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.
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.
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,
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.
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,5 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.6 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.
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
Moreover our saviour christ also joineth prayer & fasting1 together where he saith, this ⟨image 63⟩kind of devils is not caste out but by fasting & prayer.2 To this kind of fasting doth S. Paul exhort us when he saith:3 let us give no occasion of evil, that in our office be found no fault, but in all things let us behave our selves as the ministers of God in much patience, in labours, in watchings & fastings: Also S. Peter Be ye sober, saith he,4 and watch unto prayer. And from the contrary doth our saviour Christ call us away, saying: Take heed to your selves,5 lest at any time your hearts be overcome with surfeiting and drunkenness, & cares of this life, and so the day (of judgement) come on you unawares. The prophet Isaiah thundereth against them, which despising this godly manner of abstinence, set all their minds on banqueting and belly ⟨image 63⟩there. Woe be unto them saith he: that rise up early to follow drunkenness,6 and to them that continue so until night, and till they be set on fire with wine. In those companies are harps and lutes, Tabrets and pipes & wine. But they regard not y• work of the lord. Again he saith: Woe be unto them that are strong to sup out wine, & expert men to set up drunkenness. These give sentence with the ungodly for rewards, but condemn the just cause of the righteous. Therefore like as fire licketh up the straw, and as the flame consumeth the stubble, even so their root shall be as corruption, and their blossom shall vanish away like dust, for they have cast away the law of the Lord of hosts, and blasphemed the word of the holy, maker of Israel. From beastly ⟨image 64⟩banqueting unto faithful fasting & continual calling on the name of the Lord doth the prophet Joel call these belly gods, saying, Wake up ye drunkards & weep mourn all ye wine bibbers,7 & not without a cause. For he that hath his body laden with meat & drink is no more mete to pray unto god then a dead man is to tell a tale, nether can the mind of such one any more fly unto god with heavenly desires, then a ship to much con bred with burdens & at the point to sink, can any longer float upon of the waters, We have a proverb no less true then common among us.8 When the belly is full, the body would be at rest, meaning that he, which hath enfar•ed his belly with delicious meats and costious drinks, is more mete to sleep like a swine, than to take any earnest, ⟨image 64⟩& weighty matter in hand.
MOreouer our sauiour christ also ioineth praier & fasting1 together wherhe saith, this ⟨image 63⟩kynde of dyuels is not caste out but by fastyng & praier.2 To thys kind of fasting doth S. Paul exhort vs whē he saith:3 let vs giue no occasion of euil, that in our offyce be found no faute, but in all things let vs behaue our selues as the ministers of God in much pacience, in laboures, in watchings & fastings: Also S. Peter Be ye sober, sayth he,4 and watch vnto prayer. And from the contrari doth our sauiour Christ cal vs away, saying: Take heede to your selues,5 lest at any time your herts be ouercom with surfeting and dronkennes, & cares of thys lyfe, and so the dai (of iudgemēt) come on you vnwares. The prophet Esay thoundereth agaynst them, which despising this godly maner of abstinence, set al theyr minds on bankettyng and belly ⟨image 63⟩there. Wo be vnto thē sayth he: that rise vp early to folow dronkennes,6 and to them that contynue so vntyl nyght, and tyll they be set on fyre wich wine. In those companies are harps and lutes, Tabrets and pipes & wyne. But they regard not y• work of ye lord. Agayne he saythe: Wo be vnto thē yt are strong to sup out wyne, & expert mē to set vp dronkēnes. These giue sentence with the vngodly for rewards, but cōdemne the iust cause of the ryghteouse. Therfore like as fyre licketh vp the straw, and as the flame consumeth the stuble, euen so theyr roote shalbe as corrupcion, and theyr blossom shal vanysh away like dust, for they haue cast awai the law of the Lord of hosts, and blasphemed the word of the holy, maker of Israel. From beastly ⟨image 64⟩bāketting vnto faithful fastīg & contynual calling on the name of the Lord doth the prophet Ioel cal these belly goddes, saying, Wake vpye drōckards & weepe mourne al ye wine bibbers,7
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.
& not without a cause. For he yt hath his bodye loden wyth meat & drinke is no more mete to prai vnto god then a dead mā is to tel a tale, nether can the minde of such one any more fly vnto god with heauē ly desires, then a ship to much cū bred with burdens & at the point to sinck, can any lenger flote vpō of ye waters, We haue a prouerb no les true then commen among vs.
When the belly is ful, the body wold be at reast, meaning that he, which hath enfar•ed his belly with delicious meates and costious drīcks, is more mete to stepe like a swine, thē to take any earnest,
