under a severe penalty, to be administered on the eighth day after the birth of the child. It was first enjoined on Abraham, as a token of the covenant God made with him and his posterity; and it was renewed by Joshua, when the Israelites entered the land of Canaan; having been disused by them for forty years, during their sojourning in the wilderness. Q. What was the original design of this rite?

A. The original design of this rite was, that every son of Abraham might bear in his body the seal of the inheritance of the land of promise, and the sign of their being in covenant with God. The visible sign was designed to remind them of their allegiance to the only true God, and to excite them to strive after the invisible grace which it sealed, his favour, and an eternal inheritance in the kingdom of heaven.

Q. What rite in the Christian Church answers to that of circumcision under the law?

A. When all distinction between the children of Abraham and other nations was abolished, and Gentiles as well as Jews rendered capable of entering into covenant with God, the rite of circumcision was abolished, and the sacrament of baptism substituted. By this rite, children are entered into covenant with God under the Gospel, as they were, under the Law, by circumcision; and become, by baptism, obliged to observe the commands of the Gospel, as the circumcised infant became a debtor to the whole Law of Moses." That infants are proper subjects of haptism, as they were of circumcision, there can be no doubt. If infants, under the Jewish dispensation, were admitted into covenant with God by circumcision, how can it be improper that, under the Gospel, they should be admitted into covenant with him by baptism? The language of Christ is, "suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God." Since they sustain the lamentable consequences of the fall, it is certainly proper that they should enjoy the means of redemption which God has provided in his holy Church, into which baptism is the only mode of admission; for the Saviour himself declares, that except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." In the primitive Church, baptism was administered to infants; and the custom was considered as of apostolic institution.

Q. Why was Jesus Christ circumcised, since he was holy and without sin?

Gen. xvii. 14.

z Gen. xvii. 10.

a Gal. v. 3.

b John iii. 5.

A. It was necessary that the Son of God should be circumcised, in order that he might become subject unto the Law, and, sustaining the penalties of the Law in our stead, might expiate our sins by his own blood.

Q. What is the import of that sacred name which was imposed upon the Son of God when he was circumcised?

A. The name of Jesus, which was given to our Saviour at his circumcision, implies his office-to save his people from their sins; that by his death he should deliver them from the punishment due to sin, and by his grace should deliver them from its power and dominion.

Q. What may we learn from the observation of this festival?

A. This festival should impress on us the necessity of that spiritual circumcision, or change of heart and life, which our Saviour has made the condition of salvation. The example of Christ, who, in obedience to the will of God, submitted to an humiliating and painful rite, should teach us humility, and the duty of submission to all the ordinances of the Church. "The disciple is not above his master, nor the servant above his lord."

Q. What does this spiritual circumcision signify?

A. This spiritual circumcision implies the weaning of our affections from the world, and placing them upon heaven; a strict government of our sensual appetites; a total abstinence from forbidden pleasures, and moderation in the pursuit of those which are lawful. In fine, it denotes a conformity of our hearts and lives to the holy image and commands of God; and until we are thus renewed by the spirit and power of Christ, we are none of his.

Q. What should the commencement of a new year suggest

unto us?

A. The commencement of a new year should suggest to us the great value of time, which God has given us for the purpose of working out our salvation; and upon the improvement of which, therefore, depends our eternal destiny. Of time, little is at our own disposal; what is past, cannot be recalled; the future is uncertain; the present is all that we can call our own, and this is continually fleeting. In this short and uncertain period we have a concern of infinite importance to secure, even our eternal salvation; and this requires the whole force and vigour of our minds, the labour

e Matt. i. 21.

and industry of all our days. This important concern, therefore, should not be left to a sick bed, or the evening of our lives, when our strength and our reason are departing from us: now is the accepted time, now is the day of salvation. If we obstinately resist and contemn the offers of divine grace, the things that belong to our eternal peace may be for ever hidden from our eyes.

