Chapter XI (1)

Account of Paul and his Companions meeting with Lydia by the River-side
at Philippi--the Impression produced upon her Heart by the Preaching of
Paul--Remarks on Conversion as exemplified in the Case of this
Disciple--its Seat the Heart--its Accomplishment the Result of divine
Agency--the Manner of it noticed--the Effects of a divine Influence upon
the human Mind, namely, attention to the Word of God and the Ordinances
of the Gospel, and affectionate Regard to the Servants of
Christ--Remarks on the Paucity of real Christians--the multiplying Power
of Christianity--its present State in Britain--Efforts of the
Bible Society.

The historical part of the New Testament, called the ACTS or THE APOSTLES, contains a faithful record of the early propagation of the Gospel and the incessant exertions of the first labourers in the vineyard. They were not men who "wasted their strength in strenuous idleness," or dissipated the time of action in "laboriously doing nothing;" but were endowed with extraordinary qualifications and an inextinguishable zeal for their novel and interesting employment. They reflected the light of the Sun of Righteousness upon a dark age, and glowed with the very spirit of their ascended Lord. Remarkable effects were produced upon the moral world, notwithstanding the counteracting influence of human prejudice and opposition; and as they quitted the world, amidst the whirlwinds of persecution and in the flames of martyrdom, they dropped from their ascending chariots the mantle upon their successors in office, who "entered into their labours," and continued "with great power" to give "witness of the resurrection of the Lord Jesus; and great grace was upon them all."

So wonderful are the appointments of Providence, that we find a youth who took an active part in the murder of the first martyr to the Christian cause, and afterward breathed forth an unrelenting hostility against all its adherents, selected as the chief instrument of its extension in various countries. That mighty energy which "commanded the light to shine out of darkness," as he was on a persecuting expedition to Damascus, "shined into his heart," and by a miraculous interposition not only checked him in his career, but communicated to him "the light of the knowledge of the glory of God in the face of Christ Jesus," and turned all the energies of his character into a new and most important course of exertion. He became a Christian, a preacher, an apostle, and a missionary to the Gentile world: and while by his indefatigable labours he benefitted so large a proportion of his contemporaries, by his inspired epistles he has instructed the church 'of God in every succeeding age of the world.

Paul appears to have travelled over a considerable portion of Asia and part of Europe. Barnabas, and afterward Silas and Timotheus, accompanied him. In many places he suffered great personal injury, and his valuable life was repeatedly endangered. Having passed through Phrygia and the proconsular province of Asia, of which Ephesus was the capital, Paul and Silas came at length to Troas, where the former had a vision, in which he saw an inhabitant of Macedonia standing before him, and uttering this request, "Come over and help us." This impressed his mind with a conviction that he was called in providence to preach the gospel in that part of Greece; and he immediately sailed down the Aegean Sea by the island of Samothracia and the port of Neapolis, and from thence to Philippi, which was a Roman colony. [45]

In this city, whither it seems probable from the history, that Luke had accompanied them, they remained some days; and here we are introduced to the brief but instructive account of the excellent woman whose name is prefixed to this chapter.

Paul, and the companions of his missionary tour, first met with Lydia at one of the Jewish places of prayer by the river-side, which ran near the city. The Temple at Jerusalem, and previously the Tabernacle, were the appointed places for the public worship of God, in the open court of which, before the altar, the people assembled. But such as lived at a distance, or from local inconveniences could not constantly repair to the place of general association, were allowed to build _Proseuchiæ_, or _Oratories_, in one of which our Saviour continued all night in prayer. They had no covering like synagogues, but were surrounded by porticoes, to afford shelter from the inclemency of the weather, and were erected in the suburbs of a city, by the baths or near rivers, on account of the purifications so frequent with the Jews, and usually on very elevated spots of ground. The proseucha signalized by the devotions of Christ was on a mountain. Some have supposed that Isaac went out to meditate in the evening in a place of this description. These were probably the _high places_ of ancient times, in or near which groves were planted, and which are only condemned in Scripture when appropriated to idolatrous purposes. "I am like a green olive tree," says the Psalmist, "in the house of God."

Availing themselves of the opportunity afforded by the resort of devout persons to these religious retirements, these zealous ministers of the Gospel conversed and preached to the people, who on this occasion were chiefly women. But though many were addressed, it does not appear that more than one was substantially benefitted. Her attention was excited, her heart opened, and her profession of the name of Jesus immediate and public. The several points of her character deserve particular and distinct illustration.

Lydia is said to have been of the city of Thyatira; but whether she had removed to Philippi, or was only come for the purpose of trade, is not certain. She was one who "worshipped God," that is, one who, in distinction from the heathen around her, had learned the character of Jehovah, and was probably a Jewish proselyte. [46] Instructed in the ancient records of that extraordinary nation, which had been so many past ages the only depository of divine truth, she was expecting the predicted Messiah; and while, from the natural aversion of mankind to the humiliating doctrine of salvation through a crucified person, the greater proportion of Jews rejected him, she experienced a true conversion, not only from the principles of heathenism, but from those of Judaism, to the Gospel of Jesus Christ. A few instances of this description occur in the evangelical record to show the sovereignty and diversified operations of the grace of God.

