A Practical Discourse of Prayer, Discourse · Part 3 · Chapter 3
CHAP. III. Touching good things ſuggeſted in prayer, and how diſcerned to be, or not to be deluſions.
A Third caſe of conſcience about prayer, Queſt. 3 now to be conſidered of, is touching things materially good, which are ſuggeſted in prayer, how they ſhould bee diſcerned to be, or not to be deluſions.
Before we lay downe the marks of differencing Things materially good may be moved in prayer, and not from a good principle & cauſe.theſe motions materially good, from thoſe which are ſo formally; we muſt premiſe that ſuch good things for the matter of the motions may bee ſuggeſted and raiſed up in the ſpirit of a Chriſtian, when praying to God, and yet not ſpring from the ſpirit of God. Even ſuch like motions may be raiſed from our own natural ſpirits, as far as they are carnal, and likewiſe they may be cunningly propounded by Satan. And becauſe this to ſome may ſeem ſtrange, that good motions ſhould be ſuggeſted to Gods people, or to others, whilſt exerciſed in ſo good a work, and yet the ſame not to come from a good ſpirit, let us evince it a little from Scripture examples and grounds.
That ſuch motions may come from our They may ariſe from mans deceitful heart.own hearts, as they are carnal, will appear by the charactar of mans heart in its ſelfe conſidered, and as far as natural, Jer. 17. 9. The heart is deceitfull above all things, and deſperately wicked. Surely, if the heart could not play ſuch a cheat as this, that ſpeech would bee too hyperbolical. When David ſought God in and about his ſoules caſes, hee had experience of ſuch ſeemingly friendly counſels to doe this or that, to take this courſe for his ſuccour, and that whereby the Lords diſpleaſure might be removed, but by his complaint of them, it appeareth he found them deceitful counſels; he is weary of ſuch heart-counſels, ſaying, Pſalm 13. 1, 2. How long ſhall I take counſell in my ſelfe? When David was in ſo ſad a caſe as he mentioneth, Pſalm 42. 1, 2, 3, 4. one might think ſad muſings and thoughts being ſo ſutable to his caſe need not be ſuſpected to be ſinfull, yet David perceived that thoſe he had were tainted, and therefore chideth his ſoul for them, verſe 5. Why art thou ſo ſad, O my ſoul? when Aſaph was crying to God in prayer in that ſad condition, Pſalm. 77. 1, 2, &c he had motions in his mind then, propounding grounds of comfort whilſt he ſought God; for he ſaith, I ſought God, my ſoul refuſed to be comforted, verſe 2. Again at the ſame time, he had other motions croſſing the former, and perſwading that it was not for ſuch a wretch as he, who had loſt Gods favour, to take hold of comfort, and theſe motions prevailed againſt the other; for he ſaith, I ſought the Lord, my ſore ran, and my ſoul refuſed to be comforted: both motions had their probable grounds of equity and truth, but could not be both from a good principle. He had alſo in his prayer many thoughts of Gods paſt mercies to him, yet other motions and inquiſitions are made in and by his ſpirit, wch make him but the more troubled and overwhelmed amidſt his complaints, verſe 3. I remembred God and was troubled, I complained and my ſpirit was overwhelmed. True it is, that the thoughts of Gods mercies, together with the ſerious muſings of our vileneſſe and unworthy walkings, they work kindly, when they humble us, and break our hearts, but it is never of God that they ſhould overwhelme us, as theſe did this good man. The like might be ſaid of ſuch motions, demanding, will the Lord caſt off for ever, is his mercy cleane gone for ever? Albeit he doth caſt off, and his mercy be gone, to ſenſe at preſent, yet is it ſo for ever? was there any hurt in theſe? yea verily, Aſaphs owne conſcience being Judge afterwards, verſe 10. And I ſaid, this is mine infirmity. Pſal. 39. 