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and thus while there is a voice in every thing The righteous judgments of God also must testifying of God, they remain in ignorance be manifested very obscurely in a world in of him. There is not a tree, or shrub, or which wickedness often triumphs, and innofruit, or flower, which does not proclaim the cence is oppressed ; thus a fainter light shines handiwork of its Maker ; but the greatest on these moral perfections than on the nawonder is in living beings. We admire tural attributes of wisdom and power, And mechanism ; and when human ingenuity has moreover, as to the moral attributes, sin has constructed an engine so happily that it darkened our understandings and corrupted performs its operations with great power our judgments; so that here God is verily a and complete success, we are delighted with God that bideth himself; and in these things it as a work of surpassing skill; but what our spiritual sight is very dim. Not only are is the most surprising performance of hu- we ignorant because we do not care to know, man art, compared with the meanest living but even when we do care and inquire, we creature? Look at the smallest bird upon are still puzzled and perplexed : hence "a the wing, or a dog running in the streets ; man cannot find out the work that is done see how easy and how successful their mo- under the sun : because though a man labour tions are ; how swiftly the one cuts through to seek it out, yet he shall not find it; yea the air — how rapidly the other darts along farther, though a wise man think to know it,, the ground! And their motions, so natural, yet shall he not be able to find it" (Eccles. and so completely answering their end, are viii. 17). self-exerted. No power out of themselves Is there, then, no remedy in this case ? does works these living machines; they have the there remain nothing for man but to pass his principle of motion in themselves, which they days in a fruitless search after God; and not direct, regulate, stop, or continue, at their being able to find him, to lie down in sorrow? pleasure. O, if our hearts were right, we No; this ignorance may be remedied. If could never behold the meanest creature not wholly taken away, it may at least be in a without admiration. Familiarity must in- great measure relieved, and the glory of God deed, in some measure, weaken the emotion; be manifested to the soul. but, on the other hand, if we often turned Here, then, at the outset, it is to be reour attention to these things, our thoughts marked, that the word of God takes away a would almost naturally run in this channel, great deal of the difficulty; and if it does not it would become habitual to us so to think remove the darkness, does very greatly miti, and feel; especially when we surveyed our gate it. The one fact of the fall, which it own bodies, and contemplated our own powers, reveals, goes a great way towards explaining we should confess that we are fearfully and the mystery. If this be a fallen world, no wonderfully made, and that the works of wonder that we see things out of order. Sin God are marvellous.

has disordered our faculties, made us imperBut what is the fact? Do we thus see the fect judges of right and wrong; and our inglory of God in every thing ? or, surrounded ordinate self-love renders us partial to ouras we are by innumerable and daily witnesses, selves; so that we are slow to trace our sufdo we love the instruction? Can the truth be ferings to their true source, and to feel that denied, that though the works of God testify we suffer because we are evil. What revelaofshim, we receive not their testimony, but re- tion teaches, is not merely that there is such a main in our ignorance? And if such ignorance thing as sin in the world, that wickedness prevails respecting the natural attributes of does exist, or even prevail largely. The God, which are so legibly written on the very heathen knew this without revelation; we surface of creation, that he who runs may need no revelation to tell us it—it is notorious, read them, how much deeper must be the prominent, forcing itself on our observation, ignorance respecting his moral attributes, on But the thing which revelation has taught which, we must confess, creation and provi- us is, that this sin is universal-not that there dence give no very certain sound! Here are some good and some bad; but that the there are difficulties which have perplexed disease has spread through the whole family good men in every age. If, on the one hand, of man, and infected every individual. there are many things which shew on the Here much that is mysterious receives its part of God a disposition to make men happy, explanation. If all are sinners, no wonder there are other things of a contrary character. that even the best should suffer. Let those If there are the sun, and the rain, and the who are impatient under suffering, learn to fruitful seasons, filling men's hearts with food feel their sin; then they will submit, and and gladness, there are also the droughts and quietly bear what is laid upon them, and say, excessive rains, dearth and scarceness, some- Wherefore doth a living man complain, a times even famines and earthquakes, in divers man for the punishment of his sins ?" (Lam. places.