That moral change, that spiritual renovation, which has been called CONVERSION, is, we are aware, and ever will be, the subject of profane ridicule amongst unbelievers. It does not indeed produce any astonishment, although it awakens extreme regret, that one of the most obvious effects resulting from the publication of the Gospel of Christ should be so unblushingly denied by this class of mankind. "The natural man discerneth not the things of the Spirit of God, because they are spiritually discerned." The scriptures themselves predict this incapacity, even in some of the most refined and intellectual of our species, to form a conception of this marvellous change; and experience evinces the truth of what they affirm, and which originates in the very nature of things. It is characteristic of human perversity to disbelieve what is imperceptible to reason or invisible to sense, and to vaunt itself upon that very infidelity as a distinctive mark of pre-eminence, which is, in fact, a proof of debasement and guilt. If a system of religion were to be so constructed as to be exempt from the ridicule of the profane, it must be itself ridiculous; because their distorted minds cannot discern the beauties of truth, and their depraved feelings will not admit her claims. To secure their approbation religion must change her character, alter her doctrines, new cast her precepts, and new modify her principles.

Lydia presents an interesting specimen not only of the reality but of the nature of the great work of conversion; and, however contemptible the subject may appear in the eye of a dissipated world, or to the mind of a prejudiced reader, we hesitate not to state the sentiments which necessarily arise out of the present example respecting the seat and source of this change, the agent by whom it is accomplished, and the corresponding effects produced.

1. Our attention is, in the first place, to be directed to _the seat of this spiritual renovation_. It is said of Lydia, that her HEART was opened. This change, therefore, is of a moral nature, not merely circumstantial, but radical. It does not consist in assuming a new name, professing new opinions, using a new language, performing a few rites and ceremonies, or reforming a few exterior vices, These are only branches--the tree itself must be made good--the crab stock of nature must be grafted with spiritual principles, and by being planted in the garden of the Lord be brought under a heavenly culture. It is then only "the fruits of righteousness" may be anticipated, "which are to the glory and praise of God."

The disordered state of the passions is a striking evidence of human degeneracy. In consequence of this a thousand mistakes are committed, and a thousand follies practised. Each passion is fixed on a wrong object, pursues an unworthy end, and is susceptible of false impressions. Indeed, the will is totally perverted, and chooses, with obstinate resolution, whatever is erroneous and criminal; on which account men are represented in the metaphorical language of Scripture, as "loving darkness rather than light." So astonishing is the degree of this perversion, that the Supreme _Good_ is dreaded and avoided as if he were the only _evil_ in the universe; and, however vain the attempt, guilt is continually seeking concealment in some secret covert, some supposed security from his omniscient inspection. Captivated by deceitful appearances, human confidence is perpetually misplaced, and therefore perpetually betrayed; the siren song of pleasure soothes the unhappy captives of her bewitching charms into the bosom of destruction--the splendour of earthly distinctions dims the eye of sense, and prevents its perception of the bright realities of heaven. In fact, such has been the melancholy effect of sin upon the perceptions of the human soul, that every thing is seen through the medium of sensual passions in an inverted position--good seems evil, and evil good--and till this disorder become rectified by a divine touch, the heart will remain at enmity against God, the refuge and resort of the worst dispositions, and the great central pandemonium of every diabolical affection. Such is the statement of Jesus Christ himself, "From within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness; all these things come from within, and defile the man."

As the intellectual and moral state of man are, in a religious view, closely connected, the renovation of the heart is essentially connected with an important change in the understanding. The latter may, indeed, be considerably improved and informed when no spiritual effect is produced upon the former, but the former cannot be renewed without corresponding and coincident effects on the latter; and the illumination of the understanding is so universal, that believers are said to be "light in the Lord." Their perceptions of truth are not mere gleamings and streaks of divine radiance thrown across the obscurity of the mind, but all is light. Nor is it merely new light diffused over objects familiar to the thoughts, but a discovery of new scenes. The soul, in a sense, changes its hemisphere, emerges from darkness, ascends to the summits of Pisgah, and contemplates the ineffable glories of a new creation. "If any man be in Christ, he is a new creature; old things are passed away, behold all things are become new." How touching and how worthy of adoption the poet's language:

"Celestial light
Shine inward, and the mind through all her powers
Irradiate; there plant eyes, all mist from thence
Purge and disperse!"

MILTON.