3, 4, 5, 6. David hath motions in his heart which put him upon that, Lord make me to know mine end, and it was materially a good thought which he expreſſeth, man at his beſt eſtate is vanity: yea, but Davids heart was too hot within him, it was diſtempered heat againſt the proſperity of the wicked at which he was troubled, and theſe are but the ſparklings of that wildfire, he doth as good as pray to haſten his owne end; but he correcteth himſelfe preſently. But now O Lord, what wait I for? &c. he thinketh it more needfull to exerciſe faith and patience, then to be ſo haſty and diſcontented. Job uttered many things (out of the abundance of his troubled heart,) before the Lord which were materially good. Job 13. 20, 21, 22. and 14. 1, 2, 3, 14, 15. compared with chap. 15. 12. but his heart did but carry him away in ſundry of them. A heart tranſported by a diſtemper may make religious motions, and put upon religious expreſſions. The ſpirit of good Moſes that man of God ſuggeſted things conſiderable, and put him upon uttering the ſame before the Lord in prayer. Numb. 11. 12, 13, 14. Have I conceived this people? &c whence ſhould I have fleſh to give them, &c? I am not able to beare this people alone; yet verily, by that which the 15. verſe mentioneth, it appeareth that his ſpirit was not regular and ſpirituall therein, but carnall; If thou deal thus with me, kill me I pray thee. The Spirit of the Diſciples moved them to pray as is mentioned, Luke 9. 52. 54. Lord wilt thou that wee command fire to come downe from heaven upon them, as Elijah did. The ground and warrant ſeemed weighty and rational, verſe 33, The Samaritans did not receive him, yet they were deluded and miſtaken, in liſtning to theſe motions of their owne diſtempered ſpirit, as verſe 55. Jeſus rebuked them, ſaying, yee know not what ſpirit yee are of. Whilſt Jacob was praying ſo wel, Gen. 32. 28. As a Prince ſaith the Angel, hast thou prevailed with God. Yet an unſeaſonable and unſutable, and unwarrntable motion, materially good, ariſeth in a his heart, whence that further requeſt uttered by his lips, Tell me, I pray thee, thy name. ver. 29. A deſire to know more of ſo glorious and gracious a one, as the Lord was, who would ſuſpect that, or any thing which it moveth, yet verily curioſity blended and mingled it ſelfe therwith; hence ſo checked: Wherefore askeſt thou after my name? verſe 29. Jeremy whilſt hee is praying humbly, Jer. 15. 15. Remember and viſit me, take me not away in thy long ſuffering; yet behold a tincture of a diſtemper though fair faced ariſeth therewith, and moveth him to ſpeak thus, verſe 18. Wilt thou bee altogether to me as a lyar, and as waters that fail. The diſciples Acts 1. 6. ſeem to themſelves to have good ground for that deſire and motion. Lord, wilt thou at this time reſtore the Kingdome of Iſrael? but were tranſported with curioſity, and thence that ſecret check of Chriſt, verſe 7. It is not for you to know the times, &c.
And as mans heart can thus ſophiſticate, ſo Satan he can inject and ſuggeſt things They may come from Satan.materially good to our minds. Thus when Chriſt had been faſting (and praying too) in the wilderneſſe, he ſuggeſteth a peice of Scripture to his mind. Matth. 4. 1, 2, 4, 5. It is written, he ſhall give his Angels charge over thee, &c. Thus whilſt Joſhuah is before God, Satan can preſent to him his ſins, and charge his heart and thoughts with them, and that groundedly, for Joſhua was clothed with filthy garments, Zech. 3. 1, 2, 3. 4. & the Lord alſo addeth, I have cauſed thine iniquity to paſs from thee. And what humble ſoule but would be ready to judge it meet to think of its ſins? When to come before the Lord with that holy zeal of the Church of Corinth, againſt the inceſtuous Corinthians ſin, 2 Cor. 7. 11. Satan by his wiles would be tranſporting the ſame beyond bounds of compaſſion and charity, 2 Cor. 2. 