1. Its objects.

They are those of whom we are informed that the things belonging to their peace were hid from their eyes. They were judicially blinded. A long course of impenitence had hardened their hearts and blinded their eyes, so that seeing they saw not, and hearing they heard not. The truths in which they were so much interested, though heard by the outward ear, never penetrated the mind, never touched the heart. The difficulties in the way of their salvation arose, not so much from the number of their sins and the magnitude of them, as from the state of their hearts. They, over whom the Saviour wept, had placed themselves beyond the reach of his saving power. He had done all he could do for them, consistently with his character and the principles of his moral government. The influences which he exerts on the mind are in accordance with the laws of the mental and

moral economy. There is no coercion of the will; the influence of the Holy Spirit is suasive; the will is left free; it is never forced. The Saviour in looking over Jerusalem saw that the majority of its population never would yield, and he wept because of it.

2. Look at it in the extent of its duration.

The truth which is here so forcibly and affectingly exhibited, is, that the finally impenitent, notwithstanding their wilful and infatuated refusal of his mercy, nevertheless continue the objects of the Saviour's love and compassion. It would be some alleviation of the misery of the lost, if they could but feel, that the feelings of Christ towards them had undergone a change-if they could but think that he hated them-oh! no! the Saviour looks over the lost impenitent with the same feelings of compassion with which he regarded them when in all sincerity he tendered them his mercy, and wrought upon them by his Spirit. It will be the full conception of this truth that creates and sustains the despair of the bottomless pit; for every damned spirit is aware, that if it were consistent with the Saviour's character, if it could be, he would save them. "There remaineth now no more sacrifice for sins." No means could be employed which would reach their case, else they would be—and the damned know this, hence their eternal despair.

And now let us attempt,

III. THE PRACTICAL IMPROVEMENT OF THIS SUBJECT. 1. The extraordinary guilt of impenitence.

When the Saviour wept over Jerusalem, the number of its sins, and the magnitude of its guilt were full in his view; but while these doubtless had their influence on his mind, those powerful emotions which are described in the text, were specially called forth by its impenitence. It were an easy matter to prove that all the unconverted in our congregations are great sinners; that their sins are many, and that they are much aggravated on account of surrounding circumstances; but the chief feature in your guilty character is your impenitence; the charge against you is neglect of the gospel! Refusal of mercy! Resistance to the Spirit! In continuing impenitent you reject him, who from compassion, left the bosom of his Father, to die on the cross for you. He invites you; but you will not come. He pledges to receive you with open arms; but you will not come.

There is nothing in his person; nothing in his mercy; nothing in his cross; nothing in his truth, to engage your affection, or to subdue your obduracy. He in his gospel, and the Spirit by his strivings, are continually endeavouring to win you; but you will not be won. Sabbaths that have smiled with mercy are gone; sermons which interested you and almost persuaded you to be christians, have left you senseless and indifferent. The goodness which once moved you has now lost its charm. The judgment that once agitated your soul, now only irritates-you continue impenitent.

2. Its imminent and dangerous consequences.

The influence of impenitence is to hurry impetuously all who are its subjects into the condition of those over whom the Saviour wept, as recorded in the text; a condition out of which they cannot be delivered—a condition which renders damnation inevitable. Oh that you would consider your ways! The Saviour is doing great things in order to save you, but in a little while and you will be in a condition in which he can do no more; you will be lost, lost through your own obduracy. Every sabbath, every sermon is hastening you to the ranks of those who have been given up to judicial blindness. The next sentence which may pass from the lips of Jehovah concerning you, may be "why should they be stricken any more?" and then your damnation is inevitable—

damnation! fearful word. Oh well might the Saviour weep over those who were hurrying to damnation: well may he weep, for he knows the worth of eternity, and of the soul. He has an infinite impression of the bitter undying sorrow, which constitutes the portion of the lost. Can we tell, think you, what is lost in losing heaven, or what will be suffered by plunging into hell? Oh tell us, if you can, what is the "blackness of darkness," what "everlasting destruction?" Oh tell us, can you form any adequate conception of the miseries of the damned? An immortal soul lost! lost for ever! We know not what it is; the more we try to comprehend it, the more amazing and tremendous does it appear. We have no line to fathom that abyss-but Christ knows it all. He sees the whole ocean of wrath, bottomless and boundless; he sees the soul always sinking under accumulating wrath; he sees it always beginning to suffer-a beginning without an end, and he weeps over it. He weeps over you now; for you are now impenitent, and unless you repent, you must perish.

