Chapter 3. How We Know Our Thoughts Are Spiritual.
CHAPTER 3. HOW WE KNOW OUR THOUGHTS ARE
SPIRITUAL.
Outward means and occasions of such thoughts of spiritual things as do not prove men to be spiritually minded — Preaching of the word — Exercise of gifts — Prayer — How we may know whether our thoughts of spiritual things in prayer are truly spiritual thoughts, proving us to be spiritually minded.
1. SUCH a means is the preaching of the word itself. It is observed concerning many in the gospel, that they heard it willingly, received it with joy, and did many things gladly upon the preaching of it; and we see the same thing exemplified in multitudes every day. But none of these things can be without many thoughts in the minds of such persons, about the spiritual things of the word, for they are the effects of such thoughts. And being wrought in the minds of men, they will produce more of the same nature. Yet they were all hypocrites concerning whom these things are spoken, and yet who were never spiritually minded.
The cause of this miscarriage is given by our Savior in Mat 13:20, 21, "The one who received the seed in stony places, this is one who hears the word, and immediately receives it with joy; yet he has no root in himself, but endures only for a while."
The good thoughts they have don't proceed from any principle in themselves. Neither their affections nor their thoughts of these things, have any internal root on which they might grow. So it is with many who live under the present dispensation of the gospel. They have thoughts of spiritual things continually suggested to them, and they abide with them more or less, according to how they are affected. For I am not speaking of those who are either despisers of what they hear, or wayside hearers, who understand nothing of what they hear, and immediately lose all sense of it, and all thoughts about it. Rather, I speak of those who attend with some diligence, and receive the word with some joy. These insensibly grow in knowledge and understanding, and therefore cannot be without some thoughts of spiritual things. However, for the most part they are, as was said, like waters that run off after a shower of rain. They pour themselves out as if they proceeded from some strong, living spring; whereas indeed they have none at all. Once the waters of the shower are
spent, their channel is dry; there is nothing in it but stones and dirt.
When the doctrine of the word falls on such persons like showers of rain, it gives a course to their thoughts that is sometimes greater, sometimes less, towards spiritual things; but they don't have a well of water in them springing up into everlasting life. That's why, after a while, their minds are dried up from such thoughts; nothing remains in them but earth, and that is perhaps foul and dirty.
It must be observed that the best of men, the most holy and spiritually minded, may have — no, ought to have — their thoughts of spiritual things excited, multiplied, and confirmed by the preaching of the word. It is one end of its dispensation, one principal use of it in those by whom it is received. And it has this effect in two ways:
(1.) As it is the spiritual food of the soul, by which its principle of life and grace is maintained and strengthened. The more this is done, the more we will thrive in being spiritually minded.
(2.) As it administers occasions for the exercise of grace; for, in proposing to the soul the proper object of its faith, love, fear, trust, and reverence, it draws forth all those graces into exercise. That's why, although the vigorous actings of spiritual thoughts are occasional from the word, and are more under and after the preaching of it than at other times, it is no more than what arises from the nature and use of the ordinance by God's own appointment.
Nor is it any evidence that those with whom it is so, are not spiritually minded, but on the contrary, that they are. Yet, where men have no other thoughts of this matter than what are occasioned by the outward dispensation of the word, such thoughts don't prove them to be spiritually minded. Their endeavors in them are like those of men in a dream. Under some oppression of their spirits, their imagination fixes on something or other that is most earnestly to be desired, or avoided. In this, they seem to themselves to strive with all their might, to endeavor to go, run, or contend. But it is all in vain — everything fails them, and they are not relieved until they are awakened. So too, in the impressions they receive from the word, such persons seem to strive and contend in their thoughts and resolutions to comply with what is proposed to them. But their strength fails; they find no success for lack of a principle of spiritual life. After a while they give up their endeavors, until occasionally
renewed again. Now, in the dispensation of the word, the thoughts which proceed from an inward principle of grace, which is excited to its due exercise, are distinguishable from those which are only occasionally suggested to the mind by the word outwardly preached; for — [1.] They are special actings of faith and love towards the things that are preached. They come from receiving the truth in a love of it
— and love respects the goodness of the things themselves, not merely the truth of the propositions in which these things are expressed. The other thoughts are only the understanding of the mind as affected with light and truth, without any cordial love for the things themselves.
