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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	world_n	worship_n	writing_n	18	3	8.4312	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03464	The Christian exercise of fasting, priuate and publike plainly set forth by testimonies of holy Scriptures, and also of old and late writers: wherein is shewed how religious families priuatly, and the congregations publikely, haue humbled themselues before almightie God, making vse of iudgements past, auoyding euils present, and preuenting future calamities, &c. Together with sundrie abuses of fasting in three generations of hypocrites: the first in the dayes of the prophets: the second in the dayes of Christ: the third in the dayes of Antichrist. Hereunto also are added some meditations on the 1. and 2. chapters of Iob, to comfort and instruct all such as be afflicted with any crosse, either inwardly in minde, or outwardly in bodie. By H. Holland, minister and preacher of Gods word.	Holland, Henry, 1555 or 6-1603.	1596 (1596)	STC 13586; ESTC S104147	181,008	249

THE CHRISTIAN EXERCISE OF FASTING PRIVATE AND PVBLIKE Plainly set forth by testimonies of holy Scriptures and also of old and late writers Wherein is shewed how religious families priuatly and the congregations publikely haue humbled themselues before almightie God making vse of iudgements past auoyding euils present and preuenting future calamities c. Together with sundrie abuses of fasting in three generations of hypocrites the first in the dayes of the Prophets the second in the dayes of Christ the third in the dayes of Antichrist Hereunto also are added some meditations on the 1. and 2. chapters of Iob to comfort and instruct all such as be afflicted with any crosse either inwardly in minde or outwardly in bodie By H. HOLLAND Minister and preacher of Gods word Psalm 141. vers 5. Let the righteous smite me for that is a benefit and let him reproue me and it shall be a pretious oyle that shall not breake mine head AT LONDON Printed by the Widow Orwin for William Young and are to be sold at his shop in Canon lane neere the great North-doore of Paules Church at the signe of the white Horse 1596. The principall poynts and questions handled in this booke 1. What kinds there be of fasting 2. What the religious fast is 3. How the religious abstinence is diuided into two branches 1. Priuate 2. Publike 4. What priuate fasting is 5. What the publike fast is 6. The corruption and abuse of fasting 7. Some obseruations vpon the 1. and 2. chapter of Iob. To the right worshipfull and his very Christian good friend master Robert Chester Esquier c. mercie and peace in Iesus Christ THe pure worship seruice of God right worshipfull hath two dangerous extremes superstition is the one impietie is the other The people of this age seeming wise to auoide the vnsauerie leauen of popish corruption are fallen asleepe in carnall securitie prophanenes If the prince of darknes had not so blinded men that they can not see the beautie of Gods house nor reape any comfort by his seruice this exercise of fasting should little need any letters of commendation For the booke of God so commendeth it in the practise of the Saints Patriarches Kings Prophets Apostles and Church stories in the fathers and seruaunts of God in all ages that I can thinke a man but meanely acquainted with Gods worshippe which doth not otherwhiles exercise himselfe herein This wil good Bucer testifie with me in these very words Bu●er de regno Christi lib. 1. cap. 12. Cum ieiunia Dominus ipse Apostoli tantoperè Ecclesiijs commendârunt de Christi certè spiritu regno gloriari non possunt qui omninò nulla seruant ieiunia That is Seeing the Lorde himselfe and his Apostles haue so commended fasting to the Churches surely they can not glory of Christes spirite and kingdome which fast not at all I haue endeuoured in this treatise to lay open this exercise to the vnderstanding of the simple in the best maner that I could I must look for many aduersaries for the greatest part hath euer declined from pietie to superstition and prophanenes Therefore right worshipfull I come vnto you for protection of Gods trueth being the more bolde to aske this fauour because I am so well assured of your loue thereunto and full resolution to defend the same with al your might during life Againe I haue nowe for many yeares knowen your Christian loue towards me for the truths sake I desire to testifie my hearts affection towardes you in the best manner that I can The most blessed spirit of Iesus Christ guide and gouerne your spirit keepe and comfort you and all yours Februarie 12. 