A fruitful treatise of fasting wherein is declared what the Christen fast is, how we ought to fast, [and] what the true use of fasting is. Newly made by Thomas Becon.A fruitful treatise of fasting wherin is declared what ye Christen fast is, how we ought to fast, [and] what ye true vse of fastyng is. Newlye made by Thomas Becon.
Thomas Becon 1512–1567printed by John Day, 1551printed by Ihon Day, 1551
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.
Moreover if we will fast a right, we are not only commanded to anoint our head, that is to say, to show mercy to the pore people, but also to wash out face, that is, to make our hearts clean from all sin ⟨image 41⟩through faithful repentance, that we may have a pure conscience. For it is not enough to be beneficial to other, except we also be beneficial to our selves. This shall come to pass, if we labour withal main to have a mind pure and clean from all carnal affects, a body void of wicked deeds, and a life garnished with good works.1 For what was the cause that God did caste away the fasts and solemn feasts of the Jews, but only that they washed not their face, that is, they went not about to put of their old conversation and to become new men: I hate and abhor, saith God, your sacrifices, your solemn feasts and your fasts.2 Offer me no mo oblations, for it is but lost labour. Your incense ⟨image 42⟩is abomination unto me, I have no pleasure in your sacrifices. I may not away with your new moons, your sabbaths. &c. Why soe For your hands, saith he, are full of blood. Your hearts are full of vengeance, your consciences are spotted and defiled with all kind of sins, your life is abominable in my sight, ye walk having no fear of God before your eyes. &c. What is then to be done▪ Be ye washed, saith he, be ye clean take a way your evil thoughts from mine eyes. Cease to do evil, learn to do well. Seek judgment, help the pore oppressed, be favourable to the comfortless, defend the widow.3 &c. Again God saith, wash thine hart from wickedness, y• thou mayest be helped. How long shall thy noisome thoughts remain with
thee? god hateth those fasts, those prayers those good deeds, as they call them, that come from a bloody conscience, a spotted & pocky soul, a defiled body & wicked life, as a certain▪ man saith,
It profiteth a man nothing at all to fast & pray & to do other good things of devotion, except the mind be refrained from ungodliness, & the tongue from back bitings. For god hath ever a principal respect to the hart of the doer of the work, as we see in y• history of the sacrifices of Abel and Cain.
then doth god approve the work, but if it be spotted with sin, god casteth it awai• appear it never so glistering and commē dabble in the sight• of the world.
MOreouer if we will faste a righte, we are not only commaunded to annointe oure heade, that is to say, to shew mercye to the pore people, but also to washe oute face, that is, to make our heartes cleane from al sinne ⟨image 41⟩thorow faithfull repētaunce, that we maye haue a pure conscience. For it is not inough to be beneficiall to other, excepte we also be beneficiall to oure selues. Thys shall come to passe, if we laboure withall mayne to haue a mynde pure and cleane from all carnall affectes, a bodye voide of wicked dedes, and a lyfe garnished wyth good workes.1 For what was the cause that God dyd caste awaye the fastes and solemne feastes of the Iewes, but only that they washed not theyr face, that is, they went not about to put of their old conuersacion and to become new men: I hate and abhorre, saythe God, youre sacrifices, youre solempne feastes and your fastes.2 Offer me no mo oblacions, for it is but lost labour. Your incense ⟨image 42⟩is abhominaciō vnto me, I haue no pleasure in your sacrifices. I maye not awaye with your newe mones, your sabbathes. &c. Why soe For your hāds, saith he, ar ful of bloude. Your heartes are full of vengaunce, youre consciences are spotted and defyled with all kinde of sinnes, your life is abhominable in my sight, ye walke hauinge no fear of God before your eies. &c. What is then to be done▪ Be ye wash•d, saith he, be ye clene take a wai your euil thoughts frō mine eies. Cease to do euil, learn to do wel. Seke iudgmēt, healpe ye pore oppressed, be fauourable to the comfortles, defend the widow.3 &c. Again God saith, washe thine hart frō wickednes, y• thou maist be healped. How long shal thy noisome thoughts remain wt ⟨image 42⟩the? god hateth those fastes, those praiers those good deds, as they cal them, that come frō a bloudy cōscience, a spotted & pocki soul, a defiled bodi & wicked life, as a certayn▪ man saith,4 It profiteth a mā nothīg at al to fast & pray & to do other good things of deuocion, except the minde be refrained from vngodlines, & the tung frō back bitings. For god hath euer a principal respect to the hart of the doer of the work, as we se in y• historie of the sacrifices of Abell and Cain.5 If the hart be pure, cleane & faithful,6 thē doth god approue ye worke, but if it be spotted wyth sinne, god casteth it awai• appear it neuer so glistering and commē dable in the sight• of the worlde.
