Some, it may be, will design an advantage by these conceptions, unto the interest of profaneness and scoffing; for if there may be these evils under the exercise of the gift of prayer, both in constancy and with fervency,—if there may be a total want of the exercise of all true grace with it and under it,—then, it may be, all that is pre-
tended of this gift and its use is but hypocrisy and talk. But I say, —(1.) It may be as well pretended that because the sun shining on a dunghill doth occasion offensive and noisome steams, therefore all _ that is said of its influence on spices and flowers, causing them to give out their fragrancy, is utterly false. No man ever thought that spiritual gifts did change or renew the minds and natures of men; where they are alone, they only help and assist unto the use- ful exercise of natural faculties and powers. And therefore, where the heart is not savingly renewed, no gifts can stir up a saving exer- cise of faith; but where it is so, they are a means to cause the sa- your of it to flow forth. (2.) Be it so that there may be some evils found under the exercise of the gift of prayer, what remedy for them may be proposed? Is it that men should renounce their use of it, and bhetake themselves unto the reading of prayers only? [1.] The same may be said of all spiritual gifts whatever, for they are all of them liable unto abuse. And shall we reject all the powers of the world to come, the whole complex of gospel gifts, for the com- munication whereof the Lord Christ hath promised to continue his - Spirit with his church unto the end of the world, because by some they are abused? [2.] Not only the same, but far greater evils, may be found in and under the reading of prayers; which needs no
292 OF SPIRITUAL MINDEDNESS. [PART I.
farther demonstration than what it gives of itself every day. [8.] It is hard to understand how any benefit at all can accrue unto any by this relief, when the advantages of the other way are evident.
Wherefore the inquiry remains, How we may know unto our own satisfaction that the thoughts we have of spiritual things in the duty of prayer are from an internal fountain of grace, and so are an evidence that we are spiritually minded, whereunto all these things do tend. Some few things I shall offer towards satisfaction herein :—
(1.) I take it for granted, on the evidence before given, that persons who have any spiritual light, and will diligently examine and try their own hearts, will be able to discern what real actings of faith, of love, and delight in God, there. are in their duties, and, conse- quently, what is the spring of their spiritual thoughts. In general we are assured that “he that believeth hath the witness in himself,” 1 John v. 10. Sincere faith will be its own evidence; and where there are sincere actings of faith, they will evidence themselves, if we try all things impartially by the word. But if men do, as for the most part they do, content themselves with the performance of any duty, without an examination of their principles, frames, and actings of grace in it, it is no wonder if they walk in all uncertainty.
(2.) When the soul finds a sweet spiritual complacency in and after its duties, it is an evidence that grace hath been acted in its spiritual thoughts and desires. Jer. xxxi., the prophet receiveth a long gra- cious message from God, filled up with excellent promises and pathe- tical exhortations unto the church. The whole is, as it were, summed up in the close of it: Verse 25, “ For I have satiated the weary soul, and I have replenished every sorrowful soul.” Whereon the prophet adds, “ Upon this I awaked, and beheld; and my sleep was sweet unto me.” God’s gracious message had so composed his spirit and freed his mind from trouble as that he was at quiet repose in him- self, like a man asleep. But after the end of it, he stirs up himself unto a review and consideration of what had been spoken unto him: “T awaked, and beheld,” or, “I stirred up myself, and considered what had been delivered unto me;” “and,” saith he, “ my sleep was sweet unto me,’—“TI found a gracious complacency in and refreshment unto my soul from what I had heard and received.” So is it ofttimes with a soul that hath had real communion with God in the duty of prayer. It finds itself, both in it and afterward when it is awakened unto the consideration of it, spiritually refreshed ; it is sweet unto him,
This holy complacency, this rest and sweet repose of mind, is the foundation of the delight of believers in this duty. They do not pray only because it is their duty so to do, nor yet because they stand in need of it, so as that they cannot live without it, but they have
CHAP. I1I.] INSUFFICIENT EVIDENCE OF SPIRITUALITY. 293