Philoxenus of Mabbug

“Adam and Eve, so long as they lived in simplicity, and so long as the faith which was in them had not been made gross through corporeal passions, immediately they heard the command of God they received it, and kept it. For God said to Adam, "Thou shalt not eat; and if thou eatest, thou shalt die; but if thou keepest the command I will give thee everlasting life." And by faith Adam received the command, and kept it, and in his simplicity he did not judge the command. Now when the counsel of the Enemy came and found simplicity, it taught craft and cunning, and sowed in that one simple thought, another thought which was its opposite, in order that he who was one man, and was wholly and entirely sincere in his simplicity, might be divided into two thoughts—the willing and the unwilling, the judging and the being judged, and the being in doubt whether he would do the command or not—and the counsel which the Enemy brought to that childlike and simple man made him to be a judge of God's command to him. Now Adam did not prosper in his judgment because it had destroyed his simplicity, for he stupidly thought it meet to listen to an enemy rather than to a friend, and to one who killed rather than to one who could make alive, and to one who taught wickednesses rather than to one who had been to them a teacher of good things. So long as they existed in their simplicity they hearkened unto the voice of God, but as soon as they wished to act cunningly they became receptacles of the counsel of the Calumniator; for cunning is at the side of Satan, and simplicity is with those who belong to Christ.”

“Whosoever feareth God taketh heed not to transgress the boundary of the faith of God, and whosoever believeth in God himself draweth nigh to the fear of God, and the man, in whose soul the fear of God dwelleth, himself becometh a watchful guardian of all the commandments. Adam believed in God, and he was not afraid of God; he believed that He was, and he received from Him the law which He delivered into him. And because he cast out the fear of God from his mind, he forsook the faith, and trod the law under foot. For He that ordained the law involved the commandment with fear: "In the day that thou eatest of the tree, thou shalt die the death." And because Adam had cast out from him that fear, he believed the crafty one instead of God, and trod under foot the law which had been ordained by the Judge. And not only Adam did God surround with fear that it might be a fence for the keeping of His commandments, but in all generations, to all the commandments which He ordained did He unite fear.”

“For when the soul hath intercourse with the body, this intercourse is adultery and fornication; but if the body be united unto the soul in one agreement, and be raised above from below in a right union, it is the intercourse which is according unto the law, which is implanted naturally in the person of each one of us by the Creator. For behold the connection which men have with women according to nature was ordained by the command of the Creator at the beginning, and when it taketh place according to the will of the Creator, it is called lawful connection; but if it be performed in any other way it is called adultery and fornication, and as in a mystery this parable is depicted in reference unto the soul and body. For if the soul hath intercourse with the body it is fornication, but if the body hath intercourse with the soul, it is an union according to the law, and towards this meaning also inclineth the words of the Book which saith, "A man shall leave his father and his mother, and cleave unto his wife." Now it doth not say concerning the woman that she shall leave her parents, and cleave unto the man, although according to the custom of the world women do actually leave their natural parents, and cleave unto their husbands, and it appeareth that, according to custom, the opposite of the words of the Book are done in nature; so therefore that which is said of the man is a parable which is based on the body, which shall leave everything in which it hath gratification, and shall be united unto the soul. For if the Book had said, "A woman shall leave her parents, and cleave unto a man," it would have taught that the soul should have intercourse with the body, but now that it hath spoken concerning the man, "He shall leave his parents and be united unto his wife," the words indicate to us a mystery of doctrine, and exhort the body to deny itself its pleasures, and to hate its lusts, and to have connection with the soul in all good things.”

“Behold, then, the beginning of shame is the lust of the belly, and well hath the blessed Apostle also called it thus, saying, "The woman saw that the tree was fair, and that it was a thing for which the eyes lusted, and that it was desirable to look upon; and she took of its fruit, and she ate and gave also to her husband with her, and he did eat." Thus thou mayest see that the lust of the belly was the beginning of their common sin, and of the first transgression of the commandment, and that thereby all sins and all punishments were brought in and came upon us; for as envy was the beginning of wickedness with Satan, so also was the belly the beginning of the transgression of the commandment with the house of Adam. And through it sins came in, and through it all penalties followed; it was the beginning of pains and sicknesses, through it the pains of childbirth entered in, through it was the earth cursed, and it brought forth briars and brambles, it hath made us aliens from the pleasures of Paradise, it hath cast us out as it were into exile in a cursed land, through it we have become slaves unto devils, through its dominion over us we serve in the bondage of Satan, through it evil spirits sport with us and laugh at us, it hath brought in death which dissolveth and scattereth our frames, through it this fair and beautiful image hath been made hideous and loathsome, it hath fed us with the bread of pain, and it hath collected for us food by the sweat of our face. Now the lust of the belly is a senseless and blind thing. It sought to eat, and yet was deprived of food; it lusted after pleasures, and destroyed the gratification and delight of Paradise, for though lusting to eat, it knew not how to eat; it possessed not patience, for the nature of this lust is to be hasty and impatient, and it made haste and plucked one fruit, and was henceforth deprived of the table which was full of all the luxuries of Paradise.”

“It was not the fruit which Eve ate that brought forth death, but it was the lust thereof which brought forth death; for if she had kept the law, and had not eaten with lust at that time, how many times could she have eaten of it afterwards, and not been blamed, provided that she took it unto herself in the ordinary way like that of other trees? And she drew nigh unto it, for it is written that she lusted, and then ate, and for this reason she was condemned. And what then was the nature of this fruit which was able to produce death, together with all other wickedness? Now, behold, according to what many say, and according also to the slight indication which the Book itself giveth unto us, the fruit which Eve ate was of the fig-tree, and it is manifest that the nature of the fig-tree is not to produce death; therefore it was lust which gave birth unto death, which it hath in all generations produced for man. For the root of death is lust, and the root of lust is carnal union, and for this reason all those who are born of carnal union are moved by lust, and are subject unto death, except One who was not born of carnal union; for this reason He was free from the motion of lust, and therefore He appeared superior to natural death, which, although He took it upon Himself, was voluntary and not natural. So then the nature of food is not reprehensible, although it is blameworthy when lust eateth it.”

“The Enemy did not contend against the heads of our race with fornication, or with avarice, or with vain-glory, or with the adornment of apparel, or with envy and pride, or with any of the other passions, but only with the lust of the belly, because he saw that it was capable of becoming a leader of all the lusts; for the Tempter was crafty, and he saw which passion was the strongest and foremost in us, and he drew nigh thereunto, and stimulated it, and after that he sowed the seeds of laxity, and after that the seeds of lust, and then fornication also entered in, for immediately "they had eaten, the eyes of both of them were opened, and they knew that they were naked." And it is evident that it was because the lust for connexion moved in the members of union, that they also perceived that they were naked, and were ashamed at the sight of each other, for until food had gone into them lust was not stirred up, and until lust had been stirred up shame and fear did not rule over them.”

“And moreover, we may also see simplicity in Abel, and the Holy Book sheweth us that he was more simple than Cain; for they both brought offerings to the Lord, and the offering of simplicity was accepted, but the offering of wickedness was rejected. And Cain was angry with the Lord and with Abel; with Abel because he envied him, and with the Lord because He had rejected his offering. If he had been of a simple disposition he would not have been envious, and if he had been sincere he would not have been angry with the Lord.”

“And moreover we may see the cunning of Cain from the outlet which he found for his wickedness, for when he meditated slaying Abel his brother, and was not able to do it because he was near unto his parents, he said "Let us go down into the plain;" and Abel, in his innocency, heard and was persuaded like a child. And his simplicity imagined not wickedness, and he did not consider in his heart why Cain called him to the plain, neither did he perceive Cain's hatred towards him, because simplicity knoweth not how to be a spectator of these things; but in the innocency of his heart and in brotherly love towards him he turned, and whithersoever he called him he went readily and obediently. And observe here also the works of simplicity, and have regard unto the injurious effects of cunning and wickedness, and be strenuous to be on the side of the simple, who have at all times pleased God; and reject cunning as something which is unfit for thee, and which is not meet for the discipleship in which thou standest.”

“Over Cain, who did not fear God of his own freewill, did fear rule of necessity, and he became a vagabond and a wanderer in the earth; for because he did not fear the One Who was worthy to be feared, he was filled with fears at everything which appeared unto him. And by reason of the torture of fear he entreated God and besought Him that whosoever found him might kill him, so that he might flee from a life filled with fear and dread. And God also gave the law by the hand of Moses, which was filled with many and divers commandments, and to all the commandments He linked fear, for without fear the commandments would not be kept.”

“Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. And in its train the children of Seth also came to fornication, so that they were rejected from the household of God thereby. For the lust of the belly is the captain of the host of the left side, and to it are fettered all the hosts of sin; and as captains of hosts go forth to war at the head of their companies against the enemy, even so also doth it, as the captain of the host of all wickedness, go forth to war against that which is good.”

“Now although this meat is a burden unto the wise and prudent, yet was it given by promise unto Noah, and it was sent unto Elijah in a gift, and Abraham received God and His angels thereby, and Isaac was pleased to pour out blessings upon Jacob thereby, and Samuel offered this gift beforehand to Saul as to a king, and David and all the righteous kings made use of such meat, and it was employed by all the righteous; and they were not blamed therefor, because they were superior to lust. And God permitted Noah also to eat every thing like green herbs, and though Adam was censured because he had eaten the fruit, yet to Noah power was given, as by a covenant of gift, over all meats.”

“Now this is the first lust which conquered the world, and because of it the first transgression of the law took place; and next Cain also, in turning unto this, meditated the killing of his brother that he might inherit the earth by himself. It laid a blemish upon the righteous man Noah. And God permitted Noah also to eat every thing like green herbs, and though Adam was censured because he had eaten the fruit, yet to Noah power was given, as by a covenant of gift, over all meats; now where it was partaken of with lust, there was it reprehended, for having received through the taste of lust the pleasure of wine, he drank thereof inordinately and immoderately, and was in this case laid under sin.”

“Abraham, who was called, went forth after God, and he was not a judge of the voice which came to him, and he was not held back by race and kinsfolk, nor by country and friends, nor by any of the many other human ties. Immediately he heard the voice and knew that it was of God, he despised everything and went forth to Him, and hearkened unto Him with simplicity. And he held Him to be certain and sure in his mind by faith, and by the natural simplicity which acteth not cunningly with evil things; and as a boy after his father did he run towards the voice of God, everything being despised in his eyes immediately he heard the word of God. And there was in him also the knowledge and discretion of nature, but he shewed his discernment in that he found it right to hearken unto God, Who had called him, as a servant to his lord, and as a slave to his Creator. And also to that knowledge in which he was placed he did not give power to investigate and to enquire why and for what reason he had been called by God, "Go forth from thy country, and from thy kinsfolk, and come to the land which I will show thee." And God did not reveal to him what the country was, in order that his faith might be the more victorious, and his simplicity appear.”

“Now although this meat is a burden unto the wise and prudent, yet was it given by promise unto Noah, and it was sent unto Elijah in a gift, and Abraham received God and His angels thereby, and Isaac was pleased to pour out blessings upon Jacob thereby, and Samuel offered this gift beforehand to Saul as to a king, and David and all the righteous kings made use of such meat, and it was employed by all the righteous; and they were not blamed therefor, because they were superior to lust. And they did not eat like slaves with lust, but they made use of every thing with authority like free men, and they in their eating of rare meats were praised, while those who fed themselves upon ordinary and common foods were rejected and reprobated.”

“But thou wilt not be able to stand in the freedom of spiritual beings until thou hast cast away entirely the bondage of carnal beings, for when thou hast cast away this bondage like a spiritual being and freeman thou mayest eat of every thing blamelessly, without making thy heart gross by the eating of flesh, and the drinking of wine will not cloud thy thoughts, even as it is written concerning the angels, that "They ate flesh and drank wine with Abraham;" and their spiritualness was not weighed down by this food; moreover, like unto them also are all the righteous whose names are written in the Scriptures, who ate, and whose hearts neither became heavy nor gross, because they did not eat with a longing desire.”

“Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. It brought the Sodomites unto the work of impurity. For the lust of the belly is the captain of the host of the left side, and to it are fettered all the hosts of sin, and as captains of hosts go forth to war at the head of their companies against the enemy, even so also doth it, as the captain of the host of all wickedness, go forth to war against that which is good.”

“Remember Lot's wife, who, because the love of her kinsfolk and the outcries of her beloved ones constrained her, turned and looked back behind her, and became a pillar of salt, even as is written concerning her; and because her soul had not been salted with the fear of the Highest she became a destructible salted thing. Remember then this woman who was in doubt, and who perished, and be thou not in doubt like unto her, and turn not thyself backwards, lest thou remain in the place where thou art. For the soul that turneth and looketh backward after it hath gone forth on the journey in this path becometh a senseless pillar, and as the wife of Lot ceased from bodily feeling, and thereby became a pillar of salt, even so also here the mind, which looketh behind it always at corruptible things, ceaseth to feel, and becometh stupefied at spiritual things; because the remembrance of the world maketh us to possess dulness of heart, and it defileth the purity and innocency of the soul.”

“And the history of Jacob and Esau testifieth. "Esau was a cunning hunter, a man of the field, and Jacob was a simple man, dwelling in a tent," and from their works we are able to understand the difference of their characters. In all places the Scriptures call Esau cunning and crafty, and one who layeth up anger, and keepeth wrath. And Jacob appeareth as the opposite of this in everything, whether as regardeth his parents, or the house of Laban, for by his deeds he is shewn to us to be a simple and obedient man. And for this reason the Holy Book sheweth us all his simplicity in one word: "Jacob was a simple man dwelling in a tent." And, moreover, by reason of his simplicity he would never have meditated the stealing of the birthright unless his mother Rebecca had taught him; but when he heard of the matter which would help him he was persuaded in the simplicity of his mind and was not stubborn.”

“Esau, because of his meat, cast away the birthright together with the blessings, and he became a slave unto sin, and one who was subject under the hand of his brother. And do not imagine that the lust for dainty meats only is accounted gluttony, for behold, the gluttony of Esau was made manifest through a mess of pottage, and it consisteth not in flesh overmuch, nor in wine overmuch, nor in any other preparation of meats; for it was only because Esau desired greedily a mess of pottage, that the word of God rejected him, and cast him away. In the meat which thou hast nigh unto thee shew thy forbearance, and contend with that which is near thee, and let there be war with thee against the contemptible and despicable things which are set before thee, lest thou make use of them for the filling of thy belly only; for no man leaveth the obstacles which are near and fighteth with those which are afar off, and no man leaveth the sickness which is at hand and which causeth him pain, and bringeth healing unto that which hath not yet appeared. And since the dainty meats, of which the rich and noble men of the world make use, are not nigh unto thee, forbear from the inferior kinds which are set before thee, and if thou canst conquer the lust for meats which are common thou mayest believe that thou wilt also be the conqueror over the lust for those which are more dainty, and that thou wilt gain the victory over those which are of great price.”

“And that no man may imagine that his simplicity was natural foolishness, see how attentive he was to the curses of his father, and how he returned answer concerning the things which were set forth by knowledge, "Behold, Esau my brother is a hairy man, and I am a smooth man. Peradventure my father will feel me, and I shall be in his eyes as a mocker, and curses shall come upon me and not blessings." But his mother in faith, being certain of those early promises which were revealed to her, made answer unto him, saying, "Upon me be thy curses, my son, only hear my voice, and do what I command thee;" and straightway he was obedient to his mother like a child.”

“Now although this meat is a burden unto the wise and prudent, yet was it given by promise unto Noah, and it was sent unto Elijah in a gift, and Abraham received God and His angels thereby, and Isaac was pleased to pour out blessings upon Jacob thereby, and Samuel offered this gift beforehand to Saul as to a king, and David and all the righteous kings made use of such meat, and it was employed by all the righteous; and they were not blamed therefor, because they were superior to lust. And they did not eat like slaves with lust, but they made use of every thing with authority like free men.”

“Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. It dismissed from Esau his birthright and his blessings. For the lust of the belly is the captain of the host of the left side, and to it are fettered all the hosts of sin, and as captains of hosts go forth to war at the head of their companies against the enemy, even so also doth it, as the captain of the host of all wickedness, go forth to war against that which is good.”

“Now the Dweller in heaven shewed this ladder aforetime, as in a mystery, to the elect of the Fathers, the blessed Jacob; and also that those who went up and those who came down upon it were angels. And that that ladder belongeth not to heavenly angels alone, the word of the Book indicateth to us, because the angels of God were going up and coming down thereupon; for every man who draweth nigh to enquire thereat, and who beginneth to mount it, laboureth after the order of angels, and is numbered among the elect of spiritual beings, and he hath inscribed his name as a heavenly soldier. And as the children of men who receive human positions, and who labour in some one of the grades of the world, change the name of "rustics", by which they were formerly called, to "servants" (or soldiers), so also the man who of his own freewill enrolleth himself in the company which Christ hath formed, and who serveth in the army of spiritual beings, the word of the Book nameth him "angel", and not "man", and rightly so, because he hath begun the service of angels, and he is bound to receive their name. And he is called "angel" instead of "man" because of his service and manner of life, and not because of his nature. And moreover upon the ladder, Jacob the upright saw angels ascending and descending; those who were ascending were men, because it belongeth unto men to ascend from earth to heaven, and those who were descending were angels, because their country is heaven, and they descend from their country, the heights above, to the earth. Now therefore angels and the children of men were mingled upon that ladder that the Holy Book might teach us that a fair life is common both to spiritual and corporeal beings, and that the keeping of the commandments is obligatory to both of them. And the children of men keep the commandments when they are exalted from the depth to the height by the steps of the commandments, and the angels minister unto the wishes of [the Divine] Majesty when they are sent below from above. For those who are to inherit life, that is to say, those who are of the body in their nature and are inferior beings, the service of the commandments maketh celestial and spiritual beings; and the command of the Creator urgeth those who are celestial and spiritual by creation to go down to the country of terrestrial beings, and to abide continually with corporeal beings, so that from races which are different from each other, one Church may be gathered together in the bond of love, which will sing the services of God's will, and which will be wholly and entirely moved by one living and spiritual motion, even as the natural body is moved entirely by the life of the soul.”

“Let us listen also unto the words which Jacob spake in that country in which God was revealed unto him, for from them we may especially see his simplicity: "Verily there is the Lord in this place, and I knew it not." Didst thou think, O simple Jacob, that God was limited only to the country in which thy parents lived, and that He did not reveal Himself or make Himself manifest in every place to those who are worthy of His revelation?”

“And let us consider also how many times his wages were changed while he lived with Laban, even as at the end his words rebuked that crafty man: "Thou hast changed my hire ten times, but the Lord hath not suffered thee to harm me." And again when he served him for his younger daughter, Laban took the other in her stead and brought her in to him, and led him astray in his simplicity, and he perceived it not; and when he asked by word of mouth why this deception had been perpetrated upon him, immediately a plausible excuse was offered to him—even though it was a lying one—his simplicity listened thereto and accepted it. And how many times did Laban in his wickedness seek to oppress Jacob, and how many times did he through his cruelty and cunning change his acts towards him with manifold schemes and tricks! But Jacob's innocency was not disturbed, and his simplicity was not agitated, and his integrity was not made crafty; and so long as he himself was watchful concerning the things which related to himself, so long also was God mindful of the things which concerned him.”

“And like an alien who possessed nothing he began to travel the path of his journey, and he asked from them for his need nothing, neither beast for burden, nor servants for ministration, nor costly apparel in which to appear, nor other things which are a vain show, to which many hold fast to-day, but he went forth from them with his staff, being provided for the journey, and bearing blessings and promises of good things instead of these things of mankind. And his words also make this known unto us, for in giving thanks unto God for the things which he had, and entreating to be delivered from his brother, he saith, "With my staff only I passed over this Jordan, and now I have become two companies; deliver me from the hands of Esau, my brother, for I am afraid of him."”

“And with these men let us also consider Joseph the chaste, whose honour towards his father and whose love towards his brethren were born of simplicity; for his brethren were envious of him and he perceived it not, they devised murder against him and he knew it not, and when his father told him to go and visit his brethren, he obeyed him readily. He saw dreams which made known his own greatness and their subjection, and in his simplicity he drew nigh and revealed unto them their subjection; the simple man did not perceive that cunning would add to its wickedness, nor that hatred of him would be increased in his brethren by the hearing of these things. And when the old man Jacob saw the simplicity of his son Joseph, he rebuked him and told him not to reveal it, not because he was not certain of what would happen, for the Book saith that he kept all these things because he believed that they were about to take place; but he rebuked the simplicity of Joseph in order that he might not increase the hatred of his brethren by the revealing of his dreams.”

“But see the end of the two sides, and observe with which God was well pleased. While that simplicity which did not know how to hide its dreams was mounted upon a chariot of honour, craftiness was cast down upon the ground before it, and simplicity gave the command, and craftiness was obedient thereto. Simplicity was increased by the wisdom of God, and craftiness added wickedness to itself. "I have seen that there is none who is so wise and understanding as thyself," said the king of Egypt to that simple man. For simplicity is nigh unto wisdom, and the understanding of God is akin to integrity, and simplicity is the vessel which receiveth the divine revelations.”

“But fear thou not, neither be thou afraid, for instead of Moses, Jesus is with thee, for like as Moses clave to the congregation, even so also doth Christ cleave to thy soul, and He saith unto thy tortured and afflicted mind that which was said by Moses to the Jews, "The Lord shall fight for you, and ye shall hold your peace." Therefore thou shalt not be in fear as were the people, but thou shalt rouse up, and watch like Moses, and cry out to the Lord even as he cried out. Therefore do thou in thy thoughts repeat the words of Moses, "The Lord shall fight for you, and ye shall hold your peace"; and as the Hebrews passed over with Moses, even so shall all thy triumphs pass over with thee.”

“Moses prayed the whole night with much crying out and suffering, and at the morning watch the Lord said to him, "Why criest thou before Me? Incline thy hand over the sea, and divide it, and the Hebrews shall pass over it, but the Egyptians shall be drowned therein." Now all the things which happened at that time are a type of those which shall be done unto thee. And enemies, that is, evil devils, shall gather together and crowd against thy soul, even as the Egyptians who pursued after the Jews were gathered together and crowded upon them; but as Moses forsook the fear of the Egyptians and turned himself unto prayer and unto crying out to God, do thou also forsake the anxieties and thoughts which devilish enemies make to rise up in thee. And stand thou up in earnest prayer, and cry out with deep feeling from the heart, and from the depth of the thoughts of the soul let the voice of thy cry rise up, and straightway that answer which was returned unto Moses shall also be spoken unto thee, "Why dost thou cry out before Me? Incline thy hand over the sea, and divide it"; and straightway thy afflictions will give way, and the covering which was set before thy face will be rolled up, and the terrible depths of affliction will give way, and the things which thou didst think could not be crossed over with the foot, thou shalt tread upon, and thou shalt pass over the depth thereof. And difficult things shall become easy for thee, and that wall, which is built in such a manner that thou didst think it could not be broken through, shall be immediately swept away from before thee, and thy prayer shall rend and pass over the abyss of all the wickedness which is gathered together and laid before thee.”

“The Jews ate flesh in the wilderness, and it is written concerning them that, "While the flesh was yet between their teeth the anger of God had dominion over them," not because they had eaten flesh, but because with lust they had asked to eat it. And in the place where they required flesh it is written that, "The people said to Moses, It was better for us when we were in Egypt, for we sat by the flesh pots, and did eat, and were filled with everything that our soul lusted for." Behold then, according to the word of Moses unto the Jews, every one that eateth in lust, rejecteth the Lord Who is in him, and he resteth upon his lust's desire.”

“And thou must in another way understand that it is lust which is reprehensible, for every day, morning after morning, the people gathered the manna which came down, and so long as they gathered it according to the command they were not reprehended or condemned; but when they lusted to gather it in too great a quantity, it swarmed with worms and stank, to the shame of the lust which gathered it.”

“And moreover when they ate it formerly, its taste was changed into that of all kinds of meats in their mouth, and it is well known that it also took the place of flesh unto them, for it is written, "It was like honey comb, and its taste was as if it had been kneaded in oil." And although it was changed into all these varieties of food the eaters thereof were not condemned thereby, for it was a gift of Grace, and not that which their lust had demanded.”

