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THE
DISCOURSES OF PHILOXENUS
BISHOP OF MABBÖGH, A.D. 485-519.
THE
DISCOURSES OF PHILONENUS
BISHOP OF MABBÖGH, A. D. 485-519.
EDITED
FROM SYRIAC MANUSCRIPTS OF THE SIXTH AND SEVENTH
CENTURIES IN THE BRITISH MUSEUM,
WITH AN ENGLISH TRANSLATION
BY
:
:
o
e e e
e Լ
• * * *
©
E. A. WALLIS BUDGE, LITT. D., F. S. A.,
i
FORMERLY SCHOLAR OF CHRIST'S COLLEGE, CAMBRIDGE, AND TYRWHITT SCHOLAR,
KEEPER OF THE EGYPTIAN AND ASSYRIAN
ANTIQUITIES, BRITISH MUSEUM.
PUBLISHED UNDER THE DIRECTION OF THE ROYAL SOCIETY
OF LITERATURE OF THE UNITED KINGDOM.
VOL. II.
INTRODUCTION, TRANSLATION, ETC.
LONDON:
A S H E R & Co., P U B L I S H E R S
13 BEDFORD STREET, CovENT GARDEN
I894.
WITH HEARTFELT GRATITUDE
I DEDICATE THESE VOLUMES
TO MY MANY COLLEAGUES AND FRIENDS
WHO DID NOT FAIL ME
IN THE HOUR OF TRIAL AND DISTRESS.
PREF A C E.
The present volume contains an English translation
of the complete Syriac text of the Discourses of Phi-
loxenus upon Christian Life and Character which was
published early this year as Volume I of this work.
Among the Nitrian collection of Syriac MSS. in
the British Museum, there are preserved some nineteen
volumes which contain the Discourses or extracts from
them, and they range in date from the early part of
the VIth to the XIIIth century. Nine of these volumes
have no critical value for the text, as they contain
short passages only. Of the remaining ten one (the
MS. C) belongs to the VIth century; two (the MSS. D
and E) belong to the VIth or VIIth century; one (the
MS. A.) belongs to the VIIth or VIIIth century; one
to the VIIIth or IXth century; three (the MSS. B, G
and H) belong to the IXth century; and two to the
Xth century; from eight of these the published text has
been taken. When I first copied the Discourses in
1883–4 I selected the text in A as a base, because,
though written by two hands, it contained the whole
292.068
viii | PREFACE.
of the thirteen Discourses complete; with this MS. B
agrees closely. In a conversation which I had with
the late Prof. Wright in 1888 on the matter, he ad-
vised that the older MSS. C and D should be taken
as first authorities, and in deference to his mature
opinion I in many cases substituted readings from them
in the place of those which I found in A and B. It
became apparent, however, when I came to print the
work that the more correct readings were often found
in A and B. Indeed each of the MSS. frequently made
the same mistake, although in different places. Some
of the readings of B and C I again relegated to the
notes, and finally decided to print the text as it stood
in my original copy. As a result of these changes it
will be seen that, in some cases, the better readings
are given in the notes and the less good in the text.
To the English reader this will offer no difficulty, for
throughout my translation I have followed what I be-
lieve to be the correct reading. The Syriac scholar
on his part will, of course, choose his own text. I have
in no way attempted to emend the text which in places
I believe to have suffered through the unintentional
mistakes of weary scribes, but have, to the best of
my power, reproduced it as I found it in the various
MSS. With a view of shewing how little change the
text has undergone in passing from copyist to copyist
PREFACE. ix
during the course of nearly four centuries I have added
the variant readings from the MSS. E, H, G, and F.
of the VIth, VIIth, IXth and Xth centuries respectively.
A list of the Errata, almost unavoidable in a printed
text of such a length, is given on p. clzxxviii f. Some of
these I owe to the kindness of Prof. Rubens Duval of
Paris, and I beg the reader to make the necessary
corrections before he uses the book.
The translation has been made as literal as possible,
and all words added have been indicated by brackets.
A list of the passages in the Bible either quoted or refer-
red to in the Discourses has been given on p. clºvii f.
A comparison of the quotations with existing Syriac
versions of the Bible seems to shew that Philoxenus
was perfectly acquainted with the Syriac text, but that
he, in many cases, quoted from memory. The version
used by him was the Pèshittà, which he quoted loosely,
or with such modifications as his argument required
or his fancy dictated. Books like the Psalms which
we know were learned by heart in Syrian schools and
colleges he generally quotes accurately, but at times
his ostensible quotations (introduced by x\) are scarce-
ly recognizable, at others he confuses two or more
distinct passages, at others he gives the general sense,
and at others a mere paraphrase. Every one of his
quotations which differs from extant versions is of
b
X. PREFACE.
interest, and that the reader may be able easily to judge
of the variations from the Pèshittà I have drawn up a list
of the more important typical quotations and given them
above their equivalents in that text on pp. cxxxviii—clxvi.
From about the year 481 to 519 the name of
Philoxenus was, according to his theological opponents,
in the dioceses of Western Asia synonymous with
turmoil and strife. The Bishops and Patriarchs who
leaned secretly towards Nestorian doctrines regarded
him with terror and feared him as one of the ablest,
most energetic and eloquent opponents of those who
maintained two natures in our Lord's Person. For a
period of nearly forty years he waged unflinching war
against this doctrine, and amidst persecutions in Antioch,
Apamea, and Constantinople maintained his views both
by word of mouth and in writing, and produced a series
of works, the like of which exist not in the Syriac
literature of the Monophysite Church. His expulsion
from the diocese by Calandio and the threats of the
greatest ecclesiastics of the time neither silenced him
nor stayed his hand; and at length he proved the
sincerity of the conviction of the truth of his doctrine
by suffering martyrdom in the second year of Jovian,
A. D. 519. Hitherto his doctrine has been represented
chiefly by the accounts thereof written by his theological
opponents, but in the Introduction to this volume are
PREFACE. xi
given for the first time, I believe, in the language in
which he wrote them his professions of faith and a
brief list of the points on which he differed from the
Nestorians and his other adversaries. I had hoped to
have supplemented these by a number of extracts from
his great work on the Incarnation and how “One Person
“of the Trinity became man and suffered for us”, but
as the space at my disposal was insufficient it has been
found necessary to omit them.
Until the early part of this year the writings of
Philoxenus were only known by the extracts from them
given by Assemâni in the second volume of his splendid
Bzó/ºotheca Orienta/is, by the letter to Abū Nafir of al-
Hirah, published by the Abbé Martin, by the letter to the
monks of Tell-'Adda, published by Professor Guidi, by
the letter to the priests Abraham and Orestes of Edessa
regarding Stephen bar Südh-allé, published by Mr.
Frothingham, and by the necessarily very brief quotations
given by Dean Payne Smith in his 7%esaurus Syriaczes;
so recently as 1887 Professor Wright was compelled to
say concerning Philoxenus, “Unfortunately scarcely any
“of his numerous works have as yet been printed”."
The estimation in which his works were held in the
Monophysite Church will be seen from the quotations from
* Encyclopaedia Britannica (art. Syriac Literature), vol. xxii,
pp. 824–856.
xii PREFACE.
the works of its famous scholars given on pp. XXV-xxvii,
and among the opinions of Occidental scholars on his
writings may be mentioned those of Assemàni and
Wright, the former of whom said, “scripsit Syriace,
“si quis alius, elegantissime, atque adeo inter optimos
“hujusce linguae scriptores a Jacobo Edesseno collocari
“meruit”, and the latter, “he was a scholar and an
elegant writer”. Since the publication of the Discourses
upon Christian Life and Character these opinions have
been confirmed by Nöldeke, who thinks that “Der Ruf
“des Philoxenus als eines Meisters des syrischen Stils
“wird durch dieses Buch noch in weit höherem Grade
“gerechtfertigt als selbst durch den von Guidi heraus-
“gegebenen Brief an die Mönche von Tel'edà. Er
“beherrscht die Sprache mit vollkommener Freiheit.
“Liebenswürdiger ist Aphraates, aber zur Grundlage für
“eine syrische Syntax eignet sich sein Werk mindestens
“so gut wie die Homilien dieses Mannes”. In a private
communication º Professor Guidi of Rome writes, “Lei
“confesso che non sarei alieno dal riconoscere nei Dis-
“corsi di Filosseno da lei publicati, la piu bella prosa
“sºrdaca, nella quale all' eleganza finissima della lingua
“è unita l'energia e la forza dello stile. La sua publi-
“cazione è di grande utilità ed importanza anche al
* B. O., ii. 2O. ” Op. cit., p. 832. 3 Literarisches Central-
blazz, No. 19, I894, p. 678. * Dated Frascati, August Ioth 1894.
PREFACE. xiii
“Semplice punto di vista filologica, per lo studio della
“lingua e della sintassi siriaca, nel periodo classico”. In
a recent notice Prof. Rubens Duval says, “Philoxene ap-
“partient à l'époque la plus brillante de la littérature syria-
“que. Son style est élégant sans recherche, ses périodes
“courtes mais harmonieuses. Jacques d'Édesse le tenait
“pour un écrivain de premier ordre. Assémani, qui
“deteste les doctrines herétiques de Philoxêne, partage
“Padmiration de l'évêque d'Édesse pour son talent
“littéraire”."
It is now my pleasing duty to thank the Council
of the Royal Society of Literature of the United Kingdom
for undertaking the publication of this work, which they
have issued in a form worthy of their high reputation;
their munificence has brought into the light the greatest
work of one of the greatest Syrian writers, and lays
all Syriac scholars under an obligation. A word of
thanks too is due to Mr. Drugulin and to Dr. Chamizer
his manager for the care which they have taken in the
typographical portion of the work.
E. A. WALLIS BUDGE.
LONDON, November 1, 1894.
* A'evue Crétèque, Nos. 37–38, Sept. IO-17, 1894, p. 123.
CONTENTS OF VOLUME II.
- PAGE
PREFACE . . . . . . . . . . . . . vii
INTRODUCTION:—
THE LIFE OF PHILOXENUS . . . . . . . . xvii
THE CREED OF PHILOXENUS . . . . . . . xxvii
THE WORKS OF PHILOXENUS . . . . . . . xliv
THE MSS. OF THE DISCOURSES OF PHILOXENUS lxvi
THE DISCOURSES OF PHILOXENUS—ARGUMENT ... lxxiii
TABLE OF THE MSS. OF THE DISCOURSES . . xciv, xcv
A MAN'S REPLY CONCERNING HIS BELIEF . . . xcvi
A CONFESSION OF FAITH . . . . . . . . xcviii
AGAINST THOSE WHO DIVIDE OUR LORD . . . C
AGAINST THOSE WHO MAINTAIN TWO NATURES . civ
AGAINST EVERY NESTORIAN . . . . . . . . CXX
AGAINST NESTORIUS. . . . . . . . . . cxxiii
ON THE HERESIES OF MANI, NESTORIUS, AND OTHERS CXxxvi
A COMPARISON OF SCRIPTURAL. QUOTATIONS IN THE
DISCOURSEs witH THE PESHîTTA AND OTHER
VERSIONS. . . . . . . . . . . . cxxxviii
A LIST OF THE BIBLE PASSAGES QUOTED OR RE-
FERRED TO IN THE DISCOURSES . . . . . clxvii
APHRAATES ON FAITH . . . . . . . . . clxxv
ERRATA . . . . . . . . . . . . clzxxviii
THE DISCOURSES:—-
THE PROLOGUE . . . . . . . . . . . I
xvi. CONTENTS OF VOLUME II.
PAGE
ON FAITH . . . . . . . . . . . . . 24.
ON FAITH . . . . . . . . . . . . . . 49
ON FAITH AND SIMPLICITY . . . . . . . 7o
ON SIMPLICITY . . . . . . . . . . . . II 5
ON THE FEAR OF GOD . . . . . . . . . I 53
ON THE FEAR OF GOD . . . . . . . . . I84
ON POVERTY . . . . . . . . . . . . 214
ON POWERTY . . . . . . . . . . . . 247
ON THE LUST OF THE BELLY . . . . . . . 337
ON ABSTINENCE . . . . . . . . . . . 4O3
ON FORNICATION . . . . . . . . . . .472
ON FORNICATION e e g g º 'º e º ſº e 524
INTRODUCTION.
THE LIFE OF PHILOXENUS.
Akhsénáyā, later named Philoxenus, was born in
the third quarter of the Vth century at a village called
Tahal", which was situated in Béth Garmai, probably
on the confines of Persia”; of his parents and their
rank and condition we know nothing, but as he was
baptized it may be assumed that they were Christians
or, at any rate, that they had leanings towards Christi-
anity. His brother Addai is mentioned together with
him by Simon of Béth Arshām", who says that they
opposed Ibas" at Edessa. Making his way westwards
Philoxenus came to Edessa, probably in his early man-
hood, where he studiedº at the time when Ibas was
engaged in translating the works of those who held
* The position of this village is unknown; see Hoffmann,
Auszige, p. 277. -
* “cºre Xaaass -SSA=ox rºe curacasarº coaxaca-alia
==\ºns rºsaarº stºo scroëverº ocº rºws-na- «»cano
cºrºa cº-3\erºx Assè cº-in ea croëv.rºo cºva-
* ~Asotax. See Assemânî, B. O., ii. p. 10, col. 2.
3. A village near Ctesiphon or al-Madāīn, cºlo-J).
* co-ax-n coas, rºo -nis &u=x Assè en rºacoarº to
•ºrº; see Assemânî, B. O., i. pp. 352, 353.
* See B. O., i. p. 353.
xviii INTRODUCTION.
the Nestorian doctrines into Syriac'. Of the history
of his life at this period we know nothing, but it seems
to have been imprudent to send a young man of his
ardent and religious temperament into a city which,
though the chief seat of ecclesiastical learning in that
part of the country, was at the same time a source of
the religious polemics of the time, for there is little
doubt that at a comparatively early age Philoxenus
was already known as a willing and zealous teacher
and disputant. Such a man was no doubt of great-
value to the Monophysite Church when the doctrines
of Nestorius, which were gaining ground on all sides,
were to be fought against, but his ability soon brought
him into unenviable notoriety, and between the years
48 I and 485 he was expelled from the diocese of
Antioch by Calandio” the Patriarch as a preacher of
the views of Cyril of Alexandria and an advocate of
the Henoticon of Zeno. The views of Philoxenus were,
however, identical with those of Peter the Fuller”, by
whom immediately after the banishment of Calandio
in 485, he was ordained Bishop of Mabbógh" or
Hierapolis". In an anonymous life of Philoxenus from
which Assemâni gives extracts in his B26/zotheca
Orzemża/ºs (ii. p. 13), it is said that “Philoxenus, being
“abundantly learned in all the doctrine of the Syrians,
* See Duval, Histoire politique, religieuse et littéraire d 'Edesse,
Paris, I892, p. 174.
* He became Bishop of Antioch A. D. 481, and was banished
in 485. 3 Patriarch of Antioch A.D. 471–488.
4 The Manbij, sº of Arabic writers; see Yākūt, ed.
Wüstenfeld, tom. iv. p. TVož, where derivations of the name are
given, together with a history of the city.
5 Bar-Hebraeus, Chron. Eccles. (ed. Abbeloos), i. Col. 183.
THE LIFE OF PHILOXENUS. - xix
“and having received the doctrine of the Holy Spirit,
“became Bishop of Mabbógh in the year [of the Greeks.
“8OO, in the time of Zeno, that is to say 488 years
“after the coming of our Lord.” &la= **.*.* tac,
~aco réz.xe rºsais rºa'a. A=ac cº-ºoroº rºha alsº
co-au- ~~~alsº ºux= <&u ºn -SS=n= <acuaraxerº
tºo cº-as-irº èux cº-3-ºx cºal-n - al-As
- teas coève àrº-o iève cº-ºo. The writer of this
statement has made a mistake, for several circumstances
show that Philoxenus was recalled from exile by Peter
the Fuller in 485, and that he was ordained bishop in
the same year, and it is said that his name was then
changed from Akhsénáyå to Philoxenus".
Soon after Philoxenus had become Bishop of Mabbógh
some Persian bishops visited his city, and in the new
bishop they are said to have recognized a slave who
had fled from his master, and a man who had never
been baptized; this statement is made both by Theo-
dore the Reader” and by Theophanes", and most writers
upon the much-abused Philoxenus have gravely repeated
* TTétpog be Ö TvQQpeūg étriokotov lepo.TóMewg Cºtöv Xelpo-
tovãoog, (Pi)\óżevov uetuſvópio Oev. Theophanes. p. 207. For
modern writers on this period of Church History see Neander
(J. C. L.), A//gemeine Geschächte der christ/ic/eſt A’eligion uſed
Aìrche, Hamburg I 825–1852, Bd. ii. pp. II 28, I I29, II68,
I 179, I 182; Gieseler, Lehröuch der Áºrchengeschächte, Bonn,
I83 I, Bol. i. p. 384; and Alzog, Handöuch der allgemeinen
AZrchengeschächte, Mainz, 1822, ed. Niebuhr, Bonn, 1839, p. 207.
* See the fragments of his work in the edition of the H. A.
of Evagrius, ed. Valesius, Paris, 1673, fol. p. 569; and Migne,
Patrologia Graeca, tom. lxxxvi. Col. I57 ff.
3 Tſépong uèv Yôp fiv tº Tével, bot)\og be thv táxnv, quTürv
toū ibiou becTótou . . . . . d'É6ttiOTog āv koi kNmplköv oijtóv
MéYuv. Theophanes, ed. Niebuhr, p. 207.
XX. INTRODUCTION.
it". The narrative of the scandal goes on to say that
the Persian bishops made representations as to the
impropriety of a man with such antecedents being
Bishop of Mabbógh to Peter the Fuller, who answered
that the service of ordination was sufficient to take
the place of baptism”, and he took no further steps
in the matter. Whether Philoxenus was actually a
slave, or only the son of a family who paid tribute
to the Persian nobility or landed proprietors, is a
– matter of no consequence, but it can be proved from
his own writings that he was baptized, and that he
regarded baptism as a thing of no small importance.
Thus in his treatise on the Incarnation of Christ he
says:—“Now we will keep and preserve always the
“sign of belief and the seal of baptism and we will
“not destroy either by any manner of means,” “ºx.cn
tacotae tºo iss= elass=" ~\o e-ºva ti-tass rº eila-
**rºsa-as-ax cº-aēus orº cºncusn.cna ºs-A, arº. And
in his letter to Zeno he says: —“The only begotten
“Son was One of the Trinity, even as His words to
“His disciples testify, Go ye forth and convert all
“nations and baptize them in the name of the Father,
* Cºest le celebre Xenaiā, qui estoit Perse de nation, et
esclave de naissance. Ayant quitté son maistre et son pays,
il s'en vint en Syrie, où se pretendant estre Clerc, quoigu'il ne
fust pas seulement battizé, il commença deslors a brouiller dans
quelques villages, et a corrompre la foy de l'Eglise par ses
innovations; de sorte que Calandion, Evesque d’Antioche fut
obligé de la chasser du pays. Tillemont, Mémoires, Paris, 1712,
tom. xvi. pp. 319, 705.
* &pkeiv OUTú) triv too €TiOkóTou Xelpotovíov ſtpog &vo-
TMſipujolv tág 0eiðg uuñoeug. Theodore the Reader. Luo:60)v be
ÜOtepov Čiflóttlotov attöv eival, &pkeiv outſ) thv Xelpotovíov
Čvti 30TTíOudtog āq)noev. Theophanes. 3 B. O. ii. p. I I.
THE LIFE OF PHILOXENUS. xxi
“and of the Son, and of the Holy Ghost. For I was
“baptized in the name of Him that died, and I con-
“fess that He in Whose name I was baptized died for
“me, and I believe that I have put on in baptism Him
“in Whose name and in Whose death I was baptized”:
rº-nasas were rºa-ºn en as “is rººts, cocº-rº
~ens - acola assº anaes,cociº &c.A., cº-
.rºzscues rºssovo rºtao r^2=r: Xix= ~ curº oxsºns-rºo
. Assas co-ax=x acho Ax-is- 3\cos adox Axaco co-ax=
co-ax= Assas-a odºo ...els, &u=0s rºarº cºncen acº
& cº-ºceasºn ea &\xi,\x reirº en-co-o ca" .cnºceneo
The report that Philoxenus was unbaptized is thus
shown to be without foundation.
Of the period of the life of Philoxenus which im-
mediately followed his ordination we know nothing,
but we may be certain that he ceased not to preach
and to teach the doctrines which were approved by
Peter the Fuller, and it is possible that during the first
thirteen years of his episcopate he wrote parts or all
of many of the works which have made his name SO
famous among Monophysite writers. In the year of
the Greeks 809 (A. D. 497-8) we learn from Joshua
the Stylite that Philoxenus was present at Edessa dur-
ing the celebration of some heathen festival. For seven
days before the appointed day arrived the people of
Edessa went up to the theatre each evening in crowds;
they were dressed in gorgeous apparel, and they burned
incense, and danced through the whole of each night.
In consequence of these things no man went to prayer,
and the people became bolder and wickeder, for there
was none in the city to rebuke them, and Joshua com-
plains that, “although Xenaias, the Bishop of Mabbógh,
“was in Edessa at the time, of whom beyond all
xxii INTRODUCTION.
