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.
And hear begin we to learn the true use of fasting, and to know unto what end our fasts ought to be directed. The first true and godly use of fasting is to subdue the flesh, to mortify her beastly affects, and to repress the wild & rank motions thereof, that it may be subject and obedient to the spirit as an handmaid to her mistress, or a servant to his Lord. ⟨image 52⟩For all be it God hath made us of two parts, that is, of body and spirit, yet hath he ordained the spirit to be ruler, and the flesh to be in subjection to the spirit.1 But not with standing the flesh (such is her wild disobedience and disobedient wildness) can by no means abide to submit her self to the rule of the spirit, but continually striveth to have the upper hand, and contrary to gods appointment to make the spirit subject unto her The spirit provoketh unto humility, Charity, Patience, quietness, continence, pureness of life, moderate eating and drinking. &c. The flesh contrariwise calleth unto pride, haughtiness of mind, envy, malice vengeance discord, whoredom, avoutry, gluttony ⟨image 53⟩dronkenship. &c. So that there is a continual convict between the spirit & the flesh▪ who shall have the victory as. S. Paul sayeth If the flesh subdueth the spirit, then perish we,2 but if the spirit according to God's ordinance beareth rule, and hath the flesh in subjection, then well are we. Now that this may be brought to pass, godly & Christen abstinence shall help greatly.
For there is nothing that so tameth and bringeth under the wild and unruly lusts of the flesh, as fasting and abstinence, even as there is nothing that maketh a wild and fierce horse so tame and obedient to his master as the withdrawing of his hay, oats, bread, and such other provender. They therefore that will
⟨image 53⟩
use their fast a right and unto a godly end, must first direct it unto this purpose, that by the exercise thereof they may bridle the wantonness of the flesh, and refrain their bodies from sin that the spirit,
which is a precious thing before God, may be quiet, or else all other exercises & travails although never so painful, are vain. To this use served the fasts of many godly both men and women in times paste, that the body being mortified, the spirit might the more freely attend on God.
ANd heare begin we to learn the true vse of fastinge, and to know vnto what end our fastes ought to be directed. The fyrste true and godlye vse of fastynge is to subdue the fleshe, to mortifye her beastelye affectes, and to represse the wilde & ranck mocions thereof, that it maye be subiecte and obediente to the spirite as an handmaide to her mastres, or a seruaunte to his Lord. ⟨image 52⟩For al be it God hathe made vs of two partes, that is, of bodye and spirite, yet hath he ordayned the spirite to bee ruler, and the fleshe to bee in subieccion to the spirite.1 But not wyth standynge the fleshe (suche is her wylde disobedience and disobedient wyldenesse) canne by no meanes abide to submyt her selfe to the rule of the spirite, but continuallye stryueth to haue the vpper hand, and contrarye to gods appoinmente to make the spirit subiect vnto her The spirite prouoketh vnto humilitie, Charitie, Pacience, quyetnesse, continencye, purenesse of lyfe, moderate eatynge and drinkinge. &c. The flesh contrariwise calleth vnto pride, hautynesse of mynde, enuye, malice vengaunce discord, whordō, auoutry, glotoni ⟨image 53⟩dronkenship. &c. So that ther is a continual con•icte betwene the spirite & the fleshe▪ who shal haue the victorye as. S. Paule saieth If the flesh subdueth the spirite, then pearyshe wee,2 but if the spirite accordynge to goddes ordynaunce beareth rule, and hathe the fleshe in subieccion, then well are we. Nowe that thys maye be broughte to passe, godly & Christen abstinence shall healp greatlye.3 For there is nothinge that so tameth and bringeth vnder the wylde and vnrulye lustes of the flesh, as fasting and abstinēce, euen as there is nothing that maketh a wilde and fearce horsse so tame and obedyent to his master as the withdrawing of his haye, otes, breade, and suche other prouender. They therefore that wyl ⟨image 53⟩vse theyr faste a ryghte and vnto a godlye ende, muste fyrste directe it vnto this purpose, that by the exercyse thereof they may brydle the wantonnes of the fleshe, and refraine theyr bodyes frō sin that the spirite,4 whiche is a precious thinge before God, maye be quiet, or els all other exercises & trauails although neuer so painfull, are vayne. To thys vse serued the fastes of manye godlye bothe men and women in tymes paste, that the bodie beinge mortified, the spirite might the more frely attend on God.