“And God also gave the law by the hand of Moses, which was filled with many and divers commandments, and to all the commandments He linked fear, for without fear the commandments would not be kept. "Thou shalt do no murder", and "whosoever slayeth shall be slain;" for the sickness He ordained the medicine of fear, that it might not increase and grow strong in iniquity.”

“"Thou shalt not commit adultery", and "whosoever committed adultery shall be slain;" and fear keepeth [this] commandment from being held in contempt. For by fear He checked them from doing wickedness to one another, and because He saw that they loved wickedness, He restrained them from their [evil] deed by the fear of the judgment. Where there is no love, it is fear that keepeth the commandments.”

“Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. It destroyed the people in the wilderness by penalties of all kinds; from the table of lust they rose up and worshipped a dead calf. Incited thereby they were ungrateful for all the acts of grace which had been shewn unto them.”

“And together with the testimony of the Word we may also see from the fact itself how they came to offer praises before the calf in the wilderness, "The people sat down to eat and to drink, and rose up to play;" until food had entered in blasphemies did not go forth, and until wine had been poured into them they were not clothed with the fornication which is against God.”

“Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. It destroyed the people in the wilderness by penalties of all kinds; from the table of lust they rose up and worshipped a dead calf. Incited thereby they were ungrateful for all the acts of grace which had been shewn unto them.”

“And that He might increase in them this fear, immediately, by the mouth of offence, the rod of His chastisement was revealed, and after the offence the Chastiser gave them no respite, because their servitude was not worthy of His longsuffering. Above their head the rod of justice hung continually, and immediately they committed sin they were chastened, and at the time of their offence they were beaten, and at the entrance of the path of their sins they forthwith received rebuke; for longsuffering teacheth the foolish servant contempt, and in order that that stupid nation, which in the manner of an evil-doing servant, sat in the house of God, might not [learn] contempt, the Chastiser took away longsuffering, especially when they went forth from Egypt. And we must also understand the object of that swift punishment in another way, and that there was not longsuffering as regardeth the correction of their sins; for God the Teacher took the people, like a child, from Egypt their nurse, that He might deliver unto them the doctrine of His knowledge, and might teach them the instruction of His wisdom. But the people, in their ignorance, when instruction had been delivered unto them, forgot it, and they never kept in remembrance the meditation of the commandments of God, and they were frequently punished with severity, so that, if it were only through fear of chastisement, they might lay hold upon the remembrance of instruction. The man who gathered sticks on the Sabbath day was stoned by all the congregation; and the earth opened and swallowed up others who were called by Moses, and who scorned him and came not; and fire went forth suddenly, and burnt up the bodies of others who thought lightly of his priestly office, and who sought honour for themselves; and others, who in the guise of paying honour, brought strange fire out of season, were burnt up by a tongue of fire which went forth from the tabernacle, and they perished; and others, because they asked for flesh and rejected the bread of angels, were tortured by the indigestion which came upon them; and others who went astray as concerning the calf, were pierced through by the swords of the Levites; and others, who were the cause of the revolt at the waters of trial were set apart for destruction; and others who murmured against the Lord perished by fiendish snakes; and likewise they all, because they strove against going into the land of promise, came to an end and were destroyed in the wilderness. To these offences, then, these punishments were united, and together with each act of wickedness a punishment straightway sprang up by its side, so that evil deeds might be suppressed by stripes, and sins by vengeance, and so that the people might be like a child who feareth the teacher who giveth him instruction, and that it might tremble before the Judge who would beat them like a wrongdoing slave.”

“"But the young man Joshua departed not from the tent, but was there continually in the service of Moses;" and he that was free from going out and coming in among the multitude was especially nigh unto simplicity. If cunning and wickedness are gathered together from conversation with the multitude, it is evident that simplicity and integrity can be acquired from being brought up to lead a life of silent contemplation, and the more a man increaseth his life of contemplation, the more his possession of simplicity groweth.”

“And that He might increase in them this fear, immediately, by the mouth of offence, the rod of His chastisement was revealed, and after the offence the Chastiser gave them no respite, because their servitude was not worthy of His longsuffering. Above their head the rod of justice hung continually, and immediately they committed sin they were chastened, and at the time of their offence they were beaten, and at the entrance of the path of their sins they forthwith received rebuke; for longsuffering teacheth the foolish servant contempt, and in order that that stupid nation, which in the manner of an evil-doing servant, sat in the house of God, might not [learn] contempt, the Chastiser took away longsuffering, especially when they went forth from Egypt. And we must also understand the object of that swift punishment in another way, and that there was not longsuffering as regardeth the correction of their sins; for God the Teacher took the people, like a child, from Egypt their nurse, that He might deliver unto them the doctrine of His knowledge, and might teach them the instruction of His wisdom. But the people, in their ignorance, when instruction had been delivered unto them, forgot it, and they never kept in remembrance the meditation of the commandments of God, and they were frequently punished with severity, so that, if it were only through fear of chastisement, they might lay hold upon the remembrance of instruction. The man who gathered sticks on the Sabbath day was stoned by all the congregation; and the earth opened and swallowed up others who were called by Moses, and who scorned him and came not; and fire went forth suddenly, and burnt up the bodies of others who thought lightly of his priestly office, and who sought honour for themselves; and others, who in the guise of paying honour, brought strange fire out of season, were burnt up by a tongue of fire which went forth from the tabernacle, and they perished; and others, because they asked for flesh and rejected the bread of angels, were tortured by the indigestion which came upon them; and others who went astray as concerning the calf, were pierced through by the swords of the Levites; and others, who were the cause of the revolt at the waters of trial were set apart for destruction; and others who murmured against the Lord perished by fiendish snakes; and likewise they all, because they strove against going into the land of promise, came to an end and were destroyed in the wilderness. To these offences, then, these punishments were united, and together with each act of wickedness a punishment straightway sprang up by its side, so that evil deeds might be suppressed by stripes, and sins by vengeance, and so that the people might be like a child who feareth the teacher who giveth him instruction, and that it might tremble before the Judge who would beat them like a wrongdoing slave.”

“Whosoever by reason of his gluttony destroyeth the members of his body is an associate of the murderer, and he is the consort of a destroying thief, and that which is written in the Law, "Everyone who slayeth shall be slain, and whosoever cutteth off a member of his neighbour, one of his members shall be cut off," applieth unto him. Now the glutton destroyeth his own members, and little by little he maketh to perish and consumeth the power of his body and of his members, and whosoever ruineth the fair creation of God, and throweth down the building of his body which the will of the Architect builded aforetime, bringeth together for every reason punishments upon himself, according to the word of righteousness, which was uttered before he had transgressed the command of God, Who had commanded man not to become a servant unto his lusts.”

“And moreover when they ate it formerly, its taste was changed into that of all kinds of meats in their mouth, and it is well known that it also took the place of flesh unto them, for it is written, "It was like honey comb, and its taste was as if it had been kneaded in oil." And although it was changed into all these varieties of food the eaters thereof were not condemned thereby, for it was a gift of Grace, and not that which their lust had demanded.”

“And again when Moses saw that they lusted, and were made unclean by their lust, he said to them, "Sanctify yourselves against to-morrow that ye may eat flesh," as if a man were to say, Because your persons have been made unclean by your lusts, and the gift of God draweth not nigh unto the unclean, sanctify yourselves from the lust that ye may be worthy to eat the gift of flesh, for "Ye shall not eat it one day, nor ten days, nor twenty days, but a whole month, until it come out from your nostrils, and it become indigestion unto you; because that ye have rejected the Lord Who is among you, and have said, Who will give us flesh to eat?" Behold then, according to the word of Moses unto the Jews, every one that eateth in lust, rejecteth the Lord Who is in him, and he resteth upon his lust's desire. Well then was indigestion made the limit of the meat which lust required, for need observeth a limit, but lust hath neither limit nor end.”

“The people of Israel, because of their meat, forgot God, and instead of God, worshipped the similitude of a dumb animal; and again, because of their meat, the wrath of God went up against them; and again, because of their meat, they were led into the fornication with the Midianites, through which the pestilence had dominion over them suddenly, for it is written, "While the flesh was yet between their teeth the anger of God went up against them."”

“And that He might increase in them this fear, immediately, by the mouth of offence, the rod of His chastisement was revealed, and after the offence the Chastiser gave them no respite, because their servitude was not worthy of His longsuffering. Above their head the rod of justice hung continually, and immediately they committed sin they were chastened, and at the time of their offence they were beaten, and at the entrance of the path of their sins they forthwith received rebuke; for longsuffering teacheth the foolish servant contempt, and in order that that stupid nation, which in the manner of an evil-doing servant, sat in the house of God, might not [learn] contempt, the Chastiser took away longsuffering, especially when they went forth from Egypt. And we must also understand the object of that swift punishment in another way, and that there was not longsuffering as regardeth the correction of their sins; for God the Teacher took the people, like a child, from Egypt their nurse, that He might deliver unto them the doctrine of His knowledge, and might teach them the instruction of His wisdom. But the people, in their ignorance, when instruction had been delivered unto them, forgot it, and they never kept in remembrance the meditation of the commandments of God, and they were frequently punished with severity, so that, if it were only through fear of chastisement, they might lay hold upon the remembrance of instruction. The man who gathered sticks on the Sabbath day was stoned by all the congregation; and the earth opened and swallowed up others who were called by Moses, and who scorned him and came not; and fire went forth suddenly, and burnt up the bodies of others who thought lightly of his priestly office, and who sought honour for themselves; and others, who in the guise of paying honour, brought strange fire out of season, were burnt up by a tongue of fire which went forth from the tabernacle, and they perished; and others, because they asked for flesh and rejected the bread of angels, were tortured by the indigestion which came upon them; and others who went astray as concerning the calf, were pierced through by the swords of the Levites; and others, who were the cause of the revolt at the waters of trial were set apart for destruction; and others who murmured against the Lord perished by fiendish snakes; and likewise they all, because they strove against going into the land of promise, came to an end and were destroyed in the wilderness. To these offences, then, these punishments were united, and together with each act of wickedness a punishment straightway sprang up by its side, so that evil deeds might be suppressed by stripes, and sins by vengeance, and so that the people might be like a child who feareth the teacher who giveth him instruction, and that it might tremble before the Judge who would beat them like a wrongdoing slave.”

“The Jews ate flesh in the wilderness, and it is written concerning them that, "While the flesh was yet between their teeth the anger of God had dominion over them," not because they had eaten flesh, but because with lust they had asked to eat it, for if the eating of flesh commonly brought anger whenever they ate it, they would have received this penalty, and, moreover, the priests who continually ate flesh in the temple would have deserved also the very same condemnation; but it is not written anywhere that anger had dominion over them because of the eating of flesh except in this place. That they sought flesh lustfully, and asked for it with lust, David testifieth, saying, "They lusted with lust in the wilderness, and they tempted God in the waterless desert, And He gave them their requests, and sent fulness into their souls."”

“And that He might increase in them this fear, immediately, by the mouth of offence, the rod of His chastisement was revealed, and after the offence the Chastiser gave them no respite, because their servitude was not worthy of His longsuffering. Above their head the rod of justice hung continually, and immediately they committed sin they were chastened, and at the time of their offence they were beaten, and at the entrance of the path of their sins they forthwith received rebuke; for longsuffering teacheth the foolish servant contempt, and in order that that stupid nation, which in the manner of an evil-doing servant, sat in the house of God, might not [learn] contempt, the Chastiser took away longsuffering, especially when they went forth from Egypt. And we must also understand the object of that swift punishment in another way, and that there was not longsuffering as regardeth the correction of their sins; for God the Teacher took the people, like a child, from Egypt their nurse, that He might deliver unto them the doctrine of His knowledge, and might teach them the instruction of His wisdom. But the people, in their ignorance, when instruction had been delivered unto them, forgot it, and they never kept in remembrance the meditation of the commandments of God, and they were frequently punished with severity, so that, if it were only through fear of chastisement, they might lay hold upon the remembrance of instruction. The man who gathered sticks on the Sabbath day was stoned by all the congregation; and the earth opened and swallowed up others who were called by Moses, and who scorned him and came not; and fire went forth suddenly, and burnt up the bodies of others who thought lightly of his priestly office, and who sought honour for themselves; and others, who in the guise of paying honour, brought strange fire out of season, were burnt up by a tongue of fire which went forth from the tabernacle, and they perished; and others, because they asked for flesh and rejected the bread of angels, were tortured by the indigestion which came upon them; and others who went astray as concerning the calf, were pierced through by the swords of the Levites; and others, who were the cause of the revolt at the waters of trial were set apart for destruction; and others who murmured against the Lord perished by fiendish snakes; and likewise they all, because they strove against going into the land of promise, came to an end and were destroyed in the wilderness. To these offences, then, these punishments were united, and together with each act of wickedness a punishment straightway sprang up by its side, so that evil deeds might be suppressed by stripes, and sins by vengeance, and so that the people might be like a child who feareth the teacher who giveth him instruction, and that it might tremble before the Judge who would beat them like a wrongdoing slave.”

“And that He might increase in them this fear, immediately, by the mouth of offence, the rod of His chastisement was revealed, and after the offence the Chastiser gave them no respite, because their servitude was not worthy of His longsuffering. Above their head the rod of justice hung continually, and immediately they committed sin they were chastened, and at the time of their offence they were beaten, and at the entrance of the path of their sins they forthwith received rebuke; for longsuffering teacheth the foolish servant contempt, and in order that that stupid nation, which in the manner of an evil-doing servant, sat in the house of God, might not [learn] contempt, the Chastiser took away longsuffering, especially when they went forth from Egypt. And we must also understand the object of that swift punishment in another way, and that there was not longsuffering as regardeth the correction of their sins; for God the Teacher took the people, like a child, from Egypt their nurse, that He might deliver unto them the doctrine of His knowledge, and might teach them the instruction of His wisdom. But the people, in their ignorance, when instruction had been delivered unto them, forgot it, and they never kept in remembrance the meditation of the commandments of God, and they were frequently punished with severity, so that, if it were only through fear of chastisement, they might lay hold upon the remembrance of instruction. The man who gathered sticks on the Sabbath day was stoned by all the congregation; and the earth opened and swallowed up others who were called by Moses, and who scorned him and came not; and fire went forth suddenly, and burnt up the bodies of others who thought lightly of his priestly office, and who sought honour for themselves; and others, who in the guise of paying honour, brought strange fire out of season, were burnt up by a tongue of fire which went forth from the tabernacle, and they perished; and others, because they asked for flesh and rejected the bread of angels, were tortured by the indigestion which came upon them; and others who went astray as concerning the calf, were pierced through by the swords of the Levites; and others, who were the cause of the revolt at the waters of trial were set apart for destruction; and others who murmured against the Lord perished by fiendish snakes; and likewise they all, because they strove against going into the land of promise, came to an end and were destroyed in the wilderness. To these offences, then, these punishments were united, and together with each act of wickedness a punishment straightway sprang up by its side, so that evil deeds might be suppressed by stripes, and sins by vengeance, and so that the people might be like a child who feareth the teacher who giveth him instruction, and that it might tremble before the Judge who would beat them like a wrongdoing slave.”

“And that He might increase in them this fear, immediately, by the mouth of offence, the rod of His chastisement was revealed, and after the offence the Chastiser gave them no respite, because their servitude was not worthy of His longsuffering. Above their head the rod of justice hung continually, and immediately they committed sin they were chastened, and at the time of their offence they were beaten, and at the entrance of the path of their sins they forthwith received rebuke; for longsuffering teacheth the foolish servant contempt, and in order that that stupid nation, which in the manner of an evil-doing servant, sat in the house of God, might not [learn] contempt, the Chastiser took away longsuffering, especially when they went forth from Egypt. And we must also understand the object of that swift punishment in another way, and that there was not longsuffering as regardeth the correction of their sins; for God the Teacher took the people, like a child, from Egypt their nurse, that He might deliver unto them the doctrine of His knowledge, and might teach them the instruction of His wisdom. But the people, in their ignorance, when instruction had been delivered unto them, forgot it, and they never kept in remembrance the meditation of the commandments of God, and they were frequently punished with severity, so that, if it were only through fear of chastisement, they might lay hold upon the remembrance of instruction. The man who gathered sticks on the Sabbath day was stoned by all the congregation; and the earth opened and swallowed up others who were called by Moses, and who scorned him and came not; and fire went forth suddenly, and burnt up the bodies of others who thought lightly of his priestly office, and who sought honour for themselves; and others, who in the guise of paying honour, brought strange fire out of season, were burnt up by a tongue of fire which went forth from the tabernacle, and they perished; and others, because they asked for flesh and rejected the bread of angels, were tortured by the indigestion which came upon them; and others who went astray as concerning the calf, were pierced through by the swords of the Levites; and others, who were the cause of the revolt at the waters of trial were set apart for destruction; and others who murmured against the Lord perished by fiendish snakes; and likewise they all, because they strove against going into the land of promise, came to an end and were destroyed in the wilderness. To these offences, then, these punishments were united, and together with each act of wickedness a punishment straightway sprang up by its side, so that evil deeds might be suppressed by stripes, and sins by vengeance, and so that the people might be like a child who feareth the teacher who giveth him instruction, and that it might tremble before the Judge who would beat them like a wrongdoing slave.”

“And that He might increase in them this fear, immediately, by the mouth of offence, the rod of His chastisement was revealed, and after the offence the Chastiser gave them no respite, because their servitude was not worthy of His longsuffering. Above their head the rod of justice hung continually, and immediately they committed sin they were chastened, and at the time of their offence they were beaten, and at the entrance of the path of their sins they forthwith received rebuke; for longsuffering teacheth the foolish servant contempt, and in order that that stupid nation, which in the manner of an evil-doing servant, sat in the house of God, might not [learn] contempt, the Chastiser took away longsuffering, especially when they went forth from Egypt. And we must also understand the object of that swift punishment in another way, and that there was not longsuffering as regardeth the correction of their sins; for God the Teacher took the people, like a child, from Egypt their nurse, that He might deliver unto them the doctrine of His knowledge, and might teach them the instruction of His wisdom. But the people, in their ignorance, when instruction had been delivered unto them, forgot it, and they never kept in remembrance the meditation of the commandments of God, and they were frequently punished with severity, so that, if it were only through fear of chastisement, they might lay hold upon the remembrance of instruction. The man who gathered sticks on the Sabbath day was stoned by all the congregation; and the earth opened and swallowed up others who were called by Moses, and who scorned him and came not; and fire went forth suddenly, and burnt up the bodies of others who thought lightly of his priestly office, and who sought honour for themselves; and others, who in the guise of paying honour, brought strange fire out of season, were burnt up by a tongue of fire which went forth from the tabernacle, and they perished; and others, because they asked for flesh and rejected the bread of angels, were tortured by the indigestion which came upon them; and others who went astray as concerning the calf, were pierced through by the swords of the Levites; and others, who were the cause of the revolt at the waters of trial were set apart for destruction; and others who murmured against the Lord perished by fiendish snakes; and likewise they all, because they strove against going into the land of promise, came to an end and were destroyed in the wilderness. To these offences, then, these punishments were united, and together with each act of wickedness a punishment straightway sprang up by its side, so that evil deeds might be suppressed by stripes, and sins by vengeance, and so that the people might be like a child who feareth the teacher who giveth him instruction, and that it might tremble before the Judge who would beat them like a wrongdoing slave.”

“And that He might increase in them this fear, immediately, by the mouth of offence, the rod of His chastisement was revealed, and after the offence the Chastiser gave them no respite, because their servitude was not worthy of His longsuffering. Above their head the rod of justice hung continually, and immediately they committed sin they were chastened, and at the time of their offence they were beaten, and at the entrance of the path of their sins they forthwith received rebuke; for longsuffering teacheth the foolish servant contempt, and in order that that stupid nation, which in the manner of an evil-doing servant, sat in the house of God, might not [learn] contempt, the Chastiser took away longsuffering, especially when they went forth from Egypt. And we must also understand the object of that swift punishment in another way, and that there was not longsuffering as regardeth the correction of their sins; for God the Teacher took the people, like a child, from Egypt their nurse, that He might deliver unto them the doctrine of His knowledge, and might teach them the instruction of His wisdom. But the people, in their ignorance, when instruction had been delivered unto them, forgot it, and they never kept in remembrance the meditation of the commandments of God, and they were frequently punished with severity, so that, if it were only through fear of chastisement, they might lay hold upon the remembrance of instruction. The man who gathered sticks on the Sabbath day was stoned by all the congregation; and the earth opened and swallowed up others who were called by Moses, and who scorned him and came not; and fire went forth suddenly, and burnt up the bodies of others who thought lightly of his priestly office, and who sought honour for themselves; and others, who in the guise of paying honour, brought strange fire out of season, were burnt up by a tongue of fire which went forth from the tabernacle, and they perished; and others, because they asked for flesh and rejected the bread of angels, were tortured by the indigestion which came upon them; and others who went astray as concerning the calf, were pierced through by the swords of the Levites; and others, who were the cause of the revolt at the waters of trial were set apart for destruction; and others who murmured against the Lord perished by fiendish snakes; and likewise they all, because they strove against going into the land of promise, came to an end and were destroyed in the wilderness. To these offences, then, these punishments were united, and together with each act of wickedness a punishment straightway sprang up by its side, so that evil deeds might be suppressed by stripes, and sins by vengeance, and so that the people might be like a child who feareth the teacher who giveth him instruction, and that it might tremble before the Judge who would beat them like a wrongdoing slave.”

“That the people should love God was the greatest of the commandments, and therefore Moses urged them to fear Him. The commandment, "[Thou shalt] love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind", belonged to those who were righteous among them; but those who were like slaves, and who like slaves were committing offences at all times, he commanded to fear God, for fear repulseth vices, and love perfecteth virtues. Fear cutteth off the path of iniquitous men, and love urgeth on the way of the virtues. "Fear God", and "Love the Lord thy God"; these two commands were ordained in the law which was given to the people, so that whosoever became exalted above the command of fear might find before him the command of love, which is perfected therefrom.”

“Observe then these defects, O thou that lovest spiritual excellence, and excuse thyself from this wickedness, that thou mayest not forget God and thine own self thereby, and thy discernment be darkened against all that is seemly; and with these remember also that which was spoken by the prophet Moses to the Jews, saying, "Take heed when thou eatest, and art satisfied, lest thou forget the Lord thy God who brought thee forth out of the land of Egypt." And behold the Spirit of God hath taught thee openly that error is born of fulness of food, and that, when a man hath forgotten God, he marcheth fearlessly into all wickedness, and associateth himself with all evils. For as the sight of a stern master is to riotous slaves, even so is the remembrance of God unto the soul; for it maketh the tumultuousness of the thoughts shamefaced, and immediately the thought of Him falleth into the mind all the perturbed thoughts hasten to put themselves in the order of fear, and the soul becometh suddenly a peaceful house, an ordered temple, a pure dwelling, and a holy mansion of the Trinity.”

“"Man shall not live by bread alone, but by every word which goeth forth from the mouth of God." Now He said "shall live," and not, "shall be sound," nor, "shall be strong," nor, "shall be filled its lust's need;" and although this word is of little importance in its utterance, yet a great distinction is apparent therein. For He taught us clearly by that word that not by bread alone should man live, but that he should eat only to live, and not for the sake of lust, or strength, or healthy condition; for according to these things is life stablished also in sickness, and in weakness a man liveth unto them in the world.”

“Even as also the prophet Moses hath taught us that through this cause the people forgot their God, and that through the lust of the belly they went forth unto idolatry, and from eating meat they were led into blasphemies, and from dainty foods they arrived at all wickedness, saying, "He made him to dwell upon the strength of the earth, and He made him to eat of the produce of the field. He made him to suck honey out of the rock, and oil out of the rock of flint: butter of kine, and milk of sheep, with the fat of stalled beasts, rams, the offspring of ibexes, and kids, with the fat and fatty parts of wheat, and He made him to drink wine of the blood of grapes. And Israel waxed fat and kicked, he grew fat, and became thick, and acquired riches." And what happened unto him because of these things? and to what pass did he come by reason of these desirable things? and what country did he possess through these dainties with which he delighted himself? and into what sicknesses did the overfeeding of the belly, and the superfluity of meats cast him? Now Moses himself hath explained and made known unto us what the people obtained from these possessions: "He forgot the God Who made him, and he blasphemed the Might which redeemed him. He moved Him to jealousy with strange things, and provoked Him to wrath with idols. They sacrificed unto devils which were not gods, and unto gods which they had not known." These are the things which the people obtained from dainty foods, and this is the inheritance of the worship of devils which they inherited from the overabundance of the body. And from the table which was rich in meats they were drawn unto the unclean tables of idols, and from dainty foods they went forth to cast stinking things before graven images, and through the lust which taketh away the strength from nature they came to unclean thoughts which are alien unto nature.”

