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A17136
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A short and plaine discourse Fully containing the vvhole doctrine of euangelicall fastes. By George Buddle, Bachelour of Diuinitie, and parson of Whikkenby in Lincolne-shire.
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Buddle, George, b. ca. 1568.
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1609
(1609)
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STC 4014; ESTC S106772
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51,380
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96
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A SHORT AND PLAINE Discourse Fully containing the whole doctrine of Euangelicall FASTES By GEORGE BVDDLE Bachelour of Diuinitie and Parson of Whikkenby in Lincolne-shire Orae ieinua LONDON Printed for MATHEVV LAVV and are to be sold at his Shop in Pauls Church-yard neere vnto Saint Austines Gate at the Signe of the Foxe 1609. TO THE RIGHT REVEREND FATHER in God WILLIAM BARLOVV Lord Bishoppe of Lincolne strength of faith in this last sinfull age RIGHT Reuerend Father in the common congratulation and great reioycing of the Clergie of this Diocesse at our very first most ioyfull hearing of your Lordships designation vnto this Episcopall Sea of Lincolne The mercifull Prouidence of God hath assigned me this as my Peculiar that my Vniuersitie-father is become vnto me my Diocesan-father My earnest desire is that in the common iudgment of the best of our Clergie my commending of this present Discourse concerning Euangelicall Fasts vnto so fit a Patrone may be accepted as a Peculiar of duetie fitly answerable vnto so fortunate a Peculiar of the Prouidence It is indeed a Part of an annuall Rent which for some yeeres yet to come I haue heretofore promised in priuate to our Second Jewell of Salisbury out of my Diuinity-studie But that which once in our Cambridge Philosophy Schooles I sung out of Pindarus with a yonger voice as a Dittie possibly propheticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same I may now in riper yeares more truely sing out an higher chaire Howsoeuer my qiuer full of sharp-headed arrowes may sound well in the hearing and vnderstanding of them who haue learned with Socrates of Aesop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet surely I shall please the multitude neither in the maner nor in the matter thereof For my experience of the Countrie is euen the same that good Hooker a faithfull minister of God in the parts of Kent and of worthy memorie sometimes complaineth of It hath vnto me as it did vnto him verified Trismegistus and found him a true man of his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howbeit with the same worthy Hooker after the example of the Apostle I labour in all things and haue laboured specially what I could in this to please also and satisfie euen our common multitude of my brethren in Christ to their best vnderstanding and profit so farre forth as I might without hurt or preiudice vnto the matter of my Discourse which hath beene too vnfaithfully dealt withal by many before me who by seruing humorous people too much haue beene too vndutifull vnto their Text. The Lord Iesus who hath doubled outward honour in his Church vnto you his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wel-ruling Elder double treble multiply his Elizaeus like spirit vpon you that by your profitable labours night and day in the Word and Doctrine you may as a second Iohn Baptist ioyning with the rest of our zealous Bishops in your vnited force of zeale against the Schismes and shamelesse sinning of this last vngodly world prepare the way of the Lord vnto his second comming Amen Whikkenby 1608. Iunij 6. Your Lordships right humbly deuoted GEORGE BVDDLE ⧠To the Christian Reader The death of Sinne and the life of Christs righteousnesse THey that are Christs saith the Apostle haue crucified the flesh with the affections and lusts thereof The right Christian moderation of Fasting vsed in the Primitiue Churches is Christs Decumanus Clauus that is to say is Christs great Naile wherewith Christian Reader thou hauing the good example of the Orthodoxall Fathers and of their most orthodoxal Children the learned Protestants of this Age as an Hammer in thy hand doest crucifie and naile these affections and lusts of thy flesh to the Crosse of Christ The Forge of this Naile and the Head of this Hammer is the Word of God Take only this Manuall for thy Manubrium or Handle of the Hammer it is so sinned for thy hand if thou haue any sensible vnderstanding of Christ or strength of Grace in thee as as that thou mayest soone driue the Naile to the head and strike the dead stroke of true Mortification into thy fleshly heart The Lord Iesus direct thy stroke that no fond preiudice cause thee to