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iii. 39.)

But revelation teaches more; it not only / glory, to be strengthened with might by his reveals the fall, but also makes known the Spirit in the inner man; that Christ may remedy for the fall. Here God shews him- dwell in your hearts by faith ; that ye, being self glorious in the method of salvation ; holy rooted and grounded in love, may be able to in forgiving sin ; just in the very exercise of comprehend with all saints what is the breadth, mercy. But though all this is revealed in and length, and depth, and height; and to the word, is the glory of it generally seen? know the love of Christ, which passeth knowDo not many hear of it week after week, and ledge, that ye might be filled with all the fülsee no glory in it at all ? Nay, does not ness of God" (Eph. iii. 14-19).

And our every man need to be taught by the Spirit of Lord represents this as a common privilege, God, as well as informed from his word, which he will confer on all who obediently before he can discern it! Every man who is wait on him; " He that hath my commandin earnest to save his soul, is brought to feel ments, and keepeth them, he it is that loveth this. It is not enough to have the word me; and he that loveth me shall be loved of revealing Christ to the eye-there must be the my Father, and I will love him, and will maniSpirit revealing Christ to the heart.

fest myself to him" (John, xiv. 21). All good men have been convinced of this, In dependence on this promise holy men in and therefore have been instant in prayer for every age have called upon him, and havea manifestation of the divine glory. How some in a greater, others in a less, degreeearnest is the short prayer of Moses, with been favoured with manifestations of his glory. reference to a knowledge of the divine glory: The most remarkable that I have read of is “ I beseech thee, shew me thy glory" (Exod. that of Dr. Brainerd, as recorded by Edwards. xxxiii. 18). He had no written word, his Edwards was no enthusiast; nor was he slow own books, except perhaps that of Job, being to discern the symptoms of enthusiasm in the earliest; but what he had no opportunity others. Nor was the missionary Brainerd of learning from men or from books, God an enthusiast; he was a sober-minded, as could teach him; and he prays, “I beseech well as a highly spiritual and devoted Christhee, shew me thy glory." David prays often tian. This holy man, after giving an account to the same purpose: he prays to see the of a very remarkable manifestation with which power and glory of God in his sanctuary; he he was favoured, concludes in these words : prays for an experimental knowledge of God's

My soul rejoiced with joy unspeakable to glorious loving-kindness ; “Let thy mercies see such a God, such a glorious divine Being; come also unto me, O Lord, even thy salva- and I was inwardly pleased and satisfied, tion, according to thy word” (Ps. cxix. 41). that he should be God over all for ever and St. Paul had very rich discoveries of the ever. My soul was so captivated and deglory of God; but how did he obtain them? lighted with the excellency, loveliness, greatBy reading only? or hearing only ? No; ness, and other perfections of God, that I was but “God, who commanded the light to shine even swallowed up in him; at least to that out of darkness, hath shined in our hearts, to degree, that I had no thought (as I remember) give the light of the knowledge of the glory at first about my own salvation, and scarce of God in the face of Jesus Christ" (2 Cor. reflected that there was such a creature as iv. 6).

myself." But Paul, it may be said, was an apostle: was there then another way in which those who were not apostles should discern the PHILIP THE EVANGELIST, AND THE LORD same glory? Was it enough for Paul to HIGH-TREASURER OF ETHIOPIA. teach them what God had taught him?

Acts, viii. 26-40. It was something it was much ; but it By the Rev. Henry George WATKINS, M.A. was not every thing—it was not enough.