“And through this lust another Prophet brought accusation against the people, saying, "They ate fatlings of the flocks, and calves from the herds." For the lust of the belly is the captain of the host of the left side, and to it are fettered all the hosts of sin, and as captains of hosts go forth to war at the head of their companies against the enemy, even so also doth it, as the captain of the host of all wickedness, go forth to war against that which is good.”

“Even as also the prophet Moses hath taught us that through this cause the people forgot their God, and that through the lust of the belly they went forth unto idolatry, and from eating meat they were led into blasphemies, and from dainty foods they arrived at all wickedness, saying, "He made him to dwell upon the strength of the earth, and He made him to eat of the produce of the field. He made him to suck honey out of the rock, and oil out of the rock of flint: butter of kine, and milk of sheep, with the fat of stalled beasts, rams, the offspring of ibexes, and kids, with the fat and fatty parts of wheat, and He made him to drink wine of the blood of grapes. And Israel waxed fat and kicked, he grew fat, and became thick, and acquired riches." And what happened unto him because of these things? and to what pass did he come by reason of these desirable things? and what country did he possess through these dainties with which he delighted himself? and into what sicknesses did the overfeeding of the belly, and the superfluity of meats cast him? Now Moses himself hath explained and made known unto us what the people obtained from these possessions: "He forgot the God Who made him, and he blasphemed the Might which redeemed him. He moved Him to jealousy with strange things, and provoked Him to wrath with idols. They sacrificed unto devils which were not gods, and unto gods which they had not known." These are the things which the people obtained from dainty foods, and this is the inheritance of the worship of devils which they inherited from the overabundance of the body. And from the table which was rich in meats they were drawn unto the unclean tables of idols, and from dainty foods they went forth to cast stinking things before graven images, and through the lust which taketh away the strength from nature they came to unclean thoughts which are alien unto nature.”

“Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. Incited thereby they were ungrateful for all the acts of grace which had been shewn unto them, for Israel had waxed fat and kicked through this lust, and it is written of him, that "He forgot God Who made him."”

“For when they had passed over the Jordan, Joshua commanded them to go round Jericho seven days, each day once, and on the seventh day to go round seven times, and he and the priests were to go before them carrying horns and the ark of the Lord; and the whole people followed after Joshua and after the ark in simplicity, like children following their fathers.”

“And why should I speak concerning the prophets [only] in the case of a nation in the whole of which—together with women and children—faith showed forth such mighty triumphs as these? For faith, as it had been commanded, cried out, and the walls [of Jericho] were not able to stand against its voice. In every place faith manifested such triumphs as these, and it worked marvellous things in all the Holy Books. He that hath perceived the power of faith, and hath had experience thereof in very deed, knoweth that it wrought these things, and he believeth also that it doeth [still] such things as these.”

“Thus also with power did Joshua, the son of Nun, command the sun and the moon, and they were restrained, and each of them stood still in its course. Joshua stretched out his hand and spake with the power of faith, saying, "Thou sun, tarry in Gibeon, and thou moon, in the valley of Ajalon;" and the sun was restrained, and the moon stood until the people had taken vengeance upon its enemies.”

“Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. It demanded tribute from the priests, who, without right, were taking it away from those who made offerings; it dismissed the sons of Eli from their priesthood. For the lust of the belly is the captain of the host of the left side, and to it are fettered all the hosts of sin.”

“For Eli was sleeping with his sons inside the temple, and when the Lord desired to speak with the children of men, He forsook the old age which was trained in wisdom and exercised in the affairs of the world, and lusty manhood which had received the cunning of evil things, and came to simplicity and spake with it, and chose converse with it. "The Lord called to Samuel, Samuel, Samuel," twice; and simplicity rose up and ran to old age, and the child knew not who it was that called him; and he ran to give an answer to Eli instead of to God, and he did this three times, because he had not yet had experience of divine revelations. Now when Eli understood that it was the Lord Who had called him, he commanded him to make answer as unto the Lord, and not to run towards him. And old age sent youth to the Lord to learn His will, and cunning had need of simplicity that by means of it it might learn the Divine Will; for Eli entreated Samuel and begged him to reveal to him everything which he had heard from the Lord, and not to hide anything from him. And because he perceived that he himself was unworthy to speak with the Lord, he offered entreaty to the child to reveal to him the Divine mystery; and between Divinity and knowledge simplicity became an interpreter, and childhood received and made answer, and to a child only a few years old, who was unacquainted with the arrangement of the affairs of men, was the knowledge of God revealed. For the Lord dwelleth in the upright, and with the simple ones He speaketh; and He chooseth the sincere, who having learnt the word do not consider that it is their own, but they recognize Him that spake it, and to Him they return gratitude.”

“Now when Eli understood that it was the Lord Who had called him, he commanded him to make answer as unto the Lord, and not to run towards him; for "Eli understood that the Lord had called the boy." And old age sent youth to the Lord to learn His will, and cunning had need of simplicity that by means of it it might learn the Divine Will; for Eli entreated Samuel and begged him to reveal to him everything which he had heard from the Lord, and not to hide anything from him. And because he perceived that he himself was unworthy to speak with the Lord, he offered entreaty to the child to reveal to him the Divine mystery.”

“The Lord said to Samuel, "Behold, I will do a thing in Israel, at which both the ears of everyone that heareth it shall tingle," because Eli had heard of the iniquity which his sons were doing in the tabernacle, and had rebuked them not. Now the whole accusation of Eli arose because of his negligence, and because his rebuke was not commensurate with the wickedness of his sons: for it is written that he rebuked them, but the rebuke was feeble and ineffectual, and not one which the serious nature of the iniquity demanded. His negligence alone and not his own wickedness, was the sole object of the condemnation of Eli the priest, and although the matter was thus yet God chose youth rather than him, and He made His conversation with childhood and simplicity.”

“Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. It demanded tribute from the priests, who, without right, were taking it away from those who made offerings; it dismissed the sons of Eli from their priesthood. For the lust of the belly is the captain of the host of the left side, and to it are fettered all the hosts of sin.”

“Now although this meat is a burden unto the wise and prudent, yet was it given by promise unto Noah, and it was sent unto Elijah in a gift, and Abraham received God and His angels thereby, and Isaac was pleased to pour out blessings upon Jacob thereby, and Samuel offered this gift beforehand to Saul as to a king, and David and all the righteous kings made use of such meat, and it was employed by all the righteous; and they were not blamed therefor, because they were superior to lust. And they did not eat like slaves with lust, but they made use of every thing with authority like free men.”

“And we might find many things in the Holy Books which make manifest the simplicity and uprightness of heart of this man of God, and that also which was said by the Lord unto Samuel, "I have found a man according to My heart," testified unto the purity of David's heart, and it is well known that simplicity is born of purity of heart.”

“And it is also the custom of brave warriors when they see feeble men coming against them to fight to despise them, and to have them in contempt, and to laugh at their advance, even as it is written concerning that blasphemous giant whose boast lay in the strength of his body, who, "when he saw David despised him." And if all the contempt which he had in him for David arose from his confidence in his flesh, why shouldst not thou, by the power of the spirit which is in thee, despise and hold in contempt the lust of the belly? For whom doth it usually conquer except infants and young children? For immediately the lust of the belly afflicteth them with its need they begin to cry and to importune their parents, and to ask them for what they want, and they do this because they have not yet attained unto the age in which the power of patient endurance is born of the soul.”

“For behold David the prophet also in his scheme for delivering his life from death feigned himself to the Philistines to be a madman and without sense, and let his spittle fall down upon his beard after the manner of a man who lacked understanding, that he might save his life from death. And if David feigned himself to be mad, and to be without understanding and discretion that he might not destroy his life in this world, how much more is it meet for thee to abide in thy simplicity, and not to be overcome by the indignation of the scoffers, and not to depart from the goal which is laid down for thee, for the sake of life everlasting?”

“And again when the men who were with him counselled David to slay Saul, through his simple mind he refrained. That they should counsel him to slay his enemy arose from the cunning and craft of this world, for it is the custom of those who are filled with the cunning of this world to act craftily to remove obstacles from their path; but David in his simplicity and mercy refrained.”

“And that even the drinking of cold water with lust is reprehensible David, the wise man of God, shall prove unto thee, for when he lusted to drink water from the great cistern which was in Bethlehem, and those who did hear him obeyed and brought it to him, he suppressed his lust, and poured it out before the Lord, as if by means thereof he was pouring out his lust; now the nature of water is not such as to cause sin even if he had partaken thereof, for it is cool and pleasant, but he perceived within himself that he had asked for it with lust and he conquered his lust, and did not grant its request. And he did this also that he might vex those who had been ministers unto his lust, by turning back their kindness upon themselves, that he might teach every man not to be in subjection unto his lust, and that we should not make our faces joyful towards those who minister unto our lust.”

“Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. And by its exceeding dainties Solomon also was led into the error of idols. And even to-day it corrupteth every thing, for because of it the world is exhausted, and for its pleasure creation runneth its course; for its sake all the children of men work slavery, and it seemeth as if the door could be shut in the face of all wickedness if it did not exist.”

“Faith is a command, and its command ruleth; it prayeth with confidence, and according to its confidence its prayer is straightway perfected into works. There are instances in which faith doth not even offer up prayer and then give a command concerning something; but it speaketh with authority like unto God. And as there is nothing which is able to resist the command of God, so also can nothing resist the command of faith. There are instances in which faith prayeth and in which it revealeth itself in its prayer; and there are instances in which while it prayeth not it giveth the command authoritatively, and it is answered. Elijah did not pray before Ahab and then was heard, but the faith which was in him gave the command authoritatively, and what he commanded immediately stood firm. And his word had more power over all natures and created things than the command of a king concerning the provinces of his dominion. "As the Lord, the mighty One, liveth, before Whom I stand this day, there shall not be rain or dew these three years until I speak." It is not written that he prayed [first], and then spake, but immediately creation heard his word it bowed itself under the nod of his command. All things hearkened unto the command of a mortal man as if it had been the word of God. The clouds were obedient unto him, he called the earth and it answered him, he commanded the air, and it did not appear in its variable forms. All creation became a submissive handmaid before the word of Elijah's faith.”

“Now although this meat is a burden unto the wise and prudent, yet was it given by promise unto Noah, and it was sent unto Elijah in a gift, and Abraham received God and His angels thereby, and Isaac was pleased to pour out blessings upon Jacob thereby, and Samuel offered this gift beforehand to Saul as to a king, and David and all the righteous kings made use of such meat, and it was employed by all the righteous; and they were not blamed therefor, because they were superior to lust.”

“It was because they lusted that they were condemned and not because they ate flesh, for behold Elijah did not ask for food with lust, but the ravens fed him with bread and flesh, evening and morning, and he drank water from the brook; and when flesh was sent unto the prophet by the Giver, he by the power of his freedom received it like a meal of garden herbs. And thou must in another way understand that it is lust which is reprehensible, for every day, morning after morning, the people gathered the manna which came down, and so long as they gathered it according to the command they were not reprehended or condemned; but when they lusted to gather it in too great a quantity, it swarmed with worms and stank, to the shame of the lust which gathered it.”

“And again when he raised the widow's son, he prayed, and prostrated himself, and then raised him. And in this prayer also faith made its appearance. For if he had not believed that he could raise him, he would not have taken the boy from his mother, and have carried him up [to his chamber] and have cast him upon the bed.”

“Now when he was offering up sacrifices on Mount Carmel in the sight of Ahab and of all Israel, "Answer me, Lord, answer me, Lord," he cried out, "that all this people may know that thou art the Lord, and that I am Thy servant, and that I have done everything by Thy command;" and until he had prayed he was not answered and no fire came down. And the reason why in one case they prayed, and in another gave commands with authority is manifest; in the one their feebleness was apparent, and in the other the power of God towards them was revealed. For while they were praying and making entreaty they appeared like the feeble children of men; but while they were giving commands and being obeyed without prayer, it was recognized that it was the power of God which was with their command. In the one place they spoke like children of men, and in the other like the servants of God, that is to say like gods of flesh, for the faith which was in them made them heavenly gods.”

“Now in other places it is written that faith prayed and was afterwards heard, according to that which is written, "And he bowed himself, and put his face between his knees, and he sent his disciple to look by the way of the sea." And the reason why in one case they prayed, and in another gave commands with authority is manifest; in the one their feebleness was apparent, and in the other the power of God towards them was revealed. For while they were praying and making entreaty they appeared like the feeble children of men; but while they were giving commands and being obeyed without prayer, it was recognized that it was the power of God which was with their command. In the one place they spoke like children of men, and in the other like the servants of God, that is to say like gods of flesh, for the faith which was in them made them heavenly gods.”

“And so also Elijah, after his fast of forty days and forty nights, received the sight of God in Mount Horeb, and he was alone in the wilderness, and in addition to the protracted fast he bore also the labour of the journey of the way; and besides these he was shut off from the children of men, and lived in silent contemplation, and he was in pure prayer, and after these things he heard the voice of God speaking with him.”

“And in another place, concerning the captains of the hosts who went up to bring him down with the others who were with them, it is written that he commanded and spake with Godlike authority, and the fire of God came down from heaven and burnt them all up. "If I be a prophet, as thou sayest, let fire come down from heaven and consume thee and the fifty who are with thee," and straightway and without delay, the fire descended from heaven upon the unclean, and it burnt into them as it came down, and to the word of the prophet there was actual fulfilment.”

“Now it may be thought that it is a great thing for a man to sell everything that he hath, and to give it to the poor, and to go forth from the world like an apostle, and yet it is natural, and it is that creation into which we enter at our first birth, and the first man also was thus created. And for this reason Job also, when everything that he had was taken away from him, and he was stripped of possessions and heirs, mitigated the violence of his suffering by his speech, saying, "Naked came I forth from my mother's womb, and naked will I return. What hath come upon me except that condition in which I came forth from the womb?" For that a man should deny himself of everything that he hath, and should appear in the world in his own person only, is still a natural thing, but it is exalted above nature if it come to pass through good will for God's sake, just as when we die in the ordinary way it is a matter of nature, but if we die for God's sake it is martyrdom.”

“And besides this righteous king, listen also unto the words of the spiritual athlete Job, whom the healing of the spirit taught what manner of thing he should set upon his table before his food, "For my sighing entereth in before I eat, and my roarings are poured out like water;" these are the fruits which he took before his food, groanings and weeping, and then he drew nigh to eat his natural food, for he ate first of all suffering, and drank the tears of his groanings, and then he took his carnal food, from which also we may learn that that which he ate was consecrated and not ordinary food.”

“Hear also from him what tribulations he bore and yet did not depart from the love of God: "Why have I taken my flesh in my teeth, and why is my soul laid in my hands? Even if He slay me, it is for Him only that I will wait," as if a man were to say, Even though He love me not, yet will I not depart from His love. God punished him like an enemy, yet he cried out, "I am smitten by a friend," and he denied not the love of Him that punished him.”

“Hear also from him what tribulations he bore and yet did not depart from the love of God: "Why have I taken my flesh in my teeth, and why is my soul laid in my hands? Even if He slay me, it is for Him only that I will wait," as if a man were to say, Even though He love me not, yet will I not depart from His love. God punished him like an enemy, yet he cried out, "I am smitten by a friend," and he denied not the love of Him that punished him.”

“And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord."”

“Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."”

“Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God.”

“Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God.”

“And the nature of the fear of God is that it urgeth us [to do] one thing, and one thing only, for it stirreth us up to do all the commandments, and for this reason the Spirit of God desired to teach us the fear of God by the hand of all the Prophets. And the Prophet David himself said, "All those who pass over the earth shall fear the Lord, and all those who go down into the dust shall kneel [before Him]."”

“And again he saith, "Lead me, O Lord, in Thy fear and righteousness", and because he knew what the profit of the fear of God was, he asked it as a gift from God. For all the conversation of the soul which the fear of God leadeth standeth in righteousness. And again, when he [David] entreated God not to remember the sins of his youth, he was moved to make this request by the fear of God.”

“All those who were reared in the contemplative life, and who never went forth in the ways, or contended and conversed with the multitude, were found to be especially upright and simple, and the integrity which is born from righteousness was found in them, even as also the blessed David joineth integrity unto innocency in his words, "The innocent and upright have cleaved unto me because I waited for Thee."”

“And the blessed David said that the upright and men of integrity clave unto him, and it is well known that integrity is born of simplicity. Now my speech here referreth to the purity of spirit which ariseth in the soul after the flight of all wickedness; for the order of natural simplicity is one thing, and the order of purity of the spirit is another. The simplicity of nature is the beginning of the path of the doctrine of Christ, but purity of spirit is the end of the path of righteousness. And whosoever beginneth in simplicity endeth in purity, even also as the blessed Apostles, when they were chosen, at the beginning were simple men; but at the end of the dispensation after they had received the Holy Ghost, they were shewn to be pure men. Now purity is this: a man should by toil, and weariness, and striving against all hateful motions separate from him the filth of wickedness, and cast it away from him, and the purity and undefiledness of pure thoughts and of the thoughts which are moved by the Spirit, and are above all doubt, should abide in him. And simplicity is that which is not stirred up naturally in these thoughts; and that which simplicity distinguisheth not when it entereth, it must overcome in contest, and in wisdom must reject, and expel, and cast forth from the place of its purity.”

“And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord."”

“And again this Prophet [David] counselleth every man to draw nigh unto God in fear, and he entreated all creation to fear the Lord Who made it, saying, "Let all the earth fear the Lord, and let all the inhabitants of the world tremble before Him." For the word of the prophecy casteth fear and trembling upon all the inhabitants of the world, and it teacheth all created beings to come to God by this way.”

“The commandments which Jesus spake unto him, "Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, and Thou shalt not bear false witness," agree with the words of David, who said, "Depart from evil, and do good"; and with those which Paul spake, "Let not wickedness overcome you." And the commandments, "Honour thy father and thy mother," and, "That which is hateful unto thee, do not unto thy neighbour," agree with, "Do ye good," and, "Overcome evil with good."”

“Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."”

“Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."”

“Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."”

“Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."”

“Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."”

“If a man is constant in reading, and in hearing, and in the meditation of the word of God, and yet perfecteth not by his reading the labour of works, against this man hath the Spirit of God spoken by the hand of the blessed David, rebuking and reproving his wickedness, and restraining him from taking even the Holy Book into his polluted hands, saying, "For to the sinner speaketh God, What hast thou to do with the books of My commandments, that thou hast taken My covenant in thy mouth? Thou hast hated My instruction, and thou hast cast My words behind thee," together with the other things which are written after these. Now as for the man who is constant in reading and remote from deeds, his reading is his own condemnation, and he is the more deserving of judgment, in that while he listeneth every day, he mocketh and is contemptuous every day, and he is thenceforth like a dead man and a corpse which hath no feeling, for if ten thousand trumpets and horns were to blow in the ear of a dead man he would not hear them; even thus is the soul which is dead in sins.”

“If a man is constant in reading, and in hearing, and in the meditation of the word of God, and yet perfecteth not by his reading the labour of works, against this man hath the Spirit of God spoken by the hand of the blessed David, rebuking and reproving his wickedness, and restraining him from taking even the Holy Book into his polluted hands, saying, "For to the sinner speaketh God, What hast thou to do with the books of My commandments, that thou hast taken My covenant in thy mouth? Thou hast hated My instruction, and thou hast cast My words behind thee," together with the other things which are written after these. Now as for the man who is constant in reading and remote from deeds, his reading is his own condemnation, and he is the more deserving of judgment, in that while he listeneth every day, he mocketh and is contemptuous every day, and he is thenceforth like a dead man and a corpse which hath no feeling, for if ten thousand trumpets and horns were to blow in the ear of a dead man he would not hear them; even thus is the soul which is dead in sins.”

“Pure prayer such as is worthy of God, O disciple of God, is not uttered by means of compound words. Prayer that is worthy of God consists in this: that one gather in one's mind from the entire world and not let it be secretly bound to anything; that one place it entirely at God's disposal and forget, during the time of prayer, everything that is material, including one's own self and the place where one is standing. One should be secretly swallowed up in the spirit of God, and one should clothe oneself in God at the time of prayer both outwardly and inwardly, set on fire with ardent love for him and entirely engulfed in his thoughts of God, entirely commingled in all of him, with the movements of one's thoughts suffused with wondrous recollection of God, while the soul has gone out in love to seek him whom it loves, just as David said, "My soul has gone out after you."”

“And again listen unto him, for he teacheth thee in another place that before a man hath gone through tribulations and hath been tried in the furnace of enduring labours patiently, he cannot go forth into the wide place of spiritual happiness, saying, "Thou hast brought me through fire and water, and hast brought me out into a wide place;" now he likeneth unto fire and water the afflictions, and wickedness, and labours which surround him on all sides, whether the afflictions arose from his own will, or from the chastisement of God which took place to try him, or from the wicked men who envied him his good works.”

“And we have learned this distinction from the Holy Books, and from them we have received the power to make the soul to dwell by itself in the house of the body, and therefore, as in a parable, the Spirit of God made this known, saying, "He maketh the solitary one to dwell in a house." Now here He calleth properly the good mind, "solitary one," for although it be domiciled in the body, it participateth not in the passions thereof, and it linketh not the indication of love unto those who are not worthy of its love, but being moved solely in and with wonder at the majesty of the glory of God, it dwelleth in the house of silence, and He linketh unto such a holy thought the name "solitary one." For as the man, who hath made himself an alien unto the world, and who becometh extraneous unto the giving, and taking, and unto its riches and pleasures, and unto everything that is therein, is called "solitary", even so is called "solitary" that thought which, although it dwelleth in the body, is an alien unto and is remote from all the lusts thereof, and to the ministrations unto its pleasures, and which liveth alone unto itself, and meditateth upon itself; and through this constant meditation there are revealed thereunto the beauty of its soul, and the fair splendour of its person. And well did the prophet demonstrate the similarity of the solitary nature of this good mind unto that solitariness which God possesseth in respect of everything, for as God, though mingled in everything, is remote and distant from everything by the solitariness of His nature, even so also is the solitary mind, although it is mingled with the body, remote therefrom, saying, "God is in His holy habitation," and then he adds afterwards, "God maketh the solitary one to dwell in a house." Now why was it necessary to place the latter words side by side with the former, except that God might give testimony concerning the solitary nature of this good mind? For as God is in His holy habitation, that is to say, He Himself is in it, and everything is separated and remote from Him, although He is nigh unto everything, even so also is the solitary mind, though near into everything, remote therefrom. And moreover, it is seemly that the mind by the power of its own nature should draw nigh unto everything, and should be a spectator and discoverer of the knowledge which is sown in everything, and should not allow anything to draw nigh unto itself, because God in His infinite nature is nigh unto everything, while everything is remote from Him, because it is finite. And thus also is it right for the mind which hath the power to do: being near unto everything by reason of its freedom, all things must be remote from it, because it is not compatible therewith, that is to say, the things which are carnal, for unless the mind standeth in its solitary nature it cannot gather unto itself the power of its nature, for so long as it is mingled with the body its power is filched away and dissipated on the members of the body, and it is impoverished and deserted by its own power, and it becometh subject unto lusts, and becometh a being who is under orders and not one who giveth them.”

