257 THE APOSTOLIC ENTERPRISE. WHо but God could have inspired the Apostles to undertake an enterprise so contrary to human prudence as the conversion of the world, being equally dangerous and impossible? And who else could have made it successful beyond all imagination? When the pride of Pharaoh was humbled and his strength broken by the most despicable creatures, even the magicians were compelled to acknowledge it to be "the finger of God." But his "arm" was revealed when the spiritual Pharaoh with all his powers were overcome by such weak instruments. The heathen Emperors destroyed innumerable persons, presuming to drown the memory of Christ in the blood of the Christians. But such were the faith and love of believers of all conditions to their crucified Redeemer, that with the same joy they ran to suffer the most terrible punishments, as if they had been to receive crowns. In vain the strongest combinations were made against the truth; for the knowledge of the only true God, and of his incarnate Son Jesus Christ, overcame impiety, with all its idols, and ignorance, with all its numerous masters. What is become of all the heathen deities, so honoured, so feared, so obstinately defended? Where are their altars, their statues, their sacrilegious Priests, and sacrifices? They are buried in the ruins of their own temples, in the darkness of eternal oblivion. Where are all the sects of philosophers? the Platonists, the Peripatetics, the Stoics, the Epicureans? and the rest that filled Greece with their fame, and so many volumes with their fancies and errors? Like a torrent that rolls down with great noise from the top of a mountain; so for a time the speculations of their lofty minds poured along in a flood of swelling frothy eloquence; but now (and for how many ages since?) the very channel is dried up wherein they ran; so that scarcely any visible ruins remain in Athens itself of the schools where they taught. The greatest among them, Plato, adorned with the title of "divine," could never see his commonwealth, framed by him with so much study, to to be established in one city. Whereas if we consider the Gospel of Christ, it is hard to determine whether the doctrine be more simple, or the Apostles, the first masters of it, to outward appearance; yet without learning or human strength, in a short space they triumphed over the eloquence of the Greeks, the power of the Romans, the rage of barbarous nations. They abrogated laws, changed customs, and renewed the face of the world. This happy and stupendous success of the disciples of Christ, considered in itself, is an unanswerable proof that the Christian religion came from heaven: for it was only possible to the divine power. That a persecuted religion should live and flourish in the midst of flames, is as truly admirable, as if a little stream should pass through an arm of the ocean, retaining its freshness and purity in the midst of salt and turbid waters.-Bates. VOL. XVII. Third Series. APRIL 1838. S THE RESULT OF FINAL PERSEVERANCE. OUR Saviour says, "He that shall endure to the end, the same shall be saved." Considering this in reference to the concerns of the soul, there is implied conversion to God; the being "turned from darkness to light, and from the power of Satan unto God." The way of life must be entered upon before it can be pursued, or endured in. We enter upon it when, under the influence of grace, we repent and believe the Gospel. True repentance originates in conviction of sin, and includes sincere sorrow and humiliation of soul, on account of our personal depravity and guilt, with an entire and manifest renunciation of every false and evil way. It belongs to the Spirit of God to convince of sin; and he does, at one time or other, more or less powerfully, convince every one; but, alas, the generality, instead of yielding to this conviction, resist and stifle it, until they become hardened in iniquity, and confirmed in the service of Satan. But when we yield to the convictions produced in our minds by the Spirit, and improve the measure of grace imparted unto us, we are led to see and feel ourselves vile and hell-deserving sinners, to sorrow after a godly sort, and to abhor and forsake whatever we know to be sinful. Coming, as awakened sinners to the throne of grace, we are abased before God, our sins are sincerely and fully confessed, and our only plea in substance is, "God be merciful to me a sinner." There follows, in case of our rightly embracing the offers of the Gospel, faith in our Lord Jesus Christ, "who suffered for sins, the just for the unjust, to bring us to God; "a cordial belief of the record which God hath given of his Son as a divine and all-sufficient Saviour, together with a simple and entire dependence on our Redeemer for a present salvation from the guilt and bondage of sin. Believing, under the Spirit's assistance and influence, we take hold of the divine atonement, and rest thereon wholly and solely, for present mercy and acceptance. "This is the commandment, That we should believe on the name of his Son Jesus Christ; " that we should trust in him with all our hearts, as our "wisdom, righteousness, and sanctification." Having, through grace, thus entered upon the way of life, we must then "endure unto the end," persevere to the last. By the help which God is ever ready to afford us, we must see to it that "we are not of them that draw back to perdition; " that turn aside from the holy commandment to their final ruin; "but of them that believe to the saving of the soul;" that continue in the faith grounded and settled to their full and final salvation. Faith in Jesus Christ is always accompanied by love to God, and this love is always