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watching； labor； of which some say and write so much； although
they know neither the source nor the purpose of these good works。
Therefore we will now also speak of them。
XVIII。 This rest； namely； that our work cease and God alone work
in us； is accomplished in two ways。 First； through our own
effort； secondly； through the effort or urging of others。
Our own effort is to be so made and ordered that； in the first
place； when we see our flesh； senses； will and thoughts tempting
us； we resist them and do not heed them； as the Wise Man says：
〃Follow not thine own desires。〃 And Moses； Deuteronomy xii： 〃Thou
shalt not do what is right in thine own eyes。〃
Here a man must make daily use of those prayers which David
prays： 〃Lord； lead me in Thy path； and let me not walk in my own
ways；〃 and many like prayers； which are all summed up in the
prayer； 〃Thy kingdom come。〃 For the desires are so many； so
various； and besides at times so nimble； so subtile and specious；
through the suggestions of the evil one； that it is not possible
for a man to control himself in his own ways。 He must let hands
and feet go； commend himself to God's governance； and entrust
nothing to his reason； as Jeremiah says； 〃O Lord； I know that the
way of man is not in his own power。〃 We see proof of this； when
the children of Israel went out of Egypt through the Wilderness；
where there was no way； no food； no drink； no help。 Therefore God
went before them； by day in a bright： cloud； by night in a fiery
pillar； fed them with manna from heaven； and kept their garments
and shoes that they waxed not old； as we read in the Books of
Moses。 For this reason we pray： 〃Thy kingdom come； that Thou rule
us； and not： we ourselves；〃 for there is nothing more perilous
in us than our reason and will。 And this is the first and highest
work of God in us and the best training； that we cease from our
works； that we let our reason and will be idle； that we rest and
commend ourselves to God in all things； especially when they seem
to be spiritual and good。
XIX。 After this comes the discipline of the flesh； to kill its
gross； evil lust； to give it rest and relief。 This we must kill
and quiet with fasting； watching and labor； and from this we
learn how much and why we shall fast； watch and labor。
There are； alas！ many blind men； who practise their castigation；
whether it be fasting； watching or labor； only because they think
these are good works； intending by them to gain much merit。 Far
blinder still are they who measure their fasting not only by the
quantity or duration； as these do； but also by the nature of the
food； thinking that it is of far greater worth if they do not eat
meat； eggs or butter。 Beyond these are those who fast according
to the saints； and according to the days； one fasting on
Wednesday； another on Saturday； another on St。 Barbara's day；
another on St。 Sebastian's day； and so on。 These all seek in
their fasting nothing beyond the work itself： when they have
performed that； they think they have done a good work。 I will
here say nothing of the fact that some fast in such a way that
they none the less drink themselves full； some fast by eating
fish and other foods so lavishly that they would come much nearer
to fasting if they ate meat； eggs and butter； and by so doing
would obtain far better results from their fasting。 For such
fasting is not fasting； but a mockery of fasting and of God。
Therefore I allow everyone to choose his day； food and quantity
for fasting； as he will； on condition that he do not stop with
that； but have regard to his flesh； let him put upon it fasting；
watching and labor according to its lust and wantonness； and no
more； although pope； Church； bishop； father…confessor or any one
else whosoever have commanded it。 For no one should measure and
regulate fasting； watching and labor according to the character
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 the