“And we have learned this distinction from the Holy Books, and from them we have received the power to make the soul to dwell by itself in the house of the body, and therefore, as in a parable, the Spirit of God made this known, saying, "He maketh the solitary one to dwell in a house." Now here He calleth properly the good mind, "solitary one," for although it be domiciled in the body, it participateth not in the passions thereof, and it linketh not the indication of love unto those who are not worthy of its love, but being moved solely in and with wonder at the majesty of the glory of God, it dwelleth in the house of silence, and He linketh unto such a holy thought the name "solitary one." For as the man, who hath made himself an alien unto the world, and who becometh extraneous unto the giving, and taking, and unto its riches and pleasures, and unto everything that is therein, is called "solitary", even so is called "solitary" that thought which, although it dwelleth in the body, is an alien unto and is remote from all the lusts thereof, and to the ministrations unto its pleasures, and which liveth alone unto itself, and meditateth upon itself; and through this constant meditation there are revealed thereunto the beauty of its soul, and the fair splendour of its person. And well did the prophet demonstrate the similarity of the solitary nature of this good mind unto that solitariness which God possesseth in respect of everything, for as God, though mingled in everything, is remote and distant from everything by the solitariness of His nature, even so also is the solitary mind, although it is mingled with the body, remote therefrom, saying, "God is in His holy habitation," and then he adds afterwards, "God maketh the solitary one to dwell in a house." Now why was it necessary to place the latter words side by side with the former, except that God might give testimony concerning the solitary nature of this good mind? For as God is in His holy habitation, that is to say, He Himself is in it, and everything is separated and remote from Him, although He is nigh unto everything, even so also is the solitary mind, though near into everything, remote therefrom. And moreover, it is seemly that the mind by the power of its own nature should draw nigh unto everything, and should be a spectator and discoverer of the knowledge which is sown in everything, and should not allow anything to draw nigh unto itself, because God in His infinite nature is nigh unto everything, while everything is remote from Him, because it is finite. And thus also is it right for the mind which hath the power to do: being near unto everything by reason of its freedom, all things must be remote from it, because it is not compatible therewith, that is to say, the things which are carnal, for unless the mind standeth in its solitary nature it cannot gather unto itself the power of its nature, for so long as it is mingled with the body its power is filched away and dissipated on the members of the body, and it is impoverished and deserted by its own power, and it becometh subject unto lusts, and becometh a being who is under orders and not one who giveth them.”

“And again David saith, "I have humbled my soul in fasting, and I have become unto them a reproach. I have made sackcloth my clothing, and I have become unto them a byword": and by this he teacheth us that he not only endured the labour of good deeds, but that he also heard reproaches and indignant words because thereof, and endured them patiently; from which thou also mayest learn that if thy labours are despised by the slothful, and thy tribulations are repeated mockingly by those who love pleasure, thou must remember these words and be comforted, and let them be a support for thy soul when irritation at the wicked cometh upon thee.”

“And again David saith, "I have humbled my soul in fasting, and I have become unto them a reproach. I have made sackcloth my clothing, and I have become unto them a byword": and by this he teacheth us that he not only endured the labour of good deeds, but that he also heard reproaches and indignant words because thereof, and endured them patiently; from which thou also mayest learn that if thy labours are despised by the slothful, and thy tribulations are repeated mockingly by those who love pleasure, thou must remember these words and be comforted, and let them be a support for thy soul when irritation at the wicked cometh upon thee.”

“David the prophet sheweth that the mind which is remote from the cunning of human teachings is particularly able to comprehend the righteousness of God, and to possess courage of spirit and the confidence which will contend with all things, saying, "Because I know not the art of writing, I will go in in the strength of the Lord, and I will remember Thy righteousness only."”

“David the prophet sheweth that the mind which is remote from the cunning of human teachings is particularly able to comprehend the righteousness of God, and to possess courage of spirit and the confidence which will contend with all things, saying, "Because I know not the art of writing, I will go in in the strength of the Lord, and I will remember Thy righteousness only."”

“David sheweth in a psalm that the grace of God aboundeth specially with the pure in heart, saying, "God is good to Israel, even to the pure in heart;" now he uniteth purity of heart with the sight of God, for the name Israel is interpreted "He hath seen God". And whosoever is simple and pure in heart is able to see God.”

“And again when David sheweth concerning the purity of his thoughts he likeneth them unto hands, and their freedom from iniquity he compareth unto the washing of the hands, saying, "I have washed my hands in innocency," that is to say, I have cleansed and purified my thoughts, and I have remembered Thy altar, O Lord. And again he saith, "I by myself have purified my heart, and washed my hands in innocency."”

“And again that same prophet testifieth concerning the simplicity of his soul, and how he was with God, saying, "I was innocent and ignorant, and I was like a beast before Thee;" and he was brought down to such ignorance like the beast with man, which by reason of its irrational and indiscriminating nature is unable to judge one of his deeds or actions; even thus was the knowledge of David in respect of God. For as the beast is governed by man, so also did David place himself to be led by the will of God, that he might not judge His will in any form.”

“"Because I am like a beast before Thee in all innocence, comfort me with Thy counsel, and lead me after Thy glory." For I have never understood the distinguishing attributes of Thy government, because while I sought to know why Thou didst desire one thing, Thy will willed something else; and because I was confounded by the varieties of Thy deeds I ran and took refuge in simplicity. And I became before Thee a beast which knoweth not anything, that Thy will alone might govern me, and Thy knowledge lead me in the path of life, and that Thou mightest give me Thy wise care in everything which was necessary for spiritual and bodily life.”

“And again David saith, "I have not enquired what is in heaven with Thee, or what is Thy will upon earth." For I have never understood the distinguishing attributes of Thy government, because while I sought to know why Thou didst desire one thing, Thy will willed something else; and because I was confounded by the varieties of Thy deeds I ran and took refuge in simplicity. And I became before Thee a beast which knoweth not anything, that Thy will alone might govern me, and Thy knowledge lead me in the path of life.”

“For immediately a man remembereth God, if it be that the remembrance of Him hath been accurately depicted in his soul, he is greatly moved and troubled, and he is filled with fear and trembling, and stupefaction rusheth upon him suddenly because of his former contempt; even as saith the holy Prophet who knew how to fear God, and who had felt what things the fear of God worketh in the soul, "I remembered God, and I was troubled." And behold the remembrance of God should not be one of trouble; O holy Prophet, and why wast thou troubled at the remembrance of Him? And why did the beloved remembrance of Him clothe thee with trembling? "Because I have sinned against Him, and I remembered mine offences, and I became mindful of the Judge, and I was filled with fear; I considered my sins and His vengeance, and the remembrance of Him troubled me." Wheresoever the conscience is pricked by sin, there doth fear, the remembrance of the Judge, dwell; for the offender who remembereth the Judge is troubled, and the evildoer is filled with trembling at the remembrance of punishment. It was for this reason that the Prophet said, "At the remembrance of God I am troubled. I meditate and my spirit is overwhelmed. Giddiness hath seized my eyes; I am silent and I speak not. I have considered the days of old, and I have remembered the years which are past. I have meditated in the night season, and I have communed with my heart, and examined my spirit, and said, Hath the Lord forgotten me for ever? Will He be favourable unto me no more?" With such thoughts as these did the prophet of God keep watch, and he prayed upon the cushions of his bed as in the church of the saints, being mindful of the things which he was bound to pay back to God. And he considered the days and the generations which had gone by, and he considered how each of the righteous men [of old] had in his time pleased God, and how and with what manner of life he had been victorious before Him. And these things which the Prophet called to remembrance were [intended] to make all those who were to come after him to remember, and to teach every man to fear God in this same manner, and [to teach] that a man himself should reckon with himself, and should consider also other men who were before him, and how they led their lives in all watchfulness.”

“David sheweth in a psalm that he was chosen from a station which taught simplicity, for he was chosen from following the sheep, even as he himself confesseth and calleth to mind his election in one of his psalms, saying, "He chose David His servant, and took him from following a flock of sheep, and from after the ewes that gave suck."”

“And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord."”

“And again he saith, "For I have forgotten to eat my bread, and by reason of the voice of my groanings my flesh cleaveth unto my bones." It was not sufficient for him, through his remembrance of God to turn away from his natural food, but he forgot entirely this corruptible food because his mind was meditating upon that which belonged to the spirit; and by reason of the severity of his labours and tribulations, and through the pain and grief of his groanings his flesh clave to his bones.”

“And again, he teacheth thee also concerning that which he took as a preparation for his meat, saying, "For I have eaten ashes like bread:" these were the condiments and dainties which were laid upon the table of this righteous king when he ate his food. Listen also concerning the strained wine which he drank: "I have mingled my drink with tears." Behold the meat and drink of the righteous king! He fed himself upon ashes, and his drink was tears of suffering. What disciple on hearing these things will not break his heart in sorrow for his slothful life, if indeed he be a disciple?”

“"He looketh upon the earth, and it trembleth, He rebuketh the mountains, and they smoke." And again [the Book] saith, "At Thy rebuke they flee, and at the voice of Thy thunders they are afraid." And behold, according to the word of the Prophet, the fear of the Creator also resteth upon the natures which are speechless, because each of them is bound naturally to be afraid of Him; and if dumb things fear Him, how much more should intelligent beings fear Him?”

“And the Prophet said, "He rebuketh the sea, and maketh it dry, and drieth up all the rivers;" and again, "He looketh on the earth and it trembleth; He rebuketh the mountains, and they smoke." And again the prophet Isaiah saith, "All the nations are accounted as nothing by Him." Now these things the Spirit of God spake concerning the power of God, that those things which were not He called to come into existence, and that what did exist He called and changed into nothing. To this power also He compareth faith.”

“"He looketh upon the earth, and it trembleth, He rebuketh the mountains, and they smoke." And again [the Book] saith, "At Thy rebuke they flee, and at the voice of Thy thunders they are afraid." And behold, according to the word of the Prophet, the fear of the Creator also resteth upon the natures which are speechless, because each of them is bound naturally to be afraid of Him; and if dumb things fear Him, how much more should intelligent beings fear Him?”

“That they sought flesh lustfully, and asked for it with lust, David testifieth, saying, "They lusted with lust in the wilderness, and they tempted God in the waterless desert, And He gave them their requests, and sent fulness into their souls." And in the place where they required flesh it is written that, "The people said to Moses, It was better for us when we were in Egypt, for we sat by the flesh pots, and did eat, and were filled with everything that our soul lusted for."”

“And thus also thou canst shew that all the righteous men and Prophets, either by their own will, or by God's command unto them, endured always tribulations and labours, even as the blessed David maketh known that from the severity of his fasting the very limbs of his body had become enfeebled, saying, "My knees have become sick through fasting, and my flesh faileth of fatness."”

“And again he said, "The fear of the Lord is the beginning of wisdom." Now the end of the path of good works is spiritual love, therefore from love divine wisdom is produced, and the blessed David well taught us that the beginning of this way of wisdom is the fear of God. For as to every matter in [this] world there is a beginning and an end, and as the paths which are trodden down naturally by the passage of footsteps have also a beginning and an end, even so hath the path of virtue a beginning and an end; its beginning is the fear of God, and its end is the wisdom which is born of love. And it is right that every man who wisheth to begin the Christian life should begin it with the fear of God, even according to the teaching of the blessed David.”

“And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord." And again this Prophet counselleth every man to draw nigh unto God in fear, and he entreated all creation to fear the Lord Who made it, saying, "Let all the earth fear the Lord, and let all the inhabitants of the world tremble before Him." For the word of the prophecy casteth fear and trembling upon all the inhabitants of the world, and it teacheth all created beings to come to God by this way.”

“"Whosoever fixeth his heart, trusteth in God, and he maketh his heart firm and feareth not." The heart which is fixed in virtues the remembrance of God maketh to be glad, and whosoever hath obtained healing of spirit in his inner man, the remembrance of God maketh to rejoice. Wheresoever the conscience is pricked by sin, there doth fear, the remembrance of the Judge, dwell; for the offender who remembereth the Judge is troubled, and the evildoer is filled with trembling at the remembrance of punishment.”

“Those who had possessions He freed from the bondage of senseless stuff, lest while they served it they should become servers of idols, concerning which it is written, "They have no breath in their mouth, and although they have eyes, and ears, and hands, they see not, and hear not, and work not." And for this reason the Apostle Paul called the love of mammon "idolatry," for as the heathen worship things which have no feeling, and in which there is neither life nor perception, even so do those who love riches worship the gold which is silent, and the silver which is dumb, together with all their possessions which have neither feeling nor knowledge.”

“And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord."”

“Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."”

“And again, in another place, he telleth unto what severity of labours he had arrived in the patient endurance of his tribulations, saying, "I have become like a skin bottle in the ice, but I have not forgotten Thy commandments;" and by this he teacheth thee that through excessive meagreness and dryness even the moisture of his body had dried up and come to an end.”

“Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."”

“And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord."”

“And see then also how the Spirit counselleth thee, saying, "Dash the children of Babylon upon the stones while they are young." And well hath the word of prophecy called these passions "children", that it might show thee their powerlessness, and might encourage thee to victory; and it did not say "thy children," that it might not cause thee disgrace, as if such children appeared from thee, but it named them "children of Babylon," that is to say, children who were born of slavery and not of freedom, because the mother which giveth birth to lusts is the slavery which the word of prophecy hath symbolized by Babylon which hath been wasted, and which carrieth off rapaciously like spoil the power of the spiritual man, and plundereth his riches.”

“Now the Prophet, moreover, said that he had done two things: "I have considered the days of old, and I have called to mind the years which are past in which the men of old pleased God", and through the remembrance of these two things "I am filled with fear at the way in which the righteous men pleased God, and at the way in which I have provoked [Him] to wrath. I have given my seasons to reckoning, and my hours to counting, I have meditated upon the days which have passed, and upon the years which I have lived in the world. I have considered with what I have provoked Him, and what sins I have committed, the things in which I have sinned in act, and the things [in which I have sinned] in thought, and the things [in which I have sinned] with [my] hearing and with [my] tongue. And when I meditated upon these things I said, Enter not into judgment with Thy servant, for in Thy sight can no man living be justified." To such resemblance doth the word of the Prophet call us, and he delivered unto us this type of instruction. We must reckon the hours and the seasons, and in what we have provoked [Him], and the things upon which we have meditated; for if those who practise the trafficking of [this] world reckon up their income and expenses each day, and what they gain and what they lose, how much more is the spiritual merchant who goeth forth in quest of heavenly riches bound to do this?”

“For in the beginning when He created the world and all that therein is, and when He was establishing things, wisdom worked with Him, even as Solomon saith, "The Lord by His wisdom laid the foundations of the earth, and He constructed the heavens by His understanding; and by His knowledge were the depths broken up, and the clouds distilled water." And again wisdom saith, "When He constructed the heaven I was with Him, and when He made a circle upon the face of the deep, and when He made firm the clouds from above, and when the fountains of the depths became strong." Now wisdom was with God in His primaeval works, but in this second creation faith is with Him; and in this second giving of birth He hath taken to Himself faith as a helpmeet. In everything faith cleaveth to God, and without it to-day He worketh no new things. It were an easy thing for Him to give thee birth from water and spirit without it, but until it is satisfied He doth not give thee new birth. He is able to make thee a new creature, and from being old to make thee new, but until He receiveth from thee faith as a pledge He neither changeth thee nor maketh thee a new creature.”

“For in the beginning when He created the world and all that therein is, and when He was establishing things, wisdom worked with Him, even as Solomon saith, "The Lord by His wisdom laid the foundations of the earth, and He constructed the heavens by His understanding; and by His knowledge were the depths broken up, and the clouds distilled water." And again wisdom saith, "When He constructed the heaven I was with Him, and when He made a circle upon the face of the deep, and when He made firm the clouds from above, and when the fountains of the depths became strong." Now wisdom was with God in His primaeval works, but in this second creation faith is with Him; and in this second giving of birth He hath taken to Himself faith as a helpmeet. In everything faith cleaveth to God, and without it to-day He worketh no new things. It were an easy thing for Him to give thee birth from water and spirit without it, but until it is satisfied He doth not give thee new birth. He is able to make thee a new creature, and from being old to make thee new, but until He receiveth from thee faith as a pledge He neither changeth thee nor maketh thee a new creature.”

“And again in his speech Solomon also reprehendeth him that is led after his lust like a foolish person, and who lacketh the knowledge which should fight against his passions. "He goeth after her like a simple man, and as an ox that goeth to the slaughterer, and as a dog to the fetters, and as a stag into whose liver an arrow hath pierced." And this foolishness is worthy of blame, because it ministereth not unto good but unto evil things, and it is not right, properly speaking, that it should be called simpleness—although the Book calleth it so because it is contrary to the mark which is laid down by it—but folly, and madness, and senselessness, and the destruction of what is seemly. And this our discourse doth not urge this kind of simplicity upon a man, nor that he should ignorantly submit to every voice, and be persuaded by the deceit of every doctrine.”

“For in the beginning when He created the world and all that therein is, and when He was establishing things, wisdom worked with Him, even as Solomon saith, "The Lord by His wisdom laid the foundations of the earth, and He constructed the heavens by His understanding; and by His knowledge were the depths broken up, and the clouds distilled water." And again wisdom saith, "When He constructed the heaven I was with Him, and when He made a circle upon the face of the deep, and when He made firm the clouds from above, and when the fountains of the depths became strong." Now wisdom was with God in His primaeval works, but in this second creation faith is with Him; and in this second giving of birth He hath taken to Himself faith as a helpmeet. In everything faith cleaveth to God, and without it to-day He worketh no new things. It were an easy thing for Him to give thee birth from water and spirit without it, but until it is satisfied He doth not give thee new birth. He is able to make thee a new creature, and from being old to make thee new, but until He receiveth from thee faith as a pledge He neither changeth thee nor maketh thee a new creature.”

“For in the beginning when He created the world and all that therein is, and when He was establishing things, wisdom worked with Him, even as Solomon saith, "The Lord by His wisdom laid the foundations of the earth, and He constructed the heavens by His understanding; and by His knowledge were the depths broken up, and the clouds distilled water." And again wisdom saith, "When He constructed the heaven I was with Him, and when He made a circle upon the face of the deep, and when He made firm the clouds from above, and when the fountains of the depths became strong." Now wisdom was with God in His primaeval works, but in this second creation faith is with Him; and in this second giving of birth He hath taken to Himself faith as a helpmeet. In everything faith cleaveth to God, and without it to-day He worketh no new things. It were an easy thing for Him to give thee birth from water and spirit without it, but until it is satisfied He doth not give thee new birth. He is able to make thee a new creature, and from being old to make thee new, but until He receiveth from thee faith as a pledge He neither changeth thee nor maketh thee a new creature.”

“For in the beginning when He created the world and all that therein is, and when He was establishing things, wisdom worked with Him, even as Solomon saith, "The Lord by His wisdom laid the foundations of the earth, and He constructed the heavens by His understanding; and by His knowledge were the depths broken up, and the clouds distilled water." And again wisdom saith, "When He constructed the heaven I was with Him, and when He made a circle upon the face of the deep, and when He made firm the clouds from above, and when the fountains of the depths became strong." Now wisdom was with God in His primaeval works, but in this second creation faith is with Him; and in this second giving of birth He hath taken to Himself faith as a helpmeet. In everything faith cleaveth to God, and without it to-day He worketh no new things. It were an easy thing for Him to give thee birth from water and spirit without it, but until it is satisfied He doth not give thee new birth. He is able to make thee a new creature, and from being old to make thee new, but until He receiveth from thee faith as a pledge He neither changeth thee nor maketh thee a new creature.”

“Hear also the words of the prophecy, and the "Woe" which was proclaimed for gluttons, "Woe unto those who rise up early in the morning and pursue strong drink, and who tarry long over it in the evening while wine inflameth them. With harps, and stringed instruments, and drums, and tabrets, they drink wine, and the works of God they understand not." And behold, the Spirit also hath taught thee that the man who ministereth unto his lusts is unable to understand the works of God. For as in our sleep we are not able to speak and to act as living beings who are awake, even so the man who is sunk in the sleep of lusts cannot understand the living works of God, neither doth he know how to contemplate His government, nor to wonder at the various forms of His dispensation; and he knoweth not admiration of the majesty of God, nor is he awake unto the knowledge of Him, nor is he ready to respond unto His wisdom. For whosoever is sunk in the slumber of lust perceiveth not these things, because the remembrance of these things belongeth unto those who are awake and living. And blessedness is ascribed unto the man who understandeth these things. For if unto those who eat, and drink, and who do not understand the works of God "Woe" be given, contrariwise "Blessing" is ascribed unto those who are abstinent and self-denying, and who at all times meditate upon the works of God.”

“And thus also is it in respect of the spiritual natures and orders of celestial beings, and it is faith which maketh it possible to receive every word which is spoken concerning them; for otherwise there must necessarily be unbelief, since the Book calleth them "absolute spiritual beings" [in one place], and in another it speaketh of them as "compacted bodies," to which it attributeth forms which are different from each other. Concerning the Seraphim we are told by the word of the Book [that they have] wings and faces, and concerning the Cherubim [we are told that they have] other forms which are different from each other; which of these statements are we to accept as true? for according to the outward hearing of the word each contradicts the other. The statement that they are spirits we believe, the statement that they are compacted bodies we hold to be true, the statement that their construction consisteth of forms of different kinds we accept; and we receive them all by faith.”

“"A thousand thousand stand before Him, and ten thousand times ten thousand minister unto Him"; now this concerneth the Seraphim who stand above Him, having their wings spread out to fly, and this one crieth to this, saying, "Holy, Holy, Holy." And concerning the Cherubim it is written that they were yoked unto a chariot, and while their faces looked downwards, the motions of their spiritual natures were directed whither was the Most High. And spiritual beings stand in this service, and the hosts and ranks of heaven are obedient unto the word of Jesus. And concerning the Apostles it is written, "They shall sit upon thrones," and this indicateth to us the greatness of their honour, and their equality with Him in inheritance.”

“And it is seemly for us first of all to uproot wickedness, and then to lay in ourselves the foundation of the edifice of virtues, in order that the rock may receive our foundation, as it is written, and that on a sure stone may be our building, even as it is said. And in this respect we should be like unto the physicians of our nature who, until they have removed and cleansed the matter from the sore, do not lay upon it the plaster which buildeth up and maketh to grow the living flesh; and so must it be with us also when we have uprooted the matter of the lust of the belly, and have made accusations against its filthy and loathsome forms.”

“And again in another place the same prophet saith, "He said to me, Cry. And I said, What shall I cry? All flesh is grass, and all the glory thereof is like the grass of the field". Yea, "like the grass" and like the herb which drieth up before the sun, which when once its natural juiciness and moisture have dried up neither the rain nor all the watering of the fountains can make grow green again, even so became the nation which was dead to all the vivification of the Spirit, and like grass and straw it became dry and withered by reason of the noonday heat of error, and by the hotness of evil things. The soul dieth without the remembrance of God, and when it dieth all its discretion dieth therewith, and all its emotions of thought of heavenly things are annihilated therefrom.”

“And in another place He repeated the great things which He had done, and the works which He had established by the nod of His Will, and how all created things hang upon the power of His word, and the natural things keep their bounds, and the creation is yoked beneath the dispensation of His Will; before Whom the mountains are placed in scales, and the hills in a balance, Who hath meted out heaven with His span, and hath comprehended the dust of the earth in His palm, and before Whom the nations and peoples of the world are accounted as nothing. These things He spake by the hand of the Prophet, that through them He might make His majesty known, and that by the report of His majesty he might work fear in those who listened unto him. For when God spake unto those who were in the condition of servants, He rehearsed before them the great and terrible things of His nature, but when [He spake] to those who were accounted by Him worthy of the grade of love, He set forth the doctrine of humility, and of love, and of meekness, and He humbled Himself and spake to them because they did not despise Him in His lowly estate, but rather loved Him the more because of it.”

“And the Prophet said, "He rebuketh the sea, and maketh it dry, and drieth up all the rivers;" and again, "He looketh on the earth and it trembleth; He rebuketh the mountains, and they smoke." And again the prophet Isaiah saith, "All the nations are accounted as nothing by Him." Now these things the Spirit of God spake concerning the power of God, that those things which were not He called to come into existence, and that what did exist He called and changed into nothing. To this power also He compareth faith.”