“others it was thought that he had taken upon him
“to labour in teaching, yet he did not speak with
“them on this subject more than one day.”
In the year 498 Flavian II. ascended the episcopal
throne of Antioch, and by suddenly declaring himself
to be in favour of the decisions arrived at by the
Council of Chalcedon—now hitherto he had denounced
them—he made Philoxenus a bitter and implacable
enemy who gave him no rest until he succeeded in
---effecting his deposition in 512. The first step taken
by Philoxenus was to denounce Flavian II. for secretly
holding Nestorian doctrines, and when Flavian ana-
thematized Nestorius and all his works, Philoxenus
turned his attention to Dioscorus and Theodore, Theo-
doret, Ibas, Cyrus, Eleutherius, and John, some of whom
held the views of Nestorius, but the others having
been accused of favouring him secretly had anathema-
tized him, and he next insisted that unless Flavian
anathematized all these he would hold him to be a
Nestorian, notwithstanding his denial and anathema of
Nestorius. He also tried to make the friends of Dios-
corus and Eutyches unite with him against Flavian,
and being joined by Eleusinus, a bishop of Cappadocia
Secunda, and by Nicias of Laodicea in Syria, he suc-
ceeded in making him anathematize in writing Dios-
corus and all who held views similar to his; this
document Philoxenus sent at once to the Emperor
Anastasius, whom he had been able to imbue with a
belief in the Nestorianising tendencies of Flavian. This
took place A. D. 507, and as a result Philoxenus was
summoned to Constantinople by the Emperor, and the
Wright, Chronicle of Joshua the Stylite, p. 21.
THE LIFE OF PHILOXENUs. xxiii
Church in that city was much disturbed at his arrival".
In response to the wish of Anastasius Flavian modified
his views, and with the help of some of his clergy,
attempted to set them forth in a writing, which he
sent to the Emperor. With this, however, Philoxenus
was still dissatisfied, and he further insisted that Flavian
should anathematize both the Council of Chalcedon and
those who maintained two natures in our Lord's Person;
but this Flavian declined to do, and was, in consequence,
denounced afresh to the Emperor as a Nestorian.
Shortly afterwards Flavian admitted publicly that although
he approved of the Council of Chalcedon for deposing
Nestorius and Eutyches, he did not consider its de-
finitions of faith satisfactory. In answer to this state-
ment Philoxenus, having persuaded the Bishops of Isauria
to join him, drew up a creed in which they anathem-
atized all who maintained two natures in Our Lord's
Person, and submitted it for signature to Flavian and
to Macedonius of Constantinople; these prelates refused
to sign the document and were in consequence excom-
municated. In 512 a Council of eighty bishops met
at Sidon by the Emperor's command to define the true
faith; the presidents were Philoxenus and Soterichus of
Caesarea, both of whom yearned for the downfall of
Flavian and of his friend and ally Elias, Bishop of
* Eevotov Tóv puovuyolóqpovo. Toºſev 'Avo OT&O log eig Tö
Buzóvttov, Tov koi (p1Nóżevov, Üg Ópuóqypovo, Mokebóvlog be
oùte kolvuviog, oùte MóYou Oºtöv fišiuo ev, Toi) k\ſipou koi Tújv
povoxºv koi Tod Mood TopOTTopiévou" Ö0ev Koi Mä6po Tſig Tó-
Meug ottöv čáñYoºſev 'Avoot&O log. Theophanes, ed. Niebuhr,
p. 230. The removal of Philoxenus is also mentioned by Victor,
Bishop of Tunis, who died about A. D. 567; see Migne, Pat. Zat,
tom. lxviii. Col. 9 II f.
xxiv. INTRODUCTION. Q
Jerusalem. The behaviour of the two parties was such
that Anastasius dismissed the Council without recording
his decision on the matters under dispute, and for a
breathing space the opponents of Philoxenus had the
advantage; but since it subsequently transpired that
both Flavian and Elias had acted with duplicity the
imperial protection was finally withdrawn from the
former prelate and he was at once deposed and banished
to Petra, and the famous Monophysite teacher Severus
was appointed Patriarch of Antioch in his stead. Be-
fore this took place, however, the monks of the district
of Cynegica in Syria, and those of the whole of Syria
Prima had been stirred up or bribed by Philoxenus,
and they rushed into the city of Antioch in a body,
with great noise and tumult, and endeavoured to make
Flavian anathematize the Council of Chalcedon and the
document of Leo; but the people of the city rose in arms
against them, and slew many of them, and cast their
bodies into the Orontes". Evagrius' description of
the behaviour of Philoxenus on this occasion does not
place him in a favourable light, but though admitting
that zeal for his opinions would, no doubt, lead him
to overstep all bounds to secure their acceptance in
the Church, it is probable that we must make some
allowance for the hostility of those to whose lot it has
fallen to describe his life”.
Flavian being removed from his seat Philoxenus
* See Evagrius, H. E., iii. 31, 32.
* Theodore Lector, Eacerpta ea: Ecclesiastica. Historia (ed.
Migne, Ser. Graec., tom. 86. coll. 165 fſ.); Theophanes (ed.
Niebuhr, pp. 207, 232, etc.); Cedrenus (ed. Niebuhr, pp. 62O,
637); Tillemont (Mémoires, tom. xvi. p. 705 fſ.); Assemânî
(B. O., ii. pp. I I, I2, I8); etc. -
THE LIFE OF PHILOXENUS. XXV
seems to have rested content and to have devoted
himself to writing his works and letters, the main ob-
ject of which was to promote the Monophysite doctrines,
until the year 518, when the orthodox Emperor Justin
ascended the throne; soon after this event the decrees
of the Council of Chalcedon were ratified by imperial
command, and all the bishops who had been banished
by Anastasius were restored to their sees. In the follow-
ing year some fifty-four bishops who refused to accept
the decrees of Chalcedon were banished, and among
them were Severus of Antioch, Peter of Apamea, John
of Tellá and Philoxenus of Mabbógh'. The Edessene
Chronicle” says:– “In the second year of the reign of
“Justin, that is the eight hundred and thirtieth year
“[of the Greeks,—A.D. 518–519 he expelled Severus
“from Antioch, and Akhsénāyā from Mabbógh, and all
“those who would not accept the four Synods” ºux=o
rºsau-nē &ux ca,3\erºs rºyoax coèaal-ox e^*ēn
e” rº, acaar-Ao ‘īorº cºacúMºrº e” **\, e&Aèa
3 oil cºo ecº-au-at-A A=n=2 rºw ecalaya -SSA=o
From a letter which Philoxenus wrote 3 to the monks
of the monastery of Sénón near Edessa in 522 we
learn that his first place of banishment was Philippo-
polis in Thrace; in the following year he was “sent
“into exile in Gangra [in Paphlagonial, and they shut
“him up in a room over the kitchen of a public inn,
* Eevoſiov be tow (p1Nóżevov čTrío kotov lepotóMeug uovuxoló-
qypovo, övto, koi TTétpov Attopleíog ážūjptoev Ó eljoeffig Bool-
Meðg 'loud Tivog OUv Tó01 toug uétéXouoi Tàg Müßng QūTújv.
Theophanes, p. 255.
* Ed. Hallier, Untersuchungen über die Edessemische Chronić,
Leipzig, 1892, pp. 125, I54. -
* See B. O., ii. p. 20; and Wright, Syriac Literature, p. 832.
d
xxvi INTRODUCTION.
“and there he was suffocated by smoke": rºtocoa-2\
~-coise-o ºus en As A coaxiasso cº-sy isèw.rº
** assère cºuëus enève eactionaarºa. In a life of
Philoxenus quoted by Assemâni the account of the
manner in which he was murdered is more fully detailed,
and the writer says:– “And having filled the Church
“with divine doctrines, and expounded the Scriptures,
“and laid open to disgrace the faith of the Nestorians
“by means of his writings against them, they cast him
“forth into exile in the city-of-Gangra, and they
“suffocated him with smoke. Now they shut him up
“in an upper chamber, and made smoke in the room
“below it, and they shut the doors: in this way was
“he crowned, and he was suffocated by them in the
“true faith”: cºcºre cºaxe" → rººs" cºlºn sac,
* = a-va\to as cºal-a-ca" soiae º axiao
reiss= <iacaarea coacrºsz : - acoèa\a coèasha
cºuls- tº coa-axas .rºuo&v= coaxias, a rºw -i-,
~4& assrºo &\ssèA cºus ass rºoë, oxas-a rºws,
**a-a-na-n - - aco a-, a ºrºo AAAérº &aacao
& rººtsix. Thus ended the life of this remarkable man.
It is evident from the few facts known concerning
the life of Philoxenus that he was “energetic and fiery”
in disposition, and a merciless and relentless opponent
of all such as differed from him in their opinions on the
natures of Christ; but the hatred of him as a man and
the misrepresentation of his views which are found re-
flected in the writings of his biographers—who are
generally his enemies—show that a final decision as
to his behaviour and character cannot be arrived at
* Bar-Hebraeus, Chron. Eccles., I. col. IQ7. * B. O., ii. p. I 5.
3 Wright, Syriac Literature, p. 832, col. 2.
THE LIFE OF PHILOXENUS. xxvii
until the case is stated from the point of view of
Philoxenus. Theophanes describes him as an unbaptized
and runaway slave who pretended to be a cleric", and
in another place he calls him the “impious Xenaias”;
and both Theophanes and Cedrenus speak of him as
the “servant of Satan”, and accuse him of holding the
opinions of Manes". Evagrius, punning on the name
Xenaias, says that he was “truly a stranger to God”; the
just Tillemont accuses him of “corrupting the faith”; and
Assemâni says that “he would have wasted the Church of
“God like a wild boar”. But if he made his opponents
suffer he did not escape tribulation himself, and this we
learn from a letter of his to the monks of the monastery
of Sénin wherein he says:– “What things I suffered
“from Flavian and Macedonius, who were archbishops
“in Antioch and Constantinople, and before them from
“Calandion, are known and spoken of in every place.
“But I keep silence concerning the things which were
“prepared to injure me in the time of the Persian war
“by the nobles through the care of him that is called
“Flavian the heretic, and also concerning the things
“which happened to me in Edessa, and in the country
“of the Apameans, and in that of the people of Antioch
“when I was in the monastery of Mār Bassus, and also
* bot)\og . . . . quTujv too ióiou bec, Tótou, .... &#6:TITIOTog āv
Koi k\mplköv O.jtöv MéYuv. Theophanes, p. 207.
* 6 buo'Oeflrig. Theophanes, p. 232.
3 bot)\og too XOTOv6. Theophanes, p. 207; Cedrenus, p. 62O.
4 Movixolóqpovo Úvto. Theophanes, p. 230, Cedrenus, p. 637.
5 ö tot} 0eoû £évog. H. E., iii. 31.
° Mémoires, tom. xvi, p. 705.
7 “ecclesiam Dei tanquam ferus aper devastaverit”, B. O., ii.
p. I8; Wright, Syr. Lit., p. 832.
xxviii INTRODUCTION.
“in Antioch itself. And when I went up to Con-
“stantinople on two occasions the like things were done
“unto me by the Nestorian heretics”: &\\=so tex el-ºx
rºecºraxerº ºx.” occox ~ anon - or-a-go tº sale e”
t=o - aca--as-ao -&a-Al-, *u-a-a=o cº-a-Mºré-
Ja&\x. “Wºma t-sº- eAco ** ~as AA= :- a-wala
cº-stax rºmave Aaaay ,x*\S-3\rºx el-re eno tes rºl ºf
*-nºr’s achs cºas-s- en cºax." &c" ºroš as
, coicrº= \ :: *Sº schön eMoo t-no : ~avico ~~~\e
cº, Aalty arºs cº-ao -aēto rºsa arºs-rºia-A =o-
=oë, cº-ac, ; co-- * ~ ** = a \,x cº-º- 3\erº + a
rºaal=a \,x=m\ \also a s =oëlo. : ** Aayirº–
- aco a-, *a,\ , is-ºrº ecoèa Ares tº Év e^**
** a 3-iq \, co- a-a-Vicos Before we pass from the
subject of the accusation brought against him by his
theological opponents, it must be mentioned that he
was charged with being the author of the heresy of
the breakers of the images of Saints and angels, and
it is asserted that as he would not venture to destroy
those of Christ he hid them”. Whatever may be the
faults of Philoxenus all the known facts of his life,
and the whole series of his writings from first to last
testify to a tenacity of will, and a steadfastness of
purpose, and a fixity of belief, and an energy in
word and deed which were exceedingly rare in the
troubled times in which he lived. And when we con-
sider the multitudinous affairs in which he was engaged,
and the unflinching strife which he urged against
* See B. O., ii. p. 15.
* See Tillemont, Mémoires, tom. xvi, p. 705, where the
authorities are given. The words of Theophanes (ed. Niebuhr,
p. 207) are:—Eevatog be 6 bot)\og Toij XOTOvá Třiv becTOTikhv
eikóvo, koi Tújv ÖYíwv éðiðooke un béxeO'601.
THE LIFE OF PHILOXENUS. xxix
Flavian between the years 498 and 512, and the labour
of his first journey to Constantinople in 507, it seems
little short of marvellous that he should have been
able to find time to make a new translation of the
four Gospels from Greek into Syriac; this work, how-
ever, he effected, and his translation appeared at
Mabbógh in the year 508".
When we turn from the accounts of Theophanes,
Cedrenus, Theodore Lector and others to the doctors
of his own creed, we find that Philoxenus was
esteemed by them a very learned man, and that his
works were held in veneration by the greatest authors
of the Monophysite Church. If we examine some ten”
MSS. in the British Museum only we see from the
Statements of the authors of the works contained
in them that the authority of Philoxenus, on matters of
doctrine, is considered equal to that of Severus of An-
tioch, Isaac of Antioch, Cyril of Alexandria, Chrysostom,
Ephraim the Syrian, etc., and Brit. Mus. MS. Rich, No.7183,
fol. 124, mentions the name of Philoxenus together with
the names of Ephraim the Syrian, Jacob of Edessa,
and Isaac [of Antioch] as writers from whose works
it was necessary to cull Syriac words and expressions.
The famous Dionysius bar-Salibhiº, whom Wright calls
the star among the Jacobites of the XIIth century",
* See infra, p. xliv.
* Add. I4,681, fol. II6a; Add. I2, 178, fol. 165a ; Add. 14,
629, foll. 17a, 194; Add. 12, 144, fol. 125a; Add. 14,529, fol.
I6a; Add. I2, I55, fol. 41a; Add. I2, I55, foll. 78a, I2O6, 1616,
2624; Add. I4,532, fol. 8a, 53a, 1786; Add. I4,533, fol. 70a,
92a, I68a, I84a; and Add. I2, I 54, fol. 496. -
3 Bishop of Marash and Mabbógh, and afterwards of Amid;
he died in II 71. 4 See Wright, Syr. Lit., p. 85 I.
XXX. INTRODUCTION.
and who was himself a famous writer, says in the title
to one of his commentaries that he gives in his work
the opinions of the “true and orthodox doctors and
“holy fathers like Severus the Great, and Hippolytus
“of Rome, and Epiphanius of Cyprus, and Philoxenus
“of Mabbógh, and Melitus, and Evagrius, and Moses
“bar-Képha, and Jacob of Edessa, and John of Con-
“stantinople, and John of Dārā, and Mär Ephraim”.
But the final seal of approval is set upon the works
of Philoxenus by Abu'l-Faraj Gregory, better known
as Bar-Hebraeus, “one of the most learned and versatile
“men that Syria ever produced”, who thus speaks:
“And Peter [the Fuller] appointed Saint Philoxenus to
“Mabbógh, a most eloquent man, and a marvellous
“teacher, who mightily routed those who maintained
“two natures [in Christ]; and he set forth healthy
“doctrines concerning the holy path of the monastic
“life. And he composed some discourses on the holy
“festivals, and works of admonition of all kinds”. The
same writer mentions the Mabbógh translation of the
Bible, which Philoxenus finished in 508, and the re-
* : rºse cºnca-rºo : rºss-cº. 's-ièo rºt-ix rºl-o
cocu exerºo : <not: cocy-Vaa-rºo : -2-t rºtocºco ver’s
: coayala-no :-Sea-as coal-ca Aalaao ; coat eans
: cºcotorº - aris-c : rs2 erºs t = <x-axo co-i Sorºo
.*-ao : cºins casua-rºo : ca,\eas.\,-\, oans co-aua-rºo
* =curls-, stºo : X →terº See Brit. Mus. MS. Rich, No. 7183,
fol. I. * Wright, Syr. Liz., p. 853.
3 -\e=~\ coalºa-olae ºx-way store cooºya ocpo
+\ºo &ºlas's rºom-º cºal-oo ºl.) >, <=\
rºtocº \\º ~~ails, rºa, asso rºta -tês ~~A
cºśrºs. As cº-o-º-o tes on Avrº rºa.t-ns ºur-se
cass-AA's cºncu-&t=o rºta Bar-Hebraeus, Chron. Eccles.,
i. Col. 183 (ed. Abbeloos).
THE CREED OF PHILOXENUS. xxxi
vision of parts thereof by Thomas of Harkel, and with
this tacit admission of the value of perhaps the greatest
of all his works by the greatest doctor of his Church
we take leave of Philoxenus".
THE CREED OF PHILOXENUS.
Apart from the evidence which may be derived
from the great work of Philoxenus upon the subject
of how “one Person of the Holy Trinity became in-
“carnate and suffered for us”—a work which supplies
us with the reasons for the faith which he held, we
are able to form a tolerably exact opinion of what he
believed in respect of the Trinity from two short but
remarkable tracts of which copies have come down to
us; in the first he states definitely what reply a man
is to make when questioned concerning his belief,
and in the second he anathematizes the Council of
Chalcedon and the creed promulgated therebyº. The
first document reads:–
“I believe in a Trinity, a Trinity which can neither
“be reduced nor diminished to Two Persons], nor added
“unto so that it becometh Four [Persons. Nothing from
“the fulness thereof can be diminished, neither can it
“receive any other person from without. Everything
“which is outside this Trinity hath been created, but
“whatsoever is contained therein hath been from ever-
“lasting. And it is adorable; nothing outside of it is
“to be worshipped, and within it there is nothing which
* Bar-Hebraeus, Chron. Eccles, i. Col. 268.
* See Brit. Mus. MS. Add. No. 14,529, fol. 696. See page xcvi.
3 See Brit. Mus, MS. Add. No. 14,529, fol. 68a. See page xcviii,
xxxii INTRODUCTION.
“worshippeth. Outside of it there is no other God at
“all, neither inside of it is there a man that hath been
“made. It diminisheth not in its Person, neither doth
“it add thereunto. In it, which hath existed for ever,
“there never began [to exist] a Person, and there doth
“not pass away therefrom a Person who hath come
“to an end.
“Now therefore, one of the Persons of this Trinity
“came down by the mystery of depletion, and of the
— —“Holy Virgin—became man. Inasmuch as He was God,
“His nature was not changed in its being, and no
“addition to His Person took place, but He remained
“the Only-begotten, even after He had taken upon
“himself a body. For the act of coming into being
“did not introduce into the Only-begotten another first-
“born, but shewed that the firstborn of the Virgin was
“the Only-begotten of the Father; for He, Who was
“the Only-begotten through His birth from the Eternal,
“Himself became the firstborn by His birth of the
“Virgin. And since God the Word, Who is of the
“Virgin, is the Only-begotten, and since because He
“became man of the Virgin He is the firstborn, the
“Only-begotten is the firstborn, and the firstborn is the
“Only-begotten. And being Himself God, He is Son
“of God [and] Son of man; and Son of man [and Son
“of] God; Son of the Eternal [and] Son of the Virgin;
“Son of the Virgin [and] Son of the Eternal; the
“concealed revealed, and the revealed concealed; a
“spiritual corporeal Being, and a corporeal spiritual
“Being; a finite infinity; Who was upon the throne and
“was in the womb; Who was in the womb and was
“upon the throne; Son of God Son of man; Son of
“man Son of God; the visible invisible; the concealed
THE CREED OF PHILOxENUs. xxxiii
“and invisible visible; the passible impassible; the im-
“passible passible; the dead living, and the living dead;
“Who being in heaven was in Sheol, and Who being
“in Sheol was in heaven. The Only-begotten is One
“Who hath no number among those who belong to
“heaven or among those who belong to earth, for
“the attributes of the Only-begotten belong to the
“Only-begotten, and not unto various others, as those
“who are in error say. For do not exalted things
“belong to the exalted? and lowly things to the humble?
“and divine qualities to God? and human attributes to
“man? But to the exalted one who hath been abased
“belong lowly things; and of the God Who became
“man we must believe human things; of the hidden
“One who became revealed must we believe all con-
“temptible things; and to the infinite God Who of His
“Own will became mortal man, and Who yet remained
“immortal God in His nature, belong suffering and
“death. One of the Trinity became the Only-begotten
“of the Father, the Word God became the Son of
“man by the Virgin by taking upon Himself the body
“Of Our Nature, the nature of the Word remaining
“unchanged, and He Himself, One God, Who was of
“God, suffered and died for us. And because He
“became the Son of Man, and remained [so] in His
“life and also in His death even as He continued in
“His unchanging and eternal Being, He was also man
“in His Being”.