[2.] They are accompanied with a complacency of soul, arising from love, and from experience of their power, more or less, and their suitableness to the new nature or principle of grace in them.
For when our minds find that it is so indeed in us, as it is in the word — that this truth is what we want to be more conformable to — it gives a secret complacency and satisfaction to the soul. The other thoughts, which are only occasional, have none of these consequential effects, but are dry and barren, except as recalled in a few words or a transient discourse.
[3.] The former thoughts [born of love for the things themselves] are means of spiritual growth. So some say the natural growth of vegetables is not by imperceptible motion, but by gusts and perceptible eruptions of increase. These are both at work in spiritual growth. Such gusts greatly consist in those thoughts which the principle of the new nature is excited to, by the word.
2. The duty of prayer is another means of like nature. One principal end of it is to excite, stir up, and draw out the principle of grace, of faith and love in the heart, to a due exercise in holy thoughts of God and spiritual things, with affections that are suitable to them. Those who don't design this end in prayer, don't know at all what it means to pray. Now, all sorts of persons have frequent occasion to join with others in prayer, and many are under the conviction that it is their own duty to pray every day, it may be, in their families and otherwise. And it is hard to conceive how men can constantly join with others in prayer, much more how they can pray themselves,
without having thoughts of spiritual things every day. However, it is possible that they may have no root or living spring of such thoughts in themselves, but they are only occasional impressions on their minds from the outward performance of the duty. I will give some instances of the grounds of this, which for many reasons, require our diligent consideration:
(1.) Spiritual thoughts may be raised in a person in his own duty, by the exercise of his gifts, even when there is no acting of grace in them at all. For they lead and guide the mind to those things which are the subject of prayer — that is, spiritual things. Gifts are nothing but a spiritual improvement of our natural faculties or abilities; and a man cannot speak or utter anything but what proceeds from his rational faculties, by invention, or memory, or both — managed in and by his thoughts — not unless he speaks by rote, and that which is not rational. Therefore, whatever proceeds from a man's rational faculty, in and by the exercise of his gifts, that is what his thoughts must be exercised about.
A man may read a long prayer that expresses 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 for such reading, except to attend to the words that are to read. This, I say, may be so; I don't say it is always so, or that it must be so. But as was said, in the exercise of gifts, it is impossible that there not be an exercise of reason, by invention, judgment, and memory; and consequently, that there be thoughts of spiritual things. And yet they may all be merely occasional, from the present external performance of the duty, without any living spring or exercise of grace. In such a course, men of tolerable gifts may continue all their days, to the satisfaction of themselves and others, deceiving both them and their own souls.
This being evident from the Scripture and experience, an inquiry may be made upon this as to our own concern in these things, especially of those who have received spiritual gifts of their own; and also of those who, in some degree, usually enjoy the gifts of others in this duty. For it may be asked how we would know whether the thoughts which we have of spiritual things in and upon prayer, arise from gifts only, those of our own or other men's, giving occasion for them, or if they are influenced from a living
principle and spring of grace in our hearts. This is a case of great importance (however it may be apprehended by some), which would require much time to fully resolve. For there is nothing by which the refined sort of hypocrites more deceive themselves and others, nothing by which some men more countenance themselves in an indulgence of their lusts, than by this part of the form of godliness — when they deny its power.13 And besides, it is that in which the best of believers ought to keep a diligent watch over themselves in every particular instance of the performance of this duty. With respect to this, in an especial manner, they are to be watchful in prayer.14 If they are at any time negligent in this, they may rest in a bare exercise of gifts when, upon a due examination and trial, they have no evidence of the acting of grace in what they have done. I will therefore, with what brevity I can, give a resolution to this inquiry; and to this end observe the following.
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 by which anything reveals itself. But the ground of all darkness and difficulty in these things, lies 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 luster. 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 visual faculty can directly bear and behold. So we can more clearly discover the truth and distinct nature of things that are moral and natural, than we can of things that are heavenly and spiritual. See Joh 3.12.15 It's not that there is more substance or reality in them, but because the ability of our understanding is more suited to comprehending 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 that are heavenly and spiritual, by our ignorance, temptations, and prejudices of all sorts.