1Why god did cast away the sacrifices, feasts and fasts of the Jews.Why god did cast awaye the sacrifices, feasts and fasts of the Iewes.
Offer not, sayeth the wise man, wicked gifts, for God will not ⟨image 43⟩receive them.1 Solomon also sa• eth, the sacrifices of the ungodly are abominable.2 That fast therefore that cometh not from a pure heart, from an uncorrupt conscience and from a godly life, pleaseth not God, but is abomination unto the Lord our God, yea it is by no means worthy the name of a fast. For Basilius Magnus sayeth,3 the true & christen fast is not only to abstain from meats but also to eschew evil things. And our golden mouthed Doctor saith:4 he that abstaineth from meat & not from evil works, appeareth to fast, but yet he fasteth not in deed. For look how much he fasteth unto men so much doth he eat before god, seeing he goeth forth still to sin.5 The ancient Doctor Origene saith also ⟨image 43⟩wilt thou that I show unto thee, what fast y• oughtest to fast? Fast from evil deeds, abstain from evil words, refrain from evil thoughts. &c. Such a fast pleaseth God Again. S, Hierome sayeth, then is the abstinence of the body commendable before God, when the mind fasteth from vices, For what doth it profit to make weak the body with abstinence, when the mind swelleth with pride? Hereunto pertaineth the saying of.6 S. Austen. The fasts of christen men, saith he, are rather to be observed spiritually then carnally. In consideration whereof, let us fast principally from our sins, least our fast be refused of the lord, as the fast of •he Jews were. What a fast is •his, that an impostor or deceitful ⟨image 44⟩fellow I can not tell who, should abstain from meats, which the Lord hath created, and yet waxeth fat with the fatness of sins? Have I chosen such a fast sayeth the Lord?7 Read the eight and fifty. Chapter of the Prophet Isaiah. And a little after he sayeth. The fast, which the most highest do approve and allow, is not only to leave of to refresh the body, but also to depart from evil deeds. In another place he also saith.8 The great and general fast is to abstain from iniquities and unlawful pleasures of the world▪ which is a perfect fast, that we forsaking ungodliness and the lusts of the world,9 should live in this world soberly, righteously and godly Of these authorities of the holy ⟨image 44⟩Doctors also do we learn, that the true Christen fast doth not only consist in the abstinence of meats, but also in the forsaking of sin.
Offer not, sayeth the wyse man, wycked giftes, for God wyll not ⟨image 43⟩receiue them.1 Salomon also sa• eth, the sacrifices of the vngodly are abhominable.2 That fast therfore that cōmeth not from a pure harte, from an vncorrupt conscience and from a godlye life, pleaseth not God, but is abhominacion vnto the Lorde oure God, yea it is by no meanes worthye the name of a faste. For Basilius Magnus sayeth,3 the true & christen faste is not only to abstayne from meates but also to eschewe euill thynges. And oure golden mouthed Doctoure saith:4 he that abstaineth frō meat & not frō euil works, appereth to fast, but yet he fasteth not in dede. For loke how much he fasteth vnto mē so much doth he eat before god, seing• he goeth forth stil to sin.5 The auncient Doctour Origene saith also ⟨image 43⟩wilt thou that I shewe vnto the, what fast y• oughtest to fast? Fast from euil dedes, abstain from euill woordes, refraine from euill thoughts. &c. Suche a fast pleaseth God Agayne. S, Hierome sayeth, then is the abstynence of the bodye commendable before God, when the mind fasteth from vices, For what dothe it profit to make weake the bodye with abstinence, when the mind swelleth with pride? Hereunto pertaineth the sayinge of.6 S. Austen. The fastes of christen men, saythe he, are rather to be obserued spiritually then carnally. In considera•ion wherof, let vs fast principal•y from our sins, least our fast be refused of the lord, as the faste of •he Iewes were. What a fast is •his, that an impostore or deceitful ⟨image 44⟩
Therefore if we intend to fast a right, and to make our fast acceptable to God, let us provide earnestly, that our fast proceed from a pure and clean heart, void of all carnal affects, stuffed full of faith and charity, and altogether studious of true innocency and unfeigned godliness. So shall it come to pas, that both our fasts and all that ever we do according to gods word, shall highly please God. Hitherto have we heard what it is to anoint the head and to wash the face. Now remaineth to declare what it is to fast in secrete.