Rector of St. Swithin's, London. He therefore prays for those whom he had

No. II. taught; he prays

" that the God of our In my last paper we left the inquirer and his instructor, Lord Jesus Christ, the Father of glory, may

the reader of Isaiah and the expositor, riding in the

same chariot, on the road between Jerusalem and Gaza. give unto you the Spirit of wisdom and re

If parishioners sought more than they do interviews velation in the knowledge of him: the eyes for religious conversation with their pastors, I am sure of your understanding being enlightened; both would be more improved. It is because there is that ye may know what is the hope of his

so little of pastoral intercourse on purely Christian calling, and what the riches of the glory of of God which they hear at church ; and because so few

topics that so few understand or lay to heart the word his inheritance in the saints" (Eph. i. 17, 18). read in private the holy Scriptures and religious books, He “bows his knees unto the Father of our the little preaching that they hear does not profit them Lord Jesus Christ, of whom the whole family

as it might. in heaven and earth is named, that he would while riding in the chariot was quite in unison with

The place of the Scripture which he was reading grant you, according to the riches of his what had very lately happened at Jerusalem ; and of

which, doubtless, much had been said among those who travelled from distant countries to keep the festival there. It was a question of two disciples, on their way to Emmaus, put to the risen Saviour, who appeared to them in the form of an ordinary traveller, "Art thou only a stranger in Jerusalem, and knowest not the things that are come to pass there in these days? And Jesus said, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people; and how the chief priests and our rulers delivered him to be condemned to death, and have crucified him" (Luke, xxiv. 13-20).

We may suppose this person had heard of these things when at Jerusalem; but perhaps, as it now happens, except we look a little out from our own circle and our own party, we may remain entirely ignorant of the good or the evil that is doing elsewhere. Truths are often suppressed, facts are concealed, or extenuated, or exaggerated, according as a party spirit prevails among men: so that it is quite possible, and not very improbable, that this lord hightreasurer, moving much at Jerusalem with the highest of its Jewish population, had received very perverted, or at least very indistinct, notions respecting the interesting tragedy which had lately taken place there.

or

things future as though they were present, had informed the Jewish Church of what was to take place in after-times; and he especially spake of the death of Christ, and the glory that should follow. Philip, no doubt, at once shewed clearly that this Scripture which he had been reading was a prediction concerning that very person who had lately been crucified at Jerusalem, and concerning which crucifixion he must have in some sort heard; that this Jesus of Nazareth was mighty in deeds and words before God and all the people; that he is the very Christ, the true Messiah that was promised to the patriarchs, and that his work for the redemption of mankind was shewn forth in the various ceremonies and sacrifices of the Jewish people; that Jesus of Nazareth, concerning whom the chiefpriests had instigated the people to cry out, "Let him be crucified," was " the sent of God to be the Saviour of sinners," and that no other Saviour is to be expected; that he is the very Lamb of God, who died to take away the sin of the world, of which the annual passover-lamb was a significant emblem; that "he did no sin, nor was guile found in his mouth; and that when he was reviled, he reviled not again;"-" he opened not his mouth" in execrations on his enemies, even in self-justification; insomuch that Pilate marvelled. "In his humiliation his judgment was The Spirit of the Lord might move this inquiring taken away." Because of his poverty and lowliness, man to take with him in his chariot an accredited he was oppressed and unjustly dealt with, and did not, Jewish book. It would be profitable to themselves, as he might have done, manifest his proper dignity and useful to their often long-waiting servants, if the and power in the demand of justice. Pilate thought so riders in chariots and other carriages kept in the meanly of him, as that, though he believed him to be, pockets of them a few instructive books and religious and declared that he was, a just and innocent person, periodicals, on account of the short, and plain, and and though he confessed he had power to release him, varied pieces of Christian instruction of which most of he yet thought it was not worth while to oppose the them are composed. Whether he bought this book at Jews in ordering his liberation. "Who can describe Jerusalem on this visit, or had it as the habitual or declare his generation?" whose Father is the eternal attendant in his carriage, we know not-there it was. God, whose nature is divine, who is the beginning and And the Holy Spirit directed him to a prophecy con- the end, the first and the last, although, as to his cerning Jesus of Nazareth and his crucifixion, a pre-humanity, he suffered patiently such agonies in the diction known and read 700 years before Christ was garden of Gethsemaue, and on the cross on Calvary! born! He might be reading a Hebrew copy of the And who can declare the number of those that have prophecies of Isaiah, or, what is more likely, the been and shall be born of his Spirit, from Adam to Jewish translation of it into Greek by the order of the last believer that shall live on earth-Christians Ptolemy, 285 years before the Christian era. of all ages and climes? Who can appreciate the innumerable company, numerous as the drops of dew, countless as the sand, of all peoples, nations, and tongues, that will, through his death and intercession, be assembled before him, clothed with white robes, and palms in their hands, and singing the song of the heavenly Zion, "Worthy is the Lamb that was slain to receive honour, and power, and might, and dominion, for having redeemed us to God by his blood" (Rev, v. 9-12)?