6. Sufficient is ſuch a ones puniſhment inflicted of many, ver. 7. So that contrariwiſe yee ought rather to forgive him, and comfort him, leſt he be ſwallowed up with overmuch heavineſſe. And ver. 11. Leſt Satan ſhould get an advantage, for we are not ignorant of his divices. The poore penitent Corinthians ſin was very great, and his ſorrow needed to be exceeding great, and he was moved to ſorrow exceedingly, and is there any evil in this? yes, a device of Satan to carry him out in his very ſorrow for his ſins beyond all bounds. The man Gabriel, an angel of light, brings a gracious meſſage to Daniel in prayer. Dan. 9. 20, 21, 22, 23. Satan can imitate the like meſſage at the like time, for he can transforme himſelfe into an angel of light, 2 Cor. 11. 13, 14. as his Miniſters can, like thoſe of Jeſus Chriſt, ſpeak things materially good to the outward eare, which are formally Satanicall, ibid. The like legerdemain can that old deceiver play, in reference to our inward ſenſes, verifying that, Proverbs 17. He that ſpeaketh truth ſheweth forth righteouſneſſe, but a falſe witneſſe deceit; namely, when in pretence he holdeth forth righteous things. The Saints are moſt indangered by ſuch a white devill, being more aware of him when he ſpeaketh like himſelfe. It was the divell in the poor poſſeſſed man, who made that motion in him, to doe homage to Chriſt, Mark 5. 5. When he ſaw Jeſus a far off, he ran and worſhipped him. He alſo moved another ſuch a like perſon to goe to the Synagogue as outwardly to obſcure the Sabbath exerciſes. Mar. 1. 21. Chriſt entred into the Synagogue on the Sabbath day, and taught: and ver. 23. There was there in the Synagogue a man of an uncleane ſpirit. The devill alſo could ſtrongly move ſuch a one to make for ſubſtance a goodly confeſſion: for the man cryed out, ſaying, I know thee who thou art, the holy One of God. But this was whilſt the Auditours ſhould have been hearkning to Chriſts doctrine, and joyning in his prayers ſanctifying the action. Whilſt the Apoſtle and his company were at prayer Satan moved the poſſeſſed Damoſel preſent to expreſſions in ſubſtance good, ſaying, theſe men bring unto us the meſſage of ſalvation, and are the ſervants of the moſt high God. Act. 16. 16, 17. when praying diſpoſitions in thoſe there preſent had been more ſutable. So that it concerneth us the more to indeavour to a clear diſcerning of any ſuch deluſive motions, materially good, from ſuch as are truly good and heavenly. A miſtaken devill entertained for an angel of light is moſt miſcheivous, and not eaſily excluded, when once admittted. Such comfort or counſell ſlyly ſuggeſted, will not ſo ſoon be rejected, but being admitted for good, is apt to be maintained. The good witches (as they call them) which will tell men news of loſt things, and how to right injuries done, are moſt miſcheivous, as bewitching, and beſotting the ſpirits of ſuch as liſten to their counſell, they are poyſoners. Revel. 21. 8. Greek. Hence the devils inſtruments, Hereticks and Schiſmaticks, which propound Scripture grounds for what they hold forth, theſe beguile and hurt more ſoules then other wretches; they bewitch people: Galat. 3. 1. Who hath bewitched you? Theſe flatterers ſpread a net for mens feet, Prov. 29. 5. Seven abominations are in the heart of Satan and his ſubtil Inſtruments, when they make their voice gracious; as the Hebrew hath it, Prov. 26. 15. If Satan could not, or did not ſet a good face upon his Treacheries to mens ſouls, and cover all with the mantle of good and pious motions, he would not ſo properly be ſaid to deceive the whole world, Rev. 12 9.
But to come to the Marks of diſtinction Marks of ſuch like motions when deluſive.and of diſcerning of this higheſt ſtraine of the ſophiſtication of our ſpiritual enemies, through ſuggeſtions materially good.
