A potacio[n] or dry[n]king for this holy time of le[n]t very co[m]fortable for all…A potacio[n] or dri[n]kynge for this holi time of le[n]t very co[m]fortable for all…
A potacio[n] or dry[n]king for this holy time of le[n]t very co[m]fortable for all penitent sinners, newly prepared by Theodore Basil.A potacio[n] or dri[n]kynge for this holi time of le[n]t very co[m]fortable for all penitent synners, newly prepared by Theodore Basille.
Thomas Becon 1512–1567printed for Joha, 1542printed for Ioha, 1542
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
PHILEMON. ⟨image 26⟩Penance consisteth in 1three parts, Contrition, Confession, & Satisfaction or amendment of life. First as concerning Contrition, ye shall understand that it consisteth in two special parts, which must always be conjoined together, & can not be dissevered.
PHILEMON. ⟨image 26⟩PPenaunce consisteth in 1thre partes, Contriciō, Confession, & Satisfaccion or amendement of lyfe. Fyrst as concernig Contriciō, ye shall vnderstande that it consysteth in two speciall partes, which must alwayes be cōioyned togyther, & cā not be disseuered.
1The two parts of Contrition.The two partes of Contriciō.
PHIL. The first is, a very sorrow or mourning of the heart for the since committed against the will of GOD. The second is a constant faith, to believe that be the since never so great & manifold, yet if we repent & ask mercy, God the father will, not for the worthiness of any merit or work done by us, but for y• only merits of the blood and passion of our Saviour Jesus Christ, undoubtedly forgive us our since, repute us justified & of y number of his elect children. The contrition of such a
will not the Sacrifice of a slain beast, but of a slain heart. An heart that is humbled with the knowledge of the filthiness & abomination of her own since, & slain with the fear of God, and yet trusteth in the most comfortable promises of God the father, made unto us in Christs most blessed blood, thirsting for strength to do the will of God, can none otherwise but have God merciful unto her. God filleth them that
this godly contrition in him, can neither presume nor yet despair. For if he be unfeignedly contrite and sorrowful for his since, he must needs grant him self to be sinful, miserable, void of all goodness, bent unto evil, prone to naughtiness, which thing utterly subdueth presumption & engrafteth in the heart submission, obedience & humility of mind. Again, if he be truly contrite, be his since never so great & innumerable, yet casteth he his eyes on Gods mercy, set forth to all penitent sinners in Christ Jesus, that will lay hand on it with a sure and undoubted saith, which likewise maketh him, that by no means he can despair. For though his since be great, yet he knoweth that the mercy of God is greater, & therefore can not his sin condemn him. Why is Christ called a Physician, but because
our Physician be wise, saith Flugē tius, than can he heal all infirmities.
PHIL. The fyrst is, a very sorowe or mournynge of the herte for the synnes cō mytted agaynst the wyll of GOD. The seconde is a constant faythe, to beleue that be the synnes neuer so great & manifolde, yet yf we repent & aske mercye, God the father wyll, not for the worthynes of ony merite or worke done by vs, but for y• onlye merytes of the bloud and passion of our Sauioure Iesus Christ, vndou tedly forgyue vs our synnes, repute vs iustifyed & of y• nōber of his electe chyldren. The contricion of suche a ⟨image 26⟩penitent synner pleaseth God great ly, yea it is an acceptable Sacrifyce vnto hym, as Dauid sayth, a Sacri 1fyce to God is a troubled spyryte, a cōtryte and humble herte God wyll not despyse. God saythe S. Austen, 2wyll not the Sacryfyce of a slayne beast, but of a slayne herte. An herte that is humbled with the knowlege of the filthynesse & abhominacion of her owne synnes, & slayne with the feare of God, and yet trusteth in the moost confortable promyses of God the father, made vnto vs in Christes moost blessed bloude, thyrstynge for strēgth to do the wyll of God, canne none otherwyse but haue God mercyfull vnto her. God fylleth thē that 3are hūgry with good thynges, sayth the mooste gloryous virgyn, but he letteth go the rytch emptye. God resisteth 4the proud, but to y• humble he gyueth grace. Blessed are they that 5hunger & thyrst after ryghteousnes, ⟨image 27⟩for they shalbe filled. Who euer hath 6this godly contricion in hym, canne neyther presume nor yet despayre. For if he be vnfaynedly cōtryte and sorowfull for his synnes, he must ne des graunte hym selfe to be synfull, miserable, voyd of all goodnes, bent vnto euell, prone to noughtynesse, whiche thynge vtterly subdueth pre sumpcion & engraffethe in the harte submission, obedyence & humilite of mynde. Agayne, yf he be trulye contryte, be his synnes neuer so great & innumerable, yet casteth he his eyes on Gods mercy, set forth to all penitent synners in Christe Iesus, that wyll laye hand on it with a sure and vndouted sayth, which lykewyse ma keth hym, that by no meanes he can dispayre. For though his synnes be great, yet he knoweth that the mercy of God is greater, & therfore can not his synne condemne hym. Why is Christe called a Phisicion, but bycause ⟨image 27⟩he is able to heale synners? If 7our Phisicion be wyse, sayth Flugē tius, than can he heale all infyrmities.
