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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93722	Englands patterne and duty in it's monthly fasts presented in a sermon, preached to both Houses of Parliament assembled, on Friday the 21. of July, An. Dom. 1643. : Being an extraordinary day of publicke humiliation appointed by them throughout London and Westminster. that everyone might bitterly bewaile his owne sinnes and cry mightily vnto God for Christ his sake, to remove his wrath, and heale the land / by William Spurstowe sometimes fellow of Katherine Hall in Chambridg [sic], and now pastor of Hackney near London.	Spurstowe, William, 1605?-1666.	1643 (1643)	Wing S5094; Thomason E64_2	20,339	37

ENGLANDS PATTERNE AND DUTY IN IT'S MONTHLY FASTS PRESENTED IN A SERMON Preached to both Houses of Parliament assembled on Friday the 21. of July An. Dom. 1643. BEING An extraordinary Day of publicke Humiliation appointed by them throughout London and Westminster that every one might bitterly bewaile his owne sinnes and crie mightily vnto God for Christ his sake to remove his wrath and heale the Land By WILLIAM SPURSTOWE sometimes Fellow of KATHERINE HALL in Chambridg and now Pastor of HACKNEY near LONDON Published by Order of both Houses of Parliament In that day did the Lord God of Hosts ●…ll to weeping and to mourning and to baldnesse and to girding with sackcloth and behold joy and gladnesse slaying oxen and killing sheep eating flesh and drinking wine let vs eate and drinke for to morrow we shall die And it was revealed in my eares by the Lord of Hosts surely this iniquity shall not be purged from you till you die saith the Lord God of Hosts Isa 22. 12. 13. 14. LONDON Printed for Peter Cole at the signe of the Glove in Corne-hill neare the Royall Exchange 1643. TO THE RIGHT HONOURABLE The House of Lords AND THE HONOURABLE HOUSE Of Commons ASSEMBLED IN PARLIAMENT IT is reported of a great Persian Monarke that having lost his royall Consort he was so deeply affected with sorrow as that he refused to admit of any comfort In this height of passion a certaine Philosopher vndertooke if that he would furnish him with things necessarie for his purpose to raise the dead Queen againe the Empirour much taken with the offer was willing for that end to exhaust all his Treasures but the other only demanded of him three names of such persons as had never felt any greife or sadnesse to engrave them on the Queens Monument which after much search throughout his Empire could not be found I to the restoring of this bleeding dying Kingdom whose wounds every day grow wider and wider shall not desire the names of any such persons as have been altogether strangers vnto sorrow and humiliation they being those that have drawne the heaviest judgments vpon it but the names of such as have been reall and solemne mourners before God in the behalfe of this Land which if in any competent number they may be found I shall not feare but this Kingdome may see a glorious and happy resurrection This affection of sorrow is that which this Sermon did first call for from the Pulpit and doth still continue being published by your Command to doe it from the Presse as being the most sutable posture and dresse to the present conditon of this Land it cals and invites all to an holy mourning and humiliatiation before the Lord whose sinnes have bin as oyle to the lampe and fuell vnto the fire to feed and nourish that displeasure that burnes in the bowels of the Kingdome But more especially your Honours who are the two eyes of the Kingdome not only to watch over it for it's good but to mourne over it for it's sinnes and miserie not only to be Reformers of it but Weepers for it And the first stones of Reformation which are not like the foundation of the Temple that was laid with the weepings of the old men and the shoutings of the young men but with the bitter mourning of all sorts will I doubt not in the finishing and perfecting of the worke receive the joyfull acclamations both of young and old both of Governours and People the God of Heaven himselfe turning our water into wine on the wet seed-time of teares into an harvest of joy and spirituall blessings which that he may speedily doe prayes Your Honours to serve you for Christ WILLIAM SPURSTOWE A SERMON PREACHED To both Houses of PARLIAMENT On Friday the 21. of July 1643. 1. Sam. 7. 6. And they gathered together to Mizpeh and drew water and powred it out before the Lord and fasted that day and said there we have sinned against the Lord. THe strength and happinesse of the State and Kingdome of Israell was if you looke into the present Story sorely shaken and wasted from a double Hand the Sword of God and the Sword of Man the Sword of the Philistines in one Battell tooke away thirtie thousand and the Sword of God at one stroake swept away fifty thousand Cap. 4. 10. Cap. 6. 