The second document reads:—
I. “We anathematize the Council of Chalcedon" be-
* Met A. D. 45 I, in the reign of the Emperor Marcian.
e
xxxiv. INTRODUCTION.
II.
“cause it anathematized the true Council" of three
“hundred and eighteen holy Fathers. -
“We anathematize the Council of Chalcedon be-
“cause it hath acted hypocritically, and because it
“hath exceeded all men in wickedness—the an-
“cients, those who come next, and those who have
“been in these last days; the ancients with Cyril”
“in Ephesus, those who come next with Dioscorus”
“in Ephesus,” and those who have been in these
“last days in Chalcedon.
III.
IV.
“And we anathematize it also because it testified
“concerning itself and said that the canon of the
“Fathers commanded that anathema should be laid
“upon everyone who composed another faith.
“And we anathematize the Council of Chalcedon
“also because it anathematized Nestorius, although
“agreeing with him and with his doctrine.
. “And we anathematize the Council of Chalcedon
“also because it received Leo; the wicked, of Rome,
“and because it anathematized Dioscorus the con-
“fessor of the Orthodox faith, who had anathematized
“Leo the wicked,” and would not agree with him.
* Z. e., the first Council of Nicaea, in Bithynia, which met
A. D. 325.
* St. Cyril took an active part in the third Council of Ephesus,
which met A. D. 43 I.
3 Patriarch of Alexandria; he succeeded Cyril A. D. 444,
and died at Gangra in Paphlagonia A. D. 454.
4 Two Councils met at Ephesus under Dioscorus, one A. D.
447, and the other A. D. 449. *.
5 Born about A. D. 400, became Pope A. D. 440, and died
A. D. 46 I.
* See Mansi, Concilia, vi. IOO9, I I48; and vii. IO4.
THE CREED OF PHILOXENUS. XXXV
VI. “And we anathematize the Council of Chalcedon
“also because it received Ibas' and Theodoretº as
“orthodox.
VII. “And we anathematize the Council of Chalcedon
“also because it renewed the wicked tract and
“called it the true belief.
VIII. “And we anathematize the Council of Chalcedon
“also because it distinguisheth in one Lord Jesus
“Christ, the Only-begotten Son of God, natures,
“and attributes, and functions, and celestial and
“terrestrial qualities, and Divine and human pro-
* Bishop of Edessa, A. D. 435–457. When still a young
man he began to translate the works of Theodore of Mop-
suestia and of Diodorus into Syriac; compare r<=i-co Ja-r a ta.
cooic wrºnx rºus-ziº r^*=&\º cº-axi (Wright, Cat.
Syr. MSS., p. 644, col. I e), and ~~iaº rºa, en Aa.o
, cnic, ºx rºe, curacoaerº rºa, co-rº tºo (Wright, Caz. Syr.
MSS., p. IO7, col. 2, no. 3), and see B. O., i. p. 85. Because
of this and of his famous letter to Mári the Persian he was
accused of supporting the views of Nestorius; the Councils of
Tyre and Bérüt acquitted him, but the second Council of Ephesus,
which met in 449, condemned him, and being deposed Nonnus
was chosen bishop in his stead. Two years later, however, the
Council of Chalcedon reinstated him, and he sat until 4 57, when
he died. Ibas was the author of a commentary on the Book
of Proverbs, certain metrical homilies, and a disputation with
a heretic, all of which seem to be no longer extant. See Wright,
Syriac Literature, p. 829, col. 2; Duval, Histoire d’Édesse, Paris,
1892, pp. 174, 175; and Assemânî, B. O., iii. I. 86. For trans-
lation of the Syriac version of the sessions of the Council of
Ephesus see Hoffmann, Ver/and/ungen der Kirchenversamm-
/ung gu Ep/esus, 1873; Martin, Actes du Brigandage d'Aºſese,
1874; and Perry, The Second Synod of Ephesus, I88I.
* Bishop of Cyrrhus; he was born towards the close of the
IVth century, and died about A. D. 457.
xxxvi INTRODUCTION.
“perties. And it considereth Him [to be] Two,
“and it introduceth an idea of Four, and it worship-
“peth an ordinary man, and in every particular it
“findeth Him to be a creature, even as do the
“Jews and heathen, and it agreeth with the wicked
“Nestorius who is accursed and doomed to per-
“dition. For all these and for many other similar
“reasons we have anathematized and we will al-
“ways] anathematize the Council of Chalcedon.
IX: “And it shall be anathematized, and heaven, and earth,
“and all the Church which hath been redeemed by
“the Blood and Resurrection of God shall say
X. “that there shall be a curse upon the Council of
“Chalcedon, and upon every one who hath agreed
“or agreeth therewith—except he hath already
“repented, or shall repent—for ever, Amen.
“Now the wicked Council of Chalcedon met in the
“days of the heathen Emperor Marcian, in the year
“seven hundred and sixty-three (A. D. 451)”.
To those who “divide our Lord” Philoxenus pro-
pounded the ten following questions:–
I. “If it be a demonstrable thing that Christ hath two
“natures, to which of them did the Virgin give
“birth P
II. “If the Son Who was born of the Virgin was
“called ‘Emmanuel', which of the two natures car-
“ried off that name?
III. “If two natures be defined in Christ, which of the
“two did the Magi worship?
* For the text see pp. civ-cxx. Many minute objections
against those who maintain two natures in Christ are urged
with great skill by Philoxenus in the short but very important
tract the text of which is given on p. cxxiff.
THE CREED OF PHILOXENUS. xxxvii
IV.
“When the Holy Spirit descended upon Christ in
“the Jordan which nature received Him?
. “Saint Paul said, ‘The weakness of God is stronger
“than men', and if Christ hath two natures what
“weakness did God acquire?
VI.
VII.
VIII.
IX.
“If the Cross of our Redeemer be the cleansing
“of our sins, and our redemption from death—that
“is, if we ascribe these things to the human nature
“of Christ—how can Isaiah be right in saying,
“Not a messenger, and not an angel, but the Lord
“Himself hath redeemed us' P
“When God said, ‘This is My beloved Son', which
“nature did He indicate as being that upon which
“it is right for us to call?
“When Christ took Peter, and James, and John up
“into a mountain and was transfigured before their
“eyes, which nature appeared in this glory?
“When the only son of the widow died and was
“taken to burial, which nature of Christ raised
“him to life again?
. “If He Who was crucified in the days of Pontius
“Pilate is to be worshipped rightly, not only by us,
“but also by the celestial hosts, doth He not re-
“ceive this worship as God?”
And of his uncompromising opposition to Nestorius
and
his followers the following brief extracts from a
short tract of Philoxenus supply evidence."
I.
“We should anathematize Nestorius, and his doc-
“trine, and his books, and everything which hath
“been composed by him, and every person who
“hath been or is of his opinions.
* For the text see p. cxx ff.
xxxviii INTRODUCTION.
II. “We should anathematize the book of the heretics
“his children, and those who hold the same opinion
“as Nestorius and Diodorus" who became Bishop
“of Tarsus. Now Diodorus was originally a Mace-
“donian,” but when he had embraced the true faith
“and had come into the orthodox Church, he fell
“into the heresy of Paul of Samosata'.
III. “And we should anathematize Diodorus who be-
“came a disciple of this man, and also Theodoret
“who became Bishop of Cyrrhus.
IV. “We should accept the Henoticon which expelled
“all the additions and novelties which arose against
“the faith of the three hundred and eighteen and
“of the one hundred and fifty Fathers".
V. “We should accept the Twelve Chapters which
“Cyril, Bishop of Alexandria, wrote against all the
“blasphemies of Nestorius, and which are also
* He flourished in the second half of the IVth century.
* /. e., he was a follower of Macedonius, Bishop of Con-
stantinople, who flourished about the middle of the fourth cen-
tury; on his heresy concerning the Holy Ghost see Socrates,
A/Zsá. Eccles. ii. 45.
3 Patriarch of Antioch A. D. 260–27O.
4 He goes on to explain that the Henoticon (évu Tuköv),
“that is to say ‘Unifier', is so called because it brought unity
“to the holy churches in every place. And it made the Egyp-
“tians also, who had been separated from the rest of the
“churches from very ancient times, children of their communion”.
The Henoticon was the work of Acacius, Patriarch of Con-
stantinople, and was promulgated by the Emperor Zeno in 482.
The Greek text of this composition is given by Evagrius, Hist.
Acc/es., iii. I4; for discussions upon it see Gibbon, Decline und
Fa/Z, Chap. XLVII; and Milman, Zaſin Christianity, Vol. i.
p. 390.
THE CREED OF PHILOXENUS. xxxix
“written in the Henoticon; and we should anathe-
“matize every one who agreeth with them, and
“also every solution of them [written by the heretics.
VI. “We should anathematize every one who would
“divide One Christ into two natures.
VII. “We should not mingle with heretics by any manner
“of means, by communion, or by the desire for
“salutation, or by the gifts which the churches are
“wont to make to each other, until we have truly
“anathematized by the Book all their doctrine,
“and all the works which have been made by
“man thereupon’.” -
In another tract”, which is divided into twenty short
chapters, Philoxenus summarizes his objections to the
Nestorian doctrines, the following being the chief points
of dispute:–
I. “If God the Word be One, and His Nature [One],
“and no other God and no other Nature exist,
“why when thou comest to the word ‘God' dost
“thou say, ‘One God Who hath put on a body'?
“and when thou comest to the word ‘natures' dost
* Philoxenus adds, “Now if any man who maketh use of
“the art or crafty skill of heretics shall say, It is not right that
“those who have died whilst holding the office of bishop should
“be anathematized, I reply concerning those who are called
“Diodorus, Theodorus, and Theodoret, If the memorials of these
“men be not in their churches, and if their names have been
“removed from the divine tablets whereon are inscribed the
“names of Prophets, and Apostles, and Martyrs, and the Ortho-
“dox Bishops, and at the head of them all is the holy Virgin
“Mary, the God-bearer, why should they not be anathematized
“by us?”
* For the text see p. cxxi f.
xl
INTRODUCTION.
II.
III.
IV.
“not say, ‘One Nature Who hath put on a body'
instead of ‘two natures'?
“If God Who hath put on a body be One, His
“Person Who hath put on the body is also One;
“and if the Person of the Word Who hath put
“on a body be One, the Nature of the Word Who
“hath put on a body must also be One. Now if
“the Nature of the Word Who hath put on the
“body be One, the Word then is not two Natures,
“but One Nature Who hath put on a body. If He
“is not One Nature Who hath put on a body,
“neither is He One Person Who hath put on a
“body; and if He is not One Person of the Word
“Who hath put on a body, neither is He God the
“Word Who hath put on a body.
“If God the Word became man in His own Person,
“He also became man in His Nature, and His
“Nature Who became man is One.
“If His own flesh, [that is] the Word, is not like
“unto all [other] created things, but it existeth in
“its own Person, then it must exist in its own
“Nature; and if in its own Nature, no other natural
“thing can be reckoned [with] His flesh, but the
“Nature of the Word which is incarnate is One.
. “If two natures of Christ exist, a Divine Nature,
“and a human nature, there should not be one
“worship for both. For if the human nature be
“accounted to be outside the Divine Nature, when
“thou worshippest the Divine Nature thou dost
“not worship the human nature, and if thou dost
“not worship it, it must be another thing, and if
VI.
“it be another thing it must be a created thing.
“If Christ be two natures then both must be compo-
THE CREED OF PHILOXENUS. xli
VII.
VIII.
IX.
“site. And if composite, then simple; and if simple,
“then incarnate; and if incarnate, then one is in-
“carnate, and the other simple. What then are they?
“If the Word, having become incarnate, be two
“Natures, the Word having become incarnate must
“also be two Persons; but if the Person of the
“incarnate Word be One, the Nature of the in-
“carnate Word must also be One, because the
“Person of the Word is not inferior to His Nature,
“for as the Nature of the Word is Godhead, even
“so also is the Person of the Word Godhead.
“If there be a Nature Who hath individual attri-
“butes, which the Person thereof hath not, or if
“there be a Person Who hath individual attributes,
“which His Nature hath not, then the attributes
“of the Nature belong to His Person, and the
“attributes of the Person belong to His Nature. If
“a Person existed Whose attributes did not belong
“to His nature, then His Nature could not exist;
“and again if a Nature existed Whose attributes
“did not belong to His Person, then His Person
“could not exist. If the attributes of the Person
“belong to the Nature, and the attributes of the
“Nature belong to the Person thereof, how canst
“thou say that Christ is two natures?
“If thou Sayest that Christ is two natures, a Divine
“Nature, and a human Nature, and One Person,
“and thou attributest to the Divine Person the
“attributes of the Divine Nature and the attributes
“Of the human nature, how canst thou attribute
“terrestrial and celestial qualities to the Divine
“Person and yet put them away from the Divine
“Nature? Is the Divine Person inferior to its Divine
f
xlii
INTRODUCTION.
XI.
XII.
“Nature? And what His Person is is not that also
“His Nature?
. “And how canst thou expect me to accept that
“which thou sayest, ‘One Person', since thou speakest
“also of two natures which run with their individual
“qualities and attributes and operations’; for if there
“be two natures how can there be One Person?
“Tell me: He must be either Divine or human,
“or the two make One Person. The Natures must
“be perfect or imperfect, and they have either
“Persons or they have not. Which nature of the
“two is without Person? the Divine or the human?
“Either one half of the Person worketh each Nature
“or they have two Persons like two Natures.
“There is not a nature without a Person, neither
“is there a Person without a nature. For if there
“are two natures, then there must also be two
“Persons and two Sons; for if the Person is One,
“then the nature is One, even as the Person is One.
“Tell me now: If thou dost attribute to God the
“Word after His Incarnation a Divine nature and
“a human nature, which one is the Person of flesh,
“and which of Godhead?
XIII. “Tell me: Dost thou say that the Word of God,
“the Son of God, was perfect before the Incarna-
“tion of nature and Person, or not?
XIV. “In the Person which hath two natures, which re-
XV.
“deemed, and which was redeemed? Which suf-
“fered and which did not suffer? Which died and
“which did not die? .
“Tell me: How canst thou say that the Word after
“His Incarnation is two natures and One Person?
“Is it a Divine Person or a human Person? Or
THE CREED OF PHILOXENUS. xliii
XVI.
XVII.
XVIII.
XIX.
“is it a Divine and human Person? If the Person
“be human how is it that the nature of the Word
“is without a Person? And if the Person be One,
“Divine and human, how is that He is not One
“nature, even as He is One Person?
“When thou confessest two natures and One Per-
“son, how can confusion be avoided? Tell me
“now: Is this One Person composed of two Natures
“or of One? If of two, then each nature con-
“stitutes one half of the Person, and if of one then
“it is either a Divine nature without a Person
“or a human Nature. If He be Divine and hu-
“man, it is One Person, and therefore Divine and
“human are One nature. If He be not One nature,
“then He is not One Person, and if He be not
“One Person the matter is answered.
“Can a nature exist which hath attributes which
“attributes do not belong to His Person? or can
“a Person exist which hath attributes that do not
“belong to His nature? Either the attributes of
“the Person belong to His Nature, or the attri-
“butes of His Nature belong to His Person.
“If the Virgin was the God-bearer then He that
“was born is God. Who then is He that was
“born of the Virgin, Jesus Christ? If Jesus Christ
“was born of the Virgin and the Virgin was the
“God-bearer, then Jesus Christ is God, and not
“a man in whom God dwelt.
“Since thou confessest that the Holy Virgin is
“the God-bearer, and that God was born of the
“Virgin, why dost thou seek to show that Jesus
“Christ is not God? For if Jesus Christ is not
“God then the Virgin is not the God-bearer, and
xliv INTRODUCTION.
“how canst thou deny and at the same time say
“that the Virgin is the God-bearer whilst thou
“sayest that He that is born of her is man and
“not God?
XX. “If she who gave birth be the God-bearer, how
“can He that was born be a man? But if He
“that was born be a man, how can she that gave
“birth be the God-bearer? If He that was born
“be another, then the mother must have served
“unto another, and this is ridiculous.”
The writings of Philoxenus against the Nestorian
creed do not, however, indicate in any way the utter
abomination with which he regarded the beliefs of many
other sects and their leaders who lived about his own
time, and although a thorough supporter of the Mono-
physite doctrine would have no difficulty in scenting
heresy, however carefully concealed, and wherever found,
there were certainly many weak-kneed brethren who
could be easily led out of the path which the zealous
Philoxenus would have them tread. For the guidance
of these and of newly made converts, he found it ne-
cessary to draw up a short statement of the principal
tenets of the most famous heretics, and by good for-
tune a copy of this most interesting document has been
preserved unto our times. As in the case of many
other tracts of Philoxenus which are extant in a single
MS. only, and which were copied a century or two
after their author's death, the text, in all places, does
not appear to be free from corruptions; but as to the
general meaning of the composition there is no doubt
whatever. The translation is as follows:—
* For the text see p. cxxxvi. º
THE CREED OF PHILOXENUS. xlv.
“Mäni", and Marcion”, and Eutyches} deny the
“Incarnation of the Word God of the holy Virgin Mary,
“and they consider the mysteries of Divine dispensation
“to be vain imaginations and idle fancies, and they
“say that the Word passed through the Virgin as through
“a tube taking nothing at all from her. Lantinós"(?) and
“Bar-daisànº say that the Word brought down a body
“from heaven, and that the Incarnation of the Word
“did not take place of Mary. Apollinaris” considered
“the Incarnation of God the Word in an ignorant manner,
“and Ennomius’ said, ‘The Word received the body
* Z. e., Manes or Movixoiog, who died probably in the last
quarter of the IIIrd century, aged about forty years. He pro-
claimed himself to be the Paraclete and the Holy Ghost.
* He was born about A. D. IOO, and preached the existence
of two Gods.
3 He was born in the second half of the IVth century.
4. It is possible that Leontius the Arian, Bishop of Antioch,
A. D. 348–357 is here referred to.
* Born at Edessa A. D. 154, died A. D. 222. He is famous
as the author of a History of Armenia, Hypommemaža Andžca,
and of a number of hymns which were thought highly of in
ancient days; the work rºałęhrº’s rºoq >nux cºva “The
Book of the Laws of Countries”, which has commonly been
attributed to him, was written by his disciple Philip. On his
works and teachings see Merx, Æardesames von Edessa, I863,
Hilgenfeld, Bardesames, der /etºſe Gnosſiker, 1864; Bar-Hebraeus,
Chron. Eccles., (ed. Abbeloos) i. Col. 47; the Edessene Chronicle,
ed. Hallier (in Harnack's Underszuchungen), p. 90; Wright,
Syriac Literature, p. 827; Duval, Histoire d’Edesse, Paris, 1892,
p. I I4; and Hahn, Bardesames gnosticus Syrorum, Żrāmzus
Aymnologºs, I819.
° Bishop of Laodicea: he was born about the middle of the
IVth century, and died A. D. 392.
7 Bishop of Cyzicus A. D. 360–364; he died about 392.
xlvi INTRODUCTION.
“only from Mary, and not the soul', but said he, di-
“vinity took the place of a soul.” -
“Now Diodorus', and Theodorus”, and Theodoretº,
“and Nestorius", and Irenaeus', and Eutherius", and
“Alexander 7, and Andrew”, and Ibas”, and Pút" (Photius?),
“and Cyr", and John", and Acacius”, and Barsaumā"
“say, ‘Christ is an ordinary man, and One Who shone
“by reason of His good works; and God loved Him,
“and delivered by Him the children of men.' And they
“say, ‘He died, and He Who dwelt in Him raised Him
“up again.' And they divide Him into two sons, and
“two natures, and two persons—one of God the Creator,
* Bishop of Tarsus about A. D. 379.
* Bishop of Mopsuestia, commonly called the “Expositor”
tº a razeta; he was born at Antioch about the middle of the
IVth century, and died about 428.
3 See above, p. xxxi.
* Patriarch of Constantinople A. D. 428–431; he died in
great misery about 440.
5 Bishop of Tyre in the first half of the Vth century; he
was a friend of Nestorius and Theodoret.
° Bishop of Tyana in the fifth century.
7 Bishop of Hierapolis in the fifth century.
* Z. e., Andrew, Bishop of Samosata; he died at the end
of the first half of the fifth century. -
9 See above, p. xxxi.
* Bishop of Tyre about A. D. 448, and the friend and
Successor of Irenaeus.
* Z. e., Cyrus, Bishop of Tyre, who flourished in the se-
cond quarter of the Vth century.
* Bishop of Antioch in the second quarter of the Vth cen-
tury, and friend of Nestorius.
*3 Probably the Bishop of Beroea A. D. 380—436 is here
referred to.
* Probably Bar-Saumā the Eutychian, who died about A. D.458.
THE CREED OF PHILOXENUS. xlvii
“and one of man, one made and the other the Maker.
“Arius' said, ‘The Son of God is a created thing', and
“Paul of Samosata” said, ‘Christ is an ordinary man,
“like one of the Prophets and [other] righteous men.’
“And that addition, which took place at Chalcedon,
“proclaimeth a fourth Person in the Trinity, and it
“bringeth in Christ after the Trinity. Now the Jews
“say, ‘This Christ Who came, and Whom the Christians
“worship, was a deceiver and a liar, and being a man
“He made Himself out to be God, that is to say, the
“true Christ; and while looking for the lying Christ,
“that is Antichrist, they will say that He is about to
“come.