If our God be merciful, than can he forgive all since. For there is no perfect goodness, of whom all nough tines is not overcome. There is no perfect medicine, to whom any dis ease is found incurable. Thus see we, y• where perfect contrition is, there is neither presumption nor desperation.
If our God be mercyful, thā can he forgyue all synnes. For ther is no perfecte goodnes, of whom al nough tynes is not ouercome. There is no perfecte medicine, to whome any dis ease is foūde incurable. Thus se we, y• where perfecte contricion is, there is neyther presumpcion nor despera cion.
EVSE. I pray you, haw may we come by this true & perfect contrition?1
EVSE. I praye you, hawe maye we come by this true & perfecte contricion?1
1Howe we may come by […] true […] •fect contrition. Rom. x. The scrip ture divided into two parts.Howe we may come by 〈…〉 true 〈…〉•fect cōtri cion. Rom. x. The scrip ture deuyded into two partes.
PHIL. Verily by the word of God. For faith cometh by hearing, and hearing by the word of God. Ye shall note that y• holy scripture is divided into two parts, that is to say, the law & the promises, the knowledge whereof is right necessary for the obtaining of true & perfect Contrition. Ye know that 1a mans face shall be long defiled, spotted & deformed before he shall per ⟨image 28⟩ceyue it, except it be either told him of other, or else that he him self seeth it evidently in some mirror or glass. Semblably, the soul of a christen man shall be spotted with sin a great space, before he perceiveth it, and be truly contrite & sorry for it, except it be either told him of other by de clarynge the law of God to him. or else he himself looketh in the glass of trueth, which is the law of God, & by that means perceiveth his own deformity, misery and wretchedness. For by the law cometh the knowledge 2of sin. The commandment is a lantern, and the law is a light & way of the life, saith Solomon. David also saith, O LORD thy word 3is a lantern to my feet, & a light to my pathways. So that y• next 4way to have the knowledge of our since, whereby we should be moved to be contrite & sorrowful in our hearts for our wickednesses & offences, ⟨image 28⟩& to stand in fear of Gods righteousness, is ever to have the law of God before our eyes. I have hidden 5thy speeches in my heart, saith David, that I may not offend thee.
PHIL. Uerelye by the worde of God. For fayth commeth by hearynge, and hearynge by the worde of God. Ye shall note that y• holy scripture is deuyded īto two partes, that is to saye, the lawe & the promyses, the knowledge wherof is ryght necessary for the obtaynynge of true & perfecte Contricion. Ye knowe that 1a mannes face shalbe longe defyled, spotted & deformed before he shal per ⟨image 28⟩ceyue it, except it be eyther told him of other, or els that he him selfe seeth it euidētly ī some myrrour or glasse. Semblably, the soule of a christē mā shall be spotted wyth synne a great space, before he perceyueth it, and be truly contryte & sorye for it, excepte it be eyther tolde hym of other by de clarynge the lawe of God to hym. or els he hymselfe loketh in the glasse of trueth, whiche is the lawe of God, & by that menes perceyueth his owne deformite, misery and wretchednes. For by the lawe cōmethe the knoweledge 2of syn. The cōmaundement is a lanterne, and the lawe is a lyght & waye of the lyfe, sayth Salomō. Da uid also saythe, O LORDE thy worde 3is a lanterne to my feete, & a lyghte to my pathwayes. So that y• nexte 4waye to haue the knowledge of oure synnes, whereby we shoulde be moued to be cōtryte & sorowfull in our hartes for our wickednesses & offences, ⟨image 28⟩& to stond in feare of Gods rygh teousnes, is euer to haue the lawe of God before our eyes. I haue hydden 5thy speches in my herte, saythe Dauid, that I maye not offende the.
