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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

for distinction sake the miraculous fast and of this wee haue three speciall examples set downe not for imitation but for instruction and confirmation of our faith The first is of Moses hee fasted 40. dayes and 40. nights M. I. Calu. vt legem tanquā è coelo afferret Com. in Exod. 34.28 to teach that rebellious people that his heauenly prophecies and diuine sermons came from God immediatly Exod. 34.28 The second is of Elias 1. King 19.8 he fasted also 40. dayes and nights as a second Moses to seale vnto the Church of God his prophecies and to conuert that idolatrous people vnto the true faith of Christ againe The third example is of Christ who for the same end and purpose as they did fasted so many dayes and nights to testifie to all the world that his holy Gospell was of like authoritie and came from the same spirite Matth. 4.2 And here it is to bee noted that these three Moses Elias and Iesus Christ fasted but once this miraculous fast in all their dayes on earth Mad therefore are they which for imitation of thē prescribe command and binde consciences to doe the like yearely But of this abuse hereafter 6. The sixt kinde of fasting is that which is most commended by Gods spirite in the practise of the faithfull throughout the whole Scriptures this for distinctiō sake againe The religious fast we may call a religious fast and this is the onely fast our Lord and Sauiour commendeth in our text and therefore we haue endeuoured to describe it in this manner following according to the holie Scriptures The true description of a religious fast A religious fast is an abstinence more then ordinarie not only from all meates and drinkes but also from all other things which may cherish the bodie so farre as nature will giue leaue and ciuill honestie for one whole day at the least proceeding from a true faith and a cheerfull willing minde principally to testifie our repentance and to worke in vs a greater humiliation that our prayers may be more effectuall and better preuaile with God to obtaine such blessings as concerne our owne wants priuatly For so the poet warneth breuis esse labor● obscurus fi● and the publique state of the Church and people of God I would not be shortlest I should be obscure for that I only desire to instruct and teach the ignorant the trueth of this doctrine according to the Scriptures The confirmation of this description followeth 1. An abstinence from all meates So much doth the word signifie in Hebrue Greeke and Latine as all good writers testifie For the Hebrue word Tsome signifieth to afflict and appaire the bodie with abstinence from all meates and drinkes c. as appeareth Ionas 3.7 Let neither man nor beast taste any thing neither feed nor drink water The same sayth Dauid in his fast for Abner So doe God to me and more also if I taste bread or ought els till the sunne be downe 2. Sam. 3.35 The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to liue sparingly and sober onely but to taste nothing at all And as for the Latin ieiunium Marc. Cic. lib. 7 epist 27. the best Orator saith the very same of it that himselfe being sicke of a bloudie fluxe he was ieiunus fasting so as sayth hee J tasted not so much as water 2. From all other things which may cherish the bodie So generally bee Dauids words We must abstaine sayth one Quantum natura ferre sustinere potest quantumque ad excitādos facit non extinguendos animi sensus Eccle. 22.6 if I taste bread or ought els 2. Sam. 3.35 They were commaunded also to put away their best rayment Exod. 33.5.6 Againe they were to abstaine from the marriage bed Ioel. 2.16 1. Cor. 7.5 and from all mirth and musicke Dan. 6.18 recreations delights and pleasures and from all ioy of temporall delights sayth Augustine quaest Euang. lib. 2. cap. 18. and to giue themselues to mourning weeping and heauines for their sinnes c. Nehem. 1. vers 4. J sate downe J wept I mourned certaine daies I fasted I prayed And for this cause also they had their sackcloth and ashes to signifie that they were not worthie of any attyre and that they were but ashes This also was ment by rending their coates But now Christ in our text sayth that we may fast wanting both sackcloth and ashes yea euen when wee haue washed and perfumed our selues sweetly for the Lord regards not the outward ceremonies but will haue vs cheerefully to worship him and to reioyce euen in mourning to rend our hearts that wee may see our corruptions and abhorre them and ourselues for the huge masse of sinne which lieth hid within vs Iob. 42. vers 6. 