our sin, as we are to keep our sorrow, that is, always in readiness, and often to be called upon; then to refuse a pleasant morsel; to abstain from the bread of our desires, and only to take wholesome and less pleasing nourishment, vexing our appetite by the refusing a lawful satisfaction, since in its petulancy and luxury it preyed upon an unlawful.

5. Fasting designed for repentance must be ever joined with an extreme care that we fast from sin; for there is no greater folly or indecency in the world, than to commit that for which I am now judging and condemning myself. This is the best fast, and the other may serve to promote the interest of this, by increasing the disaffection to it, and multiplying arguments against it..

6. He that fasts for repentance must, during that solemnity, abstain from all bodily delights, and the sensuality of all his senses and his appetites: for a man must not, when he mourns in his fast, be merry in his sport; weep at dinner, and laugh all the day after; have a silence in his kitchen, and music in his chamber; judge the stomach, and feast the other senses.. I deny not but a man may in a single instance punish a particular sin with a proper instrument. If a man have offended in his palate, he may choose to fast only; if we have sinned in softness and in his touch, he may choose to lie hard, or work hard, and use sharp inflictions: but although this discipline be proper and particular, yet because the sorrow is of the whole man, no sense must rejoice, or be with any study or purpose feasted and entertained softly. This rule is

intended to relate to the solemn days appointed for repentance publicly or privately besides which, in the whole course of our life, even in the midst of our most festival and freer joys, we may sprinkle some single instances and acts of self-condemning, or punishing; as to refuse a pleasant morsel, or a delicious draught with a tacit remembrance of the sin that now returns to displease my spirit. And though these actions be single, there is no indecency in them, because a man may abate of his ordinary liberty and bold freedom with great prudence, so he does it without singularity in himself, or trouble to others; but he may not abate of his solemn sorrow: that may be caution, but this would be softness, effeminacy, and indecency.

7. When fasting is an act of mortification, i. e. is intended to subdue a bodily lust, as the spirit of fornication, or the fondness of strong and impatient appetites, it must not be a sudden, sharp, and violent fast, but a state of fasting, a diet of fasting, a daily lessening our portion of meat and drink, and a choosing such a coarse diet which may make the least preparation for the lusts of the body *. He that fasts three days without food, will weaken the other parts more than the ministers of fornication: and when the meals return as usually, they also will be served as soon as any. In the mean time they will be supplied and made active by the accidental heat that comes with such violent fastings: for this is a kind of aerial devil; the prince that rules in the air is the devil of * Digiuna assai chi mal mangia.

fornication; and he will be as tempting with the windiness of a violent fast, as with the flesh of an ordinary meal *. But a daily subtraction of the nourishment will introduce a less busy habit of body, and that will prove the more effectual remedy.

8. Fasting alone will not cure this devil, though it helps much towards it: but it must not therefore be neglected, but assisted by all the proper instruments of remedy against this unclean spirit, and what it is unable to do alone, in company with other instruments, and God's blessing upon them, it may effect.

9. All fasting, for whatsoever end it be undertaken, must be done without any opinion of the necessity of the thing itself, without censuring others, with all humility, in order to the proper end; and just as a man takes physic, of which no man hath reason to be proud, and no man thinks it necessary; but because he is in sickness, or in danger and disposition to it.

10. All fasts, ordained by lawful authority, are to be observed in order to the same purposes to which they are enjoined; and to be accompanied with actions of the same nature, just as it is in private fasts: For there is no other difference, but that in public our superiors choose for us, what in private we do for ourselves.

11. Fasts, ordained by lawful authority, are not to be neglected, because alone they cannot do the thing in order to which they were enjoined. It may be one

va.

1

*Chi digiuna et altro ben non fa. Sparagna il pane, et al inferno See Chap. 11. Sect. 2 et 3.

day of humiliation will not obtain the blessing, or alone kill the lust, yet it must not be despised, if it can do any thing towards it. An act of fasting is an act of self-denial, and though it do not produce the habit, yet it is a good act.

12. When the principal end why a fast is publicly préscribed is obtained by some other instrument in a particular person, as if the spirit of fornication be cured by the rite of marriage, or by a gift of chastity; yet that person so eased is not freed from the fasts of the church by that alone, if those facts can prudently serve any other end of religion, as that of prayer, or repentance, or mortification of some other appetite: for when it is instrumental to any end of the spirit, it is freed from superstition, and then we must have some other reason to quit us from the obligation, or that alone will not do it.

13. When the fast publicly commanded, by reason of some indisposition in the particular person, cannot operate to the end of the commandment: yet the avoiding offence, and the complying with public order, is reason enough to make the obedience to be necessary. For he that is otherwise disobliged, (as when the reason of the law ceases as to his particular, yet) remains still obliged if he cannot do otherwise without scandal: but this is an obligation of charity, not of justice.

14. All fasting is to be used with prudence and charity; for there is no end to which fasting serves, but may be obtained by other instruments; and therefore it must at no hand be made an instrument of

scruple, or become an enemy to our health, or be imposed upon persons that are sick or aged, or to whom it is in any sense uncharitable, such as are wearied travellers; or to whom, in the whole kind of it, it is useless, such as are women with child, poor people, and little children. But in these cases the church hath made provision and inserted caution into her laws; and they are to be reduced to practice, according to custom and the sentence of prudent persons, with great latitude, and without niceness and curiosity having this in our first care, that we secure our virtue; and next, that we secure our health, that we may the better exercise the labours of virtue, lest out of too much austerity we bring ourselves to that condition, that it be necessary to be indulgent to softness, ease, and extreme tenderness.

15. Let not intemperance be the prologue or the epilogue to your fast, lest the fast be so far from taking off any thing of the sin, that it be an occasion to increase it: and therefore when the fast is done, be careful that no supervening act of gluttony or excessive drinking unhallow the religion of the passed day; but eat temperately according to the proportion of other meals, lest gluttony keep either of the gates to abstinence.

The Benefits of Fasting.

He that undertakes to enumerate the benefits of fasting, may in the next page also reckon all the benefits of physic: for fasting is not to be commended as a duty, but as an instrument; and in that sense no