“Orthodox Christians, the children of the Holy
“Church, confess One Nature of the Father, Son, and
“Holy Spirit. And they believe that one of the Persons
“of this Trinity—the second Person of the Trinity—
“Himself came down from heaven, and was incarnate
“by the Holy Spirit of the Virgin Mary, and He took
“from her a body, but the incarnation made no addition
“to His Person, for as it was a Trinity, so it remained,
“even after one of the Trinity, God the Word, had
“become incarnate. And He in very truth was born
“and was made manifest in the world, and He ate,
“and drank, and was aweary, and rested, and tasted
“sufferings in truth, and He was crucified, and was
“buried, and rose on the third day, as it is written.
“And by the Will of His Father, and by the Will of
“the Holy Spirit, He sitteth upon the everlasting throne
“at the right hand of His Father, and He will come
* He was born about A. D. 250 and died about 335.
* Patriarch of Antioch A. D. 260–270.
xlviii INTRODUCTION.
“to judge the dead and the living, to Whom, and to
“His Holy Spirit be glory, always and for ever and
“ever, Amen.”
THE WORKS OF PHILOXENUS.
The following is a list of the works of Philoxenus
preserved in London, Paris, Rome, and Oxford.
I. A literal translation of the Old and New Testa-
ments which was completed about A. D. 508°.
This great work was completed with the assist-
ance of the chorepiscopus, Polycarp", and was well
received by the Jacobite church. Moses of Aggélº,
* Compare the following from Brit. Mus. MS. Add. 7, 163,
fol. 356-cºols sorº cº-airº, cºco cº-3- ten coobverº
cºlošušuss= ~...i.ac.A rºa, ºx" tºº, aza&res ºx-se
-Se===, tº cº-oxas re-i rºas.\\az=a ºréas sº
coaisaca-Mrºs reiras-ièio cº-au-nēn cºuz= r^1,x=n
~xa-, coaxias allie stºo rºarass =ocia= .rºotrex,
tº: tes Xası ağırº .*&\ \x-ax cal--a rºacunoose ºf
t-iè, As- : **Aco-a <norº A-3 cºncºs to **a*s--
~ a Wºº- e&v=&\}\va et see Sºx rºua- cº-º's
& anal&Mºrº’s c^\x.xe rºse.<&u=3 rºw.x=n cºinca-Ar’s
&\\x= < *i-ocºs cºvaox= cºns assà èvrčo -3\A&\rº -oºh
~law ...<=irº's rºom.Anxiº cooincasArts cales Aaº
rººt-, ...coat=s=o ca: A &oco *a*-sea rºsa- tes
•onošā-verº alsº s-tesa" ºn aco S-i, cooxas.\=
.ca son ~assi" reawa ones ~s-ièa rºl ºf rºy ex-
- ...t-or-
* See Assemânî, B. O., ii, 23.
* The translator of the writings of Cyril of Alexandria into
Syriac; he wrote after the death of Philoxenus and the chor-
episcopus Polycarp, and Wright places him from about A. D.
550–570. See Wright, Syriac Literature, p. 836.
THE WORKS OF PHILOXENUS. xlix
who flourished about the middle of the VIth century
refers to Philoxenus' version of the New Testa-
ment and of the Psalms as the standard work of
the day. The British Museum MS. Add. 17, 106
(foll, 74–87)” contains portions of Isaiah (ch. xxviii.
3–17, xlii. 17–xlix. 18, and lxvi. I I–23)3, and
a manuscript of the XIth or XIIth century at Rome
contains the text of the Gospels; Dr. Wright was
inclined to think that the Beyrāt MS. described
by the Rev. Isaac Hall also contained the Gospels
in this version".
II. A Commentary on the New Testament. Frag-
ments of the Commentary on Saint Matthew are
preserved in Add. 17, 126°; Add. I4,646, fol. 2026
(IXth century)*; Add. 14,613, fol. 162a (IXth or Xth
century)7; Add. 17, 193, fol. 97a (dated A. Gr. I 185
=A. D. 874)"; Add. 12,154, fol. 64a (VIIIth or IXth
century)”; fragments of the Commentary on Saint
Luke are preserved in Add. 17, 126, fol. 3; Add.
17,267, fol. 20a(XIIIth century)”; Add. 14,727, fol. 12Oa
* See B. O., ii. 83; and Guidi, Rendicomté della R. Acca-
demia dei Lincez, May and June 1886, p. 404.
* See Wright, Cat. Syr. MSS., p. 28.
3 Edited by Ceriani, Monumenta Sacra et Profana, v. i.
pp. 1–4O; and see Wright, Syriac Literature, p. 825.
4 Wright, Syr. Lit., p. 825.
5 This MS. is dated A. Gr. 822=A. D. 5 II, and was there-
fore written before the author's death; see Wright, Cat. Syr. MSS.,
p. 526. Col. I; and B. O., ii. p. 19.
* See Wright, Caz. Syr. MSS., p. 533.
7 See Wright, Cat. Syr. MSS., p. 813. col. I.
* See Wright, Cat. Syr. MSS., p. IOOI. col. I.
9 See Wright, Caz. Syr. MSS., p. 981. Col. 2.
* See Wright, Cat. Syr. MSS., p. 884. col. 2.
g
INTRODUCTION.
III.
(XIIIth century)"; fragments of the Commentary
on Saint John are preserved in Add 14,534, fol.
16 a ff. (early VIth century)*, and in Add. 14,538,
fol. 236 (Xth century)*; and a fragment of the
Commentary on I John v. 6 is extant in Add.
17, 193, fol. 946 (dated A. Gr. I 185–A. D. 874)*).
An Order of Holy Baptism, ºx-xe cº-as-a <ra-Mº.
IV. A lesser Order of the Consecration of Water for
Baptism, to be used in the case of a child who
will certainly die, and cometh to be baptized,
~x.xes cºas-tes verº cº-, -wass rºaay
“a cºax. As . -SS=ox rºaqataaerº coax.caela
: x=ns is rººrºo &a=a_1x, Add. 14,499, fol. 25a
(Xth or XIth century)".
V. Eucharistic prayers:
(a) “When a man wisheth to draw nigh to the
“Holy Mysteries let him pray thus: To Thee,
“O Christ, the Lamb of God, I pray at this
“time in fear.” < **A =veaux zirº rºsex cº-o
rºl is - tº ºf ~As- vºla\ ...tº acn *Asº : cº-wr,
rºom'rº's cat-arº rºs.,x=n cºlºsse rººm.
(b) “Another prayer [to be said] when a man taketh
“the living Body in his hands: Thee, O living
“God, Who hast become embodied in bread,
“do I bear [in my hands]7.”
* See Wright, Cat. Syr. MSS., p. 887. Col. 1.
* See Wright, Cat. Syr. MSS., p. 526. col. 2.
3 See Wright, Cat. Syr. MSS., p. IOO5. Col. 2.
* See Wright, Cat. Syr. MSS., p. 989. Col. 1.
5 See Assemânî, B. O., ii. p. 24. Col. 2.
* See Wright, Caz. Syr. MSS., p. 229. Col. 2.
7 Both these prayers are in Add. 17, 125. fol. 78a (IXth or
Xth
century); see Wright, Caz. Syr. MSS., p. 124. Col. 2.
THE WORKS OF PHILOXENUS. li.
VI. Anaphoras. -
(a) Anaphora beginning: <\o rºls, rºcºre r<i>n
rºaia ~\ax rºuocoºn rºo rºse.<\aixòen
rºw ºn rºasso cº-ax rºls-A Add. 14,690,
fol. 133a (dated A. Gr. 1493–A. D. 1182)".
(b) Anaphora beginning: rºicocua AAR rºs, cºcºcº
AA en Assoo veðurº Aux.t= en Asya och
tºoco Add. 17,229, fol. 26 (dated A. Gr. 1529
=A. D. 1218)”; Add. 14,694, fol. 87a (XIIIth
century)3.
(c) Anaphora beginning: rºls, rºcºcº rºt-n
AA en at ~As ºnly a och AA was rºo ºx-sao
--> Add. 17,229, fol. 56a (XIIIth century)*.
VII. An exposition on the parable of the ten talents".
VIII. A treatise showing that one Person of the Holy
Trinity became incarnate and suffered for us.
The title runs:–rºx, tax rºus laeo rººt x.
* See Wright, Caz. Syr. MSS., p. 205. Col. 2. Other copies
exist in the Vatican (see Assemânî, B. O., ii. p. 24. Col. 2), and
in the Louvre (see Zotenberg, Cat. MSS. Syr., p. 48. Col. 2);
for a translation see Renaudot, Liturg. Orienz., ii. p. 3 IO.
* See Wright, Cat Syr. MSS., p. 209. Col. 2, and p. 2 IO.
Col. 2. Another copy is in the Vatican (see Assemânî, B. O.,
ii. p. 24. Col. 2). - -
3 See Wright, Caá. Syr. MSS., p. 207. Col. 2. Other copies
are preserved in the Louvre (see Zotenberg, Caſſ. MSS. Syr.,
p. 4I. Col. I, p. 42. Col. 2), and for a translation see Renaudot,
Lázuzg. Orienz., ii. p. 3 IO.
4 See Wright, Caz. MSS. Syr., p. 209. Col. I.--For fragments
of other anaphoras see Add. I4,736, fol. 33 (Wright, p. 2 IO.
col. I); Add. I4,738, fol. I6a, 17a (Wright, p. 212, Col. 2); Payne
Smith, Caſſ. Coda. MSS. Bâ/. Aod/, Oxford, 1864, col. 230; and
see Zotenberg, Cat. MSS. Syr., p. 5 I. Col. I, p. 52. Col. I.
5 See Payne Smith, Cat. Codd. MSS., Biöl, Bod/., col. 469.
lii
INTRODUCTION.
IX.
X.
Aaaa\ **s-s .-SS-eas ºecºnºaerº coascaaalae
cºedeke Aax. .. rºens wasnośco- coaºrè was zarº
As earºa Assove&cºs crºss Aaya ******s
rºaxºn.cns ºutsº Masaº anoo cosicyºs comeº.
eVon -** acp rºseo rººs' caven &v=&ºrºs
& 'cnºs tº Aaaa\ cºncos acn cºlºn\ cºx. §:AS-C
This is followed in the MS. by extracts from the
treatise of an anonymous writer against Philoxenus,
which caused the latter to write the above dis-
course: '..e3vºso cºx.cns 2:0 acrº tes scooºse?
teacºnrºe.rºsar's ach tº asnacoºncºs - ouch rºzº
& cºascº re-nas-à oð, cºnsº ~ ecº-say and
after this comes a copy of the letter to the monks
against which the anonymous writer composed his
treatise, and a collection of extracts from the works
of the Fathers which support the views of Phi-
loxenus".
Three Discourses on the Trinity and on the In-
carnation: As-a cºncº& As cº ºntº
****avenssºn
Thirteen Discourses on the Christian life and
character: — cº-axx ºcus&vºl=a \six cº-ºx."
* A copy of this most important work is preserved in the
Vatican (see B. O., ii. p. 27), and the title runs cº-arºn
Yssa arº tºx-se rºa-º, en sex sco As- “icas-
This MS. is dated 564. -
* All the above are found in Add. 12, 164, foll. Ió– 135a
(VIth century); see Wright, Caz. Syr. MSS., p. 527. Col. I.
Extracts from the Discourses of Philoxenus on the Incarnation
of our Lord are preserved in Add. I4,663, fol. 9a f. (VIth or
VIIth century); see Wright, Caſ, Syr. MSS., p. 692. Col. I.
3 See B. O., ii. p. 25. Col. I. -
* See Zotenberg, Cat. MSS. Syr., pp. 149, 150. Nineteen
MSS. in the British Museum contain these Discourses, in whole
THE WORKS OF PHILOXENUS. liii
rºaqara are coastaala ,tº cº-cºA t-tences
* -SSA=-ox
XI. A tract on various heresies (Manes, Marcion,
Eutyches, Diodorus, Theodore of Mopsuestia, Theo-
doret, Nestorius, etc.), and a profession of faith:
... tº tasy tº rºas Max eMoo caroscow ºx-waa Al-
Add. 14, 529, fol. 65% (VIIth or VIIIth century)'.
XII. Twelve Chapters against those who maintain two
natures in Christ and one Person: tºx,” so &n
tºlerº Aaaa\ .-Se=as reaacaarº cºacaerº i=on
& rºala is a cºax-a= taxa tºº t-i-o-º: Add.
14,597, fol. 91a (dated A. Gr. 880=A. D. 569)”.
XIII. Twenty Chapters against the Nestorians: soºn
Aaaa\ t-i-o-º: cales as cal's -etsas- cºlár,
& coasiayal Add. 14,597, fol. 98%.
XIV. Seven Chapters against Nestorius, Diodorus of
Tarsus, Theodore of Mopsuestia, and those who
hold the doctrine of two natures, and accepting the
Henoticon and the twelve Chapters of Cyril: -oºh
co-coalie rºzavao re-cass" teacon cº-si- rºx."
an icyºals AAA ais, is cºax -\s==ox cºacaerº
& rºos's cºres aro saw as is “so aco Add.
14,529, fol. 666 (VIIth or VIII century)*.
XV. Five Chapters against the Nestorians: ~ss-rº ºx.”
or in part; a list of them is given and their contents are tabu-
lated on pp. xciv, xcv. An Arabic translation of the Discourses
was made by one Moses, which seems to be extant in one MS.
only: see Zotenberg, Caſ. MSS. Syr., p. 194. Col. 2, p. 195. Col. I.
* See Wright, Cat. Syr. MSS., p. 920. See also Zoten-
berg, Cat. MSS. Syr., p. 75. Col. I.
* See Wright, Cat. Syr. MSS., p. 649. Col. I. An extract
from this work is preserved in Add. 17,2O I, fol. I4a (VIth or
VIIth century); see Wright, Cat. Syr. MSS., p. 690. Col. 2.
3 See Wright, Cat. Syr. MSS., p. 920. Col. I.
liv
INTRODUCTION.
r^d\x -SS==ox rºecurioaerº coaxias "a ~x.xas
*** \al arº- ºr-->{a\ºo, i-º-o-ox en eissèus
: cºa Vico ,enoëvrºs rºtºcºens cºncutawa-n
:aissan ca" as ºx.” “An coal-`Azam ex alco
f &&\aax &\cºs rºusso. conso as as rºses ocn - rº
Add. 14,604, foll. 67a-68a, and foll. I I I 6–1 I 3 a.
(VIIth century)".
. A Discourse against the Nestorians and Eutych-
ians: A=acAo a stayed A=a&An ºl\-a-,
&rºvaaaa Varº.
A Disputation with a Nestorian scribe concern-
ing Jesus Christ: ~$aco ºn as x-s ºx is
*:: *za al-‘iayala
Ten chapters against those who divide our Lord
after His indivisible union: rºicos- ºx.” – a 3.
es!e-on el-rº Aaaa\ , rºsaarº i=\ ei-area
** ***SAA&en cº rºa-as, iès tº ~£º ca"
Add. fol. 14,597, fol. IO56 (dated A. Gr. 880–
A. D. 569)”. -
Seven chapters against those who say that what
is bad in the doctrine of heretics should be cursed,
but not the heretics themselves and their whole
doctrine: t-i-º-orº cº-sº-rº cºissº ºx.”
rºw a rºw-on t-i-orº tºlerº Aaaa\ coaxias) e.V
- cucº aWo Xavssºn rºa an Vicos *Aq. e”
XIX.
* See Wright, Cat. Syr. MSS., p. 724. col. 2.
* See B. O., ii. p. 45. Col. 2. Portions of this treatise are
also found in Add. I4,628, foll. 9–2O (VIth or VIIth century);
see Wright, Cat. Syr. MSS., p. 533, col. I, where it is described
as a dialogue between the Church and a Nestorian.
3 See B. O., ii. p. 45. col. 2. No. 16.
4 See Wright, Cat. Syr. MSS., p. 648.
THE WORKS OF PHILOXENUS. lv
XXI.
XXII.
3. cºco, -acaleMa- cºaa as Add. I4,6O4,
fol. I 13a (VIIth century)".
. Three additional Chapters against heresies: ºx.”
reer to erº cºaca arº si-a). tº ºn-a-oo: ~2, sh:-n
& rºws as- t={r-ºn co-ºoºo- Aaaa\ seasºn
Add. 14,529, fol. 60a (VIIth or VIIIth century)*.
On the Union of the two Natures; Add. 14,670,
fol. 22a (VIth or VIIth century)3.
A confession of Faith: 4-ax ºncºsa.cn =a&
*** *** ****A*= tºss tºn-on-o : tº AMºof, tº
.cº.z.x anx rºotso rºte: G cº-cºs .rºover,
tº \o . .xas resto ~\\s cº-air co- *Ms och
& tºo resle *=s. Add. 17,201, fol. 6a (VIth
or VIIth century)*.
A confession of Faith: cºca Acº º-sex tº-orºo
cover, cacps ,<=ocºco cº-ex”, cocºverºx .<+...+x.
** -o assº cº ococa , s-à- ca" occo ..., encºustº
Add. I 7,216, foll, 32,33 (XIIIth century)*.
The Faith of Philoxenus: , tens cºnca y >n-sco
cºas-yo . caerosco As A=ac A : *ra are Add.
14,621, fol. 1726 (dated A. Gr. I I I 3 = A. D.8O2)".
A Confession of Faith, in ten sections, directed
against the Council of Chalcedon: cºncusasco
** on axº~, reach ... rºss- en &=78 erºs
XXIII.
XXIV.
XXV.
* See Wright, Caz. Syr. MSS., p. 726. Col. I.
* See Wright, Caz. Syr. MSS., p. 920. Col. 2.
3 See Wright, Caſſ. Syr. MSS., p. 69 I. Col. I.
4 See Wright, Caſſ. Syr. MSS., p. 690. Col. I.
5 See Wright, Cat. Syr. MSS., p. 533. Col. 2.
* See Wright, Caz. Syr. MSS., p. 759. Col. 2. Compare the
axacaac Wae º ºx-sex rºcesasco described by Payne
mith, Ca/. Codd. Al/SS., Col. 463.
lvi INTRODUCTION.
& rºad trilax coexcnico Add. 14,529, fol. 68a.
(VIIth or VIIIth century)'.
XXVI. A Confession of Faith, beginning tº Aë.
tº escº cºcºre ss, rescºre cºaxa”.
XXVII. A Definition of Faith: ee-acassé. As & Air
coaca Aailae stºo A- cºal sascosº.
XXVIII. A Discourse on Faith: cºcººn.cns rºsaen
*= <-is: “area - assax *-area & As-
**ano-as &\sº A=a&A ºne&re ºn tº tº:
rºx. $3x - cases: cºcººn-z cºaxiac, s-axes
** rex A is cºacºs rºcºres cºa cºcºrº exams
XXIX. A Reply to be made by anyone, when
questioned as to his belief: exº~as ºve, sae,
& ºurº eascº eas sees - are Aºw-ax ºn
Add. 14,529, fol. 696 °.
XXX. A Declaration of the One Nature in Christ
: cots ex cºaxs AA=, s-ºcean cº-tz ecºn
** cºacaerº are sea-s ºx-as
XXXI. On the Annunciation of the Blessed Virgin:
x -i-, e&rAre às) is catsaso A-s cº-orº
Add. 14,727, fol. 26a (XIIIth century)7.
XXXII. A Discourse addressed to one who asked
him, whether the Holy Ghost departs from
* See Wright, Caz. MSS. Syr., p. 920. col. I. For anothe
Confession of Faith see B. O., ii. p. 33. Col. 2.
* See Zotenberg, Cat. MSS. Syr., p. 75. Col I.
3 See Zotenberg, Caſſ. MSS. Syr., p. I 17. Col. 2.
4 See Assemânî, B. O., ii. p. 45. Col. 2.
5 See Wright, Caſſ. MSS. Syr., p. 920. Col. 2. For extra
from a tract upon Faith by Philoxenus, see Add. I7,2O6, fo
30 à (Wright, Caſſ. Syr. MSS., p. 859. Col. 2).
* See Zotenberg, Caſſ. MSS. Syr., p. 75. Col. I.
7 See Wright, Cat. Syr. MSS., p. 887. Col. I.













THE WORKS OF PHILOXENUS. lvii
XXXIII.
XXXIV.
XXXV.
XXXVI.
XXXVII.
XXXVIII.
a man when he sins, or returns to him when
he repents: rºi =&\A was x <=nº&n =q&
*** - res - are cºrºza As- rºaroarº tº
are revºs re-a < *rē en rºzwaas rºot
& sów cº-n , nanºs rºse Add. 17, 193, fol. I 8a.
(dated A. Gr. 1185 – A. D. 874)".
A paraenetic discourse: ,ten sex cºncu Atº
rºl coarº Add. 17,2O6, fol. 54a (XIth or XIIth
century)*.
A Funeral Sermon: * *s-s resorº As-A Add.
14,520, fol. 1236 (VIIIth or IXth century)*.
A Prayer to be used when a man riseth
from his couch: en rare arºss ºn ºna"
& coèvsax & Add. 14,499, fol. 43a (Xth or XIth
century)*.
