The Doctrine of Fasting and Prayer, Sermon 4
SERMON IV.
Sept. 14. 1625.
NOw it followeth that we observe further the inward affection, and disposition of Davids heart in this his extraordinary prayer, hee humbled, or afflicted his soule. And heere we must (for the opening of the words and phrase) see what is meant by the humbling, and afflicting of his soule; and how that is done, for the understanding whereof three things must be observed.
…irst, That the soule aswell as the body is subject both to prosperity (a blessed, and comfortable estate) and to adversity also, a wofull and afflicted state and condition; and that not onelyonly in the life to come but even in this life also. For the first, See 3. Ioh. 2. I wish thou maist prosper, and be in health even as thy soule prospereth; and for the other, See Psal. 31. 7. Thou hast considered my trouble, thou hast knowne my soule in adversities.
Secōdly, That as the prosperity, happines, & glory of the soule consisteth in inwardpeace, trāquility and joy, Rom. 14. 17. The Kingdome of God is righteousnesse, and peace and joy of the Holy Ghost; so that which humbleth, and afflicteth it is sorrow and feare, and such like affections, which are therefore called the passions and perturbations of the soule, Prov. 12. 25. Heavinesse in the heart of man maketh it stoop, that is that that humbleth it. Yea these affections of sorrow and feare doe afflict the soule, and put it to paine even as pricks, and wounds and the stinging of a Serpent would doe the body. So it is said. Act. 2. 37. They were pricked in their hearts, when by Peters sermon they were brought to sound griefe of heart for sinne, and feare of Gods wrath. So Prov. 23. 32. Sinne is said at last to bite like a Serpent, and sting like an Adder, by reason of the extreame anguish which through sorrow, and feare i… puts the soule unto.
Thirdly, That sometimes the Lord himselfe doth thus afflict, and humble the soule with sorrow, and feare, Iob 5. 18. Hee woundeth, and his hands make whole; and the strokes that hee gives prove usually extreame, and intollerable, Psal. 51. 8. That the bones that thou hast broken may rejoyce. The Lords strokes broke his bones, Prov. 18. 14. A wounded spirit who can beare? That is when the wound is given by Gods hand, Heb. 10. 31. It is a fearefull thing to fall into the hands of the living God; and sometimes Gods people (for the preventing of this) have voluntarily afflicted, and humbled their owne soules, by provoking themselves to sorrow, and feare whereby their soules might bee humbled, knowing well, 1 Cor. 11. 31. If we would judge our selves we should not be judged of the Lord. And so did David in this place, I humbled, and afflicted my soule by fasting. So saith hee also, Psal. 69. 10. I wept and chastned my soule by fasting. And this the Apostle in joines the faithfull to doe, Iam. 4. 9. Be afflicted (he meanes not beare or suffer the afflictions God layeth upon you, but afflict your selves, as appeares in the next words) and mourne and weep, let your laughter be turned into mourning and your joy into heavinesse.
So then if wee would know the reason why David did fast at this time,…. 4. it was to humble, and afflict his soule, to work his soule to sorrow, and griefe: And what meant hee in this his extraordinary prayer for these men to afflict his soule thus? Surely it was to make his prayer more available with God for them. And from this his practise & example, this Doctrine ariseth for our instruction.
That the chief use of a religious fast is to humble,Doct. 4. and afflict the soule with sorrow, and grief; and a chief thing that makes our prayer effectuall with God is the inward humiliation, and sorrow of our soules from whence they do proceed. Two branches there be (you see) of this doctrine, and I will handle them distinctly.
First,Branch. 1. A religious fast serves chiefly to this end, to humble, and afflict the soule. So Esa. 58. 5. The fast that God hath chosen (is called) a day for a man to afflict his soule in. This is a duty commanded upon the fast day, Ioel 2. 13. Rend your hearts, and not your garments. See how this is injoyned, Levit. 23. 29. Whatsoever soule it bee that shall not be afflicted upon that day, shall bee cut off from his people. So our Saviour gives this for a reason why his Disciples could keep no fasts because they could not mourne while the bridegroom was with them, Math. 9. 15. So that no man can keepe a fast well that cannot mourn, that hath not an humbled and troubled soule in him on that day.