1 Such motions, materially good, which 1. When they do but ſteal away the heart from prayer.ſteal away the heart from the duty of praier in hand, though poſſibly the Duty be carryed on but in an overly manner by reaſon of thoſe motions; ſuch are Satanical: on the contrary, motions which tend to farther intentneſſe, and attentneſſe thereon, they are of God. The Spirit of God is a faithful and wiſe guide, and uſeth not to lead the Saints about, or in by wayes, but in ſtrait paths, right on by all his motions. The Spirit of God leadeth the ſons of God in a direct way of crying, Abba, Father. For as many as are led by the Spirit of God, they are the ſons of God▪ And ye have received the Spirit of Adoption, whereby we cry, Abba Father, Rom. 8. 14, 15. Iſaiah 30 21. Thou ſhalt hear a voice behind thee ſaying, This is the way, walk in it, when thou turneſt to the right hand or to the left. The Spirit moveth nothing to draw us out of the way of God, but to put us into it, and being in it, to move us to keep on. When a man in prayer hath his imagination working and exerciſed about good notions for godly diſcourſe, for expatiating on ſome good ſubject of meditation or preaching; and that in ſuch ſort, as he cannot, and doth not mind ſcarcely what hee is ſaying or doing before God in prayer, theſe thoughts and motions are deluſive.
2 Such motions as come into the heart 2. When they are too violentwith ſuch violence, that they occaſion inward hurries of ſpirit by them, and thereby breaking off the very duty ſometimes; theſe though materially good, yet are deluſive and ſatanical. As when in prayer ſtrong motions are ſuggeſted, pretending to put us upon being affected with ſorrow for ſome paſt evil, or fear about ſome evil imminent, yet ſo, as the ſame are preſſed and followed with ſuch violence that they bend and tend to amazement and ſwallowing up of ſpirits, theſe are deluſive. Such were thoſe motions in Aſaphs heart, whilſt ſeeking God, which ſo troubled him, that he was overwhelmed, Pſ. 77. 2 In the day of my trouble I ſought God; and verſe 3. I complained and my ſpirit was overwhelmed. Such were the motions to the humbled Corinthian, when ſo violent, that he was like to be ſwallowed of overmuch heavineſſe about his ſinful and ſad eſtate, 2 Cor. 2. 7. Satans divices were in it for his own advantage, ver. 11. Leſt Satan get advantage, for we are not ignorant of his devices, The Lord never uſeth to maintain contention to cauſe the ſpirits of his people to fail, Iſaiah 57. 16. I will not contend for ever, leſt the ſpirit ſhould fail before me: nay, rather the Spirit of God uſeth, when ſuch troublous motions grow ſtrong and very heavy, to put under his hand to revive the Saints ſpirits when ready to give out through ſuch hurries of ſad preſſures of heart. Iſai. 57. 15, 16. To revive the ſpirit of the humble, for I will not contend for ever, leſt the ſpirit ſhould fail before me. Hence that Pſalm 94. 18, 19. In the multitude (foreign,) of my wretched thoughts, thy comforts delight my ſoul. The Spirit of the Lord will indeed ſuggeſt motions of fear, but not ſuch as tend to make us break off through their violence, but ſweetly rather to draw us to hold on in the way of God. Jer. 32. 40. I will put my fear into their hearts, that they ſhall not depart from me; he gently leadeth his flock as a ſhepherd, Iſaiah 40. 11. Yea, if the motions were to confidence in God, or joy in God, but with ſuch violence, as to drive men into ſtrange extaſies, they are to be ſuſpected. So in motions puting upon juſt anger for the ground of it; but with ſo much violence as not to be kept within bounds of godly moderation, and temperature of compaſſion: ſo in motions putting upon deſires of ſomething in its time, way, and proportion very deſirable; but ſo all upon the ſpur, and with ſo much imperiouſneſſe upon the ſpirit, as though all preſent ſervice of God, and all other thoughts, muſt forthwith give room and place to this motion, which is enough to prove the ſame to bee deluſive; the Spirit of God uſing to work regularly and calmly, even when he worketh moſt ſtrongly. Sure it is, that it is not one and the ſame Spirit, that ſpeaketh to a mans ſpirit, which whilſt it was but then called upon to ſpeak to the Lord about ſuch a buſineſſe of weight, it is now in ſuch haſte and hurry called off to run a long tract of mental diſcourſe, ſo hotly and ſo cloſely, with ſome other matter: but Cheater like rather, coming galloping to overtake the honeſt Traveller, and falling in with him, he muſt all on a ſudden, be over intreated to ſtep aſide to take his kindneſſe, and then he ſhall be told he ſhall on again, and diſpatch his buſineſs in time good enough; when it proveth rather to the poor Travellers loſs in the cloſe on every hand.