1The rebellion of the flesh against the spirit.The rebellion of the fleshe against the spirite.
2Galath. v
3Fasting tameth the flesh.Fastynge tameth the flesh.
The prince like Prophet sayeth, I put on sack cloth and humbled my soul with fasting.1 This holy Prophet and king used fasting to this end, that he might bring his body low and in subjection to ⟨image 54⟩the spirit, that the ungodly lusts thereof might no more rage & rule in him as they did,2 what time he took Bathsheba the wife of Uriah & lay with her, & that he might freely enjoy her, caused her husband to be slain in battle.3 In another place he also sayeth, my knees are weak through fasting, my flesh dried up for want of fatness. We read likewise,4 that that most virtuous Queen Esther brought her body very low with fasting Again.5 S. Paul sayeth of him self, I chastise and tame my body, and bring it into subjection, least by any means it come to pas that when I have preached to other, I my self should be cast away These with many other chastised and tamed their bodies with ⟨image 54⟩fasting, that the spirit might have free course unto God and be occupied about heavenly things. After this manner ought all true Christians to do, that the body being kept in subjection, the spirit may rule and have the overhand, and by no means to follow the wicked manner of the papists, which in their fasts abstain from gross flesh, & devour all kind of dainty and fine fish, which make their bodies much more prone to lewdness, then the eating of flesh, and also bringeth the spirit into miserable servitude & bondage. O ungodly manner of fasting.
The prince like Prophet saieth, I putte on sacke cloth and humbled my soul with fasting.1 This holy Prophet and kinge vsed fastinge to thys ende, that hee mighte bringe his bodye lowe and in subieccion to ⟨image 54⟩the spirit, that the vngodli lustes thereof myghte no more rage & rule in hym as they dyd,2 what time he tooke Bothsaba the wyfe of Urias & laye wyth her, & that he myghte freelye enioie her, caused her husbande to bee slayne in battell.3 In another place hee also sayeth, my knees are weake thorowe fastinge, my fleshe dryed vp for want of fatnes. We reade lykewyse,4 that that mooste vertuous Quene Esther broughte her bodye verye lowe wyth fastinge Agayne.5 S. Paul sayeth of him selfe, I chastise and tame my bodye, and bring it into subieccion, least bi any means it come to pas that when I haue preached to other, I my self shuld be cast awai These with manye other chastysed and tamed theyr bodyes with ⟨image 54⟩fastinge, that the spirite myghte haue free course vnto God and bee occupyed aboute heauenlye thynges. After thys manner oughte all true Christians to do, that the bodye being kept in subieccion, the spirite maye rule and haue the ouerhande, and by no meanes to follow the wycked maner of the papists, whych in theyr fastes abstain frō grosse fleshe, & deuoure all kynde of deinty and fine fishe, whiche make theyr bodies muche more prone to lewdnes, then the eatyng of flesh, and also bringeth the spirit into miserable seruitute & bondage. O vngodlye manner of fastinge.
Unto this taming,1 chastening subduing & mortifying of y• flesh by y• true use of fasting ⟨image 55⟩doth. S. Austen exhort us, saying: Let our flesh be continually subject to our soul, and serve it as an handmaid doth her Masters. Let us not suffer our body to be overlusty, least […] war against the spirit, but always let the flesh be subject that it obey the commandment of the holy ghost.2 Neither let us suffer the handmaid to wax to rank, lest she set light by her mistress, but rather let her obey all her commandments and do her service. For as horses must be bridled, so must our bodies be restrained with fasting, watch & prayer For as if the guides of chariots do give their horse the reins they draw them into head long down falls so if our body be not bridled, the soul and it both ⟨image 55⟩together slip into the deep pit of hell. Let us therefore be good and expert Carters or Chariot drivers to our body, that we may go the rig•twai. &c.3 Again he sayeth fasting swageth the intemperance and unruliness of the body, and represseth or keepeth under the troubio•s motions & raging lusts thereof. It causeth the soul to •e at liberty and not to be oppressed of the flesh, as the Lord saith, take heed that your hearts be not overcome with surfeiting & drunkenness.4 For when the soul is delivered from to much eating & drinking, then doth it consider it self the b•tt•r, & wayeth in what case it standeth. For as a man in a filthy glass seeth not him self such one as he is in deed, so likewise if he be overladen with to much eating ⟨image 56⟩and drinking, he thinketh him self to be another manner of man then he is. Yea then is he provoked unto sensuality and filthy lust, moved unto anger, puffed up with pride, & stirred unto lechery. In respect whereof the Apostle sayeth, be not drunk with wine,5 wherein is unhonest behaviour. But if the body be kept in order, and accustomed with fasting, then doth the soul know the better, with what devotion she ought to serve her redeemer. Fasting therefore is very necessary. Hereunto pertaineth y• saying of.6 S. John golden mouth The abstinence fro meats is received for this purpose, y• it should restrain the rigour & fierceness of y• flesh to make it obedient to the spirit, even as an horse is to his keeper.