19. So that all Israel in this sad plight wherein they stand can scarce tell what else is left them for to doe but to bewaile their condition The Philistines they are strong and cannot be resisted God is angerie and will not be intreated they sigh unto him through the weight of their oppressions but are not eased they lament after him but doe not find him In this exigency the Prophet Samuel counsels and excites Israel to the practice of two most seasonable duties to a reall and perfect Reformation v. 3. to a deep and serious Humiliation ver the fift the joynt performance of both which procure no lesse then a miraculous helpe from Heaven to the ruine of the Philistines and salvation of all Israell ver 10. 11. This Text which I have read containes the Relation and Manner of Israels performance of that second duty to which the Prophet did excite them And in it there are these two partes The parts of the Text. First a generall Convention and meeting of the whole State and Kingdome They ga●hered together to Mispeh Secondly a particular account of what they did at this Meeting and that is set downe in three Actions 1. they drew water and poured it out before the Lord 2. And fasted on that day 3. And said there we have sinned before the Lord. These three Actions inlightning the first only with some breife Commentarie will exactly poynt out the duty and taske of this Day which is a Day of mourning a Day of fasting and a Day of selfe arraining before the Lord. And drew water and poured it out before the Lord. Some Interpreters vnderstand it of the water of Purification whereby they testified their hope and faith in the remission and washing away of their sinnes Others thinke that their drawing and pouring forth of water was a lively ceremony to expresse the great measure of their Humiliation that their Soules were poured forth as water upon the ground Hieroin 〈◊〉 Quaest 〈◊〉 tradit Hebr. Hierome goes alone at least without any considerable Traine and saith that into this water Curses were throwne and that as in the Law the water of Jelousie was appoynted for the triall of Adulterie so was this for the tryall of Idolatours whose lips did clamme and cleave together when they had tasted of it The Chaldee whom Junius and Osiander follow expound it of the plentie of teares which streamed from their eyes as so many fountaines And this last sense shall I at present close with and so turne the three Actions in Israels Nationall Convention in the middest of which fasting is so ranked as to

eye and respect both the other into two poynts sutable to this representative Assembly of this whole Kingdome now met about the same worke and duty First that true fasters should be weepers Secondly that in fasting there should be an acknowledgment and confession of sinne Doct. 1. That true fasters should be weepers Fasting and teares you shall find in Scripture to be like two twines that cannot be seperated like a paire of mournfull Doves that alwayes accompany together Nehemiah 1. 4. I sat down and wept and mourned certaine dayes and fasted and prayed before the God of Heaven Joel 2. 12. Turne yee to me with all your heart and with fasting and with weeping and with mourning Hester 4. 3. And everie Province whether-soever the Kings Commandement and his Decree came there was great mourning among the Jewes and fasting and weeping and wailing For the cleare explicating of this poynt I will propound two thinges First I will shew why teares are requisite to fasting Secondly what qualifications those teares should have which are shed in a day of Fast and Humiliation Teares are requisite to fasting for 3. respects First why teares are requisite to fasting and that in these three respects First in regard of the prevalencie that teares have with the God of Mercy and bowells Eusebius tels a Storie of a certaine Altar that was Clementiae consecrata dedicated and consecrated to mercy upon which no other Sacrifice was to be layed but teares intimating therby a peculiar aptnes in tears to stirre up bowels and to beget Compassions above all other Sacrifices whatsoever And indeed with God we shall find them of that e●…cacy as that none have bedewed his Altar with their unfeined teares but he hath made their Faces to shine with his oyle of gladnesse Hannah in bitternesse of Soule prayed vnto the Lord and wept sore 1. Sam. 1. 10. But she went her way and her countenance was no more sad ver 18. Good Hezechia by his prayer and teares reversed the Sentence of death and had fifteen yeares added vnto his dayes 2. King 20. 5. 6. Jacob had power with God yea he had power over the Angel and prevailed but how he wept and made supplication vnto him Hosea 12. 3. 4. Prevalency of teares strang● in 2. respects And this prevalency of teares as it is great so it is strange and wonderfull and that in a double regard 1. Deorsum fluunt et Coelum petunt They drop and fall from the eyes to the earth but yet by their power they reach and pearce the highest Heavens 2. Mutae sunt et loquntur They hold their peace and yet they crie they are mute and yet they speak Psal 6. 8. The Lord hath heard the voyce of my weeping Lam. 2. 18. In the Originall it runes thus Non taceat pupilla oculi tui let not thine eye hold its peace A second respect that makes teares requisite is because the eye hath been the cheifest Broker for sin and vanitie Sinne made its first enterance by the eye Gen. 3. 