HAVING already introduced to the notice of our readers one of RICHARD BAXTER’S most valnable treatises,- in the Essay (The Saint's Everlasting Rest) to which we adverted to the character and writings of this venerable author we count it unnecessarv at present to make any allusion to them, but shall confine our remarks to the subject of the three Treatises which comprise the present volume, namely, “A CALL TO THE UNCONVERTED TO TURN AND LIVE “ Now or NEVER; and “ FIFTY REASONS why A SINNER OUGHT TO TURN TO GOD THIS DAY WITHOUT DELAY.’

These Treatise are characterized by all that solemn earnestness, and urgency of appeal, for which the writings of this much - admired author are so distinguished. He seems to look upon mankind solely with; the eyes of the Spirit and exclusively to recognize them in their spirit relations and in the great and essential elements of their immortal being. Their future destiny is the all-important concern which fills and engrosses his mind, and he regards nothing of any magnitude but what has a distinct bearing on their spiritual and eternal condition.

His business, therefore, is always with the conscience, to which, in these Treatises, he makes the most forcible appeals, and which he plys with all those arguments which are fitted to awaken the sinner to a deep sense of the necessity and importance of immediate repentance. In his “Call to the Unconverted,” he endeavours to move them by the most touching of all representations, the tenderness of a beseeching God waiting to be gracious, and not willing that any should perish; and while he employs every form of entreaty, which tenderness and compassion can suggest, to allure the sinner to “turn and live,” he does not shrink from forcing on his convictions those considerations which are fitted to alarm his fears, the terrors of the Lord, and the wrath, not merely of an offended Lawgiver, but of a God of love, whose threatenings he disregards, whose grace he despises, and whose mercy he rejects. And aware of the deceitfulness of sin in hardening the heart, and in betraying the sinner into a neglect of his spiritual interests, he divests him of every refuge, and strips him of every plea for postponing his preparation for eternity. He forcibly exposes the delusion of convenient seasons, and the awful infatuation and hazard of delay; and knowing the magnitude of the stake at issue, he urges the sinner to immediate repentance, as if the fearful and almost. absolute alternative were “ Now or Never.” And to secure the commencement of such an important work against all the dangers to which procrastination might expose it, he endeavours to arrest the sinner in his career of guilt and unconcern, and resolutely to fix his determination on “turning to God this day without delay.”

There are two very prevalent delusions on this subject, which we should like to expose; the one regards the nature, and the other the season of repentance; both of which are pregnant with mischief to the minds of men. With regard to the first, much mischief has arisen from mistakes respecting the meaning of the term repentance. The word repentance occurs with two different meanings in the New Testament; and it is to be regretted, that two different words could not have been devised to express these. This is chargeable upon the poverty of our language; for it is to be observed, that in the original Greek the distinction in the meanings is pointed out by a distinction in the words. The employment of one term to denote two different things has the effect of confounding and misleading the understanding; and it is much to be wished, that every ambiguity of this kind were cleared away from that most interesting point in the process of a human soul, at which it turns from sin unto righteousness, and from the power of Satan unto God.

When, in common language, a man says, “I repent of such an action,” he is understood to say, “I am sorry for having done it.” The feeling is familiar to all of us. How often does the man of dissipation prove this sense of the word repentance, when he awakes in the morning, and, oppressed by the languor of his exhausted faculties, looks back with remorse on the follies and profligacies of the night that is past? How often does the man of unguarded conversation prove it, when he thinks of the friend whose feelings he has wounded by some hasty utterance which he cannot recall? How often is it proved by the man of business, when he reflects on the rash engagement which ties him down to a losing speculation? All these people would’ be perfectly understood when they say, “We repent of these doings.” The word repentance so applied is about equivalent to the word regret. There are several passages in the New Testament where this is the undoubted sense of the word repentance. In Matt. xxvii. 3, the wretched Judas repented himself of his treachery; and surely, when we think of the awful denunciation uttered by our Saviour against the man who should betray him, that it were better for him if he had not been born, we will never confound the repentance which Judas experienced with that repentance which is unto salvation.

Now here lies the danger to practical Christianity. in the above-cited passage, to repent is just to regret, or to be sorry for; and this we conceive to be by far the most prevailing sense of the term in the English language. But there are other places where the same term is employed to denote that which is urged upon us as a duty- that which is preached for the remission of sins- that which is so indispensable to sinners, as to call forth the declaration from our Saviour, that unless we have it, we shall all likewise perish. Now, though repentance, in all these cases, is expressed by the same term in our translation as the repentance of mere regret, it is expressed by a different term in the original record of our faith. This surely might lead us to suspect a difference of meaning, and should caution us against taking up with that, as sufficient for the business of our salvation, which is short of saving and scriptural repentance. There may be an alternation of wilful sin, and of deeply- felt sorrow, up to the very end of our history - there may be a presumptuous sin committed every day, and a sorrow regularly succeeding it. Sorrow may imbitter every act of sin - sorrow may darken every interval of sinful indulgence - and sorrow may give an unutterable anguish to the pains and the prospects of a death-bed. Couple all this with the circumstance that sorrow passes, in the cornmon currency of our language, for repentance, and that repentance is made, by our Bible, to lie at the turning point from a state of condemnation to a state of acceptance with God; and it is difficult not to conceive that much danger may have arisen from this, leading to indistinct views of the nature of repentance, and to slender and superficial conceptions of the mighty change which is implied in it.