“And hearken unto the prophet who also proclaimed our Lord with his simple teaching, and who likened Him unto a lamb and a sheep, the most innocent of all animals: "Like a lamb was He led to the slaughter, and like a sheep before the shearer He was silent." The lion and the wolf and bear are crafty, together with the other wild beasts, because craftiness was mingled with their evil nature when they were made; but sheep and lambs and ewes are simple and innocent in their ways and movements, and to them was our Lord likened, and by their name are believers called. Our Lord did not liken Himself unto a lion, which bringeth suffering and death, and He did not call His flocks by the names of wild animals, which by the nature in which they were created are cunning in respect of evil things, but He was called "lamb" and "sheep", and being meek like unto them He was led to suffering and to death, for "like a sheep before his shearer He was silent", and thus He in His humility opened not His mouth. And we may be sure that the word of the prophecy is true in fact, for when they took Him, He was quiet; and when they judged Him, He was silent; and when they smote Him, He complained not; and when they condemned Him, He disputed not their judgment; and when they bound Him, He moved not; and when they smote Him on His cheeks, He murmured not; and when He was stripped of His garments as a sheep at its shearing, He cried not out; and when they gave Him gall and vinegar, He cursed them not; and when they fastened Him to the wood, He raged not at them; and when Simon wished to throw off the simpleness of the sheep, and took a sword to avenge the insult of his Master, He rebuked him, and commanded him to carry it in its sheath, saying, "Put back thy sword into its place", for I have no need of thy help. The doctor and teacher of all wisdom stood before the judge, and He refrained and answered not a word. He kept the command of simplicity that He might confirm the prophecy, "He was led as a lamb to the slaughter." They led Him as One who was speechless, and they took Him round about from one place to another, and they drove Him from place to place, and they dragged Him from one judge to another. He stood before Annas and was silent, and until he adjured Him He spake not; He was questioned by Pilate and was silent, and until He heard from him the words, "Art thou the king of the Jews?" which made known to Him that he suspected Him of being a rebel against Caesar, He answered them not a word. They carried Him to Herod, who wishing to see and hear from Him great things asked Him questions temptingly; and there also He stood silent and spake not, and He returned no answer to His questioner. He was esteemed a contemptible man who knew nothing, and a fool who had no answer to give. The Jews and priests thought this because they wished it; but He forsook not the simpleness of a lamb, and the law of simplicity He left not.”

“For also when God saw the dying condition of the Jews who of their own will stopped their ears, and blinded their eyes, and made thick their hearts against the remembrance of the knowledge of God, He stirred up Isaiah to rouse them up, and cried to him to cry into their ears, saying, "Cry with thy throat, and spare not, and lift up thy voice like a trumpet, and shew My people their iniquity, and the house of Jacob their sins".”

“Do not thou then, O thou who hast denied the things which are seen, ask what kind of riches thou wilt receive in exchange for thy poverty, but be thou in earnest only to forsake thy poverty, and to hasten to possess them. Now what these riches are, and unto what they are like, Paul explaineth not unto thee, nor of what kind they are, for there is nothing which can be compared with them, nor how much they are, because they cannot be measured. "That which eye hath not seen, nor ear heard, and what hath not gone up in the heart of man, is what God hath prepared for them that love Him"; and the greatness of the reward is made manifest by these and such like words.”

“Let us then study to fix the fear of God in our mind, and let us meditate thereupon by day and by night. If the fire of lust kindleth in us, let us set in opposition thereto the fire of Gehenna. If greediness of the belly seize upon us, let us remember the worm which dieth not. If the beauty of the face excite us, let us remember the outer darkness. If the love of mammon fight against us, let us call to mind our own unworthiness. If human benefits stir us, let us be afraid lest we lose the kingdom which abideth for ever. If wrath attacketh us with its violent onset, let us look at the threat of God against those who provoke to wrath. If vainglory raise a tumult within us, let us bring up in our minds the disgrace and contempt [which we shall feel] before our Judge. By fear let us make fear of none effect, and by death let us vanquish death.”

“And the prophet of God reproacheth severely those who have broken the yoke, and cut the bands of the fear of God. Now Israel became rebels because there was no fear [in them]; and they trod under foot the commandments because they were not mindful of what was threatened; and they despised the law because they remembered not the penalty of Him that ordained it. For He Who ordained the law because He knew to whom He was giving the law, against [the breaking of] His commandments multiplied His threats in His wisdom, so that although freewill might hold the law in contempt, the fear which followed thereafter might incite [Israel] to the keeping thereof. And because he that received the law became a rebellious slave, He made him to labour in bondage in the fear of tribulation. Before his face He displayed all the various forms of punishment, so that as long as he looked thereupon he might take heed to the commandments, and keep the law.”

“And again God demanded from the Jews the fear of Himself by the hand of Jeremiah, and reproached them by the testimony of the dumb things in nature, which, though silent, trembled at the fear of Him, while the Jews despised His commandments. "Fear ye not Me? saith the Lord: will ye not tremble at My presence? For I have placed the sand for the bound of the sea, [by] an everlasting law, and it shall not pass over it." And here again the Creator demanded fear and trembling from created things, and because they forsook His fear they were reproached through the dumb things of nature, which feared and trembled at the Majesty of the Creator, while His commandments were despised by the children of men. And God in all places shewed the majesty of His nature by the hand of the Prophet, that He might cast the fear thereof into those who listened. For to those who would have despised His meekness----if it had been shewn unto them----He revealed the majesty of His nature that they might tremble thereat; and to others He shewed His gentleness and meekness, which at the report of His humiliation would increase [their] love [for Him].”

“And hearken unto the prophet who also proclaimed our Lord with his simple teaching, and who likened Him unto a lamb and a sheep, the most innocent of all animals: "Like a lamb was He led to the slaughter, and like a sheep before the shearer He was silent." The lion and the wolf and bear are crafty, together with the other wild beasts, because craftiness was mingled with their evil nature when they were made; but sheep and lambs and ewes are simple and innocent in their ways and movements, and to them was our Lord likened, and by their name are believers called. Our Lord did not liken Himself unto a lion, which bringeth suffering and death, and He did not call His flocks by the names of wild animals, which by the nature in which they were created are cunning in respect of evil things, but He was called "lamb" and "sheep", and being meek like unto them He was led to suffering and to death, for "like a sheep before his shearer He was silent", and thus He in His humility opened not His mouth.”

“It hath been said by God that their [four] sides were "living animals" [which] were "full of eyes as they turned round." And by this word He hath taught us that the whole of the spiritual nature can see, and that all of it can hear, and that all of it can perceive, and that all of it can think, and that all of it can understand, and that all of it can desire with the desire of its nature; and it doth not hear with one member and not with another, or see with one and not with another, but the whole of it is hearing, and the whole of it is seeing, and everything which it is that it is wholly. And its hearing is not disturbed by its vision when with the member with which it heareth it [also] seeth, or when with that with which it thinketh it also tasteth; and we believe them to be undisturbed and undestroyed by each other.”

“And concerning the Cherubim it is written that they were yoked unto a chariot, and while their faces looked downwards, the motions of their spiritual natures were directed whither was the Most High, and they likewise were crying out, "Blessed be the honour of the Lord from His country." And spiritual beings stand in this service, and the hosts and ranks of heaven are obedient unto the word of Jesus.”

“The words are addressed to the Jews, since it was to them that the prophet Ezekiel had been sent at that time; and today, too, after the coming of our Savior, the words apply to pagans and to Jews and to those who once believed but then denied their faith. The prophet's words are applicable to those who sin without perceiving their sin, since a sinner who has received baptism, even though he may be dead toward his soul, because he does not perceive his sin, yet he is alive to God because of the grace of baptism that he possesses.”

“And the prophet Ezekiel also, when he was about to receive the revelation of the prophecy of the uprooting of the city and the overthrowing of the temple, did the word of God bring into severe tribulations to eat bread by weight, and to drink water by measure, and to sleep upon his side in affliction, and then he arrived at the vision of prophecy. And thus also thou canst shew that all the righteous men and Prophets, either by their own will, or by God's command unto them, endured always tribulations and labours.”

“And again, through meat and luxuries the Sodomites also were polluted with an unclean matter, and pleasures and the love of the belly brought them unto that limitless wickedness, even as the prophet of God maketh known concerning them, "This was the iniquity of thy luxurious sister Sodom, who was satisfied with bread, and dwelt at ease;" for by reason of being filled with bread, and delicacies they polluted themselves with unnatural lust. Let these things and others which are like unto them be in thy remembrance, O thou that wishest to travel in the path of heaven, and cut off and cast away from thee the fettering weight of the belly, which sinketh the soul into the depths of wickedness like a millstone in the sea.”

“Daniel told his companions to entreat the God of heaven to reveal this mystery unto them in order that he and his brethren might not perish, together with all the other wise men of Babylon; and then unto Daniel, in a vision of the night, was the mystery revealed. This then is the gift which abstinence gave unto the Children, and this is the harvest which they gathered in from the fields which had been sown with pulse and which had drunk in water.”

“Daniel told his companions to entreat the God of heaven to reveal this mystery unto them in order that he and his brethren might not perish, together with all the other wise men of Babylon; and then unto Daniel, in a vision of the night, was the mystery revealed. This then is the gift which abstinence gave unto the Children, and this is the harvest which they gathered in from the fields which had been sown with pulse and which had drunk in water. Run thy course then, O disciple, as did they, that like them thou mayest be able to restrain thyself and to go forth into a wide place; make thyself little that thou mayest be able to go through the narrow gate; drink water that thou mayest drink knowledge; feed upon pulse that thou mayest become wise in mysteries; eat by measure that thou mayest overcome without measure; fast that thou mayest see; this is the meat which belongeth to thee, because it is also thy discipleship, for according to this hast thou promised.”

“And this which is written concerning the angels also is a marvel of unspeakable love: "A thousand thousand stand before Him, and ten thousand times ten thousand minister unto Him"; now this concerneth the Seraphim who stand above Him, having their wings spread out to fly, and this one crieth to this, saying, "Holy, Holy, Holy." And concerning the Cherubim it is written that they were yoked unto a chariot, and while their faces looked downwards, the motions of their spiritual natures were directed whither was the Most High, and they likewise were crying out, "Blessed be the honour of the Lord from His country." And spiritual beings stand in this service, and the hosts and ranks of heaven are obedient unto the word of Jesus, even as Paul said, "They are ministering spirits, who are sent to minister unto those who are about to inherit life." And concerning the Apostles it is written, "They shall sit upon thrones," and this indicateth to us the greatness of their honour, and their equality with Him in inheritance.”

“And thou must also understand from the testimony of the Prophets, that they too, whenever they were held worthy to receive a vision of God or of the angels, led a life of much fasting, and then were they worthy to receive the vision of revelations, even as it is written of that beloved man Daniel, that after his fast of three weeks he was wholly worthy of the sight of angels. And if for that man who was looking for the advent of an angel all this fasting was necessary, and he was only then worthy to receive spiritual revelations, how much more for thee who awaitest the spiritual sight of Christ, and hopest to receive within thy soul the perception which is above nature, are much fasting, and abstinence, and the subduing of the body necessary, if thou wouldst arrive at things which are greater than those of Daniel?”

“And thou must also understand from the testimony of the Prophets, that they too, whenever they were held worthy to receive a vision of God or of the angels, led a life of much fasting, and then were they worthy to receive the vision of revelations, even as it is written of that beloved man Daniel, that after his fast of three weeks he was wholly worthy of the sight of angels. And if for that man who was looking for the advent of an angel all this fasting was necessary, and he was only then worthy to receive spiritual revelations, how much more for thee who awaitest the spiritual sight of Christ, and hopest to receive within thy soul the perception which is above nature, are much fasting, and abstinence, and the subduing of the body necessary, if thou wouldst arrive at things which are greater than those of Daniel?”

“In another place, the prophet heapeth contumely upon Israel who had slipped his shoulder from [under] the yoke of the divine commandments: "As an ox which hath escaped from the yoke, so have the children of Israel escaped, they and their kings and their nobles." Now Israel became rebels because there was no fear [in them]; and they trod under foot the commandments because they were not mindful of what was threatened; and they despised the law because they remembered not the penalty of Him that ordained it.”

“And the prophet of God abuseth those who are foolish in respect of good things, and wise in respect of evil things. "Ephraim is like a silly dove, without understanding; he cometh to Egypt and he goeth to Assyria, and in the way of repentance towards Me he walketh not." Now the prophet maketh an accusation against such silliness, because it is not simplicity, but folly. And this also is the wickedness of those who are silly in respect of good things. Instead of one Redeemer, they have chosen unto themselves many helpers, and they have forsaken the path which leadeth to God, and have run after the Egyptians and Assyrians that they might come to their help. And although they have experienced many times that they were not able to redeem them from the evils in which they stood, they never became wise enough through the experience of facts to run to God's place of refuge. And the prophet likened them unto doves whose fruit others carried off, and the children of whose bowels were made servants unto others; and he considered them to be without understanding, because they possessed not the discretion through which they would have drawn nigh to God.”

“And concerning Jonah it is also written, "He feared before the Lord and fled to Joppa." For although his fear was born of simplicity, yet like a man who feared God he fled in order that he might not draw nigh to the work which he thought was too hard for his strength. And again when he was asked by the sailors whence he came, and what God he served, he said, "I fear the Lord, the God of heaven."”

“And also when those who were with him in the ship saw the marvellous things which took place through God in the sea----for the sea rose up, like a being having intelligence, to demand from them the fugitive servant, and when he had been given unto it, it sank to rest and its billows were quieted----and saw through the things which took place the fear of God, it is written concerning them that "the men feared the Lord, and they offered up sacrifices unto the Lord, and vowed vows."”

“And the Prophet said, "He rebuketh the sea, and maketh it dry, and drieth up all the rivers;" and again, "He looketh on the earth and it trembleth; He rebuketh the mountains, and they smoke." And again the prophet Isaiah saith, "All the nations are accounted as nothing by Him." Now these things the Spirit of God spake concerning the power of God, that those things which were not He called to come into existence, and that what did exist He called and changed into nothing. To this power also He compareth faith.”

“And again in another place He maketh known that He employeth every kind of benefit and help towards them, and that He took and brought nigh unto them every cause for fear and love, but that they would neither fear nor love Him. "If I be Lord, where are those who fear Me? And if I be Father, why do ye not honour Me?" Therefore they should either have feared [Him] as Lord, or have honoured [Him] as Father.”

“"Wisdom dwelleth not in the soul which worketh deceitfully in wickedness", saith Solomon the wise man, and knowledge of the Spirit sojourneth not in the body which is conquered of sin; for the soul which worketh deceitfully in wickedness is full of cunning, because cunning itself is the inventor of wickedness. Whosoever desireth to serve his lusts runneth to become a disciple of cunning, so that with the learning which ariseth therefrom, and with the deceits of iniquity which it sheweth to him he may find means whereby to cover his wickedness, and to make an excuse for the hateful things which are wrought by him.”

“Remember thou then at all times that God looketh at thee, and do thou thyself also look at Him inwardly, even as He seeth thee inwardly, and sin shall not abide in thy thoughts. For as in the place whereupon the sun looketh darkness abideth not, even so in the soul upon which God looketh, and which itself also feeleth that He is regarding it, the darkness of wickedness remaineth not. "The eyes of the Lord are ten thousand times brighter than the Sun," saith the Holy Book, "and He seeth all the works of the children of men." And in another place it saith, "All the deeds of men shine as the sun before Him, and He examineth and knoweth their ways." Now the prophet of God also rebuketh by his speech the wickedness of that man who is without the fear of God, and who upon the cushion of his couch acteth abominably, and rebuking his stupid thought that God could not see him, for God doth see him, he brought forward this proof saying, "The eyes of the Lord are ten thousand times brighter than the sun," in order that he might teach every man that God seeth our secret things, and that we should take heed with all diligence against the sins which are wrought in secret.”

“Let therefore lust move in thy body, not for thy defeat but for thy victory, not that it may be unto thee a cause of rebuke, but of crowns of triumph; not that thou mayest appear thereby foolish and ignorant, but that thou mayest gather therefrom understanding and wisdom; not that it may move in thee and blind the vision of thy power of discerning, but that it may be to thee an unguent to cleanse the eye of thy thoughts, and that that which is written may be fulfilled in thee, O understanding one, "The wise man sitteth upon a strong high place, but fools shall fall into the pit;" therefore whilst thou sittest upon the height of knowledge, let lust and the body be subdued below thee, and be thou a spectator of their fight, and not a participator in their lust. Take good heed unto thy natural lust, O understanding one, whilst thou art a spectator of the fight of the lust of the flesh, and let it be subject unto thee in everything, even as the earth is pressed down under the mountains; let thy will stir it up, and let thy will quiet it, and by the direction of thy vision also shall its course be. Unto the wise the motion of lust becometh the cause of instruction, and the material for knowledge, for passions are stirred up in them for the trial of passions, that they may test their power by them, and may make them the material for a life of knowledge, and may know when these arise, and with what measure they are wrought when the mind is in its natural freedom above passions.”

“Remember thou then at all times that God looketh at thee, and do thou thyself also look at Him inwardly, even as He seeth thee inwardly, and sin shall not abide in thy thoughts. For as in the place whereupon the sun looketh darkness abideth not, even so in the soul upon which God looketh, and which itself also feeleth that He is regarding it, the darkness of wickedness remaineth not. "The eyes of the Lord are ten thousand times brighter than the Sun," saith the Holy Book, "and He seeth all the works of the children of men." And in another place it saith, "All the deeds of men shine as the sun before Him, and He examineth and knoweth their ways." Now the prophet of God also rebuketh by his speech the wickedness of that man who is without the fear of God, and who upon the cushion of his couch acteth abominably, and rebuking his stupid thought that God could not see him, for God doth see him, he brought forward this proof saying, "The eyes of the Lord are ten thousand times brighter than the sun," in order that he might teach every man that God seeth our secret things, and that we should take heed with all diligence against the sins which are wrought in secret. For thou shalt not sin in thy thought, neither shalt thou do wickedly in thy house in secret, because God seeth thee especially in these secret things. Immediately the sight of the children of men is turned away from thee, the sight of God receiveth thee; and when the children of men no longer look at thee as thou art, the Lord of what hath been formed observeth thee the more, for He knoweth that as long as man looketh upon thee that thou wilt be watchful against [doing] before them the deeds of shame, and that fear and shamefacedness of them will drive thee from the deeds of sin.”

“Now although they lived beforehand the life of freedom, as a pledge, yet they did not receive this freedom in themselves until they had first of all laboured in the life of abstinence, for it is written concerning them that immediately our Redeemer was taken up they returned to that upper chamber in which they were abiding, and that they lived there with much fasting, and in close confinement, and with sincere prayers, and bitter weeping, and that afterwards they were held to be worthy to receive the Paraclete. And if from the ascension of Christ into heaven, unto the descent of the Spirit the days of their abstinence were few, we must learn that they also tarried in this service of fasting and abstinence after they had received the Spirit, and in every place is it written concerning them that they fasted and prayed.”

“Concerning those early disciples who became apostles after the Ascension of our Lord into heaven it is thus written, "They all dwelt together, and they were of one mind and of one soul, and they were breaking bread in one house, and were receiving food in rejoicing, and they were praising God in the innocency of their heart, and no man said of the possessions which he had, They are mine, for they had everything in common." Now it is manifest that such innocency as this is born of simplicity, and that their praise ascended unto God from the purity of their heart; and that they took their food together with rejoicing, the man who brought much not considering that he should eat more than the other who cast nothing into the common fund, arose from innocency of character.”

“The chief priests of the Jews marvelled at the Apostles, because being simple and unlettered men they were making answers like wise men to questions concerning the life which is to come, and they became advocates of Christ through their simplicity. For Christ took foolish advocates to speak for Him, that through them He might the more proclaim the triumph of His wisdom, and that it might be known unto all men that it was not they who were speaking but He Who spoke in them; "They perceived that they were unlearned and ignorant men; and they remembered that they had gone hither and thither with Jesus", and they marvelled at them. So then that simplicity should keep the commandments was also a marvellous thing, and that ignorant men should do what wise men could not was a thing to be wondered at. For if the priests had been acquainted with the Apostles before the time when they became wise men, and they had not spoken wisely, they would not have been greatly astonished at them, for they would have heard from them that which befitted their instruction; but they marvelled especially at them because they heard from them what they expected not, and they answered them with speech which was above the measure of all wise men, and through their simplicity Jesus triumphed, and His wisdom was proclaimed before all men.”

“Concerning those early disciples who became apostles after the Ascension of our Lord into heaven it is thus written, "They all dwelt together, and they were of one mind and of one soul, and they were breaking bread in one house, and were receiving food in rejoicing, and they were praising God in the innocency of their heart, and no man said of the possessions which he had, They are mine, for they had everything in common." Now it is manifest that such innocency as this is born of simplicity, and that their praise ascended unto God from the purity of their heart; and that they took their food together with rejoicing, the man who brought much not considering that he should eat more than the other who cast nothing into the common fund, arose from innocency of character.”

“And again it is written concerning Paul, that before he was baptized, and received the Holy Spirit, he neither ate nor drank for three days, nor rose up from his place, because he was lying upon his face praying, and thus he received the Holy Ghost. And he was occupied in fasting and prayer during the whole of the remaining period of his life after his election, even as he himself testifieth everywhere concerning his fasting, and his prayer, and his many tribulations which he bore for the sake of the Gospel.”

“And concerning Simon, moreover, it is written that "he went up to the roof to pray at the time of the ninth hour, and he was an hungered, and wished to eat," and he told them to make ready for him. And by this example the Book teacheth thee that, in addition to constant instruction, and prayers at every hour, he prayed continually also at the stated seasons which are those of the common service, and that together with prayer was his fasting continual. That he was hungry and wished to eat at the ninth hour sheweth that his hunger arose from Divine dispensation and not from habit, and that he had not a rule for eating at that season, and it is evident from what he saith that when he went up to the roof to pray hunger suddenly fell upon him, and that he left his prayers and told them to prepare food for him. And if it had been the season when he was accustomed to eat, those who received him would have made ready for him according to their wont, but from the fact that he commanded them to prepare for him, it is evident that he became hungry through Divine dispensation, that by the passion of his hunger he might receive the teaching of the things which were spoken unto him, his fasting being continual.”

“And the glutton is not pleased to hear the other things which have been written by Paul upon fortitude and asceticism, either when he recounteth his numerous fastings, or when he crieth out to his disciples, saying, "Ye are dead unto the world," or when he writeth, "It is good for a man not to eat flesh, and not to drink wine," or his exhortation, "Through many tribulations it is meet for a man to enter into the kingdom of God," or his saying, "God shall bring both the belly and the food to nought;" and the reading of these and such like passages the glutton considereth unnecessary, and he is not pleased even to hear them.”

“Let us not spare the destruction of our body, that our inner man may be renewed day by day. Let us not think anxiously about the pains and sicknesses which will befall us, but let us think that if things be not thus the wounds of the soul cannot be healed; let us be filled with joy in running our course, because it is known that we hasten after hope. Let us labour like sons of grace for the Father of truth, that we may be worthy of that inheritance which is filled with blessings, and is promised unto sons, and let us always remember the word of the Apostle, "By tribulation it is meet that we should enter the kingdom of God."”

“For in that manner in which the recognition of God is placed within us naturally, even as the blessed Paul said, "The notion of God is manifest in them, for God hath revealed it in them," is faith also naturally implanted in all our thoughts. But as the notion of God was fixed in them, although they worshipped not His nature, and honoured not His Being, yet they worshipped His name, and paid honour to it in all creation, because of natural faith, so we with the faith which is placed in us believe everything, and whithersoever our desire wisheth thither it turneth our faith, and it directeth the natural movements which are in us so that we may see them.”

“For the man who, though listening not, doeth, is better than the man who is constant in listening and empty of works, even as the word of the apostle Paul teacheth us, "For not the hearers of the law are righteous before God, but the doers of the law shall be justified: for if the Gentiles which have no law do by their own nature the things of the law, these, having no law, are a law unto themselves; and they show the work of the law written upon their hearts, and their conscience testifieth concerning them". The hearing of the law is good, for it bringeth to the works thereof, and reading and meditation in the Scriptures, which purify our secret understanding from thoughts of evil things, are good, but if a man is constant in reading, and in hearing, and in the meditation of the word of God, and yet perfecteth not by his reading the labour of works, against this man hath the Spirit of God spoken by the hand of the blessed David, rebuking and reproving his wickedness.”

“For the man who, though listening not, doeth, is better than the man who is constant in listening and empty of works, even as the word of the apostle Paul teacheth us, "For not the hearers of the law are righteous before God, but the doers of the law shall be justified: for if the Gentiles which have no law do by their own nature the things of the law, these, having no law, are a law unto themselves; and they show the work of the law written upon their hearts, and their conscience testifieth concerning them". The hearing of the law is good, for it bringeth to the works thereof, and reading and meditation in the Scriptures, which purify our secret understanding from thoughts of evil things, are good, but if a man is constant in reading, and in hearing, and in the meditation of the word of God, and yet perfecteth not by his reading the labour of works, against this man hath the Spirit of God spoken by the hand of the blessed David, rebuking and reproving his wickedness.”

