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scripture_n	apostolical_a	church_n	tradition_n	4,989	5	9.5918	5	true

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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 citie ascribe this great victorie to their fasting But to passe by these Pagans and to come vnto the Church for this corruption crept also into it euen from the beginning Esay 58. Zach. 7. ca. 8. Philo. Ioseph In the dayes of the Prophets it was thought a seruice which might highly commend a man with God In the dayes of Christ the Essees and Pharisees did farre exceede the former ages in the abuse of fasting And to come vnto the Gospel Superstition in time did so gather strength where light was quenched that all the pure worship of God was at last quite thrust out of Church doores The yeare of Christ 220. Anno. 220. the Montanists began to be very superstitious in the abuse of fasting and to set vp wil-worship as appeares with Tertullian in a whole treatise of fasting for herein he doth Montanize daungerously Tertul. de ●iunio for following their very words and phrases he sayth Fasting is a meanes to purge vs from sinne and death an expiation and satisfaction for sinne and a meanes to reconcile vs vnto God Anno. 280. August contrae Faustum lib. 6. cap. 5. lib. 30. cap. 5. Anno. 360. After these the Manichees followed commanding and teaching men to abstaine from all flesh egges wine c. Then were spread abroade into many parts of the world the monasticall lawes and rites of fasting which first began in Egypt and from thence came into Syria and by meanes of Eustathius crept into Armenia afterwards by Basill into Greece Basil Nazianzen did weaken them selues to much with fasting and of Ambrose into Italy About this time Basill began to exhort mightily vnto fasting and yet were no lawes made to binde consciences But Epiphanius anon after made Bishop of Cyprus began not onely to exhort but also to commande lawes and the times of fasting c. as constitutions and traditions apostolicall cleane contrary to the doctrine custome and libertie of the old Church Sociates story is to be noted as appeareth with Socrates lib. 5. cap. 21. For there was no Scripture or lawe written by the Apostles sayth Socrates concerning fasting And Chrysostome counts fasting a thing indifferent Chrysostom homil 4. ad populum Antioch his very words are these Sunt quidam ciborum inter se c. Many striue about meates so let vs striue and endeuour to take away this custome of swearing sayth he and these wicked othes which men rap out so thicke amongst vs. This is better then all fasting The care and time wee spend about abstinence from meates let vs spend in learning and labouring to abstaine from swearing For it is madnes sayth he lightly to regard things forbidden and to striue about things Ieiunium est ad●aphoron Nos concessis abstinentes prohibita audemus indifferēt We be not forbidden to eate but we be to sweare c. If the holy writers had well considered those words of the Apostle Chrysost homil in Math. 47. ie●untum in choro virtutū extremū certe sortitur locum bodily labour profits little but pietie is profitable vnto all things they would not so lightly haue fallen into those high and hyperbolicall commendations of fasting which afterwards gaue such occasion to Antichrist to abuse this exercise in the Church of God For when the man of sinne came to sit as generall and vniuersall Bishop in the seate of pestilence then were strong lawes made to binde consciences The Popes schoolemen did preach and write that fasting was a worke to purchase and merite grace August complaineth much against the like in his time Epist 119. what would he haue done if he had seene the the ages folowing pardon of sinnes reconciliation with God and a speciall worke to purchase heauen marueilous effectuall and profitable for the quicke and dead I speake their owne words as after shall appeare Thus then thou seest Christian reader what an argument this is which I vndertake to commend vnto the Church of God I know it requires more strength and time then I haue or can haue any Notwithstanding I was thus moued and imboldened to publish this small treatise First for that I finde but few to haue done any thing in this manner in english of this argument I haue written therefore that the ignorant might better know and more practise fasting trusting that the Lord will in time supply what here is wanting Next my desire is to stirre vp the faithfull people of God because of some dangers threatned these times against vs by prayer and fasting to begge a generall pardon of sins and christian courage for prince and people and our whole armie to fight the Lords battels And to stop the mouthes of Machiuelists Com. lib. 2. cap. 2. Ier. 38 4. 