Therefore we read that Gods people in their fasts were wont to weep much, and that not onelyonly in private, and secret fasts, as Nehem. 14. I sate downe, and wept, and mourned certaine dayes and fasted, and prayed before the God of Heaven; but in publique also, Ezr. 10. 1. When Ezra prayed, and made confession of sinnes weeping, and casting himselfe downe before the house of God, there assembled unto him a very great congregation, and the people wept very sore. Yea God cōmaundeth his people to doe so at such times. When God cals us to keepe fasts he cals us to weeping, and to mourning, Esa, 22. 12. So Ioel 2. 12. Turne you to mee with all your heart, and with fasting, and with weeping, and with mourning.
And for the second branch of the Doctrine. A chief thing that makes the prayers of Gods people at a fast or at any other time most powerfull and effectuall with God, is the humiliation, and sorrow of the soule, from which those prayers doe proceed. See the proofe of this in the most powerfull fasts that wee read of, I…dg. 20. 26. In that fast wherein Israel prevailed with God for successe against the Benjamites after two notable foils before, there were many teares shed, all Israel wept before the Lord, yet were there above ten thousand of as valiant men as ever drew sword. In the fast that was kept in Samuels time at Mizpeh, whereby Israel obtained a marvellous victory against the Philistines, 1 Sam. 7. 10. The Lord thundred with a great thunder upon the Philistines on that day, the people wept so aboundantly that they are said, verse 6. to have drawne water (as by bucket fuls) and to have powred it out before the Lord. Neither hath this beene found true at fasts onelyonly, but at all times the more the heart of him that prayeth is humbled, the more power shall his prayer have with God. See this in foure notable examples.
1. It was a powerfull prayer that Iacob made when hee had power over the Angel, and prevailed, Hos. 12. 4. But marke the story and you shall find he was marvellously humbled, when hee did so marvellously prevaile: Christ wrastled with him, and smote his thigh out of joint, Gen. 32. 25. and Hos. 12. 4. it is said he wept, and prayed.
2. It was a powerfull prayer that Hannah the mother of Samuel made, when shee that was barren by nature, obtained a sonne by it; but Anna was greatly humbled, and afflicted in soule when shee made that prayer, 1 Sam. 1. 10. She was in bitternesse of soule, and prayed to the Lord, and wept sore.
3. It was a powerfull prayer that Hezekiah made in his sicknesse, which reversed the sentence that God had given him notice of, by his Prophet, and procured fifteene yeeres more to bee added to his life, 2 King. 20. But what was it, that made it so powerfull? Surely it was the sorrow, and humiliation of his heart. For so the Lord bids the Prophet tell him, 2 King. 20. 5. I have heard thy prayer and have seene thy teares.
4. Lastly, It was a most powerfull prayer whereby Manasseh (one of the horriblest sinners that ever lived) prevailed so farre that God was entreated of him, and heard his supplication, 2 Chron. 33. 13. But when made hee that prayer? See verse 12. When he had humbled himselfe greatly before the Lord. Therefore it is noted by the Prophet to bee the ordinary course of the afflicted soule, that hee may prevaile in his prayer, Lam. 3. 29. Hee putteth his mouth in the dust, if so bee there may bee hope. To breed hope in himselfe, that God will regard and shew respect to his prayer, he abaseth, and humbleth himselfe in the lowest manner that hee can. In so much as upon these manifold experiments, Gods people have growne wonderfully confident in this, that when they could bring their hearts to this humiliation and sorrow, their prayers then should certainly prevaile with God. See therefore how they have pleaded teares even before God, Psal. 39. 12. Heare my prayer O Lord, give care to my cry, hold not thy peace at my teares, & Psal. 6. 6. All the night long I make my bed to swimme, I water my couch with my teares, & verse 8. The Lord hath heard the voice of my weeping. As if he should have said, My teares cryed louder then my tongue could doe, and the Lord had more respect to my teares then to my words. The Lord (I tell you) makes precious account of the teares of his people, Psalm. 56. 8. Put thou my teares in thy bottle, are they not in thy booke?
The reasons,Two sorts of reasons. and grounds of this Doctrine are worthy to bee inquired into; and the reason of two things must bee inquired of. 1. What have beene the causes of that sorrow, and humiliation that Gods people have beene wont to afflict their soules with, and which God hath had so much respect unto. 2. What are the reasons why God hath had such delight in this to see his people thus humbled, and afflicted in their soules.
