ral orations, by such men as Pericles and Plato, pronounced over the soldiers slain in battle, and heard one orator mournfully exclaim-" In the present state of things, the power which appoints our lot is inevitable," we must conceive how he would have rejoiced, if a brighter world beyond the grave had been set before him, where was no death, and all tears were wiped away! Let us, then, imagine we behold this city, once the most illustrious on earth, and let us then mark the plain and simple words in which the apostle's entrance into the city of worldly grandeur is described-" And they who conducted Paul brought him to Athens."

What! is not a word said of the splendour of palaces, of the marble temples, and of the most proud and majestic of those temples towering aloft on the highest

rock, over the lesser temples below? No! it is only said, "They who conducted Paul brought him to Athens!" Can we doubt, on reading this passage of divine wisdom, that it was written to show how different is earthly glory from glory in the sight of God! --how poor, in the sight of heavenly wisdom, is all that partakes of human vanity! Sit down, ambition, in the dust, and read this lesson over the ruins of Babylon !-amid the arches and columns of what was once called the "Eternal City," Ronie, now also, with her arches of triumph, desolate in the dust! But let us turn from these vanities of worldly glory, to inquire with whom, in this city of arts and arms, the Christian apostle, now left a stranger and alone, had "to encounter." Not with the bigoted and pompous Pharisees of his own country, but with the wisest in their generation, the philosophers-the disciples of those whose works of immortality have come down to us. Who are these? The text (Acts xvii. 18) only mentions two of any note, Epicureans and Stoicks, and it tells us no more!" Certain of the Epicureans and Stoicks

encountered him." The creed of the Stoick proclaims Fate, and a soul above passion; aloof from all that

Christians feel and confess, and all the tender affections and gentler feelings of the heart. The reasoner of the other sect, who "encountered" St. Paul, was the Epicurean, who preaches to the sensualist of every age, "Eat and drink, for to morrow we die." These were the two chief sects of human wisdom then at Athens, among a vast listening assembly, while the great Christian apostle, standing alone on the steps of one of those lofty temples of which I have spoken, proclaims aloud, with a look the most elevated, and both hands uplifted, "JESUS and the RESURRECTION!”— Rev. W. Bowles' Discourses on the Cartoons of Raphael.

THE PENITENT MALEFACTOR: A Sermon

(For Good Friday),

BY THE REV. THOMAS SCOTT, M.A. Rector of Wappenham, Northamptonshire. LUKE Xxiii. 42.

The

"Lord, remember me when thou comest into thy kingdom." THE narratives of the crucifixion abound with interest. Putting aside the mighty event itself, the sufferings of Messiah, the with collateral circumstances well calculated vicarious sacrifice,-the narrative abounds to fasten the attention-circumstances at once interesting and profitable. Omitting the transactions in the garden of Gethsemane-in the palace of the high-priest, and before the tribunals of Pilate and Herod,let us only glance at the facts connected with the actual crucifixion. How remarkable are many of them!-The compelling of Simor. to bear the cross after Jesus, with the mystical lesson taught thereby-" If any man will come after me, let him deny himself, and take up his cross and follow me." lamentation of Jesus over the Jews— "Daughters of Jerusalem, weep not for me, but weep for yourselves and for your children." The commending of the virgin to the beloved John. The fulfilment of the prophecies in the division of the raiment. The miraculous darkness. The dreadful taunt of the scribes and priests-the taunt yet containing in itself a blessed truth"He saved others, himself he cannot save." The bitter cry-" My God! my God! why hast thou forsaken me?" The voluntary death of Jesus-voluntary even in the last article—“When Jesus had cried with a loud voice"unexhausted-in full strength"When Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost." The mysterious rending of the veil of the temple, the way into the holiest being now made manifest. The first gentile confessor-" When the centurion saw what was done, he glorified God, saying, truly this was a righteous man;" or, what, under the circumstances, was implied in the former, "Truly this was the Son of God." The opening of the graves. The rising of the bodies of the saints, and their appearing in the holy city. The coming forth of the timid Nicodemus, and the before unknown Joseph. These are a few of the circumstances which arrest our attention in the several narratives of the crucifixion. These, it is true, are minor circumstances, and may appear absolutely unworthy of notice, as compared with the mighty sacrifice and the infinite atonement; yet is there in every one

of them, and that without force or fancy, | matter for the most profitable reflection: and well it is for us, and a mark of a state of heart much to be desired, if we gather benefit from these smaller and less prominent facts recorded in holy scripture. Fancy and frivolity in the interpretation of scripture are always to be shunned; but well is it for him who remembers that every sentence has its appropriate and important meaning, and that, "by every word "-every narration as well as every doctrine-" by every word that proceedeth out of the mouth of the Lord doth man live."