VNto this taming,1 chastining subduing & mortifying of y• flesh by y• true vse of fasting ⟨image 55⟩dothe. S. Austen exhort vs, sayinge: Let oureflesh be continuallye subiecte to oure soule, and serue it as an handmaide dothe her Masters. Lette vs not suffer oure bodye to be ouerlustye, least 〈…〉 warre against the spirite, but alwayes let the fleshe be subiecte that it obei the commaundement of the holye ghost.2 Neither let vs suffer the handmaide to waxe to rancke, leaste she set lyght by her maistres, but rather let her obey all her commaundementes and do her seruise. For as horses must be brideled, so muste our bodies be restrained with fasting, watch & prayer For as if the guides of chariots do giue their horsse the reanes thei draw them into head long down fals so if our body be not brideled, the soul and it both ⟨image 55⟩together slip into the depe pit of hel. Let vs therfore be good and experte Carters or Chariot dryuers to our body, that we may go the rig•twai. &c.3 Again he saieth fasting swageth the intemperancye and vnrulines of the bodye, and represseth or keepeth vnder the troubio•s mocions & raging lustes therof. It causeth the soul to •e at liberty and not to be oppressed of the flesh, as the Lorde saith, take hede that your hartes be not ouercom with surfetyng & drōkēnes.4 For whē the soul is deliuered frō to much eating & drinking, then doth it consider it selfe the b•tt•r, & waieth in what case it standeth. For as a mā in a filthye glas seeth not him selfe such one as he is in deede, so likewise if he be ouerladen wyth to muche eatynge ⟨image 56⟩and drinckynge, he thincketh him selfe to be another manner of man then he is. Yea then is hee prouoked vnto sensualilitie and filthye luste, moued vnto anger, puffed vp with pride, & stirred vnto letchery. In respecte wherof the Apostle sayeth, be not dronke wyth wyne,
For he that fasteth, must above all things refrain anger, learn meekness and gentleness, have an heart contrite, and such one as may repel and put back unclean concupiscences & lusts He must also set before his eyes alway the eye of the everlasting judge and y• judging place that can not be corrupted. Again he must by his money be made the better by distributing it to the pore, & have rule over it. He must be liberal in giving alms & receive into his hart no evil against his neighbour,1 as Isaiah speaking in y• person of god saith: have I chosen this fast, saith the lord? Though thou wry about thy neck like an hoop, and strewest under the sackcloth and ashes, yet will not I regard thy fast saith the lord. What fast then, ⟨image 57⟩tell me? Loosen, saith he, the bonds of the wicked bargains, break thy bread to the hungry bring the pore man that hath no house into thy house. If thou doest these these things, saith he, then shall thy light break forth as y• morning light and thy health shall spring right shortly. Hast thou now seen (my well beloved) what y• true fast is? Let us look upon this fast, and let us not think, as many do, y• fasting standeth in this point, if we continue without any dinner till it be night. S. Hierome also sayeth: Satiety or fullness is to be eschewed even of y• most vile meats. For there is nothing y• so overwhelmeth y• mind, as a full belly. Thus have we herd that the first & principal use of fasting is to tame, chastise, subdue & mortify ⟨image 57⟩the flesh,2 y• it resist not, but rather obey the rule of y• spirit as an hand maid, her mistress, or an horse his keeper. But this is to be considered in our fasting, y• we do not with our unmeasurable fasts so make weak & feeble the body, that it be able to serve neither God, nor our neighbour, nor yet our selves, & by this means utterly quench the use & working of the spirit, as we read that many in times past have done, such fasts please not God. This commandment therefore of S Paul is to be observed in all our fasts, Make not provision,3 saith he, for the flesh to fulfil the lusts of it. An horse that is to much delicate lyfed, casteth his master, again if he be kept to hungry, he fainteth in the mids of the journey, & doth not his office. A mean therefore ⟨image 58⟩is to be had as in feeding of the horse, so likewise in ordering of the body. We live not to eat, but we eat to live.