“For the man who, though listening not, doeth, is better than the man who is constant in listening and empty of works, even as the word of the apostle Paul teacheth us, "For not the hearers of the law are righteous before God, but the doers of the law shall be justified: for if the Gentiles which have no law do by their own nature the things of the law, these, having no law, are a law unto themselves; and they show the work of the law written upon their hearts, and their conscience testifieth concerning them". The hearing of the law is good, for it bringeth to the works thereof, and reading and meditation in the Scriptures, which purify our secret understanding from thoughts of evil things, are good, but if a man is constant in reading, and in hearing, and in the meditation of the word of God, and yet perfecteth not by his reading the labour of works, against this man hath the Spirit of God spoken by the hand of the blessed David, rebuking and reproving his wickedness.”

“Faith looketh upon something which existeth not as if it were something which doth exist, and that which existeth it accounteth as if it existed not. And this also is an example of the power of God, concerning Whom Paul spake, "He calleth the things that are not as though they were." Now these things the Spirit of God spake concerning the power of God, that those things which were not He called to come into existence, and that what did exist He called and changed into nothing. To this power also He compareth faith, not only in that matter of [the working] of signs and wonderful things, in that the things which are not it worketh after the manner of God, and those which are it bringeth to an end and finisheth by the power of God, but also in that those things which, because of their being hidden, were accounted as if they existed not, were perceived by it as if they were manifest, and those which are, and in which we labour, and by which we are ministered unto, are accounted as if they existed not, for [faith] saw aforetime their dissolution.”

“For as God is over created things so art thou god over thy lusts, and as by the will of the Creator created things exist, and if He willeth not they exist not, so also according to thy will are thy lusts, and at thy will they become nothing. "God calleth the things which are not as if they were," even so also doth thy will create the lusts which are not, that they may come into existence; now God looketh upon all things, and they become nothing, so also doth thy will look upon all the passions, and straightway they are destroyed and become nothing. If thou wishest, they are thy passions; and if thou wishest, they do not exist. From thee springeth up the cause of thy lust, and from thee is born the destruction thereof; if thou makest it to live, thou canst make it to die, and if thou makest lust to live in thee, thou makest thy life which is in God to die.”

“"Rejoice in your hope, and endure patiently your tribulations; for from the patient endurance of tribulations the hope concerning the things which are to come increaseth in us," even as he said in another place, "Tribulation perfecteth patience in us; and patience, probation, and probation, hope; and patience putteth not to shame." Whosoever beareth not tribulations by his own constancy, in him it is evident that the remembrance of hope is not, for if he had hope, he would also be in tribulation because of his hope, even as all the righteous who have come into the world were in tribulation with all kinds of labours, and in many afflictions they trod this path which leadeth to the kingdom of God; and because they trod it in hope the experience of the afflictions was pleasant unto them.”

“For the dead sinner who hath gone down to baptism cometh up alive, even as Christ rose from the grave on the third day; but instead of becoming alive on the third day like our Lord, the sinner is renewed by three baptisms in three names. And as our Lord after His resurrection departed to a spiritual life from the corporeal life which He led before His crucifixion, so also the man, who hath been quickened into life by baptism as from the grave, walketh in a new life according to the doctrine of Paul.”

“Now because John was to be worthy of the knowledge of the Apostles before the dissolution of the curse, and the abrogation of sin, and the matter of the Cross, he rightly received the Spirit in the womb, and he had the growth which was outside the world in order that by these means he might attain unto the natural innocency which the first man possessed before he transgressed the commandment, and that by this innocency of soul he might receive the knowledge of Divine mysteries. And when in the unspeakable depth of the love of God the Redemption was completed, the Person of God Himself stood in the midst like a freeman with power, and with His own hand He annulled the things which were old, and inaugurated those which were new, and the old man died upon the Cross, according to that which is written by Paul, "Our old man was crucified with Him," and the new man was revealed, and made known, and became visible, and not only that which was worthy of the dwelling of Paradise, after the manner of the first Adam, but that which was worthy to dwell also in heaven, and to go round about among spiritual beings, and to be like unto them in every thing. And therefore after this those who are experienced in all wickednesses, and tax-gatherers, and whoremongers, and murderers, and thieves, and worshippers of creatures, Grace seizeth suddenly, and without either plans or preparations maketh them worthy of the wealth of its mysteries, as in a new nature, it worketh in whomsoever it pleaseth, because the old man hath been crucified, and is dead, according to the word of Paul.”

“And again he said, "Ye are dead unto the world, but alive unto God, in our Lord Jesus Christ." And again he said, "If ye died with Christ from the elements of the world, why, as if ye were living in the world, do ye receive the commandments?" Now a man arriveth at this rule of life after he hath stripped himself of his possessions, and beginneth to work good deeds in the members of his person, for so long as he hath riches, he justifieth himself by riches, and he emptieth not himself from the cares of riches which he serveth in himself. And if it be imagined that he will also do these things while he liveth in riches, he will not, for his service will be confounded, that is to say, he advanceth, and turneth backwards, and in addition thereunto, although this man may labour in the world of the body, yet it is impossible for him to stand in the purity of the soul, from which a man entereth into spiritual love, from which is born knowledge, the mirror of everything, and from which the understanding riseth step by step unto divine conversation.”

“In this manner, then, is also the lust for carnal intercourse. And well was it implanted in our nature, for it stablisheth the world, and is the root and fruit of human nature, and it bringeth back and giveth unto the race of the children of men that of which the death of the penalty despoiled them and took away. But consider well, O disciple, that although it hath been implanted in our nature, yet was it stirred up by the transgression of the commandment, and by the eating of the fruit did its motion appear, that, as in a parable, it might be known beforehand that it had power only over carnal beings, being absolutely useless unto the world of spiritual beings. For the types of two kinds of life appeared in the heads of our race, the spiritual and the carnal, the world of the spirit and the world of the body, the first Adam and the last Adam. Before they ate the food of the transgression of the law wherefrom was moved also the lust which was hidden in the members, their whole rule and conduct of life were spiritual, and in everything were they moved spiritually, in holy thoughts, and pure minds, in the knowledge which was worthy of God, in the understanding which was clean and pure from the abominable motions of lust, and after the manner of the spiritual hosts was their dwelling in Paradise—for they only appeared in the form of the body, because by the knowledge of the spirit they were secretly dwelling in heaven. And the Creator made Adam first of all to experience spiritual things, because He wished him to be the heir thereof, but the freedom of Adam lusted after the things of the world, although they came into existence and were established by the word of the Creator, and his will desired them, and he went forth after them; now this is evident from the eating of the fruit which took place by the transgression of the command. For the eating of that fruit was the beginning of all lusts, according to the word of our teacher the Apostle, who said, "I had not known lust, except the law had said, Thou shalt not lust, and in this commandment I found an occasion of sin, and every lust was perfected in me."”

“In this manner, then, is also the lust for carnal intercourse. And well was it implanted in our nature, for it stablisheth the world, and is the root and fruit of human nature, and it bringeth back and giveth unto the race of the children of men that of which the death of the penalty despoiled them and took away. But consider well, O disciple, that although it hath been implanted in our nature, yet was it stirred up by the transgression of the commandment, and by the eating of the fruit did its motion appear, that, as in a parable, it might be known beforehand that it had power only over carnal beings, being absolutely useless unto the world of spiritual beings. For the types of two kinds of life appeared in the heads of our race, the spiritual and the carnal, the world of the spirit and the world of the body, the first Adam and the last Adam. Before they ate the food of the transgression of the law wherefrom was moved also the lust which was hidden in the members, their whole rule and conduct of life were spiritual, and in everything were they moved spiritually, in holy thoughts, and pure minds, in the knowledge which was worthy of God, in the understanding which was clean and pure from the abominable motions of lust, and after the manner of the spiritual hosts was their dwelling in Paradise—for they only appeared in the form of the body, because by the knowledge of the spirit they were secretly dwelling in heaven. And the Creator made Adam first of all to experience spiritual things, because He wished him to be the heir thereof, but the freedom of Adam lusted after the things of the world, although they came into existence and were established by the word of the Creator, and his will desired them, and he went forth after them; now this is evident from the eating of the fruit which took place by the transgression of the command. For the eating of that fruit was the beginning of all lusts, according to the word of our teacher the Apostle, who said, "I had not known lust, except the law had said, Thou shalt not lust, and in this commandment I found an occasion of sin, and every lust was perfected in me."”

“And again that Apostle saith from the whole person of his human nature, "O wretched man that I am! Who shall deliver me from this body of death?" And after he has asked questioningly who is able to deliver him, he revealeth, and confesseth and teacheth by his word Who He is that shall deliver him from the old and mortal nature, saying, "I thank God through our Lord Jesus Christ Who hath delivered me from this body of death."”

“"Fear God", and "Love the Lord thy God"; these two commands were ordained in the law which was given to the people, so that whosoever became exalted above the command of fear might find before him the command of love, which is perfected therefrom. For this reason Paul also, when he was shewing the difference between us and them, said concerning the discipleship of Christ, "For ye have not received the spirit of servitude again unto fear"----that is to say, ye have not been called to be slaves, that fear might be born to you out of servitude----"but ye have been invited to adoption", which is perfected in love in all good things.”

“And concerning the Apostles it is written, "They shall sit upon thrones," and this indicateth to us the greatness of their honour, and their equality with Him in inheritance, even as Paul saith, "If we suffer with Him, we shall also be glorified with Him." And again he saith, "Heirs of God, and children of the inheritance of Jesus Christ." And again he saith, "If we endure with Him, we shall reign with Him." And again he saith, "He shall change the body of our humility, and shall make it like unto His glorious body, according to His great power through which all things are subject unto Him." Now therefore unto this greatness will the disciple attain if he travelleth completely in his Master's footsteps, but in order that thou mayest not think that this portion of honour came only to the Apostles, Paul said, "If we suffer with Him, we shall also be glorified with Him, and if we endure we shall also reign with Him." And our Lord Himself said unto the Apostles, "Not ye only, but every man who leaveth houses, or family, or brethren, or sisters, or children, for My sake, and for My Gospel's sake, shall receive an hundred-fold in this world, and in the world to come life everlasting."”

“You see that all the good promptings which bring us to repentance result from the activity of the Spirit, and pure prayer, which brings all these good promptings to completion, is also stirred up in our soul as the result of the Spirit's activity. He too, in a hidden way, initially arouses us to groans at the memory of our sins.”

“And for this reason also when our Lord gave us this blessing of perceiving Him, He delivered unto us first of all faith, with which we might perceive Him, and then He revealed to us concerning Himself, and for this reason the blessed Paul said that "Faith [cometh] from the hearing of the ear, and the hearing of the ear from the word of God." By the hearing of the word of God Paul taught us to receive faith, and although faith hath been implanted in our construction by God our Creator, yet hath it been corrupted and changed from faith to error, and after the manner of that natural wisdom which hath also been given to us in our construction we have changed it, and instead of the wisdom of God we have gathered together the wisdom of [this] world with it.”

“Just as with the former law of Moses, all the priests … must first offer a rational sacrifice to God for themselves, and only then for the people. In his prayer, the priest asks in the first place for forgiveness of his own sins and a cleansing of his own soul and body from all sinful thoughts and actions. Then each priest offers these prayers to God in accordance with the measure of his own purity of soul.”

“And again Paul also commanded the Jews that simplicity should be found with them in their gifts. "He that giveth let him do it with simplicity; and he that standeth at the head, let him rule with diligence." For if cunning be found among those who give they become spies of the affairs of those who receive, and for this cause the gift which simplicity would give without thought is kept back. Now it is the custom of simplicity not to think and then to give, but to all men it divideth and giveth abundantly.”

“The commandments which Jesus spake unto him, "Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, and Thou shalt not bear false witness," agree with the words of David, who said, "Depart from evil, and do good"; and with those which Paul spake, "Let not wickedness overcome you." And the commandments, "Honour thy father and thy mother," and, "That which is hateful unto thee, do not unto thy neighbour," agree with, "Do ye good," and, "Overcome evil with good."”

“Let us then be strong in the war against this evil lust which although it be a good thing when coupled with marriage in the world, is accounted a vice if it be wrought by disciples; for not every thing is good for every man, even though it be very fair and good in its nature, for riches in the nature of their creation by their Maker are good, but if solitaries, who are commanded not to have two tunics, and not to take care for the morrow, acquire them, the possession thereof to them is a vice. And the eating of flesh and the drinking of wine is pure unto those who devote themselves unto the life of the world, but for those who of their own will have given themselves unto the maintenance of the election of the discipleship of Christ, it is not right to make use of things, except for necessity's sake. And, moreover, good and fair also are the powers and dominions of this world, for it is written, "There is no dominion which is not from God", but for those who have separated themselves from human habitation, and have promised to do great and sublime things, to desire human grades of honour is a subject for rebuke and reproach. And dwelling in cities and villages, and the habitation in the world, and life and intercourse among the children of men are not blameworthy, but for those who have become destitute for the love of God, and who have once cast off the world of their own free-will, and have gone forth to become solitaries and ascetics outside it, the dwelling among and intercourse with the children of men are unto them subjects for reprehension and blame; and there are many things like these, the doing of which is blameless unto those who have not already bound themselves by a covenant against them, but if they be done by those who have promised to abstain from them they are blameworthy.”

“And again, when the Apostle Paul is read, and he heareth from him, "Everything which was created by God is holy, and nothing is to be rejected if it be received with thanksgiving; for it is sanctified through the word of God and prayer;" or another verse, "The belly for meats, and meats for the belly;" or that also which he spake, "Let not him that eateth not judge him that eateth." And in the other things like unto these which are written in the doctrine of Paul, the fool rejoiceth, and receiveth them gladly, without understanding the reason of the words. And the glutton is not pleased to hear the other things which have been written by Paul upon fortitude and asceticism, either when he recounteth his numerous fastings, or when he crieth out to his disciples, saying, "Ye are dead unto the world," or when he writeth, "It is good for a man not to eat flesh, and not to drink wine," or his exhortation, "Through many tribulations it is meet for a man to enter into the kingdom of God," or his saying, "God shall bring both the belly and the food to nought;" and the reading of these and such like passages the glutton considereth unnecessary, and he is not pleased even to hear them.”

“And Saint Paul, standing upon the height of this freedom, said, "Let not him that eateth not judge him that eateth," neither let him that eateth because of his freedom despise him that eateth not because of the bondage of the law, because he whom the law leadeth is yet a servant, and hath not yet arrived at the perfect freedom of Christ. See then therefore, and think not that thou standest in the freedom of Christ whilst thou still servest in bondage, and dost eat everything without being permitted so to do.”

“For freedom is above the law, and therefore it is the same to thee whether thou eatest, or whether thou eatest not, even as Paul spake concerning this freedom of the spirit, saying, "He that regardeth the day, regardeth it unto the Lord, and he that regardeth it not, regardeth it not unto the Lord; and he that eateth not eateth not unto God; and he that eateth, eateth unto God, and giveth thanks unto the Lord;" so then it belongeth unto us by this freedom to eat, or not to eat. And for this reason He did not make a difference between meats severally mentioned by the law, that they might not be distinguished before us by lust or by the absence of lust, and that we should not excuse ourselves from eating that for which we lust as if through uncleanness, whether it be rare or whether it be common, or whether it be permitted to be eaten according to custom or not; so then that from the eating of which lust ariseth not in us we may eat as of that which is clean, without our conscience pricking us during the eating thereof.”

“And the glutton is not pleased to hear the other things which have been written by Paul upon fortitude and asceticism, either when he recounteth his numerous fastings, or when he crieth out to his disciples, saying, "Ye are dead unto the world," or when he writeth, "It is good for a man not to eat flesh, and not to drink wine," or his exhortation, "Through many tribulations it is meet for a man to enter into the kingdom of God," or his saying, "God shall bring both the belly and the food to nought;" and the reading of these and such like passages the glutton considereth unnecessary, and he is not pleased even to hear them.”

“Now with thee He hath not done thus, but He hath purified and sanctified everything, as it is written, "Everything is sanctified by the word of God and by prayer," that henceforth the patient endurance of thy discretion might appear, and that thou mightest not eat, not because they were impure, but because it hath been said that it is good that thou shouldst not eat flesh nor drink wine, nor anything by which our brother may stumble, and also that thou mightest overcome lust by thine own will, and not by the restriction of the uncleanness of meats.”

“Although faith hath been implanted in our construction by God our Creator, yet hath it been corrupted and changed from faith to error, and after the manner of that natural wisdom which hath also been given to us in our construction we have changed it, and instead of the wisdom of God we have gathered together the wisdom of [this] world with it. And something else which is external to God through the wisdom of God have we changed, even as Paul saith, "Through the wisdom of God the world knew not the wisdom of God." And thus also hath the natural faith which is in us been turned into error, and these things which have been given to us by the Creator for [our] advantage have been found by us to be a loss, for we have changed their profitable orderings, and we have made use of them in a manner other than that for which they were designed. Our faith hath believed in what is unseemly, and our wisdom hath made acquaintance with what is not befitting; for where faith was unnecessary there have we made use of faith.”

“"Because, by the wisdom of God, the world knew not the wisdom of God, God willed that by the simplicity of preaching, He might make to live those that believed." And it is well known that the Apostles were the simplest of men, and it was for this reason Jesus chose them, that by their simplicity He might mock at the wisdom of the world, and that by their ignorance He might make manifest the emptiness of the learning of the wise and learned.”

“It is well known that the Apostles were the simplest of men, and it was for this reason Jesus chose them, that by their simplicity He might mock at the wisdom of the world, and that by their ignorance He might make manifest the emptiness of the learning of the wise and learned. And Paul said to certain men of his disciples who were boasting in the knowledge of the world, "Observe also your calling, my brethren, for there are not many among you who are wise according to the flesh."”

“It is well known that the Apostles were the simplest of men, and it was for this reason Jesus chose them, that by their simplicity He might mock at the wisdom of the world, and that by their ignorance He might make manifest the emptiness of the learning of the wise and learned, even as Paul saith, "God chose the fools of this world to put its wise men to shame."”

“And in teaching that not every man is able to be a hearer and a receiver of that wisdom which he had, Paul crieth out, saying, "We speak wisdom among the perfect: not the wisdom of this world nor that of the rulers of this world, which are brought to nought: but we speak the wisdom of God in a mystery, which none of the wise men of the world hath been able to hear." The wisdom of this world is not sufficient for a foundation, nor is it able to receive the building of the wisdom of God, and for this reason our Lord placed simplicity in us for a foundation.”

“And in teaching that not every man is able to be a hearer and a receiver of that wisdom which he had, Paul crieth out, saying, "We speak wisdom among the perfect: not the wisdom of this world nor that of the rulers of this world, which are brought to nought: but we speak the wisdom of God in a mystery, which none of the wise men of the world hath been able to hear." The wisdom of this world is not sufficient for a foundation, nor is it able to receive the building of the wisdom of God, and for this reason our Lord placed simplicity in us for a foundation.”

“Whosoever receiveth not the teaching of Christ and groweth not in virtues, his loss is the kingdom of heaven, and the happiness and delight which are sealed and preserved for the chosen of God, and that which the eye hath not seen, nor the ear heard, and which hath not gone up in the heart of man, and that intercourse which the perfect will have with Christ, and for the sake of which Christ Himself even came down from heaven to earth, and in the end this man's loss is his own person, together with the good things which are above nature.”

“Do not thou then, O thou who hast denied the things which are seen, ask what kind of riches thou wilt receive in exchange for thy poverty, but be thou in earnest only to forsake thy poverty, and to hasten to possess them. Now what these riches are, and unto what they are like, Paul explaineth not unto thee, nor of what kind they are, for there is nothing which can be compared with them, nor how much they are, because they cannot be measured. "That which eye hath not seen, nor ear heard, and what hath not gone up in the heart of man, is what God hath prepared for them that love Him"; and the greatness of the reward is made manifest by these and such like words.”

“Now the foundation is set and laid, and is, according to the word of Paul, "Jesus Christ our God," and every man, howsoever he pleaseth, buildeth upon that foundation. For by His love the foundation hath been laid down once and for all to receive everything which might be set upon it, until the coming of the day of the revelation in which the work of every man will be tested and proved; and He who hath been the foundation stone in the corner of the building will go up and become the Judge and Head in the top of the building.”

“And according to what Paul himself spake, "If any man buildeth on this foundation gold, or silver, or stones of price, or wood, or hay, or stubble, each man's work shall be revealed, for that day shall reveal it, inasmuch as it shall be revealed by fire, and the fire shall prove each man's work of what sort it is." Now Paul likeneth the conduct of Christian life and character and the beauties of righteousness to gold and silver and precious stones, and among these faith is as gold, and the restraining of the passions and desires, and fasting, and self-denial and the other works of righteousness are as silver; and he likeneth to precious stones love, and peace, and hope, and pure thoughts, and holy meditations, and a mind which is wholly afraid in the Spirit, and which at all times reserveth in all its emotions wonder at God and admiration for the majesty of His Being, and an understanding which keepeth silence in trembling before the inexplicable and inexpressible mysteries of God. Now these heavenly thoughts, and emotions, and anxious fears, and life of the Spirit Paul calleth "precious stones;" and error and wickedness and the ministry of all the lusts he calleth wood, and hay, and stubble. And since the building itself is fixed in the ground every man can build and raise upon it whatsoever he pleaseth, until the day which shall decide is revealed.”

“And according to what Paul himself spake, "If any man buildeth on this foundation gold, or silver, or stones of price, or wood, or hay, or stubble, each man's work shall be revealed, for that day shall reveal it, inasmuch as it shall be revealed by fire, and the fire shall prove each man's work of what sort it is." Now Paul likeneth the conduct of Christian life and character and the beauties of righteousness to gold and silver and precious stones, and among these faith is as gold, and the restraining of the passions and desires, and fasting, and self-denial and the other works of righteousness are as silver; and he likeneth to precious stones love, and peace, and hope, and pure thoughts, and holy meditations, and a mind which is wholly afraid in the Spirit, and which at all times reserveth in all its emotions wonder at God and admiration for the majesty of His Being, and an understanding which keepeth silence in trembling before the inexplicable and inexpressible mysteries of God. Now these heavenly thoughts, and emotions, and anxious fears, and life of the Spirit Paul calleth "precious stones;" and error and wickedness and the ministry of all the lusts he calleth wood, and hay, and stubble. And since the building itself is fixed in the ground every man can build and raise upon it whatsoever he pleaseth, until the day which shall decide is revealed.”

“Now when the body hath intercourse with the soul, and the soul with the spirit, and through the spirit with the Trinity, in very deed are accomplished the words, "The Lord is over all, and in us all", and, "Ye are the temple of the Lord, and the Spirit of God dwelleth in you." But Paul also frighteneth that soul which alloweth the body to become a minister unto fornication, saying, "Whosoever destroyeth the temple of God, God will destroy." And hereby he teacheth the soul not to allow the body to be corrupted by the union of fornication, because from this injury accrueth unto it, for together with the destruction of the body by its natural lusts, will the soul be condemned by the judgment which is for ever. And well did God ordain this retribution for the soul, though it is decreed for both the soul and the body by Him, because the soul in allowing the body to be debased unto the lusts of its nature will destroy it, and being able to restrain it, restraineth it not, and having the power to make it taste the sweetness of the lust for itself, the sweetness of its own corrupt lust, that is, the motions, and passions, and forms of which belong to shame, was pleasant unto it.”

“Now when the body hath intercourse with the soul, and the soul with the spirit, and through the spirit with the Trinity, in very deed are accomplished the words, "The Lord is over all, and in us all", and, "Ye are the temple of the Lord, and the Spirit of God dwelleth in you." But Paul also frighteneth that soul which alloweth the body to become a minister unto fornication, saying, "Whosoever destroyeth the temple of God, God will destroy." And hereby he teacheth the soul not to allow the body to be corrupted by the union of fornication, because from this injury accrueth unto it, for together with the destruction of the body by its natural lusts, will the soul be condemned by the judgment which is for ever. And well did God ordain this retribution for the soul, though it is decreed for both the soul and the body by Him, because the soul in allowing the body to be debased unto the lusts of its nature will destroy it, and being able to restrain it, restraineth it not, and having the power to make it taste the sweetness of the lust for itself, the sweetness of its own corrupt lust, that is, the motions, and passions, and forms of which belong to shame, was pleasant unto it.”

