A Christmas banquet garnished with many pleasant and dainty dishes, newly preparedA Christmas bankette garnyshed with many pleasaunt and deynty disshes, newely prepared
A Christmas banquet garnished with many pleasant and dainty dishes, newly prepared by Theodore BasilA Christmas bankette garnyshed with many pleasaunt and deynty disshes, newely prepared by Theodore Basille
Thomas Becon 1512–1567printed for John̄ Gough, 1542printed for Iohn̄ Gough, 1542
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
EVSE. So far as I can perceive now, God alone is y• author of our salvation, & he of his free mercy and abundant grace did chose us to be his heirs,1 before the foundations of the world were laid.
EVSE. So far as I can perceyue nowe, God alone is y• author of our saluacion, & he of his free mercy and aboūdant grace dyd chose vs to be his heyres,1 before the foundacions of the worlde were layde.
He was given saith he, for our sins, & rose again for our justification. Thy justification, thy circumcision is not of thy self. By grace are ye saved through saith, & that not of your selves, but it is the gift of God, not of works unless peradventure thou wouldest say, I have deserved it, & therefore have I received it. Think not that thou diddest receive it by deserving, which couldest not have deserved except thou haddest received it. Grace went before thy merit, grace is not of merit, but me rite of grace For if grace were of merit so haddest thou bought it, & not received it freely. Thou shalt save them sayeth he, for nothing: What is this, thou shalt have them for nothing? Thou findest in them nothing whereby thou mayst save them, & yet dost thou save them. Freely thou givest
⟨image 30⟩
freely thou savest. Thou goest before all merits, that thy gifts may o• tayne thy merits. Utterly doest thou give freely, save freely, which findest nothing, whereof thou mayest save, & findest much whereby thou mayest condemn.
Again he sayeth, thou haste done no good, & yet is remission of since given unto thee. Let thy works be looked upon, and they be all found evil, If god should give the ye which is due to thy works, he should surely condemn thee. But God doth not give unto the that pain which is due, but giveth the grace, which is not due. Also upon this text,
to all that are at Rome beloved of God, saints by calling: Here also, sayeth he, he showeth that it is the exceeding mercy of God rather then thy merit. For he sayeth not, to them that love God, but to them that are loved of God. For he loved us first, that we being loved
saying: God giveth grace to the unworthy freely wherewith the wicked being justified may be lightened with the gift of good will, & with the power of good working, that mercy preventing and going before he may begin to will good, & mercy subsequent and following, he may be able to do the good that he willeth. Thus perceive you, that when there was nothing in us, wherefore God should love us, yet he freely loved us ▪ chose us by his grace to be his children,
PHIL. Ye saye trueth. And that ye ⟨image 29⟩maye knowe that I wraste not the scriptures, I wil read vnto you the layeng of S Austen:1 He was gyuē sayth he, for our sines, & rose againe for our iustificacion. Thy iustificacion, thy circumsicion is not of thy selfe. By grace are ye saued thorowe sayth, & that not of your selues, but it is the gyfte of God, not of workes vnlesse ꝑaduēture yu wouldest say, I haue deserued it, & therfore haue I receiued it. Thinke not yt yu dydest receyue it by deseruīg, which couldest not haue deserued except yu haddest receiued it. Grace wēt before thi meryte, grace is not of meryte, but me rite of grace For if grace were of merite so haddest yu boght it, & not receiued it frely. Thou shalt saue thē sayeth he, for nothynge: What is this, thou shalt haue them for nothinge? Thou fyndest in thē nothyng wherby thou mayst saue them, & yet doste thou saue them. Freely thou gyuest ⟨image 30⟩frely thou sauest. Thou goest before all merytes, that thy giftes may o• tayne thy merytes. Vtter•ye doeste thou geue frely, saue frely, which findest nothynge, wherof thou mayeste saue, & fyndest muche wherby thou mayest cōdemne.2 Agayne he sayeth, thou haste done no good, & yet is remission of synnes gyuen vnto the. Let thy workes be looked vpon, and they be all foūd euell, Yf god shoulde gyue the ye which is due to thy workes, he shoulde surely condemne the. But God doth not gyue vnto the yt payne which is due, but giueth the grace, which is not due. Also vpon this texte,3 to al that are at Rome beloued of God, saynctes by cyllynge: Here also, sayeth he, he sheweth that it is the excedyng mercy of God rather then thy meryte. For he sayeth not, to them that loue God, but to thē that are loued of God. For he loued vs fyrst, that we beyng loued ⟨image 30⟩shoulde also loue hym.4 S. Bernarde also sayth: Grace maketh me iustified freely, & lykewyse delyuered from the bondage of synne. Hereto agreeth Fulgētius,5 sayenge: God giueth grace to the vnworthy frely wherewt the wicked beynge iustified maye be lyghtened wt the gyfte of good wyl, & with the power of good workyng, that mercy preuentyng and goyng before he maye begyn to wyl good, & mercy subsequent and folowyng, he maye be able to do the good that he wylleth. Thus perceyue you, yt whē ther was nothynge in vs, wherfore God should loue vs, yet he freely loued vs ▪ chosed vs by his grace to be his chyldrē,6 as S.
