Tims, notwithstanding any exception to the contrary, the context is clear, as it was at first proposed. Let us, then, in the next place, consider the intendment ot God in this promise, with that influence of demonstration which it hath upon the truth we are in the con- sideration of, and then free the words from that corrupting gloss which is endeavoured to be put upon them.
In the first [place] I shall consider, — 1. The persons to ivhom this
VI. J PARTICULAR PROMISES ILLUSTRATED. 277
promise is made; 2. The nature of the promise itself; 3. The great undertaking and engagement of the properties q/ God for the ac- complishment of his promise.
]. Thejoe7*50W6' here intimated are such as are under the power and enjoyment of the grace and kindness mentioned in verses 14-18. Now, because a right understanding of the grace of those promises addeth much to the apprehension of the kindness of these particulars insisted on, the opening of those words may be thought necessary.
Verse 14, they are those whom God " allureth into the wil- derness," and "speaketh comfortably unto them;" he allureth and persuadeth them. There is an allusion in the words to the great original promise of the conversion of the Gentiles, and the way whereby it shall be done. Gen. ix. 27, God persuades Japheth to dwell in the tents of Shem. Their alluring is by the powerful and sweet persuasion of the gospel; which here is so termed to begin the allegory of betrothing and marriage, which is afterward pursued. It is God's beginning to woo the soul by his ambassadors. God per- suadeth them into the wilderness, — persuadeth them, but yet with mighty power, as he carried them of old out of Egypt ; for thereunto he evidently alludeth, as in the next verse is more fully expressed. Now, the wilderness condition whereinto they are allured or per- suaded by the gospel compriseth two things: — (1.) Separation ; (2.) Entanglement.
(1.) Separation. As the Israelites in the wilderness were separated from the residue of the world and the pleasures thereof, " the people dwelling alone, being not reckoned among thenations," having nothing to do with them, so God separateth them to the love of the gospel from their carnal contentments, and all the satisfactions which be- fore they received in their lusts, until they say to them, " Get you hence; what have we to do with you any more?" They are sej)a- rated from the practice of them, and made willing to bid them ever- lastingly farewell. They see their Egyptian lusts lie slain or dead, or at least dying, by the cross of Christ, and desire to see them no more.
(2.) Entanglement, as the Israelites were in the wilderness. They knew not what to do, nor which way to take one step, but only as God went before them, as he took them by the hand, and taught them to go. God bringeth them into a lost condition ; they know not what to do, nor wldch way to take, nor what course to pitch upon. And yet in this wilderness state, God doth commonly stir up such gracious dispositions of soul in them as himself is exceedingly delighted withal : hence he doth peculiarly call this time " a time of love," which he remembereth with much delight. All the time of the saint's walking with him, he taketh not greater delight in a soul, when it cometh to its highest peace and fullest assurance, than when it is seeking after him in its wilderness entanglement. So he ex-
278 DOCTRINE OF THE SATNTS' PERSEVERANCE. [CHAP.
prcsseth it, Jcr. ii. 2, " Thus saith the Lord ; I remember thee, the kindness of thy j'outh, the love of thine espousals, when thou went- est after me in the wilderness, in a land that was not sown." And what he here affirmeth holds proportion therewithal. The time of their being in the wilderness was the time of their espousals, and so it is here the time of the Lord's betrothing the soul to himself, the wooing words whereby he doth it being intimated in the next verse; for, —
[1.] He " speaketh comfortably to them," speaketh to their hearts good words, that may satisfy their spirits and give them rest and deliverance out of that condition. What it is that God speaketh, when he speaketh comfortably to the very hearts of poor souls, he telleth you, Isa. xl. 1, 2, "Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned." It is the pardon of iniquity that inwrappeth all the consolation that a poor wilderness soul, separated and entangled, is capable of or doth de- sire. And this is the first description of the persons to whom this promise is given : They are such as God hath humbled and pardoned, such as he hath converted and justified, whom he hath allured into the wilderness, and there spoken comfortably to them.
[2.] Verse 15, the Lord promiseth to this called and justified people plenty of spiritual, gosjoel mercies, which he shadoweth out with typical expressions of temporal enjoyments, and that with allu- sion to their deliverance of old from Egypt, in three particulars: —