6. and still it is one of the widest Gates by which lusts and follies are let into the Soule Fit therefore it is that in the duties of humiliation the eye should beare a part with the other members of the body that as the heart doth sigh the face doth blush the tongue doth crie the hand knockes the breast the lippes doe tremble and the knees do bend so the eye should mourne and weep it having exceeded in guilt any other part and member of the body otherwise it 's rather the eye of an Idol then of a Christian Three things occasion tearce A third respect is taken from the confluence of all those thinges in a day of Humiliation which vsually are the occasions and rise of teares Now there are three things that doe dispose and incline a person to weeping First The losse or absence of some Great Good That was it which put Micha Judges 18. 24. into such a strange mixture of passions of anger weeping crying out when being asked what aileth him he replies ye have taken away my gods which I made and the preist and ye are gone away and what have I more and what is this that you say unto me what aileth thee that was it which sprang as a new leake in Maries eys Joh. 20. 13. They have taken away my Lord and I know not where they have layd him that was it which made David and his people when Ziklag was burnt with fire and their wives their sonns and their daughters were taken captives to lift up their voyce and weepe untill they had no more power to weep 1. Sam. 30. 4. Now in a day of fasting what truly broken and humbled heart reflecting upon its owne condition finds not such a losse of peace with God such suspensions of light from God such an absence of holynesse in it selfe such a want of mortification of lustes as may justly call for teares sighes and what ever else doth vsually attend great sorrow But especially we on this day have cause to mourne having losse upon losses that may provoake us thereunto A losse of Worthies that have lately fallen and miscaried in our Israell a losse of hopes and affaires in State a losse of expectation in maine blessinges that concerne the beautie and the settlement of the Church whose Foundations are still shaken by the violence and opposition of many sonnes of Belial that are risen up against it In a word I am affraid that most of us are this day at a losse in regard of all those affections of feare of shame of indignation which should be a stirring in this present duty the very want of which may cause us to weepe in that we can fast and mourne no better before the Lord. Secondly the feare of some great approaching evill In the Object which moves and begets feare futurition is required as a necessarie condition but yet all evill the lesse future it is the more dreadfull it is it being with the Objects of passion in nearenesse of time as it is with the Objects of sence in nearenesse of place propinquitie in either making the objects more present and the impressions therefrom upon the faculties more strong The feare of Ninivehes speedy destruction which was prophecied to be within foutie dayes did strike that Heathen King with such apprehensions of dread as to make him change his Throne for the pavement his roabes for sackecloath his mirth and fulnesse into a bitter mourning and fasting Jonah 3. 6. the going out of the Decree of Ahasuerus to destroy and extirpate forthwith all the Jewes was that which filled everie Dwelling with sadnesse and everie eye with teares In everie province whethersoever the Kings Commandement and his Decree came there was great mourning among the Jewes and fasting and weeping and wailing Est 4. 3. Now if the feare of imminent evills doe occasion weeping what wonder is it if a faster be a weeper

neither can we properly that he is a pale man or an high-coloured Accordingly in matters of grace and duties of holynesse we cannot say he is a penitent a zelous a religious man whose constant motions are in a way of sinne and his humiliations only in some short fits that are scarce so long as the paroxcisme of a burning Ague which in a few howers goes off againe Fiftly prevailing teares must drop from the eye of hope To mourne and not to hope hath a double evill in it both in that it defiles and in that it ruines a man defiles in that it conceives low and base thoughts of God himself in rendering our guilt more omnipotent then his power and sin more hurtful then he is good ruines in that the mind is thereby driven to a dreadfull flight and wretched contempt of all the true meanes of recoverie But hope which is as the corke to the net that keeps it floating amid'st the roughest Seas teacheth a relapsed yet repenting sinner when he despaires in himselfe to fly to God when he sees nothing below him nothing about him to beleive there is something above him that can and will support It quickens him also in the vse of everie meanes and makes him to doe as Marie did who being above other sorrowfull for the losse of Christ was above all other most dilligent to seeke him Sixtly prevailing teares must be timely and seasonable Historians make mention of a fountaine that never sent out any