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and thus while there is a voice in every thing testifying of God, they remain in ignorance of him. There is not a tree, or shrub, or fruit, or flower, which does not proclaim the handiwork of its Maker; but the greatest wonder is in living beings. We admire mechanism; and when human ingenuity has constructed an engine so happily that it performs its operations with great power and complete success, we are delighted with it as a work of surpassing skill; but what is the most surprising performance of human art, compared with the meanest living creature? Look at the smallest bird upon the wing, or a dog running in the streets; see how easy and how successful their motions are; how swiftly the one cuts through the air how rapidly the other darts along the ground! And their motions, so natural, and so completely answering their end, are self-exerted. No power out of themselves works these living machines; they have the principle of motion in themselves, which they direct, regulate, stop, or continue, at their pleasure. O, if our hearts were right, we could never behold the meanest creature without admiration. Familiarity must indeed, in some measure, weaken the emotion; but, on the other hand, if we often turned our attention to these things, our thoughts would almost naturally run in this channel, it would become habitual to us so to think and feel; especially when we surveyed our own bodies, and contemplated our own powers, we should confess that we are fearfully and wonderfully made, and that the works of God are marvellous.

But what is the fact? Do we thus see the glory of God in every thing? or, surrounded as we are by innumerable and daily witnesses, do we love the instruction? Can the truth be denied, that though the works of God testify of him, we receive not their testimony, but remain in our ignorance? And if such ignorance prevails respecting the natural attributes of God, which are so legibly written on the very surface of creation, that he who runs may read them, how much deeper must be the ignorance respecting his moral attributes, on which, we must confess, creation and providence give no very certain sound! Here there are difficulties which have perplexed good men in every age. If, on the one hand, there are many things which shew on the part of God a disposition to make men happy, there are other things of a contrary character. If there are the sun, and the rain, and the fruitful seasons, filling men's hearts with food and gladness, there are also the droughts and excessive rains, dearth and scarceness, sometimes even famines and earthquakes, in divers places.

The righteous judgments of God also must be manifested very obscurely in a world in which wickedness often triumphs, and innocence is oppressed; thus a fainter light shines on these moral perfections than on the natural attributes of wisdom and power. And moreover, as to the moral attributes, sin has darkened our understandings and corrupted our judgments; so that here God is verily a God that hideth himself; and in these things our spiritual sight is very dim. Not only are we ignorant because we do not care to know, but even when we do care and inquire, we are still puzzled and perplexed: hence "a man cannot find out the work that is done under the sun because though a man labour to seek it out, yet he shall not find it; yea farther, though a wise man think to know it, yet shall he not be able to find it" (Eccles. viii. 17).

Is there, then, no remedy in this case? does there remain nothing for man but to pass his days in a fruitless search after God; and not being able to find him, to lie down in sorrow? No; this ignorance may be remedied. If not wholly taken away, it may at least be in a great measure relieved, and the glory of God be manifested to the soul.

Here, then, at the outset, it is to be remarked, that the word of God takes away a great deal of the difficulty; and if it does not remove the darkness, does very greatly mitigate it. The one fact of the fall, which it reveals, goes a great way towards explaining the mystery. If this be a fallen world, no wonder that we see things out of order. Sin has disordered our faculties, made us imperfect judges of right and wrong; and our inordinate self-love renders us partial to ourselves; so that we are slow to trace our sufferings to their true source, and to feel that we suffer because we are evil. What revelation teaches, is not merely that there is such a thing as sin in the world, that wickedness does exist, or even prevail largely. The heathen knew this without revelation; we need no revelation to tell us it—it is notorious, prominent, forcing itself on our observation. But the thing which revelation has taught us is, that this sin is universal-not that there are some good and some bad; but that the disease has spread through the whole family of man, and infected every individual.

Here much that is mysterious receives its explanation. If all are sinners, no wonder that even the best should suffer. Let those who are impatient under suffering, learn to feel their sin; then they will submit, and quietly bear what is laid upon them, and say, "Wherefore doth a living man complain, a man for the punishment of his sins?" (Lam. iii. 39.)

But revelation teaches more; it not only reveals the fall, but also makes known the remedy for the fall. Here God shews himself glorious in the method of salvation; holy in forgiving sin; just in the very exercise of mercy. But though all this is revealed in the word, is the glory of it generally seen? Do not many hear of it week after week, and see no glory in it at all? Nay, does not every man need to be taught by the Spirit of God, as well as informed from his word, before he can discern it? Every man who is in earnest to save his soul, is brought to feel this. It is not enough to have the word revealing Christ to the eye-there must be the Spirit revealing Christ to the heart.

