dignity hath been done to Mordecai for this v. 3. 't was answered there was nothing done for him But it was not long ere something was If these and the following lines may have the happiness to move you to put the some question for our Mordecai's What hath been done for them and upon finding that as yet nothing is done for them to put it further to the question What shall be done for them God shal have his will I my end they the comfort and you the honour of so just and brave an Action Which shall ever be the Prayer of your most devoted Servant in the things of God and his Righteousness THOMAS GRENFEILD Lincol'ns Inne July 6. 1661. ISAY 58. 5 6 7. 5. Is it such a fast that I have chosen a day for a man to afflict his soul is it to bow down his head as a Bull-rush and to spread sackcloth and ashes under him wilt thou call this a fast and an acceptable day to the Lord 6. Is not this THE FAST that I have chosen to loose the bands of wickedness to undo the heavy burdens and to let the oppressed go free and that ye break every yoak 7. Is it not to deal thy bread to the hungry and that thou bring the poor that are cast out to thy house when thou seest the naked that thou cover him and that thou hide not thy self from thine own flesh YOU are met this day upon a very great and important work and you have summon'd hither a poor and weak man to assist you in it one that had more need to be fasted for then able to direct others one who is as at no time able so at this time not willing to dresse out the busiâ—esse before us with Elocution and the rather because as it is the custom of Mourners to dispoile their garments of all Ribbonds and other dresses when they Mourn so I think if plain garments be fashionable there a plain Sermon will be seasonable here This people here concerned in the Text were a Nation much addicted to outward and formall duties and among others to this of Fasting the second verse before the Text will describe you this And how punctual and ceremonious they were in it the 5. verse which is part of the Text does decypher It seems this formality ran down the whole current of that generation for when I look almost home to the end of it in the dayes of Christ I find the same humour stirring amongst the Pharisees of whom Christ sayes Mat. 6. 16. that when they fasted they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as one interprets it they would look like Scythians and they did as is observed in the Text before mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they either cover'd their faces with black-hoods or else as one accutely observes it out of Antiquity they used a paint or fucus to make them seem sad and mortified and the great errour of them was to think that when this was done the Fast was over Now the businesse of this Text with the cohaerents is to reprove and with reproving to reject this formality of fasting and to commend and teach the true reality of it And indeed these are the parts of the Text. First a formal fast reproved and rejected v. 5. Secondly a reall fast prescribed and accepted v. 6. And both these are done in the way of expostulation which argues a more then ordinary vehemency in what is spoken First an expostulation in the Affirmative vers 5 Is it such a fast which is an ardent Negation signifying that by no means it is not at all such a fast Secondly an expostulation in the Negative v. 6 7. Is not this the fast c. Intimating a most vigorous Affirmative Certainly assuredly this is the fast that I have chosen So that in the first all formalities of a fast when they go alone are rejected these Jewish formalities in the Text to afflict the soul to bow down the head like a Bull rush c. And on the same score our Christian formalities of fasting all the day meeting in the House of publick Worship making long Prayers and hearing five or fix Sermons one on the neck of another these I say when they go alone are rejected and our own observation can testifie they have been so And in the second the real proper genuine duties of an acâ—ptable Fast are prescribed and directed and those are two First the duty of Justice unto men oppressed v. 6. Secondly the duty of Charity of men ejected v. 7. And this is the fast that God hath chosen That which without any violence is deducible from the Text may be reduced to these three Particulars within which I shall confine all I have to say First that fasting is a duty Secondly that God in some cases does reject it Thirdly what must be done to make it acceptable 1. I begin with the first That fasting is a duty this is plain in the Text where though we have rejectionem modi yet not rei of that manner of fasting not of fasting it self ver 4. We have not a peremptory Non jejunabitis but a non sic jejunabitis and in the 5. verse it is only tale jejunium not a fast at large but such a fast that has nothing but formalities and mediate duties in it vocem praeterea nihil a cymbal-fast that makes a noise and hath no charity this Good rejecteth And the reason is because to the moral goodnesse of an action there is required not only the matter and bulk of the fact the manufacture and outward body of it but many circumstances to make it good St. Aug. observes it in the point of delivering up Christ unto death how much the end and intention in an act does diversifie the act it self Pater tradidâ—t filium saith he Judas Dominum Christus serpsum one and the same act viz the giving up of Christ was mercy in God love in Christ but treason in the Apostate So here as the Apostle sayes of the law 1 Tim. 1. 