The place of the prophecy which he read is found in the 53d chapter of Isaiah; and may the good Lord give to every reader of it, as he did to Philip, a right judgment concerning it! "The place of the Scripture which he read was this: He was led as a sheep to the slaughter, and like a lamb dumb before his shearers, opened he not his mouth; in his humiliation his judgment was taken away, and who shall declare his generation? for his life is taken from the earth" (Is. liii. 7, 8). "And the eunuch answered Philip, and said, Of whom spake the prophet this; of himself, or of some other man? Then Philip opened his mouth, and began at the same Scripture to preach unto him Jesus."

Philip might further discourse on this prophecy, that he was the Prince of life, whom the Jews had lately, by wicked hands, crucified and slain; and that they had thus put an end to a long series of bodily cures and gracious soul-comforting discourses, which, humanly speaking, had his life not been taken away, he would have gone on administering. Philip shewed the eunuch, no doubt, that the death of this holy person would be the occasion of eternal blessings to mankind; that, through it, would be preached the forgiveness of sins, and the opening of the kingdom of heaven to all believers; and that there is salvation from the punishment which man's transgressions of God's holy law have deserved, in no other way than through faith in the atonement and righteousness of Him whose crucifixion the Jews at Jerusalem had incited Pilate to order.

Ministers of God's word have many advantages in visiting their flock, and especially such of them that are sick, when those they visit are ready to propound some portion of holy Scripture they wish explained, or some case of conscience they wish to be resolved, or some doubts they desire to be removed on Scripture principles, or some truths they wish to have corroborated or confirmed. When they have the text to find as well as the comment, and fear often that they may adopt a less useful topic than they might have done, the result of the interview is not so encouraging. In the case before us no time was lost-the eunuch at once furnished the text, and Philip gave the comment upon it. These things, we may suppose, formed the chief topics of the discourse of the evangelist "in preaching Jesus" from the prophecy before them.

The prophet Isaiah, by the teaching of Him who knows all things from the beginning to the end of time, and who with one omniscient glance sees

No doubt Philip spake with much energy of the triumphant entry of Jesus into Jerusalem, his wonderful miracles of healing, and his gracious and instructive discourses, his apprehension by the soldiers of the high-priest, his arraignment before Pilate, his meek and gentle conduct when accused as a malefactor, and a robber preferred before him in the annual

act of liberating a prisoner,-his agony in the garden, his cruel death, his glorious resurrection and ascent into heaven, to where he was before,-and his ordaining apostles to go and to disciple men of all nations, to teach them, and to baptise them in the name of the undivided Trinity;-these things were, doubtless, the subjects of Philip's instructions; and, beside these, most probably he took up other parts of the prophecy which the eunuch was reading concerning Jesus of Nazareth," that he was wounded for our transgressions, and bruised for our iniquities; that the chastisement needful to procure our peace, who are by original and actual guilt at enmity with God, was upon him, was exacted from him; and that by the stripes he endured, our souls, diseased by sin, can alone be healed; -in fine, that this very Jesus of Nazareth, lately crucified, of whom the prophet wrote, made a full, perfect, and sufficient atonement on behalf of all that repent and forsake their sins, and seek redemption through his blood.