XLIII.

G.

THE LAMB OF GOD.

JOHN i. 29.-"Behold the Lamb of God, which taketh away the sin of the world."

Let us direct our attention,

I. TO THE TITLE HERE GIVEN TO CHRIST.

"The Lamb of God."

I. It may be given to point out his innocence, meekness, and patience.

The lamb is proverbially harmless. Jesus Christ was characterized by the gentler virtues. He wanted not power, he could have crushed all his enemies at once; but mercy was his distinguishing characteristic. It was the spirit of his life of his farewell charge-and of his last prayer.

2. It intimates that he is the antitype of all the lambs slain under the Mosaic dispensation.

The lamb of the daily sacrifice, that of the passover, that

of the peace offering, typified the oblation of Christ, and derived from it all their value. The death of Christ was exhibited in all the ceremonies of the Mosaic ritual.

3. It is given because this is the Lamb of God's providing. "The Lord will provide a lamb," was the language of Abraham's faith, "in the mount of the Lord it shall be seen." Here we have the prediction fulfilled. This is the sacrifice of God's choice, with whom it hath continual power, and to whom it shall bring everlasting glory.

II. THE MIGHTY WORK HERE ASCRIBED TO CHRIST. "Taketh away the sin of the world.”

Let us look at his sacrifice,

1. In the mode of its efficacy.

It taketh away sin. It expiates the guilt of sin. It delivers from the curse and frees from the power of sin, all who believe in the name of Christ. Sin could be expiated by no inferior victim. The fountain of life and of purity could only be opened at the foot of the cross. This atone

ment reaches to the most enormous crimes.

2. In the continuance of its efficacy.

It is spoken of as a present sacrifice-it is offered now in the end of the world. From age to age it retains its virtue; generation to generation, proclaim its power. It is a sun which shines with unabated heat; a stream which flows with undiminished power.

3. The extent of its efficacy.

The Jews imagined that the blessing flowing from their Messiah, would like their own sacrifices be confined to themselves, but John teaches them that the world was received in his comprehensive embrace. The extent of its efficacy will be seen in the innumerable multitude of every kindred, nation, people, and tongue, who, as the redeemed, shall surround the throne. There is no guilt it cannot expiate, no sin beyond its power, no clime beyond its reach. He is the propitiation for the sins of the whole world.

III. THE HOMAGE REQUIRED.

We are to study his character-confide in his sacrificeregard him with reverence and affection-follow him as master and guide.

XLIV.

THE LAMB OF GOD.

JOHN i. 29.-" Behold the Lamb of God, which taketh away the sin of the world."

I. THE OBJECT CONTEMPLATED.

"The Lamb of God."

He is exhibited as the sacrifice for human guilt, and in the mode of description we have,

1. His fitness.

(1.) A lamb is the symbol of innocence.

(2.) Of patient endurance.

2. The nature of his undertaking.

There is an analogy between the paschal lamb and “the Lamb of God."

1. In the deliverance effected.

2. In the means employed.

(1.) The lamb must be slain, so was Christ.

(2.) To reap the benefit, the blood must be sprinkled. (3.) In the

persons benefited.

Unlike some other sacrifices, that of the paschal lamb was for all the people. Christ taketh away the sins of the world.

This requires attention, obedience, and trust.

2. In its claims. "Behold the Lamb of God."

The nature and office of the individual to whom our attention is directed, require it. He is God-he is the Mediator with him our salvation is connected-inevitable ruin will be the result of not beholding him.

G. J.