1596. Yours assuredly euer to vse in Iesus Christ during life HENRY HOLLAND To the Christian Reader mercie and peace in Iesus Christ I Haue endeuoured in this treatise Christian Reader to lay open this argument of fasting plainly and truely according to the Scriptures First the religious abstinence is described next the branches of the same the priuat and the publike with their speciall notes and differences Thirdly I haue shewed what causes and reasons haue moued the faithfull to exercise themselues in the one and in the other The priuat fast is onely commended in the practise of the faithfull of all ages The publike is both commanded by precept and commended by practise and was both ordinary and extraordinary And first for the ordinarie we haue Gods great charge and law written 1. The 10. Leuit 23.27.16.29 day of the 7. moneth ye shall humble your soules 2. Ye shall doe no worke at all vers 29. and it shall be a feast of Kippurim a day of reconciliation Generall ordinary fast 4. throughout their dwellings vers 31. 5 an ordinance Leuit. 16.31 for euer The practise and obedience of this lawe wee haue noted Heb. 9.7 But into the second Tabernacle went the high priest alone once euery yeare c. that is this solemne day appoynted This law of a general ordinary fast for the Iewes may seeme to binde vs and might no doubt bee profitable for the Christiās vnder the Gospel if it were obserued The cause of this fast sayth one was that the wrath of God might not break out or being broken out that it might bee a meanes to returne it home againe the same cause remaining wise men will conclude the effect shall continue Againe sayth he this exercise being a meanes to humble a man before his God was there any degree of humiliation necessary for that people which is not as needfull for vs Nay we hauing receiued vnder the Gos●ell more benefits then they the abuse of Gods good gifts and graces in vs should driue vs to the lowest humiliation that can bee so it bee lawfull and warrantable by the word of God Generall extraordinarie fast Ioel. 1. chap. ver 14. 2. cap. ver 16. The extraordinary was either signified by prophet and so commanded of God immediatly as wee see by Ioel or published by Gods Vicegerents princes and priests the presidents and gouernours of Gods people as shall appeare by sundrie examples of the Scripture in this treatise following Superstition hath euer preuailed in the world where Gods grace and light was wanting to corrupt all the pure worship of God but neuer so much abused any one exercise of religion as this of fasting The very Heathens abuse fasting in the worship of their false gods The priests of Egypt euer abstained from flesh and wine and thought this a matter of great deuotion The wise men of Persia their diet was but farina olus course bread and hearbes The wizards of India when they came to the priesthood of the Sunne did euer after abstaine from flesh The priests of Egypt fasted 3. dayes before they sacrificed So the diuell commandeth coniurers to fast three dayes before any magicall practise of coniuration And to be short Mahomet extolleth fasting for the Turkes fasted in the siege of Constantinople hauing wonne

religion The blinde guides and instruments of Sathan in this work were the popish schoole-men 2. Thes 2.11 the arch-pillers of the Antichristian religion To come then to our purpose and to take some short view of this blind miserable age wherin the mysterie of iniquitie beganne to worke effectually because men did loue darknes more then light let vs consider in their owne wordes and writings their doctrine of fasting which they haue not onely by bookes commended but also by strong lawes commanded and we shall see that the popish fast hath no more affinity with the religious fast before described by Gods worde and spirite 2. Cor. 6. Fasting no cause of pardon of sinnes or iustification then light with darkenes or Christ with Beliall August Epist 86. I do not iudge fasting to be a meanes to obtaine the righteousnesse of faith or the righteousnesse which faith * Supplie in Christ obtaineth that righteousnes I say wherein consisteth the beautie of the kinges daughter which is all glorious within c. The Romish fast described and taught by schoole-men commanded by popish lawes and practised in the Popes dominions is this which followeth Popish description of fasting FIrst then their most detestable fast is thus described their owne very words are these Ieiunium est substractio cibi facta secundum institutionem ecclesiae