The total renovation of the heart is evinced by susceptibility of conscience. This moral faculty, in an unregenerate state, is either perverted or hardened. In the former case, our obligations are not clearly discerned, or are easily dispensed with; in the latter, the most powerful appeals to love or fear are resisted. In the progress of sin to its most awful consummation, those gentle whispers which were at first noticed, and made the transgressor tremble till he sometimes let fall the forbidden fruit, are at length unheard. Every intimation is silenced by guilty merriment, which perhaps was at first forced, but soon becomes habitual. Where conscience is not lulled into total inaction, it is, in this state of character, violated with little remorse. The mind loses sight of the glory of God, its best regulating principle; it is alive to personal interests only, and discards every thing of a nobler nature. But, in the sincere and humble Christian, conscience is tender, easily offended with evil, and gradually approximating that state of susceptibly in respect to sin, in which it resembles a well-polished mirror, that shows the slightest particle of dust or damp upon its surface. Such a conscience is no less _rigorous_ than it is tender, and repels temptation with persevering energy. It will hold no debate with the tempter; and so far from seeking to ascertain how far it may advance towards sinful compliances without contracting actual guilt, it will "abstain from all _appearance_ of evil."

In stating that the heart is the seat of those principles and the source of that transformation of character which is comprehended in the term _conversion_, it is intended to express the _permanent_ nature of the change. It is not an opinion or an emotions resembling the morning cloud and early dew that pass away, but an abiding and deep-wrought alteration. "He which hath begun a good work in you, will carry it on until the day of Christ Jesus;" in consequence of which, "the path of the just is as the shining light that shineth more and more unto the perfect day."

"That such improvements of character often _have_ occurred, and are often taking place now, cannot be denied by any philosophic observer of human nature: to disregard them, or to neglect an investigation of their use, is to neglect one of the most interesting classes of facts observable amongst mankind. Who has not either heard of or witnessed the most extraordinary changes of conduct, produced through the _apparent_ influence (to say the least) of religious motives? I say nothing here of the _three thousand_ converted in one day at the feast of Pentecost--of the conversion of St. Paul and others mentioned in the Acts of the Apostles--because those are usually ascribed to the miraculous and _extraordinary_ influences of the Holy Spirit in the apostolic times. But I may call your attention ttomatters of more recent occurrence. You have witnessed instances of men running eagerly the career of folly and dissipation, who have been suddenly arrested, and changed from 'lovers of pleasure' to 'lovers of God.' You have known others who have devoted themselves early to the military profession, who literally knew _no_ fear, who have spent their lives in the pursuit of glory, who have approached the verge of life full of scars and full of honours, still panting after 'glory, honour, immortality,' but thinking nothing of 'eternal life;' till, touched by an irresistible hand, they have been transformed from good soldiers to 'good soldiers of Jesus Christ,' have buckled on 'the armour of God,' 'fought the good fight of faith,' and following 'the Captain of their salvation,' have obtained 'the victory,' and been rewarded with _unfading_ laurels. Others again, you have known, who have been strong and _high-minded_, professing never to be subdued but by the force of argument, and dexterously evading an argument when it _was_ forcible, if it were calculated to expose the sophistry of 'free-thinking,' (as it is called,) or to exhibit the reasonableness and advantages of being pious; you have seen them increase in the dexterity of unbelief, and in callousness to _moral_ impression, year after year,

'Gleaning the blunted shafts that have recoil'd,
Aiming them at the shield of truth again;'

and when a band of them has gone to church for the purpose of quizzing, or of staring out of countenance some preacher of rather more than usual energy and zeal, have known one of this band pierced by 'a dart from the archer,' convinced that religion is 'the one thing needful,' and though he came 'to scoff, remaining to pray.'" [47]

II. The second observable circumstance in the inspired account of Lydia's conversion is, _its accomplishment by divine agency_. It is stated that the LORD opened her heart. The effect is not ascribed to the apostle Paul, or his illustrious coadjutors in the Christian ministry. They might speak with the tongue of angels, and hum with the zeal of seraphs; to them might be given in trust "the everlasting Gospel," which, like the apocalyptic angel, they were carrying through "the midst of heaven" to the inhabitants of the earth, "to every nation, and kindred, and tongue, and people;" they might indeed possess the power not only of placing facts in the clearest light, or urging arguments in the most forcible manner, but even of working miracles; still they could not "open the heart." Indefatigable as they were in their labours, they could not command success. At this precise point human instrumentality ceases, and divine agency commences.

It is by no means an unfrequent effect of ministerial fidelity, to confirm the native aversion of the impenitent to the doctrines of Christ. Pride resists conviction, and fosters prejudice; and however unanswerable the statements, or fervent the appeals which may be addressed to them, the mind still remains unsubdued, the heart is still unopened. It requires the interposal of a mightier power than either reason, remonstrance, or miracle, to accomplish this wonderful transformation of character. Hosts of apostles and legions of angels would be incompetent by their own unaided exertions, to do "any thing as of themselves;" to give light to _one_ blind eye, or to rectify _one_ prejudiced heart.