A penitential Prayer: ... rex ex &c. &nx **ays
car as As- ºx-ote ca" ~As-on : ~ *- AA=,
Add. 14,621, fol. 1606 (dated A. Gr. I I I 3 =
A.D. 802)5.
A Prayer to be said whenever a man pleaseth:
** ***** **as cºaco ad, en rºa's
º rºsa ,èenrº AA coz as As- Add. 17,262,
fol. 716 (XIIth century)".
A Prayer: coaxaca Ale, ºx-sex cºncºe be-
ginning rºtºna rei-ix rºcºcº veðurºs “A
Add. 14,583, fol. 178a (XIth century)7.
* See Wright, Cat. Syr. MSS., p. 993. col.
* See Wright, Cat. Syr. MSS., p. 860. Col.
3 See Wright, Cat. Syr. MSS., p. 364. col.
4 See Wright, Cat. Syr. MSS., p. 229. col. 2.
5 See Wright, Cat. Syr. MSS., p. 758. Col. I.
* See Wright, Cat. Syr. MSS., p. 868. col. 2.
7 See Wright, Cat. Syr. MSS., p. Ioz8. Col. I.
h
lviii INTRODUCTION.
XXXIX. A Prayer of Supplication".
XL. Prayers for the seven canonical Hours **ays
rºsis- rºs-axx *.
XLI. Morning Prayer: <ees rºaWe'.
XLII. Terce: esr. *A*s cºa's Add. 14,723, fol.
7864, and Add. 17,221, fol. 52% 5.
XLIII. Compline: * ~ *ēiaco - as-x **ays.
XLIV. Letter to the Monks of Sénón, concerning
the Incarnation and Faith, etc., written during
his second exile at Philippopolis: rºi S.rº
*a* .-Se==nx rºenca are coacaela 3-ax
cºncur i=&u=0 A- ... a 1-ox cº.i.a rºš as
es"A~in - aion A=a&Ao rºasa-coo rºtasses
ta-ao ; ºne-ºs, ièus en rais-acoo rºsa
ºn Arº" rº-ox& 2 × st-àrº rººt=n co-
.rºaco cºis ſº es cº-ºva rex.rº tak rºo
& rºw.x=n coa Aalaass e^*ēs rºtaroarº en
Add. 14,597, fol.35%(dated A.Gr,880=A.D.569)”.
XLV. Two Letters to the Monks of Teleda”: rºis-re
***** *.*.x &lays tº
* See Zotenberg, Caz, MSS. Syr., p. 125. Col. I.
* See Zotenberg, Cat. MSS. Syr., p. 69. Col. 2. Compare
also ºn-ºx rººs z.x rººts-> x irº ~Asºs rºla's See
Zotenberg, Cat. MSS. Syr., p. 123. col. 2; and rºax.3,
~\\a resear’s rºsar reiss-s ***\s &\aaorº in Zoten-
berg, Caſſ. MSS. Syr., p. 6. Col. 2.
3 See Zotenberg, Cat. MSS. Syr., p. 124 col. 2.
4 See Wright, Caz. Syr. MSS., p. 144. Col. 2.
5 See Wright, Cat. Syr. MSS., p. 145. Col. 2; and Zoten-
berg, Caſſ. MSS. Syr., p. 124. Col. 2.
* See Payne Smith, Caz. Codd. MSS. Biöl, Bodl., col. 65.
7 See Wright, Cat. Syr. A/S.S., p. 649. Col. I; and Assemânî,
A. O., ii. p. 38. -
* See B. O., ii. p. 37. col. 2. An extract of one of these
THE WORKS OF PHILOXENUS. lix
XLVI.
XLVII.
XLVIII.
Letter to Patricius, the Edessene monk, on
purity of the soul and how it may be ac-
quired, etc.: cess, A=acAn ºrºza re-ix.
ta-rºta .rºx als calls cºaxas As-a <x als
rºads cº-sax rºa – “a rºa&n en = a
rºtas -x axy — tºo rºs, Aaaa\a re-ta\
& cºax-ax ,<nºuanae - acola icensº. Add.
12,167, fol. 1444 (dated A. Gr. 1187 – A. D.
876)". Other copies of this letter are extant
in Add. 14,649, fol. 18Oa”; Add. 14,621, fol.
39aº; Add. 14,623, fol. 706 “; Add. I4,580,
fol. 8965; Add. 17, 185, fol. 33a*.
Letter to the Monks of Amid on zeal:7
*Are A-3 cº-i-, -are r^{-x &la A cºni Sre
Letter to Abraham and Orestes, Priests of
Edessa, concerning Stephen bar Sudh-ailé:
letters is extant in Add. I4,663, fol. IO &; see Wright, Cat.
Syr. MSS.,
p. 692. col. 1, and the whole letter has been edited
by Guidi, La Lettera di Filosseno až Monacº de Tell ‘Addó,
R. Accademia dei Lincei, I884–85, Rome, I886.
* See Wright, Cat. Syr. MSS., p. 769, col. 2. In B. O., ii.
p. 46. Col.
I. the heading runs: rºa-tycºe &\a" rººts ºf
As rºcniarº & rºcºcº raisaa & ency.
* See Wright, Caz. Syr. MSS., p. 533. Col. I.
3 See Wright, Cat. Syr. MSS., fol. 39 a.
4 See Wright, Cat. Syr. MSS., p. 765. Col. 2.
5 See Wright, Cat. Syr. MSS., p. 768. Col. I.
* See Wright, Caz. Syr. MSS., p. 838. Col. 2.
7 See B. O., ii. p. 37. Col. I; Cat. Biöl. Vat., iii. p. 176.
No. 25; and Zotenberg, Caz. MSS. Syr., p. 26. Col. I. An extract
from this letter is found in Add. 17, 193, fol. 696; see Wright,
Cat. Syr. MSS., p. 997. Col. I.
lx
INTRODUCTION.
rºx * x = <\ºoirºo acovarº Ala A rººtsº
'A-nos = <-evºo AA=, coicrºs.
XLIX. Letter to Abū Nafir of al-Hira on Nestorius,
Theodore of Mopsuestia, Eutyches, and others:
rºaraca arº rºacoarº st-a -3\ax coars:canoso
****** ~\\\,{\ºo taea aar-A -\e-a-ºx
ensa &u=x Add. 14,529, fol. 61a (VIIth or
VIIIth century)*.
L. Letter to the Emperor Zeno on the In-
-carnation-of-God the Word: Aq's cºnts tº
on&a=a-x-Sè- A \;= real--, - a---
** **) = r^n\cºs on&aazai=&\sno.
LI. Letter to John II. Of Alexandria: cºns ºve, lae
-SQ ==ox rºaro arº cºacuaco erº st-ox Add.
14,670, fol. 2 Ia (VIth or VIIth century)*.
LII. Two Letters to the Monks of Béth Gógal:
*As as &u=x r^{-x &c.", cºis rº tºº.
LIII. Letter to a monk who had recently become
converted: 4-s ** ** ****\x-rºw cºni Sre
& re-as- en ºrº &\rºwn z are Add.
14,649, fol. 2006 (IXth century)".
LIV. Letter to a disciple, on the forsaking of the world
* See B. O., ii. p. 30. Col. 2; and Frothingham, Stephen Öar
Sudad/z.
* See Wright, Cat. Syr. MSS., p. 920. col. I; extracts from
this letter are preserved in Add. I7, 193, fol. 83 a, and Add.
17, 134, fol. 46 (See Wright, Cat. Syr. MSS., pp. 338, 998). This
letter has been published by Martin, Grammatica Chrestomathia,
p. 7 I.
3 See B. O., ii. p. 34. Col. 2.
4 See Wright, Cat. Syr. MSS., p. 691. col. I.
5 See B. O., ii. p. 35. Col. 2.
* See B. O., ii. p. 46, I.; Wright, Cat. Syr. MSS., p. 533.
col. 2; p. 74I. Col. I; p. 787. Col. 2. -
THE WORKS OF PHILOXENUS. lxi
and on the monastic life: co-coacAlias r^* \º
rºun a-, As- ..cnań, -a Mè. t=7 *A =&\ as
As a rºlz. As-o cºas-Maa As-a re-al- eos
& rºula =x rºsóław, Add. I4,728, fol. 76ó',
and Add. 14,729, fol. I 3 Ia".
LV. Letter to the Christians at Arzón”.
LVI. Letter to a convert from Judaism: rºi Sº
x=m\}}\cºs x < *ay hisèw-cºs cºncu.&t=ns
rºot-ass cº-nos A cºrºa rºa-noon. Go
Add. 14,726, fol. Ioa (Xth century)*.
LVII. Letter to Maron the lector, of Anazarba:
*a** -\a==ns coastaa\,e ºz. was rººts-re
=&\ as cº-it-irº tºns : rºot—a - at so
& rººts tº Add. 14,726, fol. 196 (Xth century)*.
LVIII. Letter to one of his disciples: hals rººts tº
cals cº-, -aº - are Add. 12,167, fol. 1796
(dated A. Gr. 1187 = A. D. 876)", and Add.
18,817, fol. 147a (XIIth century)7.
LIX. Letter to the Recluses: ºncºsévi-ox cºnts ºf
...tº ºx-way cº-a-row cºas, cºre ºaks
rº. A co-acº Add. 14,577, fol. IOI & (DXth
century)*.
LX. Letter on the duties of the ascetic life: As-
* See Wright, Cat. Syr. MSS., p. 876. Col. I.
* See Wright, Caz. Syr. MSS., p. 874. col. 2.
3 See AE. O., ii. p. 46. I.
4 See Wright, Caz. Syr. MSS., p. 828. Col.
5 See Wright, Caz. Syr. MSS., p. 829 col.
* See Wright, Cat. Syr. MSS., p. 771, col.
7 See Wright, Cat. Syr. MSS., p. 806. Col.
* See Wright, Cat. Syr. MSS., p. 787. col. I. For extracts
See Add. I4,601, fol. 6a, Add. I4, 613, fol. I4O6 (Wright, Cat.
Syr. MSS., pp. 789, 812).
.
lxii
INTRODUCTION."
rº-all- tº cº-arºv-x coèua asn's cº-tox.
Add. 17,262, fol. 42a (XIIth century)".
LXI. Letter to a lawyer who had become a monk:
***A =&\ss rººts sº coal.co.Ala réx-sex
rºar. AºAcaron rºad wore ens *=aV
rºasica-a=o rºw-tae rºot-as rei=a+\ , az.
& rºyo ea ex canºrº.rººt-as-Add. 12,167,
ol. 278a (dated A. Gr. 1187 = A. D. 876)*.
LXII. Letter against Habib; twº cºaca arº isos
-aa-e Aaaa\a cº-º-º. - – -–
LXIII. Letter to Simon, the Archimandrite of Teleda
—a fragment: cºconiae AA-, -ēvax cºis rº
& “as Vºx cº-ºx.i —esa-A : rööhss. Add.
14,533, fol. 486 (VIIIth or IXth century)*.
LXIV. Letter to the Orthodox monks in the East:
*A coal- ca" cº-as-a rºëlierº rºis-re tºo
& cºncut-a-on cºaiza coals- Add. 14,533
fol. 50a 4. -
LXV. Tract on Chastity—a fragmentº.
LXVI. The Book of Sentences—an extract from the
fifth Chapter: <xas-i en rºus-ºn rºa&A ºn
& rºxsºns: Add. I 7, 191, fol. 646 (DXth or Xth
century)*, and Add. I 7,214, fol. 88a (VIIth
century)7.
LXVII. On the tranquillity of the convent life:
rºlz. Acy-, *, r*&u= <re ha\a rºl-asa
* See Wright, Cat. Syr. MSS., p. 868. col. 1.
* See Wright, Cat. Syr. MSS., p. 773. col. 2.
* See B. O., ii. p. 45. Col. 2. No. 18.
4 See Wright, Caz. Syr. MSS., p. 969. Col. I.
* See B. O., ii. p. 46. Col. I. No. 22.
* See Wright, Cat. Syr. MSS., p. IoI4. col. 2.
7 See Wright, Cat. Syr. MSS., p. 917. col. 2.
THE WORKS OF PHILOXENUS. lxiii
LXVIII.
LXIX.
LXX.
LXXI.
LXXII.
LXXIII.
cº-nas-a cºaca AMºno rºwsnzèves Add.
17, 181, fol. 246 (VIth century)"; Add. 17, 173,
fol. 80a (VIIth century)*; Add. 14,604, fol. 95%
(VIIth century); Add. 14,617, fol. 49% (VIth or
VIIth century)*; and Add. 14,726, fol. 1 16
(Xth century)*.
Rules for the Monastic Life: cºhot.ss cºi=ox
:-SS.----ox Gala erº coaxia AA, a si-'s Add.
17,262, fol. 72a (XIIth century)*.
On the Fear of God—an extract: Asa As-s
cºcºrº Add. 14,577, fol. 130a (IXth century)7.
On Humility—an extract: rºa aas - A -x
Add. 14,582, fol. 179a”.
On Repentance—an extract: rºaa. 3, \s-s
Add. 14,582, fol. 1796°. -
On Prayer: **ays A s- Add. 14,582, foll,
181a, 182a 9; Add. 18,817, fol. 716°.
On Prayer: Add. 12,167, foll. 1826, 183a*.
* See Wright, Cat. Syr. MSS., p. 665. col.
* See Wright, Cat. Syr. MSS., p. 726. Col.
3 See Wright, Caz. Syr. MSS., p. 725. Col.
4 See Wright, Cat. Syr. MSS., p. 74I. Col.
See Wright, Caz. Syr. MSS., p. 829. Col.
I|
etºtoe*
See Wright, Caſſ. Syr. MSS., p. 788. Col. 2.
5
* See Wright, Caz. Syr. MSS., p. 868. Col. 2.
7
8
See Wright, Cat. Syr. MSS., p. 694. Col. 2; Add. 18,817,
ol. 70a (Wright, Caz. Syr. A/S.S., p. 804. Col. 2); Add. I4,522,
ol. 37a (Wright, Cat. Syr. MSS., p. 83 I. Col. 2); Add. I4,614,
ol. 69a (Wright, Caz. Syr, AZSS., p. 832. Col. 2); Add. I7, 18O,
oll. 20a, 21a (Wright, Cat. Syr. MSS., p. 852. Col. 2); Add.
4,728, fol.
185 a (Wright, Cat. Syr. MSS., p. 884. Col. I).
9 See Wright, Caz. Syr. MSS., p. 694. Col. 2.
* See Wright, Caſſ. Syr. MSS., p. 804. Col. 2; and p. 852. Col. 2.
* See Wright, Cat. Syr. MSS., pp. 771, 772.

lxiv
INTRODUCTION.
LXXIV.
LXXV.
LXXVI.
LXXVII.
LXXVIII.
LXXIX.
LXXX.
On Prayer—two extracts Add. 14,61 I, fol. 16';
Add. I4,522, fol. 39aº; Add. 14,614, fol. 706°;
Add. 14,728, fol. 187a and 64.
Against passions in the soul: ºss Aana"
- acorºux axi cº-ºxo cºx as Add. 17, 153,
fol. 1276 (VIIth century) 5.
On the tonsure: rºi eaco As- Add. 14,613,
fol. 1416°; and Add. 17, 193, fol. 8367.
On Virginity: “M8&v= A-s- Add. 17,215,
fol. 43a*.
On the Quotations in the Epistles of Saint
Paul: coaMae, tenres tº coaxco Aze cºx-sex
* tas-sà- *As rºa eno rºta cºass, tº
Add. 17, 193, fol. 36°.
On the man who wilfully transgresseth the
prohibition of the priests: i = -s acº As-
& cºca as cºlla As- calaes- 10.
A hymn on the Nativity: ºva ex ºval-sºo
~t-ºx cos\, ".
Extracts from the writings of Philoxenus are also
Add. 17, 173, fol. 80a; Add. 14,522, fol. 386;
found in
* See Wright, Caz. Syr. MSS., p
* See Wright, Caz. Syr. A/S.S., p
3 See Wright, Caz. Syr. MSS., p
4 See Wright, Caſſ. Syr. MSS., p
5 See Wright, Caz. Syr. MSS., p. 728. Col.
* See Wright, Caz. Syr. MSS., p
7 See Wright, Caz. Syr. MSS., p
* See Wright, Caz. Syr. MSS., p
9 See Wright, Caz. Syr. MSS., p
. 824. Col.
. 83 I. Col.
. 833. Col.
. 884. Col.
. 812. Col.
. 999. Col.
. 840. Col.
. 990. Col.
* See A. O., ii. p. 46. Col. I. No. 23.
* See Wright, Caz. Syr. MSS., pp. 727, 831, 832, 852, 855
856, and IOO7.
THE WORKS OF PHILOXENUS. lxv
Add. 14,614, fol. 70a; Add. 17, 18O, fol. 2 Ia; Add. 17, 178,
foll, 72a, 90a; and Add. 14,538, fol. 80a .
TRANSLATIONS.
(a) Arabic. I. The Discourses on Christian Life and
Character”.
II. Daily Prayers: Aºnº coaxaaaa\\ze ërës
»ala".
(b) Ethiopic.I. A Hymn, beginning Aſh, ſhahin ##"lii.hº
glºſ"ſh.º Brit. Mus. MS. Orient. No. 539,
fol. 2 1844. \ -
II. A Hymn, beginning, Āſī,"ſldah : ***H.hº :
9°ilá i Årſlin ºilſ. Brit. Mus. MS. Orient.
No. 594, fol. 193aº, -
III. Prayers in seven sections: ºne-i- "7ſ.
4.áñh.**in Add. 19,658, fol. 41a*.
IV. A Prayer which Christians may pray for
the saving of their souls: il-ſlºh-i- "M. :
& faſh?_{i'i i ſãº. 3 ##". #ſºriº 3 º';* :
* See AE. O., ii. p. 46. Col. I. No. 24. This hymn is also
ttributed to John bar-Aphthon— tºa-ºx et-arºs &\scº rescº
: coastaaalaes evorºs & tºo &ere rºle &eº is
* Seven of these, translated by one Moses, are preserved
n a manuscript in the Bibliothèque Nationale; see Zotenberg,
ań. MSS. Sy?, pp. 194, 195.
3 See Zotenberg, Caſſ. Al/SS. Syr., pp. 125. Col. I, I26. Col. 2.
n Arabic version of the prayers of the seven canonical hours
preserved in the Vatican (B. O., ii. p. 24. Col. 2), and in the
odleian we have gº-k) 23:…sº jº, Jºos, 3M-2 (Payne
mith, Cat. Codd. MSS. Biö/. Aod/., Col. 479).
4 See Wright, Caſſ. Eºopic /ſ/SS., p. 78. Col. 2.
5 See Wright, Cat. Ethiopic MSS., p. Io9. Col. I.
* See Wright, Caz. Ez/iopic MSS., p. 1 Ioa.
S
i








lxvi. INTRODUCTION.
ap ºf #6:ſhºp. ; Brit. Mus. MS. Orient. No.
578, fol. 22.3a*.
V. The first part of a Series of questions and
answers on the History of the Egyptian Monks
(ºgy-ຠhºà p.º.º. 3 ##9"--haſ”:F-i- ii.ºtſ'
an- ; ºffian- ; anºhi’i “l-ſixty-g"; ) attributed to
Philoxenus Džaht: ; Pº-fi : & Ahilºſſ ſiſ:ºº
## h : &#f Hapºſh") . Brit. Mus. MSS. Orient.
Nos. 759, fol. 81a, 760, fol. 4a, 761, fol. 3a*.
VI. Commentary on the Gospels".
THE MANUSCRIPTS OF THE DISCOURSES OF
PHILOXENUS.
The text of the Discourses of Philoxenus on Christian
Life and Character as contained in Volume I is edited
from eight MSS. preserved in the British Museum; they
are indicated by the letters A, B, C, D, E, F, G, H.
respectively. The MS. A, numbered Add. 14,598 (see
Wright, Caſſ, Syr. MSS., 731. col. I f) contains the
whole thirteen Discourses of Philoxenus. It is made
up of parts of two manuscripts. The first part consists
of 152 vellum leaves measuring 9's-36', in., and the
---->
second of 196 leaves; the first part is written in a good
* See Wright, Caz. Fthiopic MSS., p. 122. Col. I; see also
the index to Zotenberg, Cat. MSS. Æthiopiens, s. v. Pºlorene.
* See Wright, Caſſ. EZ/20/ic MSS., pp. 177, 178.
3 This is quoted in Orient. No. 736, foll. 366, 41 Ó, and 54 a
(see Wright, Caz. Fºzopic /l/SS., p. 202. Col. I; and see Dill-
mann, Caſſ. Codd. MSS. Orienzá. guz 272 Museo Britannico assez-
va/a/2/r, London, 1847 p. I I. Col. 2).