Therefore if we entende to faste a right, and to make our fast acceptable to God, let vs prouide earnestlye, that oure faste procede from a pure and cleane heart, voyd of al carnall affectes, stuffed ful of faithe and charitie, and altogether studious of true innocencye and vnfained godlines. So shal it come to pas, that both our fastes and all that euer we do according to gods worde, shal highly please God. Hitherto haue we hearde what it is to annoint the head and to washe the face. Nowe remaineth to declare what it is to fast in secrete.
TO fast in secrete,1 is not to keep our selves close from the sight of men, and so hiding our selves in privy corners to abstain from meat, but not to hunt and hawk after vain glory nor the praise of men,2 for our fasting, nor to seek to be seen of men while we fast to the end, that they may commend & praise us, as the hypocrites did, whom Christ reproveth for their vain glory and ambition, & saith, they have their reward, not of god but of men. We are counted before god then to fast in secrete, when we fast with such a mind, that we would fast in deed, though no man living did see us, and when we regard more the accomplishment of gods will and the subjection and taming of our body, then all the glory ⟨image 45⟩and praise that man can give unto us.3 It is lawful for a Christen man to fast,4 to pray to give alms, or to do any other good work before the world, so that the desire of worldly praise and vain glory be not in his mind. For our saviour Christ saith let your light so shine before men that they may see your good works & glorify your father which is in heaven S. Paul also saith, be such as no man can complain on,5 and the unfeigned sons of God without rebuke in the mids of a crooked and perverse nation, among whom see that ye shine as lights in the world, holding fast the word of life.6 Again. S. Peter counseleth us, that where as some backbite us as evil doers, we should lead an honest and godly life among ⟨image 46⟩them, that they seeing our good works may praise God in the day of visitation. But if we seek any praise of men,7 and desire to be magnified for our good deeds doing, verily then have we our reward not of God but of the world. For there is not a more pestiferous infection to poison any good work, that it should lose the reward before God, then the desire of vain glory & worldly praise.8 For that it is, which Christ condemneth in the alms deeds, prayers and fasts of the hypocrites.9 S. John Chrysostom saith, they that so fast, ye they please men rather then God, they have a labour concerning the affliction of the body, b•t through vain glory they can have no reward of their labour with god, which when they ought to do it only for religion or ⟨image 46⟩faiths sake, had rather to seek y• vain glory of the world. And therefore saith the Lord,10 verily I say unto you, they have received their reward. S.
