can more clearly discover the truth and distinct nature of things
moral and natural, than we can of things that are heavenly and spiritual. See John iii, 12. Not that there is more substance or reality in them, but because the ability of our understanding is more
286 OF SPIRITUAL MINDEDNESS. [PART IL.
suited unto the comprehension of them; the others are above us. We know but in part, and our minds are liable to be hindered and disordered in their apprehension of things heavenly and spiritual by ignorance, temptations, and prejudices of all sorts. In nothing are men more subject unto mistakes than in the application of things unto themselves, and a judgment of their interest in them. Fear, self- love, with the prevalency of temptations and corruptions, do all en- gage their powers to darken the light of the mind and to pervert its judgment. In no case doth the deceitfulness of the heart, or of sin (which is all one), more act itself. Hence multitudes say “Peace” to themselves to whom God doth not speak peace; and some who are children of light do yet walk in darkness. Hence is that fervent prayer of the apostle for help in this case, Eph. i. 15-19. There is also a great similitude between temporary faith and that which is saving and durable, and between gifts and graces in their opera- tions; which is that that is under present consideration. It is ac- knowledged, therefore, that without the especial light and conduct of the Spirit of God, no man can make such a judgment of his state and his actions as shall be a stable foundation of giving glory to God and of obtaining peace unto his own soul; and therefore the greatest part of mankind do constantly deceive themselves in these things.
But, ordinarily, under this blessed conduct in the search of our- selves and the concernments of our duty, we may come unto a: satis- faction whether they are influenced by faith and have grace exercised in them, especially this duty of prayer, or whether it derive from the power of our natural faculties, raised by light and spiritual gifts only; and so whether our spiritual thoughts therein do spring from a vital principle of grace, or whether they come from occasional im- pressions on the mind by the performance of the duty itself.
If men are willing to deceive themselves, or to hide themselves from themselves, to walk with God at all peradventures, to leave all things at hazard, to put off all trials unto that at the last day, and so never call themselves unto an account as unto the nature of their duties in any particular instance, it is no wonder if they neither do nor can make any distinction in this matter as unto the true nature of their thoughts in spiritual duties. Two things are required here- unto :—
[1.] That we impartially and severely examine and try the frames and actings of our minds in holy duties by the word of truth, and thereon be not afraid to speak that plainly unto our souls which the word speaks unto us. This diligent search ought to respect our principles, aims, ends, actings, with the whole deportment of our souls in every duty. See 2 Cor. xiii, 5. Ifa man receive much
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CHAP. III] | INSUFFICIENT EVIDENCE OF SPIRITUALITY, 287
money, and look only on the outward form and superscription, when he supposeth that he hath great store of current coin in gold and silver, he may have only heaps of lead or copper by him; but he that trades in it as the comfort and support of his natural life and condition, he will try what he receives both by the balance and the touchstone, as the occasion requires, especially if it be in a time when much adulterated coin is passant in the world. And if a man reckon on his duties by tale and number, he may be utterly deceived, and be spiritually poor and a bankrupt, when he esteems himself rich, increased in goods, and wanting nothing. Some duties may appear- ingly hold in the balance as to weight, which will not hold it at the touchstone as to worth. Both means are to be used, if we would not be mistaken in our accounts. Thus God himself, in the midst of a multitude of duties, calls the people to try and examine themselves whether or no they are such as have faith and grace in them, and so like to have acceptance with him, Isa. lviii. 2-7.
[2.] Add we must unto our own diligent inquiry fervent prayers unto God that he would search and try us as unto our sincerity, and discover unto us the true frame of our hearts. Hereof we have an express example, Ps, cxxxix. 23, 24, “Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting.” This is the only way whereby we may have the Spirit of God witnessing unto our sincerity with our own spirits. There is need of calling in divine assistance in this matter, both from the importance of it and from its difficulty, God alone knowing fully and perfectly what is in the hearts of men.
I no way doubt but that, in the impartial use of these means, a man may come to assured satisfaction in his own mind, such as wherein he shall not be deceived, whether he doth animate and quicken his thoughts of spiritual things in duties with inward vital grace, or whether they are impressions on his mind by the occasion of the duty.