In nothing are men more subject to mistakes than in the application of things to themselves, and a judgment of their interest in them. Fear, self-love, along with the prevalence of temptations and corruptions, all engage their powers to darken the light of the
mind and to pervert its judgment. In no case does the deceitfulness of the heart, or of sin (which is the same thing), more display itself.
Hence multitudes say "Peace" to themselves to whom God does not speak peace; and some who are children of light yet walk in darkness. Hence is that fervent prayer of the apostle for help in this case, Eph 1.15-19.16 There is also a great similitude between temporary faith and that which is saving and durable, and between gifts and graces in their operations; which is what is under present consideration. It is acknowledged, therefore, that without the special light and conduct of the Spirit of God, no man can make a judgment about his state and his actions that will be a stable foundation for giving glory to God and of obtaining peace for his own soul. And therefore, most of mankind constantly deceive themselves in these things.
But ordinarily, under this blessed conduct in searching ourselves and the concerns of our duty, we may be satisfied whether they are influenced by faith, and have grace exercised in them, especially in this duty of prayer — or whether it derives from the power of our natural faculties, raised by light and spiritual gifts only. And so we may be satisfied whether our spiritual thoughts spring from a vital principle of grace, or from occasional impressions on the mind, made by the performance of the duty itself.
If men are willing to deceive themselves, or to hide themselves from themselves, to walk with God in all dubiousness, to leave all things at risk, to put off all trials until that trial at the last day, and so never call themselves to an account as to the nature of their duties in any particular instance, then it is no wonder if they neither do nor can make any distinction in this matter as to the true nature of their thoughts in spiritual duties.
Two things are required for this:
[1.] That we impartially and seriously examine and test the frames and actings of our minds in holy duties, by the word of truth; and thereupon we are not afraid to speak plainly to our souls, that which the word speaks to us. This diligent search ought to respect our principles, aims, ends, and actings, with the whole deportment of our souls in every duty. See 2Cor 13.5.17 If a man receives a lot of money, and looks only at the outward form and
imprint, then when he supposes that he has a great store of current coin in gold and silver, he may have only heaps of lead or copper counterfeits. But someone who trades in it for a living, will test what he receives, both by the balance and the touchstone,18 as the occasion requires, especially if it is a time when much adulterated coin is being passed in the world. So too, if a man reckons 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 lacking nothing. Some duties may appear to hold in the balance as to weight, what will not match the touchstone's 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 test and examine themselves whether or not they have faith and grace in them, and so are likely to have acceptance with him, Isa 58.2-7. 19
[2.] We must add to our own diligent inquiry, fervent prayers to God, that he would search and try us as to our sincerity, and reveal to us the true frame of our hearts. We have an express example of this in Psa 139.23,24, "Search me, O God, and know my heart: try me, and know my thoughts: and see if there is any wicked way in me, and lead me in the way everlasting."
This is the only way by which we may have the Spirit of God witnessing to our sincerity, with our own spirits. There is a need to call 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 in no way doubt that in the impartial use of these means, a man may come to an assured satisfaction in his own mind, one in which he will not be deceived, whether he animates and quickens his thoughts of spiritual things in duties with inward vital grace; or whether they are mere impressions on his mind made by the occasion of the duty.
This is a duty of great importance and necessity, now that hypocrisy has made so great an inroad on profession, and gifts have deflowered grace in its principal operations. No persons are in greater danger of walking at risk with God, than those who live in the exercise of spiritual gifts in their duties, to their own
satisfaction and that of others; for they may countenance themselves with an appearance of everything that should be in them in reality and power, when there is nothing of it in them. So it has fallen out. We have seen many who are earnest in the exercise of this gift, who have turned vile and debauched apostates. Some have been known to live in sin, indulging their lusts, and yet they abide constant in their duties, Isa 1:10-15.20 We may hear prayers sometimes that openly reveal themselves to a spiritual sense, to be the labor of the brain, by the help of gifts in memory and invention, without evidence of any mixture of humility, reverence, or godly fear; without any acting of faith and love. They flow as wine, yet smell and taste of the unsavory cask from which they proceed. It is necessary, therefore, to put ourselves to the severest trial, lest we be found not to be spiritually minded in our spiritual duties.
