Spiritual thoughts may be raised in a person in his own duty, by the exercise of his gifts, when there is no acting of grace in them at all. For they lead and guide the mind unto such things as are the matter of prayer ; that is, spi- ritual things. Gifts are nothing but a spiritual improvement of our natural faculties or abilities. And a man cannot speak or utter any thing but what proceeds from his ra- tional faculties by invention or memory, or both, managed in and by his thoughts, unless he speak by rote, and that which is not rational. What therefore proceeds from a man's rational faculty in and by the exercise of his gifts, that his thoughts must be exercised about.
A man may read a long prayer that expresseth spiritual things, and yet never have one spiritual thought arise in his mind about them. For there is no exercise of any faculty of his mind required unto such reading, but only to attend unto the words that are to be read. This I say may be so, I do not say that it is always so, or that it must be so. But as was said in the exercise of gifts, it is impossible but there must be an exercise of reason, by invention, judg- ment, and memory; and consequently, thoughts of spiritual things. Yet may they all be merely occasional from the present external performance of the duty, without any living spring or exercise of grace. In such a course may men of tolerable gifts continue all their days, unto the satis- faction of themselves and others, deceiving both them and their own souls.
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This being evident from the Scripture and experience, an inquiry may be made thereon, as unto our own concern- ment in these things ; especially of those who have re- ceived spiritual gifts of their own, and of them also in some degree, who usually enjoy the gifts of others in this duty. For it may be asked, how we shall know whether the thoughts which we have of spiritual things in and upon prayer do arise from gifts only, those of our own or other men's, giving occasion unto them, or are influenced from a living principle and spring of grace in our hearts. A case this is (however by some it may be apprehended) of great importance, and which would require much time fully to resolve. For there is nothing whereby the refined sort of hypocrites do more deceive themselves and others, no- thing whereby some men do give themselves more counte- nance in an indulgence unto their lusts, than by this part of the form of godliness, when they deny the power there- of. And besides, it is that wherein the best of believers ought to keep a diligent watch over themselves, in every particular instance of the performance of this duty. With respect hereunto, in an especial manner, are they to watch unto prayer. If they are at any time negligent herein, they may rest in a bare exercise of gifts, when on a due examina- tion and trial, they have no evidence of the acting of grace in what they have done. I shall, therefore, with what brevity I can, give a resolution unto this inquiry. And to this end observe,
1. It is an ancient complaint, that spiritual things are filled with great obscurity and difficulty ; and it is true. Not that there is any such thing in themselves, for they all come forth from the Father of lights, and are full of light, order, beauty, and wisdom. And light and order are the only means whereby any thing makes a discovery of itself. But the ground of all darkness and difficulty in these things lieg in ourselves. We can more clearly and steadily see and behold the moon and the stars, than we can the sun when it shines in its greatest lustre. It is not because there is more light in the moon and stars than in the sun, but because the light of the sun is greater than our visive faculty can directly bear and behold. So we can more clearly discover the truth and distinct nature of things,
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moral and natural, than we can of things that are heavenly and spiritual. See John iii. 14. Not that there is more substance or reality in them, but because the ability of our understanding is more suited unto the comprehension of them. The other 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 more are men 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 tempta- tions and corruptions, do all engage 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, Ephes. i. 16 — 19. There is also a great similitude between temporary faith, and that v;hich is saving and durable ; and between gifts and graces in their operations, which is that that is under present consideration. It is acknowledged, 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 con- stantly deceive themselves in these things.