miscensure or handle it amisse Farewell A SHORT AND Plaine Discourse concerning Euangelicall Fasts Vpon these words But the dayes will come when the Bridegroome shall be taken from them and then shall they fast Mat. 9.15 CHAP. I. Containing the Coherence and the Analysis THe seed of the woman the true Messias Christ Iesus had hetherto till towardes the end of this his first yeares publike preaching of the gospel sought onely the destruction of the works of the Serpent of the Deuils mischieuous power No otherwise thē accidentally had our blessed glorious Sauiour destroied the person either of wicked Angel or wicked man But the Deuill the Serpent by himselfe and his seed had hetherto first wrought against our Sauiours person to destroy it by Violence and Infamy Violence against his soule by suggestions in the forty dayes temptation in the wildernes against his body by Herod in his infancy by the Pharisees Iob. 4 1. when hee first baptized by the barbarous Clownes of Nazaret Luke 4.29 when hee first preached publikely Infamy by hauing obiected the basenes of his trade Is not this the Carpenter Maries sonne of his kindred and parentage Are not Iames and Ioses Iuda and Simon his kinsmen Mar. 6.3 Is not this goodman Iosephs sonne Luke 4.22 And when nothing would fadge either by Violence or Infamy to the destroying of Christs person then euen before the end of this his first yeares publicke preaching against his publike and priuate worke to destroy it It is two fold Sauing doctrine Good life Against Christs doctrine That it is blasphemous Luk. 5. and this Cha. 3. ver This man speaketh blasphemies who can forgiue sinnes but God Against Christs life That Moses neuer broke the two materiall tables more plainely with his two hands then Christ hath broken the two morall tables of the law both by his sinnes of Commission against the Negatiue prohibitions thereof and by sinnes of Omission against the Affirmatiue commaunds By sinnes of Commission against the first table For Iohn the 5. by vttering blasphemie at the feast of Tabernacles and by making himselfe the sonne of God hee breakes the three first commaundements by breaking the Sabboath at the same feast and by healing a bedred man vpon the Sabboath day he breakes the fourth commandement By sinnes of Commission and Omission against the second table For this Cha. 11. v. in that he companieth with gluttons and drunkards in Leui a common tol-gatherer a bad fellowes house he breakes the negatiue part of the sixt and seuenth commandements to the manifest murdering and effeminating or corrupting the pure soules of men destroying that opinion of necessary austerenes which Iohn the Baptist and the Pharises had by their austere liues inured the people vnto and in
The fift worthy end of our Fasting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adorning of the Doctrine of the Gospell by it when wee remember what the Apostle saith 1. Cor. 10.31 Whether yee eate or drinke or Whatsoeuer yee doe else doe all to the glorie of God and what Zacharie complaineth against the hypocrisie of the Iewes in Babylon for omitting this end of Fasting in their Fasts These 70. yeares in your foure deuout Fasts yee haue not Fasted vnto me saith the Lord Zachar. 7.5 We bring honour to the truth of the Gospell which we professe either priuatiuely by stopping the slanderous mouths of the aduersaries thereof as Christ doth heere in my Text by adding this Anticipation Then shall they Fast or Positiuely by confirming to the consciences of all men that our Hypocrisie in words is that which the Fathers tearme Sanctam Hypocrisin the odde kind of holy Hypocrisie when we speake indeed much of mortification of the flesh by Fasting but practise more in Fasting then we speake First wee stop the blasphemous mouths of Gentill Philosophers who brag so much of their Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his eating but about a pinte of meale in a day and of Iulian that famous Apostata who in one of his extant Greeke Epistles saith that the Christian life in his daies was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was but a swinish life in comparison of his owne austere life and of the austere liues of Iamblichus Plotine Maximus and other his fellow Sophisters These Cerberean mouths of hell are presently stopped when they heare vs tell them of Moses Elias Christ their fortie dayes and fortie nights Fasting or of the abstinence and austerenesse of Dauid Ionadab Daniel Iohn Baptist Anna the Prophetesse Saint Paul or but of the Ordinarie and Extraordinarie Fasting of common Christians S. Chrysostom Ambrose Hierom Austin or but euen of their followers either in monasteries or in secular states who besides their contenting themselues with the stint of their one Gomera day that is with one spare homely meale a day throughout the yeare did oftentimes Fast