Some of the blessed invitations which had been given by Jesus of Nazareth himself were, perhaps, adverted to while riding in the chariot toward Gaza; such as, "Come unto me, all ye that are weary and heavy laden, and I will give you rest:" "Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest to your souls; for my yoke is easy, and my burden is light." Philip perhaps mentioned the prediction which Jesus gave of his own death in his conversation with Nicodemus (John, iii.): "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have everlasting life." In that conversation with the ruler of Israel, Jesus had also said, " Except a man be born of water and of the Spirit, he cannot enter into the kingdom of heaven." And to encourage this grandee of Ethiopia, he might have told him of the extensive commission, which Jesus had given to his apostles, before he was received up into heaven, to where he was before-" Go ye into all the world, and preach the Gospel to every creature; he that believeth, and is baptised, shall be saved; and he that believeth not shall be condemned."

And as they went on their way, they came to a certain water, some river, or pond, or reservoir, where travellers and their cattle stopped for refreshment; and the eunuch said, "See, here is water; what doth hinder me to be baptised?"

In preaching Jesus, the initiatory ordinance of baptism, as we have hinted, was probably adverted to by Philip; and that the apostles, and their assistants and successors, were to baptise, not Jews only, but Gentiles also truly serious persons of all nations, and their households. It was an encouragement, therefore, to this swarthy, inquiring, seriously disposed son of Ethiopia, to be told that he was interested in the covenant of grace and redemption; and thus encouraged, he asks, with earnestness, "What doth hinder ME-why may not I enjoy this appointed ordinance, and avouch myself a disciple of Jesus; and shew you, and the servants that are with me, by this palpable sign, that this day I take Jesus for my Lord and Saviour, and that I will from henceforth be his disciple? What doth hinder me from receiving and enjoying all those spiritual benefits, all those blessings, for the regeneration, sanctification, and salvation of my soul, which, you tell me, Jesus declares he will communicate to those who partake of that ordinance in obedience to his gracious command?"

forgiven my sins, and made a new creature, and be blessed of God, and enjoy his favour, and attain to eternal life? What hinders that I should not this day join myself to the Lord by a perpetual covenant? Why should not I pray in secret, and constantly attend Sabbath-ordinances, and bring to remembrance a Saviour's love to man, in a serious reception of the Lord's supper? What hinders that I should not enter into the enjoyments of religion, and walk in its holy ways, and find rest to my soul, and possess a like scriptural hope, that many appear to possess?" The main, and the only real hinderance, where hinderance there is, is in a man's own breast and bosom. It is an evil heart of unbelief that occasions the soul's departures from God. It is the carnal mind that is enmity with God; it is a fondness for the evil ways and habits forbidden of God; it is allowed ignorance, hardness of heart, and contempt of God's holy will and commandment. "This," the blessed Jesus said, who knows what is in man,-"this is the hinderance and the condemnation, that men love darkness rather than light, because their deeds are evil." A defect of will is the grand hinderance: "Ye will not come unto me, that ye may have life." Nothing but the acting towards God's teaching in his holy Scriptures as if it were not his teaching, and the willing and habitual indulgence of some sin or many sins, will hinder any man, whether old or young, poor or rich, from walking in the way of salvation. God the Father gave his Son, and Christ gave himself, to redeem all that believe in his truth, and love, and power; and the Holy Spirit proceeds from the Father and the Son to warn the sinner of the error of his ways, and to tell him, that whosoever repenteth and forsaketh his sins shall find mercy.