For he that fasteth, muste aboue all thinges refraine anger, learne mekenes and gentlenes, haue an hearte contrite, and such one as may repel and put backe vncleane concupiscences & lusts He muste also set before his eies alway the eye of the euerlastinge iudge and y• iudgeing place that canne not be corrupted. Againe he muste by his monye be made the better by distributing it to the pore, & haue rule ouer it. He must be liberal in geuing almes & receiue into his hart no euil against his neighboure,1 as Esaye speaking in y• persō of god sath: haue I chosen this fast, sayth the lord? Thoughe thou wrye aboute thy necke lyke an hoope, and strowest vnder the sackeclothe and ashes, yet wyll not I regard thy fast saith the lord. What fast thē, ⟨image 57⟩tel me? Losen, saith he, the bonds of the wicked bargaines, breake thy breade to the hongry bringe the pore man that hath no house into thi house. If thou doest these these things, saith he, thē shal thy light breake forth as y• morning light and thy health shal spryng right shortly. Hast thou now sene (my welbeloued) what y• true fast is? Let vs loke vpō this fast, and let vs not thincke, as many do, y• fastinge standeth in this pointe, if we continewe without any dinner til it be night. S. Hierome also saieth: Satietie or fulnes is to be exchewed euen of y• most vyle meats. For ther is nothing y• so ouerwhelmeth y• mind, as a ful bellye. Thus haue we herd that the first & principal vse of fastinge is to tame, chastise, subdue & mortifi ⟨image 57⟩the flesh,2 y• it resist not, but rather obei the rule of y• spirit as an hād maide, her maistres, or an horsse hys keper. But this is to be cōsidered in our fasting, y• we do not with our vnmeasurable fasts so make weake & feable the bodye, that it be hable to serue neyther God, nor our neighbour, nor yet our selues, & by this meanes vtterly quench the vse & workyng of the spirit, as we rede that many in times past haue done, such fasts please not God. This commaūdement therfore of S Paul is to be obserued in al our fasts, Make not prouisiō,
1Isaiah. […]Esay. 〈…〉
2A Rule to be observed in fasting.A Rule to bee obserued in fastyng.
The second cause why we ought to use fasting is,1 that we abstaining from meats, may have to give unto the pore and hungry the more liberally. For this kind of fasting pleaseth God greatly, when he seeth that we have so put on the bowels of tender mercy & are led with such and so hearty compassion toward our pore neighbour, that we can not find in our heart he should want, yea rather then he should lack, we will spare it out of our own belli & give it him, god right well accepteth this fast, and blesseth the faster with plenty and abundance, as the wise man saith ⟨image 58⟩He that hath pity on the poor,2 maketh the Lord his debtor, and look what he layeth out, it shall be payed him again. Unto this manner of fasting doth God exhort us by the Prophet,3 where he sayeth, break thy bread to the hungry, and lead the needy and wayfaring men into thine house. When thou seest a naked man, cover him, and despise not thy flesh. What it is to break thy bread to the hungry, we heard afore in the .xiii. chapter.4 The angel of God told Thobye▪ that when fasting prayer and alms deeds go together, that is good and accepted in the Lords sight It is written in a certain •oke called Pastor (the author whereof5 they say Hermas. S. Pauls disciple was) on this manner: On that day that thou shalt fast, ⟨image 59⟩thou shalt taste nothing at all but bread and water, & when thou hast counted the quantity of the meat that thou wast wont to eat on the other days, the cost y• thou shouldest make on that day that thou fastest lay it up,6 & give it to the widow, to the fatherless children, or to the poor man, and so shalt thou fast a good fast, that he which hath received it of thee, may fill his soul, and that his prayer may go unto the lord for thee. If thou fulfillest thy fast on this manner, as I command thee, thy sacrifice shall be acceptable to the Lord, and thy fast shall be written in the book of life.7 Origen saith, we find in a certain book, that the Apostles said, blessed is he that fasteth to this end, that he may nourish the poor man.8 The fast of such one is wonderfully accepted before ⟨image 59⟩God. Hereto pertaineth the saying of.9 S. Austen, mercy did commend and greatly set forth the prayer and fasting of Cornelius.10 For he being rich and a wealthy man fasted.