extraordinarilie for the remouing of Gods iudgements from themselues and their neighbours three dayes and three nights together Saint Ambrose witnesseth of his people Lib. 1. De paenitent Chap. 16. That they did Sulcare continuis fletibus genas ieiuno ore semper pallido mortis speciem spiranti in corpore praeferentes That they did make deepe furrowes in their Lenten-cheekes through the continuall dropping and falling of teares from their eyes and hearts for their sinnes and the miseries of this life carrying alwayes about with them a very gastly picture of death in their weake breathing bodies and in their pale Lenton faces The remembrance and true euidence of these Fasters putteth to silence the outward Aduersary the Gentile the Apostata the Atheist The like remembrance and true euidence of Christian Fasting in the Orthodoxall Protestant at this day charmeth the lawlesse tongue of the Inward Aduersary the schismaticall Brownist or haereticall Papist Caluin Latimer Bradford Iewell Whitgift Whitakers Fox who haue in their Extraordinary and Ordinary Fasts and in the perpetuall moderation of a temperate appetite farre excelled the superstitious fraudulent hypocriticall Mannichaean Fast of the Church of Rome are worthy and true Euidences hereof What should I speake of these principall worthies of our Dauid Christ Iesus or of any of their Compieres the kindliest childreÌ„ of the ancient Fathers and the rightest successors of these children of the Bride-chamber Surely I am perswaded that euen wee who keepe but our Ordinarie Church-fasts throughout the yeere and doe especially all these fortie dayes of Lent I meane the weeke dayes take vnto vs only a morsel of browne bread and a draught of ordinary drinke after our daily Morning prayer and at night againe take our meales meat as we call it moderately and sparingly making it to consist of the homeliest dishes and smallest drinke are able to beat the deuoutest Papist at this his best spirituall weapon religious Fasting For mine owne part giue me leaue to speake somewhat fondly of that which my selfe haue often experienced truely I could neuer yet for the space of these ten yeeres meet with any Popish fauorite or proselyte since I first began to know what Fasting meant either in the Vniuersitie or in the Countrie who hath beene either willing or able to hold out with me in this which I take to be our right Canonicall English Church-Fast Namely in this vnfraudulent eating but one course meale a day whilst Lent lasteth How much more then will stricter Abstinence and Fasting of stronger deuotioned Protestants amongst vs confound them and al their great Brags of I know not what their Great Fasting But not onely Priuatiuely doe wee honour Christs Trueth by keeping that calumnious Retortion of Iobs speech spoken of Behemoth vnderstood of the Diuel and of all fleshly Epicures Vires eorum in Lumbis eorum virtus eorum in vmbilico ventris sui Their strength is in their lasciuious venereous Loines and their vertue consists in a bene curata cute in their bellie timber and in their soft pubble skins Not onely I say when we fast Christs Fasts doe we keepe this diuellish calumny and reproach from beeing retorted vpon Christs Church and Christs Trueth amongst vs but Positiuely also we confirme vnto Gods Saints and vnto our selues all these principall Conclusions of our Christian Religion namely That we are here as in the house of mourning absented from the bodily presence of our soules Bridegroome That we here as Pilgrimes trusse vp our loines and spend no more vpon our bellies and backs then strangers doe who are farre from their natiue home making onely a hard shift for a time vntill wee come into our heauenly Iâ—haâ—a the Paradise of Christ That we liue not by bread onely but by euery word of power and promise that proceedeth out of the mouth of God That Christ is our Manna and heauenly Bread That for the demonstration whereof Moses Elias Christ did principally Fast the Law the Prophecies the Gospel are altogether spirituall and not carnall And lastly That as Saint Ieromes speech is in an Epistle to Rusticus by liuing in carne sine carne in the flesh as it were without the flesh we may begin already to haue our conuersation in heauen beeing already translated from death vnto life conforming our vile bodies what we can to Christs glorified body making our earthly fleshly bodies a certaine type in themselues vnto themselues of their vndoubted and certaine future being hereafter heauenly spirituall bodies according to Gods promise in which dwelleth righteousnesse The sixt and last safe intention and lawfull end of our Religious Fasting in the time of the Gospel is the assured Purchase of that great vndefiled Reward which by a kinde of Metalepsis is out of Gods promises Imputatiuely due vnto our Fasting but properly is due onely vnto the onely true and proper