2

themselves, as that people were to comply with God in the work of their deliverance.

It is therefore no new thing, that the church of God should be in a condition of itself able neither to stand nor go. But yet, if God will take them by the hand for their help, deliverance shall ensue. It expresseth the infinite condescension of God towards this people, in that condition,-"a bowing down to take them by the hand;" (though to their enemies a work of tremendous power, the lifting up of his hand) and we know in how many instances they endeavored frowardly and obstinately to wrest themselves out of the hand of God, and to have cast themselves into utter destruction. Oh! that our souls might live in a constant admiration of that divine grace and patience which his chosen live upon; and that the remembrance of the times and seasons wherein, if God had not strengthened his hand upon us, we had utterly destroyed ourselves, might increase that admiration daily, and enliven it with thankful obedience. This deliverance of Israel was gloriously typical, and representative of their own and the whole church's spiritual deliverance from sin and hell; from our bondage to Satan, and a glorious introduction into the liberty of the sons of God. And therefore did the Lord engrave the memorials of it on the tables of stone; "I am the Lord thy God which brought thee out of the land of Egypt, out of the house of bondage." For what was typified and signified thereby, is the principal motive to obedience throughout all generations.

Thus great on all accounts was the day, and the glory of it, wherein God made the old covenant with the people of Israel, yet had it no glory in comparison of that which excelleth. The light of the sun of righteousness and glory is on our day "sevenfold, as the

light of seven days," Isa. xxx, 26, a perfection of light and glory was to flow into it.

§4. "Because they continued not in my covenant." The Hebrew word (8) which, is rendered (0%) because, but the reason why God made this new covenant not according to the former, was not properly because they abode not in the first; wherefore I had rather render the Greek particle in this place by "which," as we render the Hebrew in the prophet, "which my covenant they abode not in;" or, "for they abode not." If, however, we render it "because," it respects not God's making a new covenant, but his rejecting them for breaking the old. (Oun evεpeivaV) they continued not, they abode not in the covenant made with them. This God calls his covenant; they continued not in "my covenant;" because he was the author of it, the sole contriver and proposer of its terms and promises (127) they brake, they rescinded, removed it, made it void. The people, though they accepted of God's covenant, and the terms of it, (Moses having ascended again into the mount) made a golden calf. Wherefore the breaking of the covenant, or their not continuing in it, was primarily, and principally, the making of the molten calf. After this, indeed, that generation added many other sins and provocations, but it is their sin who personally first entered into covenant with God, that is reflected on. That generation with whom God made that first covenant, immediately "brake" it, continued not in it; and therefore let that generation look well to itself to which this new covenant shall be first proposed.

$5. "And I regarded them not." There seems to be a great difference in the translation of the words of the prophet, and these of the apostle taken from them. In the former place we read, "although I was an husband

to them;" in this, "I regarded them not." Nothing of the main controversy, nothing of the substance of the truth which the apostle approves and confirms by this testimony, doth any way depend on the precise signification of these words. Take the two different senses which the words as commonly translated convey, and there is nothing of contradiction, or indeed the least disagreement between them. For the words of the prophet, as we have translated them, express an aggravation of the sin of the people. They broke my cov enant, "although I was (in that covenant) an husband to them," exercising singular kindness and care towards them. And, as they are rendered by the apostle, they express the effect of that sin so aggravated. "He regarded them not;" that is, with the same tenderness as formerly; for he denied to go with them as be fore, and exercised severity towards them in the wil derness until they were consumed. Each way the de sign is, to shew that the covenant was broken by them, and that they were dealt with accordingly.

The apostle neither in this, nor in any other place, doth bind himself precisely to the translation of the words, but infallibly gives us the sense and meaning, and so he hath done in this place. For whereas the Hebrew word (y) signifies an husband, or to be an husband or a lord, and the Hebrew letter () being added to it in construction, as here () it is as much as (Jure usus sum Maritali) "I exercised the right, power, and authority of an husband towards them;" I dealt with them as an husband with a wife that breaketh covenant; that is, saith the apostle, "I regarded them not," with the love, tenderness, and affec tion of an husband; (λɛyei Kupios) saith the Lord; these words have a peculiar pathos, as closing the sentence, and respect only the sin of the people, and his

consequent dealing with them; "I regarded them not. as a wife any more, saith the Lord.

Now God uttereth his severity towards them, that they might consider how he will deal with all those who despise, break, or neglect his covenant. So, saith he, I dealt with them, and so shall I deal with others who offend in like manner. They received it, entered solemnly into the bonds of it, took upon themselves expressly the performance of its terms and conditions, were sprinkled with the blood of it, but they continued not in it, and were dealt with accordingly; for God used the right and authority of an husband with whom a wife breaketh covenant; he neglected them, shut them out of his house, deprived them of their dowry or inheritance, and (his authority being ultimate and absolute) slew them in the wilderness.

Hence he says of it, (8 nala Tyv) "not according to it;" a covenant agreeing with the former neither in promises, efficacy, nor duration. It is neither a renovation of that covenant, nor a reformation of it, but utterly of another nature.

§6. (II.) From the whole we may observe:

1. The grace and glory of the new covenant are much manifested by comparing it with the old; which God does here on purpose for the illustration of it.

2. All God's works are equally good and holy in themselves, but, as to the use and advantage of the church, he is pleased to make some of them means of communicating more grace than others. Even this covenant to which the new was not to be similar, was in itself good and holy, and which those with whom it was made had no reason to complain of; howbeit God hath ordained that by another covenant, he would communicate the fulness of his grace and love to the church.

3. Though God makes an alteration in any of his works, or institutions, yet he never changeth his intention, or the purpose of his will. In all outward changes there is with him "no variableness nor shadow of turning." Known to him are all his works from the foun dation of the world; and whatever change there seems to be in them, it is all effected in pursuance of his unchangeable purpose.

4. The disposal of mercies and privileges, as to per son, seasons, &c. is wholly in the hand and power of God. Some he granted to the fathers, some to their posterity, and not the same to both. It is our wisdom to improve what we enjoy; not to repine at what God hath done for others, or will do for them that shall come after us. Our present mercies are sufficient for us if we know how to use them:

§7. The following observations may be added.

1. That sins have their aggravations from mercies received. This was what rendered this first sin of that people of such a flagitious nature in itself, and so provoking to God, viz. that they who personally contract. ed the guilt of it, had newly received the honor, and merciful privilege of being taken into covenant with God. Let us therefore take heed how we sin against received mercies, especially spiritual privileges, such as we enjoy by the gospel.

2. Nothing but effectual grace will secure our cove nant obedience one moment. And in the new cove.. nant this grace is promised in a peculiar manner, as we shall see on the next verse.

3. No covenant between God and man ever was.or ever could be effectual, as to the immediate ends of it, that was not made and "confirmed in Christ." God first made a covenant with us in Adam; in him we all sinned by breach of covenant. So was the other cove,