The general promises, and precepts, and proposals of the Gospel, must be accepted and acted upon by individuals, before they ought to hope to be savingly benefited by them. When any one begins to hear with seriousness, that God the Father so loved the world as to give his Son to die for it, he may say, "What hindereth it in my case, that I should not be

Thus we see that every hinderance is cleared away on the part of God; who is not willing that any should perish, but that all should come to repentance, and who will be more glorified, if we may so speak, by holy saints in heaven than by wicked reprobates in hell; so that nothing hinders but men's own allowed unbelief and consequent wickedness, i. e. the treating the faithful and true sayings of God, in the way of salutary precepts, and most benevolent promises, as if they were fabulous and false.

Every minister may say to every serious inquiring hearer respecting his salvation, as Philip replied to the question of the Ethiopian concerning his baptism, "If thou believest with all thine heart, thou mayest be saved." Religion is an affair of the affections, and not of mere notions: "With the heart man believeth unto righteousness, and with the mouth confession is made to salvation." The subject-matter of this inquiring man's belief is found in his reply to Philip; "I believe," said he, "that Jesus Christ is the Son of God." This confession of faith was very short, but it was comprehensive, and enough for the then times and circumstances. The evangelist was assured of its sincerity; he was at least bound to consider it sincere. It was sufficient to entitle the eunuch to the initiatory ordinance of baptism; that he might enjoy all the benefits and blessings of a professed disciple of Christ. It was a confession, like the answer to a question put by Christ, "Dost thou believe on the name of the Son of God? and he said, Lord, I believe; and he worshipped him" (John, ix. 35). Philip was convinced that this professor of his faith in the fulfilment of Isaiah's prediction, would, upon all needful occasions, take up the cross, and deny himself, and follow his Saviour-follow him as an atonement for his numerous sins, and a pattern for his daily conduct; and that, through the influences of the Holy Spirit on his mind, of which baptism, rightly received, is a pledge and assurance, he would believe all the articles of the Christian faith as they were made known to him, and walk in God's holy will and commandments all the days of his life. The evangelist would not

sence.

hinder such a person from being baptised on the spot, Observe further, when Philip and the eunuch“ were and especially in the circumstances of the case. If come up out of the water, the Spirit of the Lord caught he had then been denied that holy rite, he might not away Philip,* that the eunuch saw him no more." find another opportunity of receiving it from an ac- The design of the interview was now accomplished. credited minister of the Gospel. The evangelist knew It was good for the evangelist to proceed to other serfull well that the command of Jesus was to baptise vices, and for the Ethiopian to look beyond the teachmen of all nations; that it was very comprehensive, ing of man to that of the Holy Ghost. It pleased God and to be interpreted liberally, as an ordinance, not greatly to confirm the eunuch's faith in all that Philip for proficients in the faith, but for initiation or intro- had taught, and the writings of Isaiah, which he had duction into the Christian Church, and to be admi- declared to be inspired of the Holy Ghost, and on nistered, not to fathers, but to babes in Christ.

which he had commented, by a wonderful miracle With these views, and in that early age of the wrought at the moment and in his immediate preChurch, and from the transitory nature of the interview between the disciple and teacher, this simple and Philip became perhaps invisible; or was visibly, sincere declaration, “ I believe that Jesus is the Son suddenly, and rapidly raised up, and carried away of God," was deemed sufficient and acceptable. Philip from his sight, through the air. This baptised man assented to the proposal of the eunuch; the chariot might then exclaim, “ Now I know that thou art a was stopped in which they were. The lord high-trea- man of God, and that the word in thy mouth is truth." surer credited the spiritual authority to baptise of the He had still Isaiah for his companion, and he was stranger, who had preached Jesus to him in a way so promised that the Lord would still further enlighten congenial to his wants, and feelings, and desires. By his mind by his own divine and gracious suggestions. his discourse, and its effects on his heart, he knew that “ The path of the just is as the light, shining clearer Philip was a man of God." "So they went down both and brighter to the perfect day." We shall soon see into the water, both Philip and the eunuch ; and he our teachers no more; let us 'value their godly inbaptised him” in the name of the Father, and of the structions while we have them, and follow them as Son, and of the Holy Ghost.

