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.
PHIL. True the it is that ye say. But I pray you be diligent a little while to hear me, and I will teach you both what the true & christen fast is, and also how ye ought to fast.
PHIL. True the it is that ye saye. But I praye you be dili•ent a lytle while to heare me, and I wyll teach you both what the true & christen faste is, and also howe ye ought to faste.
do ye learn two things, y• is to say, that the true & christen fast consisteth not only in the abstinence of meats, but also in the eschewing of evil. Therefore saith
our golden mouthed Doctor, there is a spiritual and a corporal fast. The corporal fast is to abstain from meats. The spiritual fast is to abstain from since. For as the flesh hath a pleasure in eating, so
hath the spirit of the flesh a pleasure in sinning. In consideration whereof the wise men call every sin pleasure or lust, because we commit every sin with delectation & plea sure. Again he saith: He that abstaineth from meat, & not from evil works, he appeareth to fast, but
fierceness of the flesh, to make it obedient even as an horse is to his keeper.
He that fasteth, must above all thin ges refrain anger, learn meekness & lenity, have a contrite heart, & that may repel & put aback unclean concupiscences & lusts, set before his eyes alway the eye of y• everlasting judge, & the inpravable judging place, by his money to be made better & to have rule over it, to be liberal in giving alms, to admit & receive into his heart no evil against his neighbour, as Isaiah speaking in y• person of God
saith, have I chosen this fast, saith the LORD? Though thou wriest about thy neck like a circle, & strowest under the sackcloth & ashes, neither shall thy fast be so called acceptable, saith the LORD. What fast than, tell me? Loosen, saith he, the bonds of the wicked bargains break thy bread to the hungry, bring the poor man that hath no house into thy house. If thou dost these things, saith he, than shall thy light break forth as the morning, and thy health shall spring right shortly. Hast thou now seen (my well beloved) what the 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 diner until it be night.
PHIL. The true 1& christen faythe, as Basilius magnus doth defyne, is not only to abstayne from meates, but also to eschewe euell thinges. Of this diffinicion 2do ye learne two thynges, y• is to saye, that the true & christen fast consisteth not only in the abstinence of meates, but also in the eschewynge of euell. Therfore sayth 3our golden mouthed Doctor, ther is a spirituall and a corporall fast. The corporall faste is to abstayne from meates. The spirituall fast is to abstayne from synnes. For as ye fleshe hath a pleasure in eatynge, so 4hath the spiryte of the flesh a pleasure in synnyng. In consideracion wherof the wise men call euery sin pleasure or lust, bycause we cōmyt euery synne with delectaciō & plea sure. Agayne he sayth: He that abstayneth from meat, & not frō euell workes, he appearethe to faste, but ⟨image 46⟩yet he fasteth not in dede. For loke 5howe much he fasteth vnto men, so muche dothe he eate before God, seing he goeth forth styll to synne. In another place also he saythe, I 6call fastyng abstinence from vices. For the abstinence from meates is receiued for this purpose, that it should refrayne ye rigoure & fearse 7nes of the flesh, to make it obedient euen as an horse is to his keper.
He that fasteth, must aboue al thin ges refrayne anger, learne mekenez & lenite, haue a contryte herte, & that may repell & put abacke vn cleane concupiscences & lustes, set before his eyes alwaye the eye of y• euerlastynge iudge, & the inprauable iudgynge place, by his mony to be made better & to haue rule ouer it, to be liberall in gyuynge almes, to admyt & receyue into his herte no euell agaynst his neighbour, as Esay speakyng in y• person of God ⟨image 46⟩8sayth, haue I chosē this fast, sayth the LORDE? Though thou wriest about thy necke lyke a circle, & strowest vnder the sackeclothe & ashes, neyther shall thy fast be so called ac ceptable, saythe the LORDE. What fast than, tell me? Loosen, sayth he, the bōdes of the wicked bargaynes breake thy breade to the hungrye, brynge the poore man that hath no house into thy house. If thou doste these thynges, saythe he, than shall thy lyght breake forth as the mornyng, and thy health shall sprynge right shortely. Hast thou now sene (my welbeloued) what the true fast is? Let vs loke vpon this fast, and lette vs not thynke, as many do, y• fastynge stondethe in thys poynte, yf we continue without ony diner vntyll it be nyght.
