[This was certainly the case with respect to those who crucified our Lord: the prejudices of their education, together with the mean appearance of our Lord, blinded their eyes, so that they knew not how to acknowledge him as their Messiah. This our Lord himself confessed'; St. Peter also declared the same; and St. Paul expressly says that, "if they had known. him, they would not have crucified the Lord of glory h." And is it not the same with respect to us? Would the profane person scoff at the followers of the blessed Jesus, or neglect to seek an interest in him, if he knew what a gracious, merciful, loving, and adorable Being he despised1? Or would the self-righteous moralist feel such reluctance to submit to the Gospel, if he had any just conceptions of the suitableness and excellency of that salvation which it offered to him? Surely, however this might happen on some occasions, we cannot conceive that it should be a general, or even a common, practice.] This view of men's conduct certainly extenuates their guilt in rejecting Christ— [We must not imagine that ignorance is a sufficient excuse for sin for the very petition in the text intimates that, notwithstanding the murderers of Christ knew not what they did, they contracted guilt, and needed forgiveness: and in other passages of Scripture it is said, that men perish for lack of knowledge; that "Christ will take vengeance on them" for their ignorance'; and that "he who formed them will shew them no favourm." But though ignorance cannot remove, it certainly extenuates, our guilt. The more opportunities of information any persons had, the more guilt they contracted in rejecting the truth; on which account our Lord's hearers were altogether inexcusable", and were involved in deeper guilt than even Sodom and Gomorrha°. On the other hand, the less light any one had in his mind, the less was the malignity of his offence. St. Paul tells us that this was, in a measure, the ground of his obtaining mercy P; for that, if he had persecuted Christ as he did, and at the same time been aware of what he was doing, he would have been almost beyond the reach of mercy. And we are informed that in the final judgment the sentence denounced against the impenitent and unbelieving, will be proportioned to the light and knowledge against which they had sinned; "the servant that knew not his Lord's will, will be beaten with few stripes, while he who knowingly disobeyed it will be beaten with many stripes 9." f The text. i John xvi. 3. m Isai. xxvii. 11. P 1 Tim. i. 13. Acts iii. 17. k Hos. iv. 6. n John xv. 22. Luke xii. 47, 48. h 1 Cor. ii. 8. • Matt. x. 15. The reason of this is evident; for an ignorant rejection of Christ will consist with a desire to please God': whereas that rejection of him that militates against the clear convictions of our own mind argues a rooted love of sin, and an inveterate hatred to God and his Christ. While therefore the latter is "a sin unto death," and a sure forerunner of perdition", the former may be repented of and forgiven.] But, however true this statement may be, we cannot but admire, II. The wonderful love of Christ in urging this plea on behalf of his murderers In contemplating this part of our subject, let us consider, 1. What his conduct was towards his murderers— [Justly might he have aggravated the guilt of his murderers, and said, 'These are they among whom I have wrought all my miracles; and multitudes of them have experienced my power to heal yet this is the way in which they requite all my kindness: I desire therefore, O my Father, that thou wouldest vindicate my cause, and execute upon them some signal vengeance as thou hast on others, whose guilt was infinitely less than theirs. Let the earth open to swallow them up, or lightning descend from heaven to consume them, or fire and brimstone be rained down upon them, or an angel slay hundreds of thousands of them in an instant.' He might at least have said, as the martyr Zechariah did in similar circumstances, "The Lord look upon it and requite it." But instead of this, he prayed that they might be forgiven: he sought out the only extenuating circumstance that could be thought of, and urged it as a plea on their behalf. This was a conduct truly astonishing, and worthy of an incarnate God.] 2. The wonderful love displayed in it [Suppose he had at such a time been praying for his friends, it would have argued most unbounded love; but to be praying for his enemies! to plead the cause of those who by their clamours had compelled his judge to deliver him up into their hands, and to be imploring the richest mercies for those who were loading him with all manner of insults and indignities! What love was this! that in the midst of his agonies he should lose all sense of the injuries he was receiving, and, without a murmuring or vindictive word, should occupy himself wholly about the welfare of his enemies, dreading nothing r Acts xxvi. 9. John xvi. 2. t 1 John v. 16. s John xv. 23. u John iii. 19. Heb. x. 39. x 2 Chron. xxiv. 22. so much as their ruin, and desiring nothing so much as to have them partakers of his glory! Well might the Apostle call this, a "love that passeth knowledge"."] TO IMPROVE this subject, let us reflect, 1. How earnest we should be in seeking knowledge [Some might be ready to conclude that, if ignorance is an extenuation of guilt, it were safer and better to continue ignorant. But let us not mistake; it is not wilful ignorance that is to be considered in this view, but that ignorance which is unavoidable, or, at least, unintentional. Besides, ignorance is sure to keep us from Christ, and consequently to bring us into condemnation: and it will be a poor consolation to a damned soul that its guilt was not of the most aggravated kind. There is no way of escaping condemnation but by believing in Christ; and we cannot believe in him unless we know him : therefore we must seek divine instruction as the only means of everlasting salvation. This is the declaration of God himself": the Lord grant that we may ponder it in our minds, and be regulated by it in our lives!] 