perfect solitude and security against sudden intrusion;—the free, pure air of the near heaven, and the broad light of the immense prospect, were powerful means of lifting the soul to a state of moral sublimity, equal to the impressions of physical grandeur, made by the objects around. Their most holy historical associations, moreover, were connected with the tops of high mountains, removed from which, the most awful scenes of ancient miracle would, to the fancy of the dweller of mountainous Palestine, have seemed stripped of their most imposing aids. Sinai, Horeb, Moriah, Zion, Ebal, Gerizim and Tabor, were the classic ground of Hebrew history, and to the fiery mind of the imaginative Israelite, their high tops seemed to tower in a religious snblimity, as striking and as lasting as their physical elevation. From these lofty peaks, so much nearer to the dwelling place of God, his soul took a higher flight than did ever the fancy of the Greek, from the classic tops of Parnassus, Pelion, Ida, or the skyish head of blue Olympus; and the three humble gazers, who now stood waiting there with their divine Master, felt, no doubt, their devotion proportionally exalted with their situation, by such associations. It was the same spirit, that, throughout the ancient world, led the earliest religionists to avail themselves of these physical advantages, as they did in their mountain worship, and with a success just in proportion as the purity and sincerity of their worship, and the high character of its object, corresponded with the lofty grandeur of the place.
"Not vainly did the early Persian make
His altar the high places, and the peak
Of earth-o'er-gazing mountains, there to seek
The spirit, in whose honor shrines are weak,
Upreared of human hands. Come and compare
Columns and idol-dwellings, Goth or Greek,
With nature's realms of worship, earth and air;
Nor fix on fond abodes to circumscribe thy prayer."
In such a scene, and inspired by such sympathies, were the chosen three, on this occasion. The bare details, as given in the three gospels, make it evident that the scene took place in the night, as will be shown in the course of the narrative; and this was in accordance also with Christ's usual custom of choosing the night, as the season of solitary meditation and prayer. (Matt. xiv. 23.) Having reached the top, he engaged himself and them in prayer. How solemn—how awful the scene! The Savior of all,