Q. In what manner ought we to employ and regulate our time?

A. We ought to redeem the time which we have misspent, by sincerely lamenting our past follies and transgressions; by adoring the infinite patience and goodness of God, who spared us when we deserved punishment; and by seeking to make our peace with him, by lively penitence, and holy and obedient faith in his Son Jesus. The necessary business of this life should be conducted from a sacred regard to the laws of God, and to the account we must render at his tribunal: the salvation of our own souls, the good of our fellow-men, the glory of God, should be the momentous ends at which we should earnestly aim in all our actions: diligence, zeal, and order, should characterize the management of both our temporal and spiritual concerns: and should it please God to prosper the work of our hands, we should evidence our gratitude to him, and lay up an unfailing treasure in heaven, by devoting a portion of our wealth to the establishment or aid of pious and benevolent institutions. Thus faithfully devoting our time, our talents and advantages, to the honour and service of God, we may humbly rejoice in his favour here, and confidently look forward to the fruition of his blessed presence hereafter.

CHAPTER XI.

THE EPIPHANY, JANUARY 6.

A FESTIVAL.

Q. WHAT festival does the Church celebrate this day? A. The Church this day celebrates the festival of the Epiphany. This word signifying manifestation, may be applied to Christmas-day, when Christ was manifested in the flesh; but it is appropriated by the Church to this day, when he was manifested to the Gentiles.

Q. What is the design of the Church in celebrating this festival?

A. In celebrating this festival, we design to show our gratitude to God, for manifesting the Gospel to the Gentile world; thus vouchsafing to them equal privileges with the Jews: and the first instance of this divine favour to the Gentile world was, when the birth of Christ was declared to the wise men of the East.

Q. What is the design of the lessons and the epistle and gospel for the day?

A. The first lessons contain prophecies of the increase of the Church, by the abundant accession of the Gentiles; the second lesson for the morning, and the epistle, contain a vindication of this gracious dispensation of God to the Gentile world; the gospel gives an account of the manifestation of the Saviour to the wise men of the East; and the second lesson for the evening service, contains an account of the manifestation of the divine power of Christ, by the first miracle which he wrought at Cana of Galilee.

Q. Who were the wise men to whom our Saviour was manifested?

A. Our Saviour was manifested to the wise men of the East, called, in Greek, magi; who were celebrated for their learning, particularly their knowledge and skill in astronomy; to which study the priests and great men of the East devoted themselves.

Q. In what manner did God manifest the birth of the Saviour to the wise men?

A. The birth of Christ was manifested to the wise men by the appearance of a luminous meteor, which was ob

served by them to differ from the ordinary stars of heaven, and was considered, agreeably to the notions then prevalent among the Gentiles, to presage something of great moment and importance. The expectation of the appearance of some great personage, founded originally on the prophecies which were delivered to the Jews concerning the coming of the Messiah, was then universal. The appearance of an extraor dinary meteor in the heaven would, therefore, be considered as announcing his birth, and would direct these wise men on their journey to Judea, where this glorious personage was to appear. The appearance of the star, and the journey of the Chaldean wise men in consequence of it, are mentioned by Chalcidius the Platonist."

Q. How did the wise men find the young child Jesus?

A. Upon applying to Herod at Jerusalem, they were directed by him to Bethlehem, the place pointed out by the prophets as the birth-place of the Messiah. Pursuing their journey to Bethlehem, the luminous meteor, in appearance like a star, again appeared to them, and conducted them to the place where Jesus was.'

:

Q. Did not the wise men render homage to the Saviour? A. When they found the Saviour, they fell down and worshipped him and as it was customary to approach kings and great men with presents, they opened their treasures, and laid before the Saviour, gold, frankincense, and myrrh, the choicest products of their country.

Q. Why did God thus manifest his Son to the wise men of the East?

A. It was the merciful design of God, that his grace should appear unto all men and as the Jews had notice of our Saviour's birth, by the appearacce of angels to the shepherds; so the Gentiles were informed of it now, by the manifestation of Christ to the wise men of the East. The time was now come, when the wall of partition should be broken down, and all nations be one fold, under one shepherd, Jesus Christ our Lord.

Q. Did not these wise men evidence the most exalted courage and pious zeal?

A. These wise men were not intimidated by the difficul ties and uncertainty of the journey, nor by the fear of Herod, who, they had every reason to expect, would be enraged at the mention of a rival king; and though they found the

d Plin. Nat. Hist. lib. ii. c. 25

Matt. ii. 9.