statutis temporibus sub poena peccati mortalis ad satisfaciendum pro peccatis ad promerendum gratiam Dei vitam aeternam In english thus Fasting is a substraction a 1. Error or diminishing of our meate or diet according to the institution or b 2. Error doctrine of the Church the times c 3. Error appointed vnder paine of d. 4. Error more dangerous mortall sinne to make e 1. Blasphemy satisfaction for sinnes and to merite f 2. Blasphe the grace of God and g 3. Blasphe Alexander ab Hales Fasting a satisfaction for sin Fasting to purchase heauen Iohannes Bellethi rationale diuinor offic Fasting a satisfaction life euerlasting Most detestable and intolerable blasphemies against Iesus Christ And that this is their Catholike profession of fasting may appeare by another great clerke of the same schoole Ieiunium est abstinentia à cibo potu secundum formam ecclesiae intuitu satisfaciendi pro peccato acquirendi vitam aeternam Fasting is an abstinence from meate and drinke according to the custome of the Church with intention of satisfaction for sinne and to purchase life euerlasting A third man of this sect saith thus Ieiunium est communis omnium membrorum satisfactio vt singula membra satisfaciant pro peccatis quae admiserunt vt scilicet peccauit ieiunet ac sufficit that is Fasting is a common satisfaction of all the members or parts of the bodie that euery of the members may satisfie for the sinnes they haue committed as each part hath sinned so let it make satisfaction and it sufficeth The same description is in a manner word for word with Durandus in his 6. booke chap. 7. Num. 1. And that they sticke fast to this day notwithstanding the cleere sunne-shining light of the Gospell in the same mire and puddles of superstition Bellarmin lib. de ieiunio appeares by a late vpstart champion of the Romish strumpet who writes a whole tractate in defense of this most detestable and erronious wil-worship and corruption of fasting His description is but short Ieiunium est-abstinentia cibi Tom. 3. page 1383. secundum ecclesiae regulam assumpta Fasting is an abstinence from meate according to the rule and instructiō of the Church Yet addeth hee in his chapters following all the former titles and commendations of fasting fighting with great courage for differences of meates and abstinence from flesh in the fasting day chap. 5. for lawes to binde consciences to certaine meates and set fasts chap. 6. 7. striuing to proue this worke to be a high and diuine seruice acceptable vnto God Blasphemie Ieiunium autē ad meritū acquirendum vel ad satisfaciendū pro peccatis in scripturis nō solū non reprehendi sed etiā probari et laudari multis testimonijs et exemplis c. yea sayth hee Vtile ad satisfaciendum Deo profitable to make satisfaction vnto God pag. 1433. and meritorious pag. 1431. a meanes to satisfie for sinnes and so to purchase heauen pag. 1441. Wee haue seene before what the true fast is and how sharply the spirit of grace reproueth the blind Iewes in the daies of the Prophets and the proude Pharisees and Essees in the daies of Christ for these opinions wherin the popes schoolemen their brood and ofspring farre surpasse them in superstition yet dares this impudent Iesuite with distinctions and authorities of fathers abused with all his strength wit and learning defend them But to proceed take yet a further view of this monster as Bellarmines fathers and elder brethren haue set him foorth in colours Here remember Cyprians counsell Non videndum quid aliqui ante nos fecerint sed quid ille qui ante omnes est faciēdum mandauit We must not regard what some haue done before vs but what hee who is before all men hath commanded to be done 1. Their greatest care and charge is for choyce and differences of meates and here they make strong lawes to binde consciences to abstaine from flesh-meates their fasting dayes 2. Arguments for differences of meates In all ages the Church had some meates allowed and some disallowed and forbidden of God In paradise the tree of knowledg of good and euill was forbidden Note the leaden arguments of these blind hypocrites before the floud flesh was forbidden vnder Moses diuers kinds of meates are forbidden therefore vnder the Gospell c. See August contra Faust lib. 32. ca. 13. Apostolos praecepisse c. The Apostles commaunded to abstaine from bloud c. Quis iam hoc christianus obseruat What Christian obserues that this day and if some few doe feare to touch such things they are mocked of the rest 3. Against flesh-meate this is not to be eaten because the earth for Adams sinne was accursed but the waters