All good men have been convinced of this, and therefore have been instant in prayer for a manifestation of the divine glory. How earnest is the short prayer of Moses, with reference to a knowledge of the divine glory: "I beseech thee, shew me thy glory" (Exod. xxxiii. 18). He had no written word, his own books, except perhaps that of Job, being the earliest; but what he had no opportunity of learning from men or from books, God could teach him; and he prays, "I beseech thee, shew me thy glory." David prays often to the same purpose: he prays to see the power and glory of God in his sanctuary; he prays for an experimental knowledge of God's glorious loving-kindness; "Let thy mercies come also unto me, O Lord, even thy salvation, according to thy word" (Ps. exix. 41). St. Paul had very rich discoveries of the glory of God; but how did he obtain them? only? or hearing only?

but "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. iv. 6).

But Paul, it may be said, was an apostle: was there then another way in which those who were not apostles should discern the same glory? Was it enough for Paul to teach them what God had taught him? It was something it was much; but it was not every thing-it was not enough. He therefore prays for those whom he had taught; he prays "that the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints" (Eph. i. 17, 18). He "bows his knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his

glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God" (Eph. iii. 14-19). And our Lord represents this as a common privilege, which he will confer on all who obediently wait on him; "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him" (John, xiv. 21).

In dependence on this promise holy men in every age have called upon him, and havesome in a greater, others in a less, degreebeen favoured with manifestations of his glory. The most remarkable that I have read of is that of Dr. Brainerd, as recorded by Edwards. Edwards was no enthusiast; nor was he slow to discern the symptoms of enthusiasm in others. Nor was the missionary Brainerd an enthusiast; he was a sober-minded, as well as a highly spiritual and devoted Christian. This holy man, after giving an account of a very remarkable manifestation with which he was favoured, concludes in these words: "My soul rejoiced with joy unspeakable to see such a God, such a glorious divine Being; and I was inwardly pleased and satisfied, that he should be God over all for ever and ever. My soul was so captivated and delighted with the excellency, loveliness, greatness,

other perfections God, was even swallowed up in him; at least to that degree, that I had no thought (as I remember) at first about my own salvation, and scarce reflected that there was such a creature as myself."

PHILIP THE EVANGELIST, AND THE LORD HIGH-TREASURER OF ETHIOPIA.

Acts, viii. 26-40.

BY THE REV. HENRY GEORGE WATKINS, M.A. Rector of St. Swithin's, London.

No. II.

IN my last paper we left the inquirer and his instructor, the reader of Isaiah and the expositor, riding in the same chariot, on the road between Jerusalem and Gaza. If parishioners sought more than they do interviews for religious conversation with their pastors, I am sure both would be more improved. It is because there is so little of pastoral intercourse on purely Christian topics that so few understand or lay to heart the word of God which they hear at church; and because so few read in private the holy Scriptures and religious books, the little preaching that they hear does not profit them as it might.

while riding in the chariot was quite in unison with The place of the Scripture which he was reading 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.

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

hinder such a person from being baptised on the spot, and especially in the circumstances of the case. he had then been denied that holy rite, he might not find another opportunity of receiving it from an accredited minister of the Gospel. The evangelist knew full well that the command of Jesus was to baptise men of all nations; that it was very comprehensive, and to be interpreted liberally, as an ordinance, not for proficients in the faith, but for initiation or introduction into the Christian Church, and to be administered, not to fathers, but to babes in Christ.

With these views, and in that early age of the Church, and from the transitory nature of the interview between the disciple and teacher, this simple and sincere declaration, "I believe that Jesus is the Son of God," was deemed sufficient and acceptable. Philip assented to the proposal of the eunuch; the chariot was stopped in which they were. The lord high-treasurer credited the spiritual authority to baptise of the stranger, who had preached Jesus to him in a way so congenial to his wants, and feelings, and desires. By his discourse, and its effects on his heart, he knew that Philip was 66 a man of God." "So they went down both into the water, both Philip and the eunuch; and he baptised him" in the name of the Father, and of the Son, and of the Holy Ghost.