3. For one whole day This sayth Dauid in the place before cited 2. Sam. 3.35 So doe God to me and more also if I taste bread or ought els till the sunne be downe So Saul 1. Sam. 14.24 So the children of Israel when they went to battell against the Beniamites they went twise foorth against them to their great losse the first time they lost 22000. men Iudg. 20.21 the second time 18000. men ver 25. but the third time it is sayd all the children of Israel went vp and al the people came also vnto the house of God and wept and sate there before the Lord and fasted that day vnto the euening vers 26. and the next day preuailed against their enemies vers 35.48 So for Saul Ionathan c. they wept and fasted vntill the euening So Cornelius desirous to receiue that foode which was better to him as Iob sayth chap. 23.12 then his ordinarie foode he fasted also vntill the 9. houre of the day Act. 10. 30. The 9. houre of the day that is about the euening saith Epiphanius Chemit exam Trid. Con. tom 4. de ieiunio And when at euen sayth Chemnitius they came to eate they neither made choyce of delicate fish or fruites neither did they fill themselues with wines or strong drinkes or fare daintily as Daniel sayth no pleasant bread flesh or wine but they fed vpon such poore things as came next to hand they fed euer as the Psalmist sayth vpon the bread of teares Psalm 80.5 and mingled their drinke with weeping Psalm 102. bread of aduersitie and water of affliction Es 30.20 1. King 22.27 that is a poore portion of bread and water So Iudith all her widowhood excepting the Sabboths for to dine and fast are set as opposite with August epist 86. And so Anna Luk. 2. they had no dinner at all but a light supper when they fasted for the diet of fasting must bee contrary to feasting which is permitted sometimes the faithfull Nehem. 8.10 Go and eate of the fat and drink of the sweet In your seasting remember the poore send part for them for whom none is prepared 4. At the least This is added

accord the same also saith good Bucer Nec pie praestari ieiunium potest Bucer de reg christ lib. 1. cap. 12. nisi vltroneo spiritu suscipiatur There can bee no religious fast but when that exercise is performed with a free spirit and a willing minde There must be also a willingnes and a cherefulnes in the publike fast but then is not the same libertie of leauing and liking which is here graunted 3. Performed by one This is the second difference or note of a priuate fast for the publike must be performed by the whole congregation the practise of a priuate fast by one onely in a familie we haue in diuerse presidents of the scripture for so Nehemias fasted alone Nehe. 1. v. 4. Dauid fasted alone for his childe 2. Sam. 12.16 Dauid besought God for the childe and fasted and went in to wit to his priuie chamber and lay all night vpon the earth Then the elders of his house arose to come vnto him and to cause him to rise from the ground but be would not neither did he eate meate with them So then he fasted alone as often also his custome was to doe Psalm 35.13 2. Sam. 3.35 Psalm 69.10 So Daniel alone Dan. 9. and 10. chap. so Cornelius alone Act. 10. ver 2. 30. So Anna the Prophetisse alone night and day full often Luk. 2.36 There was a Prophetisse one Anna the Daughter of Phanuel of the tribe of Aser which was of great age and had liued with an husband seuen yeares from her virginitie and shee was a widow about 84. yeres and went not out of the temple but serued God with fastings and prayers night and daye 4. Or moe in one familie This is the third difference or note of a priuate fast this euer is kept in the compasse of one familie but in the publike fast moe then one many families as the congregation will yeeld are assembled for this poynt also we be taught by other diuine examples of holy scripture For Hester and her maydes with her humbled themselues in a fast priuatly Hester 4.16 Fast ye for mee and eate not nor drinke not in three dayes daye nor night I also and my maydes will fast likewise And thus the Master and the familie may exercise themselues religiously in a priuat fast as hereafter shall yet better appeare 5. Priuatly This is the fourth difference and note of a priuate fast for such as fast in a familie must fast priuatly in their priuat chambers but the place of the publike is in the temple and publike congregation such as fast priuatly must separate themselues Zach. 7.3 because according to the time and occasion they giue themselues to weeping meditation and mourning So Christ willeth Matth. 6.18 That wee desire not to bee seene of men to fast but that our priuate fast bee seene and knowne to God in secret who notwithstanding will reward vs openly So Dauid in his priuate fast entered into his priuie chamber 2. Sam. 12.16 to sequester himselfe from all companies that he might more freely giue himselfe to mourning meditation fasting and prayer This is contrarie to the pride of the Pharisie who must be seene of men and knowne by his sowre face and Cemarims attire by standing and praying in the sinagogues and in the corners of the open streetes Matth. 