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him; justified him; called him by his grace. And as to his conversion, he had only been the instrument, the Lord working with him, and confirming his word with signs following. In another place he says, "Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man ?" If converted sinners are the seal and reward and glory and joy of the preacher; they are infinitely more so, of the Saviour himself. He sees in them his agency; his image; the travail of his soul; the recompence of his sufferings. He will enjoy their blessedness, as the author of it; and receive their praises for ever.

Epenetus is here said to be the "first-fruits unto Christ in Achaia." Yet he says to the Corinthians, "Ye know the house of Stephanas, that it is the first-fruits of Achaia." The apparent difficulty is easily solved by the fact, that the house of Stephanas was the first family that was converted, but that Epenetus was the first convert in the family. Christians at first were few in number, and driven together by persecution. They were, therefore, well known to each other, and to their ministers. They were marked characters. The conversion of a man to Christianity in a heathen place, must have been peculiarly observable. It was the production of "a new creature,' which would of course be greatly wondered at. It was displaying the "heavenly" where all was "earthly, and sensual, and devilish," before. And we see it was worthy of attention. Earthly minds are most interested by the events of this life; by the policy of statesmen, the exploits of heroes, the discoveries of philosophersbut what Paul noticed in Achaia, was the first man that was called there out of darkness into the kingdom of God's dear Son. He knew that the conversion of one soul far transcended in importance, the deliverance of a whole kingdom from civil bondage. Kingdoms will soon be no more; but such a soul will shine a monument of grace and

glory for ever and ever. "There is joy in the presence of the angels of God over one sinner that repenteth."

How long Epenetus, in the place and in the family, stood alone as a professed Christian, we know not; but it is no uncommon thing for an individual to be similarly situated. We have often seen single converts seeking and serving Christ, as the first-fruits of the neighbourhood, or the household, wherein they lived. The way in which, and the means by which these persons are brought forward before others, would, if stated, be found to be very various, and often remarkable. Hearing the Gospel while from home; visiting in a family where the worship of God is maintained; meeting with a good book; a letter from a friend; a conversation with a stranger; an affliction that made the heart bleed, and laid bare the prospects of lifewhere shall we end? "Lo! all these things worketh God oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living." For though the incidents upon which this mighty event hinged, seemed perfectly casual, they were all arranged by his own purpose and grace.

And the circumstances in which these first converts are placed, are a post of trial; and sometimes the trial is very severe. They have to take up their cross daily, and hourly too; and a cross too heavy to be borne without divine aid. Little do many who have been religiously brought up, and whose relations and friends, if not decidedly pious, are not hostile-little do they know what some have to endure, especially at the commencement of their religious course; when, instead of assistance and countenance (so much needed), they meet with neglect, and opposition, and sneers, and reproach from all around them-and from all that are dear to them.

They are also in a post of duty; and are required to be, not only harmless and blameless

but most exemplary in their language, temper, and conduct. The reason is, that they will attract peculiar notice. Every thing they do, will be canvassed by a shrewdness sharpened by enmity, and ready to magnify every failing. They will be judged by their profession; and their religion will be judged by them. And they are to put gainsayers to silence, and constrain them, by their good works which they behold, to glorify God in the day of visitation. They are to adorn the doctrine of God our Saviour in all things; and by walking in wisdom, to win those that are without. They are not to repulse by rudeness, or chill by disdain. They are never to betray a feeling that says, Stand by thyself; come not near to me-I am holier than thou. They are not, by stiffness and affectations in little and lawful things, to lead people to suppose that their religion is made. up of oddities and perverseness. Yet, in things of unquestionable obligation and real importance, they must be firm and immoyeable, always abounding in the work of the Lord for not only will conscience require this, in the testimony they are always to bear for God; but such consistency alone will enthrone them in the convictions and esteem of others.

-For they are also in a post of honour. They have a peculiar opportunity of showing their principles. Later converts may be equally conscientious, but these coming after, when they have the sanction and co-operation of others, cannot so obviously appear to be on the Lord's side, nor so fully evince the purity and power of their motives, as those who came forward alone, and say to all others, however numerous, however influential, however endearedChoose you this day whom you will serve-but as for me I will serve the Lord. They have therefore, the privilege of taking the lead, and of being examples instead of followers. And they may be, and are likely to be, the means of prevailing upon others. We have seldom seen an instance of failure.

The effect has not always immediately appeared; but where they have been enabled to walk worthy of God unto all pleasing, after awhile, they have no longer gone alone to the Cross of Christ, to the Throne of Grace, to the House of God, but in company-in company even with those who once stood aloof, or before even opposed. And "he that converteth a sinner from the error of his ways, shall save a soul from death, and shall hide a multitude of sins."

JAN. 8.-" Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth." 3d Epis. John,2.

IT has been supposed from hence, that Gaius had an infirm and sickly constitution. This is probable; but is does not necessarily follow: for John might have wished him the continuance and increase of health, as well as the restoration of it.

However this may be, we learn from his language-That it is aliowable for us to pray for temporal blessings-and, that of all these blessings, health is the most valuable and necessary.

But is outward prosperity-is even health itself the chief good-that "above all things" he wishes his friend to enjoy it? Some, therefore, have rendered it, "I wish above all persons;" others, "I wish in all respects;" that thon mayest prosper and be in health. But there is no need of criticism here. Gaius had grace already; and a high degree of it: and this one thing needful being secured, it was then supremely desirable that he should have health to enjoy and improve it-" even as his soul prospered."

John makes, also, his soul-prosperity the standard and rule of his prayer for other things. This would

be a dreadful rule with regard to many. Such praying, if answered, would ruin them. Yes, if they were to prosper in temporal things as they prosper in spiritual, they would become the poorest, meanest wretches on earth; for they are strangers to every thing like the true riches. And if their bodies were to be as healthful as their souls, their dwelling would become an hospital; their bed of ease, a bed of languishing-they would be blind, for they have no spiritual understanding; deaf, for they never hear the voice of God; dead, for the Spirit of God is not in them.

Yet this seems to be the only safe rule. For unless religion keeps pace with our outward good, our safety and welfare will be endangered by it. We are not afraid when we see Christians succeeding in life, if at the same time they grow in grace. But the peril is, when there is so much sail, and so little ballast. What can be more awful than to see those, who too much mind earthly things, gaining abundantly; to see those, who have a relish for the pride of life, enabled to be splendid; to see those much indulged, who cannot put a knife to the throat of appetite. If our plenty and dainties awaken in us no moral apprehensions; and if we can feast ourselves without fear; surely our table is likely to become a snare, and that which should have been for our welfare to become a trap. The prosperity of fools destroys them; and the prosperity of those who have not much wisdom, injures them.

Let us

Let us, therefore, examine our wishes. regulate them piously. Let us seek first the kingdom of God, and his righteousness. Let us ask for no more of other things than we can bear-ever praying for our friends and ourselves, that we may prosper and be in health even as our souls prosper.

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