We are far from saying that the eye of Christians is not open to this danger - and that the vigilant care of Christian authors has not been employed in averting it. Where will we get a better definition of repentance unto life than in our Shorter Catechism? by which the sinner is represented not merely as grieving, but, along with his grief and hatred of sin, as turning from it unto God with full purpose of, and endeavour after new obedience. But the mischief is, that the word repent has a common meaning, different from the theological; that wherever it is used, this common meaning is apt to intrude itself, and exert a kind of habitual imposition upon the understanding - that the influence of the single word carries it over the influence of the lengthened explanation - and thus it is that, for a steady progress in the obedience of the gospel, many persevere, to the end of their days, in a wretched course of sinning and of sorrowing, without fruit and without amendment.
To save the practically mischievous effect arising from the application of one term to two different things, one distinct and appropriate term has been suggested for the saving repentance of the New Testament. The term repentance itself has been restricted to the repentance of mere sorrow, and is made equivalent to regret; and for the other, able translators have adopted the word reformation. The one is expressive of sorrow for our past conduct; the other is expressive of our renouncing it. It denotes an actual turning from the habits of life that we are sorry for. Give us, say they, a change from bad deeds to good deeds, from bad habits to good habits, from a life of wickedness to a life of conformity to the requirements of heaven, and you give us reformation.

Now there is often nothing more unprofitable than a dispute about words: but if a word has got into comrnon use, a common and generally understood meaning is attached to it; and if this meaning does not just come up to the thing which we want to express by it, the application of that word to that thing has the same misleading effects as in the case already alluded to. Now, we have much the same kind of exception to allege against the term reformation, that we have alleged against the term repentance. The term repentance is inadequate and why? because, in the common use of it, it is equivalent to regret, and regret is short of the saving change that is spoken of in the New Testament. On the very same principle, we count the term reformation to be inadequate. We think that, in common language, a man would receive the appellation of a reformed man upon the mere change of his outward habits, without any reference to the change of mind and of principle which gave rise to it. Lei the’ drunkard give up his excesses - let the backbiter give up his evil speakings - let the extortioner give up his unfair charges - and we would apply to one and all of them, upon the mere change of their external doings, the character of reformed men.

Now, it is evident that the drunkard may gave up his drunkenness, because checked by a serious impression of the injury he has been doing to his health and his circumstances. The backbiter may give up his evil speaking, on being made to perceive that the hateful practice has brought upon him the contempt and alienation of his neighbours. The extortioner may give up his unfair charges, upon taking it into calculation that his business is likey to suffer by the desertion of his customers. Now, it is evident, that though in each of these cases there has been what the world would call reformation, there has not been script;traI repentance. The deficiency of this term consists in its having been employed to denote a mere change in the deeds or in the habits of the outward man; and if employed as equivalent to repentance, it may delude us into the idea that the change by which we are made meet for a happy eternity is a far more slender and superficial thing than it really is. It is of little importance to be told that the translator means it only in the sense of a reformed conduct, proceeding from the influence of a new and a right principle within. The common meaning of the word will, as in the former instance, be ever and anon intruding itself, and get the better of all the formal cautions, and all the qualifying clauses of our Bible commentators.

But, will not the original word itself throw some light upon this important question? The repentance which is enjoined as a duty - the repentance which is unto salvation - the repentance which sinners undergo when they pass to a state of acceptance with God from a state of enmity against him - these are all one and the same thing, and are expressed by one and the same word in the original language of the New Testament. It is different from the word which expresses the repentance of sorrow; and if translated according to the parts of which it is composed, it signifies neither more nor less than a change of mind. This of itself is sufficient to prove the inadequacy of the term reformation - a term which is often applied to a man npon the mere change of his conduct, without ever adverting to the state of his mind, or’ to the kind of change in motive and in principle which it has undergone. It is true that there can be no change in the conduct withuut some change in the inward principle. A reformed drunkard, before careless about health or fortune, may be so far changed as to become impressed with these considerations; but this change is evidently short of that which the Bible calls repentance toward God. It is a change that may, and has taken place in many a mind, when there was no effectual sense of the God who is above us, and of the eternity which is before us. It is a change, brought about by the prospect and the calculation of many advantages; and, in the enjoyment of these advantages, it hath its sole reward.