TO faste in secrete,1 is not to keepe oure selues close from the sighte of men, and so hydinge our selfes in priuy corners to abstaine frō meate, but not to hunte and hawke after vaine glorye nor the prayse of men,2 for our fastinge, nor to seke to be sene of men whyle we faste to the ende, that they may commend & prayse vs, as the hipocrites did, whome Christ reproueth for their vaine glory and ambicion, & saith, they haue their reward, not of god but of mē. We ar counted before god then to fast in secrete, whē we fast with such a minde, yt we wold fast in dede, thoughe no man liuinge did se vs, aud when we regarde more the accōplishment of gods wyll and the subieccion and taming of our body, then al the glorye ⟨image 45⟩and praise that man can giue vnto vs.3 It is lawful for a Christen man to fast,4 to praye to geue almes, or to do anye other good work before the world, so that the desire of worldly praise and vain glorye be not in his minde. For our sauiour Christ saith let your light so shine before mē that they may se your good works & glorify your father which is in heauen S. Paul also saith, be such as no man can complaine on,5 and the vnfained sonnes of God without rebuke in the myds of a crooked and peruerse nacion, among whō se that ye shine as lyghtes in the world, holding fast the worde of life.6 Again. S. Peter counceleth vs, that where as some backebite vs as euil doers, we shuld leade an honest and godlye life among ⟨image 46⟩them, that they seinge oure good workes maye prayse God in the daye of visitacion. But if we seke anye prayse of men,7 and desyre to be magnified for our good dedes doinge, verely then haue we our rewarde not of God but of the worlde. For there is not a more pestiferous infeccion to poisonne anye good woorcke, that it shuld lose the reward before God, then the desyre of vaine glory & worldlye prayse.8
1What it is to fast in secrete.What it is to faste in secrete.
3It is lawful to do any good deed in y• sight of men, so y• vain glory be absent.It is lawful to do anye good deede in y• syghte of men, so y• vayne glorye be absente.
Austen also saith, some good things may be done, & yet they not doing them well, of whom they are don. For it is a good thing to help a man y• is in jeopardy & in danger,1 namely if he be an in innocent. But he that doth this good deed▪ if he doth it because he loveth the praise of men rather than the glory of god, it is not good y• he doth, for as much as he y• doth it, is not good. For God forbid, y• that should be or be counted a good will, which glorieth in other, or in it self,2 & not in the lord. Hereto pertaineth the saying of. S. Ambrose when thou fastest, boast not thy self, nor brag not of it, for in so doing thy fast profiteth the ⟨image 47⟩nothing. Those things that are done unto ostentation & boasting continue not to be recompensed in the world to come, but they are consumed & brought to nought with the reward of present things. Of eschewing vain glory our saviour Christ gave us no table examples in all his doings. When he had healed the Leper,3 he said unto him, see thou tell no man.4 After that he had restored the two blind men to their sight, he charged them, that no man should know of it.5 And when he had made whole the dumb and deaf man, he commanded them that were present that they should tell it no man. In all these his doings and such like he gave us example to •le vain glory & worldly praise and only to seek the glory & honour ⟨image 47⟩of god,6 and that we should rejoice and glory in nothing but in god alone,7 as it is written, he that rejoiceth, let him rejoice in the lord Therefore all the works that we do, whether they be prayer, fasting alms deed, watching, visiting of the sick, comforting of the prisoners, or any other that be agreeable to the word of God, we must do them with a single mind, and with such an heart, as being altogether estranged from vain glory and worldly praise, seeketh only the honour of god & the accomplishment of his most blessed will. So shall we do our works in secrete, and our father,8 which seeth in secrete shall recompense us openly
Austē also saith, some good thinges may be done, & yet they not doing them wel, of whom they ar don. For it is a good thīg to healp a man y• is in ieopardy & in daunger,1 namely if he be an in innocent. But he that dothe this good dede▪ if he doth it because he loueth the praise of menne rather thē ye glori of god, it is not good y• he doth, for as much as he y• doth it, is not good. For God forbid, y• that shuld be or be coūted a good wil, which glorieth in other, or in it self,2 & not in ye lord. Hereto pertaineth ye saying of. S. Ambrose when thou fastest, boaste not thy selfe, nor bragge not of it, for in so doynge thy faste profyteth the ⟨image 47⟩nothing. Those thinges that are done vnto ostentacion & bosting continew not to be recompensed in the world to come, but they are consumed & brought to noughte with the rewarde of