John sayeth: Behold, what a love the father hath given to us, that we should be called the sons of God. Again he saith: In this is love, not that we loved God, but that he loved us,1 & sent his son to make agreement for our since. ⟨image 31⟩And a little after: We love him, because he first loved us.
Iohn sayeth: Behold, what a loue the father hath giuen to vs, that we should be called ye sonnes of God. Agayne he sayth: In this is loue, not that we loued God, but that he loued vs,1 & sent his sōne to make agrement for oure synnes. ⟨image 31⟩And a lytle after: We loue hym, because he fyrst loued vs.
THEO. What moved God to be so beneficial unto us, seeing we had offended so grievously, & were than by no means able to pacify his wrath with any good work?
THEO. What moued God to be so beneficiall vnto vs, seyng we had offēded so greuously, & were than by no meanes able to pacify his wrath wt ony good work?
PHIL. His own mere goodness was the occasion of his love toward us for his son Jesus Christs sake. In him, by him, & for him, is God the father merciful unto us, & freely saveth us without any respect of our good works.1 For as s. Paul sayeth: If righteousness came by the law, than dyed Christ in vain. And God himself saith by the Prophet I am,2 I am he, which putteth away thine in •iquittes, yea & that for mine own sake, & will remember thy since no more. Put me in remembrance & let us judged together: Declare if thou haste any thing, that thou mayest he justified.3 And this is it, that ⟨image 31⟩we speak of before, that self seed shall tread down thy head. Furthermore God said to Abraham:4 In thy seed shall all nations of y• earth be blessed. This seed,5 saith S. Paul is Christ by whom all are we blessed, that is to say, received into favour, forgiven of our since, freely justified and made heirs of eternal glory?
PHIL. His owne mere goodnes was the occasion of his loue toward vs for his sōne Iesus Christes sake. In hym, by hym, & for hym, is God the father mercyful vnto vs, & freely saueth vs wtout ony respecte of our good workes.1 For as s. Paule sayeth: Yf righteousnes came by the lawe, thā dyed Christ in vayne. And God hymselfe sayth by the Prophet I am,2 I am he, which putteth away thyne ī •iquittes, yea & that for myne owne sake, & wyll remember thy synnes no more. Put me in remēbraūce & let vs iudged togither: Declare yf thou haste any thynge, that thou mayest he iustified.3 And this is it, yt ⟨image 31⟩we speke of before, that selfe seed shal tread down thy head. Furthermore God sayde to Abraham:4 In thy seed shall all naciōs of y• earth be blessed. This seed,5 sayth S. Paule is Christ by whom al are we blessed, that is to saye, receyued into fauour, forgiuen of oure synnes, freelye iustified and made heyres of eternal glory?
PHIL. Verily on this wise, when all we were damned in Adam, God of his mere mercy and exceeding grace promised to Adam & his posterity, that there should be one borne, which should deliver them out of their servitude and restore them again to grace.1 This did God the father in the old law not only many times promise, but also obumbrate & shadow by divers mysteries, figures, clouds and ceremonies that by them the faithful might receive consolation. And at the time appointed ⟨image 32⟩of GOD the father this man Jesus Christ came into the world.2 He was conceived by the holy ghost, & •orne of the virgin Mary, according to the holy scriptures: He was begotten of the seed of Dauyd as pertaining to the flesh.