3 Such motions, which are empty notions, carrying a ſhew of Scripture language, 3. When they are but empty notions.but are not Scripture; haply ſome piece of Scripture joyned with ſomething elſe, whereof the main is left out: So the Divel at firſt ſight ſeemed to ſuggeſt that Scripture, Pſalm 91. 11, 12, He ſhall give his Angels charge over thee, &c. Matth. 4. 6. but look it over again, and you ſhall ſee the main limitation of the Promiſe, To keep thee in all thy wayes, is left out; as ſomething is added of the Divels owne in bringing this to back the temptation of Chriſt, Caſt thy ſelf down, for it is written, He ſhall give his Angels charge over thee, &c. Thus here is chaff mingled with Gods Wheat. Yea here is a pretence of a Scripture, when in the terms of it there was no ſuch Scripture. Scripture in the divel, or in his Inſtruments mouth, is as the Parable in the fools mouth, Prov. 26. 7. Like to the legs of the lame, which are not equal, but halting. It is pretended, Thus ſaith the Lord, by the falſe Prophets, Jer. 23. 17. They ſay, The Lord hath ſaid, &c. but ver. 28. God counts it all but chaff, a meer empty husk, What is the chaff to the wheat? The like may be ſaid of Jerem. 28. 13. and 1 Kings 22. 11. they did but pretend the word and counſel of God, Thus ſaith the Lord, it was not really ſo. 2 Theſſ. 2. 11. God ſends (in a judicial way) ſtrong deluſions, that they ſhould believe a lye. It were not a deluſion if better things were not held forth; yea, but indeed and in truth its nothing elſe but a very lie, though backed poſſibly with the Scripture of truth, wreſted and abuſed. The divels Imps, to ſeduce the better, pretend the liberty of Jeſus Chriſt, but indeed and in truth, its ſervitude to the fleſh, 2 Pet. 2. 18, 19. So Satan himſelf would be beguiling of Chriſtians with his deluſive ſhadowes of Gods grace, counſels, comforts; but they who hearken to ſuch lying vanities forſake their own mercy, Jonah 2. 8. But ſuch things which the Holy Ghoſt ſuggeſteth, they are realities, regularities, ſolidities. The Spirits ſuggeſtions carry a real port of divine Majeſty and Soveraignty, and many times in the very mentioning of them doth he effect what he repreſented to the mind. Pſal. 42. 8 The Lord will command his loving kindneſs in the day time, (and not barely hint it;) yea ſo effectually, that a Song of praiſe for it followeth, And my Song ſhall be with me, &c.