“"Gluttons and drunkards shall not inherit the kingdom of God;" and read the passage, O disciple, and see unto what vices the Apostle compareth this wickedness—with soothsayers and destroyers, and other things like thereunto. And although the lust of the belly is not these, yet it leadeth unto them, for when the heart hath become gross through meats, straightway it driveth out from itself the remembrance of God, and when the memory of God hath departed from a man, what wickedness will he not do? and what iniquity will he be not moved to do?”

“And that a free man is not fettered by a lust for anything he sheweth by his freedom, and in that he hath the power and doth not make use thereof, he doubleth readily the freedom thereof, and he preserveth it from being dissipated, even as Paul writeth concerning this freedom, saying, "I have power to do everything, but not everything edifieth." And that thou mayest learn that it is thus with all other things, and especially in the matter of eating and not eating, he maketh known the power of his freedom and saith immediately after these words, "Meats of the belly, and the belly of meats, but God will bring both of them to nought."”

“And again, when the Apostle Paul is read, and he heareth from him, "Everything which was created by God is holy, and nothing is to be rejected if it be received with thanksgiving; for it is sanctified through the word of God and prayer;" or another verse, "The belly for meats, and meats for the belly;" or that also which he spake, "Let not him that eateth not judge him that eateth." And in the other things like unto these which are written in the doctrine of Paul, the fool rejoiceth, and receiveth them gladly, without understanding the reason of the words. And the glutton is not pleased to hear the other things which have been written by Paul upon fortitude and asceticism, either when he recounteth his numerous fastings, or when he crieth out to his disciples, saying, "Ye are dead unto the world," or when he writeth, "It is good for a man not to eat flesh, and not to drink wine," or his exhortation, "Through many tribulations it is meet for a man to enter into the kingdom of God," or his saying, "God shall bring both the belly and the food to nought;" and the reading of these and such like passages the glutton considereth unnecessary, and he is not pleased even to hear them.”

“And that thou mayest learn that it is thus with all other things, and especially in the matter of eating and not eating, he maketh known the power of his freedom and saith immediately after these words, "Meats of the belly, and the belly of meats, but God will bring both of them to nought." Preserve then, O disciple, the habit of abstinence, that thou mayest also arrive at the power of freedom, and wean thyself, and eat not, that thou mayest draw nigh unto the state of eating without perceiving it; abstain from food by the power of thy soul, in order that the lusts which are mingled in thy members may be destroyed.”

“Now when the body hath intercourse with the soul, and the soul with the spirit, and through the spirit with the Trinity, in very deed are accomplished the words, "The Lord is over all, and in us all", and, "Ye are the temple of the Lord, and the Spirit of God dwelleth in you." But Paul also frighteneth that soul which alloweth the body to become a minister unto fornication, saying, "Whosoever destroyeth the temple of God, God will destroy." And hereby he teacheth the soul not to allow the body to be corrupted by the union of fornication, because from this injury accrueth unto it, for together with the destruction of the body by its natural lusts, will the soul be condemned by the judgment which is for ever. And well did God ordain this retribution for the soul, though it is decreed for both the soul and the body by Him, because the soul in allowing the body to be debased unto the lusts of its nature will destroy it, and being able to restrain it, restraineth it not, and having the power to make it taste the sweetness of the lust for itself, the sweetness of its own corrupt lust, that is, the motions, and passions, and forms of which belong to shame, was pleasant unto it.”

“Craftiness in the soul is like a harlot in the street; for as the harlot speaketh with all men and putteth on all persons so that she may appear to be like unto every man, even so doth craftiness appear in every variety of opinion, and it prepareth the various kinds of ornamented forms which are required of it, that it may show itself to be like unto every man by them. And that which was written by the Apostle in integrity, "I have become all things unto all men, that I might profit all men", is wrought in the opposite manner by craftiness, which becometh all things unto all men that it may destroy all men, and that it may mock and laugh at all men.”

“And as in worldly matters, if a man cannot perform properly the piece of work which he wisheth to do without setting himself free from all other work, and occupying himself with that alone, how much less can a man finish this spiritual labour unless he set himself free from the service of everything which is visible? Even as the blessed Paul also saith, "Every man who maketh a contest, keepeth his mind from everything"; and of what contest did he speak except the exercising of the body in the world? And if to a contest in which the body is engaged the service of carnal things is a hindrance, how much more will it be so to a spiritual contest? For in the one case, as regards the contest of the world, the contest, and the struggling therein, and the conquest therein, and also the things which retard the conquest therein, are one in nature, and they are all the children of one country, and although all these things are related to each other, the world with its cares and anxieties becometh an obstacle unto those who maintain the strife. How can a man fulfil the life here, then, which is a spiritual contest, and a service, and a life which is above the world, if he be tied unto and held fast by the things of the world?”

“Do thou then, even though all these things help thee, persevere in the patience which befitteth thy discipleship, and conquer the wicked mistress of all iniquity, and subdue thy body and afflict thy members, even as Paul also said, "I subdue my body, and bring it into subjection, lest peradventure I, who have preached to others, am myself rejected." And if Paul, although he, by the power of Grace, gained the victory over the passions, still had need to subdue his body, how much more have those, in whom there still live the lusts of the flesh, need to subdue their bodies by fasting and abstinence, and to fight and to overcome!”

“And that a free man is not fettered by a lust for anything he sheweth by his freedom, and in that he hath the power and doth not make use thereof, he doubleth readily the freedom thereof, and he preserveth it from being dissipated, even as Paul writeth concerning this freedom, saying, "I have power to do everything, but not everything edifieth."”

“For behold with us is poverty, but with the world there are riches; with us there is disgrace, but with it glory; with us there is humility, but with it pride; with us there is inferiority, but with it dominion; with us there is indigence, but with it possessions; with us there is hunger, but with it satiety; with us there is want, but with it abundance; with us there are afflictions, but with it pleasures; with us there is subjection, but with it command; with us there is the "narrow way," but with it the broad path; with us is the single garment which is limited by command, but with it are various kinds of fine raiment and apparel; with us is the order which restraineth us from our daily food, but with it are the treasures which are collected for generations and years; with us is the obligation to appear in neglect and contempt, but with it the appearance of pride and honour. All these things, and those which are like unto them, appear glorious to the world, and better in every respect than those which we have; but if we remove from the midst faith which is our true riches, even as our teacher Paul also testified concerning this in his word, "If in this life only we have hope in Christ, of all men we are the most miserable."”

“"Flesh and blood cannot inherit the kingdom of heaven," the blessed Paul teacheth us, or as a man might say, "So long as the motions of a man are established by flesh and blood he is unable to inherit the spiritual knowledge of Christ," which, as in a parable, he calleth the kingdom of heaven; and although this verse hath other meanings in respect of other passions, yet as regardeth the matter which is under discussion we may suitably apply it with this meaning. For the true kingdom is the knowledge which erreth not, and doubteth not, but seeth everything in its proper place distinctly, as well as things which are above nature, according to the capacity which is given unto created beings; and he whose life is established by means of motions of flesh and blood is unable to become the heir of this knowledge, and if it happen that he receive it by the tradition of words, he heareth the words from others, and it is not that knowledge which itself hath revealed itself in his soul, for this knowledge is beyond words, and beyond appellations and names.”

“Now the blessed Paul also wisely rejected cunning, saying, "We walk not in craftiness, and we handle not the word of God deceitfully; but by the manifestation of the truth we shew ourselves before all the consciences of the children of men." And behold, Paul also hath taught thee that deceit is closely joined to cunning and that it is the vessel of all wickednesses, and for this reason he also fled therefrom. And who is the disciple who will not reject it if the apostle rejected it and cast it forth, and made it a thing alien to the pure doctrine of Christ, which befitted him not? For as wickedness is the opposite of good, so also is cunning the opposite of simplicity.”

“Do thou then, O disciple, make use of faith in its fair order, and turn it not into error; and believe by it in God and in His promises, and believe not in the world and in its delights therewith. Everything which is seen is temporal, and everything which is unseen is eternal, even as Paul also taught; believe then in God, and hope that everlasting blessing will be given to thee by Him, and let faith be the beginning of the way of thy instruction. If thou believest not in these things which are invisible thou canst not forsake the things which are visible; and if thou believest not that the promise of Christ is sure and also in the blessings which were promised by Him to all those who should go forth after His Gospel, thou wilt not forsake that of which thou hast possession, and wilt not run after the good things which He promised to thee.”

“And Paul revealed unto us the greatness of this exchange in one little word, and shewed us how inferior are the things which we have, and how great are those of God in one short verse, saying, "The things which are seen are temporal, but the things which are unseen are eternal." Who then would not exchange the things of time for those of eternity, except ourselves, and fools like unto us?”

“It is the same now with us who are baptized: neither the wetness of the water in which we are baptized nor the oiliness of the oil with which we are anointed remain with us after our death. But the Holy Spirit, who is mingled in our souls and bodies through the oil and the water, does remain with us, both in this life and after our death.”

“The Holy Spirit is our true baptism, and for this reason we remain always baptized, for he is in us always, and nothing can deprive us of our baptism apart from the denial of God and consorting with demons. In such cases the Holy Spirit really does depart, because he cannot agree to remain in a place where Satan dwells. "For what fellowship does Christ have with Satan or the believer with the unbeliever, or God's temple with that of demons?"”

“And again Paul himself prayed for those who give that the fruits of their righteousness might be increased, and that they might distribute gifts to the needy with simplicity, "May that God Who giveth seed to the sowers, and bread for food, multiply your seed, and increase the fruits of your righteousness; that ye may be enriched in everything in all simplicity, which perfecteth by our hand thanksgiving to God." And behold here also in simplicity Paul prayeth for his disciples that they may be enriched, and that therefrom, he saith, thanksgiving towards God may increase and wax strong.”

“And again Paul himself prayed for those who give that the fruits of their righteousness might be increased, and that they might distribute gifts to the needy with simplicity, "May that God Who giveth seed to the sowers, and bread for food, multiply your seed, and increase the fruits of your righteousness; that ye may be enriched in everything in all simplicity, which perfecteth by our hand thanksgiving to God." And behold here also in simplicity Paul prayeth for his disciples that they may be enriched, and that therefrom, he saith, thanksgiving towards God may increase and wax strong.”

“The rule and conduct of the life here is the similitude of that of spiritual beings, and the dwelling here is a type of that of heavenly beings. The conversation of you who are clothed with the body is a copy of that of those celestial and incorporeal beings. It is seemly for you to say that which Paul proclaimed, "Although we live in the flesh, we do not war according to that which is in the flesh." Being corporeal beings ye may be seen with the eyes, but your warfare is wholly spiritual; O corporeal beings, ye are angels, and spiritual beings clothed with flesh.”

“And again Paul saith, "I fear lest, as the serpent led Eve astray in its guile, your mind should be corrupted from the simplicity that is towards Christ;" and here again he teacheth us that whosoever believeth in Christ, it is meet for him to abide in His doctrine. And he sheweth us also by his words that until Eve had forsaken simplicity towards the commandment of God she did not receive the guile of the cunning of the Tempter.”

“For the wisdom of God flourisheth not by these things, that is the study and care of earthly thoughts, but all its meditation is upon spiritual things, and its motions and thoughts are above the world, even as the Apostle himself testified concerning himself, "I am a fool to the wisdom of the world, but by my knowledge I possess the wisdom which is above the world."”

“And he was occupied in fasting and prayer during the whole of the remaining period of his life after his election, even as he himself testifieth everywhere concerning his fasting, and his prayer, and his many tribulations which he bore for the sake of the Gospel, and with all his other labours and afflictions he reckoned frequent fasting, saying, "In fasting often, in watching often, in hunger often, in cold and in nakedness."”

“Whosoever, then, seeketh to find his soul, must deliver his body unto the destruction of all afflictions, and behold, he will find his soul in the destruction of his body, and the health of the man of the spirit in the sickness of the carnal man, even as Paul also testifieth, saying, "When I am sick, it is then that I am strong."”

“We will set these matters in order, one after the other, and we will show where it is meet that the disciple should begin, and how he should advance and ascend all the grades of the Christian life and conduct, until he arriveth at the topmost step of love, from whence he shall ascend to the grade of perfection. Then will the spiritual land of the joy of Christ receive him, and when he hath stood upon it he will be free from passions, and will be delivered from lusts, and he will have subdued all his enemies under his feet, and that man will speak with boldness the word of the Apostle, saying, "Yet I live; and yet no longer I, but Christ liveth in me": to Whom be glory for ever. Amen.”

“The temples of our houses of prayer are of the world because the buildings thereof are derived from the world and constructed therein; but they are spiritual things above the world, because they are types of that Church of the firstborn, whose names are inscribed in heaven, which is Jerusalem the free, the mother of us all. And all the altars and all the other vessels of the service of the Mysteries, and everything with which we perform the Mysteries which have been delivered to us, according to natural origin are of the world; but by reason of the greatness of those things which are administered in them they are exalted and most high, and are esteemed by us as being above nature, for they are the likeness of the living and spiritual powers which are in heaven, in which the service of the hidden Mysteries of God and of His will are perfected.”

“For the blessed Apostle also warns thee against lusting with thoughts of freedom, whilst thou art still a slave, saying, "Ye have been called unto freedom, my brethren;" but let not your freedom be for the eating of flesh, and if thou art still a slave, let not only the laws which are external direct thee, but also the laws of thy discretion. For the external laws are kept for many reasons, for appearance, for fear, for praise, for the love of honour, for imagination, for the growth of other passions, that a man may humble his enemies, and that he may shew unto others who are slack the comparison of his wickedness, and similarly there are many other reasons for the keeping of the external law; but let the law of thy discretion be unto thee, so that if thou lustest after anything thou must restrain thyself from making use thereof.”

“For each of these, whether it be the body, or the soul, draweth the other unto its own will, because they are contrary to each other in their natures, and also in their wills, according to the word of the Apostle, who said, "The body lusteth for that which injureth the spirit, and the spirit lusteth for that which injureth the body; and the two are contrary each to each." Now if, according to the word of the wise Apostle, all the lusts of the body are contrary to the soul, the lust of the belly must be more contrary than they all, because it is the door of all lusts, and among them all there is none so heavy as it is. For as a weight which is light and volatile by nature, if suspended, inclineth downwards, even so is this lust of the belly, for it is composed of moisture and weight, and although the body naturally possesseth weight—for its nature is so to do—yet by a superabundance of food, other weight is added thereunto, and when weight is added unto weight, and body is doubled upon body, that is to say, the body of food upon the body of nature, the weight upon the soul increaseth, and the mistress becometh a handmaid in subjection; for the soul cannot henceforth rule over the body like a free thing, but it beareth the weight thereof like a slave.”

“In this manner then are also the soul and body towards each other, and as their natures are contrary to each other, even so also are their wills, and concerning this hath Paul also said, "The body lusteth after that which will harm the spirit, and the spirit lusteth after that which will harm the body, and both are contrary, each to each." And so long as they stand in this measure of equality, they will be at constant and unceasing war, and at one time the body will conquer the soul, and at another the soul will overcome the body; and whosoever fighteth thus must stand in his place, for although he step forward even so little towards that which belongeth to the soul, the body hangeth on to him and turneth him back, and, moreover, it will even thrust him from his position, and drag him down into the abyss of sin.”

“Now besides this there accompanieth the soul the grace of the spirit which giveth it help and power, if it be that it fulfilleth its good desire, for as when a strong man taketh hold of the hand of a child he carrieth off his weakness by the association of his own strength, even so also doth the Holy Spirit take hold of the thoughts of the soul, which is suspended like the hand of the child, that it may be exalted unto spiritual things, and that by its union with the Spirit it may acquire lightness beyond its nature. Whosoever delivereth his soul to the spirit to be nursed thereby, the whole action of his life becometh superior to harm, and for this reason Paul teacheth us to live in the spirit, and to perfect the spirit; for whosoever liveth in the spirit and perfecteth it, his whole life becometh spiritual, and he is led by the motions of the spirit, and his thoughts and deeds take place according to the will of the spirit. It is not because we lack a helper that we are overcome by lust, but because we do not seek help from the Helper, for as lust itself when it wisheth to overcome us invoketh other things to its aid, and then fighteth and conquereth us, even so must we also, if we determine to fight and to overcome it, invoke the aid of Divine power, and the support of the grace which is in us, and we shall easily overcome the lust which fighteth against us. For so long as our soul is purified from the thoughts of lust it standeth in the might of its nature, and so long as it is exalted to stand in the power of its nature, it is worthy to receive Divine power to be its support, and when it hath such company as this, it cannot be easily overcome by the lusts which fight with it.”

“For when thou hast gone forth from the world, inasmuch as it is its custom to pursue after those who forsake it and depart from it, turn thee to fight against it, and be thou crucified to it, remembering that which Paul spake, "I am crucified to the world, and the world is crucified to me." Lighten therefore from off thee the weight of the world, that the war which thou art preparing against it may be easy to thee, and instead of the Jordan, go down into the waters of knowledge, and after thy submersion cleave unto the rule of the Spirit.”

“And the participation in the sufferings of Christ consisteth not in a man giving alms, and in shewing his lovingkindness unto those who are needy, but in his dying wholly and entirely to the world, and to the body, and to the lusts, and to the passions, and in a man crucifying his old man with all the lusts thereof, even as Paul also spake concerning himself, "I am crucified unto the world." And the whole feeling of the world was annulled in him, after the manner in which it is annulled in those who are dead in nature, for as the dead body feeleth not any one thing which is brought nigh unto it, even so in that man, who hath been crucified with Christ, and who hath put to death in himself all the old man, is there no perception of anything which is in the world; and for this reason also Paul calleth "dead" those who stand in this rule of perfection. For the righteous man who dwelleth in the world, and who hath a wife, and children, and riches, and possessions, cannot be called dead, because all his life is like unto that of a living man; for the dead man is not married, and he begetteth not, while the righteous are united unto their wives, and beget children, and do other things which follow in their train.”

“Now when the body hath intercourse with the soul, and the soul with the spirit, and through the spirit with the Trinity, in very deed are accomplished the words, "The Lord is over all, and in us all", and, "Ye are the temple of the Lord, and the Spirit of God dwelleth in you." But Paul also frighteneth that soul which alloweth the body to become a minister unto fornication, saying, "Whosoever destroyeth the temple of God, God will destroy." And hereby he teacheth the soul not to allow the body to be corrupted by the union of fornication, because from this injury accrueth unto it, for together with the destruction of the body by its natural lusts, will the soul be condemned by the judgment which is for ever. And well did God ordain this retribution for the soul, though it is decreed for both the soul and the body by Him, because the soul in allowing the body to be debased unto the lusts of its nature will destroy it, and being able to restrain it, restraineth it not, and having the power to make it taste the sweetness of the lust for itself, the sweetness of its own corrupt lust, that is, the motions, and passions, and forms of which belong to shame, was pleasant unto it.”

“For so long as abominable passions envelop a man like an after-birth, and fetter the limbs of the new man, his growth is impeded, and the man is not able to arrive at that measure of stature which is given by Christ, and concerning which Paul said, "We all grow and become one thing in the knowledge of the Son of God, and one perfect man, in the measure of the stature of the fulness of Christ." Now unless a man hath gone forth from the world he is not able to arrive at this measure, and unless he hath first cast off all the conversation of the body he is not able to arrive at the knowledge by which he will perceive the greatness of these things which are given in a mystery by Christ.”

“And again in another speech Paul condemneth the heretics and sheweth that all their doctrine standeth in cunning. "Let us not be children, tossed to and fro and carried about with every wind of the deceitful doctrines of the children of men, who in their cunning act craftily to lead astray; but let us be firm in our love that we may make to grow up everything of ours in Christ."”

“And this our discourse doth not urge this kind of simplicity upon a man, nor that he should ignorantly submit to every voice, and be persuaded by the deceit of every doctrine, for the Apostle of God also biddeth us to beware of this, saying, "Be ye not children tossed to and fro and carried about with every wind of the deceitful doctrines of the children of men." For behold the frame of mind which is led by every voice and doctrine, and which changeth its construction into abominable conduct, and deeds, and a hateful life, hath been called madness by the word of the Apostle, but the word of our discourse urgeth a man to that simplicity which meditateth at all times upon good things. Look then upon the simplicity of all the believing men, and see the innocence of mind of the disciples of Christ, who, although they were not acquainted with the guile of the crafts of heresies, and although they knew not the abomination of their evil doctrine, yet nevertheless took heed not to become associated therewith, but held the truth without change through their wise simplicity, and because the fear of God was closely united to their simplicity.”

“And again in another speech Paul condemneth the heretics and sheweth that all their doctrine standeth in cunning. "Let us not be children, tossed to and fro and carried about with every wind of the deceitful doctrines of the children of men, who in their cunning act craftily to lead astray; but let us be firm in our love that we may make to grow up everything of ours in Christ."”

“Those who had possessions He freed from the bondage of senseless stuff, lest while they served it they should become servers of idols, concerning which it is written, "They have no breath in their mouth, and although they have eyes, and ears, and hands, they see not, and hear not, and work not." And for this reason the Apostle Paul called the love of mammon "idolatry," for as the heathen worship things which have no feeling, and in which there is neither life nor perception, even so do those who love riches worship the gold which is silent, and the silver which is dumb, together with all their possessions which have neither feeling nor knowledge.”

“And again Paul also taught concerning this simplicity that we should not only make use of it towards God, and towards each other, but he also commandeth the servants of this world to honour their masters in simplicity, without deceit and without cunning. "Servants, be obedient to your masters in all things, not with eye-service as those who please the children of men, but with fear and trembling, and with the simpleness of heart as unto Christ."”

“And again Paul also taught concerning this simplicity that we should not only make use of it towards God, and towards each other, but he also commandeth the servants of this world to honour their masters in simplicity, without deceit and without cunning. "Servants, be obedient to your masters in all things, not with eye-service as those who please the children of men, but with fear and trembling, and with the simpleness of heart as unto Christ."”

“The Apostle Paul considered Him as one "of no reputation", and the crucifiers considered Him to lack understanding, and His enemies accounted Him to be without knowledge and intelligence, and concerning Jesus Paul spake against them, "The foolishness of God is wiser than the children of men." For in order that it may not weigh heavily upon thee to be thought contemptible in thy simplicity by the children of men, God Himself hath shewn Himself to be of "no reputation", in that He stood before His questioners without answering a word; and He was thought by them to be an ignorant man because He returned them not an answer. Wherefore do thou also persist in the power of thy soul, and transgress not the law of simplicity, even though thou be considered to be a fool by every man, and art esteemed to be without knowledge and instruction.”

“It is written that Jesus "took the form of a servant, and He became the likeness of the children of men, and He was found to be in form like unto a man," and He was truly as we are. But in one thing, which is outside of us, He did not participate, that is to say, He did not possess on this earth riches, and possessions, or mammon, or wealth, or buildings, or estates, or vineyards, for Jesus possessed none of these things in order that He might teach His own disciples that they should not possess them; and that Being Who was free took no care for them, that He might free us also from care for them. And He was not bowed beneath the yoke of bondage to the world, that He might also take from off us the heavy yoke of the bondage of the world; and He was not fettered by human affairs that He might loose from off us the fetters thereof; and carking care did not chain Him, that He might raise His disciples above the care and anxiety concerning all the things which are visible. The free Man dwelt in creation in freedom in order that He might teach us in very deed also to live therein in freedom. Whosoever then wisheth to become a disciple to that Master let him regard the sojourn of His Master in the world, and as He was, even so let him himself be in creation. The Lord of the world was a stranger and an alien in the world, and as was the Lord, even so it is meet that the servants should be.”

“For if we are not able to serve at one time both God and mammon, according to the word of Christ, it is evident that we cannot serve both the belly and God, for it also was called "god" after the manner of mammon, and as Jesus called mammon "master," even so also did His Apostle call the belly god in the words, "Whose god is their belly, and whose glory their shame." And the word of God mocketh those who lay fast hold upon their art, who have hired themselves unto Christ for their belly's sake and not because of love for Him, even as there are also today many who are clothed with the precious garb of discipleship, and who feign to be teachers and good servants of God, not for love's sake, nor through discretion and fear, but only that they may minister unto their belly, which they have made a god unto themselves, and unto which they minister. Now the Apostle of God teacheth us plainly that the heaviness of the belly boweth down the gaze of the soul from heaven to earth, saying, "Their whole mind is set upon earth." And he set forth first the words, "Whose god is their belly, and whose glory their shame," and afterwards he said, "Their whole mind is set upon earth," in order that he might make known that the reason why they were fettered unto earth, and why their mind was contaminated with the dust, was because they possessed the lust of the belly; and as the lust thereof chained them to the earth, even so also will it bind whosoever ministereth thereunto. For in what particular is the man who is befouled with the lusts of the belly different from the worms which crawl about in filth, or from the swine which wallow in the mire? For in this case also the service of this loathsome lust must needs be called loathsomeness, and filth, and mire, and shame, and if Paul called it so, how can we help calling it so likewise?”

