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To answer this question, let us consider by what principle he was actuated in the several instances. now mentioned; and this we shall find to be a desire to beat down the false opinion commonly entertained by the Jews, that their law was in full and perpetual force, and all its rites and ceremonics of indispensable obligation upon Gentiles as well as themselves. This he saw would undermine the whole fabric of the Christian faith, which rests entirely upon the all-sufficient merits and atonement of Christ : and therefore he never suffered it to pass without a decided censure. But while he condemned the use of the ritual law when enjoined as a necessary duty upon Christian converts even Jews, and of course much more so Gentiles; yet in any other point of view he seems to consider a compliance with it as a matter of indifference, especially by persons of Jewish extraction. He himself, indeed, clearly saw its futility; but then, as the Gospel gave no express injunction upon the subject, he contented himself with guarding all his hearers against the fatal error so much contended for, without prohibiting every part of the temple service. The temple itself was soon to be destroyed; when every Christian would evidently see the abolition of the Jewish church as well as state. Till that period should arrive, he naturally deemed it more expedient not to resist with too great violence, and even to accommodate himself to their prejudices, so far

as could be done without a sacrifice of truth. Hear

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his own words; I made myself a servant unto all, that I might gain the more; unto the Jews I became a Jew, that I might gain the Jews."-At the same time he gave up no principle; and though he circumcised Timothy, a Jew on the side of one parent, yet he strenuously resisted the circumcising of Titus, who was a Greek. Why did he act in these different ways? Because in the first case it was nothing more than an innocent form employed to gain easier access to the Jews; but in the latter it was made a question of essential duty, with which he would not comply, being repugnant to his settled judgment, and likely to scandalize the Heathen converts. "Neither circumcision," says he, “availeth any thing, nor uncircumcision." They are in Christ Jesus of no moment whatsoever; they may be therefore harmless signs or shadows, but of no substance or value. Thus you see the conduct of St. Paul, instead of being objectionable, is a model of that wise discretion, which, while it maintains its integrity, is willing to suit the tempers and dispositions of all men : a discretion not only consistent with, but required by our meek and benevolent religion.

There is nothing to detain you with in St. Paul's journey through Asia Minor, except that when he came to Troas we find the historian speaking of

himself as one of the company,

Immediately we

endeavoured to go into Macedonia.". He was therefore an eye-witness to many, if not to all the subsequent transactions. The first city they arrived at in Macedonia was Philippi, a Roman colony."And on the sabbath," says he, we went out of the city by a river side, where prayer was wont to be made," or rather where was a place commonly appointed for prayer. These places, called Proseuchæ, were sometimes used instead of synagogues, where these could not conveniently be built; and sometimes chosen for the greater retirement. They were for the most part enclosed, yet uncovered; and were situated on the banks of rivers, or by the sea side, that there might be water at hand for washing and purifying before prayer. Here they met a woman called Lydia, a seller of purple; whose heart the Lord opened, that she attended unto the things which were spoken of Paul." The meaning of which is, that God disposed her heart to give heed to the preaching of the Gospel; which divine grace, joined to her own willingness of mind, produced a lively faith. From this passage we learn, that two things are necessary to make men true believers, the grace of God, and their own honest endeavours. Lydia scems to have been a person of great piety and virtue; yet these good dispositions could not of themselves enable her to receive the light of the Gospel without divine assistance. At

the same time, the choice of such a person may shew us that the co-operation of a sincere mind is required. The seed must be sown in good ground, in order to bring forth fruit. God may knock at the door of men's hearts; but if they are unwilling to open them and to receive instructions, vain is the heavenly call. Let us therefore on one hand avoid a presumptuous confidence in our own strength : and, on the other, a careless neglect of the talents committed to us, expecting some miraculous power of the Holy Spirit in our favour. We cannot, it is true, of ourselves help ourselves; but it is equally true, that without our own faithful exertions God will not help us, but will withdraw the only means by which we can act effectually or ac ceptably in his sight.

Some time after the conversion of Lydia, as they were going again to the Proseuchæ, a damsel met them who was possessed with a spirit of divination, or, as it is in the original, a spirit of Python. This last name appears to be borrowed from the diviners belonging to the famous temple of Apollo called Pythian who are by some supposed to be the same with ventriloquists, or persons who utter articulate sounds without appearing to open their lips. This damsel followed Paul and his company, crying out, "These men are the servants of the most high God, which shew unto us the way of salvation." Whether the confession was extorted from her by

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the power of God, (as we find unclean spirits had confessed Christ) or made of her own free will, in order to conciliate men endued with such wonderful gifts, we are not told. But Paul being grieved, either for her afflicted state, or at the appearance of receiving sanction from an evil spirit, cast him out in the name of Jesus. "And when her masters saw that the hope of their gain was gone, they caught Paul and Silas, and drew them into the market place unto the rulers."-Here you see one grand cause of rejecting and persecuting the Christian faith; the loss of gain wickedly acquired, either by gross imposture or by the worship of devils. And we shall see other instances of the same worldly motives at work. But what I make the observation for is, to call your attention home to yourselves. Ask your own hearts, whether the desire offilthy lucre" has never tempted you to transgress the precepts of justice, mercy, or charity, left by your Lord and Master? Have you never sought dishonest gain? Is your mind so intent upon riches, that you are in danger of passing by objects of wretchedness without notice, or perhaps without feeling? Have you never, for the sake of wealth, committed fraud, or violence, or oppression? If in these or any other instances you have consulted your avarice rather than your religion, you are guilty of a similar offence with the persons here spoken of. The only difference

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