PHIL. Uerely on this wyse, when all we were dampned in Adā, God of his mere mercy and exceadyng grace promised to Adam & his posterite, that ther should be one borne, which should delyuer thē out of theyr seruitude and restore them agayne to grace.1 This dyd God the father in the olde lawe not only many times promise, but also obsibrate & shadow by dyuers misteries, figures, cloudes and ceremonies that by them ye saythfull might receyue consolaciō. And at the tyme appoynted ⟨image 32⟩of GOD the father this mā Iesus Christ came into the world.2 He was conceyued by the holy ghost, & •orne of the virgyn Mary, accordynge to the holy scriptures: He was begottē of the seed of Dauyd as pertainyng to the flesshe.
1G•ne. lii. and. xxii. Deut. xvii•. Exod. xii. and. xvi. Num xx•.
PHIL. Ye say trueth.1 He received very flesh by y• wonderful operation of g•ds spirit of Mary, the still remaining a pure and clean virgin. It was necessary that he should be borne of a virgin, inasmuch as the nature of man is full of carnal concupiscence, & de•yled by Adam, or else could not he have ben a pure & sufficient sacrifice before God for us. For by nature all we are borne the children of wrath,2 saith S. Paul. Therefore without the seed of any man,3 which is corrupted in Adam, was he borne of the most pure and undefiled virgin Mary, being conformable to us in all things, ⟨image 32⟩sin alone except. For our sin was so great, that it could be put a way neither by any child of Adam nor yet by angel, but only by such one, as being of our flesh, should be borne without the seed of man, & without any carnal concupiscence. And forasmuch as this could not be brought to pass by any carnal man, therefore was it necessary that the son of god should come down from the right hand of God the father,4 and be made very man for our sake, that he being both God & man might by his most precious blood pacify god the fathers wrath, & recon cycle us again to him. God so loved the world,5 saith Christ, that he gave his only begotten son, that every one that believeth in him, may not perish, but have everlasting life. For God sent not his son into the world for to condemn the world, but that the world should be saved ⟨image 33⟩by him. He that believeth in him, is not condemned. But he that believeth not, is already condemned, because he hath not believed on the name of the only begotten son of god.6 GOD spared not his own son, s•yth S. Paul, but gave him for us all.
7Again, God setteth out his love y• he hath to us, seeing that while we were yet sinners, Christ dyed for us much more than now, seeing we are justified this blood, shall we be preserue• from wrath through him. For if when we were enemies, we were reconciled •o God by the death of his son, much more s•ynge we are reconciled, we shall be preserved by his life. Not only so, but we also joy in god by the means of our LORD• Jesus Christ, by whom we have received this atonement.8 Also S. John sayeth: For this purpose appeared the son of God, for to loose the works of the evil.
PHIL. Ye saye trueth.1 He receyued very flesshe by y• wonderfull operaciō of g•ds spirite of Mary, the styl remaynyng a pure and cleane virgyne. It was necessarye that he shoulde be borne of a virgyn, in asmuch as the nature of mā is full of carnall concupiscence, & de•yled by Adam, or els coulde not he haue ben a pure & sufficient sacrifice before God for vs. For by nature all we are borne the chyldren of wrath,2 sayth S. Paule. Therfore without the seed of ony man,3 which is corrupted in Adā, was he borne of ye moost pure and vndefyled virgyn Marye, beyng conformable to vs in all thynges, ⟨image 32⟩synne alone except. For our syn was so great, that it could be put a waye neyther by any chylde of Adā nor yet by aungel, but only by such one, as beynge of our fleshe, shoulde be borne without the seed of man, & without ony carnal concupiscence. And for asmuche as this coulde not be brought to passe by anye carnall man, therfore was it necessary that the sonne of god should come downe from the right hande of God the father,4 and be made very man for our sake, that he beyng both God & man myght by his moost precious bloud pacify god the fathers wrath, & recō cycle vs agayne to him. God so loued the world,5 sayth Christ, that he gaue his only begotten sonne, that euery one that beleueth in hym, maye not perysshe, but haue euerlastyng lyfe. For God sent not his sonne into the worlde for to condemne the worlde, but that the worlde should be saued ⟨image 33⟩by hym. He that beleueth in him, is not condēned. But he that beleueth not, is alredy condemned, because he hath not beleued on the name of the only begotten sonne of god.6 GOD spared not his owne sōne, s•yth S. Paule, but gaue hym for vs all.