Hitherto have I rehearsed the words of S. John Chrysostom, of whom we may easily learn, that the true & christen ⟨image 47⟩fast is not only to abstain from meat, but also from sin. But let 1us hear the minds of some other doctors, Origene saith wilt thou that I show unto thee, what fast thou oughtest to fast? Fast from evell de des, abstayne from evil words, refrain from evil thoughts, touch not the thievish breads of perverse doctrine. Covet not, nor lust not after the deceivable meats of philosophy, that may seduce & turn the from the trueth. Such a fast pleaseth God. S. Austen saith, the 2fasts of christen men are rather to be observed spiritually than carnally. In consideration whereof, let us fast principally from our since, unless our fast be refused of the LORD, as the fasts of the Jews were. What a fast is this, that an 3impostor or deceivable person, I can not tell who, should abstain from meats, which the LORD hath ⟨image 47⟩created, & yet ware fat with the fatness of since? Have I chosen such a fast, saith the LORD? Read the eight and fifty Chapter of the Prophet Isaiah. And a little after 4he saith, the fast which the most highest doth approve & allow, is not only to leave of to refresh the body, but also to depart from evil acts or deeds. Also i another place 5he faith, the great & general fast is to abstain from •iquites & unlaw full pleasures of the world, which is a perfect fast, that we sorsakige 6ungodliness & the lusts of y• world, should live in this world soberly, righteously & godly. To this fast what reward doth the Apostle give It followeth & he saith, Looking for that blessed hope and the appearance of the glory of y• great god, & of our Saviour Jesus Christ. In this world as a Lent of abstinence 7do we celebrate, when we live well, ⟨image 48⟩wham we abstain from wickedness, and unlawful pleasures. But because this abstinence shall not be with out reward, we look for that blessed hope of the revelation of the glory of the great God, & of our saviour Jesus Christ. I could rehearse unto you innumerable places both of these Doctors & of many other, if I had leisure, which declare evidently, that the true & christen fast doth not only consist in the abstinence of meats, but also in the for sakyng of sin. But these at this time may seem abundantly to satisfy.
Hytherto haue I rehersed the wordes of S. Iohn Chrisostome, of whome we maye easly learne, that the true & christē ⟨image 47⟩faste is not onlye to abstayne from meat, but also from synne. But let 1vs heare the myndes of some other doctors, Origene sayth wylt thou that I shewe vnto the, what fast yu oughtest to fast? Fast from euell de des, abstayne from euel wordes, refrayne frō euell thoughte•, touche not the theuish breades of peruerse doctryne. Couyt not, nor luste not after the deceyuable meates of phi losophye, that maye seduce & turne the from the trueth. Suche a faste pleaseth God. S. Austen sayth, the 2fastes of christen men are rather to be obserued spirituallye than carnally. In consideraciō wherof, let vs fast principally srō our synnes, vnlesse oure faste be refused of the LORDE, as the fastes of the Iewes were. What a fast is this, that an 3impostore or deceyuable person, I cā not tel who, should abstayne frō meates, whiche the LORDE hathe ⟨image 47⟩created, & yet ware fatte with the fatnes of synnes? Haue I chosen such a fast, sayth the LORDE? Rede the eyght and fifty Chapter of the Prophet Esaye. And a lytle after 4he sayth, the faste which the moost hyghest dothe approue & allowe, is not only to leaue of to refresshe the body, but also to departe frō euell actes or dedes. Also i another place 5he fayth, the great & generall faste is to abstaine frō •iquites & vnlaw ful pleasures of the worlde, which is a perfecte fast, that we sorsakige 6vngodlines & the lustes of y• world, should lyue in this worlde soberly, righteously & godly. To this faste what reward doth the Apostle giue It followeth & he saythe, Lokynge for that blessed hope and the apperaunce of the glory of y• great god, & of our Sauiour Iesu Christ. In this worlde as a Lent of abstinēce
THEOPHILE. O good LORD, 1how greatly are many deceived, which think that they fasts well, if they do only but abstain from a smoky piece of Bacon, or hard salted and powdered beef, though they eat the most delicious fishes that can be gotten, and infarse their bodies like belied Hy ⟨image 48⟩crites with all the sweet meats […] either Potecaries or any other can invent or imagine, yea & that so unmeasurably, that after they have once dined, they are provoked either to the pleasure of the body, or else like beasts of the belly fall straightways unto sleep, so that they are not able to serve God, nor themselves, nor yet any other, O detestable abomination.
