Although the poor thief had no longer the use of his hands and his feet-so indispensable to a religion of works-his heart and his tongue were free; and these are the very things that are called into exercise in a religion of faith, as we read in that lovely tenth of Romans, "With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."

Precious words! How suited to the thief on the cross! How suited and seasonable for every poor helpless, hopeless, self-destroyed sinner! And we must all be saved in like manner as the thief on the cross. There are no two ways to heaven. There is not one way for the religionist, the moralist, the Pharisee, and another way for the malefactor. There is but one way, and that way is marked from the very throne of God down to where the guilty sinner lies, dead in trespasses and sins, with the footprints of redeeming love; and from thence back to the throne by the precious atoning blood of Christ. This is the way to heaven – a way paved with love, sprinkled with blood, and trodden by a happy holy band of redeemed worshipers gathered from all the ends of the earth, to chant the heavenly anthem, "Worthy is the Lamb that was slain."

We have said that the heart of the thief was free; yes, free under the mighty action of the Holy Ghost, to turn toward that blessed One who hung beside him-that One whom he had just been reviling, but on whom he could now fix his repentant gaze, and to whom he could now bear the noblest testimony ever uttered by men or angels.

But it is most instructive and interesting to mark the progress of the work of God in the soul of the dying thief. Indeed the work of God in any soul is ever of the deepest possible interest. The operations of the Holy Spirit in us must never be separated from the work of Christ for us ; and, we may add, both the one and the other are founded upon, and inseparably linked with the eternal counsels of God with respect to us. This is what makes it all so real, so solid, so entirely divine. It is not of man. It is all of God, from first to last-from the first dawning of conviction in the soul until it is introduced into the full-orbed light of the glorious gospel of the grace of God. The Lord be praised that it is so! Were it otherwise-were there a single atom of the creature in it, from beginning to end, that one atom would neutralize and destroy the whole, and render it not worth having.

Now in the case of the penitent thief, we discern the first touch of the Eternal Spirit-the very earliest fruit of His sanctifying work, in the words addressed to his fellow, "Dost thou not fear God?" He does not say, " Dost thou not fear punishment ?" The sanctification of the Spirit, in every case, is evidenced by the fear of the Lord, and a holy abhorrence of evil for its own sake. "The fear of the Lord is the beginning of wisdom." There may be a fear of judgment, a fear of hell, a fear of the consequences of sin, without the smallest particle of hatred of sin itself. But where the Spirit of God is really at work in the heart, He produces the real sense of sin and the judgment thereof in the sight of God.

This is repentance; let the reader ponder it deeply. It is a grand reality; an essential element, in every case. " God commandeth all men, everywhere, to repent" (Acts 17:30). There is no getting over this-no setting it aside. Some may seek to do away with man's responsibility on the plea of his inability to do anything right or good. They may seek to persuade us that it is useless, yea unsound, to call upon men to repent and believe, seeing that men can do nothing of themselves. But the question is, what is the meaning of the words which we have just culled from the apostle's address at Athens ? Did Paul preach the truth? Was he sound in the faith? Was he sufficiently high in doctrine ? Well then Paul declares, in the clearest and most emphatic manner, that "God commandeth all men, everywhere, to repent." Will any turn round and say they cannot? Will any venture to deny man's responsibility to obey a divine command ? If so, where are they ? On very dangerous ground. If God commands all men to repent, woe be to those who refuse to do so; and woe be to those who teach that they are not responsible to do so.

But let us devote a few moments to the examination of this great practical question in the light of the New Testament. Let us see whether our Lord and His apostles called upon men-"all men, everywhere, to repent."

In the third chapter of Matthew's Gospel, we read, "In these days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent ye:for the kingdom of heaven is at hand."

It will, perhaps, be said that John addressed himself specially to Israel-a people in recognized relationship with Jehovah-and hence this passage cannot be adduced in proof of the universal and abiding necessity of repentance. Well, we merely quote it here in order to show that man, whether Jew or Gentile, is responsible to repent, and that the very first voice which falls upon the ear, in the time of the New Testament, is heard calling sinners to repentance. Was the Baptist right or wrong? Was he trespassing upon the domain of sound doctrine when he summoned men to repent? Would some of our modern theologians have called him aside, after he was done preaching, and taken him to task for deceiving men by leading them to suppose that they could repent? We should like to have heard the Baptist's reply.

But we have the example of a greater than John the Baptist, as our warrant for preaching repentance, for in Matthew 4:we read, "From that time, Jesus began to preach, and to say, Repent; for the kingdom of heaven is at hand." Dare any one turn round and say to the divine Preacher, "We cannot repent. We have no power. We are not responsible!" Ah, no! men may argue and reason, and talk theology; but there stands the living record before us-Jesus called upon men to repent, and that, too, without entering, in any way, upon the question of man's ability here or there. He addressed man as a responsible being, as one who was imperatively called to judge himself and his ways, to confess his sins, and repent in dust and ashes. The only true place for a sinner is the place of repentance; and if he refuses to take that place in the presence of divine grace, he will be compelled to take it in the presence of divine judgment, when repentance will be too late. "God commandeth all men, everywhere, to repent."

Passing on to the opening of the Acts of the Apostles, we are privileged to hearken to Peter's address on the day of Pentecost-the most fruitful sermon ever preached in this world – crowned with the glorious result of three thousand souls! And what did Peter preach ? He preached Christ, and he called upon men to repent. Yes, the great apostle of the circumcision insisted upon repentance- self – judgment – true contrition of heart before God. "Then said Peter unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost" (Acts 2:38). And, again, "Repent ye therefore and be converted, that your sins may be blotted out" (Chap. 3:19).
Was Peter right in calling upon men to repent and be converted ? Would any one be justified in saying to him, at the close of his preaching, " How can men repent ? How can they be converted ? They can do nothing." We should vastly like to hear Peter's reply. One thing is certain, the power of the Holy Ghost accompanied the preaching. He set His seal to it, and that is enough. "God commandeth all men, everywhere, to repent." Woe to all who refuse.

We have already referred to the preaching of the blessed apostle of the Gentiles, and the great teacher of the Church of God. He himself, referring to his ministry at Ephesus, declares in the audience of the elders, "I kept back nothing that was profitable, but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:20, 21). So also, in his pungent address to Agrippa, he says, " I was not disobedient unto the heavenly vision; but showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance." C. H. M.

Thus we have a body of evidence, drawn from Scripture, such as cannot be gainsaid, proving the universal and abiding necessity of repentance. " God commandeth all men, everywhere, to repent." There is no avoiding this. Let men beware how they set it aside. No system of theology can be sound that denies the responsibility of the sinner to repent and turn to God, and do works meet for repentance.