he did not curse because by the * Non maledixit a ●uis quoniam per aquā baptismi futura erat remissio peccatorum Duran lib 6. cap. 7. de 4. feria ieiunio Num. 22. Alexander Idem water of baptisme shuld come the remission of sinnes 4. Men are not say they so to regarde in fasting the quantitie as the qualitie of meates forbidden by the Church and therefore it is a greater sinne the fasting day to taste a little morsell of flesh then to deuoure a great deale of fish 5. Manifest excesse in quantitie diminisheth the merit of fast but doth not breake their fast for say they the Church hath not determined how much to take so that we abstaine from flesh 6. Another differing not much in words sayth If any

case for thou delightest to follow them in their manners contrarie to the lawe of God He fell downe worshipped That is he worshipped God the same worde is vsed Gen. 22.5 Venishtacaueh Exod. 20.5 loe Tishtachaueh of Shachak to bow or to be humbled Hee humbled himselfe in great sorrow and lamentation preparing himselfe to worship God c. First here we haue set before vs the wonderfull grace Doctrine faith and patience of this man of God Iobs plagues driue him not from God but cause him to drawe more nere and to cast himselfe downe at Gods feete that he might bee a noble president for all Gods people throughout all generations He hard with great quietnes of minde the first second and third message the fourth greatly humbled him indeed yet so as it caused him not to goe from the Lorde but to draw more neere vnto him according to the Lords charge often Psalm 50.14.15 We see the wicked if they lose but a crum of their great substance what a rage they are in yea some soone broken witted and broken hearted for that this beastly carnall sorrow breeds death of bodie and soule Examples cleere this point Nabal that foolish worldling according to his name 2. Cor. 7.9.10 so was his heart for a handfull of his wealth which he knew not to be lost but in his bad iudgement mispent it is sayd 1. Sam. 25.37 his hart died within him and he was like a stone And Achab could be sicke because he could not vniustly and wrongfully get another mans possession 1. King 21.5 The wicked in extremities ether break heart wit c. or seeke vnlawfull means He lay vpon his bed and turned his face and would eate no bread And in this case the wicked are so disquieted alwaies that they will to witches roundly as did Saul and worship the deuill himselfe for the vaine trash of this life Nabuchadnezzar when his heart was disquieted hee thought best ease was by sorcerers The afflictions of the faithful Dan. 2.2 euen so did Pharaoh also hee sought his inchaunters and the more afflictions the worse was he and the more hardned in his heart Exod. 6.7.8.9.10 chap. * The sunne softens the waxe and hardens the claye Gen. 37.35 2. Sam. 18.33 We must mourne for our deare freinds departed but we must not followe the pagans in mourning for the dead The godly they beare much in their miseries and are bettered by their chastisementes but none comparable vnto Iob for patience The afflictions of the faithfull and how by faith they beare the crosse read Heb. 11. 2. Cor. 11.23.30 2. Mourning for the dead is lawfull but we must not mourne as the Gentiles nor follow their manners in shauings and cuttings of the hayre launcing of the bodie c. for the first wee haue both Christes precept mourne with them that mourne bee of like affection one toward another and the practise of the faithfull in all ages 1. The fathers all mourned for the dead a certaine time and buried them honorablie and carefully in all ages And Iob here in his mourning did as a louing Lorde and master and as a tender hearted father hee shewed his loue to God and man his loue to God in his humiliation worship his loue to his seruaunts and deere children in mourning for the losse of them The stonie harted Stoickes which speake against these affections speake against nature and the God of nature Our Lord Christ in his owne most sacred person giues vs herein a most noble president mourning for Ierusalem Luke 19. and weeping for his good friend Lazarus Ioh. 11. To be short if we be smitten with any of the Lords chastisements if wee mourne not Ieremy sayth flatly wee bee obstinate sinners Thou hast striken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a stone and haue refused to returne For the second poynt 2. The people of God must not follow the ceremonies and practises of the Pagans and Gentiles neither in their mirth nor in their mourning neither must wee exceede in mirth or mourning as they doe For