present thinges. Of exchewinge vaine glory oure sauiour Christe gaue vs no table examples in al his doings. When he had healed the Leper,3 he said vnto him, se yu tel no man.4 After that he hadde restored the two blinde men to theyr syght, he charged them, that no man shuld knowe of it.5 And when he hadde made whole the dūme and deafe man, he commaunded them that wer present that they shuld tel it no man. In al these his doinges and such like he gaue vs exāple to •le vain glory & worldly praise and onli to seke the glori & honor ⟨image 47⟩of god,6 and that we shuld reioice and glorye in nothing but in god alone,7 as it is wrytten, he that reioiseth, let him reioise in the lord Therfore all the workes that we do, whether thei be praier, fasting almes deede, watching, visiting of the sicke, comforting of the prisonners, or ani other that be agreable to the word of God, we must do them with a single minde, and with such an heart, as being altogether estraūged from vain glory and worldly praise, seketh onli the honour of god & the accōplishment of his most blessed will. So shal we do our workes in secrete, and oure father,
Thus have we heard both what the true & christen fast is, & also how we ought to fast. Let us ⟨image 48⟩now fall in hand with the third and last part of this treatise, and so make an end,
Thus haue we hearde boothe what the true & christen fast is, & also how we ought to fast. Let vs ⟨image 48⟩nowe fall in hand wyth the third and laste parte of thys treatyse, and so make an ende,
The use yea rather the abuse of fasting in the Popes kingdom1 was very wicked and worthy to be abhorred of y• faithful. For besides the fondness of the simple people in abusing the noble virtue of fasting for want of knowledge unto many and sundry superstitious and ungodly purposes as partly heretofore we have heard: there have not wan ted among them that proofs divinity which both in their sermons and writings corrupted the true and godly use of fasting. For they have taught, that fasting of it self is so worthy a virtue, ⟨image 48⟩and of so great power, that it is able to satisfy for since,2 to appease the wrath of God, to reconcile us to god, to deserve righteousness and to win everlasting life. This doctrine is an enemy to the free grace of god, injurious to the fruits and merits of Christs passion and by no means to be received of the faithful Christians.3 For all be it fasting be without doubt a worthy fruit of repentance, and pleaseth God, when he that fasteth, humbleth him self in the sight of God, confesseth his sin, repenteth him of his misdeeds, calleth for mercy, believeth to be forgiven for Christs sake, and studieth earnestly from hence forth to lead a life ⟨image 49⟩conformable to the rule of gods word, yet is it not of such virtue in it self, that it is able to bring unto us those good things which we look for at the hand of God through Christ our Lord, I mean the favour of God, the forgiveness of sins, the gift of the holy ghost, a new heart stuffed with spiritual affects, righteousness, peace, quietness of conscience, and everlasting life.
THe vse yea rather the abuse of fasting in the Popes kingdome1 was verie wicked and worthye to be abhorred of y• faithfnll. For besides the fondnesse of the symple people in abusing the noble ve•tue of fasting for want of knowledg vnto many and sundrye superstic•ous and vngodlye purpos•s as partelye heretofore we haue heard: ther haue not wā ted among them that profes diuinitie whych both in their sermōs and writyngs corrupted the true and godlye vse of fastynge. For they haue taughte, that fastynge of it selfe is so worthye a vertue, ⟨image 48⟩and of so greate power, that it is hable to satysfye for synnes,2 to appease the wrathe of God, to reconcile vs to god, to deserue righteousnesse and to wynne euerlastynge lyfe. Thys doctryne is an enemye to the free grace of god, iniurious to the fruites and merites of Christes passion and by no meanes to be receiued of the faithfull Christians.3 For all be it fastinge bee wythoute doubte a worthye fruite of repentaunce, and pleaseth God, when hee that fasteth, humbleth hym selfe in the syghte of God, confesseth hys synne, repenteth hym of hys mysdedes, calleth for mercye, beleueth to bee forgeuen for Christes sake, and studyeth earnestly frō hēce forth to lead a life ⟨image 49⟩comformable to the rule of gods worde, yet is it not of such vertue in it selfe, that it is hable to bring vnto vs those good things which we looke for at the hande of God thorowe Christe oure Lorde, I meane the fauoure of God, the forgiuenes of sinnes, the gifte of the holye ghoste, a newe hearte stuffed with spiritual affects, righteousnes, peace, quietnes of conscience, and euerlastinge life.
1The manner of fasting in the Pop• kingdom was wicked.The manner of fasting in the Pop• kīgdome was wycked.
2The erroneous doctrine of y• Papists concernyu• Fasting.The erroneous doctryne of y• Papystes cōcernyu• Fastynge.