Gifts are gracious grants of Christ to make grace useful to ourselves and others; indeed, they may make them useful to the grace of others who have no grace in themselves. But as for our own souls, they are of no other advantage or benefit than to stir up grace to its proper exercise, and to be a vehicle to carry it on in its proper use.
If we do not always regard this in their exercise, we would better be off without them. If instead of this, they begin to impose themselves on us practically, such that we rest in spiritual light acting out our own inventions, memories, and judgments, with a ready utterance
(such as it is), there is no form of prayer that can be more prejudicial to our souls. Wine, if taken moderately and seasonably, helps the digestion, and quickens the natural spirits, enabling the powers of nature to their duty; it is useful and helpful to it. But if it is taken in excess, it doesn't help nature, but oppresses it, and takes upon itself to do what nature should be assisted to do; it fills men's carcasses with diseases as well as their souls with sin. So while spiritual gifts are used and employed only to excite, aid, and assist grace in its operations, they are unutterably useful; but if they take the place of grace, to do all that grace should do, they are hurtful and pernicious. We therefore need to be very diligent in this inquiry, whether our spiritual thoughts, even in our prayers, are occasioned by duty rather than springing from a gracious principle in our hearts, as acts of real saving grace.
(2.) Where thoughts of spiritual things in prayer are occasional only, in the way described before, such prayers will not be a means of spiritual growth for the soul They will not make the soul humble, holy, watchful, and diligent in universal obedience. Grace will not thrive under the greatest constancy in such duties. It is an astonishing thing to see how, under frequent prayer and a seeming fervency in it, many of us are at a standstill as to visibly thriving in the fruits of grace, and it is to be feared, are without any increase in strength at the root of it. "The LORD's hand is not shortened that it cannot save, nor is His ear heavy that it cannot hear." Isa 59.1 He is the same as in the days of old, when our fathers cried to him and were delivered, when they trusted in him and were not confounded.
"Jesus Christ is the same yesterday, and today, and for ever." Heb 13.8 Prayer is the same that it was, and will lose nothing of its prevalence while this world endures. Why is it, then, that there is so much prayer among us, and so little success? I'm not speaking with respect to the outward dispensations of divine providence in afflictions or persecutions, in which God always acts in a way of sovereignty, and oftentimes gives the most useful answer to our prayers by denying our requests. I intend only that in which the psalmist shares his experience, Psa 138.3, "In the day when I cried, you answered me, and strengthened me with strength in my soul."
Where prayers are effectual, they will bring in spiritual strength.
But the prayers of many seem to be very spiritual, and to express all conceivable supplies of grace, and they are persisted in with constancy — and God forbid that we should judge them to be hypocritical and wholly insincere — yet there is a defect somewhere, which should be inquired after. For they are not so answered that those who pray them are strengthened with strength in their souls. Psa 52.7 There isn't that spiritual thriving, that growth in grace, which might be expected to accompany such supplications.
I know that a man may pray often, pray sincerely and frequently, for especial mercy, grace, or deliverance from a particular temptation, and yet no spiritual supply of strength comes into his own experience by it. So Paul prayed three times for the removal of his temptation, and yet he had the exercise of it continued. In such
a case, there may be no defect in prayer, and yet the grace particularly aimed at may not be attained; for God has other holy ends to accomplish by this on the soul. But how persons may continue in prayer in general, according to the mind of God (so far as can be outwardly discovered), and yet not thrive at all as to spiritual strength in their souls, is hard to understand.
And what is still more astonishing, is that men abide in the duty of prayer, and do so with constancy, in their families and otherwise, and yet they live in known sins. Whatever spiritual thoughts such men have in and by their prayers, they are not spiritually minded.
Shall we now say that all such persons are gross hypocrites, those who know they but mock God and man — who know that they have no desires nor aims after the things which they mention in their own prayers, but do these things either for some corrupt end, or at best to satisfy their convictions? If we could thus resolve it, then the whole difficulty of the case would be taken away; for such "doubleminded men" have no reason to "think that they shall receive anything from the Lord," as James says, chapter 1.7. Indeed they do not — they never act faith with reference to their own prayers. But it is not so with all of this sort. Some judge themselves to be sincere and in good earnest in their prayers — not without some hopes and expectations of success. I will not say of all such persons, that they are among the number of those concerning whom the Wisdom of God says, "Because I called, and they refused; they shall call upon me, but I will not answer; they shall seek me early, but they shall not find me," Pro 1.24,28.