2. Thes 2.11 which are not ashamed to say that preaching prayer and fasting be meanes to cast downe discourage and to make a people faint hearted And this doe fooles beleeue because they neither beleeue nor loue the trueth But the spirit of God speaketh the contrary testifying vnto vs of the courage and good successe of Ioshua Dauid Iehoshaphat Ezra Nehemias after prayer and fasting Lastly I was moued hereunto by the spitefull speeches and writings of our common aduersaries who falsely accusing our profession cry in the eares of the simple and publish in their bookes that wee count Rhems T. Acts. 13. cap. annot Num. 3. fasting but a morall and Christian temperance That fasting is a matter of policie we neuer held but that abstinēce from fleshe may be commanded for policies sake we confesse a fasting from sinne c. And yet a more manifest calumniation Luke cap. 2. Rhe. T. annot Num. 17. The heretikes count fasting say they but a matter of policie To answer these accusers First I say vpon mature and deliberat consideration and for good policie doe the lawes of this kingdome commende an abstinence from flesh for some dayes in the weeke c. For maintenance of nauigation for breeding and increase of cattell 5. Eliz. cap. 5 title certaine politique constitutions made for maintenance of the nauie and that the trade of fishing and fish markets might be continued in our land as by the very words of the statute may appeare Be it further enacted by the authoritie aforesayd for the benefit and commodities of this Realme to grow aswel in maintenance of the Nauie as in sparing and increase of flesh victuall in this realme c. that it shall not bee lawfull for any person or persons within this realme to eate any flesh vpon any dayes now vsually obserued as fish dayes vpon paine that euery person offending herein shall forfeite 3. pounds for euery time he or they shall offend or els suffer 3. moneths close imprisonment without baile or mainprise To this order is yet further added a good caution as followeth And because no manner of person shall misiudge of the intent of this statute limiting orders to eate fish and to forbeare eating of flesh but that the same is purposely

Ishmael one of the kings seed hauing escaped the Babylonians in great indignation enuie malice and pride of heart with certaine princes conspired his death and slew him with many Iewes the same time 2. King 25.25 Iere. 41.1 This euill was committed the 7. moneth Iere. 41. vers 1. 2. King 25. vers 25. And for this cause al the Iewes then fasted mourned in like manner These fasts then of the 4.5.7 and 10. moneths had good beginnings and were kept for good causes to auoyd present calamities and to preuent by prayer the like future mischiefes Now then it followeth that we consider how these became superstitious and vaine Superstitious fasts in Zachacarias time 1 fast acceptable for the worke sake First they thought the very worke of fasting to bee a seruice very acceptable vnto God and therefore they continued these fasts al the daies of their captiuitie in those foure moneths yearely till 70. yeares were expired Zachary 7.5 * Ne existimes inediā ad vesperā vsque ad salutem nobis sufficere nā notum est quod peruersis Iudaeis dicit dominus Zach 7. Chryso hom 3. in gen Binding consciences to set fasts yet Bellar the sophisticall Iesuit saith the holy Ghost here commendeth the Iewes for these fasts Tom. 3. page 1412. 3. The Iewes thought their set fasts a speciall part of Gods worship 4. Will worship 2. Thes 2.11.12.1 Tim. 2.1.2 Secondly they binde mens consciences by lawes and decrees to doe this otherwise that obseruation would haue dyed before 70. yeares had past Thirdly when they returned from the captiuitie some more wise and religious reiected these fasts some more superstitious then wise would retaine them still as a speciall part of Gods worship therefore the resolution of this doubt is demaunded of the priests and prophets Should I weep in the fift moneth c. and separate my selfe as I haue done these many yeares Fourthly the Lord answereth by his prophet Zachary that their fasts were not according to his will they were but a part of their owne will-worship Did ye fast vnto me vers 5. or doe I approue it Fiftly hee warneth them to giue diligent heede to his holy word spoken and written by his prophets and so to learne not to abuse fasting in a counterfeit and