THE MANUSCRIPTS OF THE DISCOURSES OF PHILOxENUS. lxvii
hand of the VIIth century, and the second in a clear,
bold hand of the IXth century. In each part there are
two columns to a page, but in the former there are 31
lines in the column, and in the latter 36. The leaves
of the first part were numbered with roughly written
Coptic letters some centuries after they were written;
in many places throughout the MS. the leather is be-
coming gelatinized. The headings and colophons of the
discourses are written in red. From many of the leaves
the ink on one side is rubbed off, and nothing but the
scratch of the pen remains to shew where the writing
has been. Quotations are indicated by marks on the
margin which serve the purpose of inverted commas
in modern books, and the source, or author, or subject
of the quotation is often noted on the side of the
column wherein it occurs; e. g., - alsorº (fol. 56)
ress Az. (fol. 18%), -z Arº (fol. 216), - alt=s-axe (fol. 22a),
ress area (fol. 35a), 3-0 (fol. 356), coaslaa (fol. 35%),
*-os (fol. 4.1%), reisº (fol. 43a), -aa- (fol. 436),
acas-so sans-a co-ºrº rºaei (fol. 44a), coa'ae (fol. 506),
*-os is - asalz (fol. 556), rºams (fol. 40a), cºloss
(fol. 886), cºat.com (fol. 906), resogie eiè (fol. 326).
In several places (e. g., foll. IO36, IO66, IO76, I IOó,
I 186) throughout the MS. the word AAAurorº is written.
On fol. 13a is written:
.assrº i= one enaco rºsa cºlº
.**a*.*, as “ss- ºne"rºo rºzè, “Aa
and on fol. 19d we find the words an aucus rººt=n, and
on fol. IO5a veil- ** In many places portions of
sentences and remarks by readers are written, e. g.,
cºuiss= <sºu reass= x, cooëstº wa (fol. 516); As-
**as as a cºas-wº cºcyaza (fol. 67a); cº-ox
•opołas- vetº rºzai= AAA recºrº (fol. 77%); cºcoqux \\ºn
lxviii INTRODUCTION.
xia-a <\ ºs- ºaazºo (fol. 79a); cºxsº rºya, §3.
cº-Am cºazºo cºws & As cºxes ºrºo cºvarasa
(fol. 816); co-\s ** are $ss rºsiº eas ºes are
(fol.96a); cºcºa-a= &ºo ºleºne cºcº, cº eneroso
(fol. 966). On fol. 2.27% there is a small design in out-
line, and on fol. 32 Ia, a drawing of a man in black
and red. In the first portion of the MS. the running
title of the Discourses is rºss as cºncºs cº-o:
cocºa-Ase, and in the second either this or cºasel-
(coax-coºlae sº-, or) ºase sºn rºsexes (fol. 205a).
On fol. 23.9% is a note by David of Marash, who in-
forms us that he has read the book, and who prays
that Christ may forgive the sins of anyone who shall
pray for him eas ºys sects [rºscº] rºse &sia
~~~~ *- *Asºs aca cºussº &s-ºns cºat ºn
*tºº sočºys saaz, and on fol. 250a is added cºnse:
cºee reas AAA cºosa, “May God shew compassion
on every one who readeth''.
On fol. 183a, written between the end of the Xth
Discourse of Philoxenus and the beginning of the XIth,
is the ºs or “Revelation” of Gregory Thauma-
turgus," which reads:—
cºlºs scro-rº cºre was . coasississ *s-
*** cºsmo calººse cºasa cºassa rºse
.**** *sa ºwess, rºsex cº-rº cº-ow rºsal.
crèmasaxo <<\s .recºre eºs cºcºcº isso tº was
~~~~as .sºss's cºnes cºss tº cºnscºe’s
rºstz, cº-, .tºsis ecºles escasio tºo "as
rºa ºn rºº achs cº-wºº, º rººts, ocha
acox rºaso cºe cºassº ºx odox cº-sºvº
rºsaw asso : **** acº eas cº-ºo ºna ºn tº
* Born at Neocaesarea about A. D. 2 Io.

THE MANUSCRIPTS OF THE DISCOURSES OF PHILOxENUS. lxix
Q\l Cº. ~\S3-, rººts asso ..cnobu.rº ºn"rº ens rºxswa
coasures cº-ax was real, rºtax rea's rºa-Aes
~3.8-m ones r&az.xes &a=aca, a rºx.as rºss rºl-
ach rei= <nºrea AA=a \a As-A ad, cº-rº cºre
rºa&res=o rºsecure re-alz’s c^a \,\}. As was
Araco ºu" rºtatºen cºa resºn *As ºnceal-a=o
&\-rºsses tºo cºncºuvève was x=n ore cºi=x >s-n
tai&v=o rºocn ,cocº a-we tº-ox enarº ca,\s- enoothèrº
~~~A rei= eased en rºom tacas, rºo ...aroo ºrº
*A rºasăușă, ,op Aura-are ~Are rºot *-* -\a
& Ga.º.º. cºuras ºx-a <\o cºals, ºr=.
“There is] one God, the Father of the Living Word,
“and of the Wisdom which subsisteth, and of His Power
“and of His Image, Perfect One, the begetter of a Per-
“fect One, and Father of the only-begotten Son, And
“[there is] One Lord, One Who [sprang] from One,
“God of God, the Image and Form of Godhead; the
“Living Word, the Wisdom which is the sustainer of
“all, and the Power and Creator of all Creation; true
“Son of the true One, Invisible of Invisible, Incor-
“ruptible of Incorruptible, Immortal of Immortal, and
“Eternal of Eternal. And [there is] one Holy Spirit,
“Who is of God, and Who is revealed, that is, to man-
“kind, through the Son, perfect Image of the Son, per-
“fect Life which is the Cause of life, the holy One,
“the Giver of holiness, through Whom is made known
“God the Father, Who is over all and in all; and
“God the Son, Who is through all. A perfect Trinity
“undivided and not alien in glory, or eternity, or
“royalty. There is then nothing which hath been created
“or which hath been made subject in the Trinity; and
“likewise there is nothing which hath been added newly
“thereunto, which as if not having existed formerly
lxx INTRODUCTION.
“was added afterwards. Never at any time was the
“Father without the Son, nor the Son without the Spirit,
“but the Trinity existeth everlastingly unchangeable and
“unalterable”.
The Discourses of Philoxenus end on fol. 273a, col. 1."
The MS. B., numbered Add. 14,595 (see Wright,
Caá. Syr. MSS., p. 530, col. 1) contains the last six
of the Discourses. It consists of 184 vellum leaves
measuring IO’,236', in., and each page is divided into
two columns of from 30–37 lines. The MS. is written
in a good hand of the VIth century. The last words
of the last Discourse are written incompletely, in a late
hand, at the foot of fol. 1846.
The MS. C, numbered Add. 12, 163 (see Wright,
Cat Syr. MSS., p. 529, col. 1) contains the first nine
of the Discourses. It consists of 126 vellum leaves
measuring 9's- 6', in., and each page is divided into
two columns of from 36–38 lines. The MS. is written
in a good hand of the VIth century. The colophon
reads: tºss & cºnrºe, cºco cºaxes abº XaAz.
& coaxcoalie tº cº-cº cºncºs cºacºus-ox cº-cºxs
The MS. D, numbered Add. 17, 153 (see Wright,
Caá. Syr. MSS., p. 531, col. 1) contains the first nine
of the Discourses. It consists of 99 vellum leaves
measuring IO’,236', in., and each page is divided into
two columns of from 34–41 lines. The greater part
of the MS. is written in a good, bold hand of the VIth
century, upon the fine skin which is characteristic of
the period, but two quires (foll. I–9, and 40–49) are
written on thin, poor skin in a hand of the IXth cen-
* For the other contents of the MS. A. see Wright, Caz. Syr.
MSS., p. 732.
THE MANUSCRIPTS OF THE DISCOURSES OF PHILOxENUS. lxxi
tury. Here and there passages have been retouched,
probably by the same hand. The titles are in red, and
quotations are indicated by marks on the margin. The
running title is coaxcoalse i-ax rºoiève’s c^*=exx.
When complete the MS. probably contained the whole
thirteen Discourses.
The MS, E, numbered Add. 14,596 (see Wright,
Cač, Syr. M.S.S., p. 531, col. 2) contains the 5th, 6th,
8th, 9th, I oth, I Ith, 12th and 13th Discourses; all are
imperfect. It consists of IO3 vellum leaves measuring
Iox6', in, and each page is divided into two columns
of from 40–45 lines. The MS. was written by two
scribes, the work of the first being foll. 1–43, and
that of the second foll 44–103. The running title is
cocuro-Axe -i-an ºatévens cºi=ass; at the foot on
fol. 59% is a rectangular, interlaced design coloured red
and green. The MS. is written in a good hand of the
VIth or VIIth century, and when complete contained
the whole thirteen Discourses.
The MS. F, numbered Add. 14,625 (see Wright,
Cał. Syr. MSS., p. 532, col. 1) contains the 7th, 8th,
IOth and I Ith Discourses complete, and parts of the
2nd, 4th, 5th, 6th, 9th, I 2th and I 3th Discourses. It
consists of 144 vellum leaves measuring II*s- 9 in.,
and each page is divided into two columns of from
30—34 lines; the MS. is written in a good hand of the
Xth or XIth century. The titles of the Discourses are
enclosed in rectangular coloured borders of interlaced
work, and the first and last leaf of each quire are orna-
mented with coloured designs somewhat similar to those
found in Coptic MSS. of the Xth century. The MS. was,
no doubt, written in Egypt, and the original from which
the scribe copied must have been a very good MS.
lxxii INTRODUCTION.
The MS. G, numbered Add. 14,601 (see Wright,
Cat. Syr. MSS., p. 790, col. 2), contains the 12th Dis-
course (fol. IO56), and is written in a good hand of the
IXth century. It consists of 182 vellum leaves measuring
12°, 9', in., and each page is divided into two columns
of from 38–50 lines. -
The MS. H, numbered Add. 14,621 (see Wright,
Caé, Syr. M.S.S., p. 756, col. 2), contains the 9th and
11th Discourses, both of which are, however, imperfect
at -the-beginning. It consists of 172 vellum leaves
measuring I I-7', in., and each page is divided into
two columns of from 32–38 lines; the name of the
scribe was George, and he finished his work A. Gr. I I I 3
= A. D. 802 (see fol. 1716).
A copy of the 8th Discourse is found in Add. 14,611
(see Wright, Caá. Syr. M.S.S., p. 826, col. 1), which we
may attribute to the Xth century, and an imperfect
VIIIth century copy of the 13th Discourse exists in
Add. 12, 17O (see Wright, Caá. Syr. M.S.S., p. 747, col. 1).
An extract from the 7th Discourse is found in Add.
14,612 (VIth or VIIth century, see Wright, Caſſ. Syr.
M.S.S., p. 699, col. 1); an extract from the 8th Discourse
is found in Add. 12, 17O (VIIIth or IXth century, see
Wright, Caá. Syr. MSS., p. 747, col. 1); extracts from
the 9th Discourse are found in Add. 14,577 (IXth cen-
tury, see Wright, Caá. Syr. M.S.S., p. 785, col. 1) and in
Add. 17, 185 (Xth or XIth century, see Wright, Cat. Syr.
M.S.S., p. 838, col. I); an extract from the 11th Discourse
is found in Add. 17, 185 (see Wright, Caſſ. Syr. MSS.,
p. 838, col. I); an extract from the 12th Discourse is
found in Add. 14,582 (dated A. Gr. I 127 = A. D. 816,
see Wright, Cat. Syr. MSS., p. 694, col. 2); and extracts
from the 13th Discourse are found in Add. 17,185
THE DISCOURSES OF PHILOXENUS. lxxiii
(Xth or XIth century, see Wright, Cat. Syr. MSS.,
p. 838, col. I), Add. 14,522 (Xth century, see Wright,
Cat. Syr. MSS., p. 831, col. 2), Add. 14,614 (XIth
century, see Wright, Caſſ. Syr. M.S.S., p. 832, col. 2),
and Add. 14,728 (XIIIth century, see Wright, Cat. Syr.
A/S.S., p. 884, col. 1). -
THE DISCOURSES OF PHILOXENUS.
Of the period in the life of Philoxenus when the
Discourses were written we know nothing, but if we
may judge from the fact that all the quotations are
taken from the Pèshittà it must have been before he
published his translation of the Bible at Mabbógh in
508. And if we take into consideration the large
amount of time which even a rapid worker like Philo-
xenus would take to perform this difficult task, and
add to it the fact that complete copies of the Dis-
courses existed in the monasteries of the Natron Valley
in Egypt already in the early part of the sixth cen-
tury, wherein he is described as Bishop of Mabbógh, it
is pretty certain that they were written some years
after 485, the year in which he was ordained bishop,
and before the close of the Vth century. Without
doubt the thirteen Discourses form a whole and con-
nected work, but it seems that they were frequently
divided into two volumes; the first volume contained
the first nine, and the second volume the last four of
the Discourses. It is nowhere said or even hinted by
Philoxenus, but it seems very probable that he intended
k
lxxiv. INTRODUCTION.
his Discourses to be a supplement to the twenty—two
Homilies which Aphrahat or Farhād ‘6&#e! ,?!&#e (in
Greek 'Aqipoétng) composed between the years 337–
345. Aphrahat or Aphraates wrote Homilies on Faith,
Love, Fasting, Prayer, Humility, Wars, the Children of
the Covenant, Circumcision, Virginity and Holiness, and
upon the subjects which vexed the souls of believers
in his day, such as the Resurrection of the Dead, the
Sabbath, Easter, and the like, but they, in many places,
consist of long strings of Bible quotations, of which
about 1 I 35 occur in the work, which is less in length
by about one quarter than the Discourses of Philo-
xenus, and the polemical nature of certain sections is
evident. Much of the ground covered by Aphraates
is gone over by Philoxenus, and though he never
scruples to declare his belief openly, it is stated with
a gentleness which, if we only had the accounts of his
theological opponents whereon to rely, we should be-
lieve to be quite foreign to his nature. The thought
of Aphraates is clear and his language simple, but Philo-
xenus was a clearer and deeper thinker and, in addition,
a closer reasoner than Aphraates, and we see in the
Discourses how easily his marvellous command Over
the Syriac language enabled him to express shades of
thought and meaning for which we may look in vain
in the writings of Aphraates. The description of mo-
tives and the part which they play in the Christian
life is given by Philoxenus with a minute fulness not
found in Aphraates, but this is partly due to the fact
The Syriac text was published by Wright, 7%e Homilies
of Ap/iraates, London, 1869. A complete German translation
by Bert appeared in Harnack's Undersuchungen, Leipzig, 1888.
THE PROLOGUE. lxxv
that Philoxenus addressed himself chiefly to ascetics.
That the reader may be able to judge for himself of
the manner in which each of these distinguished Syrian
writers treated the same subject, the one, Philoxenus,
writing about one hundred and fifty years after the
Other, a translation of the first homily of Aphraates,
that on Faith, has been given at the end of this Intro-
duction, p. clºxv ff.; the following brief summary will
show the plan of the argument in the Discourses of
Philoxenus.
THE PROLOGUE.
The man who would lead the Christian life rightly
must lay a good and firm foundation so that the edifice
of his character may not be moved; he must hear the
Word and obey it, for if he heareth the Word and
obeyeth it not he is like unto a dead man. The dis-
ciple must have the remembrance of his Master fixed
in his soul, and he must meditate upon it day and
night, and “Jesus Christ our God” must be the found-
ation upon which the foundation of his building of
spiritual life must be laid. Farmers know when to sow
and plant, and when to reap and gather in fruit, even
so must the spiritual farmer know where to begin in
his labours and where to end; and a man must learn
before he can teach. The lusts which fight against
man in every period of his life are well known and
easily recognized, but he must learn what to do to
overcome in the war of the passions of the soul which
ariseth after the conquest of the lusts of the body, and
which forces itself into his inmost thoughts. He must
lxxvi INTRODUCTION.
learn to feel each sensation of victory and defeat, and
to recognize the cause and origin of the lusts which
come upon him in public and in solitude. He must
learn what is poverty, what commandments to keep,
what power is derived from the virtues, how to fast,
how to quench passions, how to pray, how to avoid
heretics and worldly converse, and how to recognize
what constituteth the fasting and the contemplation
which belong to the body, soul, and spirit. If a man
would put on Christ he must put off the world ab-
solutely, and he must do this when he is young and
before the world hath exhausted his soul's power, for
new wine must be put into new bottles, and both
will be preserved. We must be physicians to ourselves
and to each other, and the word of God must be Our
medicine; for every passion of Sin this containeth an
antidote (see p. 19–21). When a man hath subdued
all passions and lusts he can say, “Yet I live; and yet
“no longer I, but Christ liveth in me.”
THE SECOND AND THIRD DISCOURSES ON FAITH.
A man must first lay hold on the faith which
maketh certain that God is, and which enquireth not,
and which requireth neither proofs nor testimonies. The
pot cannot chide the potter that made it, and a man
hath no power to chide God, Who is too great to be
investigated by the thoughts; His Nature is inscrutable,
as also are His deeds and actions. The man who
would draw nigh to God must first believe that He
is, and if he do so he must draw nigh like a child to
THE SECOND AND THIRD DISCOURSES-ON FAITH. lxxvii
his father; that we might come as children we were
born a second time in baptism. Christ proclaimed His
kingdom, seek not to search out the manner thereof:
thou art called upon only to inherit it, and not to make
or to build it. The disciple's duty is to keep the law
of the kingdom. God is from everlasting and world
without end, He existeth of Himself, and is self-derived;
He is not One Person but a self-existent Nature which
is believed and confessed in Three Persons. Christ
the begotten cannot be separated from Him that begot,
but the Father with the Son is everlastingly and eter-
nally of like nature with the Holy Spirit. That these
exist is all the disciple needs to know; all else is ac-
cepted by faith, without which the natural hearing could
not bear the hearing of the things which are spoken
about the Three Persons. Faith maketh us to believe
in spiritual natures and orders of celestial beings, and
to harmonize the different statements about them; Our
instruction is established by faith, and the whole world
of the spirit existeth to us by faith. Without faith the
Eternal God would not exist, and faith maketh things
which are not to come into being for us. Christ gave
us faith first that we might perceive Him, and faith is
the tongue of God, and the command of the Creator;
it will move mountains and do all things, and it was
the source of the power of the Prophets of old. Christ
made faith the foundation of His Church to teach all
men to make it the foundation of their spiritual life.
Fasting, benevolence, the life of the Nazarite and
ascetic, humility and everything else are nothing but
mere shadows without faith; faith is everything, for
faith is sufficient to be everything. Wisdom was with
God when He made the heavens and the earth, but
lxxviii INTRODUCTION.
in His new creation of baptism faith was His help-
meet; without faith baptism is water only and the
Mysteries are wine and bread only. Knowledge cannot
occupy the place of faith which cannot be described
by the tongue. The Mysteries looked upon with faith
become the Body, and Blood, and Spirit of the Only
One, and the power of Christ. By faith the bodies
of the dead saints become living men, and through the
revelation of itself to the dead body it hopeth to receive
from the Giver what it lacketh. Without faith every-
thing written in the Scriptures becometh a lie; it needeth
not sight, nor feeling, nor signs, nor wonders, nor ar-
guments, nor testimonies, but the Word of God only.
Without faith no righteous man ever pleased God;
faith gave us birth and faith is our mother. Faith
glorifieth our poverty, it magnifieth the services of the
Church, and by it we see the treasures which are laid
up in heaven whilst yet we are here upon earth. Faith
must be the cause of our forsaking the world, and let
faith be to the soul what the eye is to the body; we
must cast away the garment of error of the things of
this world by faith, but let us take heed that we change
not our faith.
THE FOURTH AND FIFTH DISCOURSES-
ON SIMPLICITY.
To us hath God given the true faith in His Gospel,
but we must be obedient thereunto with simplicity, lik
the saints of old. Man cannot understand everythin
and a child hath not the power to receive the deep
THE FOURTH AND FIFTH DISCOURSES-ON SIMPLICITY. lxxix
things of the world; so likewise only by faith and
simplicity can we understand the Mysteries. Abraham,
the Apostles, and Zacchaeus are examples to us of
simple belief, and these good men must we emulate;
God Himself is called simple, and let us deserve that
name. Saint Paul was a fool to the wisdom of the
world, but by his knowledge he possessed the wisdom
which is above the world. Simplicity is older than
faith because faith is the daughter thereof. John the
Baptist and all those who lived in the desert were
simple folk, hence God led the children of Israel in
the wilderness for forty years; those who were destroyed
by the pestilence in the wilderness were the people of
the former generation which had been corrupted in
Egypt, and not those who had grown up in the wilder-
ness. Moses, Joshua, David, Eli, Abel, and Paul are
types of simple believers, and the Pharisees and Sad-
ducees represent the cunning and crafty men of this
world. Therefore to faith add simplicity from which is
born the abundance of the spiritual mind, for without
it no virtue can be cultivated; simplicity is the riches
of Christ, and craftiness is the possession of the Ca-
lumniator. The man who would gratify his passions
must become cunning, for only with the knowledge
which ariseth therefrom can he find means to cover
his wickedness. The life of Jesus is the type of simpli-
city, and if simplicity were removed therefrom, that life
would be destroyed. Craftiness is to the disciple even
as the converse with a harlot, and in it are deceit,
falsehood, calumny, error, and prevarication; destruction is
its friend, adultery and fornication are its friends, and
it is the mother of deceit and lies; it is the strong
ower of sin wherein all the wicked hide. Let the
lxxx INTRODUCTION.
disciple, then, rejoice in the names “simple” and “child",
for they proclaim his innocency and freedom from guile.