But it is not done unto God, and God will not accept of it as done unto him. Reformation may signify nothing more than the mere surface-dressing of those decencies, and proprieties, and accomplishments, and civil and prudential duties, which, however fitted to secure a man’s acceptance in society, may, one and all of them, consist with a heart alienated from God, and having every principle and affection of the inner man away from him. True it is, such a change as the man will reap benefit from, as his friends will rejoice in, as the world will call reformation; but it is not such a change as will make him meet for heaven, and is deficient in its import from what our Saviour speaks of when he says, “ I tell you nay, except ye repent, ye shall all likewise perish.”

There is no single word in the English language which occurs to us as fully equal to the faithful rendering of the term in the original. Renewedness of mind, however awkward a phrase this may be, is perhaps the most nearly expressive of it. Certain it is, that it harmonizes with those other passages of the Bible where the process is described by which saving repentance is brought about. We read of being transformed by the renewing of our minds, of the renewing of the Holy Ghost, of being renewed in the spirit of our minds. Scriptural repentance, therefore, is that deep and radical change whereby a soul turns from the idols of sin and of self unto God and devotes every movement of the inner and the outer man, to the captivity of his obedience. This is the change which, whether it be expressed by one word or not in the English language, we would have you well to understand; and reformation or change in the outward conduct, instead of being saving and scriptural repentance, is what, in the language of John the Baptist, we would call a fruit meet for it. But if mischief is likely to arise, from the want of an adequate word in our language, to that repentance which is unto salvation, there is one effectual preservative against it - a firm and consistent exhibition of the whole counsel and revelation of God. A man who is well read in his New Testament, and reads it with docility, will dismiss all his meagre conceptions of repentance, when he comes to the following statements : - “Except a man be born again, he cannot see the kingdom of God.” “ Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” “If any man have not the Spirit of Christ, he is none of his.” “The carnal mind is enmity against God; and if ye live after the flesh, ye shall die: but if ye, through the Spirit, do mortify the deeds of the body, ye shall live.” “ By the washing of regeneration ye are saved.” “ Be not then conformed to this world, but be ye transformed by the renewing of your minds.” Such are the terms employed to describe the process by which the soul of man is renewed unto repentance; and, with your hearts familiarized to the mighty import of these terms, you will carry with you an effectual guarantee against those false and flimsy impressions, which are so current in the. world, about the preparation of a sinner for eternity.

Another delusion which we shall endeavour to expose, is a very mischievous application of the parable of the labourers in the vineyard, contained in the twentieth chapter of the Gospel by Matthew. The interpretation of this parable, the mischief and delusion of which we shall endeavour to lay open, is, that it relates to the call of individuals, and to the different periods in the age of each individual at which this call is accepted by them. We almost know nothing more familiar to us, both in the works of authors, and in the conversation of private Christians, than when the repentance of an aged man is the topic, it is represented as a case of repentance at the eleventh hour of the day. We are far from disputing the possibility of such a repentance, nor should those who, address the message of the gospel ever be restrained from the utterance of the free call of the gospel, in the hearing of the oldest and most inveterate sinner whom they may meet with. But what we contend for, is, that this is not the drift of theparable. The parable relates to the call of nations, and to the different periods in the age of the world at which this call was addressed to each of them, and not as we have already observed, to the call of individuals, and to the different periods in the age of each individual, at which this call is accepted by them. It is not true that the labourers who began to work in the vineyard on the first hour of the day, denote those Christians who began to remember their Creator, and to render the obedience of the faith unto his Gospel with their first and earliest education.

It is not true, that they who entered into this service on the third hour of the day, denote those Christians, who after a boyhood of thoughtless unconcern about the things of eternity, are arrested in the season of youth, by a visitation of seriousness, and betake themselves to the faith and the following of the Saviour who died for them. It is not true, that they who were hired on the sixth and ninth hours, denote those Christians, who, after having spent the prime of their youthful vigour in alienation from God, and perhaps run out some mad career of guilt and profligacy, put on their Christianity along with the decencies of their sober and established manhood. Neither is it true, that the labourers of the eleventh hour, the men who had stood all day idle, represent those aged converts who have put off their repentance to the last - those men who have renounced the world when they could not help it - those men who have put on Christianity, but not till they had put on their wrinkles those men who have run the varied stages of depravity, from the frivolous unconcern of a boy, and the appalling enormities of misled and misguided youth, and the deep and determined worldliness of middle age, and the clinging avarice of him, who, while with slow and tottering footsteps he descends the hill of life, has a heart more obstinately set than ever on all its interests, and all its sordid accumulations, but who, when death taps at the door, awakens from his dream, and thinks it now time to shake away his idolatrous affections from the mammon of un righteousness.

