Also, it rules and orders the creature physically, in this way: the soul which is prepared to wish for God makes its beginning as we have said; but because it has the vessel of its body, enlightened discretion must impose a rule on this, as it has done upon the soul, since the body ought to be a means for the increase of virtue. The rule withdraws it from the indulgences and luxuries of the world, and the conversation of worldlings; gives it conversation with the servants of God; takes it from dissolute places, and keeps it in places that stimulate devotion. It imposes restraint on all the members of the body, that they be modest and temperate: let the eye not look where it should not, but hold before itself earth, and heaven; let the tongue flee idle and vain speech, and be disciplined to proclaim the word of God for the salvation of the neighbour, and to confess its sins: let the ear flee agreeable, flattering, dissolute words, and any words of detraction that might be said to it; and let it hearken for the word of God, and the need of the neighbour, willingly listening to his necessity. So let the hand be swift in touching and working, and the feet in going: to all, discretion gives a rule. And that the perverse law of the flesh that fights against the spirit may not throw these tools into disorder, it imposes a rule upon the body, mortifying it with vigil, fast, and the other exercises which are all meant to bridle our body. But note, that all this is done, not indiscreetly, but with enlightened discretion. How is this shown? In this: that the soul does not place its chief desire in any act of penance. That it may not fall into such a fault as to take penance for its chief desire, enlightened discretion takes pains to robe the soul in the desire for virtue. Penance to be sure must be used as a tool, in due times and places, as need may be. If the flesh, being too strong, kicks against the spirit, penance takes the rod of discipline, and fast, and the cilice of many buds, and mighty vigils; and places burdens enough on the flesh, that it may be more subdued. But if the body is weak, fallen into illness, the rule of discretion does not approve of such a method. Nay, not only should fasting be abandoned, but flesh be eaten; if once a day is not enough, then four times. If one cannot stand up, let him stay on his bed; if he cannot kneel, let him sit or lie down, as he needs. This discretion demands. Therefore it insists that penance be treated as a means and not as a chief desire.