4 Such motions, in ſhew poſſibly Scripture, 4. When any way croſſe Scripture.yet really ſuggeſted to croſſe other Scripture counſels, reproofs, comforts, commands or threats; or coming croſſe to principles of Faith, or light, or peace, and experience received from God, ſuch motions are deluſive and Satanical. Such were thoſe ſuggeſted to Chriſt, whilſt ſpiritually exerciſed in the wilderneſſe, Matth 4. 6 croſſing that Scripture verſ. 7. Thou ſhalt not tempt the Lord thy God. Its a deluding ſpirit, it ſetteth the bleſſed harmonious Scripture againſt it ſelf. When Scriptures are ſet on the divels rack, by himſelf immediately, or by his Inſtruments mediately, its ſtill divelliſh, 2 Pet. 3. 16. 17. foreign, They put them on the Rack as they do other Scriptures, albeit to the perdition of ſuch huckſters. Thus the Divel by the falſe Prophet pretends divine Authority and Warrant, for that which was directly contrary to Divine Authority. Jerem. 28. 11, 14. Hannaniah ſaith, Babels yoak ſhall be broken in two years, and that the Lord ſaith it; but God by Jeremiah ſaith, No: and as Satan doth thus mediately by his Inſtruments, ſo he uſeth to do more immediately by himſelf: But as for the Spirit of God, he being a Spirit of Truth, can ſuggeſt nothing but what is conſonant unto truth; What he heareth (ſaith Chriſt) that he ſhall ſpeak, Joh. 16. 13. And being a Spirit of Wiſdom, he cannot ſpeak contradictions to what himſelf indited and inſpired, as he did the Scriptures, 2 Pet 1. 21. he is a witneſs, 1 Joh. 5. A faithful witneſs ſpeaking the truth, the whole Truth, and nothing but the Truth, and the ſame conſtantly: As its ſaid of the true witneſs, Prov. 21. 28. He that heareth ſpeaketh conſtantly. I deny not, but that in ſome extraordinary caſes God may ſay to Abraham, That in Iſaak ſhall thy ſeed be called, &c. Gen. 21. and yet chap. 22. bids Abraham, kill that his Iſaak, before Iſaak had any child, and ſo ſeemingly croſſing his Promiſe, yea, and his Precept too, Thou ſhalt not kill: but this was for trial ſake. Heb. 11. 17. By faith Abraham when he was tryed, offered up Iſaak Nor do ſuch extraordinary caſes croſſe the tenure of ordinary rules, which wee are to attend, and by which we are to judg of the regularity or irregularity of ſuggeſtions or actions.
5 Such motions which leave no impreſſion 5. When leaving no holy impreſſion upon the ſoul.upon the mind, but are forthwith forgotten, they are deluſive. Satan is ſometimes compared to lightning, Luke 10. what lightſome motions he maketh, they are but flaſhes ſoon gone; the Spirits motions are abiding reflexions of Sun-like beams. Satan as a fowle will be preſent at Religious exerciſes, Matth. 13 4, 19. compared, (the fowles attending the Sower, are interpreted the wicked one attending the Miniſters in their preaching, and hearers in their hearing the Word.) But whatſoever flatterings he maketh in mens minds, they are but vagrant and tranſcient movings; but its otherwiſe with ſuggeſtions truly divine. When ſuch a motion and word is ſpoken from heaven to Chriſt, Thou art my Son, &c. Luke 3. 21, 22. and the Spirit abideth upon him too, that argued that it was indeed a divine atteſtation, John 1. 32. When in keeping the Commandments of Chriſt from love to him (as that command of Chriſt for prayer, John 16 23, 24. or the like) the Lord ſo ſheweth himſelf and his gracious counſels to us, that he abideth with us, the ſuggeſtions of ſuch comfortable things to our hearts in prayer, are of God indeed. Joh. 14. 21. 23. I will manifeſt my ſelfe to him, wee will come and make our abode with him. When a word is ſo ſpoken once to us inwardly or outwardly, that it is heard twice by us, verily God ſpake that word to us indeed. Pſal. 62. 11. God hath ſpoken once, twice have I heard it, that power belongeth to God. When Solomon is praying in his dreame, and the while precious and ſweet motions are ſuggeſted to him to ask what God ſhal give him, & when he asks wiſedome, its ſaid to him that hee hath that granted, and more, 1 Kings 3. 5, 9, 10, 11, 12. with ver. 15. and this doth nor vaniſh as a dream, but leaveth ſuch an impreſſion upon him, that when he awoke, the light, heat, and life thereof abideth; ſo that he muſt to Jeruſalem and offer ſacrifice there, in regard thereof; this was indeed of God. So in that Item of God to Paul whilſt he was praying, 1 Cor. 12. 8, 9. He ſayd to me, my grace is ſufficient for thee, my ſtrength is made perfect in weakneſſe: this ſo ſtuck with Paul, and ſo warmed him, that he breaketh out thus; moſt gladly therefore will I rather glory in my infirmities, &c. he rightly therefore concluded that the Lord ſayd thus unto him. Whilſt Jacob is wreſtling with the Lord, that is told him, that he ſhould prevail with men. Gen, 32. 28. and the motion clave to him, and in confidence of the truth of it, he now dareth to meet his brother Eſau, verſe 32. of whom before he was ſo afraid.