Such are the men who, after having taken their full swing of all that the world could offer, and of all that they could enjoy of it, defer the whole work of preparation for eternity to old age, and for the hire of the labourers of the eleventh hour, do all that they can in the way of sighs, and sorrows, and expiations of penitential acknowledgment. What! will we offer to liken such men to those who sought the Lord early, and who found him? Will we say that be who repents when old, is at all to be compared to him, who bore the whole heat and burden of a life devoted throughout all its stages to the glory and the remembrance of the Creator? Who, from a child, trembled at the word of the Lord, and aspired after a conformity to all his ways? Who, when a young man, fulfilled that most appropriate injunction of the apostle, “ Be thou strong ?“ Who fought it with manly determination against all the enemies of principle by which he was surrounded, and spurned the enticements of vicious acquaintances away from him; and nobly stood it out, even though unsupported and alone, against the unhallowed contempt of a whole multitude of scorners; and with intrepid defiance to till the assaults of ridicule, maintained a firmness, which no wile could seduce from the posts of vigilance; and cleared his unfaltering way through all the allurements of a perverse and crooked generation. Who, even in the midst of a most withering atmosphere on every side of him, kept all his purposes unbroken, and all his delicacies untainted. Who, with the rigour of self-command, combined the softening lustre which a pure and amiable modesty sheds over the moral complexion of him who abhors that which is evil, and cleaves to that which is good, with all the energy of a holy determination.

Can that be a true interpretation, which levels this youth of promise and of accomplishment, with his equal in years, who is now prosecuting every guilty indulgence, and crowns the audacity of his rebellion by the mad presumption, that ere he dies, he shall be able to propitiate that God, on the authority of all whose calls, and all whose remonstrances he is now trampling? Or follow each of them to the evening of their earthly pilgrimage - will you say that the penitent of the eleventh hour, is at all to be likened to him who has given the whole of his existence to the work and the labour of Christianity? to him who, after a morning of life adorned with all the gracefulness we have attempted to describe, sustains through the whole of his subsequent history such a high and ever brightening example, that his path is like the shining light, which shineth more and more unto the perfect day; and every year he lives, the graces of an advancing sanctification form into a richer assemblage of all that is pure, and lovely, and honourable, and of good report; and when old age comes, it brings none of the turbulence or alarm of an unfinished preparation along with it - but he meets death with the quiet assurance of a man who is in readiness, and hails his message as a friendly intimation; and as he lived in the splendour of ever-increasing acquirements, so he dies in all the radiance of anticipated glory.

This interpretation of the parable cannot be sustained; and we think, that, out of its own mouth, a condemnation may be stamped upon it. Mark this peculiarity -the labourers of the eleventh hour are not men who got the offer before, but men who for the first time received a call to work in the vineyard; and they may therefore well represent the people of a country, who, for the first time, received the overtures of the Gospel. The answer they gave to the question, Why stand you so long idle? was, that no man had hired them. We do not read of any of the labourers of the third, or sixth, or ninth hours, refusing the call at these times, and afterwards rendering a compliance with the evening call, and getting the penny for which they declined the offer of working several hours, but afterwards agreed when the proposal was made, that they should work one hour only. They had a very good answer to give, in excuse for their idleness. They never had been called before.

And the oldest men of a Pagan country have the very same answer to give, on the first arrival of Christian missionaries amongst them. But we have no part nor lot in this parable. We have it not in our power to offer any such apology. There is not one of us who can excuse the impenitency of the past, on the plea that no man had called us. This is a call that has been sounded in our ears, from our very infancy. Every time we have seen a Bible in our shelves, we have had a call. Every time we have heard a minister in the pulpit, we have had a call. Every time we have heard the generous invitation, “ Ho, every one that thirsteth, come ye unto the waters,” we have had a solemn, and what ought to have been a most impressive, call. Every time that a parent has plied us with a good advice, or a neighbour come forward with a friendly persuasion, we have had a call. Every time that the Sabbath bell has rung for us to the house of God, we have had a call. These are all so many distinct and repeated calls. These are past events in our life, which rise in judgment against us, and remind us, with a justice of argument that there is no evading, that we have no right whatever to the privileges of the eleventh hour.

This, then, is the train to which we feel ourselves directed by this parable. The mischievous interpretation which has been put upon it, has wakened up our alarms, and set us to look at the delusion which it fosters, and, if possible, to drag out to the light of day, the fallacy which lies in it. We should like to reduce every man to the feeling of the alternative of repentance now, or repentance never. We should like to flash it upon your convictions, that, by putting the call away from you now, you put your eternity away from you. We should like to expose the whole amount of that accursed infatuation which lies in delay. We should like to arouse every soul out of its lethargies, and giving no quarter to the plea of a little more sleep, and a little more slumber, we should like you to feel as if the whole of your future destiny hinged on the very first movement to which you turned yourselves.