8. that it is good if a man use it lawfully so is the duty of fasting good or evil as it stands qualified by the end and intention of the persons In the 4. verse before the Text the fast was evil because the intention was so The fast for strife and debate c. and verse 6. and 7. of the Text the fast is allowed to be good and acceptable if it stand associated with the duties of Justice and Mercy Clear it is then that fasting is our duty and the more clear because we have occasion for it The first one is judgement impending or incumbing at the door or in the house Isa 22. 12. Israel was in danger of an Invasion and in that day saith the Prophet did the Lord call to weeping and mourning Though we read not of any Prophet that by word of mouth required the people to it yet there was vox virgae Mic.
6. 9. the Rod had a tongue there was a Summons in the present Providence there was a Hanibal ad portas the Persian was at the gates And lest the Call of Providence should be thought not loud enough we have an expresse summons from the Word to this duty Ioel 2. 15. 16 17. the 15. ver gives us the Precept Sanctifie a fast c. the 16. verse summons the Persons and those are all concerned the people congregation young and old c. And the 17 verse gives us the duty Prayer Spare thy people O Lord c. and this was the practise of Israel who like a flock of shâ—ep though in times of safety and peace they wandred abroad securely in their several pastures yet when the Dog or Woolf drew near they ran together to this Duty Secondly another occasion to this duty is some important enterprise or undertaking that has danger and difficulty in it Thus did Hester who going to pacifie the anger of Ahasuerus towards the Jews and to gain his favor a thing dangerous and difficult to be had from so great a Prince bids the people fast for this and not eat nor drink three days night or day and I said she and my maidens will fast likewise and so will I go to the King though it be not according to Law and if I perish I perish And as the enterprize was great so the fast made it prosperous Thus the Apostles being to ordain and send abroad Ministers to the Gentiles an affair of greater danger and difficulty and importance too than the former they prayed unto the Lord and fasted and having so done they laid their hands on Barnabas and Saul and sent them away Acts 13. 2 3. which practise of theirs methinks give no mean warrant to the observation of our Ember weeks preparatory to the Laying on of hands The things must be great and good and when so they must be fasted for not for strife and debate nor to smite with the fist of wickednesse not for a prosperous Rebellion or Regicide for that 's the English of the former such fasts are to be fasted for and fasted from and the late signal confutations given out by Providence upon such fasts are evidence enough we ought not to fast for such things And indeed as all other service so this of fasting as the Apostle styles it Rom. 12. 1. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service For first God expects from us a demeanour suitable to our condition and as he was justly condemn'd that came without a wedding garment to the feast so may he no lesse that wears it at a fast Hosea 11. 10. We are required to walk after the Lord in his dispensations and when he shal roar like a Lyon then ought we like good children to tremble 'T is a piece of most intolerable insolence for men to laugh and sport themselves when God frownes this in Israel was so offensive that Isai 22. 14. because when God call'd to weeping and to mourning there was found amongst them joy and gladnesse eating flesh and drinking wine c. therefore that iniquity should not be purged from them till they dyed It seems to be a most unpardonable and killing iniquity it adds wings to the leaden feet of vengeance and sets on work her iron hands it makes her come faster and strike deeper it was this that brought in the deluge upon the antient world Matth. 