For the first, we shall find that the reason, & ground of the sorrow of Gods children, that God hath beene so much delighted in, hath beene no wordly thing. I deny not but they have also their worldly sorrowes, but those make them never a whit the more acceptable to God. Wee read of diverse that have had their hearts afflicted, and humbled in great measure, and yet their sorrow pleased God never a whit, nor made their prayers ever a whit the more powerfull with him. Nabals heart was heavy, and sorrowfull enough, 1 Sam. 25. 37. It dyed within him, for griefe, and feare, and became as a stone: and so was Iudas his heart heavy enough, Mat. 27. 34. And when Esau had lost the blessing, and birth-right irrecoverably, Gen. 27. 34. He cryed out with a great and exceeding bitter cry. Yea, even at fasts many have afflicted their soules with sorrow, and pleased God never a whit, nor prayed ever a whit the better, Esa. 58. 3. Wherefore have wee afflicted our soule and thou takest no knowledge? & Zach. 7. 3. Should I weep in the fift month separating my selfe as I have done these so many yeeres? The Lord denies not that they afflicted their soules, and wept in their fasts, but saith, Zach. 7. 5. they did it not unto him, they respected not the Lord, but themselves in their sorrow, it was not a sorrow according to God. Marke therefore the difference of this sorrow of the godly, from the other in foure grounds, and reasons of their sorrow.
First, The godly have afflicted their soules with sorrow, for the afflictions of others out of a compassion, and fellow f…eling they have had of their miseries. So did David heere. This pleaseth God well as wee may see, in the comfort that Iob tooke in it, Iob 30. 25. Did not I weep for him that was in trouble? was not my soule grieved for the poore? So Ier. 13. 17. Mine eye shall weep sore, and runne downe with teares, because the Lords flock is carried away captive. This would please God well, if we could afflict our selves. 1. For that fearefull sicknesse, whereby God sweeps away so many of our brethren, in so uncomfortable a manner, they dye in our high wayes, and in our fields without all meanes of comfort. 2. For the poverty this brings on them that escape. 3. For the captivity of the Lords flock in Bohemia, and the Palatinate.
Secondly, The godly have afflicted their soules with sorrow, when the Lord hath shewed himselfe to be angry with them, either by threatning them by his Word and Prophets, or by executing his judgements upon them.
For the first, see two notable examples. The one, Iudg. 2. 2, 5. When the Lord by his messenger had chidden Israel, for making a league with the Cananites, and not throwing down their altars; and threatned that therefore he would not drive them out of their land, but they should bee as thornes in their sides, and their Gods should be a snare to them, they lift up their voice and wept, and there was such weeping there, as the name of that place was called Bochim. The other example is Iosia, hee was humbled in his soule, and wept when he but heard the Lords threats against Iuda, read out of the booke of the Law, 2 Chron. 34. 27. Because thine heart was tender, and thou didst humble thy selfe before the Lord thy God, when thou heardst his words against this place, and humbledst thy selfe before me, and didst rent thy clothes, and weep before me, I have even heard thee saith the Lord. Wherein also we may observe, how well God is pleased to see his people fall into these passions of feare, and sorrow when he by his word doth rebuke and threaten them. Which the Lord also professeth, Esa. 66. 2. But to this man will I looke, even to him that is poore, and of a contrite spirit, and trembleth at my Word. So when God hath shewed himselfe to bee angry, and displeased with them by executing any of his judgements upon them, they have then beene wont, and it was their duty then, to afflict their soules. If her father (saith the Lord of Miriam, Num. 12. 14.) had but spit in her face should shee not be ashamed seven dayes? See a plaine proofe of this, 2 Chron. 7. 13. If I send pestilence among my people, if my people shall humble themselves, and pray, and seeke my face. Marke, not their owne losse by the judgement should trouble them so much, as Gods anger, and therefore in their prayer they seeke Gods face, and favour above all things. And this is very pleasing unto God, to see his people humble themselves so under the strokes of his hand. See a notable example of this, 2 Chron. 12. 3, 4. Shishak King of Egypt came against Ierusalem with a mighty Army, and tooke the fenced Cities that pertained to Iudah, and came to Ierusalem. See what followed, 2 Chron. 12. 6. The Princes of Israel, and the King humbled themselves, and they said, the Lord is righteous. And what followed upon that, verse 7. And when the Lord saw that they humbled themselves, the word of the Lord came to Shemajah, saying, they have humbled themselves, therefore I will not destroy them.
