question *. But even if it were genuine, it would argue gross ignorance, or something worse, to infer from Philip's calling Christ the Son of God, that he had instructed the eunuch in the doctrine of Christ's divinity; nothing being more clear than that Son of God signifies, in the language of the Jews of Christ's time, no more than Messiah or Christ, that is, the highly favoured messenger of God.

38. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch, and he baptized him.

39. And when they were come up out of the water, the spirit of the Lord caught away Philip, and the eunuch saw him no more; for he went on his way rejoicing.

His going on his way is assigned as the reason why he saw Philip no more; it may be doubted, therefore, whether the expression, "the spirit caught away, or took away, Philip," refers to his being miraculously conveyed through the air, as seems to have been the case with some of the ancient prophets; or merely to his being directed to leave him. The eunuch went on rejoicing, both because he was relieved from the perplexity which he before experienced respecting the passage which he was reading, and likewise because of his faith in the Christian religion, which affords just ground of joy. Some manuscripts† add to this verse, "the Holy Spirit fell upon the eunuch;" but, as none except the apostles appear to have had the power of communicating miraculous gifts, it is probable that this is a spurious addition to the text.

40.

But Philip was found, or, ap

It is omitted by Griesbach. + See Griesbach.

peared," at Azotus; the Ashdod of the Old Testament; and, passing through, he preached in all the cities, till he came to Cæsarea.

REFLECTIONS.

1. We may observe how honourable is the charac ter here given of the Ethiopian treasurer. He is not ashamed of his religion in a foreign country, nor in a luxurious court, but cheerfully exposes himself to all the ridicule and all the contempt which the public avowal of it would necessarily bring upon him, from his fellow courtiers. Notwithstanding the importance of his office, he undertakes a long journey to fulfil his duties as a Jew, and employs the leisure which that journey affords in reading the scriptures. Such fortitude, piety and zeal reflect more lustre npon his character, than all the honours conferred upon him by his royal mistress. Justly were they rewarded by an early communication of the gospel of salvation, and with a place in these pages, in which he will be handed down to all succeeding generations.

Happy are they who, like this nobleman, have courage to avow their religious principles in the most trying situations; who, amidst the cares and pleasures of exalted stations and important employments, can find leisure to attend to the duties of religion, and to improve their minds in useful knowledge. They will find that the time thus employed has not been spent in vain. In the principles which they hereby acquire, they will experience support when every earthly succour fails. The favour of princes is uncertain, and soon lost. All worldly grandeur will cease at death, if not before; but of the delightful prospects and di

vine consolations which religion affords, men can never be deprived. These will follow them to the grave, and live beyond it. Let no business or station induce us to neglect what is so necessary to our welfare. It is the only consolation of the poor; the last resource of of the rich.

2. When reading the scriptures, let us often put to ourselves the question proposed by Philip to this treasurer of Ethiopia, Understandest thou what thou readest? Unless our reading be accompanied with the knowledge of the sentiments of the author, it is of no value, and the time employed in it is wasted and misspent. To acquire this understanding of the scriptures, is not so easy as some imagine. These sacred writings have suffered so much injury from time, and the carelessness of those through whose hands they have passed; their phraseology and the manners of ancient times, are so different from those of the modern, and they have been so perverted by false glosses and interpretations, that it often requires great attention and care to discover their true meaning. To this object let our attention be directed, with unceasing diligence; and let us judge of our value for these sacred records of divine truth, not by the time which we spend in reading them, but by the labour which we employ to ascertain their sense, and by the proficiency which we make in divine knowledge. In examining the scriptures, let us not despise the assistance of any, but be ready, like this eunuch, to receive information from every quarter.

The

3. We learn from this story that a belief in the gospel of Christ affords just ground for joy. treasurer of Ethiopia, after believing and being baptized, went on his way rejoicing. And Christians of the present day have a like reason for gladness. Their religion removes all painful apprehensions from the minds of the guilty, by assuring them of pardon: it furnishes the best rules for the direction of their conduct in future, aud it promises the virtuous a resurrection from the dead to eternal life. Those who enjoy

such blessings, and who entertain such hopes, may well rejoice.

Acts ix. 1-19.

We have here an account of Saul's journey to Damascus, to imprison the Christians whom he might find there; of the appearance of Christ to him on the road, and of his consequent conversion to the Christian religion.

1. And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the High Priest,

2. And desired of him letters to Damascus, to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.

Saul was exasperated to the highest degree to find that those whom he had driven from Judæa, by persecution, were employed in propagating the same doctrine in the places to which they fled; he resolves, therefore, to pursue them whithersoever they go. Damascus was a city of Syria, in which there were many Jews. And it appears, by the letters now granted to Paul, that the Romans allowed the Jewish High Priest to exercise authority over those of the Jewish religion who resided in foreign countries.

3.

And as he journied, he came near Damascus, and suddenly there shined round about him a light from heaven.

The other accounts which Paul gives of this transaction, say that it took place at noon, and that the light exceeded the brightness of the sun. They also say that it appeared to his companions, as well as to himself. Acts xxii. xxvi.

4. And he fell to the earth, as his companions did likewise, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?

5. And he said, Who art thou, Lord? And the Lord said, I am Jesus of Nazareth, whom thou persecutest.

The remainder of this verse and a great part of the next are omitted in the best manuscripts, and were probably inserted here by mistake from the other accounts of this transaction, in which they are found. The ready answer which Saul gives to the question proposed to him, shows that he could not be struck to the ground by lightning; for that deprives men of the use of their mental faculties, as well as of their sight.

6. But arise, and go into the city, and it shall be told thee what thou must do.

7. And the men which journied with him stood speechless, hearing a voice, but seeing no man.

In the parallel passage, Acts xxii. 9. we are told that the attendants heard not the voice of him that spake to him. To reconcile these two places, it has been supposed that they heard indeed a voice, but no articulate sound, so as to understand what was said, Thus when Daniel saw a vision, Dan. x. 7. the men that were with him saw nothing.