PHIL. Wham ye are unfeignedly stricken with this Contrition, so y• your hearts do truly fear y• justice of God, & ye abhor sin even to the uttermost of your power, longing greatly for strength to do the will of God that ye may walk innocently before the eyes of the divine mayest, than for the consolation of your consciences, and the rejoicing of your hearts, ought ye to consider the most sweet, most joyful, most comfortable promises of God, made to us freely in Christs most precious blood. Now to put 1away desperation, doth convenient time require, that ye cleave steadfastly ⟨image 29⟩with all main to the promises, which lay forth Gods mercy before your• eyes. Therefore look where so ever ye hear or see any comfortable promise of God in the holy scriptures, that declareth mercy to penitent sinners, believe without doubting, that that pertaineth unfeignedly to you. Wham so ever ye hear or read that Christ is a saviour, straight ways lay hand on that, & believe that he also is your saviour. When the Scripture 2shall say to you, Jesus Christ came into the world to save sinners, & every one that calleth on the name of the LORD shall be saved, believe you straight ways, that ye are of that number which shall be saved by Christ. When the scripture shall say, God will not the death of any sinner, but rather that he turn & live, believe 3you straightways, that Gods plea sure is, ye should be saved, if ye return to him with a contrite & faith ⟨image 29⟩full heart, and so live with him for evermore in the celestial glory, Except 4ye have this faith also annexed with your sorrow, verily as your con tricion is imperfect, so is it able to cast you into desperation. Again, to have a faith that God will forgive you your since, & not to be so ry for your offences, nor to stand in fear of Gods indignation for transgressing his most holy law, nor to hunger & thirst after righteousness, verily as your contrition is imperfect, so is it the right way to lead you to presumption. Neither desperation nor presumption ought to be in the heart of any christen man, but a penitent & sorrowful mind erected & lifted up with faith. For S. Austen 5saith, if faith be the foundation of penance, without the which there is nothing that good is, verily that penance ought to be desired, which it is evident to be grounded on faith. ⟨image 30⟩For a good tree can not bring forth evil fruits.
PHIL. Whā ye are vn faynedly stryken wyth this Contriciō, so y• your hartes do truly feare y• iustyce of God, & ye abhorre synne euen to ye vttermoost of your power, longynge greatly for strength to do the wyll of God that ye maye walke innocently before the eyes of the diuyne maieste, than for the consolacion of youre consciences, and the reioysynge of your hertes, oughte ye to consyder the moost swete, mooste ioyefull, moost confortable promises of God, made to vs frely in Christes moost precious bloud. Nowe to put 1awaye desperacion, doth conueniēt time require, that ye cleue stedfastly ⟨image 29⟩wt all mayne to the promyses, which laye forth Gods mercy before your• eyes. Therfore loke where so euer ye heare or se ony confortable promyse of God in the holy scryptures, that declareth mercy to penitēt synners, beleue without doubtyng, that that pertaineth vnfaynedly to you. Whā so euer ye heare or read that Christe is a sauyoure, streyghte wayes laye hande on that, & beleue that he also is your sauyour. Whan the Scrypture 2shall saye to you, Iesus Christe came into ye world to saue synners, & euery one yt calleth on the name of the LORDE shall be saued, beleue you streyghte wayes, that ye are of that nōber which shal be saued by Christ. Whan the scrypture shall saye, God wyll not the deth of any synner, but rather that he tourne & lyue, beleue 3you streyghtwayes, that Gods plea sure is, ye shoulde be saued, yf ye returne to him with a cōtryte & fayth ⟨image 29⟩full herte, and so lyue wyth hym for euermore in the celestiall glorye, Except 4ye haue this fayth also annexed with your sorow, verely as your con tricion is imperfecte, so is it able to cast you into desperacion. Agayne, to haue a faythe that God wyll forgyue you your synnes, & not to be so ry for your offenses, nor to stonde in feare of Gods indignaciō for transgressynge his moost holy law, nor to hunger & thyrst after righteousnes, verely as your contricion is imperfecte, so is it the ryghte waye to lede you to presumpcion. Neyther desperacion nor presumpcion ought to be in the herte of ony chrysten mā, but a penitēt & sorowfull mynde erected & lyfted vp wyth fayth. For S. Austen
Therefore that penance which proceedeth not of faith, is unprofitable. For we must believe that remedy is granted to penance of our saviour. Fulgentius also saith, 1Judas that betrayed Christ, repented him of his sin, but he lost health & salvation, because he trusted not to be forgiven. He repented worthily in deed because he sinned betraying the righteous blood, but he therefore lost the fruit of his repentance, because that he did not trust that the sin of his betraying should be washed away with his blood, whom he betrayed. Thus see you how necessary faith is unto a contrite heart, & how that without that, it is not possible for any penitent sinner to receive remission of his since, as divers manifest texts & Histories of the holy scripture do evidently prove & show.