The work of repentance must have a beginning; and we should like you to know, that, if not begun to-day, the chance will be less of its being begun to-morrow. And if the greater chance has failed, what hope can we build upon the smaller - and a chance too that is always getting smaller. Each day, as it revolves over the sinner’s head, finds him a harder, and a more obstinate, and a more helplessly enslaved sinner, than before. It was this consideration which gave Richard Baxter such earnestness and such urgency in his “Call.” He knew that the barrier in the way of the sinner’s return, was strengthened by every act -of resistance to the call which urges it. That the refusal of this moment hardened the man against the next attack of a gospel argument that is brought to bear upon him. That if he attempted you now, and he failed, when he came back upon you, he would find himself working on a more obstinate and un complying subject than ever. And therefore it is, that he ever feels as if the present were his only opportunity. That he is now upon his vantage ground, and he gives every energy of his soul to the great point of making the most of it. He will put up with none of your evasions. He will consent to none of your postponements. He will pay respect to none of your more convenient seasons. He tells you, that the matter with which he is charged, has all the urgency of a matter in hand. He speaks to you with as much earnestness as if he knew that you were going to step into eternity in half an hour., He delivers his message with as much solemnity as if he knew that this was your last meeting on earth, and that you were never to see each other till you stood together at the judgment-seat. He knew that some mighty change must take place in you, crc you be fit for entering into the presence of God; and that the time in which, on every plea of duty and of interest, you should bestir yourselves to secure this, is the present time. This is the distinct point he assigns to himself; and the whole drift of his argument, is to urge an instantaneous choice of the better part, by telling you how you multiply every day the obstacles to your future repentahce, if you begin not the work of repentance now.

Before bringing our Essay to a close, we shall make some observations on the mistakes concerning repentance which we have endeavoured to expose, and adduce some arguments for urging on the consciences of our readers the necessity and importance of immediate repentance.

I The work of repentance is a work which must be done ere we die; for, unless we repent, we shall all likewise perish. Now, the easier this work is in our conception, we will think it the less necessary to enter upon it immediately. We will look upon it as a work that may be done at any time, and let us, therefore, put it off a little longer, and a little longer. We will perhaps look forward to that retirement from the world and its temptations which we figure old age to bring along with it, and falling in with the too common idea, that the evening of life is the appropriate seasons of preparation for another world, we wifi think that the author is bearing too closely and too urgently upon us, when, in the language of the Bible, he speaks of “ to-day,” while it is called to-day, and will let us off with no other repentance than repentance now,” seeing that now only is the accepted time, and now only the day of salvation, which he has a warrant to proclaim to us.

This dilatory way of it is very much favoured by the mistaken and very defective view of repentance which we have attempted to expose. We have somehow or other got into the delusion, that repentance is sorrow, and little else; and were we called to fix upon the scene where this sorrow is likely to be felt in the degree that is deepest and most overwhelming, we would point to the chamber of the dying man. It is awful to think that, generally speaking, this repentance of mere sorrow is the only repentance of a death-bed. Yes! we will see with sensibility deep enough and painful enough there with regret in all its bitterness - with terror mustering up its images of despair, and dwelling upon them in all the gloom of an affrighted imagination; and this is mistaken, not merely for the drapery of repentance, but for the very substance of it.

We look forward, and we count upon this - that the sins of a life are to be expunged by the sighing and the sorrowing of the last days of it. We should give up this wretchedly superficial notion of repentance, and cease, from this moment, to be led astray by it. rrhe mind may sorrow over its corruptions at the very time that it is under the power of them to grieve because we are under the captivity of sin is one thing - to be released from that captivity is another. A man may weep most bitterly over the perversities of his moral constitution; but to change that constitution is a different affair. Now this is the mighty work of repentance. He who has undergone it is no longer the servant of sin. He dies unto sin, he lives unto God. A sense of the authority of God is ever present with him, to wield the ascendancy of a great master-principle over all his movements - to call forth every purpose, and to carry it forward, through all the opposition of sin and of Satan, into accomplishment. This is the grand revolution in the state of the mind which repentance brings along with it. To grieve because this work is not done, is a very different thing from the doing of it. A death-bed is the very best scene for acting the first; but it is the very worst for acting the second. The repentance of Judas has often been acted there. We ought to think of the work in all its magnitude, and not to put it off to that awful period when the soul is crowded with other things, and has to maintain its weary struggle with the pains, and the distresses, and the shiverings, and the breathless agonies of a death-bed.
2. There are two views that may be taken of the way in which repentance is brought about, and which ever of them is adopted, delay carries along with it the saddest infatuation. It may be looked upon as a step taken by man as a voluntary agent, and we would ask you, upon your experience of the powers and the performances of humanity, if a death-bed is the time for taking such a step? Is this a time for a voluntary being exercising a vigorous control over his own movements? When racked with pain, and borne down by the pressure of a sore and overwhelming calamity? Surely the greater the work of repentance is, the more ease, the more time, the more freedom from suffering, is necessary for carrying it on; and, therefore, addressing you as voluntary beings, as beings who will and who do, we call upon you to seek God early that you may find him - to haste, and make no delay in keeping his commandments. The other view is, that repentance is not a self originating work in man, but the work of the Holy Spirit in him as the subject of its influences. This view is not opposite to the former. It is true that man wills and does at every step in the business of his salvation; and it is as true that God works in him so to will and to do.

