were guilty they knew not the atrocity of the deed, yet it was "with wicked hands that he was crucified and slain."-It may be remarked,

1. Ignorance itself is sin.-In all cases it is so, where the capacity and opportunity of knowledge are afforded. If any think to excuse their transgression by alleging that they know no better, it must first be ascertained whether they have the means of information; and if they have, they fall under condemnation for the very ignorance which they plead. There is no want of the means of knowledge among us: we have the Bible, the Sabbath, a rich variety of religious privileges and are we not culpable, if we neglect them? Doubtless it is our duty to improve the advantages with which we are favoured, in order to a correct acquaintance with the will of God; and if we refuse to do this, our ignorance is sin: it is evidently the fruit of disobedience to the Most High, and must incur his righteous displeasure.-Remark also,

2. The law of God condemns all sin, every kind and degree of sin.-Its unalterable sentence is"Cursed is every one that continueth not in all things which are written in the book of the law, to do them." It makes no allowance, and admits of no exception. "The soul that sinneth shall die ;" and "whosoever shall keep the whole law, and yet offend in one point, he is guilty of all:" he has violated the authority of the Lawgiver, and has incurred the punishment denounced. We say not that all forbidden actions are alike sinful, or that they are sinful to the same degree in all persons. By the Lord "actions are weighed ;" and doubtless some are more atrocious than others. What we assert is, that every sin, however light in the estimation of man, is condemned by the law of

God, and subjects the transgressor to its tremendous

curse.

How vain the notion, therefore, that ignorance procures exemption! How false the refuge of man's morality! How delusive the hope that is built on the merit of human works! But, how glorious is the Gospel!-the revelation of Divine Mercy through the redemption which is in Christ Jesus!-And let it be remembered,

3. Every act of sin implies a sinful nature: it springs from a depraved heart. Thus speaks our Lord: "From within, out of the heart of men, proceed evil thoughts," and endless abominations. And again," an evil man, out of the evil treasure of his heart, bringeth forth evil things." This being the case, ignorance forms no excuse: it removes no guilt: it takes off no condemnation. Nothing can do this but the atonement of the blessed Saviour: and this is our high consolation; "The blood of Jesus Christ, the Son of God, cleanseth from all sin."

It is of importance, however, to keep in mind, that sin is aggravated according to the degree of knowledge possessed. Those Roman soldiers that nailed Jesus to the cross, and the multitude of the common people that joined in the cry of "Crucify him!” were not by far so guilty as the priests and rulers, who instigated his death. They who most frequently heard his discourses, and witnessed his miracles, were certainly most criminal in their rejection of him, and rage against him. In like manner, the more any man knows of his duty, the more are excuses cut off when he acts contrary to it. He cannot say, "Had I known, I would not have done this evil," for he did know. Any forbidden action in a man professing

Christianity, and acquainted with its principles, is abundantly worse than the same action in an unenlightened heathen. To violate the dictates of conscience is blameable in such degree as conscience is informed; and practically to oppose the precepts of Scripture, incurs guilt, and merits condemnation, exactly in proportion to our knowledge of them, and our conviction of their authority, reasonableness, and obligation. Judging of ourselves by this rule of judgment, what is our character in the sight of God? Are we not guilty? and has not our guilt been greatly increased? Let us not ruin ourselves by self-flattery, but sink into the abasement that becomes us, among "the chief of sinners !"-We observe,

III. That forgiveness of sin is an act of DIVINE MERCY, and the fruit of the SAVIOUR'S INTER

CESSION.

The text is an appeal to Divine Mercy:-" Then said Jesus, Father, forgive them." He well knew the name of his heavenly Father-“ The Lord, the Lord God, merciful and gracious." He was perfectly acquainted with all the tender pity, the matchless compassion, of his heart, and had come into the world to make it known: "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him."

But behold the abundance of Divine Mercy in the forgiveness of such offenders as these! Unrestrained in their insult, and in the very act of crucifying " the Prince of Life," their pardon is affectionately implored-" Father, forgive them!" Is there mercy in the forgiveness of one sin? Much more in the remission of many. Is there mercy in the pardon of light offences? Much more in obliterating the deepest

and blackest crimes. The just desert of sin is death everlasting banishment from God; but is there mercy in mitigating a sentence? Much more in repealing it.. Is there mercy in delaying the infliction of punishment? Much more in setting it altogether aside. And such is the mercy of Jehovah," the God and Father of our Lord Jesus Christ!" Let us look into it; let us dwell upon it; let us earnestly and immediately seek the exercise of it to ourselves. "Who is a God like unto the Lord, because he delighteth in mercy." "His mercy is unto all them that fear him :" it is " great above the heavens"yea" his mercy endureth for ever."

"

But forgiveness is not only an act of Divine Mercy; it is eminently the fruit of the intercession of Christ. It was predicted of him, that he should "make intercession for transgressors;" and here is the prediction fulfilled-" Father, forgive them.” The latter part of the text has the appearance of a plea in favour of these persons; and our Lord, no doubt, was ready to extenuate their crime as far as it admitted of extenuation; but the meaning is probably different. When the Psalmist says―" Pardon mine iniquity, for it is great," he does not urge the greatness of his sin as a reason for pardon, but rather expresses his despair of the blessing from any but Jehovah, on account of the magnitude of his guilt. Thus the text, "Father, forgive them, for they know not what they do," is as if the Saviour had said, "These men are deluded: awful infatuation has seized them little are they aware of the enormity of the crime which they so eagerly perpetrate :-nevertheless, enter not into judgment with them :-Father, forgive them!"

What, then, was the ground of his intercession,

the true nature of his plea? It was derived entirely from himself, the suffering which he then endured, the sacrifice which he then offered. He was shedding his precious blood" for the remission of sins," and now he pleads that it might be applied: he entreats that the very men who effected his death might first prove its glorious efficacy.

This truth is full of instruction and of encourages ment to us. The ground of the Saviour's intercession is his sacrifice on the cross: he is "our Advocate with the Father," because he is " the propitiation for our sins."

His powerful blood did once atone,

And now it pleads before the Throne:

nor can it plead in vain. When, therefore, you look back on the affecting scene at Calvary, remember, that there was laid the foundation of your hope and comfort;-that there was paid the price of your pardon, your acceptance, and eternal life;-that there the law was honoured in its largest extent, justice was satisfied in its strictest demands, every obstacle was removed in the way of mercy to guilty man, and the glory of all the perfections of Deity secured in its most liberal display.

Nor does the intercession of Jesus cease: it continues to this hour, and must continue to the end of time. He is gone " into heaven itself, now to appear in the presence of God for us." "Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them*." Reviving thought! Amidst all this consciousness of guilt, under all this burden of fear, this heavy affliction of darkness and distress,

*Heb. ix. 24; vii. 25.