24 38. because they were eating and drinking c. therefore the flood came and took them all away Secondly a discreet observation of judgments either near us or upon us will naturally beget such a temper of mind in us as will produce this duty For in the way of a natural operation when we are in pain in fear in danger or under any sort of discontent we weep we cry we pray we fast when he flew them saith David then they sought him Damocles though set down at a plentiful Table yet could not eat bit because of the Sword that was so subtilly hung over him where ever there is a prospect or fear of a judgment it will produce this 't is true if a man were a beast and they are little lesse that do so void of fore-sight and consideration he might be allowed to graze on though it thunders and like the swine eat his meat as lustily an hour before his throat is cut as at any time before And let not our Hilariors take it ill that I cannot range them amongst any other sort of Cattel For to be senselesse and sensual at the approach of judgments is for want of judgment the very Heathens themselves when in this Condition were not strangers to this duty Nineveh fasted from the King to the Beggar and from the Beggar to the Beast for the threat that Jonas gave them And this also makes it a reasonable service Thirdly the reason of this duty further appears in that the very outward act of fasting doth qualifie and dispose a man unto those other duties that are more material for if Prayer Confession Contrition are duties that do much conduce to deliverance and mercy and if it be Gods usual method never to take us up till he finds us on our knees when are ' we so fit for these duties as when we fast For the corruptible body as you have it Wisd 9. 15. presseth down the Soul and the earthly Tabernacle weigheth down the mind that museth upon many things Now we have many things to muse upon in this duty and fasting unclogs the soul and takes off that mire and dirt that hangs about the wings of the mind whereby it mounts much higher in all spiritual acts And therefore the caveat of Christ is good Luke 21. 34. Take heed to your selves lest at any time your hearts be over-charged with surfeiting and drunkenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is ne ingraventur lest your hearts be made heavy Intemperance takes off the wheels of the Soul and makes it drive heavily A duty then it is in that there are just occasions of it and strong reasons for it but let it be never so much a duty and never so often done yet in some cases God rejects it And this translates me over into the second particular which is to make inquiry in what cases and for what causes God does reject the fastings and humiliation of men Rejected they are it seems sometimes For in thever before the Text we find an expresse prohibition You shall not fast as you do this day and though it may seem strange to find a Yea and a Nay in God to command and inhibit the same thing to make it sometimes a duty and yet charge it as a fin there must be some reasons for this and it nearly concerns us to inquire what they are First then God rejects our fastings when he finds nothing else but form and outward solemnity in them It is the saying of Christ Luke 16. 15. That
Councels nor in any undertakings till this be amended For 't is a crying sin if St. James be to be believed who tells us James 5. 4. That the hire of the labourers which is kept back by fraud cryeth and with that loudnesse that it enters into the ears of the Lord of Sabbath and what does this cry obtain Miseries verse 1. and what Miseries Your Riches are corrupted and your Garments moth-eaten your Gold and Silver is canker'd and the rust of them shall be as a witness against you and shall eat your flesh as it were fire And as nothing thrived in Israel as long as Achan sate abrood on his stollen wedge and garment so though we gild over our Plunders and Sequestrations with the specious title of the just acquists of war yet let not England hope to prosper till there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3. 21. a restitution of all things It is this just and most advantageous work which I commend with the greatest seriousnesse to your care and Councell that as you have been indifferently severe in the vindictive part of justice so you would shew your selves men in the restorative part of it and fill up your office in both parts of it by punishment of evil doers and the praise of them that have done well 1 Pet. 2. 14. If you would stand free from the judgment you fear do this and it will prove an Antidote He commend to you but this one instance for your warrant and incouragement 2 Sam. 21. in the 1. verse we read of a famine that was in the days of David and David enquired of the Lord and his answer was It is for Saul and for his bloody house because he slew the Gibeonites No part of the Hâ—story tells me that he slew them which makes me think he only used them hardly encreas'd their Servitude and made their lives a burthen to them and indeed this is a piece of murder and for this there was a famine Have we no such Gibeonites among us that are as yet thought good for nothing else but to cleave wood and carry water to do the drudgery and mean offices of the Nation we have what need we be at the cost to Trade so far as the Indies for Blacks and Slaves