2. What encouragement we have to pray for mercy [Never were more atrocious sinners on the face on the earth that those for whom Christ prayed: nor was any prayer ever more signally answered than that he offered for them : for no less than three thousand of those very people were forgiven in an instant, and adopted into the family of God. It was in answer to that prayer that the very blood which they had profanely desired "to be upon themselves and upon their children a" in a way of judgment, came upon them in a way of mercy, and cleansed them from the guilt of shedding it. Who then amongst us need despair of mercy? If Christ interceded so for persons in the very act of crucifying the Lord of glory, will he not intercede for mourning penitents? If he obtained mercy for those who rejected him, will he not much more for those who "desire to be found in him?" Let us not despond, but carry all our iniquities to him, that they may be cleansed by his atoning blood, and be forgiven through his prevailing intercession.] 3. What obligation lies upon us to forgive one another [The generality, when injured, are ready to search out every possible aggravation, in order to lower their adversary y Eph. iii. 19. z John xvii. 3. a Matt. xxvii. 25. in the estimation of others, and to justify their own resentment against him. But how differently did Jesus act! Yet "he suffered for us, leaving us an example that we should follow his steps." Let us then cultivate a forgiving spirit, yea, even towards those whose malice is most inveterate, and whose conduct towards us is most injurious. It was thus that Paul and Stephen trod in their Master's steps: and thus must we, if we would find mercy at his hands in the day of judgment. The express command of Jesus to every one of us is, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you." And indeed, if we do not exercise this disposition, we cannot repeat the Lord's Prayer without praying for our own damnation %. "Let us therefore be kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven us1.] Luke xxiii. 42, 43. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise. THE history of Christ in every view is replete with wonders in every part of it we trace a mixture of dignity and debasement. When he lay in a manger, the Wise Men were conducted to him by a star: when he was tempted by the devil, an angel ministered unto him: he was now dying as a malefactor, and "crucified through weakness," yet did he, in answer to the Thief's petition, assert his power to save. I. The Thief's petition first requires our attentionThis petition, if duly considered, will appear very remarkable It implied an acknowledgment of our Lord's dignity- [Our Lord had often asserted himself to be a king. For this he was accused', mocked, condemned, crucified: yet then did the malefactor acknowledge him as a king. He beheld him on the cross as though he had seen him upon his throne he proclaimed him Sovereign of the invisible world. His petition in this view was stronger than any assertion could be.] It implied further an affiance in his mercy— [Often had our Lord been entreated to heal disorders of the body; but rarely had any made application to him on behalf of their souls. The Thief, however, offered his petition only for spiritual blessings: and for the obtaining of mercy he relied simply on the grace of Christ. Nor did he express a doubt of Christ's power or willingness to save. Yet was his affiance tempered with the deepest humility.] What acceptance he met with will appear from considering, II. Our Lord's answer Our Lord had never refused those who came to him for bodily cures: he now testified the same readiness to relieve spiritual wants In his answer he displayed the freeness of his grace [He granted the Thief's petition without a moment's hesitation. He conferred the desired blessing without upbraiding1." He bestowed his mercy without prescribing any a John xviii. 37. in reference to which St. Paul speaks, 1 Tim. vi. 13. b Luke xxiii. 2. c Matt. xxvii. 28, 29. d John xix. 12, 14, 15. f Mark iii. 10. and ii. 4. e Mark xv. 26. He did not ask to have his life prolonged, or his pains mitigated, but that his soul might be saved. h He did not say, "If thou wilt," or "If thou canst," as others had done on less important occasions. Matt. viii. 2. Mark ix. 22. i He did not presume to offer such a request as the ambitious disciples had done, Mark x. 37. but like the Canaanitess, Matt. xv. 27. was contented with the smallest expression of his mercy, " Remember me." k When the innocent Joseph entreated Pharaoh's butler to remember him after his restoration to his place at court, the ungrateful butler forgat him two long years; nor would have thought of him then, but from absolute necessity. What different treatment did this guilty Thief receive from his offended Lord! 1 How justly might our Lord have upbraided him for his whole course of life, his late repentance, and especially his behaviour even upon the cross! Matt. xxvii. 44. But he was God, and acted like God. Jam. i. 5. and Luke xv. 20, 23. |