Human agency, then, cannot be of itself effectual. It is the _Lord_ who opens the ear, the eye, the conscience, the understanding, and the _heart_. The weapons of that spiritual warfare, in which Christian ministers are engaged, can alone "pull down strong holds, cast down imaginations, and every high thing that exalteth itself against the knowledge of God," and "bring into captivity every thought to the obedience of Christ," being "mighty _through God_." What would the weapon accomplish, if the hand of Almighty power were not to grasp and wield it? The experience of modern preachers, no doubt, resembles that of their apostolic predecessors in the same field of holy labour. When stout-hearted sinners have been attacked by all the force of argument, all the power of eloquence, all the fire of zeal, all the holy violence of appeal, all the tenderness of tears, and all the terrors of denunciation--and when it might have been expected that a heart of marble thus smitten must yield and break, and yet no emotion, at least no repentance, no relinquishment of sin, and no obedience to Christ has resulted--how often have they retired exclaiming, "_O the impotence of human instrumentality!_" But when returning to their work, desponding or deeply apprehensive, "going forth weeping, bearing precious seed," they have at length seen the rebel struck, and in a moment abashed, humbled, penitent--melted at a word--his prejudices dashed to the ground, like Lucifer from heaven--his heart opened, like that of Lydia, and the bitter stream of his enmity turned into the sweetness of Christian love--They have paused--inquired--wondered--beheld the "_excellency_ of the power," which was "not of man, but of God;" and have retired exclaiming, "_O the omnipotence of divine grace!_"

It is an extraordinary circumstance, that the agency of God, in the production of the natural world, should be universally admitted, because no other adequate cause can be assigned; and yet that it should, with so little hesitation, be denied in the moral world. Why is God to be excluded from this superior creation, but because men "do not like to retain him in their knowledge," and because corrupted reason would deify itself and dethrone the Almighty?--And here we have the characteristic distinction between religion and irreligion. The former assigns God as the cause and agent in every thing, born interior and exterior to us. It places him upon the throne, subordinates every thing to his will, attributes every thing to his influence. It contemplates his dominion as infinite, and his will as the law of nature and of nations. It fully believes, that naturally and spiritually "in him we live, and move, and have our being." Irreligion--and we may comprehend in the term, not only extravagant immorality or gross impiety, but a system which is found to exist under the cloak of religion, and the pretence of doing God service--irreligion of every class and in every form is perpetually limiting the empire of the Deity, prescribing bounds to his influence, criticising and defining his prerogatives, and refusing him the "right to reign over us."

The Scriptures uniformly ascribe the first principle, all the successive actions, and the final consummation of religion in the heart, to the Spirit of God. It is the subject of express promise: "And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart and with all thy soul, that thou mayest live."--"This shall be the covenant that I will make with the house of Israel: After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people."--"A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh; and I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them." The nature of this moral transformation is distinctly stated in such passages as the following--"_Born_, not of blood, nor of the will of the flesh, nor of the will of man, but of God"--"Ye are not in the flesh, but in the spirit, if so be the Spirit of God dwell in you. But if any man have not the Spirit of God, he is none of his"--"As many as are led by the Spirit of God, they are the sons of God"--"We are his workmanship, created in Christ Jesus unto good works, which God hath ordained, that we should walk in them." In the same manner, the increase of religion is ascribed to the Spirit. "He which hath begun a good work in you, will perform it unto the day of Jesus Christ"--"Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ." Let us then, as Moses expresses it respecting the bush which he saw at the back of Horeb, burning, but still unconsumed, "turn aside and see this great sight." "God is every where by his _power_. He rolls the orbs of heaven with his hand, he fixes the earth in its place with his foot, he guides all the creatures with his eye, and refreshes them with his influence; he makes the powers of bell to shake with his terrors, and binds the devils with his word, and throws them out with his command, and sends the angels on embassies with his decrees.... God is especially present in the hearts of his people, by his Holy Spirit; and indeed the hearts of holy men are temples in the truth of things, and in type and shadow they are heaven itself. For God reigns in the hearts of his servants: there is his kingdom. The energy of grace hath subdued all his enemies; this is his power. They serve him night and day, and give him thanks and praise; that is his glory. The temple itself is the heart of man; Christ is the high priest, who from thence sends up the incense of prayers, and joins them to his own intercession, and presents all together to his Father; and the Holy Ghost, by his dwelling there, hath also consecrated it into a temple; and God dwells in our hearts by faith, and Christ by his Spirit, and the Spirit by his purities; so that we are also cabinets of the mysterious Trinity; and what is short of heaven itself, but as infancy is short of manhood, and letters of words?" [48]

How inconceivably glorious is the beauty of holiness in the renovated soul! That "God, who commanded the light to shine out of darkness," should "shine into our hearts, to give the light of the knowledge of the glory of God in the face of Christ Jesus"--that the vileness of our nature should be superseded by the purity of grace--that sinners should be pardoned and sin subdued--that the good seed should vegetate in such a barren and overgrown wilderness of desolation--that we who were "sometime darkness" should become "light in the Lord," is truly marvellous. This establishment of "the kingdom of God _within_ us," excites the gratitude of saints, the wonder of angels, and the loud anthems of triumph that vibrate from the harps of heaven. When God made a fair world from a formless mass of matter, "the morning stars sang together, and all the sons of God shouted for joy;" but when he devised the plan to make a holy human being from a base and fallen rebel, they sung "Glory to God in the HIGHEST."