evidenced by true obedience. "This is the love of God," its evidence and fruit, "that we keep his commandments;" that we walk in all his righteous ways. "A good man, out of the good treasure of his heart," a heart sanctified and kept by grace, "bringeth forth that which is good." He shows, "out of a good conversation, his works with meekness and wisdom." He gives daily proof of his love to God, and the things of God, by manifestly living in his fear, and to his glory. To endure, is to be steadfast in the ways of God. St. Paul prayed for the members of the Thessalonian church, that they might be established" in every good work;" that they might be enabled, amidst all their difficulties and trials, steadily to persevere in the service of God. Instability is highly dishonourable to the Christian name, and exposes to downfal and ruin. We should constantly have recourse to God for establishing grace, that we may not be moved away from the faith of the Gospel. We are exhorted to be "steadfast, unmovable, always abounding in the work of the Lord;" to be faithful, constant, and firm, amidst all our temptations and trials. "Unto the end" we are to endure; the end of our probationary life. Of those that have set out, the whole have not continued. Some have gone on for a time, and seemed to promise fair; but after all, like cowards, traitors, and fools, they have relinquished the service of God. "No man, having put his hand to the plough," having made a beginning in religion, "and looking back," after the world and sin, "is fit for the kingdom of God; " is capable of spiritual and heavenly exercises and enjoyments. We are to be faithful unto death; to the last, through all circumstances, to be diligent and earnest in the cause and service of our God. We are not to be "weary in well-doing; " not to grow tired of pursuing his good ways. Through life's journey, and whatever may attend and befall us, we are to endure. The grace of God is sufficient for us; that grace can make us joyful in tribulation; and cleaving close to our God and Saviour, we shall find his service to be perfect freedom. Believers are now in a saved state. They can say, with the Psalmist, "Behold, God is my salvation." His Spirit has enlightened their minds, renewed their hearts, and recovered them to his favour and image. His Spirit bears "witness with" their spirits that they are his children, and is making them more and more fit for heaven. The Lord now saves them from the guilt, the dominion, and the pollution of sin; from the curse of the law, the tyranny of Satan, and the power and designs of all their enemies. This salvation is progressive, admitting of continual increase in Christian knowledge, purity, and happiness. "The path of the just is as the shining light, which shineth more and more unto the perfect day;" as the sun rising higher and higher, till his beams shine full upon the earth, and it is mid-day. They grow more and more in all excellence and goodness, until all be perfected in a better state. Now it is our privilege to be very holy and happy; yet our present highest attainments are but the beginning and pledge of our afterheaven. Such as "endure unto the end" will be finally saved into heaven. Here they are surrounded with enemies, exposed to dangers, and subject to complicated trials. Now they have "no continuing city," but are seeking one to come." "There remaineth a rest for the people of God." "Blessed is the man that endureth temptation;" that passes through all with patience and constancy; " for when he is tried," after God shall have proved him," he shall receive the crown of life, which God hath appointed unto them that love him." The faithful are saved through every period of their mortal existence, from all the sufferings incident to the present state, on their departure hence, and finally into the paradise of God; where all is perfect "calm, and joy, and peace." Ultimately, their bodies will be raised and changed, and fashioned like unto "Christ's glorious body;" and then, body and soul re-united, they will, in the kingdom of heaven, be most completely glorious and happy for ever and ever. In the presence of God, they will have "fulness of joy, and pleasures for evermore." All this is certain. "He that endureth to the end, the same shall be saved." The great and declared design of the mediatorial undertaking of the Son of God is the eternal salvation of them that believe; their complete deliverance from sin and death; and their exaltation to a state of grace, excellence, and happiness, which shall continue for ever. "God so loved the world, that he gave his onlybegotten Son, that whosoever believeth on him should not perish, but have everlasting life." Eternal salvation is made sure to all believers by the covenant promises and engagements of an infinitely gracious and faithful God. "I will make with you," says he, an everlasting covenant.” He engages that he will be unto them a God to guide, govern, and bless them; and that they shall be unto him a people to love, serve, and enjoy him for ever. This covenant, founded on the mediation of Christ, and confir ned and ratified by his most precious blood, ensures to the faithful for ever a life of the highest glory and happiness. How numerous, clear, and full are these steadfast promises and engagements for the encouragement of the people of God! The earnest of the Spirit in their hearts is a corroborat. ing and satisfying evidence, that, if faithful to the end, they shall finally be saved into everlasting glory. They are "sealed by that holy Spirit of promise, which is the earnest of their inheritance; the pledge and foretaste of their future and eternal blessedness. "Walking in all his ways, they