Therfore that penāce which procedeth not of fayth, is vnprofytable. For we must beleue that remedy is graunted to penaunce of our sauyour. Fulgētius also sayth, 1Iudas that betrayed Christ, repented hym of his syn, but he lost helth & saluacion, bycause he trusted not to be forgyuen. He repented worthe ly in dede bycause he synned betrayenge the ryghteous bloude, but he therfore loste the fruyte of his repē taūce, bycause that he dyd not trust that the syn of his betraieng should be wasshed awaye wyth his bloude, whōe he betrayed. Thus se you how necessary faythe is vnto a contryte herte, & howe that wtoute that, it is not possible for any penitēt siner to receyue remission of hys synnes, as dyuers manifest textes & Historyes of the holy scrypture do euydentlye proue & shew.
PHILEMON. After that ye have conceived in your hearts such true & perfect Contrition, as I have hitherto painted, than doth it follow in right & due order, which is Confession. It is requisite that a christen man be not only sorry for his often ces committed against God, but also that he knowledgeth and confesseth his sin. For the scripture saith, 1that they which came to be baptised of John, confessed their since. ⟨image 31⟩Likewise read we in the Acts of y•2Apostles. But inasmuch as the scripture teacheth diners kinds of con fessiō, therefore will I here somewhat touch them all.
First the chief & most principal 3Confession, is the Confession of our faith, wherein we confess unfeignedly, whatsoever the holy scriptures teach of God. This confession is so necessary, that without it no man can be saved. No menacing words, no imprisonment, no chains, no fetters, no sword, no faggot, no fire ought to pluck us from this Confession. No tyranny ought so to be feared, ye God & his trueth should not be con fessed. For every one, saith Christ, ye 4shall confess me before men, I shall also confess him before my father which is in heaven. But he that shall deny me before men, I shall deny him also before my father, which is in heaven. Of this Confession S. Paul ⟨image 31⟩saith, with the heart it is believed unto 5righteousness, but with the mouth confession is made to salvation. Also S. 6John. Hereby shall ye know the spy rite of God. For every spirit that confesseth that Jesus Christ is come in the flesh, is of God. And every spy rite which confesseth not that Jesus Christ is come in the flesh, is not of god. And this is that spirit of An techrist, of whom ye have herd, how that he should come, & now already is he in the world. But inasmuch as this confession is not that part of Penance, whereof we do now entreat, I will omit it at this present.
Another kind of Confession is, 7which pertaineth more nearly to our matter, for to confess our sin unto God, whom we have offended. without this Confession our Penance availeth but little, as we may perceive by divers places of the scripture. For though all things are open ⟨image 32⟩to the eyes of God, & nothing can be 8hid from him, so that he knoweth all chynges, yet will he that we humbly confess & knowledge our since unto him, that by this means we may make him the more merciful unto us.