How animating the consideration, that the hope of salvation inspired in the soul by the Spirit of God, can never be extinguished! The grace that powerfully impels him to take the first step in the Christian life, as forcibly urges him forward to the end of his course. The light which is kindled in his bosom will burn and brighten, and consummate his immortal bliss. It is itself the pledge of this increase and perfection. The felicity of the Christian here is similar in its essence to his glory hereafter, as the first ray of morning is the same in nature with the noontide brightness. It may struggle through obscurities, but will rise to perfect day. Death indeed is rapidly approaching: but as the solar orb plunges for a short season into darkness, to reappear with new splendour; so will the righteous eventually ascend above the tomb and, the worm, to "shine forth as the sun in the kingdom of their Father."

The manner of Lydia's conversion ought not to be overlooked. Her heart was _opened_. There is something gentle, as well as effectual, in the representation. The Spirit of God not only operates by a variety of instruments, but by a considerable diversity of modes. He descends on Sinai in tempests, and on Calvary in smiles. Sometimes his manifestations are terrible, and sometimes soothing; sometimes he breaks, and sometimes opens the heart. In scripture we are furnished with illustrations of this diversified operation. Manasseh, who "made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen," and who "would not hearken" to divine monitions, was taken by the Assyrians "among the thorns, and bound with fetters, and carried to Babylon." He who was unaffected, either by mercies or menaces, in his prosperity, "when he was in affliction, besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him; and he was entreated of him and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God." Paul, who breathed out threatening and slaughter against the Christian church, was suddenly struck to the earth by a miraculous light from heaven, and from a persecutor transformed into an apostle. The Philippian jailer exclaimed amidst his terrors, "What must I do to be saved?" and was not only prevented from committing suicide, but directed to heaven by the doctrine of his apostolic prisoner, which through grace he cordially received: "Believe on the Lord Jesus Christ, and thou shall be saved, and thine house." On the other hand, Samuel, Timothy, and Lydia, were "drawn with bands of love." They heard the whispers of mercy, and felt the attractions of grace. Each of their hearts, like that of Lydia, was _opened_. Passion subsided, prejudice withdrew, ignorance melted away. They were not taken by storm, but made "_willing_ in the day of his _power_."

The importance of this change is intimated in the remarkable declaration of Jesus Christ to Nicodemus, "Except a man be born again, he cannot see the kingdom of heaven." It is essential to the possession of paradise; it constitutes the very basis of the Christian character; and to be indifferent to it is a mark of condemnation. Its present influence, and its future consequences, are so wonderful, that it becomes us to cherish an immediate and incessant solicitude upon the subject. Look upward--Almighty love "waits to be gracious"--Is it not recorded, and can it ever be forgotten, that "every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened? If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?"

III. The account of Lydia is further illustrative of the _effects resulting from a divine influence upon the human heart_.

The first of these effects is intimated by the statement, that "she attended unto the things which were spoken of Paul." Her spirit was exceedingly different from that of the hearers of Ezekiel: "Thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the Lord. And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness And lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not." Lydia, on the contrary, heard to profit. She listened, reflected, and "inwardly digested," the truths of the Gospel. She heard with seriousness and with self-application. The doctrine was to her novel and interesting. The Gospel came to her, "not in word only, but also in power, and in the Holy Ghost, and in much assurance;" for she "received the word of God which she heard, not as the word of men, but, as it is in truth, the word of God," which "effectually worketh" in believers.

And is this descriptive of _our_ views and feelings? Do we _pay attention_ to divine instructions, and "hear so that our souls may live?" Is the word of God to us like descending manna from the skies, which we go forth with eager haste to gather for our spiritual subsistence? Whenever we repair to "the house of God," are we "more ready to hear, than to give the sacrifice of fools?" Do we dwell upon the lips of the preacher? Do we aim to remember, seek to understand, and humbly resolve to practise what is taught? Or, do we go to public worship with reluctant and hesitating steps, compelled alone by the force of habit, education, example, or terror? When _arrived_, do we enter with irreverence, assume a careless and familiar attitude, give the rein to our wandering thoughts, resign our bodies or our consciences to unhallowed slumber, or watch with frequent glances the slowly revolving hour that will free us from an irksome service? When _retired_ from public engagements, do we forget God our Maker, dissipate consecrated hours, and at length lose every salutary impression amidst the cares of life, and the subordinate concerns of a moment?

It is possible you may even plead temporal anxieties and business, as an extenuation of the guilt of religious negligences, or as a sufficient ground of exemption from the claims of piety. You are forsooth too busy, too needy, too perplexed in establishing connections or conducting commercial transactions, to pay an immediate regard to the interests of the soul and eternity; and although you at present defer such considerations, you apologize for your folly by saying, it does not arise from aversion, but inconvenience. You do not deny, you only procrastinate. But who has insured your life? Who has perused for you the page of destiny, which numbers the years of your mortal existence? Who has given you any evidence, that the distant day of intentional repentance, shall be a day of health, seriousness, and leisure? Who can tell that the sun, which illumines the path of your prosperity at this period of irresolution, will not, upon the arrival of the predicted hour of penitence, shine only upon your grave? Who has given you authority to invert the order which Christ has established in the admonition, "Seek ye FIRST the kingdom of God and his righteousness?"