they follow Christ. Then shall we, as they, be taken Our Church considers immersion as one proper by angels into Abraham's bosom. But though our mode of baptism. The ancient fonts that remain teachers do not live for ever on earth, our great Highin our churches were made of sufficient capacity to priest abideth ever, and hath an unchangeable priestadmit of the dipping of infants. But the divine Ori- hood. May we go on our way rejoicing," as this ginator of the ordinance did not see fit to enjoin any grandee of Ethiopia did! He had given himself to especial mode as essential to our obedience to his will, the Lord in baptism, and the Lord had graciously and as exclusive of all other modes. The Gospel was accepted him as a disciple; he rejoiced in Christ to be preached, and this ordinance was to be adminis-Jesus, and no confidence in the flesh; he had, intered, to persons of all ages and constitutions, and to deed, lost Philip, but through Philip he had found those labouring under the greatest infirmities; and Christ. He would see his face no more, but Philip had as well to those dwelling among the frozen rocks of commended him to God, and to the word of his grace, Labrador, as to those found on the burning sands of which was able to build bim up, and to give him an Arabia. Diverse modes are therefore allowable, to inheritance among them that are perfectly taught and meet the diverse circumstances of mankind, so that sanctified. He became a preacher of Christ and salthe spirit of the ordinance be maintained, and all vation to his own countrymen most probably, and things be done decently and in order. In hot coun- through him did “Ethiopia stretch out her hands unto tries, bathings and general ablutions were so common, God." that the immersions of baptism were neither incon- While the sanhedrim at Jerusalem were persecuting venient nor insalubrious; but in colder climates the all that called on the name of Christ, and were pining case is not so; and we are at liberty to apply the rule with rage that the city was filling with their doctrine, which the loving-kindness of God has given us, “ I this heir of salvation is going homeward full of joy and will have mercy, and not sacrifice." The universal peace in believing; carrying with him the glad tidings Church has always considered that sprinkling the of salvation to his own nation; and although the subject with water is valid and sufficient baptism, eunuch departed for Ethiopia, and Philip was soon when solemnly administered in the name of the found at Azotus, yet are they, we doubt not, both Father, the Son, and the Holy Ghost; and there are found in that world where everlasting joy is with instances in Scripture wherein it should seem that im- them, and where they are by the river of the water of mersion or dipping was next to impossible-such as in life, to part no more. the case of whole households being baptised, and even in the night (Acts, xvi. 15, 33). Though the eunuch was an adult, and could not

MYTHOLOGY.-THE SCLAVONIC. be baptised into the Christian faith sooner than he was, yet are infants, in virtue of the faith of their BY THE Rev. HENRY CHRISTMAS, F.S.A. parents, proper subjects for Christian baptism, as the

Author of " Universal Mythology." early commencement of a course of Christian instruc

[Continued from Number CLXXXV.] tion, by imploring the Divine blessing, through the medium of a divinely appointed ordinance. And

III. Of the Gods worshipped by particular Tribes only though in this case the eunuch was immersed, sprinkling of water on the child or the adult has been deemed

of the Sclavi. sufficient, where no conscientious scruples have inter- Hitherto we have seen those deities only which fered, by the judgment of the whole Church, except were worshipped by all the Sarmatian tribes ; but among a very small sect of Christians, and that exclu

there were some which, though not universally adored, sive opinion divulged only a few centuries ago.

were yet held the chief gods among those people who Our Nicene Creed wisely declares, there is “ baptism for the remission of sins," without defining did receive them : there were others which maintained its outward mode. The spirit of the ordinance may a secondary rank among certain nations, but are, be enjoyed, and the blessing of Christ may be expected, however, too important to be overlooked. Such was with equal certainty, whenever it is sought with equal the god Silny Bog, or Krepki Bog, who was confervency, under either form of its administration. This is one of the liberties of the Gospel, which the Church does well to maintain,

• Instances of this kind are recorded in 1 Kings, xyiii, 2; 2 Kings, ii. 16; and Ezek. li. 14

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