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Hence a gracious repose of mind and great satisfactoriness doth ensue.
If we have no experience of these things, it is evident that we walk at random in the best of our duties ; for they are among the principal things that we do or ought to pray for. And if we have not experience of the effects of our prayers in our hearts, we neither have advantage by them, nor give glory unto God in them.
But yet here, as in most other spiritual things, one of the worst of vices is ready to impose itself in the room and place of the best of our graces. And this is, self-pleasing in the performance of the duty. This instead of a grace steeped in humility, as all true grace is, is a vile effect of spiritual pride, or the offering of a sacrifice unto our own net and drag. It is a glorying in the flesh ; for whatever of self any doth glory in, it is but flesh. When men have had enlargements in their expressions, and especially when they apprehend that others are satisfied or affected therewith, they are apt to have a secret self-pleasing in what they have done, which before they are aware turns into pride and a noxious elation of mind. The same may befall men in their most secret duties, performed outwardly by the aid of spi- ritual gifts. But this is most remote from, and contrary unto, that spiritual complacency in duty which we speak of, which yet it will pretend unto, until it be diligently examined. The language of the spiritual complacency is, ' I will go in the strength of the Lord God, I will make mention of thy righ- teousness, of thine only;' Psal. Ixxi. 16. That of spiritual pride is, * God I thank thee that I have done thus and thus ;' as it was expressed by the Pharisee. That is in God alone, this is in self. That draws forth the savour of all graces: this immediately covereth and buries them all, if there be any in the soul. That fills the soul eminently with humility and self-abasenrent ; this with a lifting up of the mind, and proud self-conceit. That casts out all remem- brance of what we have done ourselves, retaining only a sense of what we have received from God, of the impressions of his love and grace. This blots out all remembrance of what we have freely received from God, and retains only what we have done ourselves. Wherever it is, there is no due sense either of the greatness or goodness of God.
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Some, it may be, will say that if it be so, they, for their parts are cut off. They have no experience of any such spiritual rest and complacency in God, in or after their prayers. At the best they begin them with tears and end them with sorrow ; and sometimes they know not what is become of them, but fear that God is not glorified by them, nor their own souls bettered.
I answer, 1. There is great spiritual refreshment in that godly sorrow which is at work in our prayers. Where the Holy Ghost is a Spirit of grace and supplication, he causeth mourning, and in that mourning there is joy. 2. The secret encouragement which we receive by praying, to adhere unto God constantly in prayer, ariseth from some experience of this holy complacency, though we have not a sensible evi- dence of it. 3. Perhaps some of them who make this com- plaint, if they would awaken and consider, will find that their souls, at least sometimes, have been thus refreshed, and brought unto a holy rest in God. 4. Then shall you know the Lord, if you follow on to know him. Abide in seeking after this complacency and satisfaction in God, and you shall attain it.
3. It is a sure evidence that our thoughts of spiritual things in our supplications are from an internal spring of grace, and are not merely occasioned by the duty itself, when we find the daily fruit and advantage of them ; espe- cially in the preservation of our souls in a holy, humble, watchful frame.
Innumerable are the advantages, benefits, and effects of prayer, which are commonly spoken unto. Growth in grace and consolation is the substance of them. Where there is continuance in prayer, there will be spiritual growth in some proportion. For men to be earnest in prayer and thriftless in grace, is a certain indication of prevalent corruptions and want of being spiritually minded in prayer itself. If a man eats his daily food, let him eat never so much or so often, if he be not nourished by it, his body is under the power of prevalent distempers. And so is his spiritual constitution, who thriveth not in the use of the food of the new creature. But that which I fix upon with respect unto the present in- quiry, is the frame that it preserves the soul in. It will keep it humble and upon a diligent watch as unto its dispositions
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and actings. He who prays as he ought, will endeavour to live as he prays. This none can do who doth not with dili- gence keep his heart unto the things he hath prayed about. To pray earnestly and live carelessly, is to proclaim that a man is not spiritually minded in his prayer. Hereby then we shall know what is the spring of those spiritual thoughts which our minds are exercised withal in our supplications. If they are influenced unto a constant daily watch for the preservation of that frame of spirit, those dispositions and inclinations unto spiritual things which we pray for, they are from an internal spring of grace. If there be generally an unsuitableness in our minds unto what we seem to contend for in our prayers, the gift may be in exercise, but the grace is wanting. If a man be every day on the exchange, and there talketh diligently and earnestly about merchandise and the affairs of trade, but when he comes home thinks no more of them, because indeed he hath nothing to do, no interest in them, he may be a very poor man notwith- standing his pretences. And he may be spiritually very poor, who is on occasions fervent in prayer, if when he retires unto himself, he is not careful and diligent about the matter of it.