with the prevalency of temptations and corruptions, do all engage their powers to darken the light of the mind, and to pervert its judgment; and hence it is to be feared the greatest part of mankind do constantly deceive themselves, and put off all trials of their state, thoughts, and actions, to that at the last day. But if men are not willing to deceive themselves, and accordingly, impartially and severely examine and try the frames and actings of the mind in religious duties by the word of truth, and speak that plainly to their souls which the word speaks; and to their own diligent inquiry add frequent prayers unto God, that he would search and try them, and discover to them the true frame of their hearts; I no way doubt but they would soon come to assured satisfaction, whether their spiritual thoughts in prayer proceed from an inward vital principle, or whether they come from occasional impressions by means of the duty. 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 its fruits will evidence themselves, if tried impartially by the

divine word; but if men content themselves with the performance of any duty, without an examination of their principles, frames, and motives, no wonder they walk at an absolute uncertainty.

To give some satisfaction in a case of such great importance and necessity, now hypocrisy hath made such an inroad on profession, and gifts have imitated and usurped over grace in its principal operations-observe,

(1.) When the soul finds a spiritual complacency, an inward pleasure in and after prayer and other duties, it is an evidence that grace had a share and influence in its spiritual thoughts and desires. The prophet Jeremiah received a gracious message from God full of excellent promises, and pathetic exhortations unto the Church; 66 upon this, said he, I awaked, and beheld, and my sleep was sweet unto me." Chap. xxxi. 26. God's message had so composed his spirits, that he was serene and quiet like a man asleep; but afterwards he stirs up himself to review and consider what had been spoken to him, and, saith he, "my sleep was sweet unto me." I found a sweet complacency

in, and great refreshment to my soul, from what I heard and received: so it is often with a soul that hath had real communion with God in prayer; at the time, and afterward on the consideration of it, how is the Christian delighted and refreshed! This holy complacency and sweet repose of mind, is the foundation of every Christian's delight in the duty of prayer; they do not pray merely because it is their duty, nor because they so stand in need of it, that else they could not live; but they have delight in it, and to keep them therefrom is all one as to keep them from their daily food and natural refreshment. Now we may use, but can have no delight in any thing, unless we have experienced some complacency and rest; and the soul's delight in prayer, ariseth from the near approach that is made in it unto God, the fountain and centre of all spiritual rest and complacency; and the fruit hereof is, he makes them that thus seek him, to drink of the river of his pleasures, the satisfying refreshing streams of his grace and goodness; they approach unto him, as to the fountain of life, to drink or obtain renewed communications

of life and grace, and this not in vain; hence arises that spiritual complacency. Though I might add, that a blessed satisfaction results to the soul, from the due exercise of faith, hope, and love, graces in which the life of the new creature doth chiefly consist; the exercise of these graces doth compose and refresh the mind, (even in mourning and godly sorrow for sin there is joy,) and it prepares and makes the soul meet to receive more supplies of grace from above; and thus conscience is enabled likewise to bear testimony to our sincerity in the aim, performance, and end of the duty, which greatly strengthens the mind's repose, and adds to its complacency and joy.

If we have no experience of these things, it is evident we walk at random in the best of our duties, and neither profit by, nor give glory unto God in it; but yet here, as in most other spiritual things, one of the worst of vices is ready to impose itself on us, in the place of the best of graces-self-pleasing in the performance of the duty, a vile effect of spiritual pride. A secret self-pleasing, because of enlargement in expressions, or from an appre

hension that others are affected and pleased with our manner and matter, before we are aware turns into pride and a noxious elation of mind, and is directly opposite to that spiritual complacency just mentioned. One is in God alone, the other is in self; that draws forth the favour of all graces, this covers and buries them all, if there be any in the soul; that fills the soul eminently with humility, this with 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, the impressions of his love and grace; but this base pretender blots out all remembrance of what we have freely received from God, and retains only what we have done ourselves: wherever this is, there is no due sense either of the greatness or goodness of God.

(2.) It is a sure evidence that our thoughts of spiritual things in prayer, are from an internal gracious spring, and not merely occasioned by the duty, when we find the daily fruit and advantage of them, especially in promoting a watchful, humble, holy frame of mind. Innumerable