And although we may say to such a person in general, "Either leave your sinning or leave your praying," from Psa 1.16,17, and that is with respect to present scandal and certain miscarriage in the end if both be continued in, yet in particular I would not advise any such person to leave his praying until he had left his sin. This would be to advise a sick man to use no remedies until he was well cured.
Who knows but that the Holy Spirit, who works when and how he pleases, may take a time to animate these lifeless prayers, and make them a means of deliverance from the power of this sin? In the meantime, the fault and guilt is wholly their own, who have effected a consistency between a way in sinning and a course in praying.
And it arises from here, that they have never labored to fill up their
requests with grace. What there has been of earnestness or diligence in them, has been from a force put upon them by their convictions and fears; for no man was ever absolutely prevailed on by sin, who prayed for deliverance according to the mind of God.
Every praying man who perishes was a hypocrite. The faithfulness of God in his promises will not allow us to judge otherwise. That's why the thoughts that such persons have of spiritual things, even in their duties, don't arise from within, nor are they a natural emanation of the frames of their hearts and affections.
(3.) Earnestness and appearing fervent in prayer, as to the outward delivery of the words of it, yes, even if the mind is so affected as to contribute much to it, will not of themselves prove that the thoughts of men in this, arise from an internal spring of grace. There is a fervency of spirit in prayer that is one of the best properties of it, being an earnest acting of love, faith, and desire; but there is also a fervency with which the mind itself may be affected, that may arise from other causes:
[1.] It may do so from the engagement of natural affections for the objects of their prayer, or the things prayed for. Men may be mighty earnest and intent in their minds in praying for a dear relation, or for deliverance from eminent troubles or imminent dangers. And yet all this fervor may arise from the vehement actings of natural affections about the things prayed for, excited in an especial manner by the present duty. Hence God says that the earnest cries of some for temporal things, are not a "crying unto him," but a "howling," Hos 7:14; that is, they are the cry of hungry, ravenous beasts, that would be satisfied.
[2.] Sometimes it arises from the sharpness of convictions, which will make men even roar in their prayers from a disquietude of heart. And this may be where no true grace is received as yet, nor it may be, will ever be received; for the perplexing work of conviction goes before real conversion. And as it produces many other effects and changes in the mind, so it may produce this effect of great fervency in vocal prayers, especially if it is accompanied with outward afflictions, pains, or troubles, Psa
78.34,35. 21
[3.] Oftentimes, the mind and affections are very little involved in that fervor and earnestness which appear in the outward performance of the duty. But in the exercise of gifts, and through their own utterance, men put their natural affections into such an agitation as to carry them into great vehemence in their expressions. It has been so with sundry persons who were later discovered to be rotten hypocrites, or had turned cursed apostates. That's why all these things may be found where there is no gracious spring or vital principle acting itself from within, in spiritual thoughts.
It may be that some design an advantage by these conceptions, which promote profaneness and scoffing; for if these evils may exist under the exercise of the gift of prayer, both in constancy and fervency — if there may be a total lack of the exercise of true grace with it and under it — then maybe all that is pretended by 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 causes offensive and noisome steams, all that is said about the sun's influence on spices and flowers, causing them to produce their fragrance, is therefore utterly false. No one ever thought spiritual gifts changed or renewed the minds and natures of men; gifts alone, only help and assist the useful exercise of natural faculties and powers. And therefore, where the heart is not first savingly renewed, no gifts can stir up a saving exercise of faith. But where the heart is renewed, gifts are a means to cause faith's savor to flow forth.
(2.) Even if some evils may be 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 resort to reading prayers only?
[1.] The same may be said of all spiritual gifts whatsoever, for all of them are liable to abuse. And shall we reject all the powers of the world to come, the whole complex of gospel gifts, for the communication of which the Lord Christ promised to continue his
Spirit with his church to the end of the world, just because they are abused by some?