Take this last view of it then. Look on repentance as the work of God’s Spirit in the soul of man, and we are furnished with a more impressive argument than ever, and set on higher vantage for urging you to stir yourselves, and set about it immediately. What is it that you propose? To keep by your present habits, and your present indulgencies - and build yourselves up all the while in the confidence that the Spirit will interpose with His mighty power of conversion upon you, at the very point of time that you have fixed upon as convenient and agreeable? And how do you conciliate the Spirit’s answer to your call then? Why, by doing all you can to grieve, and to quench, and to provoke Him to abandon you now. Do you feel a motion towards repentance at this moment? If you keep it alive, and act upon it, good and well. But if you smother and suppress this motion, you resist the Spirit-you stifle His movements within you: it is what the impenitent do day after day, and year after year - and is this the way for securing the influences of the Spirit, at the time that you would like them best?

When you are done with the world, and are looking forward to eternity because you cannot help it? God says, “My Spirit will not always strive with the children of men.” A good and a free Spirit He undoubtedly is, and, as a proof of it, He is now saying, “ Let whosoever will, come and drink of the water of life freely.” He says so now, but we do not promise that He will say so with effect upon your death-beds, if you refuse Him now. You look forward then for a powerful work of conversion being done upon you, and yet you employ yourselves all your life long in raising and multiplying obstacles against it. You count upon a miracle of grace before you die, and the way you take to make yourselves sure of it, is to grieve and offend Him while you live, who alone can perform the miracle. 0 what cruel deceits will sin land us in! and how artfully it pleads for a “little more sleep, and a little more slumber; a little more folding of the hands to sleep.”

We should hold out no longer, nor make not such an abuse of the forbearance of God: we will treasure up wrath against the day of wrath ill we do so. The genuine effect of his goodness is to lead to repentance; let not its effect upon us be to harden and encourage ourselves in the ways of sin. We should cry now for the clean heart and the right spirit; and such is the exceeding freeness of the Spirit of God, that we will be listened to. If we put off the cry till then, the same God may laugh at our calamity, and mock when our fear cometh.

3. Our next argument for immediate repentance is, that we cannot bring forward, at any future period of your history, any considerations of a more prevailing or more powerfully moving influence than those we may bring forward at this moment. We can tell you now of the terrors of the Lord. We can tell you now of the solemn mandates which have issued from his throne - and the authority of which is upon one and all of you. We can tell you now, that though, in this dead and darkened world, sin appearsbut a very trivial affair - for every body sins, and it is shielded from execration by the universal countenance of an entire species lying in wickedness - yet it holds true of God, what is so emphatically said of him, that he cannot be mocked, nor will he endure it that you should riot in the impunity of your wilful resistance to him and to his warnings. We can tell you now, that he is a God of vengeance; and though, for a season, he is keeping back all the thunders of it from a world that he would like to reclaim unto himself, yet, if you put all his expostulations away from you, and will not be reclaimed, these thunders will be let loose upon you, and they will fall on your guilty heads, armed with tenfold energy, because you have not only defied his threats, but turned your back on his offers of reconciliation.

These are the arguments by which we would try to open our way to your consciences, and to waken up your fears, and to put the inspiring activity of hope into your bosoms, by laying before you those invitations which are addressed to the sinner, through the peace-speaking blood of Jesus, and, in the name of a beseeching God, to win your acceptance of them.

At no future period can we address arguments more powerful and more affecting than these. If these arguments do not prevail upon you, we know - of none others by which a victory over the stubborn and uncomplying will can be accomplished, or by which we can ever hope to beat in that sullen front of resistance wherewith you now so impregnably withstand us. We feel that, if any stout-hearted, sinner shall rise from the perusal of these Treatises with an unawakened conscience, and give himself to an act of wilful disobedience, we feel as if, in reference to him, we had made our last discharge, and it fell powerless as water spilt on the ground, that cannot be gathered up again. We would not cease to ply him with our arguments, and tell him, to the hour of death, of the Lord God, merciful and gracious, who is not willing that any should perish, but that all should turn to him, and live.