But we have a valuable example to cite. Go to Philippi. Learn of a woman, whose name cannot perish, though generations pass away, and the stars become extinct. _Lydia_ was not a person of leisure; she was a "seller of purple," or cloths, which were died of a purple colour, or purple silks. [49] She had surely sufficient occupation, and yet she has no apologies at hand. She was not too much engaged to be concerned about her eternal salvation; but when the apostle of the Gentiles preaches, she _must_ go, she _must_ hear, she _must_ attend. She was "diligent in business," but this did not preclude her being "fervent in spirit." As a seller of purple she could only have become _rich_--the acmè, indeed, and summit of human wishes, but a miserable barter for real and everlasting happiness; as a hearer of Paul, she might and did become "_wise to salvation."_

Every thing is beautiful in its season. We must not wander from our proper business under pretence of religion, nor must we neglect religion upon a plea of business. Religion does not require a relinquishment of our calling and station in society, but no civil engagements can justify a disregard of religion. We may sell our purple--but we must also attend to the instructions of the ministry and the word of God. If we imitate Lydia in diligence, let us not forget to imitate her in piety. It is vain and wicked to aver, that, the concerns of this world and those of another interfere; because an ardent religion is not only compatible with worldly occupations, but promotes both their purity and integrity, if it do not secure their success.

Another effect of divine influence upon the heart of Lydia, and essentially connected with her reception of the great principles of Christianity, was an immediate attention to the ordinance of baptism. "She was baptized and her household." In the true spirit of that apostle from whose lips she received the truth of heaven, and by whom she was directed to "the Lamb of God that taketh away the sin of the world," "she conferred not with flesh, and blood." With a promptitude which was at once expressive of the sincerity of her faith and the zeal of her mind, she did not hesitate to observe the baptismal institution of her Lord and Saviour. What were to her the wonder of ignorant spectators--the ridicule of her fellow-traders--the reflections of her heathen neighbours--when balanced against the approbation of God and her own conscience? She had "bought the truth," and would not sell it--she had found "the pearl of great price," and went and sacrificed every temporal consideration for it--she had "found the Messiah," and was resolved to follow his foot-steps whithersoever they conducted her. She did not dispute or hesitate, but she obeyed. May the bright example of Lydia stimulate us to a similar conduct!

In the primitive times it is obvious that whoever received the Gospel was baptized in the name of Christ, and to express a resolution to adhere to him. And this obedience is a part of that decision of character which should distinguish the genuine disciple of Christ. He demands it as a proof of love, and by virtue of his supreme authority in the church. The command to be baptized is, in the New Testament, usually connected with the exhortation to repent, because this is the order of things which the Son of God has established, and the most convincing evidence that we have voluntarily devoted ourselves to his service. Baptism was significant of a burial and resurrection with Christ, of being regenerated by his Spirit, renewed by his influence, and separated from all the unholy principles of a depraved nature, and from the sinful practices of a corrupt world. The abundant use of water in this institution was considered as illustrative of the purifying influences of the Holy Spirit, of his miraculous descent on the day of Pentecost, and of the overwhelming sufferings of the crucifixion. The precursor of our Lord predicted Christ as coming to "baptize them with the Holy Ghost and with fire." John immersed our Saviour himself in the river Jordan; when, as he "went up straightway out of the water," he beheld the "heavens opened unto him," saw the descending Spirit of God like a dove, "lighting upon him," and heard a voice saying, "This is my beloved Son, in whom I am well pleased." Viewing in awful perspective the tragical scenes of his life, which were to terminate in the more tragical sufferings of his last hour, he exclaimed, "I have _a baptism_ to be baptized with, and how am I straitened till it be accomplished!"

Happily, Lydia was not alone in her public profession of religion. She had the satisfaction of seeing her household introduced by baptism into the church of Christ. We are not informed either of their number, sex, or age. The circumstances of the case seem most naturally to point out her servants or adult children, to whom, as in the instance of the jailer, the word of the Lord might be addressed. She no doubt felt extreme solicitude for their spiritual interests, and from the moment of her own conversion would give them every opportunity of attending the apostolic instruction. To have witnessed in them the kindlings of divine love, the workings of genuine penitence, the dawnings of true religion, must have afforded her the richest pleasure, in comparison with which all the accumulations of trade and commerce dwindled into perfect insignificance.