[2.] Not only the same, but far greater evils, may be found in and under the reading of prayers; this needs no further demonstration
than what it displays every day.
[3.] It is hard to understand how any benefit at all can accrue to anyone by this relief, when the advantages of the other way are evident.
And so this inquiry remains: How may we know to our own satisfaction, that the thoughts we have of spiritual things in the duty of prayer, come from an internal fountain of grace, and thus are an evidence that we are spiritually minded, to which all these things tend? I will offer a few things towards our satisfaction in this:
(1.) I take it for granted, on the evidence given before, 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 consequently, what is the spring of their spiritual thoughts. In general we are assured that "he that believes has the witness in himself," 1Joh 5.10. 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 has been acted in its spiritual thoughts and desires. In Jeremiah 31, the prophet receives a long gracious message from God, filled with excellent promises and sympathetic exhortations to the church. The whole is summed up, as it were, in the close of it: Verse 25, "For I have satiated the weary soul, and I have replenished every sorrowful soul." To which the prophet adds, "Upon this I awaked, and beheld; and my sleep was sweet to me." God's gracious message had so composed his spirit and freed his mind from trouble, that he entered a quiet repose in himself, like a man asleep. But after the end of it, he stirs up himself to a review and consideration of what had been spoken to him: "I awaked, and beheld," or, "I stirred myself up, and considered what had been delivered to me;" "and," he says, "my sleep was sweet to me," — "I found a gracious complacency in and
refreshment for my soul from what I had heard and received." So it is oftentimes with a soul that has had real communion with God in the duty of prayer. It finds itself spiritually refreshed, both during it and afterward, when it is awakened to consider it; it is sweet to him.
This holy complacency, this rest and sweet repose of mind, is the foundation of the delight of believers in this duty. They don't pray only because it is their duty so to do, nor because they stand in need of it, such that they cannot live without it. Rather, they take delight in it. To keep them from it is the same as keeping them from their daily food and refreshment. Now, we can't take delight in anything, if we haven't found some sweetness, rest, and complacency in it.
Without any such experience, we may do or use anything, but we can't do it with delight. And that delight arises,
[1.] From the approach that is made to God in it. In its own nature, it is an access to God on a throne of grace, Eph 2.18, Heb
10.19,20.22 And when this access is animated by the actings of grace, the soul has a spiritual experience of a nearness in that approach. Now, God is the fountain and center of all spiritual refreshment, rest, and complacency; and in such an access to him, there is a refreshing taste of them communicated to the soul: Psa
36.7-9, "How excellent is your loving-kindness, O God! therefore the children of men put their trust under the shadow of your wings. They shall be abundantly satisfied with the fulness of your house; and you shall make them drink of the river of your pleasures. For with you is the fountain of life: in your light we shall see light."
God is proposed in the excellency of his loving-kindness, which comprehends his goodness, grace, and mercy; and so he is also like the spring of life and light, all spiritual powers and joys. Those who believe are described as putting their "trust under the shadow of his wings." In his worship, in the "fulness of his house," they make their approaches to him. And the fruit of it is that he makes them "drink of the river of his pleasures" — the satisfying, refreshing streams of his grace and goodness. They approach him as to the "fountain of life," so as to drink of that fountain in renewed communications of life and grace, and in the "light of God," the light of his countenance, to "see light" in satisfying joy.
In these things consist, and from them arises, that spiritual complacency which the souls of believers find in their duties.
[2.] It arises from the due exercise of faith, love, and delight, the graces in which the life of the new creature principally consist.
There is a suitableness to our natural constitution, and a secret complacency of our natures, in the proper actings of natural life for its own preservation and increase. This is so in our spiritual constitution too, in the proper actings of the powers of our spiritual life for its preservation and increase. These graces, in their due exercise, compose and refresh the mind, as those which are perfective of its state, and which quell and cast out whatever troubles it. From there a blessed satisfaction and complacency befall the soul. In this, "he that believes has the witness in himself." Besides, faith and love are never really acted on Christ, but they prepare and make the soul fit to receive communications of love and grace from him; which it never fails of, although it is not always sensible of it.