6.5 Luk 18.11 6. For priuat and publike respect This is the fift and last difference and proper note of the priuat fast for the priuat fast is and may bee for the priuat respect of one or many or for the publike state also of Gods Church and people farre and neere but the publike and generall fast is for the publike and generall good of the Church onely First for priuat respects So Dauid fasted to see if by prayer and fasting he might obtaine of God the life of his childe 2. Sam. 12. and for his owne humiliation often Psalm 35.13 as did also the Apostle Paul as he testifieth of himselfe 1. Cor. 9.27 I beat downe my bodie and bring it to subiection least by any meanes after that I haue preached to other I my selfe should be as a refuse or naught worth And to this end he fasted often for himselfe and for the Church 2. Cor. 11.27 in * Ieiunia Golunt aria interpretor I. Cal. c 8. ibidem They were voluntarie not constrained fastes fasting often 2. Cor. 6.6 by watchings by * A voluntarie exercise I. C. 8. ibidem 2. Tim. 2.25.26 fastings Secondly for publike respects wee ought also priuatly for our brethren for the whole Church of God specially that Church and land wherein we liue and haue receiued so many of Gods sweete blessings spirituall and temporall and for neighbour Churches also as neede and occasion shall so require Dauid fasted priuatly for the common good of his enemies that God would giue them repentance that they might know the trueth and come to amendment of life out of the snare of the diuell For this cause he saith Psalm 35.13 speaking of his enemies Yet I when they were sicke I was clothed with a sacke I humbled my soule with fasting and my prayer was turned vpon my bosome Nehemias fasted alone for the good estate of the whole Church certaine dayes and Daniel also one and twentie dayes chap. 10.2.3.12 and he was heard and comforted And Peter in his often fastings had no doubt the whole Church in remembrance for hee saith That he careth for all the Churches 2. Cor. 11.27 and therefore he prayed and fasted for all Churches So good Augustine Bishop of Hippo in Africa when that citie was besieged by the Vandals he gaue himselfe to fasting mourning and prayer and dyed in that siege as writeth Possidonius And thus farre shall suffice for the confirmation of the description of a priuat fast The third Question VVhat moued the faithfull whose practise is commended by Gods spirit for instruction and imitation in elder ages to exercise priuat fastings and whether we may not and must not doe the like in the like occasions NOw let vs proceed to teach the ignorant the manner how and the time when and vpon what occasion they must exercise themselues in this religious abstinence and first here Iiudge this to be a firme demonstration for instruction The same motiues arguments and occasions which moued the faithfull in elder ages to humble themselues in priuat or publike fasting ought to moue vs These motiues and occasions following moued them therefore they may and must moue vs This reason I ground vpon this and the like places of scripture Hebr. 6.11.12 And we desire euery one of you c. That ye be not slothfull but followers of them which through faith and patience inherit the promises Secondly here remember that wheresoeuer in the scripture Gods spirit speaketh of sackcloth dust and ashes rending of their clothes humbling of their soules the learned are of iudgement that the religious abstinence is there vnderstoode for these were speciall adiuncts

away his camels vers 17. 4. Hee stirred vp a tempest which cast downe the house where his children were feasting and destroyed them al in one instant vers 18. 19. The fourth part is in the 3. last verses shewing howe Iob ouercame Sathan in the first cōflict where cōsider of 1. Iobs humiliation where we note 1. His sorrow and griefe vers 20. 2. His faith patience vers 21. and hope resting cheerfully vpon Gods promises 2. His commendation the holy Ghost commendeth him as a golden president for our imitation vers 22. In all this Iob sinned not c. vers 22. An exposition of the first chapter of Iob. Iob. chap. 1. vers 1. There was a man in the land of Vz called Iob he was a * Heb. or vnspotted or perfect sound and * Heb. or righteous vpright man one that feared God and eschewed euill This verse teacheth vs generallie these three poynts 1. What his countrey was the lande of Vz. 2. What his name Iob. 3. What speciall graces GOD gaue him 1. He was sound within simple and single harted 2. Vpright iust without in life and conuersation 3. He feared God 4. He was carefull and studious to auoyd euil THere was a man in the land of Vz. Sense The first thing here to be knowne what coūtrie this is which is here called the region or the land of Vz. We finde in the genealogies of the holy Scripture 3. men so named one was Arams sonne nephew to Noah Gen. 10. vers 23. A second was Nachors Abrahams brothers sonne by Milchah Gen. 22.21 The third of this name was of the posteritie and kinred of Esau The Idumeans dwelt betwene Iewrie and Arabia as wee may see in his genealogie Gen. 36. vers 28. Now Esau and his posteritie were inhabitants of Idumea Malach. 