find Their heaven on earth begun." Thus then "the wise shall inherit glory. The righteous shall go into life eternal." An "abundant entrance shall be administered unto them into the everlasting kingdom of our Lord and Saviour Jesus Christ." Have we entered upon the way that leads to this final and eternal salvation? What is our state, our character, and the course we are We are parsuing? Have we repented of THE CHURCH SHOULD EDUCATE HER CHILDREN. THOUGH spiritual education be far more useful and necessary than any other, yet we find most men more careful to improve their children for this world than the world to come. The reason is, they seek these earthly things more than God's kingdom; love the world more than God; and prefer their bodies before their souls. We should provide for both; yet for the one far more than the other. For what will it avail us to be temporally rich, and spiritually poor? to gain the world, and lose our souls? This, therefore, is a special work of the church, to educate her childien, and nurse them up for heaven; and the Christian Magistrate is bound to further her in this work. Adam, though Lord of the whole earth, and one who might give his children far greater estates in land than any man ever could, yet brought them up, not in idleness, but honest labour. But his principal care was, to teach them how to serve their God, and when they were at age to bring their offerings before him. God saith of Abraham, "I know him that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judg. ment: that the Lord may bring upon Abraham that which he hath spoken of him." (Gen. xviii. 19.) Joshua saith, "As for me, and my house, we will serve the Lord." (Joshua xxiv. 15.) It was the com mand of God, that Israel should diligently teach their children the words of God, and talk of them when they sat in their houses, and when they went abroad, and at their lying down, and rising up. (Deut. vi. 7.) How often doth Solomon exhort to this duty, and earnestly persuade all, especially children, to hearken unto, understand, remember, and constantly follow, the instruction of their parents and their teachers! This was the care of Moses, of Joshua, the Judges and good Kings of Judah. For this end the Priests, Levites, and Scribes were ordained of God; and the schools of the Prophets were erected for this work. This was one prime work of the Levite, to teach Jacob God's judgments, and Israel his laws. (Deut xxxiii. 10.) The same commandment of spiritual education is repeated in the New Testament. Parents must bring up their children in the nurture and admonition of the Lord. This was the great work of Apostles, Prophets, Evangelists, Pastors, and Teachers. For they must not only pray, but teach; and labour not only for conversion, but the edification of the church's children. Every Christian should help and further one another in this work. As parents in their families should have knowledge, and be able to instruct their children, so all schools should have a care to instruct their scholars, not only in languages, and human learning, but also in the doctrine of salvation. This was the reason why the Canons of the Church were bound to catechise the children committed to their charge. The Universities and Colleges were bound to this likewise; and were seminaries, not only for Lawyers, Philosophers, and Physicians, but especially for Divines; who, though they improved their knowledge in arts and languages, yet it was in subordination to their diviner and more excellent profes. sion. To this head belongs correction, good example, and prayer. For the principal teacher is the Spirit, who must write God's truth in the heart, and make all means of education effectual. The public and principal officers, trusted by Christ with this work, are the Ministers of the Gospel; whose work is not merely and only to preach and expound, but to catechise. In these works we are either very negligent or imprudent. For we should plant and water, and pray to God for the increase. We should lay the foundation, and build thereon. Yet some will do neither. They will preposterously water before they plant; and build before they lay the foundation; and so do Christ little service, and the church little good. Some take upon them the charge, and are insufficient. Men may teach by word, or writing. By word first: The principles should be methodically taught, according to the ancient creeds and confessions. This is the foundation. Without this, sermons, expositions, reading of Scriptures and books of piety, will not be so profitable and edifying as they might be. People should be taught to believe the saving and necessary truths of the Gospel, obey God's commands, pray for all blessings and mercies, and especially for the Spirit; that their faith may be effectual, their obedience sincere; and also to receive the sacrament aright, and make a right use of their baptism. Expositions should be plain and clear; that the people may not only hear, but understand, and be moved by the truth understood. Serinons should be so ordered as that the texts proposed, and the doctrines and divine axioms thereof may be cleared and understood according to the drift and scope of the Spirit. The application should be pertinent, to inform the understanding with the truth, and remove errors; and when that is done, to work effectually upon the heart, and make it sensible of sin past; and pertinent by the precepts, the comminations, and the promises, to comfort and raise up the soul dejected; and this especially by the promises of the Gospel; and upon motives to exhort to duty, and upon reasons to restrain from sin. This ordinance and means of divine institution is much abused |