Furthermore, if I am angry at myself for having in anything displeased my God, and therefore humble myself with fasting, you cannot reasonably be displeased either with the discipline I give myself, or with the argument I give for it.

If your physician at any time should prescribe fasting, as convenient or necessary for you, would you not observe it? Why, then, will you disgrace your religion, in refusing to observe those times of abstinence and fasting which the Church, which has the care of souls, prescribes for your soul's health and safety? Surely the honour of your religion obliges you to observe her commands in this, as in all other things.

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XII. I do it for another reason I often find fasting and hunger put me in mind (as they are very apt to do) of that "hungering and thirsting after righteousness" which my blessed Lord enjoins me. Nay, these severities are so apt to put me upon my watch and guard, that I cannot choose but be the inore tender and relenting, when I find that, thus afflicting myself, I am naturally lead to a serious consideration of the doctrine of the Cross; and that it is not like one who loves alway to serve his God, to study his ease, and serve Him with that which costs him nothing.

And, methinks, the practice of this duty, as I observed before, fits and prepares me, both in body and mind, for the reception of this apostolical lesson, we must through much tribulation enter into the kingdom of God."*

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Besides, intermitting now and then a plentiful meal or a pleasant treat, by my own choice, helps to

* Acts xiv. 22.

confirm me in all virtues, and to fortify my soul in her other resolutions, to persevere in the practice of other duties which are very uneasy to flesh and blood.

XIII. I do it for another very great reason: when I consider that our Saviour, when he found in His heart to die for us, yet, in the greatness of His compassion, could not find in His heart to give us easier terms of life than such as do require contrition, humiliation, and amendment; I do really think (and perhaps I find it true), that by thus afflicting myself a little, I keep myself closer to these holy exercises, as well as to my devotions, and more easily bound my desires within the limits that God has been pleased to set them.

XIV. I therefore do it too, because I find by experience, that it constantly puts me in mind of my penitential devotions; for, seeing you put me under the necessity of speaking it, I assure you, that I think myself obliged never to pass a day in the Lent, or any other fast-days, without adding a penitential office to my other daily devotions; I mean the Commination Prayers, that is, the fifty-first Psalm, and the three prayers following it, in the end of our Liturgy, to which I sometimes add the other penitential Psalms.*

XV. I do it, because it puts me in mind, and gives me a very tender sense of the forty days' and forty nights' fasting, and the other sufferings of my dear Saviour; and methinks, whatever relates to the actions or passions by which He manifested His love to us, inflames my heart, raises my affections, and helps me, at the same time, to conform my will to His, especially in observing those duties * Psalms vi, xxxii. xxxviii. cii. cxxx. cxliii.

which are commanded by the authority of the Church, and recommended by the example of the best Christians among us, how small soever their number may be.

And though it is not consistent with modesty, piety, or wisdom of men of humility and charity, discipline and consideration, regularity and order, sincerity and peace, to transgress the practice of the Catholic, and the orders and advices of their own mother Church; yet I find, by you, it may be consistent with the modesty of some young men of late and latitudinarian education, to vilify and decry, and cast contempts and slurs on the usages of both. But from this I must desire to be excused.

XVI. And as it gives me a tender thought of the forty days' and forty nights' fasting of my Saviour, so it puts me in mind of the mortified lives and wonderful austerities of my forefathers in the best and purest ages of Christianity; and although I am not able to do, as they have done before me, shall I therefore do nothing? No; this shall not (I hope it shall not) be objected against me, when the coronets of glory come to be distributed at the Resurrection. In the meantime of my stay here, it is matter of humiliation to me, to think how far short I am of those great examples, and to say, to my own reproach, "Cur non possum quod isti et istæ ?"

XVII. I do it for another reason: it has been observed, that as a man is never more like a brute, than when overwhelmed with gluttony and drunkenness; so is he never more a man, than in his abstemious days and hours. I will, therefore, bow the head, and take the advice of the Church, and

by fasting, or abstinence, keep my soul as unclouded as I can, that it may with eagerness aspire after that happy and glorious state, where we shall hunger no more nor thirst any more.

Nor would I be of the number of those who wholly despise days of fasting, and abstinence; because they are in danger of sinning on with ease, without recollection and check, or being recalled and interrupted by a return to rule and discipline, sober thought, regularity, and order.

But, because some men look upon days and times of fasting and abstinence with so much contempt, I will here subjoin the opinions of some of the Fathers concerning fasting, by giving you their character of it.

See but their thoughts (if you will not hear their voice) in these twenty following instances of recommendation.

I could mention more, but these are enough for me who plead for it, and too much for you who deride and oppose it.

Fasting and abstinence is—

A victory over nature.
The light of the soul.
The guard of the mind.
The gate of religious sorrow.
A joyous contrition.*

The guard of obedience.
The tranquillity of the mind.
The gate of Paradise.

It clears the mind.

It subjects the flesh to the spirit.
It make us humble and contrite.

* Læta contritio.

It dispels the mists of concupiscence.
It makes a man acquainted with himself.
It makes the spirit more resolved and firm.
It is the vigour of the mind.

It is the wall of chastity;

It is the fortification of modesty;
It is the ornament of life;

It is the death of vice;

And the life of virtue.

Sir, if but one of these be true, I think a little fasting or abstinence is worth it.

XVIII. I do it because I find a cheerful pleasure in the midst of ascetic severities; and I am convinced that spiritual comforts result, from God's being well pleased with them, when they proceed from faith and repentance, hatred of sin, and purity of intention, obedience and love to God and His Church. And, while I design them (as I humbly do) to these good ends, and keep any days, or times of fasting or abstinence, with these pure intendments and intuitions; then surely, as I desire, so I will rather trust, God with His acceptance, than trust myself, Sir, with your arguments to the contrary. Yet here I will answer some of the best of them, and then proceed.

First Objection.-"It is Popery."

I answer: There was abstinence and fasting, yea, and Lent kept, too, long before there was Popery in the Church of Rome.

Second Objection.-"That which goeth into the mouth defileth not a man."*

I answer: True; it is not the meat which defiles, but the disobedience or impiety. He who feasts

* S. Mark vii. 15.

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