In our enumeration of the interesting circumstances connected with the crucifixion of our Lord, we have omitted one, and that one of the most remarkable-the narrative of the two malefactors, the blasphemer and the penitent. A narrative is this, of great simplicity and of great brevity, and yet are there shadowed out in it many of the most important doctrines and deepest mysteries of the gospel. In a certain degree I would consider the whole narrative as my subject, though I have only read to you a few words as my text. These words however appear, perhaps, the most important of the whole, and will, accordingly, receive most of my attention; and after explaining the history, with a few practical remarks in passing, I would dwell more fully on the prayer-its extended meaning its universal application-its neverfailing success-and may God, the giver of repentance, and of every other good gift, grant to us both to understand this portion of his word, and to imitate the repentance, and to utter the prayer, and to receive the pardon, "Lord, remember me, when thou comest into thy kingdom."

The narrative calls for our first attention; the narrative with a passing comment. When our Lord was crucified, he was not crucified alone; there were crucified with him two thieves,-the one on the right hand and the other on the left. Our Lord, forsooth, as the greatest criminal, was placed in the midst. The scripture was fulfilled, "He was numbered with the transgressors. The sons of Zebedee had besought him that they might be placed the one on his right hand and the other on his left. "It is not mine to give," said the Saviour, "but to them for whom it is prepared of my Father." But of that post, whom did the Jews think worthy? How unfathomable is the depth of human depravity! In the annals of nations we seldom find an instance in which the greatest malefactor, when led to execution, receives anything of insult. In almost every case his crime is forgotten in his punishment; and the multitude are rather disposed to pity than to

insult. But well may be put into the mouth of the Saviour, the words of Jeremiah, with regard to Jerusalem, "was ever sorrow like unto my sorrow?" All the spectators, as if by common consent, made our Lord an exception to this general rule; they added mockery to his sufferings. The scribes and prieststhe professors of learning and of religionunited with the populace to revile and taunt. Nor was the scorn confined to them. One of the malefactors could forget his own sufferings and join the common cry. Two of the evangelists appear to assert that such was the case with both, but there seems reason to doubt whether this is necessarily implied in their words, " One of the malefactors," one at least, "railed on him, saying, if thou be the Christ, save thyself and us.' What depravity, we naturally say, was here! what dislike of the Saviour! Brethren, remember how different have been our circumstances from those of this unhappy being. It is probable-far most probable, from his character and occupation-that he never had been within the sound of salvation-that no kind instruction no pious warning blessed invitation, had ever reached his ears. And yet perhaps there may be found among us those, who love our Lord and his gospel little better than did he !

no

Such, then, was one of the malefactors; but were they both alike? Divine love made a difference: God, as one has observed, is the only being who can gratuitously love: from his gratuitous love comes all our hope. Repentance was given to one of the malefactors. He rebuked his fellow, saying, "Dost thou not fear God, seeing thou art in the same condemnation? And we indeed justly: for we receive the due reward of our deeds; but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom." Here on the cross, was repentance, and its fruitsconviction of sin-application to Jesus, and proofs of a renewed heart in glorification of the Saviour, and reproof of evil. There was conviction of sin-"we indeed justly, for we receive the due reward of our deeds." No extenuation—no denial-the sinfulness of the penitent contrasted with the holiness of the Redeemer: "We, indeed, justly; but this man hath done nothing amiss." Brethren, without this conviction of sin-this confession

of the justice of our sentence-there can be no real penitence. I say not that it is necessary to understand this justice-to be able to explain why God's sentence against sin is just, but yet we must allow it, and receive it meekly, without a murmur; "We, indeed, justly." Mark further-there was a confession of the divinity of Christ. For what was

the alleged crime of Jesus? It was blasphemy. Now, if Jesus were not indeed God, the accusation against him was just. He was a blasphemer, and deserved to die. But no, said the penitent, "this man hath done nothing amiss." He is no blasphemer, and therefore he is God. "Whosoever believeth that Jesus is the Christ, is born of God." A true, real, and practical belief in this truth must spring from divine illumination. Such belief had the penitent, and it brought him to Jesus in earnest prayer: "Lord, remember me, when thou comest into thy kingdom." The penitent was at the point of death-the Saviour too was just giving up mortality. Earthly kingdom it was clear that there was none; what the penitent knew of the real kingdom we cannot tell-certainly he knew enough.