And if in future life we should meet him at the eleventh hour of his dark and deceitful day - a hoary sinner, sinking under the decrepitude of’ age, and bending on the side of the grave that is open to receive him - even then we would testify the exceeding freeness of the grace of God, and implore his acceptance of it. But how could it be away from our minds that he is not one of the evening labourers of the parable? We had met with him at former periods of his existence, and the offer we make him now we made him then, and he did what the labourers of the third, and sixth, and ninth hours of the parable did not do - he rejected our call to hire him into the vineyard; and this heartless recollection, if it did not take all our energy away from us, would leave us little else than the energy of despair.
And therefore it is, that we speak to you now as if this was our last hold of you. We feel as if on your present purpose hung all the preparations of your future life, and all the rewards or- all the horrors of your coming eternity. We will not let you off with any other repentance than repentance now; and if this be refused now, we cannot, with our eyes open to the consideration we have now urged, that the instrument we make to bear upon you afterwards is not more powerful than we are wielding now, coupled with another consideration which we shall insist upon, that the subject on which the instrument worketh, even the heart of man, gathers, by every act of resistance, a more uncounplying obstinacy than before; we cannot, with these two thoughts in our mind, look forward to your future history, without seeing spread over the whole path of it the iron of a harder impenitency - the sullen gloom of a deeper and more determined alienation.
4. Another argument, therefore, for immediate repentance is, that the mind which resists a present call or a present reproof, undergoes a progressive hardening towards all those considerations which arm the call of repentance with all its energy. It is not enough to say, that the instrument by which repentance is brought about, is not more powerful to-morrow than it is today; it lends a most tremendons weight to the argument, to say further, that the subject on which this instrument is putting forth its efficiency, will oppose a firmer resistance to-morrow than it does to-day. It is this which gives a significancy so powerful to the call of "To-day while it is to-day, harden not your hearts“ and to the admonition of “Knowest thou not, 0 man, that the goodness of God leadeth thee to repentance; but after, thy hardness and impenitent heart treasurest up wrath against the day of wrath and revelation of the righteous judgments of God ?“ It is not said, either in the one or in the other of these passages, that, by the present refusal, you cut yourself off from a future invitation. The invitation may be sounded in your hearing to the last half hour of your earthly existence, engraved in all those characters of free and gratuitous kindness which mark the beneficent religion of the New Testament. But the present refusal hardens you against the Power and tenderness of the future invitation. This is the fact in human nature to which these passages seem to point, and it is the fact through which the argument for immediate repentance receives such powerful aid from the wisdom of experience. It is this which forms the most impressive proof of the necessity of plying the young with all the weight and all the tenderness of earnest admonition, that the now susceptible mind might not turn into a substance harder and more uncomplying than the rock which is broken in pieces by the powerful application of the hammer of the word of God. -

The metal of the human soul, so to speak, is like some material substances. If the force you lay upon it do not break it, or dissolve it, it will heat it into hardness. If the moral argument by which it is plied now, do not so soften the mind as to carry and to overpower its purposes, then, on another day, the argument may be put forth in terms as impressive - but it falls on a harder mind, and, therefore, with a more slender efficiency. If the threat, that ye who persist in sin shall have to dwell with the devouring fire, and to lie down amid everlasting bnrnings, do not alarm you out of your iniquities from this very moment, then the same threat may be again east out, and the same appalling circumstances of terror be thrown around it, but it is all discharged on a soul hardened by its inurement to the thunder of denunciations already uttered, and the urgency of menacing threatenings already poured forth without fruit and without efficacy. If the voice of a beseeching God do not win upon you now, and charm you out of your rebellion against him, by the persuasive energy of kindness, then let that voice be lifted in your hearing on some future day, and though armed with all the power of tenderness it ever had, how shall it find its entrance into a heart sheathed by the operation of habit, that universal law, in more impenetrable obstinacy? If, with the earliest dawn of your understanding, you have been offered the hire of the morning labourer and have refused it, then the parable does not say that you are the person who at the third, or sixth, or ninth, or eleventh hour, will get the offer repeated to you.
It is true, that the offer is unto all and upon all who are within reach of the hearing of it. But there is all the difference in the world between the impression of a new offer, and of an offer that has already been often heard and as often rejected an offer which comes upon you with all the familiarity of a well known sound that, you have already learned how to dispose of, and how to shut your every feeling against the power of its gracious invitations - an offer which, if discarded from your hearts at the present moment, may come back upon you, but which will have to maintain a more unequal contest than before, with an impenitency ever strengthening, and ever gathering new hardness from each successive act of resistance.

And thus it is that the point for which we are contending is not to carry you at some future period of your lives, but to carry you at this moment. It is to work in you the instantaneous purpose of a firm and a vigorously sustained repentance; it is to put into you all the freshness of an immediate resolution, and to stir you up to all the readiness of an immediate accomplishment - it is to give direction to the very first footstep you are now to take, and lead you to take it as the commencement of that holy career, in which all old things are done away, and all things become new - it is to press it upon you, that the state of the alternative, at this moment, is “now or never” - it is to prove how fearful the odds are against you, if now you suffer the call of repentance to light upon your consciences, and still keep by your determined posture of careless, and thoughtless, and thankless unconcern about God.

You have resisted to-day, and by that resistance you have acquired a firmer metal of resistance against the power of every future warning that may be brought to bear upon you. You have stood your ground against the urgency of the most earnest admonitions, and against the dreadfulness of the most terrifying menaces. On that ground you have fixed yourself more immoveably than before; and though on some future day the same spiritual thunder be made to play around you, it will not shake you out of the obstinacy of your determined rebellion. It is the universal law of habit, that the feelings are always getting more faintly and feebly impressed by every repetition of the cause which excited theni, and that the mind is always getting stronger in its active resistance to the impulse of these feelings, by every new deed of resistance which it performs; and thus it is, that if you refuse us now, we have no other prospect before us than that your cause is every day getting more desperate and more irrecoverable, your souls are getting more nardened, the Spirit is getting more provoked to abandon those who have so long persisted in their opposition to his movements. God, who says that his Spirit will not always strive with the children of men, is getting more offended. The tyranny of habit is getting every day a firmer ascendancy over you; Satan is getting you more helplessly involved among his wiles and his entanglements; the world, with all the inveteracy of those desires which are opposite to the will of the Father, is more and more lording it over your every affection.