PHILEMON. AFter that ye haue cōceiued in your hertes such true & perfecte Contricion, as I haue hytherto paynted, than dothe it follow in ryght & due order, which is Confessiō. It is requisyte yt a chrystē man be not only sory for his offē ces cōmytted agaynst God, but also that he knoweledgeth and cōfessethe hys synne. For the scrypture sayth, 1that they whyche came to be baptysed of Iohn, confessed theyr synnes. ⟨image 31⟩Lykewyse read we in the Actes of y•2Apostles. But in asmuch as ye scripture teacheth dyners kyndes of con fessiō, therfore wyll I here somwhat towche them all.
Fyrste the chefe & moost pryncypall 3Confession, is the Confession of our fayth, wherin we confesse vnfay nedly, whatsoeuer ye holy scriptures teach of God. This cōfession is so necessary, that wythout it no man can be saued. No manacynge wordes, no imprysonmēt, no chenes, no fetters, no sweard, no faggot, no fyre ought to plucke vs from this Confession. No tyranny ought so to be feared, ye God & hys trueth shoulde not be con fessed. For euery one, sayth Chryst, ye 4shall confesse me before mē, I shall also cōfesse him before my father which is in heauen. But he that shall deny me before men, I shall deny hym also before my father, whyche is in heauen. Of this Confession S. Paule ⟨image 31⟩sayth, wt the herte it is beleued vnto 5righteousnes, but wt the mouth cō fessiō is made to saluacion. Also S. 6Iohn. Hereby shall ye knowe the spy ryte of God. For euery spyryte that confesseth that Iesus Christ is come in the flesh, is of God. And euery spy ryte which cōfesseth not that Iesus Christe is come in the flesshe, is not of god. And this is that spirite of An techrist, of whome ye haue herd, how that he should come, & nowe alredy is he in the worlde. But in asmuche as thys confession is not that parte of Penaunce, wherof we do nowe entreate, I wyll omit it at this presēt.
Another kynde of Confession is, 7
We read that a certain blind 1man cried unto Christ, saying: Jesus the Son of David have mercy upon me, Christ did know full well wherefore he called on him, yet not with standing he said, what wilt thou that I do unto thee? LORD said he, that I may receive my sight. Christ demanded this thing of him, by cause he would have him confess his infirmity & blindness. So is it convenient for us, if we will receive our sight, to confess our blindness.
S. John say the, If we confess our 2since, God is faithful & righteous to forgive us our since, & to make us clean from all our unrighteousness. If we say, we have not sinned, ⟨image 32⟩we make him a liar, & his word is not in us. David also saith, I have 3made my trespass known unto the, & mine unrighteousness have I not hidden. I said, I will confess my unrighteousness to the LORD, and thou hast forgiven the ungodliness of my sin. This confession follow eth a true repentant & contrite heart. The Prophet Daniel confesseth his 4sin on this manner, we have sinned, we have done unrighteousness, we have wrought wickedly, we have gone away & declined from thy commandments & judgements. Also Esdras, I and the house of my father 5have sinned, we were seduced with vanity, & have not kept thy commandments. Likewise David, 6when the Prophet Nathan at that come manndement of God, rebuked him for his adultery & manslaughter, confessed his sin, & said, I have sinned unto the LORD. Again, O God. ⟨image 33⟩I have sinned to the alone, & evil be fore the have I done. The Publican 7also made his confession on this man ner, O God be thou merciful to me a sinner. This kind of Confession ought every christen man daily and hourly to make unto God, so oft as he is brought unto the knowledge of his sin.
Another kind of Confession is to 8knowledge & confess our since to them, whom we have offended. Of this speaketh S. James, saying, confess your since one to another. Al so Christ, if thou shalt offer thy gift 9at the Altar, & there dost remember, that thy brother have any thing against thee, leave thy gift there before the Altar, & go thy way, and be first reconciled to thy brother, & than come on thy way, & offer thy gift. This Confession, whereby we are reconciled one to another, & con joined in mutual amity, is so necessary, ⟨image 33⟩that without it, the other pro fit & avail little before God.
We read that a certayne blynde 1man cryed vnto Christ, sayenge: Iesu the sonne of Dauid haue mercye vpon me, Christ dyd knowe full well wherfore he called on hym, yet not wt standynge he sayde, what wylte yu that I do vnto the? LORDE sayde he, that I may receyue my sight. Christ demaunded thys thynge of hym, by cause he would haue hym cōfesse hys infirmite & blyndnes. So is it conueniēt for vs, yf we wyl receyue our syght, to confesse our blyndenes.
