ness 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 be shall not go utterly unpunished: yet I will not suffer my whole displeasure to arise. I 'will mitigate the sentence, I will abate the rigour of "it.. I will not make a full end of him. · I will cor'rect, but in judgment, not in anger lest I bring him to nothing, I will chastise, but not consume him.'

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Take notice in the last place of the ground and reason of this determination: "for I am God, and net man."-Had it been a man, whom Ephraim had thus grievously offended, he would not, he could not have borne it his passion would have overpowered his mercy; and he would surely have executed the fierceness of his anger. But I am God, and not man." God knows how to restrain, to moderate his anger. "His mercy endureth for ever." Besides, were a man ever so disposed to shew mercy to an offender, he might find it difficult to do it. He might not know how to reconcile the contending claims of Justice and Mercy. He might be at a loss to compromise the matter between them, to be at the same time both just and merciful. But he who is God, and not man, could overcome this difficulty. He could find an expedient to secure the honour of his Justice, and yet to advance the honour of his Mercy. He could discover a way of being a Just God, and yet a Saviour. Therefore he would she w mercy to Ephraim. He would not execute upon the fierceness of his wrath for He was God, and not As in other things, so in pardoning sin, and spar

man.

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him

ing sinners, God's thoughts are not as our thoughts, nor his ways as our ways. For as the heavens are higher than the earth, so are his ways higher than our ways, and his thoughts than our thoughts.

Having thus led you to a more particular consideration of the text, I shall now endeavour to draw from it some profitable reflections.

1. How exactly does the view here given of the Divine mercy and forbearance in this particular instance, agree with the general representations of them in Scripture! In the times before the Flood, how remarkably did the same gracious qualities shines forth! The wickedness of the world was so great as loudly to call for Divine vengeance and exemplary judgment. We are expressly told that "the earth was corrupted before God," and that "it was filled with violence. And God looked upon the earth; and behold, it was corrupt; for all flesh had corrupted his way upon the earth. And it repented the Lord that he had made man on the earth; and it grieved him at his heart. And the Lord said, I will destroy man, whom I have created, from off the face of the earth, both man and beast; for it repenteth me that I have made them." This was the language of Justice. But Mercy here also interceded, and prayed for a respite. Though such were the corruptions, such the provocations of man ; though Justice required bis destruction; "Yet, (saith the Lord in great compassion) yet his days shall be an hundred and twenty years." This further space shall be granted, to see if he will return and seek af ter God.'

How signally in like manner did Divine Mercy interfere, and repeatedly spare the people of Israel in the wilderness! 66 They remembered not the multitude of his mercies, but provoked him at the sea, even the Red Sea. Nevertheless He saved them for his name's sake; that he might make his mighty power to be known." "But they soon forgat his words; they waited not for his counsel. They lusted exceedingly in the wilderness; they tempted God in the desert. They made a calf in Horeb, and worshipped the molten image. Thus they changed their glory into the similitude of an ox that eateth grass, and forgat God their Saviour. Therefore he said that he would destroy them." But he could not find in his heart to do it. How should he make them as Admah or Zeboim ? regarded their afflictions when he heard their cry. remembered for them his covenant, and repented according to the multitude of his mercies."

"He

He

But to omit other individual instances, how eminently do the compassion and forbearance of the Almighty appear in that great work of his Mercy, the Spiritual Redemption of man. The long-suffering shewn at particular times, or to particular nations or persons, is but a specimen and a part of that general long-suffering which he has shewn, and still continues to shew, to the whole race of mankind. The wickedness of the old world, and the corruptions and provocations of Israel or Ephraim, are but a picture and representation of human nature in general. All flesh has corrupted its way before God. When he looks down from Heaven upon the children of men, he sees that

there is "none righteous; no, not one :" that" every imagination of the thoughts of man's heart is only evil continually." The history of the world is but a history of man's rebellion against his Maker. Men are still living without God in the world, serving divers lusts and pleasures, following the devices and desires of their own evil hearts, and making gods of their earthly poзsessions, or their favorite pursuits. The earth is still filled with violence, the lips which were made to bless the Lord, are continually employed to speak against him, to blaspheme bis name, to murmur at his provi dence, and even to deny his authority. The hands, the feet, the eyes, which were created to serve and glorify him, are continually used as instruments of unrighteousness and sin. Is not this now the state of the world? Does it not lie in wickedness? What then does Justice require, but that the world should be punished for its guilt? What does it call upon God to do, but to destroy the world? But has the Almighty acted thus? Has he complied with the strict demands of Justice? No, he has not found in his heart to do it. How can I give them up? How can I deliver them ' over at once to destruction? True, they deserve that 'I should thus deal with them. Their provocations are great. I should be just in condemning them. 'But mine heart is turned within me my repentings < are kindled together. I desire not the death of these 'sinners, but that they should turn and live. There is ' indeed a difficulty in pardoning them, lest in shewing mercy to them, I should seem to encourage sin, or ' appear less than infinitely just and holy. But I can

"overcome that difficulty.

I am God, and not man.

"I can provide a way of magnifying my mercy with

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out impeaching my justice. I can find a ransom for sinners, a satisfaction for their sins; which, while it "shews the honour I put upon my law, shall fill heaven it'self with wonder and admiration. Iwill send my only. begotten Son into the world. I will give Him to be a 'sacrifice for these poor sinners. He shall take upon him their nature. He shall suffer and die in their stead. I will lay on Him the iniquity of them all. I will set Him forth as a propitiation for the remission of sins. I will expose Him, hanging on the cross, ag a spectacle to men and angels. There they shall see at once displayed my inflexible justice, my unsullied holiness, my unsearchable wisdom, my unfathomable mercy.. Here shall a way be opened for the recove 6. and salvation of this wicked world. ery

I will pro claim pardon and peace to every one of these miser"able sinners, who will accept of the sacrifice which I * have thus provided for his sins; who trusting to it for forgiveness will return to me with a penitent heart,

and will gratefully give himself up to live henceforth * to my service, and to be sanctified by my spirit, which I will send him. Thus shall Mercy rejoice against Judgment. Thus may the chief of sinners be saved. Thus, none, notwithstanding their transgressions which are past, shall perish, except by persisting in their rebellion, and rejecting these offers of peace and pardon.

Such is the representation which Redemption givesus of the mercy and forbearance of the Almighty.