“Now therefore it is seemly that every disciple who goeth forth from the world should follow after this part, for this is our inheritance, and in this country is our conversation also, according to the teaching of Paul, who said, "Our conversation is in heaven; from whence we wait for our Vivifier, our Lord Jesus Christ: Who shall change the body of our humility, and Who shall make it a counterpart of His glorious body, according to His great power by which everything hath been made subject unto Him." But as I have said, so long as a man is shut up in the womb of the world he perceiveth not this conversation, neither is he able to perceive it if he goeth forth from the world in the things which are manifest, and doeth it not in the things which are hidden; for this conversation cannot be experienced in the body, but the spiritual understanding tasteth it when it hath been purified from the thoughts and from the cares of the body.”

“And again he saith, "I am trained in everything, both in fulness, and in hunger, in abundance, and in want." And to how much in want and poverty he was testify the fact that once until he had sold his clothing they were not able to buy food for him and for those who were with him, and the constant labour which he did with his hands at nights, in order that he might be a burden upon no man.”

“And again he said, "If ye died with Christ from the elements of the world, why, as if ye were living in the world, do ye receive the commandments?" Now a man arriveth at this rule of life after he hath stripped himself of his possessions, and beginneth to work good deeds in the members of his person, for so long as he hath riches, he justifieth himself by riches, and he emptieth not himself from the cares of riches which he serveth in himself.”

“And the glutton is not pleased to hear the other things which have been written by Paul upon fortitude and asceticism, either when he recounteth his numerous fastings, or when he crieth out to his disciples, saying, "Ye are dead unto the world," or when he writeth, "It is good for a man not to eat flesh, and not to drink wine," or his exhortation, "Through many tribulations it is meet for a man to enter into the kingdom of God," or his saying, "God shall bring both the belly and the food to nought;" and the reading of these and such like passages the glutton considereth unnecessary, and he is not pleased even to hear them.”

“"Ye are dead," crieth Paul unto the perfect, "and your lives are hid with Christ in God." And again he said, "Ye are dead unto the world, but alive unto God, in our Lord Jesus Christ." And again he said, "If ye died with Christ from the elements of the world, why, as if ye were living in the world, do ye receive the commandments?" Now a man arriveth at this rule of life after he hath stripped himself of his possessions, and beginneth to work good deeds in the members of his person, for so long as he hath riches, he justifieth himself by riches, and he emptieth not himself from the cares of riches which he serveth in himself.”

“Those who had possessions He freed from the bondage of senseless stuff, lest while they served it they should become servers of idols, concerning which it is written, "They have no breath in their mouth, and although they have eyes, and ears, and hands, they see not, and hear not, and work not." And for this reason the Apostle Paul called the love of mammon "idolatry," for as the heathen worship things which have no feeling, and in which there is neither life nor perception, even so do those who love riches worship the gold which is silent, and the silver which is dumb, together with all their possessions which have neither feeling nor knowledge.”

“"Brothers, I want you to know about those who sleep: you must not grieve like the rest of humanity, who have lost all hope." Our resurrection too will take place by the power of the Holy Spirit who is within us. Because the Holy Spirit is in faithful persons when they die, their death cannot be called death, but only sleep.”

“Those who, together with labours, possess innocency of soul also, become the discoverers of the kingdom which is in them, and in its blessings they fare luxuriously and revel in continual joy, over which sorrow ruleth not, because at all times they rejoice in the gladness which is born of them, even as Paul also said, "Rejoice at all times," and in another place he also said, "Rejoice in your hope, and endure patiently your tribulations; for from the patient endurance of tribulations the hope concerning the things which are to come increaseth in us."”

“That is to say, do not grieve him by sin, otherwise his light will be quenched from your soul—a light which, when kindled within you, gives you the possession of a power that is beyond expression; and you will be able to contend "with principalities and powers," and fight against the evil spirits under heaven, and reject all the world with its pleasures and pains. All are effected by the fervor of the Spirit within us.”

“Whosoever hath made himself poor and goeth forth from the world is above the world, and he is of necessity also above the law, because the law hath not power to bring into subjection those who are above the law. For whosoever standeth in the country of bondage is perforce governed by the law, but whosoever standeth in the country of freedom, his whole life is like that of a free man, and of his own freewill, like a freeman, he doeth good deeds with power, and not like one who is bowed under the yoke of the law. And to speak briefly, wherever wickedness is wrought there also hath the law power to turn it back and to restrain it, according to the testimony of the teacher Paul, who saith, "The law was not laid down for the righteous, but for the wicked and unruly, and for the unclean, and for those who smite their fathers and mothers, and for murderers, and adulterers, and whoremongers"; over such as these hath the law power. Now therefore, although our discourse was wishing to shew that the perfect who are led by the spirit are alone above the law, it is found that Paul teacheth that the righteous also, who are on a lower level than the perfect, are free from the law, for they do not do the good things of the law as if they were fearers thereof, but as those who are at peace with the law. For the man who killeth not, that he may die not, since murder is ready in his mind, is a murderer; and he who committeth not adultery, although he wisheth to do so, through fear of being condemned by the judge, and delivered over to the law, is an adulterer; and every one who deviseth harm, but who by reason of the fear of the punishments which are commanded by the law is held back, and doeth it not, is nevertheless, according to his own will, the worker of all wickedness. Now as for the righteous who are kept back from doing wickedness, it is not because they are afraid lest wickedness should happen through them, but because they may not provoke God to anger by a deed which is unpleasing to Him. Therefore there are some who are held back from wickedness, because they are afraid of wickedness itself, and there are some who are held back therefrom because they would rather do the things which are good, for unless a man bringeth wickedness to nought, he is not able to do good things.”

“And that commandment, "Love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbour as thyself," is like unto the words, "The law is not ordained for the righteous," because these commandments are above the fear of the law. Now the three degrees of righteousness are wrought in the world, and those who perform them are just and righteous, and are neither spiritual beings nor perfect; two degrees are set above the fear of the law, but the third is above both the power and the fear of the law, because it is fulfilled within the heart and inner mind, where the law can neither look nor see; for the eye of the law seeth matters which are external, and not the thoughts which are internal. Whosoever, then, loveth God with all his heart, and mind, and soul, his love is internal. He said particularly, "Love thy God," which is above the law, and not, "Thou shalt fear God," for the law hath dominion over fear, and not over love. Love is above the commandment of the law, and over those who are ruled thereby the law hath no power.”

“And again, when the Apostle Paul is read, and he heareth from him, "Everything which was created by God is holy, and nothing is to be rejected if it be received with thanksgiving; for it is sanctified through the word of God and prayer;" or another verse, "The belly for meats, and meats for the belly;" or that also which he spake, "Let not him that eateth not judge him that eateth." And in the other things like unto these which are written in the doctrine of Paul, the fool rejoiceth, and receiveth them gladly, without understanding the reason of the words. And the glutton is not pleased to hear the other things which have been written by Paul upon fortitude and asceticism, either when he recounteth his numerous fastings, or when he crieth out to his disciples, saying, "Ye are dead unto the world," or when he writeth, "It is good for a man not to eat flesh, and not to drink wine," or his exhortation, "Through many tribulations it is meet for a man to enter into the kingdom of God," or his saying, "God shall bring both the belly and the food to nought;" and the reading of these and such like passages the glutton considereth unnecessary, and he is not pleased even to hear them.”

“Hast thou forgotten that which Paul crieth, saying, "Everything which hath been created by God is holy, and nothing is to be rejected if it be received with thanksgiving?" But take good heed unto me, in this case also, that thou receive not this word as free permission to eat flesh, and that thou make not use thereof, for the sake of ministering unto thy lusts, for unto the free it is written. If thou hast been tempted in thy soul which standeth upon the height of the freedom of Christ, and hast subdued by the power of thy patient endurance the bondage which is in thee, thou mayest make use of these words, if when thou eatest thou dost not eat with thy senses, and when thou drinkest thou dost not drink longingly that which thou drinkest. If thou canst eat like a dead man, eat, but if thou eatest like a living man, take heed that thou dost not taste thy food with pleasure; for the perception of the taste of that which thou eatest testifieth against thee that thou art still alive unto lust, and that thou eatest in order that thou mayest eat, and not that thou mayest live.”

“Now with thee He hath not done thus, but He hath purified and sanctified everything, as it is written, "Everything is sanctified by the word of God and by prayer," that henceforth the patient endurance of thy discretion might appear, and that thou mightest not eat, not because they were impure, but because it hath been said that it is good that thou shouldst not eat flesh nor drink wine, nor anything by which our brother may stumble, and also that thou mightest overcome lust by thine own will, and not by the restriction of the uncleanness of meats.”

“Adam was thus created, and Eve was thus formed, and they were not only destitute of the riches of the world, but also of the clothing and raiment of the world, and they were like unto the child who goeth forth naked from the womb into creation, even as Job said, "Naked came I out of my mother's womb, and naked will I return"; and as Paul also spake, "We brought nothing into the world, and it is evident that we are not able to take anything out from it." And as the after-birth in the womb envelopeth the child after he hath been fashioned and hath taken form to keep him alive, and when he is born from the womb it is cut off and cast away from him, because it belongeth not unto his person, nor is reckoned with the man, so also do riches, and possessions, and all other human things cling unto a man after he hath been born like the after-birth, but when he cometh to be born from this world into the next by the hand of death, his possessions are cut off and cast away from him like the after-birth which is cut off from the body.”

“And again Paul himself saith, "No soldier on service who entangleth himself in the affairs of the world is able to please Him Who elected him. And if he contendeth, he is not crowned, except he have contended lawfully." What then? If the soldiers of the kingdom of the world empty themselves of everything that they may learn the arts of their service, and may thereby please the king who elected them, what disciple who hath been elected to the spiritual service, is able to become captain if he be bound by the things of the world?”

“And again he saith, "If we endure with Him, we shall reign with Him." And again he saith, "He shall change the body of our humility, and shall make it like unto His glorious body, according to His great power through which all things are subject unto Him." Now therefore unto this greatness will the disciple attain if he travelleth completely in his Master's footsteps, but in order that thou mayest not think that this portion of honour came only to the Apostles, Paul said, "If we suffer with Him, we shall also be glorified with Him, and if we endure we shall also reign with Him."”

“Faith is that which is not a name only, nor is it even voice or speech; but it is that which sheweth itself by the true examination of the soul, and by the sure and certain stability of the thoughts, and it denieth not itself, but in this respect also it is to be compared with God, concerning Whom Paul saith, "He cannot deny Himself." Thus also is it with the faith which denieth not itself, which bringeth not doubt upon itself, upon which no suspicion falleth, and whose power fear reacheth not. Everything that it wisheth, it doeth, and whatsoever it seeketh is given unto it.”

“Jesus wished and desired this service, so that all the children of men might arrive at perfection. And His coming into the world took place that He might deliver to the children of men the life and rule of spiritual beings, even as also the holy Apostle taught that it was meet that the man of God should be in all perfection, saying, "The man of God shall be perfect to do every good and perfect thing."”

“And spiritual beings stand in this service, and the hosts and ranks of heaven are obedient unto the word of Jesus, even as Paul said, "They are ministering spirits, who are sent to minister unto those who are about to inherit life." And concerning the Apostles it is written, "They shall sit upon thrones," and this indicateth to us the greatness of their honour, and their equality with Him in inheritance, even as Paul saith, "If we suffer with Him, we shall also be glorified with Him."”

“For in this manner Jesus also wrought marvellous things, so that He might also bring Himself down to those whom, by His grace, He called, His "brethren"; and that it might not be grievous unto them that they were not answered until they had prayed He humbled Himself and prayed, and was afterwards answered. For the Lord took upon Himself equality with His servants in order that that which is written might be fulfilled, "In everything it was meet that He should be like unto His brethren." He gave unto them dominion that they might speak with authority, and be answered, so that by this they might be known to be the servants of God; and He gave boldness to faith that it might do everything that it wished.”

“Keep fast hold upon the hope that Christ cannot lie, according to Paul's counsel to us, "To lay hold of the hope which is promised to us; which we have as an anchor fixed in our soul that it may not be moved." For as the anchor which is cast down into the sea by its weight holdeth fast and restraineth the ship in the waves that it may not wander and drift away out of its proper course, so also is the hope which is promised to us in heaven, and which is the hidden anchor which is set above us, and is sunk and hidden from us in the heaven of heavens; let us make fast our minds to it, and let us fasten the ship of our soul thereto that it may not shift about and be disturbed by the storms and waves of the world which beat upon it, and drift out of its proper course. In spite of the things which thou hearest abide thou in thy simplicity, and let not those who speak against thee change thee and make thee to become like unto them.”

“Concerning Christ it is written, "He was to us the first-fruits of the good things which are to come," and Christ the first-fruits hath an affinity with us, and with the good things which are to come unto us, for He became man, and with the good things which are about to be unto us, which by the fore-knowledge of the Father were prepared aforetime for us, for He was God, and He Himself together with God, by His will, which nothing preceded, prepared aforetime these good things for us. So likewise the joy of this world which is born of the freedom from passions hath an affinity with that joy which is about to be given unto those who are worthy thereof, and again the Gehenna of tribulation and sorrow which is born in this world of the ministration of the evil passions is akin unto that Gehenna which is to come. Let us then be earnest to put off the world, and to put off therewith also the passions which spring up in us therefrom, and let us put off also the evil passions, and let us clothe ourselves after them with the living motions of joy and love.”

“Vice is a sickness of the soul, and delusion is a loss of truth. Most men who are sick with the disease of vice and delusion proclaim health and are lauded by men. Unless the soul is cured from vice and is found in her natural state of health (with which she was created) so that she can be reborn by health of spirit, it is impossible for a man to desire the supernatural things of the Spirit. For so long as the soul is sick with passions, her senses have no perception of what is spiritual, and she does not even know how to desire it, saving only from the hearing of the ears and from writings.… Those who desire perfection must keep all the commandments, since the working of the commandments heals the powers of the soul. The practice of the commandments is not accomplished simply and by chance, for it is written that, "There is no remission without the shedding of blood." Our nature first received renewal through the incarnation of Christ, and it participated in His passion and death, and then, after the renewal of the shedding of blood, our nature was renewed and sanctified and became able to receive his new and perfect commandments. For if the new commandments had been given to men before the shedding of the Lord's blood, before our nature was renewed and sanctified, then it is perhaps possible that even the new commandments, like those of old, would have merely cut off vice from the soul but would have been unable completely to pluck out the very root of vice from her. But now it is not so; now there is a secret labour that accompanies the new, spiritual commandments. When the soul keeps these through the circumspection of the fear of God, they renew her, sanctify her and secretly heal all her members. For it is obvious which passion is quietly cured in the soul by each commandment. The operation of the commandments is perceived only by the healer and the healed, after the likeness of the woman who had an issue of blood.”

“And faith is an intermediary between the things which are past and the things which are to come, for of all those things which took place before us, and those which are about to take place after us, we receive their teaching by faith, according to what is said by Paul, "By faith we understand that the worlds have been constructed by the word of God, and that out of the things which are unseen these things which are seen have come into being."”

“"He that would draw nigh to God is bound to believe that He is, and [that] to those who seek Him He will be a rewarder;" this law hath Paul committed to the man who wisheth to draw nigh to God, and this obligation of rewarding [him] is laid upon God. He must believe only that God is, and whosoever believeth that He is, from what time and in what manner [He existeth] he will not enquire. So also is it with His will, if he heareth [it], and His word, and His doctrine; that it is the will of God Himself he will be sure, and the voice and commandment of God he will hearken unto and believe. That he should judge why, and in what form, and for what reason [He is] thus is the insolent investigation of the soul which hath not perceived God.”

“Observe then how great is the power of faith, for all the spiritual things which are would, without it, be as if they existed not; and not only living works or spiritual countries, but that Being which is, would be, if we had no faith, as if He existed not. For this reason Paul looked upon the mystery of our doctrine, and said, "He that would draw nigh to God is bound to believe that He is;" he commanded the disciple [first] to take faith upon himself, and then to draw nigh to the discipleship of Christ. For Paul knew that the spiritual nature could not fall under the bodily senses, and that it could not be known, for not even one of the bodily senses could subjugate it, and for this reason he commanded us in his doctrine to believe only that He is.”

“And none of the righteous pleased God without faith, even as the teaching of Paul testifieth, who, beginning with Abel, repeated all their names one after the other coming down unto the manifestation of Christ, and he showed that they all pleased God by faith. And setting a definite limit for all disciples he said, "Without faith man cannot please God."”

“This then is the beginning of thy going forth from the world, O thou that wouldst begin the journey of the way of heaven! And thou must cast away from thee by faith the garment of error of the mind which is bound to the things of this world, and which erreth and considereth that which is not as if it were. Take heed then that thou becomest not changed in thy faith, remembering at all times the word of Paul, by which thou wilt increase thy faith, and cleanse thy thoughts from the filth of error, even as he said, "He that would draw nigh unto God is bound to believe that God is."”

“And while he thought that He was carrying him to the land of Canaan, God promised to shew him another land of life which is in heaven, even as Paul also testifieth, "He waited for a city which hath foundations, whose builder and maker is God." And for this reason God teacheth us clearly that it was not that material land of promise which God promised to shew to Abraham. After He had brought him out of Ur of the Chaldees He made him dwell in Harran, and He did not carry him to the land of Canaan immediately after his coming forth. And again, that Abraham might not think that he heard the report of a reward, and therefore go forth after the voice of God, He did not make known to him at the beginning the name of the country to which He would bring him.”

“And again he said, "In faith all these died, and did not receive their promises," for God considered aforetime help for us that they might not be perfected without us. And for their whole lives, according to the word of Christ, and until their departure from this world faith clave to them; by it they did mighty deeds while they were in the world, and by it they hoped and expected to receive the promises which were about to be, and to receive what had been promised to them for the sake of which they went forth after His word.”

“"It is evident that they desired a country better than the land of Canaan, which is heaven." And for this reason God teacheth us clearly that it was not that material land of promise which God promised to shew to Abraham. After He had brought him out of Ur of the Chaldees He made him dwell in Harran, and He did not carry him to the land of Canaan immediately after his coming forth. And again, that Abraham might not think that he heard the report of a reward, and therefore go forth after the voice of God, He did not make known to him at the beginning the name of the country to which He would bring him.”

“And again he said, "In faith all these died, and did not receive their promises," for God considered aforetime help for us that they might not be perfected without us. And for their whole lives, according to the word of Christ, and until their departure from this world faith clave to them; by it they did mighty deeds while they were in the world, and by it they hoped and expected to receive the promises which were about to be, and to receive what had been promised to them for the sake of which they went forth after His word.”

“Whosoever then wisheth to travel along the path of heaven should unfasten the shackles of lusts from his feet, and should remove every weight from the wings of his mind, in order that his person may travel easily towards greatness, and may hear the promise of the holy man Paul, who taught and admonished us, saying, "Take ye heed lest there be among you any man who is wanton or slack like Esau, who for one mess of meat sold his birthright; for also when he afterwards desired to inherit the blessings, he was rejected, for he found no place for repentance, though he sought it with tears."”

“Now that thou mayest understand that it is everything that is eaten with lust, even though it be common, that is reprehensible, set before thine eyes these two examples, the eating of Esau, and the eating of Elijah. Esau, because he ate lentiles, was condemned, and therefore Paul calleth him "dissolute", and "fornicator", because "for one mess of meat he sold his own birthright;" and Elijah, though eating meat, was pure and holy, and a spiritual being, and like a spiritual being was removed unto the place of spiritual beings. Behold then, and understand from the two examples of Elijah and Esau, that it is lust which causeth condemnation and not meat. Seek then to eat everything and not to be condemned, and be above lust in everything, and eat everything; but if thou canst not be superior to lust, everything that thou eatest will be a condemnation unto thee, even though it be a common thing, as Eve was condemned for eating the fruit, and as the Jews were censured for gathering the manna, and as Esau was condemned for eating the lentiles, and as the people also who perished, because they ate and drank with lust before the calf.”

“The temples of our houses of prayer are of the world because the buildings thereof are derived from the world and constructed therein; but they are spiritual things above the world, because they are types of that Church of the firstborn, whose names are inscribed in heaven, which is Jerusalem the free, the mother of us all. And all the altars and all the other vessels of the service of the Mysteries, and everything with which we perform the Mysteries which have been delivered to us, according to natural origin are of the world; but by reason of the greatness of those things which are administered in them they are exalted and most high, and are esteemed by us as being above nature, for they are the likeness of the living and spiritual powers which are in heaven, in which the service of the hidden Mysteries of God and of His will are perfected.”

“According to the teaching of Paul, "Those who occupied themselves with meats were not benefited by them," and not only were they deprived of any benefits, but they gathered together for their own persons loss and injury. And although the lust of the belly is not these, yet it leadeth unto them, for when the heart hath become gross through meats, straightway it driveth out from itself the remembrance of God, and when the memory of God hath departed from a man, what wickedness will he not do? and what iniquity will he be not moved to do? Even as also the prophet Moses hath taught us that through this cause the people forgot their God, and that through the lust of the belly they went forth unto idolatry, and from eating meat they were led into blasphemies, and from dainty foods they arrived at all wickedness.”

“And it is seemly for us first of all to uproot wickedness, and then to lay in ourselves the foundation of the edifice of virtues, in order that the rock may receive our foundation, as it is written, and that on a sure stone may be our building, even as it is said. And in this respect we should be like unto the physicians of our nature who, until they have removed and cleansed the matter from the sore, do not lay upon it the plaster which buildeth up and maketh to grow the living flesh; and so must it be with us also when we have uprooted the matter of the lust of the belly, and have made accusations against its filthy and loathsome forms.”

“For all the things which exist here in appearance pass away and are dissolved, according to the teaching of the Book; and all things which are promised and are about to come into being for the true believers, abide for ever, and they neither pass away nor are destroyed. Believe not then with that faith which is in thee in what passeth away, and deem it not an abiding thing, but thou shalt make use of faith in its fitting order, and shalt believe by it in spiritual things.”

“For all the things which exist here in appearance pass away and are dissolved, according to the teaching of the Book; and all things which are promised and are about to come into being for the true believers, abide for ever, and they neither pass away nor are destroyed. Believe not then with that faith which is in thee in what passeth away, and deem it not an abiding thing, but thou shalt make use of faith in its fitting order, and shalt believe by it in spiritual things.”

“It is necessary that whosoever occupieth the position of a servant should fear, for fear should follow after service in every form; but there is in the love which is not perfect, fear, for the Holy Book saith, "In perfect love there is no fear." So then after the man who beginneth with love and is not yet perfect, fear followeth. One man feareth lest he be struck, and this is the fear of slaves; another man feareth lest he suffer loss, and this is the fear of hirelings; another man feareth lest he cause distress, and this is the fear of friends; and another man feareth lest his name be not handed down to posterity, and this is the fear [of lack] of children. Now although the name of fear is one, yet many different kinds [of fear] are found therein. There is the fear of God which the holy Prophets had, [and there is the fear] which the nation of the Jews had from time to time, but the forms of that fear were different; the Prophets, like friends, feared to cause distress to God, Whom they loved, but the Jews, like slaves, were afraid of the rod of His chastisement.”

“And this which is written concerning the angels also is a marvel of unspeakable love: "A thousand thousand stand before Him, and ten thousand times ten thousand minister unto Him"; now this concerneth the Seraphim who stand above Him, having their wings spread out to fly, and this one crieth to this, saying, "Holy, Holy, Holy." And concerning the Cherubim it is written that they were yoked unto a chariot, and while their faces looked downwards, the motions of their spiritual natures were directed whither was the Most High, and they likewise were crying out, "Blessed be the honour of the Lord from His country." And spiritual beings stand in this service, and the hosts and ranks of heaven are obedient unto the word of Jesus.”