streams but the evening before a famine this fountaine I am afraid our teares have too much resembled which have been so late as to serve only to bemoane our miserie and not to prevent it had we wept more timely I am perswaded wee should not have so many occa●…ons of weeping as we now have we now weep because the meanes of our hope are much blasted and successe denyed to our enterprises but we should have wept vnto God that they might have bin blessed and prospered by his favour We mourne now because the Heavens are darkened with Gods displeasure which is ready to fall in stormes vpon us but we should have mourned when the cloud was but an hands breadth and so prevented the gathering of it and yet let me not discourage any that are newly entered vpon this duty of mourning as if it were altogether too late the Jewes had a saying amongst them that the dore of prayer hath sometimes bin shut but never the dore of teares and therefore you that have not yet mourned now beginne and you that have begun still continue for who knoweth if God will returne and repent and leave a blessing behind him Ioel 2. 14. I now hasten to application wherein 1. Vse First I shall endeavour to provoke all to an holy and exceptable weeping before the Lord. It is the errand we all come about let vs not therefore goe away and leave it vndone Oh that this day you Nobles and Rulers of the people would begin to them in this weighty service the mourning of a Great Person is most powerfull Rhetoricke to perswade others to weepe as running metall will sooner melt other of it 's owne kind then fire alone so will examples sooner frame mens minds to the same temper then bare and naked devotions can ever doe neither is it any minoration of your Greatnesse to weepe and to be humbled before your God to licke the dust of whose feet is greater Honour then to possesse Crownes and Septers without his Favour Oh that I could prevaile with you of the People to make this place a Bochim with your tears and to this end I could wish that I had some Moses his Rod in my hand to smite all the Rockes that are before me that they might flow forth with water A Rod I meane of perswasion that might dissolve and melt your hearts into teares I had thought to framed many and to have told you that they are Theriaca potentissima the best Triacle to expell the venome of sinne lixivium forte the strongest ly to wash out the deepest staines imbres vere aurei the true golden showers in which God comes downe into the heart of a Christian But that we may loose no time in the dutie give me leave to propound Five melting Considerations that may incline you to a serious mourning Five melting Considerations First take into your thoughs your condition by nature And such a one it is which teares and sighes may better expresse then words a condition of nakednesse blood impotencie wrath in one word of sinne Hell it selfe which is the draine and sole receptacle of sin and sinners is not more full of sinne in regard of the kinds of it then your Natures For the Seedes of all those sinnes for which the damned are now tormented in hell lye hid in our hearts all being alike corrupted in the roote and therefore it behoves you if you would escape the fulnesse of wrath which is due to the fulnesse of sinne that is in you to crie mightily unto God that he would pitty you yea though your natures be changed yet you have cause still to weepe and mourne For as Basil said of the rose that it was a faire flower but it wanted not his prickles that might put him in mind of the curse the earth was subject vnto so in the best there are those remainders and reliques of sinne which may cause them to mourne and weepe still before the Lord. Secondly let me propound the present occasion as an inducement vnto weeping Did you not take this day to afflict your soules before God as not knowing whether you might see any more the returne of your monthly Fasts so exceedingly did the wrath of God hasten it's progresse against you And now when you come vnto the dutie will you doe nothing that may witnesse how bitter your sinnes are unto you that have procured all those evils Let me tell you and that without prophecying if that which God hath already done prevaile not to humiliation that there are judgments not far off that will prevaile to ruine and destruction Thirdly consider what a shame it is for a christian that crosses and feares should sit heavie and that sinne should sit light on his spirits Sometimes the smart of a single crosse enters so deep into vs as that all expressions of sorrow seem to be far below what we feel Sometimes the verie newes of an approaching danger fils the eye with tears and the mouth with shreeks And yet when we come to stand at Gods Bar as we all doe this day the confessions of the rebellion of our whole lives the sad Historie our finnes and the acknowledgment of Gods wrath due to all make such weake impressions vpon our spirits as they scarce produce a sigh or troubled thought about our condition Now what a shame is it to heare more outcries from a Christian for one crosse then for thousand sinnes one of which hath in it