Thirdly, When they have seene God dishonored by the sins of others, then have they also mourned, and afflicted their soules. Ieremy professeth, 13▪ 17. If you will not heare, my soule shall weep in secret places for your pride. So David professeth, that the Zeale of Gods house (the inward vexation of his soule through zealous sorrow, and indignation for the neglect, and profanation of Gods worship) had even eaten him up, and consumed him, Psal. 69. 9. Specially the foule sinnes that they have knowne in the places (Townes, Congregations, Families,) where themselves lived. So it is said of Lot, 2 Pet. 2. 8. That righteous man dwelling among them, in seeing, and hearing vexed his righteous soule from day to day, with their unlawfull deeds. So Paul saith, the Corinthians should have done, 1 Cor. 5. 2. Ye are puffed up and have not rather mourned. And see how highly God is pleased with this when his people can mourn for this cause, Ezek. 9. 4. And the Lord said unto him (that was clothed with linen, and had the writers inkhorne by his side) Goe through the midst of the City, through the mids of Ierusalem, and set a marke upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof.
Fourthly and lastly, The chief cause why they have beene so given to mourning, and weeping, why they have afflicted themselves so much, hath beene their owne sinnes, whereby themselves have offended, and dishonoured God. This David professeth was the cause why his sorrow was continually before him, he was sorry for his sinne, Psal. 38. 16. 17. This was the cause why Mary Magdalen wept so abundantly that shee was able to wash Christs feet, with her teares, shee was a sinner, Luk. 7. 37, 38. This sorrow God wonderfully delights in more then in all outward worship whatsoever, Psal. 51. 17. The Sacrifices of God are a broken spirit, a broken and contrite heart, O God, thou wilt not despise.
Now come we to the second inquiry, to find out the true causes and reasons of this, why God should so much desire and delight to see His people humbled with sorrow, to see them afflict and chasten their soules in this manner. It is said of Him, that He hath pleasure in the prosperity of His servants, Psal. 35 27. that He doth not afflict willingly, Lam. 3. 33. that in all the afflictions of His people He is afflicted, Esa. 63. 9. And indeed it is true that our sorrowes in themselves please not God, but onelyonly in respect.
First, of the causes and fountaines from whence they proceed; that is, 1. They are the worke of His owne Spirit. It is the Spirit of God onelyonly that gives to any man such a fleshy and soft heart, as we may see by that promise, Ezek. 11. 19. I will give them one heart, and will put a new spirit within you: and I will take the stony heart out of their flesh, and will give them an heart of flesh: And I will powre upon them my spirit, and they shall mourne abundantly, saith the Lord, Zach. 12. 10. And God must needs take pleasure in the worke of His owne grace and holy Spirit. 2. These teares proceed from our love to God. Kindnesse (you know) causeth teares more than any thing els; so it is in this case. Christ saith of the woman that wept so abundantly, that she loved much, Luke 7. 47. And that which makes men most of all to mourne for sinne, is the Spirit of grace, which perswades us of Gods free love to us, and that Christ was pierced by and for us, Zach. 12. 10. And this (above many other workes of His Spirit) God greatly delighteth in, 1 Cor. 8. 3. If any man love God, the same is knowne of Him.