[3.] It arises from the testimony of conscience, bearing witness to our sincerity both in aims, ends, and performances of duty. A gracious repose of mind and great satisfactoriness ensue from this.
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 no experience of the effects of our prayers in our hearts, neither do we have advantage by them, nor can we give glory to God in them.
Yet here, as in most other spiritual things, one of the worst of vices is ready to impose itself in the stead and place of the best of our graces; and this vice is self-pleasing in the performance of the duty. Instead of a grace steeped in humility, as all true grace is, this is a vile effect of spiritual pride, or the offering of a sacrifice to our own net and drag. It is glorying in the flesh; for whatever of self anyone glories in, it is but flesh. When men have had enlargements in their expressions, and especially when they apprehend that others are satisfied or affected with it, they are apt to have a secret self-pleasing in what they have done; and before they are aware, it 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 spiritual gifts. But this is most remote from and contrary to that spiritual complacency in duty which we speak of, which it will yet pretend to until it is diligently examined. The language of spiritual complacency is this: "I will go in the strength of the Lord GOD; I will make mention of your righteousness, of yours only," Psa 71.16
— that of spiritual pride is, "God, I thank you 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 savor of all graces; this immediately covers and buries them all, if there are any in the soul.
That fills the soul eminently with humility and self-abasement; this with a lifting up of the mind and proud self-conceit. That casts out all remembrance 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.
Some will perhaps say that if it is so, then for their part they are cut off. They have no experience of any such spiritual rest and complacency in God, in or after their prayers. At best, they begin their prayers with tears and end them with sorrow; and sometimes they don't know what has become of them, but fear that God is not glorified by them, nor are 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 causes mourning, and in that mourning there is joy.
[2.] The secret encouragement which we receive by praying, to adhere to God constantly in prayer, arises from some experience of this holy complacency, even if we don't have tangible evidence of it.
[3.] Perhaps some of those who make this complaint, if they would awaken and consider, will find that their souls, at least sometimes, have been thus refreshed and brought to a holy rest in God.
[4.] Then you will know the Lord, if you follow on to know him.
Abide in seeking after this complacency and satisfaction in God, and you will 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, especially in the preservation of our souls in a holy, humble, and watchful frame.
The advantages, benefits, and effects of prayer which are commonly spoken of are innumerable. 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 lack of being spiritually minded in prayer itself. If a man eats his daily food, however much or often he eats, if he is not nourished by it, then his body is under the power of prevalent maladies; and so is his spiritual constitution, if he doesn't thrive in the use of the food of the new creature. But what I fix on with respect to the present inquiry, is the frame that it preserves the soul in. Prayer will keep it humble and on a diligent watch as to its dispositions and actings. He who prays as he ought, will endeavor to live as he prays. This none can do, who does not with diligence keep his heart to the things he has prayed about. To pray earnestly and live carelessly is to proclaim that a man is not spiritually minded in his prayer.
By this, then, we will know what is the spring of those spiritual thoughts which our minds are exercised with in our supplications.
If they are influenced to a constant, daily watch for the preservation of that frame of spirit, and for those dispositions and inclinations to spiritual things which we pray for, then they are from an internal spring of grace. If there is generally an unsuitableness in our minds to what we seem to contend for in our prayers, the gift may be in exercise, but the grace is wanting. If a man is at the market every day, and talks diligently and earnestly there about merchandise and the affairs of trade, but when he comes home he thinks no more about them because, indeed, he has nothing to do, and no interest in them, then he may be a very poor man notwithstanding his pretenses. Likewise, a man may be very poor spiritually, who on
occasions is fervent in prayer, if when he retires into himself, he is not careful and diligent about the matter of those prayers.
(4.) When spiritual affections and due preparation of heart for the duty, excite and animate the gift of prayer, and the gift doesn't make impressions on the affections, then we are spiritually minded in this. Gifts are servants, not rulers, in the mind — they are bestowed on us to be serviceable to grace; not to lead but to follow it, and to be ready with their assistance upon its exercise. For the most part, where they lead all, they are all alone. This is the natural order of these things: grace habitually inclines and disposes the heart to this duty; providence and rule give the occasions for its exercise; sense of duty calls for preparation. Grace coming into actual exercise, gifts come in with their assistance. If they lead all, then all is out of order. It may be otherwise sometimes. A person who is indisposed and lifeless, engaging in prayer only in a way of obedience, and upon conviction of duty, may have his affections excited, and grace engaged to its proper work, in and by the gift. It may be so, I say; but let men take heed how they trust to this order and method. For where this is so, there may be little or nothing of the exercise of true grace in all their fervor and commotion of affections. But when the genuine actings of faith, love, holy reverence, and gracious desires, stir up the gift to its exercise, calling in its assistance to express themselves, then the heart and mind are in their proper order.
