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or quantity of the food； or according to the days； but according
to the withdrawal or approach of the lust and wantonness of the
flesh； for the sake of which alone the fasting； watching and
labor is ordained； that is； to kill and to subdue them。 If it
were not for this lust； eating were as meritorious as fasting；
sleeping as watching； idleness as labor； and each were as good
as the other without all distinction。
XX。 Now； if some one should find that more wantonness arose in
his flesh from eating fish than from eating eggs and meat； let
him eat meat and not fish。 Again； if he find that his head
becomes confused and crazed or his body and stomach injured
through fasting； or that it is not needful to kill the wantonness
of his flesh； he shall let fasting alone entirely； and eat；
sleep； be idle as is necessary for his health； regardless whether
it be against the command of the Church； or the rules of monastic
orders： for no commandment of the Church； no law of an order can
make fasting； watching and labor of more value than it has in
serving to repress or to kill the flesh and its lusts。 Where men
go beyond this； and the fasting； eating； sleeping； watching are
practised beyond the strength of the body； and more than is
necessary to the killing of the lust； so that through it the
natural strength is ruined and the head is racked； then let no
one imagine that he has done good works； or excuse himself by
citing the commandment of the Church or the law of his order。 He
will be regarded as a man who takes no care of himself； and； as
far as in him lies； has become his own murderer。
For the body is not given us that we should kill its natural life
or work； but only that we kill its wantonness； unless its
wantonness were so strong and great that we could not
sufficiently resist it without ruin and harm to the natural life。
For； as has been said； in the practice of fasting； watching and
labor； we are not to look upon the works in themselves； not on
the days； not on the number； not on the food； but only on the
wanton and lustful Adam； that through them he may be cured of his
evil appetite。
XXI。 From this we can judge how wisely or foolishly some women
act when they are with child； and how the sick are to be treated。
For the foolish women cling so firmly to their fasting that they
run the risk of great danger to the fruit of their womb and to
themselves； rather than not to fast when the others fast。 They
make a matter of conscience where there is none； and where there
is matter of conscience they make none。 This is all the fault of
the preachers； because they continually prate of fasting； and
never point out its true use； limit； fruit； cause and purpose。
So also the sick should be allowed to eat and to drink every day
whatever they wish。 In brief； where the wantonness of the flesh
ceases； there every reason for fasting； watching； laboring；
eating this or that； has already ceased； and there no longer is
any binding commandment at all。
But then care must be taken； lest out of this freedom there grow
a lazy indifference about killing the wantonness of the flesh；
for the roguish Adam is exceedingly tricky in looking for
permission for himself； and in pleading the ruin of the body or
of the mind； so some men jump right in and say it is neither
necessary nor commanded to fast or to mortify the flesh； and are
ready to eat this and that without fear； just as if they had for
a long time had much experience of fasting； although they have
never tried it。
No less are we to guard against offending those who； not
sufficiently informed； regard it a great sin if we do not fast
or eat as they do。 These we must kindly instruct； and not
haughtily despise； nor eat this or that in despite of them； but
we must tell them the reason why it is right to do so； and thus
gradually lead them to a correct understanding。 But if they are
stubborn and will not listen； we must let them alone； and do as
we know it is right to do。
XXII。 The second form of discipline which we receive at the hands
of others； is when men or devils cause us suffering； as when our
property is taken； our body sick； and our honor taken away； and
everything that may move us to anger； impatience and unrest。 For
God's work rules in us according to His wisdom； not according to
our wisdom； according to His purity and chastity； not according
to the wantonness of our flesh； for God's work is wisdom and
purity； our work is foolishness and impurity； and these shall
rest： so in like manner it should rule in us according to His
peace； not our anger； impatience and lack of peace。 For peace too
is God's work； impatience is the work of our flesh； this shall
rest and be dead； that we thus in every way keep a spiritual
holiday； let our works stand idle； and let God work in us。
Therefore in order to kill our works and the Adam in us； God
heaps many temptations upon us； which move us to anger； many
sufferings； which rouse us to impatience； and last of all death
and the world's abuse； whereby He seeks nothing else than that
He may drive out anger； impatience and lack of peace； and attain
to His work； that is； to peace； in us。 Thus says Isaiah xxviii；
〃He does the work of another that He may come to His own work。〃
What does this mean？ He sends us suffering and trouble that He
may teach us to have patience and peace； He bids us die that He
may make us live； until a man； thoroughly trained； becomes so
peaceful and quiet that he is not disturbed； whether it go well
or ill with him； whether he die or live； be honored or
dishonored。 There God Himself dwells alone； and there are no
works of men。 This is rightly keeping and hallowing the day of
rest； then a man does not guide himself； then he desires nothing
for himself； then nothing troubles him； but God Himself leads
him； there is naught but godly pleasure； joy and peace with all
other works and virtues。
XXIII。 These works He considers so great that He commands us not
only to keep the day of rest； but also to hallow it or regard it
as holy； whereby He declares that there are no more precious
things than suffering； dying； and all manner of misfortune。 For
they are holy and sanctify a man from his works to God's works；
just as a church is consecrated from natural works to the worship
of God。 Therefore a man shall also recognise them as holy things；
be glad and thank God when they come upon him。 For when they come
they make him holy； so that he fulfils this Commandment and is
saved； redeemed from all his sinful works。 Thus says David：
〃Precious in the sight of the Lord is the death of His saints。〃
In order to strengthen us thereto He has not only commanded us
to keep such a rest （for nature is very unwilling to die and to
suffer； and it is a bitter day of rest for it to cease from its
works and be dead）； but He has also comforted us in the
Scriptures with many words and told us； Psalm xci； 〃I will be
with him in all his trouble； and will deliver him。〃 Likewise
Psalm xxxiv： 〃The Lord is nigh unto all them that suffer； and
will help them。〃
As if this were not enough； He has given us a powerful； strong
example of it； His only； dear Son； Jesus Christ； our Lord； who
on the Sabbath lay in the tomb the entire day of rest； free from
all His works； and was the first to fulfil this Commandment；
although He needed it not for Himself； but only for our comfort；
that we also in all suffering and death should be quiet and have
peace。 Since； as Christ was raised up after His rest and
henceforth lives only in God and God in Him； so also shall we by
the death of our Adam； which is perfectly accomplished only
through natural death and burial； be lifted up into God； that God
may live and work in us forever。 Lo！ these are the three parts
of man： reason； desire； aversion； in which all his works are
done。 These； therefore； must be slain by these three exercises；
God's governance； our self…mortification； the hurt done to us by
others； and so they must spiritually rest before God； and give
Him room for His works。
XXIV。 But such works are to be done and such sufferings to be
endured in faith and in sure confidence of God's favor； in order
that； as has been said； all works remain in the First Commandment
and in faith； and that faith； for the sake of which all other
commandments and works are ordained； exercise and strengthen
itself in them。 See； therefore； what a pretty； golden ring these
three Commandments and their works naturally form； and how from
the First Commandment and faith the Second flows on to the Third；
and the Third in turn drives through the Second up into the
First。 For the first work is to believe； to have a good heart and
confidence toward God。 From this flows the second good work； to
praise God's Name； to confess His grace； to give all honor to Him
alone。 Then follows the third； to worship by praying； hearing
God's