7
Again, t• this ⟨image 33⟩appeared y• love of God to uswar•▪ because that God sent his only begotten son into the world, that we might live through him. Thus see you that when there was no hope of salvation •or us in any creature God of his own free goodness sent d•wne h•s only begotten son to be a Saviour unto us.
Agayne, t• this ⟨image 33⟩appeared y• loue of God to vswar•▪ bycause that God sent his onlye begottē sonne into the world, that we myghte lyue thorowe hym. Thus se you yt whan ther was no hope of saluaciō •or vs in ony creature God of his owne free goodness sēt d•wne h•s only begotten sonne to be a Sauyour vnto vs.
PHIL. Now mark• again,1 how that by him alone we are saved. His name is JESUS, that is to say, a saviour, for he it is that saveth his people from their since, neither […] there any other name given unto men under heaven, wherein they must be saved, but only by this name JESUS. 2To him giveth all the Prophets wit•eg▪, that through his name, •ll shall receive remission of since, that believe in him. Be it known unto you,3 ye men & brothers, ye by this Jesus Christ remission of since is preached unto you, & from all ⟨image 34⟩things, from the which ye could not be justified by the law of Moses by him is every one that believeth justified. He is y• Lamb of God,4 which taketh away the sin of y• world.5 He is our resurrection & life. He is the way,6 trueth & life. No man cometh to the father but by him. He is the good shepherd, by whom we be saved from the wolf. He is the door, by whom we must enter into grace. He is the vine,7 in whom we being engrafted must needs bring forth much fruit.8 He is our wisdom, righteousness, sanctification & redden cion. He is our peace.9 He is our mediator & advocate. He is alpha & omega, that is, both the beginning and ending of our salvation. Moreover by him are we at peace with God. By him have we a way in through saith unto this favour, wherein we stand, & rejoice in hope of the praise that shall be given of God. By him ⟨image 34⟩is the favour of God plenteous toward us.10 By him & his righteousness are we made righteous By him hath the law of the Spirit of life made us free from the law of •ynne & death. By him hath god the father blessed us with all spiritual blessing in heavenly things.11 By him did God chose us, before the foundations of the world were laid, that we should be saints & faultless before him. By him are we made dear to god the father.12 By him have we redemption, by his blood remission of sins. By him are all things both in heaven & earth gathered together. By him we, which in times paste were far of, are made nigh through his blood. By him we have and open way unto the father. By him are all our sins forgiven us.13 By him are we delivered from the wrath to come. By him and by his blood are we made clean from all sin.14 By him & by ⟨image 35⟩the oblation of his most blessed body done once for all,15 are we sanctified. Yea by that one oblation hath he made perfect for evermore them that are sanctified.
