when he should fast in obedience to the Church; he who feeds high, in contempt and derision of her orders, and the practice of saints in all ages on a fast-day, though that which "goeth into the mouth" does not defile him, yet his disobedience, his contempt, his scorn, his carelessness and want of consideration for his soul, his spirit of pride and contradiction, his immoderate love of his belly, these defile him all over, both in body and soul.

Sir, let me tell you, such a one is in the gall of bitterness; his God is his belly, i. e. he is sensual, and minds earthly things.

Secondly, your argument, if it proves anything against days and times of fasting and abstinence, would equally conclude against all fast-days whatever-which you should have considered, who, with so great observance, keep the fast-days appointed by the State.

The meaning of that place, which you quote as au objection, is this:

The discourse in that chapter was with the Pharisees, about legal uncleanness, and "eating with unwashen hands.' Now, says our Saviour (the antitype of Moses, and the author of the new evangelical law), they are wicked thoughts, words, and actions which defile a man, not outward legal uncleanness, not the eating meat with "unwashen hands," but inward impurity of soul. And, therefore, suffer me to tell you, that of all men, it does not become a divine of our Church so crudely and impertinently, like an epicure rather than a Christian priest, to allege this text against fasting, which the Church of God in all ages never thought contrary to the observation of fasting times.

Third Objection, from 1 Tim. iv. 3.

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manding to abstain from meats which God hath created to be received with thanksgiving."

Answer: There is no sort of meat that I abstain from as 66 an abomination," or look upon as unlawful to be eaten, as the Jews and Judaising Gnostics, and other heretics, did. And this I conceive is a sufficient answer to the text, which you wrest from its true sense, against the observation of fasting-days, and, by consequence, impeach the practice of the Catholic Church.

If I abstain, on a fast-day, from the quantity or quality of any meats, it is not because I think any of them unlawful, or unclean, or abominable (for I eat any, out of a fasting-day), but because I would take that which is least nourishing and least gratifying to the flesh, for that time, and most conducive to the great ends, for which times of fasting are enjoined.

Thus (exactly according to the Apostolical Canon*), I do it, by way of exercise, or self-denial, not thinking any sort of meat an abomination.

So that, the reason why I abstain from flesh for a time (not because I think the eating any to be an abomination or pollution, or any to be unclean and unlawful to be eaten), amounts to this:

We cannot abstain from all food for forty days, -that is impossible; but we can abstain from what is the highest feeding, most nutritive, and most pleasing.

And, by the way, Sir, whereas you object to eating delicious fish and drinking wine in Lent, I do not justify those who dress their fish deliciously, and

* Δί ἀσκησιν, οὐ διὰ βδελυρίαν, Can. 50.

drink wine with it, if they can eat it safely without. But if you would but abstain from flesh so long as they do, who (you say) eat delicious fish, and drink wine with it, you would then find such a difference as would make forbear to censure such persons, and the Church's indulgence to them.

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There is a threefold abstinence;-a toto, a tanto, a tali.

1. A toto, from the whole.

2. A tanto, from the full quantity. 3. A tali, from the high quality.

The first we cannot do that is impossible; the latter we can do; and the Church indulgently accepts of the last.

And so, no doubt, will an indulgent Father, when presented to Him from a loving and a willing spirit— from a heart right towards Him, desirous to please Him-from a spirit which bows, and with humble love desires to have no prospect in doing it but the increasing, promoting, or demonstrating its faith and its repentance, its hatred of sin, its purity of intention, its love to God, and its obedience to His Church. Fourth Objection.-To conclude your objections; "Bodily exercise," you say, "profiteth little."*

I answer, as I did before: This objection reflects upon the Church in all ages, as if she understood not that text; and therefore I think it becomes not one of her priests to object it, against the practice of fasting.

But, in the next place, I suppose you will grant there is nothing really formidable but sin-nothing so advantageous, so eligible, so profitable, as piety and virtue; for godliness is profitable to all things.

* 1 Tim. iv. 8.

Now, when I have once secured (by divine grace) my heart, and my guards within, my resolutions and affections, for all the parts and instances of direct and necessary duty, I will then consider that the Apostle says, "Bodily exercise does indeed profit a little too ;" and I will not despise that little, because I am told, "He that contemneth small things shall fall by little and little."* And the same Apostle intimates, that, without some self-denials and macerations, or bringing himself under, by denying himself indifferent liberties which he might enjoy, it might be possible even for an apostle to "preach to others, and be himself a castaway."t

XIX. I do it because I will accustom myself to live by rule. He that is a little circumspect and regular in this and such-like pious appointments of the Church, will be much more apt to be so in other things, and in actions of greater moment and importance.

Almost the whole of Christianity is indeed but a rule-a rule for the government of ourselves, our lives and actions, our thoughts and words, our passions and affections towards God and man.

And, most certainly, I find, that to live by rule in this point of fasting at set and stated times, puts me in mind, and helps and prompts me to live by rule, in many other cases and instances of devotion and obedience.

XX. I do it, because I would accustom myself to passive fortitude; and by such training, disciplining, and smaller skirmishes, to fit myself for greater combats, if God so please, in times of persecution, * Eccles. xix. 1. + 1 Cor. ix. 27.

and for greater and nobler instances of self-denial and suffering, when occasion shall arise.

And certainly, to kill and crucify the Old Man and all its lusts; to mortify a beloved sin; to fight against temptations; to do violence to ourselves; to live chastely; to refuse worldly pleasures, when they tempt beyond duty or safety; to take pains in the cause of religion, the labour of love, and mortification, is the way to lead such a crucified life as gives a great aptness and disposition even for martyrdom itself.

XXI. I do it, because I find it has a strange efficacy towards making the spirit resolved and firm. There is generally a levity and irresolution, a looseness and dissolution of spirit, in those who decry, reproach, and deride fasting; and, I thank God, I find, by experience, the contrary effects of fasting and abstinence in my spirit, my understanding, my will, and my affections.

So that, as I like it the better for this, myself, so I like the Church the better for appointing us such times of abstinence and fasting, and recommending to our practice the observation of them; and the practice of those who observe them shows that keeping of them is not so difficult, or so needless as you imagine it to be.

Yet, still I desire to be so humble as not to despise, or censure, or judge, much less to reproach those who keep not fasting-days; and at the same time am I content to be despised, censured, and reproached by them myself. And (by the divine aid) they shall find my spirit so conformable to my outward abstinence, as to bear their censure, even to