when we have enough at home neither let us any more upbraid the Mahometan cruelty for making Vassals of strangers and binding such only to the oar whom they knew not under any other notion then of a just prize of War we make Slaves among our selves and that of those who have been at the greatest charge for our liberty Have we not a people endeavoured to be suppressed and destroyed by our late Saul Did any thing but bonds and chains and blocks and halters abide them here at home and was any place but a Jamaica a Poneropolis provided for them abroad And as yet these the just heirs and owners of relief are not relieved 'T is not a further vengeance on their enemies that they desire nor the hanging up of the Sons of Saul what will the blood of others do them good if they loved that they would never have been so prodigal of their own what then let our David send for them as David did for these and debate the matter with them as he did verse 3. What shall I do for you and wherewith shall I make the attonement that you may blesse the inheritance of the Lord This inheritance of the Lord the Land of our Nativity is like it seems for this year at least to go without a blessing let the same words be heard from the lips of our David and let the same question be put in your Councels what shall we do for you T is quickly answer'd in the Text which sets me down where I first set up Loose the bands of wickednesse undoe the heavy burdens let the oppressed go free break every yoak deal your bread to the hungry bring the poor that are cast out to your houses cover the naked and hide not your selves from your own flesh and though it may seem a work of cost it is not without reward ver 8. c. Then shall your light break forth as the morning and your health shal spring forth speedily and your righteousness shal go before you and the glory of the Lord shal gather you up Then shal you call and the Lord shal answer you shal cry and he shal say here I am Then shal the Lord guide you continually and satisfie your soul in drought and make fat your bones and you shal be like a watered garden and like a spring of water whose waters fail not And you shal build the old wast places you shal raise foundations for many generations and you shal be called the repairers of the breach and the restorers of paths to dwel in Which Duties that ye may do and which Mercies that you may obtain the Father of mercys grant through the Mercies and Mediation of our Lord Jesus Christ to whom be glory for ever and ever Amen FINIS A Catalogue of some Books Printed for Henry Brome at the Gun in Ivy-lane THe alliance of Divine Offices exhibiting all the Liturgies of the Church of Engl. since the Reformation by Hamon L'estrange Esq in fol. The Souls Conflict being eight Sermons preach'd at Oxford and so much recommended by Dr Hewit in 8. Dr. Browns Sepulchrall Urns and Garden of Cyrus in 8. Two Essayes of Love and Marriage in 12. The Royal Exchange a Comedy in 4 by R. Brome Five new Playes by R. Brome never before printed in 8. Poems by the Wits of both Universities in 8. Crums of Comfort 44. times Printed in 24. A treatise of Moderation by Mr. Gaule in 8. St Bonaventure's Soliloquies in 24 Mr. Baxters Treatise of Conversion in 4. The Common Law Epitomiz'd with Directions how to prosecute and defend personal actions very usefull for all Gentlemen to which is annexed the nature of a Writ of Errour and the General proceedings thereupon in 8. Golden Remains by that most Learned R Sâ—warâ— D D. Dean of Westminster and Clerk of the Closet to King Charles the first being the last and best Monuments that are likely to be made publick in 12. Mr. Sprat's Plague of Athens in 4. Jews in America by Mr. Thorowgood in 4. The Royal Buckler or a Lecture for Traytors in 8. A view of some late Remarkable Transactions leading to the happy Government under our gracious Soveraign King Charles the Second by R. L'estrange Esq in 4. All the Songs on the Rump in 8. The Pouttracture of his sacred Majesty King Charles the Second from his Birth 1630. till this present year 1661. being the whole story of his escape at Worcester his travils and troubles The Covenant discharged by John Russell in 4. The Complear Art of Water-drawing in 4. Mr. â—â—ys his Translation of the 6th Book of Virgil in 4. Mr. Walwin's Sermon on the happy return of King Charles the Second A perfect Discovery of Wirchcraft very profitable to be read of all sorts of people especially Judges of Assize before they passe sentence on condemned persons for witches in 4. A short view of the Lives of the Illustrious Princes Henry Duke of Gloucester and Mary Princes of Orange deceased by T. M. Esq in 8. Aeneas his Voyage from Troy to Italy an Essay upon the third Book of Virgil by J Boys Esq in 8. The Holy Cheatâ— proving from the undeniable practises of the Presbyterians that the whole design of that party is to enslave both King and People under the colour of Religion by R. L'estrange Esq FINIS