PHIL. Nowe mark• agayne,1 howe that by him alone we are saued. His name is IESVS, that is to saye, a sauyour, for he it is that saueth his people frō theyr synnes, neyther 〈…〉 there any other name gyuen vnto men vnder heauē, wherin they must be saued, but only by this name IESVS. 2To hym geueth all the Prophetes wit•eg▪, that thorow his name, •ll shall receyue remission of synnes, that beleue in hī. Be it knowen vnto you,3 ye men & brothers, ye by this Iesus Christ remissiō of synnes is preached vnto you, & from al ⟨image 34⟩thynges, from the whiche ye coulde not be iustified by the law of Moses by him is eueri one that beleueth •ustified. He is y• Lābe of God,4 whiche taketh awaye the synne of y• worlde.5 He is our resurreccion & lyfe. He is the waye,6 trueth & lyfe. No man commeth to the father but by him. He is the good shepeheard, by whom we be saued from the wolfe. He is the dore, by whom we must enter into grace. He is the vyne,7 in whome we beyng ingrassed muste nedes brynge forth muche fruyte.8 He is oure wisdome, righteousnes, sanctificacion & redē ciō. He is our peace.9 He is our mediatour & aduocate. He is alpha & omega, that is, both the begynnyng and endyng of our saluacion. Moreouer by him are we at peace with God. By him haue we a waye in thorowe sayth vnto this fauoure, wherin we stond, & reioyce in hope of the prayse that shall be gyuen of God. By hym
To conclude, by him is everlasting life given unto us.1 Thus see you that by Christ all good things chance unto us, & that god the father is well pleased & set at one with us for his sake, as he himself witnesseth. This is my well-beloved son in whom I am well pleased,2 or for whose sake I am fully contented with man. Hereto agreeth the saying of S. Austen:3 All y• ever receive everlasting life, receive it not but by Christ.4 Therefore saith he in another place: All my hope is in the death of my LORD. His death is my merit my refuge, succour, health, •ife, & my resurrection. My merit is the compassion of the LORD I am not without merit, so long as yt LORD of mercies shall not want. And if yt mercies of ⟨image 35⟩y• LORD be many, I am plenteous in merits. The stronger is to save, the more without jeopardy am I,5 let us therefore give thanks, sayeth he, to the LORD & our saviour, which no merits going before, hath healed us that were wounded, reconciled us his enemies, redeemed us from captivity, brought us again out of darkness into light, called us again from death to life, & let us humbly confessing our fragility & weakness desire his mercy, & inasmuch as he hath prevented us, as the Psalmographe saith, with his mercy he may vouchsafe not only to preserve and keep in us, but also to augment and increase his gifts or benefits, which he hath vouchsafed to give us.
To conclude, by hym is euerlastyng lyfe gyuen vnto vs.1 Thus se you that by Christ all good thynges chaūse vnto vs, & that god the father is wel pleased & set at one wt vs for his sake, as he himselfe witnesseth. This is my welbeloued sōne in whome I am well pleased,2 or for whose sake I am fully contented wt man. Hereto agreeth the sayenge of S. Austen:3 All y• euer receyue euerlastynge lyfe, receyue it not but by Christ.4 Therfore sayth he in another place: All my hope is in the death of my LORDE. His death is my meryte my refuge, succour, health, •ife, & my resurreccion. My merite is the compasssiō of the LORDE I am not wtout meryte, so long as yt LORDE of mercies shal not wāt. And yf yt mercies of ⟨image 35⟩y• LORD be many, I am plenteous in merites. The stronger is to saue, the more without iopardy am I,5 let vs therfore gyue thākes, sayeth he, to the LORDE & our sauiour, whiche no merites goynge before, hathe heled vs that were wounded, reconcyled vs his enemyes, redemed vs frō captiuite, brought vs againe out of darkenes into light, called vs again from death to lyfe, & let vs humblye confessyng our fragilite & wekenes desyre hys mercy, & in asmuch as he hath preuented vs, as the Psalmographe sayth, wt his mercye he maye vouch•a•e not only to preserue and kepe in vs, but also to augment and encrese his giftes or benefytes, w•iche he hath vouchedsafe to gyue vs.
Agayne, God setteth out his loue y• he hath to vs, seynge that whyle we were yet synners, Christ dyed for vs much more than now, seyng we are iustified this bloud, shal we be preserue• from wrathe thorowe him. For yf when we were enemies, we were reconcyled •o God by the deathe of his sonne, much more s•ynge we are reconcyled, we shall be preserued by his lyfe. Not only so, but we also ioy in god by the meanes of our LORD• Iesus Christ, by whome we haue receyued this attonemente.
By hym & his righteousnes are we made righteous By him hath the lawe of the Spirite of lyfe made vs free from the lawe of •ynne & deth. By hym hath god the father blessed vs with all spiritual blessyng in heauenlye thynges.
By him dyd God chose vs, before the foundaciōs of the worlde were layd, yt we should be sayntes & fautles before hym. By hym are we made dere to god the father.
By hym haue we redempcion, by his bloud remission of sinnes. By him are all thynges both in heauen & earth gathered togyther. By him we, which in tymes paste were farre of, are made nigh thorow his bloud. By hym we haue and open waye vnto the father. By him are all our sinnes forgyuen vs.