the wicked know no measure in mirth nor haue any hope in mourning 1. Thess 4.13 Iob the holy seruant of God did follow the people of those East parts in their mourning hee did as they did and according to his knowledge in those times We be all very prompt and readie to follow in outwarde life the manners of other men bee they neuer so wicked Neuer was this apish imitatiō of examples more seene in the world then at this day But let vs first heare God speaking of this argument Deut. 14.1 The Gentiles did exceede in mourning Ioseph and his brethren mourne for their father Iacob 40 dayes but the egyptians 70. Gen. 50.2 3. Ye shall not cut your selues nor make you any baldnes betweene your eyes for the dead Leuit. 19.27.28 Ye shall not cut round the sides of your heads neither shalt thou marre the tuffes of thy bearde ye shall not out your flesh for the dead nor make any print of marke vpon you I am the Lord. The Gentiles when they mourned for their dead that they might be seene to mourne first they rent their garments secondly shaued their heads and misfigured their beards and faces thirdly in signe of great sorrow and that they might bee more plentifull in teares How the Gentiles mourned for the dead they cut and launced themselues These ceremonies and rites of the Pagans the holy Ghost in the law forbiddeth lest his people should fashion and misfigure themselues like the Gentiles and so learne also their superstition Examples of these practises we may finde many some in Gods booke The hypocriticall Iewes when they fasted they lookt sowre and did disfigure their faces that they might bee seene and noted of men The priests of Baal crying for helpe against Elias of their false God 1. Kin. 18.27.28 first they are sayd to leape vpon the altar 2. they cry loude 3. they cut themselues as their manner was with kniues and launces till the bloud gushed out vpon them So did Cybels priests wound and launce themselues to shew their zeale and if all that serued not to moue Sathan in this idolatrie they added the fourth ceremonie and they offred in sacrifice their sonnes daughters as sayth the Psalmist vnto diuels These things the Lord forbiddeth his people carefully in his holy lawes Deuter. Iob hauing in his time no such light of God to guide him in these ceremonies followed the Gentiles in parte in that custome of shauing the head but hee thought the launcing and cutting of his flesh no doubt to be against nature and against God and therefore albeit he deeply sorrowed and had as great cause of sorrow as euer had Iew or Gentile in this world yet he abstaineth from this wicked and diuellish practise of the Pagans

We bee naturally inclined to follow their religion and superstition whose liues and manners we follow For this cause the Lord to withdraw the hearts of his people from the Pagans religion would haue them not to fashion themselues outwardly in anything like them The Iewes are threatned by Gods Prophet Zephaniah Strange fashiōs dangerous for Gods people Zephaniah 1.8 for following the prophane Gentiles in their Apparell And it shall bee in the day of the Lords sacrifice that I will visit the princes and the Kings children and all such as are clothed with strange apparell Neuer was there such misfiguring of head and face neuer such following of strange attire in any age in any part of the world as this day in this land It is vncertaine what Gentiles and Pagans wee follow but most certaine we follow neither the old nor late Christians of this land or any other countrey There was in S. Augustines time certaine hypocriticall Monkes agaynst whom hee complaineth which apishly did follow the old Nazarites and denied themselues to be like other men because said they they had chastened themselues for the kingdome of heauen and they professed themselues to bee virgin Monkes and in signe thereof they did weare long haire as virgins doe I can but wonder what Monkes or Nazarites or harlots rather this prophane age followeth Lais her selfe could not more whorishly attire her selfe then some men and women doe 3. We learne of Iob Zach. 11.11.12 A wonderfull signe of the spirite of grace to be able to call vpon God and to praise him in extreme miserie Psal 50.14.15 that in our afflictions wee must not onely bee humbled and cast our selues downe for if we doe no more we may be swallowed vp in sorrow we must therefore cast vp the eyes of a liuing faith vpon Iesus Christ and so worship God in Christ as Iob dooth worshipping the true God in spirit and trueth And this is a miraculous worke of faith euen then when a man is