himself, cry for mercy as for his life, there is yet hope in his case.  God may make here an instance what He can obtain of Himself to do for a perishing wretch.  But if with any that have lived under the gospel, their day is quite expired, and the things of their peace now forever hid from their eyes, this is in itself a most deplorable case, and much lamented by our Lord Jesus Himself.  That the case is in itself most deplorable, who sees not?  A soul lost! a creature capable of God! upon its way to Him! near to the kingdom of God! shipwrecked in the port!  Oh, sinner, from how high a hope art thou fallen! into what depths of misery and we!  And that it was lamented by our Lord is in the text.  He beheld the city (very generally, we have reason to apprehend, inhabited by such wretched creatures) and wept over it.  This was a very affectionate lamentation.  We lament often, very heartily, many a sad case for which we do not shed tears.  But tears, such tears, falling from such eyes! the issues of the purest and best-governed passion that ever was, showed the true greatness of the cause.  Here could be no exorbitancy or unjust excess, nothing more than was proportional to the occasion.  There needs no other proof that this is a sad case than that our Lord lamented it with tears, which that He did we are plainly told, so that, touching that, there is no place for doubt.  All that is liable to question is, whether we are to conceive in Him any like resentments of such cases, in His present glorified state?  Indeed, we can not think heaven a place or state of sadness or lamentation, and must take heed of conceiving anything there, especially on the throne of glory, unsuitable to the most perfect nature, and the most glorious state.  We are not to imagine tears there, which, in that happy region are wiped away from inferior eyes—­no grief, sorrow, or sighing, which are all fled away, and shall be no more, as there can be no other turbid passion of any kind.  But when expressions that import anger or grief are used, even concerning God Himself, we must sever in our conception everything of imperfection, and ascribe everything of real perfection.  We are not to think such expressions signify nothing, that they have no meaning, or that nothing at all is to be attributed to Him under them.  Nor are we again to think they signify the same thing with what we find in ourselves, and are wont to express by those names.  In the divine nature there may be real, and yet most serene, complacency and displacency—­viz., that, unaccompanied by the least commotion, that impart nothing of imperfection, but perfection rather, as it is a perfection to apprehend things suitably to what in themselves they are.  The holy Scriptures frequently speak of God as angry, and grieved for the sins of men, and their miseries which ensue therefrom.  And a real aversion and dislike is signified thereby, and by many other expressions, which in us would signify vehement agitations of affection, that we are sure