Simplicity is the field which bringeth forth all virtues,
but craftiness is the ground cumbered with brambles
and briars. Christ rejected the crafty and chose the
ignorant and innocent; the Apostles were a band of
simple men, and the opposites in every way of men
like Caiaphas and Annas. Without innocency and
simplicity no man can enter the kingdom of Christ,
Who loved the innocency of children; Jesus Himself
was hated because of His simplicity. Faith honoureth
simplicity, and even the nobles of this world love it.
Take heed to the prophet Isaiah who likened Christ to
a simple lamb, and observe how He endured all things
silently and did not forsake simplicity; David feigned
himself mad to save his life, how much more then must
a man sacrifice everything to preserve his spiritual life?
The simple mind must not meddle in worldly affairs
which it cannot understand without craft and guile;
grieve not because thou understandest not the crafts of
the world, for the knowledge of the things of the Spirit
is our handicraft. The man ignorant of a worldly trade
loseth worldly advantage, but the disciple ignorant of
Christ's teaching loseth the kingdom of God. Rejoice
in simplicity which is pleasing to God and to man, for
simplicity of nature is the beginning of the path of
the doctrine of Christ, and purity of spirit is the end
of the path of righteousness. The simple man influenceth
those who are near him, and his dwelling is a peacefu
place of rest. We must endeavour to be like unto th
disciples through whose simplicity Jesus triumphed.
THE SIXTH AND SEVENTH DISCOURSES. lxxxi
THE SIXTH AND SEVENTH DISCOURSES — ON THE
FEAR OF GOD. -
When a man hath laid hold upon faith, which is
born of simplicity of nature, the fear of God is stirred up
in him, and this fear protecteth him from all evil things,
and is as a wall round about him. If a man hath faith
he will have fear also, and faith is like an eye which
seeth what evil things exist and warneth the soul to
be afraid. The remembrance of God is the life of the
soul, and the fear of God is a shield against all wicked-
ness, for if man hath it not he cannot remember God.
Whosoever is conscious of sin must increase his fear
of God, and he must meditate upon it always. When
the eyes of the body are opened light entereth through
the eyes, and when the fear of God shineth into the
mind it rouseth in him consciousness of sin. The man
who liveth in the remembrance of God is filled with
fear whenever a common movement of lust passeth Over
his soul. The fear and shame of men preserve the
body from lusts, but only the fear and shame of God
can preserve the soul from evil things; therefore a man
should hedge himself about with a wall of the fear of
God. Be ashamed before God inwardly and thy soul shall
be pure, have the fear of Him always before thee and
thou shalt be kept from sin; until thou forgettest God
thou canst not sin. A naked man is ashamed when
looked upon by anyone, even so is the sinful soul
ashamed when looked upon by God. Whoso keepeth
God's commandments through fear of Him is a true
servant, but the labours which are visible are not suf-
ficient to prove a man to be a true fearer of God.
Tribulations may train the body, but they cannot cleanse
l
lxxxii INTRODUCTION.
the understandig from sinful motions, and they do not
of themselves make the soul to fear God, and the la-
bours of the body are not justified without the service
of the soul. Servants fear their earthly masters, then
how much more should the disciple fear the Everlasting
King? Let thy outer man and thy inner man fear God
wholly, for God observeth thee always, and His eyes
are ten thousand times brighter than the Sun, and the
walls and roof of thy house cannot screen thee from
- -Him. It is easier to sin in thought than in deed, and
to guard against this facility for sin, a man must possess
the fear of God which must be swifter than the motion
of his thoughts. The fear of God may be called the
“guard-house of virtues”, for it giveth alms, it quench-
eth lust, it purifieth the thoughts, it driveth what is
hateful from the mind, and it is a shield against all
abominable things. Fear is also a schoolmaster to
remind a man of what he hath received, and the
prophet Jeremiah rebuked those who had cast off the
yoke of fear. By fear let us make fear of none effect,
and by death let us vanquish death; for the man who
is always mindful of the hour of death will not run
into sin readily.
The path of the Christian life hath been trodden
smooth by the example of the holy men of old, and
their foot-marks are, like the sign-posts and mile-stones
of a natural road, set to mark Out the way for us.
The spiritual life is like the ladder which was prefigured
by God to Jacob, and we must ascend it step by step,
in fitting order; the first step is faith, the second sim-
plicity, and the third the fear of God. But fear is of
two kinds; the fear of a slave and the fear of a friend.
The Prophets feared as friends of God and the Jews
THE EIGHTH AND NINTH DISCOURSES-ON POVERTY. lxxxiii
as slaves. God must be feared, and we ought to fear
Him either because we have sinned, or that we may
not sin; and who can contemplate Our great God suit-
ably? and who would not be afraid to grieve Him?
Whoso feareth God loveth Him, and whoso standeth
in perfect love standeth in God. The fear of God is the
beginning of the path of the spiritual life, and love is
the end thereof. From the Prophets of old it is clear
that God demands fear from man, and all His reve-
lations in olden time were of fear; nature feareth Him,
and man must likewise. When a man feareth not God
he feareth everything else, but if the fear of God be
in him, there is no room for the fear of other things
to enter therein, for a vessel cannot be full of two
different things at the same time.
THE EIGHTH AND NINTH DISCOURSES ON POVERTY.
Those who live in the world may become justified,
but they cannot become perfect, and Christ set grades
and steps in His commandments and doctrine for the
benefit of those who would follow His footsteps ac-
cording to their power. The end of the path of right-
eousness is absolute poverty, for so long as a man
possesseth human wealth he cannot follow the heavenly
path; he cannot serve God and Mammon. A rich man
may be justified, but he cannot become perfect or care
wholly for God so long as he keepeth his riches. The
rich man is poor spiritually, and the poor man is rich.
The proof of this is the absolute poverty of Christ and
of His disciples, for He made them to forsake every-

lxxxiv. INTRODUCTION.
thing for His sake, and He sent them out to preach
His Gospel in absolute poverty; the very fact of being
called to be a Christian indicates self-denial and poverty.
The disciple is known by his works; if thou art destitute
then art thou like unto thy God Christ. The righteous
stand on a lower level than the perfect; the former
fear sin for some reason, but the latter fear it for its
own sake. Christ fulfilled all that the law demanded,
but He did not give up His own power as God; when
He was baptized He had attained unto the limit of
the righteousness of the law, but from that time to the
Crucifixion He was spiritually perfect. The righteous-
ness of the law is to labour in good works, but spiritual
perfection is that which Christ taught between the times
of His baptism and Crucifixion. Christ going forth to
the wilderness is an excellent example of the doctrine
of poverty; let us go forth from the world with nothing
but our spiritual armour. When a man embraceth ab-
solute poverty he goeth forth from the world; and by
baptism he putteth on the new man, and casteth off
the bondage of sin. Poverty is a light thing to those
who possess it, and when Our Lord lifted riches from
the backs of His disciples He lifted from off them a
heavy yoke. A man cannot bear the yoke of Christ
and the yoke of the world, and all the Saints of old
who have followed in His steps have abandoned the
world utterly. When Christ went forth to the desert
He gained freedom, and a man in putting off the world
gaineth freedom. The disciple hath two baptisms, one
of water, and one of his own freewill; when he hath
gone forth from the world devils will be gathered
together against him, but he shall overcome them al
and make his way through them, even as the Israelite
THE EIGHTH AND NINTH DISCOURSES-ON POVERTY. lxxxv
passed through the sea, for the Lord shall fight for
him. The disciple will find help in the contemplation
of the life of John the Baptist who received the Spirit
before he was born, and was an example of absolute
poverty. The disciple must also take heed that his
discipleship be not for vainglory or for pleasure, and
he should not begin to walk in the path of spiritual
life unless he is determined to finish in it; whoso hath
not made a promise is free, but whoso hath promised
is bound. Christ had no home, no shelter and no
possessions, and like Him must the disciple be; he must
leave everything and follow Him. Moreover the spiri-
tual life will not mingle with the wealth of the world,
for if new wine be put into old bottles, the skins burst
and the wine is wasted; turn not behind thee, and
remember the fate of Lot's wife. Go forth, then, like
the Apostles, renew thy spiritual life daily, and let the
words, “We have left everything, and have followed
“Thee”, be the motto of thy life. The promise that we
shall be heirs of Christ, that our body of humility shall
be changed into a spiritual body, and that we shall be
glorified with Christ should wake up even a dead body.
Ask not what manner of riches thou wilt receive in
heaven in exchange for thy poverty here, for no words
can describe them. Six things must a man do to ar-
rive at the perfection of Christ: he must depart from
evil and not do evil things, he must obey the law, he
must do good deeds, he must set out on the path of
the spiritual life, he must bear labours and endure
sufferings, and he must carry his cross upon his shoulders.
A man is born three times; his first birth is from the
womb into creation, his second from bondage into free-
dom, and his third from the carnal into the spiritual
lxxxvi INTRODUCTION.
life. The living motions of the spiritually perfect cannot
be described by mortal tongue, and their state is the
end of the spiritual life.
THE TENTH DISCOURSE—ON THE LUST OF THE
BELLY.
Of all evil passions the lust of the belly is that
which Divine knowledge most abominateth, for it
maket men like beasts, it darkeneth their minds, and
it is the door through which all wickedness entereth
into them; the lust of the belly is an obstacle unto
everything. The soul is fettered by the weight of
meat, but it becometh refined by meagre food. This
lust is a stupid thing, for if the belly were large enough
to contain all the things after which the glutton lusteth
all creation would not satisfy it. The glutton is worse
than the beast, for it knoweth when it hath had enough,
but the glutton doth not; the lust of the belly is the
most disgusting of all the passions, the mother of which
it is, and it bringeth a man down to Sheol. The fear
of God is the beginning of the path of spiritual life,
and this lust is the beginning of the path of all wicked-
ness; if the latter vanquish the former then all spiritual
life is destroyed at a blow. The glutton can only eat
and blaspheme, and he sayeth and doeth anything to
secure the means to lead his debauched life which
maketh his soul more degraded and debased than the
beasts. The glutton becometh sick through his excesses,
and contrary to the words of the physicians he per-
sisteth in his gluttonous habits; the sicknesses which
THE TENTH DISCOURSE—ON THE LUST OF THE BELLY. lxxxvii
arise from over-eating belong to the rich and not to
the poor. The glutton is a self-destroyer. Christ died
for him, and yet he makes himself a grave of meats.
The soul of a glutton is like unto the dog which sleeps
through all noises, and which only stirreth at the sound
of the platter; the glutton walloweth like a pig in the
mire of lusts and he must be called a pig. His friends
are in reality the friends of his belly, and he loveth
only such as minister unto his lusts. He feigneth sick-
ness to avoid the house of prayer, prayer and vigil
terrify and torture him, his own prayer is short and
his time of eating long, and all things belonging to
God are done by him negligently. From such things
must the disciple flee, and he must practise self-denial
and abstinence. We know that we cannot serve two
masters—God and mammon—how then can we serve
three or more? If we open the door of the lust of
the belly all evil passions crowd into our soul through
it, and fornication, which destroyeth both body and
soul. Meat and drink are the fuel of the fire of lust,
and as Smoke will darken the pure and clean air, even
so will the stink of meat pollute the purity of the
mind. But the disciple must avoid the over-eating of
common as well as a superabundance of rich foods, for
those who occupy themselves with meats will never be
benefited thereby; when Israel had an abundance of food
he waxed fat and kicked, and from gluttony he fell
into lust, and his lust wrought his destruction. If we
cannot serve God and mammon we cannot serve the
belly and God. The lust of the belly led Adam to
ruin, for it brought on sin which ended in death. Let
us vanquish the first lust that we may overcome all
the others.
lxxxviii INTRODUCTION.
THE ELEVENTH DISCOURSE--ON ABSTINENCE.
The first rule of the spiritual life is to cultivate
fasting and abstinence. The disciple must fight against
the lusts of the body and cultivate virtues, because
for man alone is life reserved in the next world.
Hunger is of several kinds, and not all meats satisfy
want; the real hunger of nature is not the want of
food in the stomach, but the want of the power of
the food in the members. Man must not eat when-
ever he is hungry like the beasts, but he must for-
bear in order to shew the soul's power. Need too is
of different kinds, and when we satisfy a want we
must take care that it is necessary for our life, and
that it doth not arise from lust, or health, or strength.
The disciple must eat like a free man and not as a
slave. If the lust of food overcome thee, O disciple,
all other lusts will do the same; but if when are all
gathered together against thee thou dost vanquish
them one by one, they will be powerless to harm
thee. In fighting think of the joys which are to come,
and remember that by thy garb thou art dedicated
to the spiritual life. When the lust of the belly
joineth itself unto hunger against thee, stand up in
prayer and despise it, even as mighty warriors scoff
at those who are weaker; the lust of the belly be-
longeth to childhood, therefore fight it like a man,
and defeat it. But abstinence is the refraining from
poor and common meats as much as from costly
ones; from whatever thou lustest for thou must ab-
stain. Eat not abundantly even of garden herbs lest
thou be moved to fornication; the food is not to be
blamed, except when lust eateth it. Whosoever eateth
THE ELEVENTH DISCOURSE—ON ABSTINENCE. lxxxix
with lust rejecteth the Lord Who is in him. There is
a great difference between the manner in which Esau
and Elijah ate, and let us imitate Elijah and David,
and the angels who ate with Abraham; the habit of
abstinence bringeth freedom. Eat not to sin, drink
not to error, and fast, that thy prayer may be pure.
The lust of the belly ruined Cain, and brought blame
upon Noah, Esau, the Sodomites, the children of Seth,
the people of Israel, and upon Eli and Solomon. If the
righteous men of the world need fasting and ab-
stinence, how much more do those who have gone
forth from the world to follow the spiritual life? Let
us remember too that a full belly cannot produce a
refined mind, and let us take away from the body
that we may give to the soul. Spiritually minded
men only need simple and sparing food, as is proved
by the case of the children who were brought up
at Babylon, who chose vegetable diet and not the
dainty food of meats; their abstinence procured for
them the wisdom of the Most High. To the dis-
ciple the table, which is a place of pleasure for others,
must be a field of battle whereon he must overcome
and slay the lust of the belly and those which spring
from it; Christ began with fasting, let him do like-
wise, and the Apostles only received their greatest
gifts after they had fasted and prayed. If we suffer
with Christ we shall reign with Him.
XC INTRODUCTION.
THE TWELFTH AND THIRTEENTH DISCOURSES-ON
FORNICATION.
The lust for carnal intercourse hath been placed
in our bodies by the Creator for the continuation of
the world, but it must be to the disciple a reason
for fighting and a cause of receiving crowns of
victory. This lust is hotter and sweeter than any
other lust, therefore must the fight against it be fierce,
for -though —an excellent thing when coupled with
marriage, yet is it a disgrace to those who have
adopted the spiritual life. Adam and Eve were spiri-
tual until lust moved in their members, and this
shewed that the lust of the spirit precedeth the lust
of the body in us. Fornication was the first thorn
which sprang from the lust of the belly, and it is as
a thorn in the spiritual eye; it destroyeth the sight
of those who have not seen what is spiritual, and
of those who have. Only when the beauty of the
Eternal is destroyed in the soul can it subject itself
to bodily beauty. The lust of the belly and the lust
of fornication can only overcome a man when they
are helped by him, and the disciple can conquer
them if he will abstain from the food which is the
fuel of the lust. Eat bread by weight, drink water
by measure, avoid carnal pleasures, load thyself with
afflictions and labours which will safeguard thee, tor-
ture thyself by hunger and thirst, vex thy body with
watching, let it crave for sleep, but let it not sleep;
gratify it in nothing, for pleasures beget lust. Listen
not to stories of lust, keep away from thee the sight
of the person which hath led thee captive, and up-
root the remembrance of its beauty from thy mind.
THE TWELFTH AND THIRTEENTH DISC.——ON FORNICATION. xci
Mention not the word fornication, eat not food and
drink not wine Overmuch, look not upon beauty, flee
the converse of women, and arm thyself against lust
with wrath. Direct all thine energies to save thy
soul from lust, show not a glad face to it, but turn
against it with a malignant eye, for lust is like the
whore in the market-place who fleeth before a severe
gaze. When the chaste mind putteth on lust it is
as if a chaste and dignified man of the city were
to carry a whore upon his shoulders through the
market-place and through the streets and open places
of the city. The fornication of the body is the act
of adultery, but the fornication of the soul is when
the thoughts thereof have intercourse secretly with
the lust of fornication, and the fornication of the
spirit is when the soul hath intercourse with devils.
When the body hath intercourse with the soul, and
the soul with the spirit, and through the spirit with
the Trinity, in very truth the words, “The Lord is
over all, and in us all”, are accomplished. Let, how-
ever, lust move in thy body, not that thou mayest
be defeated, but that thou mayest overcome it, for
what training is so good as that which a man re-
ceiveth when he findeth victory over his passions?
No lust is so unprofitable as that of fornication, and
none is so absolutely weak; it hath no advantages,
its season of enjoyment is short, and repentance, and
fear, and shame, and terror, and loss, and evil name,
and mockery all accompany this hot and fierce passion.
We must be chaste outwardly before men, and in-
wardly before God, and our Lord, wishing to remove
the cause and origin of lust from His disciples, said,
“Whosoever looketh upon a woman to lust after her
xcii INTRODUCTION.
hath already committed adultery with her in his
heart”, for He looked into our thoughts. Many men
fornicate continually in their souls, and this kind of
fornication must be especially avoided; the pain of
lust maketh thee to suffer pain, therefore learn the
cause thereof, and cut it off. A man must overcome
his lusts in his youth; while there is still heat in thy
body and natural lust liveth in thy members, be
zealous to kindle in thee the heat of the spirit. Sow
virtues-in-thy youth that thou mayest reap therefrom
in thine old age; pluck things of excellence from the
noontide of thy manhood, and lay them up for thy
winter store. In fornication is all wickedness, and
it is the helpmeet of all sin, and the disciple is bound
to overcome the passion thereof in deed and in
thought; if it be driven out of the thoughts it cannot
live in the body. The Israelites who fought under
Gideon must be examples unto us, for they drank
water sparingly, and the blasts of their horns are
types of the holy words which were uttered against
the passion of fornication, and the breaking of the
pitchers symbolizes the destruction of the passion of
fornication. God warned the Israelites against the lust
of the thoughts more than against the act of adultery,
for He did not say, “Thou shalt not commit adultery
with thy neighbour's wife”, but, “Thou shalt not lust
after thy neighbour's wife”. Let us make examples
to ourselves of Abraham, Isaac, Jacob, Joseph, Moses,
Joshua, Samuel, Elijah and Elisha, and if with these
in view, we fall, we are feeble folk. Finally let us
shut out sights and converse which are the entrances
of lust, let us seal the fountain of our bodies, and
let us cleanse our thoughts. If we can do this we
THE TWELFTH AND THIRTEENTH DISC.—ON FORNICATION. xciii
shall be at peace, and the course of our ship will be
into the haven of peace, and we shall become a counter-
part of the heavenly hosts. Though living in the
body we shall be in the spirit, and shall live the life
of the world to come, and we shall learn the cause
of the coming of Christ into the world, which those
who live in the body can never know,

xciv
INTRODUCTION.
IO
I I
I 2
I 3
TABLE OF SYRIAC MANUSCRIPTS IN
THE DISCOURSES
D iscourse §s ; : : * : :
Introduction . Fol.3%|Fol. Ia Fol. 15 — *-*- wº- -*
On Faith » I 34 y 90’ x 90 - — Fol. I —
On Faith , 24a | y, I8&| n I8a – *- a- *
On Faith and Simplicity, 34a, a 25%. , 26a – — Fol.2al —
On Simplicity » 54a n 415 m 43a – Fol. Ia | n 86 —
On the Fear of God | 71a : 56a 57%| – | x 5%|, 21a) —
On the Fear of God || 85a 67%. , 69a — — | x 32 a -
On Poverty , 98% º 78a o 8oa Fol. I& Fol.9a | n 43a –
On Poverty . ... I 13a; n 89a) 92% º 16%|* I 5%|; 54%| --
On the Lust of the Belly, 15.3a – — | n 616 | x 476 | p 75% —
On Abstinence . . |}, I83a — — | n 936 | x 61a | n 98a —
On Fornication . . |}, 2 I 5%| – — n I26ó | n 8oa I 2.26|F. IoS
On Fornication . . |}, 239&| – — | n I 5 off 96a | n I35a] —
A. B. C. D. E. F. G.
7th or 9th | 6th | 6th or | 6th or Ioth 9th
9th Century|Century 7th 7th Century Centur
Century Century|Century
* An asterisk indicates an extract.

TABLE OF"syRIAC MSS OF THE DISCOURSES. XCV
HE BRITISH MUSEUM CONTAINING
F PHILOXENUS.
Add. Add. Add. Add. Add. Add. Add. | Add. | Add. | Add.
I2, I70 I4,612 I2, 17O | I4,577 || 17,185 I4,582 I4,522 || 14,614 || I4,728 I4,577
— F.91a*| – - - - - I - I - -
sº- - Fol. -s - ** - - - t-
136a"
- - - Fol. F. Iſº *- -- *- --- -
59&
*s-s- -º-º- - - Fol. *- - sm- -- Fol.
145° Io90°
*- - - a-º-º- - Fol. Fol. Fol. | Fol. | Fol.
