But we must not thus glory in Wisdom [The wisest know that they know but little Their best concerted plans they often want power to accomplish Disease or accident may soon reduce them to a level with the beasts-] Nor should we glory thus in Might [Power is a source of temptation to those who are invested with it It indisposes a man to comply with reasonable restraintsIt generally excites opposition in those who are subjected to it-] Nor are Riches at all more worthy objects of our glorying [Wealth is very apt to produce covetous and sordid tempers It frequently renders its possessors proud and oppressiveAt best it can furnish us with little more than food and raiment And we are liable to be deprived of it in a thousand ways-] To glory therefore in any of these things would be absurdd Having removed these common but insufficient grounds of glorying, we shall II. Propose such as are true and sufficient The knowledge of God in Christ Jesus is the only object of glorying [The knowledge that there is a God is not the knowledge here spoken of Nor is it the knowledge of God as He is seen in the works of creation But the knowledge spoken of in the text is a view of him in redemption • Prov. xxiii. 5. a Who that considers what Wisdom is, would ever glory in it; so limited as it is in its extent-so defective in its operations-and so uncertain in its continuance? Or who in Might, the possession of which is so dangerous-and the exercise of which is so vexatious to themselves and others? Or who in Riches, which are so defiling in their influence-so contracted in their benefits-and so precarious in their tenure? If to this we add, that all these things perish and depart at death, and are utterly useless in the day of judgment, we can have no doubt but that the prohibition in the text is as reasonable as it is decisive. It is in the Gospel only that God's loving-kindness to his friends appesrs~ In that too especially He denounces his judgments on his enemiese And in both He displays equally his unspotted righteousnessf Not that a speculative knowledge even of this will sufficeThe words "understand and know" imply a practical knowledge-] This is a just ground of glorying to all who possess it 1. It is free from all the defects which are found in the foregoing grounds [They render the mind low and groveling; This elevates and ennobles it They never satisfy the soul; This affords it perfect satisfaction They may become sources of craft, tyranny and avarice; This always changes us into God's image1 They end with our present existence; This is perfected at death-] 2. It transcends all the excellencies that are in the foregoing grounds It imparts more excellent wisdom [It rectifies our judgments about more important objectsIt teaches us to seek the ends by the fittest means-] It endues us with more excellent might [It renders us mighty to mortify our lusts and passionsiIt qualifies us to conflict with all the powers of darkness*—] It conveys to us more excellent riches [It puts into our hands "the unsearchable riches of Christ" It makes us rich in possession, and in reversion too!-] 3. It comprehends all the foregoing grounds in the highest degree Wisdom [This knowledge of God unfolds the deepest mysteriesm It shews how sin may be punished, and yet the sinner saved It shews how mercy is exalted in punishing, and justice in rewarding-] Mark xvi. 16. 2 Cor. iii. 18. 1 Eccl. vii. 12. f Ps, lxxv. 10. i 2 Cor. x. 3-5. g Isai. lv. 2. Eph. vi. 11, 12. Might [The salvation of a ruined world is a marvellous display of power Hence Christ is called "the Wisdom of God, and the Power of God" We have no idea of almighty power, 'till we know a redeeming God-] Riches [Infinite are the riches of divine grace In the glorious mystery of redemption they are all contained The knowledge of God exhibits them all to our view"] In this we cannot possibly glory too much [We cannot possibly set too high a value on this knowledgeo We cannot pursue it with too much earnestness— We cannot delight in it with too exalted joy Let us therefore seek to know God as He is revealed in the Gospel- Let us take encouragement from that declaration of our Lord" Let the fixed purpose of our hearts resemble that of the apostle-] " Eph. ii. 7. • 1 Cor. ii. 2. P John xvii. 3. 9 Gal. vi. 14. II. OUR LORD'S ANSWER TO THE PENITENT THIEF. 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 attention This 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 kinga. For this he was accused, mocked, condemned,d crucifiede Yet then did the malefactor acknowledge him as a kingHe 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 intreated to heal disorders of the bodyf 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 saveh 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 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. • Mark xv. 26. f Mark iii. 10. & ii. 4. * He did not ask to have his life prolonged, or his pains mitigated, but that his soul might be saved. He did not say, "If thou wilt," or "If thou canst," as others had done on less important occasions. Mark viii. 2. Mark ix. 22. 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." [He granted the Thief's petition without a moment's hesitation He conferred the desired blessing "without upbraiding”— He bestowed his mercy without prescribing any conditionsm Thus did he exemplify what he had commanded his prophet to proclaim"-] He also manifested the lness of his grace [Often has God bestowed more than this people have desired Here our Lord infinitely exceeds the Thief's requestHe promises, not a remembrance merely, but converse "with himself”— This converse too shall be enjoyed, not on earth, but “in paradise" It shall moreover be enjoyed, by him " that very day" Of all this he assures the Thief in the most solemn mannerWhat must now have been the feelings of the pardoned Criminal! What a comment does this afford us on God's gracious declaration!-] To guard this subject against abuse we must suggest a CAUTION [Some may take occasion from it to defer their repent ance But it does not afford any just ground for such conduct— * When the innocent Joseph intreated 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. He did not require the Thief to do any thing in order to merit his mercy. n Isai. lv. 1. P This is sometimes called Hades or Hell, as in Acts ii. 27. and in the creed; but it means the place where departed saints dwell in the presence of God, 2 Cor. xii. 2. 4. and Rev. ii. 7. 1 Kin. iii. 11-13. or Matt. xviii. 26, 27. 4 Neither our Lord nor his apostles ever countenanced the idea of the soul sleeping till the resurrection. See 2 Cor. v. 8. Had the executioners now offered to release him, surely he would have said like St. Paul, Phil. i. 23. |