THEOPHILE. O good LORD, 1howe greatelye are manye deceyued, whiche thyncke that they fasts wel, yf they do onelye but abstayne from a smokye pece of Baconne, or harde salted and powdered befe, though they eate the mooste delicious fyshes that can be gotten, and infarse theyr bodies like belyed Hy ⟨image 48⟩crites with all the swete meates 〈…〉 eyther Potecaries or ony other cā inuēt or imagyne, yea & that so vn measurablye, that after they haue once dyned, they are prouoked eyther to the pleasure of the body, or elles lyke beastes of the bellye faull streyghtwayes vnto sleape, so that they are not able to serue God, nor themselues, nor yet onye other, O detestable abhominacion.
1against the wicked […] ungodly Fasters.•genst the wycked 〈…〉 vngodly Fasters.
EVSE. Howe much also are they deceived of the true manner of fasting, which do not only fast after such sort, as ye have now spoken, but also do no rysh in their hearts all kind of ma lice against their christen brothers seeking how they may destroy them & shed their blood, yea neither do they cease to pollute and defile the most blessed name of God, so much as lieth in them, with most abominable oaths, and are also in all their conversation wicked livers, ⟨image 49⟩as I may add nothing thereto.
EVSE. Howe much also are they deceiued of the true māner of fasting, which do not only fast after such sorte, as ye haue nowe spokē, but also do no rysh in theyr hertes all kynd of ma lyce agaynst theyr christē brothers sekyng howe they may destroy thē & shed theyr bloude, yea neyther do they cease to pollute and defyle the moost blessed name of God, so much as lyeth in them, wyth moost abho minable oothes, and are also in all theyr conuersacion wicked lyuers, ⟨image 49⟩as I maye adde nothynge therto.
PHIL. Undoubtedly these men are far from the true & christen man ner of fasting, which is, not only 1to abstain from meats, but also from since. Against those thundereth the holy Doctor Basilius ma gnus on this manner: Woe be unto you ye drunkards, not with wine only. For wrath & indignation is all so a certain drunkenness of the soul making it even as wine doth heartless & foolish. For although thou eatest no 2flesh, saith he yet nevertheless dost thou eat thy brother. Thou tarriest from thy meat till it be night, yet all the whole day dost thou consume in suit & going to the law. But think not that the goodness of fasting is only in the abstinence of meats. For the true fast is the eschewing of evils. When thou fastest, loosen all wicked bonds, disquiet not thy neighbour, pay ⟨image 49⟩thy money that thou owest, exercise not lawing & suing by the fast. &c.
Thus have I declared unto you after the minds of the holy & an cient Doctors, what the true and christen fast is, whereby ye may also easily learn to know the popish & false fast. And because ye shall not doubt of this doctrine concerning fasting, know you, that the kings most royal majesty also in his Pro clamacion concerning eating of white meats this time of Lent, hath there no less prudently than godly, set forth the very same thing, that hitherto I have taught you. The words of the Proclamation are these: Let all men endeavour them selves to their possible powers 3with this liberty of eating of white meats to observe also that fast, which God most specially requireth of them, that is to say, that they renounce the world, & the devil, ⟨image 50⟩with all their pomps & works, & also to subdu & repress their carnal affections, & their corrupt works of the flesh, according to the vow & profession, made at the font stone. Howe say ye to these words.