THe seconde cause whye wee ought to vse fastinge is,1 that we abstaining from meates, maye haue to giue vnto the pore and hongry the more liberallye. For this kind of fasting pleaseth God greatly, when he seeth that we haue so put on the bowels of tender mercy & are led with such and so harty compassion toward our pore neighbour, that we can not finde in our hearte he shulde want, yea rather then he shoulde lacke, we wil spare it out of oure own belli & giue it him, god right wel accepteth this fast, and blesseth the faster wyth plentye and abundaunce, as the wisemā saith ⟨image 58⟩He that hath pitie on the poore,2 maketh the Lord his debter, and loke what he layeth oute, it shal bee payed hym agayne. Unto thys manner of fastynge dothe God exhorte vs by the Prophet,3 where he saieth, breake thi bread to the hongrye, and lede the neadye and wayefaringe men into thyne house. Whē thou seest a naked man, couer him, and despyse not thi flesh. What it is to breake thy bread to the hongri, we heard afore in the .xiii. chapter.4 The angell of God tolde Thobye▪ that when fastinge praier and almes deedes go together, that is good and accepted in the Lordes sight It is written in a certaine •oke called Pastor (the author wherof5 they say Hermas. S. Pauls disciple was) on thys manner: On that daye that thou shalte faste, ⟨image 59⟩thou shalt taste nothing at al but bread and water, & whē thou hast coūted the quantitye of the meat that thon wast wont to eat on the other daies, the cost y• thou shuldest make on that daye that thou fastest lay it vp,6 & giue it to the widow, to the fatherles childē, or to the poremā, and so shalt thou fast a good fast, that he which hath receiued it of the, may fil his soule, and that his praier may go vnto the lord for the. If thou fulfillest thy fast on this māner, as I commaund the, thy sacrifice shalbe acceptable to the Lorde, and thy fast shalbe written in the boke of life.
1To fast to give unto the poor.To fast to gyue vnto the poore.
2Prove. xixProue. xix
3Isaiah. lvi••Esay. lvi••
4Toby. x••.
5Hermas S. Pauls Disciple.Hermas S. Paules Dyscip•e.
6Mark• & follow.Mark• & folow.
7In Levi. Cap. vi. Home. x.In Leui. Cap. vi. Home. x.
He did not only fast, but he also fed them that wanted, that their fullness might make his fast acceptable. Again in another place he sayeth,1 before all things, that which we were wont to eat at our dinner, on the fasting days let us bestow it on the poor. Our golden mouthed Doctor in a certain homily counselleth us,2 that when so ever we fast, we should be liberal to the poor, and give them largely of our goods. In another place he also sayeth, he that eateth his meat and is not able to fast,3 let him give the larger alms, let ⟨image 60⟩him be the more diligent in praying, let him have the more fervent desire to hear the word of God. Here Chrysostom esteemeth alms among other virtues of so hie price, that if there be any which can not abide to fast for y• weakness of their body, yet if they be plenteous in doing the works of mercy and in praying and hearing the word of God, they are not refused of god, but accepted as good Christians. Mercy therefore and alms is a precious thing in the sight of God▪ and ought to be exercised of the faithful, when so ever occasion is given whether they fast or not.