fained deuotion chap. 7. vers 5. Sixtly he teacheth them to know the times and that now seeing God hath giuen them such a happie deliuerance it is a time to feast and not to fast a time to offer vp vnto God the sacrifice of praise and thanksgiuing in ioye and gladnesse chap 8. vers 19. Seuenthly and lastly he warneth them againe to auoyd superstition errors and all false worship that they loue the trueth of God and endeuour to liue in godly peace and honestie And thus farre of the abuse of fasting in the first age the second generation followeth The abuse of fasting in the daies of Christ or the second generation of hypocrites IN the next age which followed from the Prophets to Christ superstition so grew and preuailed The prince of darkenes did then sowe the seed of superstition that when Christ came this exercise of fasting was not onely peruerted but also the whole worship of God in a manner euerted For this second generation did farre exceede the former ages in all superstition and this shall sufficiently appeare if wee conferre with the Scriptures but two Iewish writers Philo and Ioseph 1 Binding consciences to set fasts Luk. 18.14 both Iewes of the best name and credit First then the Scriptures they speake much of the pride ambition and hypocrisie of the Pharisees for these blind guides bound consciences to the traditions of men and taught openly and professed the doctrine of merits commaunding set fasts the second and fift day of the weeke as a special worship and seruice of God When they fasted Christ sayth they looked sowre 2. Pharisaicall pryde in fasting Math. 6.16.17.18 3. Traditions of men Math. 15.6.9 9. cap. 14.4 Fasting meritorious 5. A speciall worshipe 6 Cause of iustification of pardon of sins 7. Binding consciences 8. Legall differences of meats commanded that it might appeare vnto men that they fasted this was pride and hypocrisie Againe when they fasted they disfigured their faces to be seene and knowne of men that they were very regular and precise obseruers of all the rites ceremonies and traditions of their fathers concerning fasting And againe these blind guides count this worke a principall part of Gods worship and seruice greatly accepted and desired of God Luk. 18.11 O God I thanke thee that I am not as other men are c. J fast twise in the weeke a cause of pardon of sinnes and iustification for it is added that the Publican went to his house iustified and not the Pharisie for all his fasting This superstitious generation continued disquieting the Church in the dayes of the Apostles binding ●onsciences to the legal ceremonies concerning meates as appeareth by Pauls disputations of this argument often Rom. 14. Acts 15.29 Titus 1.15.16 1. Cor. 10.25 But to thrust out of the Church doore these opinions concerning meates hee teacheth and warneth the Corinths and all men in these words Whatsoeuer is sold in the shambles eate and aske no question for conscience sake ver 27. Againe Whatsoeuer is set before you eate and aske no question for conscience sake Rhemist Annotat. Obiect But the Baptist kept his fasting daies and his disciples followed him in like manner Ans First it is not sayd Matth. 9.14 that Iohn himselfe fasted as the Phrisees did but some of Iohns hearers so fasted Secondly Christ giues the Pharisees and disciples of Iohn no countenance nor signe of like of their set fasts but rather of dislike Thirdly Iohn did vse an austere and strict kind of life and diet wherein hee was very abstinent continually Matth. 3.4 Fourthly Christ followeth not Iohns austeritie least any should ascribe any holines or religion to these things therefore these superstitious enemies blasphemed often calling him a glutton a drunkard a pot companion c. The Iewes had yet in those dayes a more insolent and blinde generation of sectaries which for their great holines Math. 9.11 a Philo. To. 2. page 1181. This Philo liued much about the Apostles time and wrote many bookes a man very learned eloquent Euseb lib. 2. cap. 16.17 Liber impres Basil Anno 1558. Coll. 2. were called Essaei as writeth Philo the Iew in his treatise De vita contemplat Siue supplicum virtutibus These men would as farre surpasse all the Iewes in deuotion and holines as the Carthusian Monkes all the popish sects of their time They kept very strictly certaine decrees of their owne inuention concerning meates and fasting vnder pretense of great wisedome humilitie holines and deuotion Secondly their fast consisted in abstinence from certaine meats which they forbad any to eate taste or handle Thirdly this fast they accounted a special