PHIL. Undoutedly these men are farre from the true & christen man ner of fastynge, whiche is, not only 1to abstayne from meates, but also from synnes. Agaynst those thōdereth the holy Doctor Basilius ma gnus on this manner: Wo be vnto you ye drōckardes, not with wyne only. For wrathe & indignaciō is al so a certayne drōckēnesse of ye soule makīg it euē as wyne doth hertles & folysh. For although yu eateste no 2flesh, sayth he yet neuertheles dost thou eate thy brother. Thou tariest from thy meate tyll it be night, yet all the whole daye doste thou cō sume in sute & goynge to the lawe. But thynke not that the goodnes of fastynge is only in the abstinēce of meates. For the true faste is the eschewynge of euelles. Whan thou fasteste, loosen all wycked bondes, disquiet not thy neighboure, paye ⟨image 49⟩thy mony that thou owest, exercise not lawyng & suing by the fast. &c.
Thus haue I declared vnto you after the myndes of the holy & aun cient Doctors, what the true and christen fast is, wherby ye may also easely learne to knowe the popysh & false fast. And bycause ye shal not doubte of this doctryne cōcerning fastynge, know you, that ye kynges moost royall maiesty also ī his Pro clamacion concernynge eatynge of whyte meates this tyme of Lent, hath there no lesse prudently than godly, set forth ye very same thing, that hytherto I haue taught you. The wordes of the Proclamacion are these: Lette all men endeuoure thē selues to theyr possible powers 3with thys liberte of eatīg of white meates to obserue also that faste, whiche God moost specially requirethe of them, that is to saye, that they renounce the worlde, & the diuell, ⟨image 50⟩with all theyr pompes & workes, & also to subdu & represse their carnall affeccions, & theyr corrupt workes of the flesshe, accordynge to the vowe & profession, made at the fonte stone. Howe saye ye to theyse wordes.
1Ser. i. De Jeiunio.Ser. i. De Ieiunio.
2Note.
3The kings Proclamaci on concerning white meats.The kynges Proclamaci on cōcernīge whyte meates.
PHIL. In declaring to you this thing, whom should I rather fol low than our Saviour Jesus Christ, the teacheth of all trueth? Howe we ought to fast he teacheth us in the Gospel of Math. on this ⟨image 50⟩manner, saying, when ye fast, be 1not sad as the Hypocrites are. For they disfigure their faces, that they might be seen of men to fast. Verily I say unto you, they have their reward. But thou, when thou tastest, anoint thy head, & wash thy face, that it appear not unto men, that thou fastest, but to thy father which is in secrete, and thy father which seeth in secret, shall reward the openly. Christ in this place, doth not only rebuke the hypocritical and superstitious manner of the ungodly fasters, but he also teacheth us the true & germane manner of fasting.
PHIL. In declaryng to you this thynge, whome should I rather fol lowe than oure Sauioure Iesus Christe, the teachet of all truethe? Howe we ought to fast he teacheth vs in the Gospell of Math. on this ⟨image 50⟩manner, sayenge, whan ye faste, be 1not sad as the Hypocrites are. For they disfigure theyr faces, yt they myght be sene of men to fast. Uerely I say vnto you, they haue theyr rewarde. But thou, whan thou tastest, annoynt thy head, & wash thy face, that it appeare not vnto mē, that thou fastest, but to thy father whych is in secrete, and thy father which seeth in secret, shall rewarde the opēly. Christ in this place, doth not only rebuke ye hipocritical and supersticious māner of the vngodly fasters, but he also teachethe vs the true & germayne manner of fastyng.
PHIL. Verily, who so ever intendeth to fast aright, he must observe three things. The first is, that he anoint his head. The second, that he wash his face. The third, that he fast in secrete.
PHIL. Uerely, who so euer entendeth tofast arighte, he must obserue thre thynges. The fyrste is, yt he annoynte his head. The second, that he washe his face. The thyrd, that he faste in secrete.
whā we abstayne from wickednes, and vnlawfull pleasures. But bycause this abstinence shal not be wt out rewarde, we loke for that blessed hope of the reuelacion of ye glory of the great God, & of oure sauiour Iesus Christ. I coulde reherse vnto you īnumerable places bothe of these Doctors & of many other, yf I had leasure, which declare eui dently, that the true & christē faste doth not only consiste in the abstinence of meates, but also in the for sakyng of synne. But these at this tyme maye seme abūdantly to satisfye.