He dyd not onlye faste, but he also fed them that wanted, that theyr fulnesse myghte make his faste acceptable. Agayne in a nother place he sayeth,1 before all thynges, that whyche we were wonte to eate at our dynner, on the fastyng daies let vs bestowe it on the poore. Oure goulden mouthed Doctoure in a certayne homilie councelleth vs,2 that when so euer wee faste, we should be lyberall to the poore, and gyue theym largelye of oure goods. In a nother place he also sayeth, he that eateth hys meate and is not hable to fast,3 let hym geue the larger almes, lette ⟨image 60⟩him be the more diligent in praiing, let him haue the more feruēt desyre to heare the word of God. Here Chrisostome estemeth almesse among other vertues of so hie price, that if ther be ani which can not abyde to fast for y• weaknes of theyr bodye, yet if they be plenteous in doinge the workes of mercye and in prayinge and hearing the worde of God, they are not refused of god, but accepted as good Christians. Mercye therfore and almes is a precious thinge in the sighte of God▪ and ought to be exercised of the faithful, when so euer occasion is geuen whether they faste or not.
Mercy,1 sayeth the angel, is better then to hoard up treasures of gold. For mercy delivereth from death cleanse the sin, & causeth to find everlasting life.
Mercye,1 saieth the aungell, is bet•er then to hoorde vp•e treasures of golde. For mercye delyuereth frō death clense the sin, & causeth to find euerlasting life.
Thus have we heard that Christen men ought to use their fast unto this end, that they abstaining from meat and drink might have whereof to give the more abundantly to the poor, to feed the hungry, to clothe the naked, to relieve the sick, to help the indebted, and to comfort the needy. O blessed are they that so fast.1 But where are they, and we shall commend them, and call them blessed? For great and commendable things do such work among their neighbours and Christen brethren.
Thus haue wee hearde that Christen menne oughte to vse theyr faste vnto thys ende, that they abstaynynge frome meate and drincke mighte haue wherof to geue the more abundantlye to the poore, to feede the hungrye, to clothe the naked, to relieue the sicke, to healpe the endebted, and to comforte the neadye. O blessed are they that so faste.1 But wher are they, and we shall commende them, and call them blessed? For great and commendable thynges dooe suche woorcke amonge theyr neyghboures and Christen brethren.
Thirdly if we will use fasting aright,1 we must use it unto this end also, that by the diligent doing and often exercise ⟨image 61⟩thereof we may be made the more apt to pray and to lift up our hearts unto the Lord our God with fervent prayers, humble supplications, and hearty thanks giving. For unto this end served fasting in times past, as divers histories of the holy scripture do declare. If any misfortune or grievous plague chanced at any time to the people of god,2 then straightways they fasted, as we read in the book of judges. Again, if any plague were threatened them by the Prophets of god for their wickedness,3 as we read of the Ninevites, or if they perceived any great evil to be at hand as we read in the histories of the Israelites,4 of Jehoshaphat, Judith,5 Esther. &c. then fell they straightways to fasting.6
THirdly if we wyll vse fasting aryghte,1 we must vse it vnto this ende also, that by the dilygent doing and often exercyse ⟨image 61⟩therof we may be made the more apte to praye and to lifte vp oure heartes vnto the Lord our God with feruent praiers, humble supplications, and heartye thanckes geuinge. For vnto this ende serued fasting in times past, as dyuers histories of the holye scrypture do declare. If anye mysfortune or greuous plage chaunced at any time to the people of god,2 then streightwaies they fasted, as we reade in the boke of iudges. Againe, if anye plage wer threatned thē by the Prophetes of god for theyr wyckednes,3 as we reade of the Niniuites, or if they perceiued anye great euyl to be at hand as wee reade in the histories of the Israelites,4 of Iehosaphat, Iudith,5 Esther. &c. then fell they straightwaies to fastinge.6