And oh! what a holy boldness was there in his prayer! The Saviour in the agonies of crucifixion-his soul racked with anguish, and shall he think of the poor malefactor even then? Still less, we might suppose, shall he think on him when he enters into his kingdom-when he is surrounded with his angel guards-when he is seated at the right hand of power. Yes! true grace is full of wonders. It is a beautiful union of contraries; it unites humility with confidence-debasement with exaltation we indeed justly," and yet "Lord, remember me."

I pause not now to consider the beauty of the prayer-I would say much on it hereafter. We have seen the repentance; and think you, that, though at the eleventh hour, it was without its fruits? In no wise. I confess myself rather to be a convert to the opinion of those, who consider that such was the honour put upon the Saviour by the conduct of this man, that frequently scarce so much honour is given to his name in the long life even of many of his most consistent servants. Mark the state of things at the time, and notice the wonderful-the amazing light, which was shed upon this man's mind. Our Saviour was universally rejected-even his disciples had abandoned him; one had betrayed him-another had denied the rest had fled; his cause was universally given up; but in the midst of all, the one voice of the penitent proclaimed his glory. His kingdom was thought by all to be blotted out--but this man proclaimed it! In the kingdom of the crucified Jesus, oh, might he obtain a place, that were all his salvation, and all his desire. At this time the poor malefactor was the one only witness to the Lord Jesus Christ. Observe again--when all, except a few that forsook him and fled, or looked on doubtful at a distance, were mocking and reviling, then did this man appear as the reprover of sin!

"Dost thou not fear God?" What a virtue has divine grace! Lord, if thy Spirit touch the soul, her very conformation seems changed! A malefactor this man waspossibly, as perhaps the other evangelists prove, himself a blasphemer; the grace of God touches him, he confesses his sins, he applies for mercy, he proclaims the glory of his Lord, he exerts himself to bring others into the Saviour's kingdom!

But what said Jesus to his prayer? Can we doubt? Prayer, true prayer, is, and must be, the gift of God; and will he teach us to pray, and then refuse the petition? It may not-it cannot be; it were inconsistent with his very nature. He said unto Jesus, "Lord, remember me when thou comest into thy kingdom;" and Jesus said unto him, "Verily I say unto thee, today shalt thou be with me in paradise." Let us observe the answer, and we shall see in it much that is worthy of remark. First, in the common sense of the word, it was prophetical. It was usual for malefactors to prolong their sufferings for several days upon the cross. But Jesus, though the day was already advanced, knew that both his own mortal life and that of the penitent, should on it come to a close-"To-day shalt thou be with me.' Again, it reveals to us a glorious truth with regard to the soul,-that the soul of the believer, as soon as ever it quits the body, shall be present with the Lord. No delay for the soul in the cold grave, no slumbering-place for it in the clods of the valley, but at once with the Lord;-"To-day shalt thou be with me." How gracious, too, was our Lord's reply? He will not leave the poor penitent in doubt. "Lord, remember me," said the penitent. "I will not forget thee," saith the Saviour; "Is thy faith weak? Measurest thou my love by human standard? Thinkest thou that absence will blot thee from my thoughts? Rest comforted. The penitent and the Saviour shall not part." "To-day shalt thou be with me."-" Father, I will that they also whom thou hast given me may be with me where I am, that they may behold my glory which thou hast given me.'