But let us inquire whether we resemble Lydia. Do we monopolize the hopes of salvation and the cup of spiritual blessing? or are we active distributors of the heavenly bounty? What do we _feel_ for our families, our children, our domestics, our dependants, our friends and connections? What have we _done_ for them? They need instruction--they possess souls to be saved, or lost--they are responsible creatures--they are given us in charge by providence, and will finally meet us at the tribunal of God. Should it not awaken alarm to be accessary in any degree to their destruction by negligence, if not by compulsion or by bad example? Is it not worthy of a holy ambition to become instrumental to their eternal welfare? Do you lead them to the domestic altar? Do you watch over their conduct with a vigilant and paternal eye? Do you guide them to the house of God?--To show them the path to heaven--to be instrumental in lodging _one_ important sentiment in their minds--to sow, if but a single grain, that may vegetate and rise into a tree of holiness, is incalculably more satisfactory and more honourable than to obtain the victories of an Alexander, or the riches of a Croesus. O, let us never remain content with a solitary religion; but aim, like Lydia, to multiply our satisfactions, and in the spirit of an exalted charity, to distribute happiness in the earth! "None of us liveth to himself, and no man (as a Christian,) dieth to himself."

A third and most visible effect of Lydia's conversion, was an affectionate regard to the servants of Christ. With the zeal of a new convert and the generosity of a genuine Christian, she invited Paul and the companions of his labours to "come into her house and abide there." She thus proved herself "a lover of hospitality, a lover of good men;" which although it be one of the appropriate characteristics of "a bishop," or spiritual overseer and pastor, enters into the very elements of a religious character in every station. We are exhorted "to do good to all men, especially to them that are of the household of faith:" and Jesus Christ has represented love to the brethren as an indication of discipleship.

The invitation of Lydia was not cold and formal. She did not merely pass the compliment of asking these holy guests to her board, but solicited it as a favour, and with an unusual degree of importunity. She entreated--she "constrained" them. Her plea was modest, but so expressed as to be irresistible. They could not deny her request when put upon this basis: "If ye have judged me to be faithful to the Lord, come into my house."

Gratitude was undoubtedly a principal occasion of this urgency. She had received through their instrumentality the best gift of Heaven. The eyes of her understanding had been enlightened--the affections of her heart had been excited and sanctified to a noble purpose. They had proclaimed to her with surprising effect, "Jesus and the resurrection;" and, although she had been a devout proselyte of the Jewish religion, she would not, humanly speaking but for them, have become acquainted with the Christian, of which the former was only a pre-figurative shadow. They had unlocked the door of wisdom, and put her in possession of the ample treasures of truth; they had taught her the evil of sin, and shown her "the Lord our righteousness;" they had dispersed her doubts, dispelled her fears, removed her darkness, satisfied her inquiries, and conducted her to "the light of the world," new risen upon benighted nations, and whose blessed radiance was already diffused in every direction. Lydia was anxious to repay these benefits, or rather to testify her overwhelming sense of their immensity. What could she do but invite them home? They were "strangers," amongst senseless idolaters and persecuting foes, and she "took them in," conscious of having incurred an obligation which she could but imperfectly discharge. And have we cherished similar sentiments? Have we revered and ministered to the servants of our Lord? Have we supplied their necessities--cherished their persons--guarded their reputation? Have we thus "rendered honour to whom honour is due"--esteeming them very highly in love for their work's sake--and having made "partakers of their spiritual things," considered it our "duty to minister unto them in carnal things?" Respect for the truth itself ought to generate a suitable predilection for such as faithfully dispense it. We should value the "earthen vessels" for the sake of "the heavenly treasure" they contain. If in any instances the professed ministers of the Gospel act inconsistently with their character, a mind like that of Lydia, would not become dissatisfied with the truth itself, nor hastily utter extravagant censure. We have known persons take an apparent pleasure in detailing the faults of persons eminent either for character, or for official situation. They have betrayed, by their triumphant air, significant inuendoes, or needless circumstantiality, a secret and criminal gratification, whilst loudly protesting their sorrow. But a sincere piety, which sympathises with all the adversities and prosperities of the Christian cause, and knows the general and especially the personal consequences of such deplorable inconsistencies, will commiserate, and weep, and pray.

The importunity of Lydia was no less honorable to Paul and his coadjutors than to herself. It proves their delicacy and consideration. They felt unwilling to accept her hospitality, lest it should prove burdensome or troublesome. These were not men to take advantage of the impressions they produced, and to gain a subsistence by art and fraudulence. They knew how to use prosperity, and how to sustain adversity, how to "abound, and to suffer want." They were not ashamed of poverty, nor afraid of labour. Hardship, imprisonments, scourgings, and even death, had lost their terrors; and on every occasion they were solicitous of evincing a disinterestedness of spirit that might compel their bitterest enemies to attest the purity of their motives. Hence Paul could appeal to the elders of the Ephesian church, "I have coveted no man's silver, or gold, or apparel. Yea, you yourselves know, that these hands have ministered unto my necessities, and to them that were with me;" and to the Corinthian believers, "what is my reward then? Verily, that when I preach the gospel, I may make the gospel of Christ without charge; that I abuse not my power in the gospel." His language to the Thessalonians is still more remarkable: "We did not eat any man's bread for nought; but wrought with labour and travel night and day that we might not be chargeable to any of you."

