Though almost entirely overlooked in church history, Thomas Becon was a prolific pamphleteer, popular bestseller, and godly cleric in sixteenth-century England during the Reformation. Living through the turbulent reigns of four Tudor monarchs, Becon served under the supervision of the Archbishop of Canterbury, Thomas Cranmer, and composed around fifty tracts with numerous subsequent editions that continued to be printed seventy years after his death.

His writings on godliness are relevant and helpful for all Christians, particularly for those who tend to partition their lives into categories of “sacred” and “secular.” Becon, recognizing no such divisions, exhorted Christians in his day to pursue godliness in the rhythms of their daily routines.

Pastor in Hiding

Becon, born in Thetford, Norfolk, around 1512, was educated at St. John’s College in Cambridge, where he was deeply moved by and possibly converted under the Lutheran-influenced teachings of one of his professors, Hugh Latimer. Upon his graduation with a degree in theology, Becon took two clerical posts in southern England, but following the ratification of the Six Articles of 1539, Henry VIII targeted evangelicals for non-compliance and “heresy.” Consequently, Becon was arrested in 1541 for his “evil and false doctrine.”

After his release, Becon kept a low profile in the forests of Kent, harbored by several evangelical men who were connected to the royal court. During this time, Becon produced numerous tracts under the pseudonym “Theodore Basil” in order to avoid detection from the local authorities. Under even heavier scrutiny and surveillance from the local magistrates at the order of Henry VIII, Becon fled to the Midlands of England, where he hid for four years in the mountains without publishing any works.

Exile and Homecoming

When the nine-year-old Edward VI, a friend and defender of the English Reformation, ascended the throne in 1547, Becon emerged from exile and returned to London, where he was appointed a chaplain in the royal court. Around the same time, he became rector of the prestigious parish in London, St. Stephen Walbrook.

With Mary I’s accession to the throne in 1553, however, many evangelicals, including Becon, were arrested. He was eventually released, but taking no risks, he immediately escaped to Strasbourg, where he joined a community of other exiled English evangelicals. From there he relocated to Frankfurt, where he assisted in developing a new liturgy for the English congregation composed of exiles. When Becon returned from the Continent after Elizabeth I came to power, he went through a series of clerical appointments, mostly in London, until his death in 1567.

Everyday Godliness

One of Becon’s primary foci in his pamphlets was how Christians were to attain godliness and how to integrate that godliness within their daily lives. First, the word of God, contended Becon, was sufficient for all Christians and was the catalyst to godliness. Becon envisioned an English commonwealth where “people maye learn even from theyr cradles . . . to knowe God, to understand his worde, to honour hym aryght, and to walke in his holy pathwayes” (New pollecye of warre).

Second, Becon instructed Christians to view their lives as a continual stage of worship where godliness was on display, even in the mundane on Monday morning. For Becon, worship was not limited to Sunday gatherings. Nor was it confined to certain spiritual disciplines, such as Bible reading or prayer. Worship, rather, was an incessant activity that was to weave its way through the liturgy of daily life: the eating of meals, laboring at one’s place of employment, spending leisure time, and retiring to bed.

No “Secular” Work

Becon published two prayer manuals containing model prayers for specific activities of one’s daily schedule. One of those manuals submitted model prayers for those in specific occupations, including magistrates, clergy, merchants, lawyers, mariners, soldiers, mothers, and children. Becon maintained that one occupation was not more essential than another. He argued that the work of the shoemaker and tailor was just as crucial in the kingdom of God as that of the lawyer and magistrate, because God was the one who called them to their vocations.

While many Christians subtly dismiss certain occupations as insignificant and view non-ministry work as “secular,” Becon’s assessment of all work as an activity of God and for God is a motivating corrective. We should embrace our calling and see the ultimate purpose of our work and vocation: godliness through employment blesses a society so that all “may [ac]knowledge thee, the gever of al[l] good things, and glorify thy holy name” (Flour of godly praiers).