Selected quad for the lemma: spirit_n
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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
lying vpon the ground to listen if they might chance to heare the soft and sodaine comming of the feet of the thiefe of the night the stealing of the day of iudgement vpon them or to heare the first blast and sound of the last Trumpet of God or the first showt of our Lord at his last descending in the Cloudes or the first word of the voice of the Archangel or at least the crowing of S. Peters Cocke to call them out of their dead sleeps or light slumbers of fleshly security that they might go out weepe bitterly for their sinnes taking but one spare homely meale on the weeke day all this time of Lent reconciling themselues to their aduersaries in any suite of law or in any offensiuenesse whatsoeuer and giuing largely to the poore especially abating their poore debtors their debts tenants their rents as an Easter Iubilee and as a true fruit of that Christian fast which God hath chosen Let not this this I say be still still the burning Egyptian shame of our Church of England that so many make no difference at all betwixt Lent Christmas hauking hunting carding dicing Horsracing playing at Football letting loose the reines of our flesh to all things lawfull or vnlawfull casting nets ouer our simple brethren following and hoately pursuing all vantages quarrels demaunds actions about worldly matters neuer thinking of the nearest nearenesse of the great day of the great iudgement continually forgetting the continually gasping mouth of hell whiche euery other yeare by Popish treacheries either at home or abroad is gasping and opening vpon vs neuer thanking the Lord for so miraculous and often shutting it accounting our selues to be with Iohn the Apostle whom Christ loued impaled within the armes and breast of Christ the Bridegroome shut in there as it were out of the perill of all gunshot and out of all danger of Plagues inundations vnseasonable weather terrible Tuesdayes terrible by the Gouraean conspiracie terrible by that Gun powder treason terrible by our late strang winds winds of that breath of Gods wrath wherewith the fire of hell is kindled If wee cannot Fast with one spare and homely meale a day all the weeke dayes of Lent so long as Lent lasteth as our Church would haue vs yet at the least let vs heare the word of God read or preached vnto vs let vs in truth and no longer in profane childish Hypocrisie according to the words of our common Leiturgie Turne vnto the Lord by weeping fasting and praying This whole last weeke of Lent which we call Hebilomadam paenosam the Passion weeke in which we ought if euer to redeeme our ill-kept Lent and to prepare our selues by nailing our sinfull flesh vnto Christs crosse of mortification to the end wee may rise againe with him at Easter vnto iustification with whom we haue died by mortification that also after our suffering with him we may one day ascend and enter into glorie with him As Leo saith truly of the whole Lent fast Quanto sanctius quisque hos dies inuenietur egisse tanto probabitur pascha Domini honorasse religiosius The more holily a man shall be found to haue kept all the Fasting dayes of Lent the more deuoutly will he be found and find himselfe by Experience to haue honoured the feast of Easter or of the resurrection which followeth and endeth Lent so the same also may be saide euen of the holy and deuout keeping of this last weeke of Lent For surely now the Deuill is most buisie to drawe vs from our worthy celebration of this weeke vnto all profanenesse worldlinesse securitie and wantonnesse and at no time of the yeare doth hee so earnestly seeke our destruction by forgetfulnesse of God and of our duties of loue one toward another as he doth this weeke of Christs passion to the end that hee may still in the same weeke crucifie Christ in his members and make vs altogether vnworthy through our profanations and fleshly contentions both of the merits of Christs death of the vertue of Christs resurrection as the same Leo therefore saith of the whole time of Lent That Parum religiosus alio tempore demonstratur qui in his diebus religiosior non inuenitur He hath little or no religion in him at other times who is not more religious on the Lent daies then hee was other common dayes so I may truly say that he hath little or rather no religion at all who is not now contented with those Capernaits in the sixt of Iohn in so short a time before the Feast of the Passeouer to Fast three dayes and three nights together or at least to Fast euery 20. foure houres for the space of sixe dayes in hearing Christ preach vnto him that after such humiliation Christ may by his spirit restifie and comfortably say vnto him as he testified and saide vnto them Cause this man to sit downe who is faint with hunger after righteousnesse and hath followed me Fasting now sixe dayes together that I may refresh him with food at my table because I haue compassion on him To conclude a chiefe cause I say it againe of pride in Magistrates of wantonnesse in rich folke of selfe wilfulnesse and worse then heathenish disobedience and stubburnesse in rude people amongst vs at this day is this our common vnregarded vndisciplined wanton humorous irreligious rude disobeying of Christ and his Church their consultatorie commaunds of this Fast of Lent and other Fasts whatsoeuer The Lord Iesus who hath the keyes of Dauid vpon his shoulders open our eyes and hearts to the seeing and embracing of the truth of the great necessitie of our obedience to this Commaunde Then shall they Fall Amen Amen Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS The Earle of Salisburie Not to iudge Vertue according to the skill of common people Neither doe they please the many neither doe the many please them Galat. 5. The Harmony Mat. 9 14.15.16.17 Mar. 2.18.19.20.21.22 Luk. 5.33.34.35.36.37.38.39 The Coherence in which is shewed very briefly how hitherto the Serpent the seed of the Serpent had shewed his Antipathy against the seed of the woman and how the seed of the woman dealeth with him in this Text. Verse 14. Luke 5.33 The Analysis The former Apologie taken from Christs person Math. 20 2â— Isa 63.3 and 53.10 Iohn 11. Salomon was a type of Christ in this For Iudah and Israel were many in his daies euen as the â—and of the sea in number eating drinking and making mery 1. king 4.20 The other Apologie taken from the person of Christs Disciples Colosse 4.12 Iam. 4.12 The Thesis or generall Doctrine necessarily gathered out of this right meaning of the Text. The two parts of the more particular declaration of the text The Nature and Authoritie of the Commaund Then shal they Fast The first Question what Fasts are commanded heere Not Fasts of Absolute coÌ„mand a VpoÌ„ this day Eue and Adam fâ—ll by inordinate