And what, we would ask, what is the scene in which you are now purposing to contest it, with all this mighty force of opposition you are now so busy in raising up against you? What is the field of combat to which you are now looking forward, as the place where you are to accomplish a victory over all those formidable enemies whom you are at present arming with such a weight of hostility, as, we say, within a single hair-breadth of certainty, you will find to be irresistible? 0 the bigness of such a misleading infatuation!

The proposed scene in which this battle for eternity is to be fought, and this victory for the crown of glory is to be won, is a death-bed. It is when the last messenger stands by the couch of the dying man, and shakes at him the terrors of his grisly countenance, that the poor child of infatuation thinks he is to struggle and prevail against all his enemies; against the unrelenting tyranny of habit against the obstinacy of his own heart, which he is now doing so much to harden - against the Spirit of God who perhaps long ere now has pronounced the doom upon him, “He will take his own way, and walk in his own counsel; I shall cease from striving, and let him alone” against Satan, to whom every day of his life he has given some fresh advantage over him, and who will not be willing to lose the victim on whom he has practised so many wiles, and plied with success so many delusions.

And such are the enemies whom you, who wretchedly calculate on the repentance of the eleventh hour, are every day mustering up in greater force and formidableness against you; and how can we think of letting you go, with any other repentance than the repentance of the precious moment that is now passing over you, when we look forward to the horrors of that impressive scene, on which you propose to win the prize of immortality, and to contest it single-handed and alone, with all the weight of opposition which you have accumulated against yourselves a death-bed - a languid, breathless, tossing, and agitated death-bed; that scene of feebleness, when the poor man cannot help himself to a single mouthful - when he must have attendants to sit around him, and watch his every wish, and interpret his every signal, and turn him to every posture where he may find a moment’s ease, and wipe away the cold sweat that is running over him - and ply him with cordials for thirst, and sickness, and insufferable languor.

And this is the time, when occupied with such feelings, and beset with such agonies as these, you propose to crowd within the compass of a few wretched days,
the work of winding up the concerns of a neglected eternity!

5. But it may be said, if repentance be what you represent it, a thing of such mighty import, and such impracticable performance, as a change of mind, in what rational way can it be made the subject of a precept or an injunction? you would not call upon the Ethiopian to change his skin - you would not call upon the leopard to change his spots; and yet you call upon us to change our minds. You say, “Repent;” and that too in the face of the undeniable doctrine, that man is without strength for the achievement of so mighty an enterprise. Can you tell us any plain and practicable thing that you would have us to perform, and that we may perform to help on this business? This is the very question with which the hearers of John the Baptist came back upon him, after he had told them in general terms to repent, and to bring forth fruits meet for repentance. He may not have resolved the difficulty, but he pointed the expectations of his countrymen to a greater than he for the solution of it.

Now that Teacher has already come, and we live under the full and the finished splendour of His revelation. 0 that the greatness and difficulty of the work of repentance, had the effect of shutting you up into the faith of Christ! Repentance is not a paltry, superficial reformation. It reaches deep into the inner man, hut not too deep for the searching influences of that Spirit which is at His giving, and which worketh mightily in the hearts of believers. You should go then under a sense of your difficulty to Him. Seek to be rooted in the Saviour, that you may be nourished out of His fulness, and strengthened by His might. The simple cry for a clean heart, and a right spirit, which is raised from the mouth of a believer, brings down an answer from on high, which explains all the difficulty and overcomes it. And if what we have said of the extent and magnitude of repentance, should have the effect to give a deeper feeling than before of the wants under which you labour; and shall dispose you to seek after a closer and more habitual union with Him who alone can supply them, then will our call to repent have indeed fulfilled upon you the appointed end of a preparation for the Saviour.

But recollect now is your time, and now is your opportunity, for entering on the road of preparation that leads to heaven. We charge you to enter this road at this moment, as you value your deliverance from hell, and your possession of that blissful place where you shall be for ever with the Lord - we charge you not to parry and to delay this matter, no not for a single hour - we call on you by all that is great in eternity - by all that is terrifying in its horrors - by all that is alluring in its rewards - by all that is binding in the authority of God - by all that is condemning in the severity of His violated law, and by all that can aggravate this condemnation in the insulting contempt of His rejected gospel ; - we call on you by one and all of these considerations, not to hesitate but to flee - not to purpose a return for to-morrow, but to make an actual return this very day-to put a decisive end to every plan of wickedness on which you may have entered - to cease your hands from all that is forbidden to turn them to all that is required - to betake yourselves to the appointed Mediator, and receive through Him, by the prayer of faith, such constant supplies of the washing of regeneration and renewing of the Holy Ghost, that, from this moment, you may be carried forward from one degree of grace unto another, and from a life devoted to God here, to the elevation of a triumphant, and the joys of a blissful eternity hereafter.

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