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.
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Title
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.
Author
Becon, Thomas, 1512-1567.
Publication
[Imprynted at London :: By Ihon Day, dwellyng ouer Aldersgate. These bookes are to bee solde at the shop at the lyttle Cundyte in Chepesyde,
[1551?]]
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Subject terms
Fasting -- Early works to 1800.
Link to this Item
http://name.umdl.umich.edu/A06783.0001.001
Cite this Item
"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." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A06783.0001.001. University of Michigan Library Digital Collections. Accessed July 27, 2024.
Pages
The .ix. Chapter
THe true and Christen fast is
done frely and willingli,* 1.1 and
commeth frō the feruent mo∣cion
of the spirit. The popish and
supersticious faste serueth the cu¦stome
onli, and is done at the com¦maundemēt
of man with a grud∣gynge
and vnwillinge mynde,
which beinge lothe to faste if the
custome & mans ordinaunce wer
not, wisheth both the fast and the
commaunder of the fast at the de∣uil.
And if any in so great a mul∣titude
do willinglye fast, yet is it
done partly to satisfy the custome
partly because they wil be coūted
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good deuout & catholike mē, part¦ly
to honour some sainct, partli to
deserue remiscion of theyr sins, &
to win euerlasting life. Can thys
kinde of fasting plese god?* 1.2 They
worship me in vain, saith Christ,
teachinge doctrines that are the
cōmaundements of men.* 1.3 Sainct
Paule also saith, Whatsoeuer is
not of faith is sinne.
The true & christen fast, during
y• time of fasting is to abstain frō
al kinde of meates & drinkes (ex∣cept
very necessiti requireth y• cō¦trary)
& frō al those things, wher
in the flesh deliteth. For yt was y•
maner of fasting amōg ye fathers
of the old law, as we herd afore••,
Hierome confirminge the same:* 1.4
The Iewes, saithe he, on those
daies yt they fast, toke nomeat, til
they se ye euening star vp. And a
certain coūcel called Concilium
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Calcedonense, ordained, ye suche
shuld not be counted to faste, that
dyd eate before euensonge was
done, whiche at the time was not
celebrated, as it is nowe at .ii. or
iii. at the clocke after dinner, but
at nighte aboute the .viii. or .ix.
houre, when the day was al past.
The popish and supersticious
fasters perswade them selues to
fast wel, and to do a meritorious
dede, if they onli abstain frō flesh
though in ye morninge so sone as
they rise out of their beds,* 1.5 they en¦farse
& stuffe their belies with as
manyfine cakes & tostes of whit
bread as they be able to eat, and
wt asmuch good aleful of spices
or els burnt Maulmesy, as theyr
paūches can hold. And when din¦ner
come, if thei abstain frō a smo¦ky
peace of Bacon or hard salted
descriptionPage [unnumbered]
and poudred biefe or suche lyke,* 1.6
though they eate the most delici∣ous
fishes that can be goten, and
enfarse their beastly bodies with
al the swete meates that cā be in¦uented
& sought out, yea & that so
vnmeasurably, yt after they haue
once dined, they are prouoked ei¦ther
to the pleasure of the bodye,* 1.7
or els like beasts of the b••lly fall
straightwais vnto slepe, so yt thei
ar not hable to serue god, nor thē
selfs, nor ani other, yet thinck thei
yt they fast wel and do god a great
plesure.* 1.8 This maner of fasting a¦mōg
many other vsed a certayne
monke in my coūtry, which not wt
standing was coūted the greatest
& deuotest faster in al those qua¦ters.
His maner was for the most
part to make but one mele a dai,
as they vse to say, yet such a mele
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as the meat of yt one mele might
haue semed sufficient to any rea∣sonable
creature to haue serued
vi. godli fasters at a mele. Whē
he came vnto Dynner and was
set down at the table, his vse was
euer to vnbuckle and let slacke
his girdle a great quantitie, whi¦che
before was streight girded to
his bodi. He fel to his meat, as the
hongry wolf to his pray, and ne∣uer
leafte of deuouringe the best
meates that wer set before hym,
till he had so stuffed hys relygy∣ous
paunche, that his girdle be∣ing
afore lose, was so hard to hys
body, that he could not put his lit∣tle
finger betwene the girdle, &
his clothes. He sate so swelling &
sweting at the table thorow ye to∣much
deuouringe of pleasaunte
meats & whot wines, y• if Apelles
had bene present with his pensil▪
he might haue had a ioly paturn
descriptionPage [unnumbered]
••o paint a right Epicure. And not
withstādyng both he & such lyke
wer counted good, holy, deuout,
religious & catholik•• fasters. To
consume at one dīner so much as
wold serue thre, was no breaking
of a fast. To deuoure vnmesura∣bly
al kinde of pleasaunt fishes,
or whatsoeuer deinties besydes
could be deuised, was fast good
inough in y• popes kingdō, but to
eate a peace of flesh although ne¦uer
so grosse, was twise a deadly
sin, & punished wt fire. The eater
of ye flesh was called a Lollore, &
adiudged to be brēt wt fire for his
I know not how great offēce, as
though god abhorred more the
eating of flesh then of fishe, or as
though fish wer cleane in ye sight
of god, & flesh vile & abhomina∣ble.* 1.9
O belied hipocrites whiche
strain out a gnat & swalow doun
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O spirits of errour and teachers
of Diuelishe doctrynes,* 1.10 whiche
speake false thorow hipocrisie, &
haue their consciēce marked with
an hote yron, forbiddinge to ma∣rie
and commaunding to abstain
from meates, whiche God hathe
created to be receiued with than∣kes
geuinge of thē, which beleue
and know the truth. For al y• cre∣atures
of god are good, and no∣thing
to be refused, if it be recey∣ued
with thanckes geuing. For
it is sanctified by the word of god
& praier.* 1.11 Unto ye pure al thgīs ar
pure but vnto thē yt are defiled &
vnbeleuing is nothing pure, but
euen the minde and conscience of
thē is defiled. Why do not those
blind guides remember this say∣ing
of our sauiour Christ,* 1.12 & cease
to condemne the innocent? That
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which goeth into the mouth, def••¦leth
not yt man, but y• which com∣meth
out of the mouth, defileth y•
man. For what so euer entreth in
at the mouth, goeth into the bel∣li
and is cast out into ye draught,
but those thinges which procede
out of the mouthe, come from the
hart, & they defile y• man. For out
of the hart procede euil thoughts
murders, breaking of wedlocke,
whordomes, thef••es fals witnes,
blasphemies, These are the thin∣ges
whiche defile a man.