plunged in sorrow to be able to turne God and to desire comfort in him and by him onely 4. Here begins that patience to appeare which Saint Iames so commendeth in Iob for our imitation Patientia dei alumna Tertul. de pat Iobs patience greater then of any the prophets c. Heb. 6.18.19 This daughter of God is neuer seene nor known what strength and growth shee hath til that men come vnder the crosse Patience is not a want of feeling of our miserie as a block or a stone or as mad men and brute beasts at deaths dore want all feare and feeling But hee is patient which by faith in Iesus Christ can so moderate his affections and passions that he will not cease to glorifie and worship God as Iob dooth here and can rest vpon God quietly by the anchor of hope howsoeuer hee bee tossed with the waues of this present world Of this vertue the Apostle teacheth vs that being iustified by faith in Christ Rom. 5.1.2.3.4.5 and so being in peace and grace with God our tribulations and crosses will breede in vs patience and patience will giue vs an experienced knowledge both of Gods great power care loue and goodnes towards vs and our owne frailtie and weaknes and that blessed experience will confirme the liuely hope wee haue of eternall life and then hope will make vs bold and constant with all good courage to beare all crosses Learne by thy little patience what little faith thou hast we can beare little and we are so stirred vp against our enimies that if we had thē in our hands we would cast them downe to hell Heb. 11.35 2. Cor. 11. Iam. 5. and to waite patiently vpon the Lord in all our afflictions The Apostle S. Iames chargeth that we let patience haue her perfect worke Let your patience bee well exercised and pray to the God of patience that this vertue may be perfected in you The Apostles and Prophets did wade through many afflictions with the wonderfull staffe of patience in their hands yet S. Iames preferreth Iob before all They had some good arguments to support them they saw their crosse was for witnessing and preaching Gods holy trueth but Iob could neither see his calamities nor see any reason of any such chances euils which so strangely fell vpon him in so short a time Vers 21. And sayd Naked came J out of my mothers wombe and naked shall I returne thither againe the Lord hath giuen the Lord taken away blessed bee the name of the Lord. This verse containeth two thinges principally 1. How Iobs faith was cōfirmed in this first cōflict 1. By meditation of the day of his birth the houre of his death 2. By meditation of Gods prouidence 2. Iobs thanksgiuing Blessed be the name of the Lord. Naked came I out of my mothers wombe That is when I came from my mothers wombe Sense I was not only subiect to all miserie and shame by reason of naturall corruption and sinne but also I was poore and destitute of al such blessings as the Lords holy hand afterwards in an ample māner very graciously powred vpō me q. d. yet more plainly I see I am fallen from my rich and high estate to meere beggerie bee it so for no straunge thing is happened but like as in my natiuitie when my God did couer mee with his blessings then he gaue me freely that which I had not for naked came I out of my mothers wombe which if hee take away for some cause best knowne to himselfe what reason haue I to speake against his prouidence or to beare my correction impatiently And naked shall J returne thither againe Not into his mothers wombe wee must referre this relatiue to another antecedent which is not here expressed but onely vnderstood that is the earth and graue for the earth is commonly called the mother of vs all Our mothers wombe it is like vnto the graue whereunto by that great decree of God thou art dust c. we must all returne againe q. d. Lord I am readie not to suffer only this spoyle and losse of all the blessings which thou hast giuen me Heb. 9.22 Statutum est it is decreed Gen. 3. see Eccle. 5.15 1. Tim 6.7 He speaketh as one pinched at the heart he vttereth not his words to the full but euen to beare patiently vnto the death whatsoeuer thou shalt lay vpon mee considering these blessings are thine and I am thine and thou hast a better life for me Therefore I am and will be I trust euer by the helpe of thy good spirit patient vnder thy hande and readie to returne into the earth euen in the same plight I came out of my mothers wombe q. d. There is a time for all things a time for prosperitie and mirth a time for aduersitie and mourning a time to liue and a time to dye Eccles 4. The Lord hath giuen the Lord hath taken away That is howsoeuer it