S. Iohn say the, Yf we confesse oure 2synnes, God is faythful & righteous to forgyue vs our synnes, & to make vs cleane from all our vnryghteousnes. If we saye, we haue not synned, ⟨image 32⟩we make hym a lyer, & his worde is not in vs. Dauid also saythe, I haue 3made my trespasse knowē vnto the, & myne vnrighteousnes haue I not hydden. I sayde, I wyll confesse my vnryghteousnes to the LORDE, and thou hast forgyuen the vngodlynes of my synne. This confession follow eth a true repētant & cōtryte herte. The Prophet Daniel confesseth his 4synne on thys manner, we haue synned, we haue done vnryghteousnes, we haue wrought wickedly, we haue gone awaye & declined from thy cō maundementes & iudgementes. Also Eldras, I and the house of my father 5haue synned, we were seduced wt vanite, & haue not kepte thy commaundementes. Lykewyse Dauid, 6whan the Prophet Nathan at yt com manndement of God, rebuked hym for his adultery & manslaughter, cō fessed his synne, & sayde, I haue synned vnto ye LORDE. Agayne, O God. ⟨image 33⟩I haue synned to the alone, & euel be fore the haue I done. The Publican 7also made his confession on this mā ner, O God be thou mercyfull to me a synner. This kynde of Confession ought euery christen man dayly and hourly to make vnto God, so ofte as he is broughte vnto the knoweledge of his synne.
Another kynde of Cōfession is to 8
There is another confession, which is public & open, & this is, when 1we knowledge & confess our since openly before the congregation, as the manner was in the primitive church. Of this confession speaketh Christ: If thy brother trespass against 2thee, go & tell him his fault between the & him alone. If he heareth thee, thou haste won thy brother. But if he heareth thee not, than take yet one or two with thee, that in the mouth of two or three witnesses every matter may be established. If he heareth not than, tell it to the congregation. If he heareth not the congregation, hold him as an He then and Publican.
All these kinds of confession are abundantly fortressed & approved by the holy scriptures.
There is another cōfessiō, which is publique & open, & this is, whan 1we knowledge & cōfesse our synnes openly before the congregacion, as the manner was in the prymatyue chyrch. Of this confession speaketh Christe: If thy brother trespasse agaynst 2the, go & tell hym his faulte betwene the & hym alone. If he hea reth the, thou haste wonne thy brother. But if he heareth the not, thā take yet one or two with the, yt in the mouth of two or thre wytnesses euery matter maye be establysshed. If he heareth not thā, tell it to the congregaciō. If he heareth not the congregacion, holde hym as an He then and Publican.
All these kyndes of cōfession are abundantly fortressed & approued by the holy scriptures.
1The publ• que confess sion.The publ• que confes sion.
sayth, yf fayth be the foundaciō of penaūce, wythout the whych ther is nothyng that good is, verely that penance ought to be desyred, whych it is euident to be groūded on fayth.
⟨image 30⟩
For a good tree can not bryng forth euell fruytes.
whiche pertayneth more nearely to our matter, for to confesse our synne vnto God, whome we haue offēded. wythout thys Confessyon oure Penāce auayleth but lytle, as we maye perceyue by dyuers places of ye scripture. For though al thynges are opē
hyd from hym, so that he knoweth al chynges, yet wyll he that we hūblye confesse & knowledge our synnes vn to him, that by thys menes we may make hym the more mercyfull vnto vs.
knowledge & confesse oure synnes to them, whome we haue offended. Of this speaketh S. Iames, sayeng, cō fesse your synnes one to another. Al so Christ, yf thou shalt offer thy gyft
at the Altare, & there doste remēber, that thy brother haue any thyng agaynst the, leaue thy gyfte there before the Altare, & go thy waye, and be fyrste reconcyled to thy brother, & than come on thy waye, & offer thy gyfte. This Confession, wherby we are reconcyled one to another, & con ioyned in mutuall amite, is so necessary,
⟨image 33⟩
that wythout it, the other pro fyt & auayle lytle before God.