Thus have I endeavoured to go through the narrative with a slight practical comment accompanying it. I have not yet dwelt in any measure fully upon the prayer, which I read as my text, and to which I would now especially draw your attention. What was the precise import of the prayer, as uttered by the malefactor, it is impossible for us to determine. Considered, however, in the full bearing in which, without fancy, we are authorised to consider it, it is a petition full of meaning. "Into thy kingdom." In the

sense which, perhaps, was exclusively intended, Christ has already entered into his kingdom. He has reascended to his native heaven. Thus, therefore, may we now pray -"Lord, remember me, now that thou art ascended to thy kingdom." "Remember me." Christ has remembered us in that he has visited the world in great humility, and offered his life a sacrifice for us. But a more particular remembrance, an individual remembrance, is necessary to apply the pardon, to renew the soul. Let us then each pray-" Remember me." Thou art in thy kingdom, Lord, surrounded by holy, worshipping, and happy spirits; yet still rememLet us pray for the remembrance of conversion. Is this prayer admissible? It is. "Turn thou me, and so shall I be turned, for thou art the Lord, my God." "Create in me a clean heart, O God, and renew a right spirit within me." Let each of us inquire whether God has thus remembered us, whether we are like the penitent or the blasphemer? "Lord," then let us cry, "remember me." Let the blood shed for the world be applied to my particular benefit. Lead me in penitence to thee. Teach me to say, "I indeed justly"—"I am unworthy to be called thy son." But yet take me to thyself, wash me in thy blood. "Lord, remember me."

ber me.

Remember me, too, as an object of thy constant care, of thy continually renewing grace. The believer needs constant proofs of the remembrance of his God. Were God to cease his care, instantly we should fall. The preservation of the Christian is as much the work of Almighty power as his first calling into Christian life. And thus will he pray-"Remember me”. "Remember me with the favour that thou bearest unto thy people." "According to thy mercy remember thou me, for thy goodness' sake, O Lord." In trouble, in temptation, in conflict, in fear, the petition is always applicable. From the height of thy dwelling-place above, from the midst of thy nobler worshippers, O Lord, remember me! Make me an object of thy constant care, of the continual effusions of thy holy Spirit, and of thy prevalent intercession at the right hand of thy Father. “Remember me, now that thou art ascended into thy kingdom!"

But again; Christ has entered into one kingdom, but another is prepared for him. He rules now over a sinful world and a sinful church; but hereafter he shall rule over a glorified church. The transition from one kingdom to the other is awful indeed. And And thus another bearing is given to the prayer. What shall be the mode of entrance into the new kingdom? What shall be the first act

of the new reign? An act of judgment. "Before him shall be gathered all nations, and he shall separate them one from another, as the shepherd divideth his sheep from the goats." Lord, in that dreadful day when flesh and heart shall fail,-in that day when the flood shall flow and sweep away the refuges of lies,-in that day, remember me! Make me thy child here,-make me thy child above! "Remember me!" What a prayer is this! Think how innumerable will be the host-how infinite the multitude; and to remember each individual among them! It seems impossible. May it not be that some renewed soul shall be forgotten among the myriads of spirits, and placed at the left hand of the Judge? There is no fear-"The Lord knoweth them that are his." But "Lord," we may say, "remember me still." Forget me not even in thy holy heaven. The presence of the Lord is the joy of his people. Without his presence even heaven would scarcely be a place of pleasure. In that glorious kingdom still look upon me day by day! Such, then, appears to be the full meaning of the prayer. It is a prayer which all may daily offer, for there is none to whom it is not suitable. It is a prayer which God will always hear, for it is a prayer after his own heart. "Lord, remember me when thou comest into thy kingdom."

Having thus reviewed the narrative and the petition, there are some reflections of a personal character to be made in conclusion upon both; and first, an observation must be made upon the narrative in general. There are two passages of scripture which are very commonly perverted; the present narrative, and the parable of the labourers in the vineyard, of whom some were called at the eleventh hour. From these, men are too much in the habit of encouraging themselves in the hope of repentance though they procrastinate. Nothing can be more absurd; the instances of mercy are the exceptionsthe rare exceptions. The general rule is, "if it bear not fruit, cut it down." This case of the penitent malefactor is sufficient to give encouragement at all times to the humbled soul, but has no just tendency to encourage the presumptuous. There is one such instance, as has often been remarked, that none might despair-and but one, that none might presume. Look at the sick man, full of pain-delirious perhaps--the body calling for all the care he can bestow, and tell me if this be the time for repentance. It is a melancholy duty, the visiting the sick; our hopes are often raised-every mark of repentance appears--the man recovers and is more wicked than ever! What must, therefore, be the feeling with which we contem