general custom, but not from his general opinion, respecting the necessity of Circumcision. "Unto the Jews, he became as a Jew, that he might gain the Jews." Not that he complied, as has been alleged, for fear of the Jews, or out of hypocrisy of conduct, or of meanness of spirit. No. St. Paul's character was above such imputations. The purest motives always actuated his conduct. He knew that the Jews would not associate with Timothy, unless he was circumcised; and therefore without a compliance with this rite, he could have no opportunity of supplying them with the waters of life freely. We are not to consider this according to our own ideas; for we can have no proper conception of the extreme prejudices of the Jews. But we are, as it were, to place ourselves in Judæa at that period, to make a true apology for St. Paul. So unconquerable was this prejudice, that the Christian converts, resident in Judæa, continued the observation of this ordinance till the destruction of Jerusalem, and consequent dissolution of the Jewish state. They considered the Jewish ceremonies indeed as totally indifferent, and not at all essential to salvation; they were, therefore, like St. Paul, occasional conformers, that they might promote the interests of that new arrangement of religious doctrines and duties, which they were called upon to support.

The early part of this apostolic journey is now hastily described by the Historian. In some places

1 1 Cor. ix. 20.

2 Biscoe on the Acts, p. 630.

they were permitted to preach the Gospel; and others for reasons unrevealed, they were directed at present to pass by. They travelled through the countries of Phrygia and Galatia, where they planted the Gospel, and intended to have done the same in Asia, (that is, in Asia proper, a small part of Asia minor) but were prevented by a particular revelation. They then went to Mysia, on their road to Bithynia, but the Spirit of the Lord again altered their purpose. Therefore, passing by Mysia, they came to Troas; the city of Troas Alexandria, situated on the sea coast, at a short distance from the celebrated plain of Troy. At this place, the reason of the particular interference of the Spirit of God became manifest by a vision. The figure of a Macedonian appeared to the Apostle, entreating his assistance in a country, ready, perhaps, for conversion, but which had not yet been visited by the day-star of Christianity-" Come over into Macedonia, and help us." The country of Macedon, celebrated as the native place of Alexander, who obtained by extensive conquests and extensive cruelties the appellation of Great, lay across the upper part of the Ægæan sea. The Apostle Paul, with Silas and Timothy, was no longer at a loss to know the place of their present destination, and prepared for their departure. At Troas they were joined by St. Luke; a circumstance which we discover by the change of the expression, as well as by the more lengthened detail of the narrative. "After he had seen the vision, immediately we endeavoured to go into Macedonia." They now embarked for their short

voyage. The first day they reached Samothracia, an island in the mid-channel, and the next day landed at Neapolis, a city on the continent of Europe. From hence they sailed up the river Strymon to Philippi, the first city in that part of Macedonia, and a Roman colony, where they intended to make a longer abode, in compliance with the heavenly vision which had called them to preach the Gospel in that place.

On the Sabbath-day, that sacred day which no good man can suffer to pass by without offering up public, as well as private supplications to God, these holy men resorted to that place of worship which they found at Philippi; a place, as it is translated, "where prayer was wont to be made;" that is, where was a Proseucha, as it is generally understood, an oratory, or open court, sometimes planted with trees, and situated near the river's side. At Philippi, as it appears, there was no Synagogue, the society of Jews being very small; which we may judge from the congregation of worshippers being composed solely of women. On such occasions the next expedient was to procure a building of more easy expense, an open garden, which was sometimes situated on a hill, sometimes by the sea, or, as in this case, by the river's side, that in the bosom of retirement they might meet with no interruption to their devotion. To such a place as this did our Saviour himself resort for private meditation, when it is said, "he went out into a mountain to pray, and continued all night in prayer

to God';" that is, in an oratory, or court of prayer to God. To such a place too does David refer, when he compares himself to a "green olive tree in the house of God 2."

In the Jewish Synagogue a prescribed form of public service was used, which consisted of prayer, reading, and expounding the Law: in the oratories private devotion was pursued, and instruction was introduced in a more familiar way. This is evident from the easy manner in which St. Paul and his companions conducted themselves on this occasion: they sat down, and entered into conversation on the important topics of the Gospel, with the women who happened to be assembled there at that time.

The conversation of one of these, who was a native of a Grecian city, but a worshipper of the true God, that is, a Proselyte of the Gate, is particularly noticed by the historian. The account of this conversion demands our attention, as in it is displayed the root and progress of faith. "A certain woman, named Lydia, heard us; whose heart the Lord opened, that she attended unto the things which were spoken of Paul." The preventing grace of God disposed her heart to receive the evidences of the Gospel. "Faith cometh by hearing, and hearing by the word of God 3." Faith did not over-rule her reason, but directed it. When her heart was opened, she believed with full effect.

1 Luke vi. 12.

2 Psalm lii. 9.

3 Rom. x. 17.

She attended unto the saving doctrines which she heard, and resolved that within her breast they should bring forth their intended fruit. In vain are the most valuable words presented to the ear, if the grace of God open not the heart. This is the fatal cause of the great obduracy of mankind. It is not that they do not know, but that they will not understand. Oh! let us hear, that we may live! "Draw us, Lord, and we will run after Thee!" Let this be our prayer, when the salutary tidings of salvation are presented to us. may it truly be said, "Blessed are your eyes, they see; and your ears, for they hear1!"

Then

for

When Lydia had been thus made sensible of the necessity of Gospel-Salvation, she accepted the conditions, and, with all her household, young, it is probable, as well as old, was made partaker of that Sacrament, which is properly considered as an indispensable mean of Grace; through which we receive "remission of sins by spiritual regeneration; that having enjoyed the everlasting benediction of the heavenly washing, we may come to the eternal kingdom which is promised by Christ our Lord"."

The argument used by this pious woman to induce the Apostle and his friends to take up their lodgings at her house, contrary to their usual custom, lest they should be burthensome to their converts, was unanswerable. If ye have judged me to be faithful to the Lord, come unto my house

1 Matt. xiii. 16.

66

2 Office for Public Baptism.