Our Church considers immersion as one proper mode of baptism. The ancient fonts that remain in our churches were made of sufficient capacity to admit of the dipping of infants. But the divine Originator of the ordinance did not see fit to enjoin any especial mode as essential to our obedience to his will, and as exclusive of all other modes. The Gospel was to be preached, and this ordinance was to be administered, to persons of all ages and constitutions, and to those labouring under the greatest infirmities; and as well to those dwelling among the frozen rocks of Labrador, as to those found on the burning sands of Arabia. Diverse modes are therefore allowable, to meet the diverse circumstances of mankind, so that the spirit of the ordinance be maintained, and all things be done decently and in order. In hot countries, bathings and general ablutions were so common, that the immersions of baptism were neither inconvenient nor insalubrious; but in colder climates the case is not so; and we are at liberty to apply the rule which the loving-kindness of God has given us, I will have mercy, and not sacrifice." The universal Church has always considered that sprinkling the subject with water is valid and sufficient baptism, when solemnly administered in the name of the Father, the Son, and the Holy Ghost; and there are instances in Scripture wherein it should seem that immersion or dipping was next to impossible-such as in 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 be baptised into the Christian faith sooner than he was, yet are infants, in virtue of the faith of their parents, proper subjects for Christian baptism, as the early commencement of a course of Christian instruction, by imploring the Divine blessing, through the medium of a divinely appointed ordinance. And though in this case the eunuch was immersed, sprinkling of water on the child or the adult has been deemed sufficient, where no conscientious scruples have interfered, by the judgment of the whole Church, except among a very small sect of Christians, and that exclusive opinion divulged only a few centuries ago.

Our Nicene Creed wisely declares, there is "one baptism for the remission of sins," without defining its outward mode. The spirit of the ordinance may be enjoyed, and the blessing of Christ may be expected, with equal certainty, whenever it is sought with equal fervency, under either form of its administration. This is one of the liberties of the Gospel, which the Church does well to maintain,

Observe further, when Philip and the eunuch" were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more.' The design of the interview was now accomplished. It was good for the evangelist to proceed to other services, and for the Ethiopian to look beyond the teaching of man to that of the Holy Ghost. It pleased God greatly to confirm the eunuch's faith in all that Philip had taught, and the writings of Isaiah, which he had declared to be inspired of the Holy Ghost, and on which he had commented, by a wonderful miracle wrought at the moment and in his immediate pre

sence.

Philip became perhaps invisible; or was visibly, suddenly, and rapidly raised up, and carried away from his sight, through the air. This baptised man might then exclaim, "Now I know that thou art a man of God, and that the word in thy mouth is truth." He had still Isaiah for his companion, and he was promised that the Lord would still further enlighten his mind by his own divine and gracious suggestions. "The path of the just is as the light, shining clearer and brighter to the perfect day." We shall soon see our teachers no more; let us value their godly instructions while we have them, and follow them as they follow Christ. Then shall we, as they, be taken by angels into Abraham's bosom. But though our teachers do not live for ever on earth, our great Highpriest abideth ever, and hath an unchangeable priesthood. May we "go on our way rejoicing," as this grandee of Ethiopia did! He had given himself to the Lord in baptism, and the Lord had graciously accepted him as a disciple; he rejoiced in Christ Jesus, and had no confidence in the flesh; he had, indeed, lost Philip, but through Philip he had found Christ. He would see his face no more, but Philip had commended him to God, and to the word of his grace, which was able to build him up, and to give him an inheritance among them that are perfectly taught and sanctified. He became a preacher of Christ and salvation to his own countrymen most probably, and through him did "Ethiopia stretch out her hands unto God."

While the sanhedrim at Jerusalem were persecuting all that called on the name of Christ, and were pining with rage that the city was filling with their doctrine, this heir of salvation is going homeward full of joy and peace in believing; carrying with him the glad tidings of salvation to his own nation; and although the eunuch departed for Ethiopia, and Philip was soon found at Azotus, yet are they, we doubt not, both found in that world where everlasting joy is with them, and where they are by the river of the water of life, to part no more.

MYTHOLOGY.-THE SCLAVONIC.

BY THE REV. HENRY CHRISTMAS, F.S.A. Author of "Universal Mythology." [Continued from Number CLXXXV.]

III. Of the Gods worshipped by particular Tribes only of the Sclavi.

Hitherto we have seen those deities only which were worshipped by all the Sarmatian tribes; but there were some which, though not universally adored, were yet held the chief gods among those people who did receive them: there were others which maintained a secondary rank among certain nations, but are, however, too important to be overlooked. Such was the god Silny Bog, or Krepki Bog, who was con

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

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