(5.) It is so when other duties of religion are equally regarded and attended to with prayer itself. Someone whose religion lies all in prayer and hearing, has none at all. God has an equal respect to all other duties, and so must we. So is it expressed as to the instance of alms, Act 10.31; and James places all religion in this, because there is none without it, Jas 1.27. I won't value his prayers at all, however earnest and frequent he is in them, who doesn't give alms according to his ability. And in an especial manner, this is required of us who are ministers, that we not be like a hand set up at cross-roads, directing others which way to go, but staying behind itself.
This digression about the rise and spring of spiritual thoughts in prayer, I judge was not unnecessary in such a time and season, in which we ought to be very jealous lest gifts impose themselves in place of grace; and be careful that they are employed only to their
proper end, which is to be serviceable to grace in its exercise, and not otherwise.
3. There is another occasion for thoughts of spiritual things, when they don't spring from a living principle within, and so they are no evidence of being spiritually minded; and this is the discourse of others. "Those who fear the LORD will be speaking to one another" of the things in which his glory is concerned, Mal 3.16. To declare the righteousness, the glory of God, is the delight of his saints: Psa 145:38, "Great is the LORD, and greatly to be praised; and his greatness is unsearchable. One generation shall praise your works to another, and shall declare your mighty acts. I will speak of the glorious honor of your majesty, and of your wondrous works. And men shall speak of the might of your terrible acts: and I will declare your greatness. They shall abundantly utter the memory of your great goodness, and shall sing of your righteousness. The LORD is gracious, and full of compassion; slow to anger, and of great mercy."
And accordingly, there are some who are ready on all occasions to speak of or mention things that are divine, spiritual, and holy; and it is to be wished that there were more of them. All the atrocious sins that the world is filled with are not a greater evidence of the degeneracy of the Christian religion than this — that it has grown unusual, indeed, a shame or scorn, for men to speak together of the things of God. It was not so when religion was in its primitive power and glory; nor is it so with those who really fear God and are sensible of their duty. There are some, I say, who embrace all occasions of spiritual communication. Those with whom they converse, if they're not profligate, if they have any spiritual light, will so far comply with what they say, as to think about the things said which are spiritual.
Oftentimes the track and course of men's thoughts lie so out of the way, are so contrary to such things, seem so strange to them, that they won't entertain them. If you but cross their way with such discourses, they may stand still a little, and then pass on. Even the countenances of some men will change upon this; they return an unsatisfied silence until they can divert to other things. Some will make replies of such empty words, as to evidence their hearts are far estranged from the things proposed to them. But with others, these
occasional discourses will make such impressions on their minds, as to stir up present thoughts of spiritual things. But though frequent occasions of this may occur, such thoughts give no evidence that any man is spiritually minded — for they are not genuine, issuing from an internal spring of grace.
It is from these causes that the thoughts of spiritual things for many, are like guests who come into an inn, and not like children who dwell in the house. They enter occasionally, and then there is a great stir about them, to provide fit entertainment for them. In a while they are disposed of, and so they depart to their own occasions, being neither looked at nor inquired about anymore. Things of another nature are attended to; new occasions bring in new guests for a season. Children are owned in the house; they are missed if they are out of the way, and have their daily provision constantly made for them. So it is with these occasional thoughts about spiritual things.
By one means or another they enter into the mind, and there they are entertained for a season; all of a sudden they depart, and men hear of them no more. But those thoughts that are natural and genuine, arising from a living spring of grace in the heart, disposing the mind to them, are like the children of the house. They are expected in their places and at their seasons. If they are missing, they are inquired about. The heart calls itself to account as to why it has been so long without them, and it calls them over into its usual converse with them.