scribes, as it were, a strong and tender struggle in the mind of God between the opposite and contending claims of Justice and Mercy; and in the end represents the latter as prevailing, mercy rejoicing against judgement. We are not indeed to suppose, that such a struggle as is here described, ever really takes place in the Divine mind. God is not subject to such conflicts. With Him" is no variableness, neither shadow of turning." But He is pleased, in gracious condescension to our capacities, thus to describe Himself to us; and in the view which He gives us of his own perfections, oftentimes to speak after the manner of men, that we may be enabled to form the clearer notions on the subject.

With the design of afterwards drawing from the text some profitable reflections, I shall first lead you to a more particular consideration of it.

The nation of Israel, or Ephraim, (as it was frequently called by the Prophets,) had done every thing to provoke the Lord to anger. Forgetful of all that He had wrought for them, and of all which they owed to Him, they had left his service, renounced. his worship, and had given themselves up to the most shameful idolatries. And they had continued long in this state.

Mercies and judgements had been employed, but in vain, to reclaim them. They still continued impenitent. In the very verse before the text, the Lord had complained of them, as being "bent to backslide from Him:" though they were called to Him, yet "would they not exalt him." Now what could be expected but that they should be dealt with according to their deserts? After such a complaint, what could be looked for, but a declaration of judgement? What should the Lord add but such language as this, There⚫fore I am determined to punish them, and never to shew them mercy any more? But no: such is the sovereignty of his mercy, such the freeness, the fulness of Divine grace, that it immediately follows, "How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me; my repentings are kindled together. I will not execute the fierceness of mine anger: I will not return to destroy Ephraim: for I am God, and not man."

Now in these words let us first attend to the debate which is represented between Justice and Mercy: the gracious debate, which God is described as holding with Him

would propose is plainly here implied. It would say thus: Let Ephraim be given C up. Let him be given up to ruin, as an incorrigible son is given up to be disin herited, or an incurable patient is given over by his physicians. Let Israel be delivered, delivered to the hands of the enemy, as a lamb to the lion, to be torn in pieces and devoured. Let him be made as Admah; let him be set as Zeboim; the two cities which, together with Sodom and Gomorrah, were destroyed by fire out of heaven. Let him be utterly ⚫ and irreparably ruined, and be made like these cities in desolation, as he has made himself like them in sin and ⚫ wickedness. He deserves to be thus abandoned, and the Almighty in dealing thus with him will do him no wrong!'-Such are the proposals of Justice. Attend next to the opposition which Mercy makes to these proposals. • How shall I do this? How shall I cast off my poor untoward son? He is indeed untoward, but he is • still my son. He was once 66 a dear son, ⚫ a pleasant child:" and how can I give him ⚫ up? He deserves indeed nothing less. He is ripe for ruin: judgements stand ready to fall on him. Nothing is wanting but my giving him up. The enemy is

ready to seize and devour him. If I deliver him into their hands, I do no more than is just. But how can I do it? How can I find in my heart to destroy him? • Peradventure if I spare him a little longer, he may yet repent, and reform, and return to his duty. How then can I give him up?'-Thus Mercy pleads; nor does she plead in vain. The Lord describes himself as graciously relenting at the mention of these severe proceedings.

"Mine heart is turned within me; my repentings are kindled together." I cannot go on to execute the judgements, which I had purposed to bring on this devoted people. My bowels are troubled for them. I cannot find in my heart to consume them,

Observe next the determination of this debate. After a long struggle between Mercy and Justice, Mercy prevails. It is decreed that the reprieve shall be lengthened out still. "I will not execute the fierceness of mine anger: I will not return to destroy Ephraim." That is, I will not do these things now. I will spare him a little longer. Though I am angry with him; though he shall not go utterly unpu nished; yet I will not suffer my whole displeasure to arise. I will mitigate the

would propose is plainly here implied. It would say thus: Let Ephraim be given up. Let him be given up to ruin, as an incorrigible son is given up to be disinherited, or an incurable patient is given over by his physicians. Let Israel be delivered, delivered to the hands of the enemy, as a lamb to the lion, to be torn in pieces and devoured. Let him be made as Admah; let him be set as Zeboim; the two cities which, together with Sodom and Gomorrah, were destroyed by fire out of heaven. Let him be utterly and irreparably ruined, and be made like these cities in desolation, as he has made himself like them in sin and wickedness. He deserves to be thus abandoned, and the Almighty in dealing thus with him will do him no wrong!' - Such are the proposals of Justice. Attend next to the opposition which Mercy makes to these proposals. How shall I do this? How shall I cast off my poor untoward son? He is indeed untoward, but he is • still my son. He was once a dear son,

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a pleasant child:" and how can I give him • up? He deserves indeed nothing less. He is ripe for ruin: judgements stand 'ready to fall on him. Nothing is wanting but my giving him up. The enemy is