5. Learn to distinguish the effect 'of natural distempers from spi- ritual distresses. Some have sad, dark, and tenacious thoughts fi.\ed on their ix^inds from their natural distempers. These will not be cured by reasonings, nor utterly quelled by faith. Our design must be, to abate their efficacy and consequents by considering their occa- sions. And if men cannot do this in themselves, it is highly incum- bent on those who make application of relief uuto them to be careful to discern what is from such principles, whereof they are not to ex- pect a speedy cure. And, —
Ver.4.] AFFLICTIONS A SOURCE OF DISQUIETMENT. 683
6. Take heed in times of peace and ease that you lay not iip, by your negligence or careless walking, sad provision for a day of darkness, a time of afflictions. It is sin that imbitters troubles; the sins of peace are revived in time of distress. Fear of future affliction, of impendent troubles, should make us careful not to bring that into them which will make them bitter and sorrowful.
V 7. Labour to grow better under all your afflictions, lest your afflictions groiu worse, lest God mingle them with more darkness, bitterness, and terror. As Joab said unto David, if he ceased not his scandalous lamentation on the death of Absalom, all the people Avould leave him, and he then should find himself in a far worse con- dition than that which he bemoaned, or any thing that befell him from his youth; — the same may be said unto persons under their afflictions. If they are not managed and improved in a due manner, that which is worse may, nay, in all probability will, befall them. /Wherever God takes this way, and engageth in afflicting, he doth commonly pursue his work until he hath prevailed, and his design towards the afflicted party be accomplished. He will not cease to thresh and break the bread-corn until it be meet for his use. /Lay down, then, the weapons of thy warfare against him ; give up your- selves to his will ; let go every thing about which he contends with you ; follow after that which he calls you imto ; and you will find light arising unto you in the midst of darkness. / Hath he a cup of affliction in one hand? — lift up your eyes, and you will see a cup of consolation in another. And if all stars withdraw their light whilst you are in the way of God, assure yourselves that the sun is ready to rise.
/■ 8. According to the tenor of the covenant of grace, a man may be sensible of the respect of affliction unto sin, yea, unto this or that sin in particular, and yet have a comfortable persuasion of the for- giveness of sin. Thus it was in general in God's dealing with his people. He " forgave them," but he " took vengeance of their inven- tions," Ps. xcix. 8. /t\'"hatever they suffered under the vengeance that fell upon their inventions (and that is as hard a word as is applied anywhere unto God's deahng with his people), yet, at the same time, he assured them of the pardon of their sin/ So, you know, was the case of David. His greatest trial and affliction, and that which be- fell him on the account of a particular sin, and Avherein God took vengeance on his invention, was ushered in with a word of grace, — that God had done away or pardoned his sin, and that he should not die. This is expressed in the tenor of the covenant with the seed of Christ, Ps. Ixxxix. 31-34.
684 AN EXPOSITION UPON PSALM CXXX. [Ver.4
Objections against believing from things internal — The person knows not whether he be regenerate or no — State of regeneration asserted — Difference of saving and common grace — This difference discernible — Men may know themselves to be regenerate — The olyection answered.
Another head of objections and despondencies ariseth from things internalj-^things that are required in the soul, that it may have an interest in the forgiveness that is with God, some whereof we shall speak unto. And these respect, first, the state of the soul ; and, secondly, some actings in the soul.
First, As to the state. Say some, " Unless a man he regenerate and. born again, he is not, he cannot be made partaker of mercy and l^ardon. Now, all things here are in the dark unto us ; for, first, we know not well what this regeneration is, and it is variously disputed amongst men. Some would place it only in the outward signs of our initiation into Christ, and some otherwise express it. Again, it is uncertain whether those that are regenerate do or may know that they are so, or whether this may be in any measure known unto others with whom they may treat about it. And if it may not be known, we must be luicertain in this also. And then, it may be, for their parts, they neither know the time when, nor the manner how, any such work was wrought in them ; and yet, without this, seeing it is wrought by means, and springs from certain causes, they can have no establishment in a not-failing persuasion of their acceptance with God by the pardon of their sins in the blood of Christ." This is the head and sum of most of the objections which perplexed souls do manage against themselves as to their state and condition. Hence, indeed, they draw forth reasonings with great variety, acconling as they are suggested by their particular occasions and temptations. And many proofs, taken from their sins, miscarriages, and fears, do they enforce their objections withal. My purpose is, to lay down some general rules and principles, which may be applied unto parti- cular occasions and emergencies; and this shall be done in answer to the several parts of the general objection mentioned before. I say, then, —