Lydia might probably be influenced in making this request by another consideration. She expected great advantage from more familiar intercourse with her guests. In the social hour--at the friendly table--in the retirement of home--she could propose inquiries, which such a man as Paul would be happy to hear, and ready to answer. He who could thus address the saints at Rome--I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; that is, that I may be comforted together with you, by the mutual faith both of you and me--"must have proved an interesting companion to so pious and inquisitive a woman." She would receive him as a father and honour him as an apostle. Happy, thrice happy for us, when we make a proper selection of our bosom friends, and improve the hours of social intercourse to the purposes of spiritual improvement! Nothing is more advantageous than reciprocal communication; it elicits truth, corrects mistake, improves character, conduces to happiness, animates to diligence, and gives anew impulse to our moral energies. "Then they that feared the Lord spake often one to another, and the Lord hearkened and heard it; and a book of remembrance was written before him for them that feared the Lord and that thought upon his name. And they shall be mine, saith the Lord of hosts in that day when I make up my jewels; and I will spare them as a man spareth his own son that serveth him. Then shall ye return and discern between the righteous and the wicked; between him that serveth God and him that serveth him not."

In reviewing this history, we cannot help regreting the specimen it affords of the paucity of real Christians. The whole city of Philippi furnished only Lydia, the jailer, and a few others, who attended to the preaching of Paul. Immersed in business, devoted to superstition, or depraved by sensuality, the glad tidings of salvation were despised or disregarded. They had neither eyes to see, ears to hear, nor hearts to feel. The God of this world blinded them, that they did not believe. There was not even a Jewish synagogue in Philippi--not one altar erected to the true God--and only a small retreat by the river-side, to which a few female inquirers resorted unnoticed or abhorred. Such is the world in miniature! In reviewing the long track of ages, we can observe but here and there a traveller along the road to Zion. The "narrow way" appears an unfrequented path, while thousands and myriads crowd the "broad road that leadeth to destruction." The page of history is not adorned with the names of saints, but, blessed be God, they are recorded in Scripture, and will shine forever in the annals of eternity.

The subject, however, presents another aspect. Lydia was the first convert to the Christian faith in EUROPE! In her heart was deposited the first seed that was sown in this new field of labour, in which so rich and extensive a harvest has since sprung up. It was then, indeed, according to the parabolical representations of Christ, but as "a grain of mustard seed," which is the "least of all seeds;" but what a plant has it since become, striking deep its roots, and waving wide its branches, so that the nations recline beneath its refreshing shade, and feel the healing virtue of its sacred leaves! At that distant period, while Asia was under spiritual culture, Europe presented nothing to the eye but an outstretched wilderness of desolation--ignorance spread over her fairest regions "gross darkness," and the very "shadow of death"--and superstition reigned upon his gloomy throne with triumphant and universal dominion. The particular state of Britain may be inferred from the general condition of the world; but if any difference existed, there is reason to suppose, from its peculiar disadvantages and insular situation, that a blacker midnight enveloped this region, than spread over the more civilized provinces of the Roman empire. There was, indeed, no nation in which the grossest practices of idolatry did not prevail, and where human nature did not appear in a state of awful degeneracy. Their very reason was folly; their very religion impiety. Let us, then, be unceasingly grateful to that providence, which has not only sent the gospel to Europe, but has caused the light to shine with peculiar glory in this favoured land, which, at its first promulgation, was in a state of singular depravity; fixed, so to speak, in the very meridian of the benighted hemisphere.

Britain has now emerged into day; and has not only caught the rising beam of mercy, but is becoming the very centre of illumination to every kindred and people of the globe. The different orders of Christians engaged in missionary under-takings--_Moravian, Baptist, Independent_, and _Church Societies_, ought to be mentioned with distinguished approbation, and hailed as FELLOW LABOURERS in the vineyard. May they ever co-operate and not control each other! May they be one in spirit, though diverse in operation! May they unite their respective energies in one common cause, while bigotry retires abashed from the glory of such a scene!

Above all, "the United Kingdoms may fairly claim, what has been freely and cheerfully accorded by foreign nations, the honor of giving birth to an institution, (the British and Foreign Bible Society,) the most efficacious ever devised, for diffusing that knowledge which was given to make men wise unto salvation.

"But although the approbation so generally bestowed on the British and Foreign Bible Society, may be received as a gratifying homage to the simplicity, purity, benevolence, and importance of its design, it is not to the praise of men, but to the improvement of their moral and religious state, that the Society aspires. Acting under the influence of an ardent desire to promote the glory of God, and adopting the spirit of the apostolic injunction, 'As we have opportunity let us do good unto all men, especially to those who are of the household of faith;' its object is to administer comfort to the afflicted, and rest to the weary and heavy-laden; to dispense the bread and water of life to those who hunger and thirst after righteousness; to feed the flock of Christ at home and abroad; and to impart to those who sit in darkness the cheering rays of the Sun of Righteousness.

"The theatre on which the Society displays its operations, is that of the whole world. Considering all the races of men as children of one common Father, who 'maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust;' and who wills 'that all men should come to the knowledge of the truth;' the British and Foreign Bible Society offers the records of eternal life to the bond and the free, to Heathens and Christians,--in the earnest hope that they may become a lamp unto the feet, and a light unto the paths of those who now receive them, and of generations yet unborn.