Secondly, In respect of the end that this sorrow tends unto, the issue and effect of it the Lord greatly delighteth in it. He seeth we have need of it, 1 Pet. 1. 6. Now for a season (if need be) you are in heavinesse. The Lord seeth it will do us much good, and therefore He is so well pleased with it, Eccles. 7. 3. By the sadnesse of the countenance the heart is made better. 1. It makes us more capable of every grace of God, and fitter to receive it. As the vessell that is full can receive no good liquor, but all is spilt that is powred upon it, and the emptier it is, the more it will receive. So is it in this case, Iam. 4. 6. God will give grace to the humble. For knowledge, Psal. 25. 9. The meeke will He teach His way: and for comfort, 2 Cor. 7. 6. God comforteth those that are cast downe. 2. It worketh repentance unto salvation; and the heart is never wont to be truly turned unto God and changed, but the change begins here, 2 Cor. 7. 10. Godly sorrow worketh repentance unto salvation not to be repented of. 3. It makes Christ and Gods Word and Promises sweet unto us, and all Gods mercies to relish well, as hunger makes us relish our meat, and thirst our drinke, Prov. 27. 7. The full soule loatheth an hony-combe, but to the hungry soule every bitter thing is sweet. The prodigall, when he had beene pinched with hunger, would have beene glad with all his heart to have fared as his fathers servants did, Luke 15. 19. O what sweetnesse found Paul in Christ? I determined (saith he) not to know any thing among you, save Iesus Christ, and Him crucified, 1 Cor. 2. 2. And what made his tast so good? He had been deeply humbled in sense of his sinnes, as appeares plainly by this, that he counted himselfe lesse than the least of all Saints, Eph. 3. 8. and the chiefest of all the sinners that Christ came to save, 1 Tim. 1. 15. And what sweetnesse did David find in Gods Word, and promises, Psal. 119. 103. How sweet are thy words unto my taste? Yea sweeter then hony to my mouth. And how came he to this? O he had beene greatly humbled with sense of sinne as appeares, Psal. 40. 12. Innumerable evils have compassed me about, mine iniquities have taken hold upon me so that I am not able to looke up: they are more then the haires of mine head, therefore my heart faileth me. Yea this makes all Gods mercies relish well, and our hearts to rejoyce, and be thankfull for them; a farthing token, is to a very poore man most acceptable. This we shall see in Iacobs example, hee vowed great thankfulnesse to God if hee would give him but bread to eate and raiment to put on, as wee see, Gen. 28. 20. because hee was so humbled in the sense of his owne unworthinesse, and could say, Gen. 32. 10. I am not worthy of the least of all thy mercies.
4. It makes them seeke to God more earnestly, and pray more fervently. As it is said of our Saviour himselfe, Luk. 22. 44. that being in an agony, he prayed more earnestly; his inward abasement through anguish of soule did adde much to the fervency of his prayer; So it is also with all his members, they never pray so fervently, as when they are most humbled and afflicted in spirit: Lord in trouble have they visited thee (saith the Prophet Esa. 26. 16.) they poured out a prayer when thy chastning was upon them.
5. And lastly, It makes a man fit to walke, and converse with God, no man can be fit to doe so till then, Mic. 6. 8. The Lord requires we should humble our selves to walke with our God. We can never walke, nor converse with God til we can humble our selves. And that both, 1. In respect of the Lord, who can not delight to converse with any till he be humbled; as no great man will be familiar with a saucy unmannerly foole, that knowes not how to carry himselfe before his betters, nor to give due respect unto him. God cannot abide that flesh should glory in his presence, 1 Cor. 1. 29. & 2 Sam. 22. 28. The afflicted people thou wilt save: but thine eyes are upon the haughty, that thou maist bring them downe. The more we are humbled in our selves, the more the Lord delights in us, to bee, and converse with us. Though the Lord be high (saith the Psalmist, Psal. 138. 6.) yet hath hee respect unto the lowly, but the proud he knowes afarre of. And Esa. 57. 15. He will dwell with him that is of a contrite, and humble spirit.
2. In respect of our selves wee are never fit to walke with God, till we be truly humbled. We cannot serve God so as to please him till we can doe it with reverence, and feare, Heb. 12. 28. Till then we cannot heare the word as we should. All thy saints are in thine hands (saith Moses, Deut. 33. 3.) and they are humbled at thy feet, to receive thy words. Till then we can never pray as we should. Till we can consider▪ God is in the heaven (of high and incomprehensible majesty) and we upon earth, base and vile worms, wee shall bee apt to bee rash with our mouths, and our heart will be hasty to utter any thing before God, as Salomon speaketh, Eccle. 5. 2. Till then men will never bee fearefull to offend him; no wee can never know him nor our selves rightly till we have beene soundly humbled. I have heard of thee (saith Iob 42. 4.) by the hearing of the eare, but now mine eye seeth thee. Iob had a true, and saving knowledge of God before (as he had also beene truly humbled in soule before) but nothing to that he had, when God had thorowly humbled him. And so it is said of Manasseh. 2 Chron. 33. 12. 13. That when he was in affliction, and had humbled himselfe greatly; then Manasseh knew that the Lord he was God. Till then we cannot yeeld any acceptable and constant obedience unto God. Ier. 44. 10. They are not humbled even unto this day, neither have they feared, nor walked in my Law, nor in my statutes, that I set before you, and before your fathers.