3Fasting is a fruit of repentance.Fastynge is a fruite of repentaunce.
These be the singular and free gifts of God, given only of him to so many as be borne a new by the holy ghost, and believe in him. If the fasts of the holy men of whom we heard here to fore had been directed unto that end, that is, if by their fasts they had sought to be justified,1 and turned their eyes from that blessed ⟨image 49⟩seed, in whom all nations of the earth were promised to be blessed, so had their fasts been no• commended but discommended of God, not favoured but abhorred, not received but rejected.
These be the singulare and free giftes of God, geuen only of him to so manye as be borne a newe by the holye ghost, and beleue in him. If the fastes of the holy men of whome we hearde here to fore had bene directed vnto that end, that is, if by their fastes they had soughte to be iustified,1 and tourned theyr eyes from that blessed ⟨image 49⟩sede, in whome all nacions of the earthe were promised to be blessed, so had theyr fastes bene no• commended but discommended of God, not fauoured but abhorred, not receiued but reiected.
But their fasts came from a penitent and faithful heart toward God, and were exercised of them unto godly purposes, as we have heard, they seeking salvation only at the merciful hand of God for the promised seed sake therefore were both they and their fasts allowed of God.1 Let us therefore learn the true use of fasting, that we may know to what end our fasts ought to be directed, least while we seek for medicine, we find poison, and receive for salvation, damnation.
But theyr fastes came from a penitent and faithful heart toward God, and were exercised of them vnto godly purposes, as we haue hearde, they seekinge saluacion onlye at the mercyfull hande of God for the promysed seede sake therefore were boothe they and theyr fastes allowed of God.1 Let vs therefore learne the true vse of fastinge, that we maie knowe to what ende oure fastes oughte to be directed, least while we seke for medicine, we find poison, and receiue for saluacion, damnaciō.
1The fasts of the old Fathers.The fasts of the olde Fathers.
First forasmuch as the life of man upon earth is nothing1 else then a warfare and continual afflict with her ghostly enemies,2 seeing also that the flesh without ceasing through the subtle suggestion of satan lusteth contrary to the spirit, so that man in this vale of misery is never at quiet, nor hath so much leisure as once to breathe, so greatly on every side is he besieged and compassed about with cruel enemies, which assaulteth him, and tempteth him vehemently that except he strongly fight against him with the weapons of the Lord, and also if he giveth not diligent watch, he straightways falleth into his adversaries hands ⟨image 50⟩and is utterly undone. It is convenient, that whosoever intendeth to get a glorious and triumphant victory over his enemies, and not like a coward either to be put to flight, or else to be overcome, and for ever and ever perish but rather valiantly to fight and never to cease till he hath subdued his enemies, that he striving courageously may obtain that reward,3 which is promised to so many as fight lawfully, even the crown of glory and the inheritance of everlasting joy, it is convenient, I say, that he seeketh all means possible to avoid the danger of his enemies, and so to behave him self in all his doings that his ⟨image 51⟩adversaries may have no interest in him, nor spy any void place about him where they may give the first adventure, and by this means be encouraged not only to assail him, but also to vanquish him. And for as much as the devil our head enemy goeth about not only him self like a roaring Lion seeking whom he may devour,4 but besides innumerable thousands of wicked spirits, which pertain to his army,5 and are ready at every moment to seek the destruction of man, hath also two special servants, which daily procure our utter subversion, I mean the world and the flesh, the one being his waiting man, the other his hand maid, ready at every hour to assail and to subdue ⟨image 51⟩man, if diligent watch be not given on our behalf:
FYrste forasmuche as the lyfe of manne vpon earthe is nothinge1 els then a warrefare and contynuall aflycte wyth her ghostly enemies,2 seinge also that the fleshe withoute ceasing thorowe the subtile suggestion of sathan lusteth contrarye to the spirite, so that man in thys vale of miserye is neuer at quiet, nor hathe so much leasure as once to breathe, so greatlye on euery side is he besieged and compassed aboute with cruel enemies, which assaulteth him, and tēpteth hym vehementelye that excepte hee stronglye fyghte agaynste hym wyth the weapons of the Lorde, and also yf hee geueth not dylygente watche, hee streyghtwayes falleth into his aduersaries hāds ⟨image 50⟩and is vtterly vndone. It is conneniente, that whosoeuer entendeth to gette a gloryous and triumphante victorye ouer hys enemyes, and not lyke a cowarde eyther to be putte to flyghte, or els to be ouercome, and for euer and euer pearish but rather valeauntlye to fyghte and neuer to cease tyll he hathe subdued hys ennemyes, that he striuinge couragiouslye maye obtaine that rewarde,3 whiche is promysed to so manye as fyghte lawefullye, euen the crowne of glorye and the enherytaunce of euerlastynge ioye, it is conuenyente, I saye, that hee seeketh all meanes possyble to auoyde the daunger of hys ennemyes, and so to behaue him self in al his doings that his ⟨image 51⟩aduersaries mai haue no interest in him, nor spye anye voyde place aboute him where they may giue the fyrste aduenture, and by thys meanes be encouraged not only to assaile him, but also to vāquish him. And for as muche as the deuil oure heade e•nemie goeth about not only hym self lyke a roringe Lion sekynge whome hee maye deuoure,4 but besides innumerable thousandes of wycked spirits, which pertaine to his armye,5 and are ready at euery moment to seeke the destruccion of man, hathe also two speciall seruauntes, whiche daylye procure oure vtter subuersion, I meane the worlde and the fleshe, the one beinge his waitinge man, the other his hande maide, readye at euery hour to assayle and to subdue ⟨image 51⟩
and forasmuch as among these our deadly adversaries the flesh is the most present and mortal foe, and an household enemy ever at home and never without, even with in our own breast, carried about with us wheresoever we goo, and accompanying us what so ever we do and continually provoking us unto those wicked acts,1 which strive against the heavenly motions of gods holy spirit, that by this means she may do her master the devil great pleasure by bringing us to destruction: if we intend to subdue and get the victory of this our household enemy the flesh, let us know for a certainty, that there is not a more speedy ⟨image 52⟩way nor a more present remedy against her assaults, then godly fasting is, which enemy, that is the flesh, being once subdued, the foreign enemies shall the easelier be kept out, and we live in the more quietness by the help of God's spirit and fervent prayer.
and forasmuch as amonge these our deadlye aduersaryes the flesh is the mooste presente and mortall foo, and an houshoulde ennemye euer at home and neuer without, euen with in oure owne brest, caryed aboute with vs whersoeuer we goo, and accompanyinge vs what so euer we do and continuallye prouokinge vs vnto those wicked acts,1 which striue against the heauenlye mocions of gods holye spirite, that by this meanes she maye doo her master the deuill greate pleasure by bringing vs to destruccion: if we entende to subdue and get the victory of thys oure houshoulde ennemye the fleshe, let vs knowe for a certentie, that ther is not a more spedye ⟨image 52⟩waye nor a more presente remedy agaynst her assaultes, then godlye fastinge is, which enemy, that is the flesh, beinge once subdued, the forayne ennemyes shal the easelier be kept oute, and we liue in the more quietnesse by the healpe of goddes spirit and feruente prayer.
felow I can not tel who, shuld abstaine from meates, whych the Lorde hath created, and yet waxeth fatte with the fatnes of sins? Haue I chosen suche a faste sayeth the Lorde?
Reade the eighte and fiftie. Chapter of the Prophete Esaye. And a little after he sayeth. The faste, which the most highest do approue and allowe, is not onlye to leaue of to refresh the body, but also to depart from euyll dedes. In a nother place he also saithe.
The great and generall faste is to abstaine from iniquities and vnlawefull pleasures of the worlde▪ whyche is a perfecte faste, that we forsakinge vngodlines and the lustes of the worlde,
S. Ihon Chrisostome saith, they that so fast, ye thei plese men rather then God, they haue a labour concerning the afliccion of the body, b•t thorow vain glory thei cā haue no reward of their labour with god, which whē they ought to do it onl• for religion or
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faithes sake, had rather to seke y• vain glory of the world. And therfore saith the Lord,