6. Such motions which leave the 6 When leaving the heart barren.heart barren, when yet they ſwim aloft in the braine plentifully, are deluſive: as thoſe lying Items ſuggeſted to the eare from Satans inſtruments, they pleaſe, but profit not. Jer. 23. 32. Therefore they ſhall not profit this people at all; So theſe of Satan leave the heart fruitleſſe. Satans ſweet bits, they nouriſh no more the ſoule, then thoſe of that diſſembling Churle doe the bodies of his gueſts. Prov. 27. 8. Like his ſorcery of bringing a fair woman to anothers bed, which in the morning proved a carcaſſe. Satans flattering motions when ever ſuggeſted, are but as other flatteries, a pleaſing ſong, and chearing blaze, but ending ſoon after in ſadneſſe and ſmoak. Eccleſ. 7. 5, 6. The ſong of fooles is like the crackling of thorns under a pot. Like thoſe that in ſeeking God, Hoſea 5. laſt, (in their affliction they will ſeek me early) they had ſuch motions of returning to God, Hoſea 6. 1. Come let us returne to God; and of following on to know him, verſe 3. Then ſhall we know if we follow on to know the Lord; but verſe 4. their goodneſſe was like the early d…w, and clouds vaniſhing away. So Pſalm 78. 34. in ſeeking God when he ſlew them, they had motions materially good ſtirring, as verſe 35. For they conſidered that God was their rock, and the high God their redeemer. But their heart was not right with God, neither were they ſtedfaſt in his covenant. It was then without force upon their hearts, which indeed were never ſincere and ſerious, but deceitfull. But when the ſpirit moveth upon the face of our ſouls in any ordinance, whether it be in and by motions of conviction, or conſolation, it maketh the ſpices flow out, it cauſeth the various graces of God in the ſoule to give their fragrant ſmel. Cant. 4. 16. Awake O North wind, and blow O South upon my garden, that the ſpices may flow out. When Chriſt cometh to us in prayer, or in any other of his holy ordinances by the motions of his ſpirit, he cometh as ſhowres that water the earth, Pſal. 72. 6. the force thereof mollifieth our ſouls and makes them fruitfull. Iſai. 44. 3, 4.
7. Such motions which are various, confuſed 7 When confuſed.and independent one upon the other, or upon the preſent buſineſſe which then we are in hand with in our prayers. Such, albeit they may be for the matter of them good, yet being not diſtinct, methodicall, or ſeaſonable, they are not from Gods ſpirit, but from ſome other deluſive ſpirit. Such Items are not words upon the wheeles, in due order, according to our particular ſuits, &c. which are then in motion and agitation. Chriſts lips when he ſpeaketh to us more immediately by his ſpirit, or otherwiſe, they are as lilies, dropping ſweet ſmelling myrrhe. Cant. 5. 13. His words and motions come not in heaps, but orderly, drop after drop, and pertinently; as of the ſame myrh-like nature all of them, as he guideth his truly wiſe ſervants, ſo that their tongue uſeth knowledg aright, Prov. 1…. 2. ſo the fruit of his lips by his ſpirit floweth forth aptly, dependingly, in a right order, ſeaſon and manner: but thoſe of a deluſive ſpirit, they are like ſea▪waves, tumultuous, independing, in no certaine courſe or channel.
8. Such motions materially good, which 8 When puffing up the heart.put us upon high thoughts of our ſelves, and of our good eſtates, which heave up our ſpirits, they are deluſive; like thoſe in Zedekiah who was confident that the Lord moved him to ſpeak, 1 Kings 22. 11. Thus ſaith the Lord, ſaith he, and that his ſpirit had been with him, verſe 21. yet ſee how proud hee was, and how he deſpiſed Micaiah, who indeed was moved by Gods ſpirit to ſpeak, he ſmote him on the check, ſaying, which way went the Spirit of the Lord from me, to ſpeak unto thee? The ſpirits motions in prayer tend to humble rather. As in Abrahams praying, and ſaying, which am but duſt. Gen. 18. 26, 27. Thoſe lilly like drops from Chriſts lips, of which we ſpake from Cant. 4. 13. they are as myrrh; of a holy funeral, abaſing, and mourning uſe, as myrrhe uſed about dead bodies to keep them from putrefaction.