1.3.4 This countrie was called Edom of Esau the first * Gen. 36.9.31 He answered his name in his life Gen. 25.30 father of all the Edomites for the surname of Esau was Edom earthly bloodie red This 3. Vz therefore of the posteritie of Esau we find his countrey to bee Idumea for the Edomites are said to dwell in the land of Vz Lament 4.21 This Idumea bordered vpon Arabia Felix whence the Sabeans came which by violence tooke away Iobs oxen and asses Cap. 1. ver 21. Iob then was an Idumean of the posteritie of prophane Esau brother vnto Iacob the sonnes of Isaac When Iob liued It is like by all good coniectures that he liued about the time the Church of God was in Egypt Doctrine 1. The Edomites or people of Idumea were euer most bitter enemies vnto the Church and people of God see Num. 20.14 Malach. 1.5.6 The prophet complaineth against their sauage crueltie Psalm 137. Remember the children of Edom O Lord It is most dangerous to liue among idolators vnlesse he will say as they say and doe as they doe Esay 59. A greater commēdation to be religious among the prophane and irreligious thē among the Godly for here are no such occasions of euill Ioh. 1.46 in the day of Ierusalem which said rase it rase it to the foundation thereof Here notwithstanding was this religious Iob borne brought vp and had his continuall habitation Wee haue at this day great wrastling within the Church to keepe faith and a good conscience For truth faileth among vs and he that refraineth from euill maketh himselfe a pray Wherefore howe greatly is holy Iob to bee commended so godly among the most godlesse so holy among the prophane people of Idumea We may say more iustly then Nathaniell spake of Nazareth Can there any good thing come out of Nazareth can there any Job come out of Jdumea 2. The Church of God was not lodged onely in Abrahams and Isaacs familie in their daies no nor yet in Iacobs familie which followed and was farre greater It is apparant in the storie of Genesis that the knowledge and feare of God was not then quite worne away out of the posteritie of cursed Cham euen in Egypt and elsewhere thereaboute as appeareth in Pharaoh Abimelech and Melchisedeches storie They had some knowledg of God and of the promised Messiah But the Lord did more manifest himselfe and his will vnto Abraham Isaac and Iacob then to any other in these daies and God was better and more purely worshipped in their families then in any other part of the worlde in that age Iob followed after them and did inhabite an other region The people of God therefore in his time were not separate from among the Gentiles It is like that separation beganne at their departure and deliuerance from Egypt conferre Exod. 12.48 Acts 13.17 for then hee assembled them before him in the wildernes and made his couenant solemnely with them speaking in these words Exod. 19.5 1 Pet 2.9 Psal 147. A peculiar people If ye will heare my voice in deed and keepe my couenant then ye shall be my chiefe treasure aboue all people though all the earth be mine yee shal be vnto me also a kingdome of priestes and an holy nation c. 3. Ob. Iob came of Esau whose posteritie was accursed a people saith the prophet Mal. 1.3.4 with whom God is angrie for euer They were cut off from Gods people and cast out of the borders of Canaan into mount Seir how then is this branch of that dead stocke so blessed and thus become a true member of the holy Church of God as here we see Answ Howsoeuer wicked and prophane Esau was yet is he not said to be cut off from the couenant of God but from the birthright It was and is more common for good parents to haue bad children then for euill parents to haue good children his heires were not to inioy the kingdome promised to Abraham nor the promise made vnto him in Isaac concerning the Messiah The Idumeans in Iobs time were no more excluded from the couenant of grace in Iesus Christ then the rest of the nations round about them And thus albeit God hated Esau and in Malachies time threatned to curse all his posteritie for their grieuous sinnes against Gods people their naturall brethren yet the Lord that can make of sower sweete and cause a fruitefull braunch to spring of a drie roote of his owne free will grace and goodnes did stirre vp his seruant Iob a chosen vessell to serue him out of that godlesse and prophane generation His name was Iob. This name signifieth a man hated an enemie or a man full of sorowes because God seemed to hate him as an enemie howbeit hee was highly in his fauour and greatly beloued of God Doctrine We see this storie is no parable nor fained thing but a true relation of things done indeede for in parables wee haue no proper names as here we see of Iob Eliphas Bildad The storie of Iob no fained narration or parable Zophar Elihu his speciall friends which came to visite and