but my application and your practise You are here mett in the house of God and what to do to fast and for what the suspicions and fears of a famine like to come upon us from our late abundance of Rain threatning to spoil the Fruits of the Earth 'T is very well that any thing will drive us home to God but yet it is observâ—ble how early we are in this duty we fast for a judgement that is not yet upon us further then the fear and suspition of it It would be much more ingenuous to be early and quick in fasting for the sins of the Nation as we are for the dangers of it those I am sure are ripe enough and ready for the sickle we are much beyond the Suspicions of sin we are under the Commissions of it and yet as yet we have had no fast for these It would very much beautifie the beginnings of this blessed revolution and fortunate change of things we live under to begin with such a fast as this but it seems we love our bellies very well and as some followed Christ for the loaves so we fast for fear we shall want the loaves we fast for fear that we shall fast But since it is so that the work of this day stands stated to my hands upon this bottom it will be convenient before I can direct you how to be rid of this judgement to give you my judgement whence it comes For assuredly 't is no brutum fulmen no arrow shot at rovers no accident slipp'd out of the womb of chance without any signification in it no no as God is the highest Reason so all that he does comes from it and is guided by it his very judgements themselves are reasonable judgements and therefore though many things come forth from God the causes of which shall not be known untill the day of the revelation of his righteousness yet in the generall he bids us believe and would have us know that he hath not done without cause all that he hath done Ezek. 14 23. Well then a reason for this judgement there is and what is it to tell you that it is Wickednesse in the general is to fling an whole loaf at your head and not to cut it for you but yet the Psalmist tells us so Psal 107. 34. He turneth a faithfull land into barrenness for the wickednesse of them that dwell therein and as God told Adam Gen. 3. 17. that the ground was cursed for his sake that is for his sin so if our ground now be like to undergoe a Curse it is for our sins And for what sins Certainly for some sins above others for as the Clouds send down no other waters then what the Earth sends up so there is something comn up from us before God that has drawn down our present judgements on us There have been divers interpretations past on this late abundance of Rain The Star-gazer charges it upon some notable configuration in the Heavens but yet as our late Astrologers confessed they could not read our late revolution and blessed return of the King in any conjunction of the Planets but gave it clearly up to be a Miracle so if you now examine their Almanacks you shall not finde a word fore-telling all this foul weather which makes me think it is more then a naturall it is a judicial effect And therefore others that are no good friend to our present welfare will adventure to make a malicious glosse upon the present judgement and whisper it at least in corners that it is for the Kings coming in for our importunate desires of his return and for our great rejoycings at his presence And they observe with some pleasure to themselves the great Rain that fell at the first treatment of his Majestie in the City the great Rain and Thunder upon the day of his Coronation and the great Rains that have continued ever since and they make bold with Scripture to prove this to be the cause of the judgement from 1 Sam. 12 17. where Samuâ—l tells the people thus I will call unto the Lord and he shall send thunder and rain that ye may perceive and see that your wicednesse is great which ye have done in the sight of the Lord in asking you a King But I question not but this interpretation is too private and wide enough Therefore to come nearer home What may the sins be Truly the Nation stands now guilty of such sins that I could find in my heart rather to pray for a famine then to pray against it For as fasting in the way of a physicall operation is good to cure many diseases so there be many sins especially those of pride and luxury which famine would be an excellent means to remove by removing the food and fomentations of them What our sins are may be read in the very face of the Judgement that as the Hetrurians of old erected a Colledge of wise men to be their fulminum interpretes their Expositers of Thunder-bolts and as Physicians now by the signature they observe in a plant will guess shrewdly what it is wholsome for and hurtfull to So there is a signature in the present judgement and by the Features and Complexion that is in it we may Calculate its Nativity and judge whence it comes First then what think you of the sin of Sabbaoth-breaking a sin now more frequent impudent and unpunâ—shâ—d then in those late black days in which greater sins were counted none at all This blessed day is now as much mangled and broken as once the Lord and Master of it was and as the Poet deriding the immoderate dresses of a girle told her that she was minima pars sui so is this day so divided and loaden with affairs and sins that it is now become the least part of it self and you may seek for a Sabbaoth in a Sabbaoth and yet not find it And whereas it is an holy day now other days are innocent to this those we spend upon our callings this upon our sins and now do but see how this judgment is fitted to this sin Lev. 26 34. where Moses tells the people that the land should enjoy her Sabbath and lie desolate because the men of the land will not keep their Sabbaoths therefore the land it self shall keep hers and such a Sabbaoth is now lâ—ke to be kept for this year by a great part of our land Secondly next what think you of the sin of swearing a sin whereby the devil cheats a man more then by any by being damned for it and getting nothing by it never did bullets fly thicker in the hottest battel then oaths now in this wicked City you cannot passe the streets but your ears will be box2d by an oath at every step and 't is a wonder to me if these arrows which are shot bolt up right and levell'd point-blanck at God do not recoyle upon the heads of those that shot them but how this sin does
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
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.