9. Such motions materially good, ſuggeſted in prayer, which put us upon any breach 9 When putting upon breach of relations.of ſpecial relations, or duties of our callings, are deluſive. As when Jonah thinketh how mercifull a one God is, and thence is put upon it to turne aſide from his calling to pray at Niniveh, Jonah 4. 2. O Lord, was not this my ſaying, when I was yet in my countrey, therefore I fled before unto Tarſhiſh, for I knew that thou are a gracious God and mercifull, ſlow to anger, and of great kindneſſe, and repenteſt thee of the evil. Or if a private man ſhould be followed in praier with Scriptures, urging him (as he thinketh) to caſt off civil ſubjection to higher powers, ſuch as 1 Cor. 7. 23. Be not the ſervants of men. Or Mat. 17. 16. Then are the children free; or if ſome private man ſhould be moved in prayer very ſtrongly, to kill ſuch or ſuch a wicked Ruler, from Ehuds example. Jud. 3. 15. Such like motions would be found to be deluſive. The Apoſtle to prevent ſuch abuſes, ſaith, 1 Pet. 2, 16, 17. As free, but not uſing your liberty as a cloak of maliciouſneſſe.
10. Such things materially good as are 10 When tending to juſtifie any unwarrantable practice.moved in prayer, either to juſtifie ſome former evil thing in us, as Jonah in his praier now mentioned, Jonah 4. 2. he reviveth in his mind thoſe former thoughs of Gods gracious nature, as a plea whereby to have juſtified him in that refuſal to obey his call to Niniveh: O Lord, was not this my ſaying? &c. Or when they are moved to ground ſome preſent diſtemperd requeſt in prayer, as that pretended humble motion of Jobs in prayer. Job 7. 11, 17, 18. What is man that thou viſiteſt him? brought in (as it may ſeeme) to back his diſtempered deſire not to live any longer in ſuch miſery, expreſſed, verſe 15, 16. I loath to live, my dayes are vanity: and verſe 17. what is man? &c. So 1 Kings 19. 4. diſtempered Elias ſaith, he is no better then his fathers; good: yea, but its brought in to plead that God would diſpatch his life; O Lord take away my life, for I am no better then my fathers; and this was deluſive.
Laſtly, when God in judgement ordereth 11 When tending to harden a perſon in ſome unſafe way.it to ſome falſe and perverſe ſeekers of him, that ſome things which they conclude to be good ſhall be ſuggeſted to them, whilſt ſeeking of him; but in judgement for ſome inordinacy, or hypocriſie in their requeſts, and ſo in wrath not in mercy. God had once told Balaam inquiring of him that hee ſhould not goe with Balaks meſſengers, Num. 22. 12. Thou ſhalt not go with them: and yet out of his covetous mind and deſire of the wages of unrighteouſneſſe, he will goe againe to move him for his counſell about going, verſe 19. Tarry yee here, (ſaith he, to Balaks ſecond meſſengers) this night, that I may know what the Lord will ſay more to me. and ver. 20. God came to Balaam at night, and ſayd to him, if the men come to call thee, riſe up and goe with them. Balaam was inordinately ſet to goe, and God when he againe inquireth about going, doth in judgement bid him go. For ver. 32. The angel telleth him, behold, I went to withſtand thee, becauſe thy way is perverſe before me. Ezek. 14 47. Every one that putteth the ſtumbling block of his iniquity before his face, and cometh to the Prophet to inquire of him concerning me, I the Lord will anſwer him that cometh by my ſelf, according to the multitude if his idols. And as God dealeth judicially with ſuch rotten hearted ones, inquiring after his counſell in the word, he in like ſort dealeth with like perſons inquiring after his counſell in prayer.