And their fasts were taken unto1⟨image 61⟩this end, that they might humble them selves in the sight of God, and be made the more mete for to pray, & to swage the wrath of God. Nether do we read, that any solemn fast was proclaimed at any time,2 but it was done to this end, that the fasters might the more quietly and freely serve god, and call on his holy name, by fervent and continual prayer. And as we read this in the old testament, so lack we not the like examples in the new. Is it to be doubted, but that our saviour Christ in that time of his long and solemn fast joined to his fast prayer?3 He without doubt prayed unto God his father all that time, that by his preaching which was at hand, many might be turned from their ungodliness unto the true worshipping ⟨image 62⟩of God, from wickedness of life unto innocency of man ners, We read also that the godly4 Matron Anne served God in the temple with fasting and prayer both day and night. The Apostles likewise after Christs ascension did always join to their fasting,5 prayer. In like manner read we of the virtuous man Cornelius, which joined to his fasting both prayer and alms deed,6 And the angel said unto Thobye, prayer is good with fasting.7 Esdras said likewise to the Jews. We fasted & prayed unto the lord,8 & we had good luck. Queen Esther also sent word to Mordecai,9 saying, gather together all the Jews, and pray for me, but see that ye neither eat nor drink .iii. days and three nights, and I with ⟨image 62⟩my maids will fast & pray likewise. Again Eliachim the priest said to the children of Israel, when they were in great sorrow and danger of their enemies.10 Be ye sure, that the Lord will hear your petitions if ye continue steadfast in fastings and prayers in the sight of the Lord. Thus see we, that the godly people both of the old and of the new testament, joined always for the most part fasting and prayer together, thinking them selves them to fast well, when their fast was accompanied with prayer, as it is written, prayer is good with fasting. S.11 Peter also saith, be ye sober and watch unto prayer.12
And theyr fastes wer taken vnto1⟨image 61⟩this end, that they might humble theym selues in the syghte of God, and be made the more mete for to pray, & to swage the wrathe of God. Nether do we read, that anye solempne fast was proclaymed at any time,2 but it was done to this end, that the fasters might the more quietlye and frely serue god, and cal on his holy name, by feruent and cōtinual praier. And as we read this in the olde testamente, so lacke we not the like examples in the newe. Is it to bee doubted, but that oure sauyoure Christe in that time of his longe and solempne faste ioyned to his faste prayer?3 He withoute doubt prayed vnto God hys father all that tyme, that by his preachinge whyche was at hande, manye myghte bee tourened from theyr vngodlynesse vnto the true worshippinge ⟨image 62⟩of God, from wickednes of life vnto innocencye of mā ners, We reade also that the godlye4 Matrone Anne serued God in the temple wyth fastynge and prayer both day and night. The Apostles likewise after Christes ascenciō did alwaies ioin to their fastinge,5 praier. In like manner reade we of the vertuous manne Cornelius, whiche ioined to hys fastinge bothe prayer and almes deede,6 And the aungel sayde vnto Thobye, prayer is good wyth fastinge.7 Esdras sayd lykewyse to the Iewes. We fasted & prayed vnto the lord,8 & we had good lucke. Quene Esther also sente woorde to Mardocheus,9 saying, gather together all the Iewes, and praye for me, but se that ye neither eat nor dryncke .iii. daies and three nyghtes, and I wyth ⟨image 62⟩
1Esther. iiii
2Why the godly men used fasting in times pastWhy the godly men vsed fastynge in times past
wherin is vnhonest behauioure. But if the body be kept in order, and accustomed wyth fastyng, then doth the soul know the better, with what deuociō she ought to serue her redemer. Fastyng therfore is very necessari. Hereunto pertaineth y• saying of.
S. Ihon goldē mouth The abstinence fro meates is receiued for this purpose, y• it shuld restrain the rigour & fearsnes of y• flesh to make it obedient to the spirit, euē as an horse is to his keper.
sayth he, for the flesh to fulfyl the lustes of it. An horsse that is to much delicate lyfed, casteth his master, againe if he be kept to hongry, he faynteth in the mids of the iourney, & doth not his office. A meane therfore
⟨image 58⟩
is to be had as in fedinge of the horsse, so likewise in ordering of the bodye. We lyue not to eat, but we eate to lyue.
my maides wyl fast & pray lykewyse. Again Eliachim the priest saied to ye children of Israel, whē they were in greate sorowe and danger of theyr enemyes.
Be ye sure, that the Lord wil hear your petycyons if ye contynewe stedfaste in fastynges and prayers in the syghte of the Lorde. Thus se we, that the godly people both of the olde and of the new testamente, ioined alwaies for ye most part fasting and praier together, thincking them selues thē to fast wel, whē their faste was accōpained wyth prayer, as it is wrytten, prayer is good with fastinge. S.