- 181a* 385* || 7 oat 1865* 117a.”
Fol.
F. I.47% -— - - 25& sºm- -- - -
8th or 6th or | 8th or 9th Ioth or A. D. Ioth Ioth I3th 9th
9th 7th 9th Century | I Ith 816 Century|Century|Century Century
Century | Century | Century Century -
REPLY TO BE MADE BY A MAN WHEN
QUESTIONED AS TO HIS BELIEF
(Brit. Mus. MS. Add. 14,529, fol. 69%).
~as ºve, sae . cºastaarº st-ox cºlsº acº
5 **uce ea-cº ºne-ºx rurº Arºzens
reiss= *A cºhºle ..cn &a=&\\
call- anoogaº r^e rºassié, reacnºis retacosse
*Ac retacas, call-nex. tºo *A rºads-aires cºns
tº i=Ax assala cºlºre, cº-o say ºre cº-ocule
&v= 3 & &\tº Cº
Io cº-x (Fol. 70a) as-yo .aco º-ve acº ºncºuvè.
... ss ºo-, cº-o way tº .aco reas.goo aco cºncºs
*sº recºre *=\ tº assºs xix.º. crocºse tºo
&z=a&sa= <A reseas ºzºis chose tºo rºsex
re-acas co- tº º cºecoce, cº-ocus A*-*Ao ‘rºco
I5 \\ºn rºocus cara eºsa cºe . cº-º-º: »cº-o:
... cºasău A3 rºsen: Axaco ºn&aa ea is sco *&\tº\s
rºx. He rºad- eno rºaiacos revie rºax en
rº craze cº-aco-e aco recºr’s A\ºn .rºccº ºxicº
iève e^* *ace tº cº-nasa= <\eroa&c, alsº
ao rºaq- as iss- ºcco .xxxx hº x têve ex, erº rºta
rº-rº ens ****A cº rºº rºw.…. As A*-* ****
**** - sepaavºs ūs aco rºase ens rºaq- ca.











A REPLY AS TO BELIEF. xcvii
ean cnºcene rºtao- rºo cr acp . cºncºcº ean cos\a=
rºx.ss, rºast- eas rºle, cºcºa AA-no .<\\c &u=
.oen rºtaa- cºach- ex, cºacp cºxswax A\ºno .o. co
a co Mao .oco rºtass, rºtaceo rºtao- taS aco rºtass-
*= <cºre rºy are so .ºz.are is cºcºre is rºcºrº 5
cºroa ºne&urº is rºcès is rºoës is cºasure
rºats ea (Fol. 706) raise rasai racas rºse rºls-
asso cºoiaa A-5 rºaxo~ *-a-, * ~Awai
coi= ºr’s coi= .rºoiaa As- rºoia asexo .rºots
cº-wºe, cº recºr’s coi= rºares cove .ºzart's ſo
ºxazº tº reissèen ºn cºcoa rºws, ºn reasissè-
rºu-oo rºuen reas, ºxazºs º ºx-exec .ºz.aza,
as ºnz= \cºax. C\S.5: C\ .Acux- cuseo rºax=x .tºso
cº-ax- ens eAca- .*.*.*, co- ºu's * Massa Coco
rºusiass- eco-º-º: tº Yassets:: ~ire eas eMoaaa I5
is a\ rºsy et-arºs ~~ reawºo cºissºs alo
rºscºred cºax cº-no re-six ecº-Surº rººs
***** cº-ows cºre .ºz.as ex cºus area cºres
tea-crºw, ºxicº is reocos rºcºrºna . ºn ca.öurº
rºVºx ecºla tºn-coèen rºsy cºhr’s ºrass rºukirº 20
rºa -, -ez are i = <oops rea-3-cas, re." ~ on Arts
aco calls co, as cºal- ~\e cºcºcº ièso -can-s-
on-tass scº cºaco cºncºuvè. to also rºa-no cºx-se
rºa&u= en ºxicº i= <acp cºcºre cºl=a cºerº's
*A cº-ox cales CYXY.A.º. se tº a ex, coèax-axis ºn- 25
&u=oo was ºn tº tºx •cºre ass asp sº acpo elºw.rº
Il
xcviii INTRODUCTION.
cales coèa-ass iève a cºxare is cºacos \\;=no tals,
*As cºcº-º- cºax (Fol. 71a) ~~ cnénabuºn= arº
& rºys ºf cºach crº- 9, ºf .*Awaz.
& cºacaerº isos rºcu-a-cps ºrºaz. XaAx &
5 A CONFESSION OF FAITH.
(Brit. Mus. MS. Add. 14,529, fol. 68a).
&\sºs assº, cºco ºs- ex, *-ov scºs cºals.cº.
& rºlesales coxcox cºo
Ayº rºom-a-as coasca aco A ess taºissed rº
to : cº-sla ecºs : ***.*.x coascalaº Avis rºs
& tras-au-aēe cºrºn&Aë.
A- rºosales oosca aa-ºo." ch. A tº-aised =
: ºº ecºs \s- **=so : cºrº- ºvarass (Fol. 68%)
aroesº- coal-sae »s- ºne rºsexo <i>s-no ºne
15 cºe cº, is tºo eacoerº- cº-, **cºratoes as- reas sºo
- & cºlonels-
cºxes- hacarorºs Ms. ...-a & cº. A tº coisºn *~
׺s Aa As- : * ~ *s, *aš cºacherº's cºcºax ºvºrºo
- & cºntsorº cºncusa.cr.
zo As resoxalas cº cooscalao-A = a& tº eatsen &s
& came a \a snº rºsals se co-Wºo," &iscº's
**- : *asales [ºn] coexcala-A chA taºisºn & cº.
*** cºs =o : cº-socois cº-ax.3 - arº Alass
A CONFESSION OF FAITH. xcix
co-disor’s AA= r^{-ix ºcusn.cna cº-woº, ~iano-A
& ca" x\x rºo re-axi - arº cºiaasa-n
&\aan \\ºn rºoxalas concalata" cº ex-oise” & a
& cºat" ºua, so rºoan ºre ve- ºv-iox-ºo cº-cºA
AA= relaxalas coascaiac-A tº tentº, sa&no & 5
& rººt-ix rºëncusa.co châtea rºsex-oix cº-aco ºxson
… cºlosa-on coxcalata" th-ºrk tº-aisºn =a&a & so
*** ****, r*axºn s-ax, rºtºn ass= <zia-ox A*-
rºvenia : cºncusss-do cºul...so cºina rºcn"rºs
•eº &A rºazºo : cºxarºo rºsen.\rea ; ºne to
AA=a rºmasº ºxii-A rºss-soo : **a*-** *s-oo
: rºuen as a rºunoco, cº-as- (Fol. 69a) &\ssa&\xi~ Xai-n
.rºotsa-go rºss ta=rºo rºs-axlt casiayº ~~\zo
e=oisºno cº-store recovº - rºs-späo ecola tºco Wºn
- * . cº tlº 15
... rºs-irºo cº-ax enrºa .rºotsºn cºacnºia & \,
& & rºcºrºa crºsaario cº-ox= \a.ie rººts & Mao
..resoxalas coaxcalato's cº- cºaca, cº-ºwn & ,
=<& arº -3 ºre cº" x\} arº Salz’s Aa As-o
. teorº e-al-A 2O
-ºš - rºoxalas rºw-azi concaaaco tax *z vºrº
t=&\x-a <<>, <=x * x = : * ~~\sº coal-at-
& A&a
C INTRODUCTION.
AGAINST THOSE WHO DIVIDE OUR LORD.
(Brit. Mus. Ms. Add. I4,597, fol. IOSö.)
Aaaa\ . **** .*** t-isocºs reiras- ºx.” =oël &
~A rºa-te iève e=" - is a W say tº SAA="a tal-rº
5 & cºunslašen
rºarº . rºx=" tº A trºën aco cº-Roax. --rº- & cº-
... rexies ocº tº ~ * .**Acºus hals - aca.4% tº
... recºres acº tes -* .rºcºcº ºil, rºtage, Aurºaxy a\
.cn =0 Jaels ocn rºocn , cooëherº rºw-on cºica - rºon
Io cºcºcºa ~\\, is- rºy any cntor ºf JA ºf ... aca-tº" - rºo
*=\o. *s-, -\a rºtax *-* As in rºa&z= <&l=n
.rº are cº-orº Alocos ºn reacts - soºn ºx are
AA e” .rºyage cº -aco asz. “A slºw, was adº
& rºleMax coexase ta=&\rº ~es
15 rºadus tºos ach res= ca-nēuz-a Aerºonsas. ~~ &=
ach - tº rena caeve rare eiè. en rºasrº A.&rº
rºse rºlzº cºre ,onoëvre Gas- rºascº cº-cºre
raco enaburº tºrº . ~zai=x och ex — tº reira =
- & cºa'a's coèas---, tºº Alaca acts rºrº
20 réal-A rºza A-easºn ears eið - tº 3-S
... ºnºr’s odº e” - tº rºias, as Sºo - aca-iö, en
rºsco anon es- - acoièrº- - aca-º-º: Y-5. .9\tº:
a\o rºss A razarº (Fol. 106a) acº tº ~ was."
cºusa=z^\ rºaza rais-aco ºre .ºcx rºar.\
AGAINST THOSE WHO DIVIDE CHRIST. ci
ass-g rººrºº Aaaco 3 a .re-à- —esals. -na-
- & aws.g. tro-ºrº rºom"rº
- aca-tº a rº-rº els-, eia eºs e\erº &n
… rºsa.<=a weas. $.S. tº re-war's rºot Aaas et-arº
t-i-ºrº ea - tº . coals and rºa, verº rºot *a 5
*A rºorººz - oceason cºacn cºaxico .. rºleax ochs
achs t-º-orº es - re. .rºcºre casai As a sco tºs-
reaco cºis ; rºus.*&\zºo tºo cºast&n a\ , tºxicº tes
Alaco rºarº cºnse ance acºroo cº-coasa" on A
acp as e—tº : coèa" & anx &mi-acºres ,<n ºx.3, Io
chºcaelssºn º cal-ax sca : \as troºrº is rºl-
rºocals sca- : tºs- rºcocºns cºncus-is-wv-, tºo
rºsiao-Ao ‘es- oc, *.co-a <&u=coosa" --&z. t=&\scº
- & rºaa.com sco ~~ass's rºss &
rºom.Acºs coèia) assiºns . tºxicº cocºa- rºaeay & on I5
r&a= rºss-rºo tº . ~ rºzies' ºax ea sco rºlas
- tº : cºcº ºn rºalasºn rººrº ...cooëvrº re-teen
***** **alsº is a\ recºr’s cºaxa an ºrºrº
aco calls : on A A&azz, rºM assa=s a do cºisorº
Ps rea-rº tº . ~~~ *=x rease ea - tº cº -&a=o 20
** x- cala cºops : ºxicº rºsa Ass=2&tº terº *>3rºl
recºre reasºn cºco rºarº are rºss-o coaburº
ºn cºcºcºa casiakoo cºastro=&eas Axaco rºs.-->
** = tºxº~, rºclass, “easaxº~. ~ *-iè- Yº.
soakaa tºuris icosºrº’s cºrºn cocºre cºa aco was 25
*. *=\s tº auco : cºal, so cº-ºrº cºrºnx .* >acº:













cii INTRODUCTION.
IO
cº-ow acº en s tº . ~~~~~ st-, cucos . tºrº is
I5
2O
25
~ & a (Fol. 1066)
<A.A ex rºaco . ~ecn rº&acºn tºox rºynto each recºver
~~~~< *-*z, ***** ***** ..cna,\}u ºzaré +=x
oco cºre : rºarº rºo rººts\}s tº *As : *-or’s rºsau
tºº *=A rºsa AA is aco rºs=>z-a -- arº ate -i-,
rºl. As º are rºotsa\ =\\ =is rºo rººrºs ada
e ©
*** **s-ºs-tº rea's coasure *-*sassy cºrºs
seasºns relaa Alaca as Asºzº ºccº &acn
& rºaxian , croëve
rºarº ". t-sa-2 tº as tsºns el-re tº-ºx. ~ * &
cot- Jagº co-lºo: & tº ; ºf:-) ºf ~gazºn as CACY2-\,:23
as-yº cºax tº *s- As A tº .rº taxx rºaxºn rºa=so
scansva acn ~~ ~aco arº rºs-trº As-s ača" rºser
.*ocn ,cocºre ºn-as-- Aurºrºs ača" rºoca cºase.
... cºaxias, coi- ºccº cº-à rºz at=x acay es • S
\\ºn .cothaare croºrºº rºarº cº are • Cºº.
~\Aso Aerºsis, tº a tºns cºaco rºaxias's A-acc
reitzen acº trasºcºs cºns rescu tº as . .cnaber
e\º cºncut-3-ox cºncias-a nad rºarº en coaºuers
~ ass=o re-irº. As cºach cºasben &urºcºa cºac.
rºotson coèvo&miss A\º acco tº ºn-co- cº's elerº
& cº-cºs cale &t= <\-az-ºc, case 3is ºcco *Ar
sea tºast-ºx cºuncºns chassāz-, - avºrºa & º
esa Aa =aas Ao coove" •. *icº acorºo rºssaxº~3 tº:
, issères eº-orº cºaxa tº cº-rº . ... acnºs A alsºzºc




AGAINST THOSE WHO DIVIDE CHRIST. ciii
Saxºn (Fol. 107a) 3A rºcºcºa acº tºo - tº cº-ax cºca-
~ .rºos,8ū co-x calºo Asena
at=_so cºis . ača, are As- cºcº acco elº tº as ºf
eMoo cºise cºaxis co-a-, *s- rº" .cna, vs cºa,M
—as a , chaºs º are cºcººn 5
tºo--ºx cºlsº : -º cºaxa as cºix's Anaco AA=.
As a rºa tºo rºse" caelaxy. AA= ** race . **a-mo
•. tººl ºf *- : C\co tº:
.rºx=nx en is&\,
~elan ~ cºrº was a '.aaco evios - ºch icº . ~~~~
tºo cro *AA ~A reira-a <xacola cºach as area asso
& rºcºcº cº-ošē, .x=-15 en Io
cºaX&o Ausº cº-air’s rºss-re reis a *\,
...tº rºo casois A =ta is ca-a-are ºxa rº-rº . ~ach
**** *-rºads." tº . ~ xian rºarº tºrº A rººm.A-
- rº rºssa ºre coal- cºat-A cº-ax. . cºca'rº's
was sº resco rºo cro *s-, *A ºxicº tex och tes 15
cºa-ba rº-rºw orº rºl-ox ca-az- is a\ \,-ºxoae
t-sis-s *Ax- has cºssa" ºver’s ~~ : rºi cn ºns-s
A\R. tarº rºse ocn recºre rºxso ex=0 .aaco
****, calls relass= ** ~&SJ=o .xit-ºncº tº ovae
& cº-oxê cºaxed cº.ca"re ºvenie cºaco 20
H. •AAza ca, was -acúa =\\vsºn ocn ~ * ,
rºxia tº erº ~Arº : tº wasal- a) : *S*\col ºverºnxv
sºle is a\ .rººs & A=a cºcºre ~~ ex=1 . ~\s-
rºyals tº ... tº co this e-ºs-co 55- reburº's tº issèea rºxi-M
tº eiès rºyaa cºax=0 As *-arºus saxx, A.Aco 25
<xy ºf * =: tº as ~&a=\sº rºl- ºr, ~\ .S. tº rººs rº’














civ INTRODUCTION.
encase coasures ºr cers A = a is “sºns
•cneº-rº zsex (Fol. 1076) is cºco as evåårºx ****
~z\e coexas.\= *S- rºomWº .* S. ºvo- tº-ox cycn
**=As *= ax troºrº was odd : rºs. Sºo
5 & rºleaseº stºos rºicas- rºx." cºlz.
TWELVE CHAPTERS AGAINST THOSE WHO
MAINTAIN TWO NATURES IN CHRIST AND
ONE PERSON.
(Brit. Mus. MS. Add. 14,597, fol. 91a f.)
to Aaaa\ ,-\s=>s reeaeoerº rºsaare sºns ºx.” =q&
& rºtocºla is ch a Sºń-> tº a tº et-arº's el-re
* cºnse rºxst
.**s, *** As ess- tsºv-x rºss area= tºax tº
.*-alk-n ecº-, *** AA= acpo rºtease ecnº=
I5 . tººls tº: tºº cºhocºcº .<x<^\xi~ is eco-º-o
.rºcararºa cºhocºMº is ocpo .xaseºx ~~ cºncaxacºo
t= | coa ºvere aco cºcººn ,<n= is a\ ecols= cala as
.*cºre coast.rº acn ºx are 4-x escº – º Ma .rººt
acp coèazarº- ºr are so cºac-Mºa cºcºrº ºr
ao exaco A- ºx icº tea cºcºcº coèass, \\º oco is
ecau-ya el-tº reas, ea was is º Aº ‘rººm is
xx-ala eº, e&#3. *A* ºr was rºtaras, ºxazºº
on&asses ièe tºo .cnéna-º- ºr ºn ecº-3












AJ “SGISIſ) J.VN OMAL HO SHNIXILOOCI GIHL J.SNIV+)V
Sz twº º'co *>coco. tººkov vºy-- tº cº-r ~s cavºupé's
~EA. =WW2- Nº ºxero Wowºco c-AN ºvvy cº-, . oorsi; stºº
***cow ºcca' whº evav-Vanº svāoco' surhº
*W* ><!-- **, ºpo ex-rººs" ovs cºversiºs' scº
>=T=V >~. coo sºuettic.' ºr *** avoc-> sues.” .
oz tº >~, *Wave": whº Wº: wrº =travº” . ºve
§ I
Wavewo sevue avy tº tavs2- : ~x tº won 7" viv-
*Tº Gºtºvº elow- oztºº -stº: -stº ºve
Wvºv -se: riva ºr ~W sº ote cor- coo ºve
oxo~ : ot-rºw owtawa-V: rºw- Wavvº. 20
cºvv Nº dºwV cow”: sw-i >tº “t ex- or-->
* **** such.” •.
scrº tºº cºrt cºrvre; a si zo-sº sesi. -staxo~~33:
***wuº- W2 eVº2- owe carrºw\º tºrs ex-
cri: crº' cri: *=º. css- cºvtcº- “s- ºr-svº-' corv s: sº
o, 2-T Yº “s avt- ºr v-v ºrzº cºr- ºr “V”
=\º ever rºto-: *** Nº =rss- 2aº ww.sa.
“12 re-lºw- WWoº. oxº~" ºrva terrºsº cowr-
*Evº. tºv- -soº wavºu" ***W* A: stºº **** ‘. “sº suº
cowa. vvva swotº ºvvav- ><s-sur- “ºvº' ºrza.
=ws: “Lºve” co" “W =Vow- oxº~ **-to-
coète ºwe “twº- cºvy sº *W* >wº st-
tavuº. 2-VA stavaº sevex (216 Toi) =Twº-
szvºws?”. Wºº crew-Wºrx saw-shra -w Nº. Vº
evy ve-). cº-º-vuºco Nº. 2 ºvertº . Wº asso ow-

cvi INTRODUCTION.
cºstseº tºo .-èArea cºncus assº rea, as . *-arºsa"
..e.Arºx *isa t-ºx rºcu-e ‘..s-xo~ is _s\****
rº-ºx=3 esca-º-n as-arº. acn.ºx is rºsenz-A
.resses Maaco rºot-cass rºle) ºr = r^e coasure
5 : ºcus ºss tearºa joseo <!-- ~A (Fol. 92d) cºntsore
tºo was cºacn = <&azarºo rºocºcº acp as acp
A-cº rºasa *s- cºaxelssºr=o . ~3.4 crº-soº
cºncus exaco cºisºns adow M\º recºre rº, As-
* recºre es cº-a .rºsay zºne cº-tº reach
to cºxsway &\to co-ocula- • *o co-oala- oco rºl vs &v=o
.co-oculae are cº-wºº, tº cº-a= ~ so cause are
tºo : aissa's were ièvºca-, cº-ošia Acº-ass= tes a tº
were .r.º.º. ºcessa=o ºral covorºs adox rºa" A=
Aca) eas ºs ca-tz cows, cºs adºx raziae ex assus
15 &aass, &erºl- tº ,sar’s ~~~ ... hays acº oniaorº
ºtes iss-cºasts, .cº.iaan erº ºscu rºiaco . ~~3&n a
tº reiðarº & A ex- .* ****Ac rºcur, as
**** eelers : cºacae ass= eiae e-ºh : cºncess + 3\s
& rºle tº cºassass was cºre cºxae ass= t =ná an
2O • cºns rºx.” <
.*&A=arºss cºlsº ~i=&u **cuse: ~~ rººmasa=
cº-º- rº tº - rºo ~$39 tairs cº-iss en - rºs
ºs-Azºº ºne re-nave asso ties > A tº eléA&u
ess rºse cºaxarº's tº say *-2 rºad . “Accºrºs
25 rºw-ocoo cººl"> <xa, x - eco rºse : cºaxarº's
AGAINST THE DOCTRINE OF TWO NATURES. cvii
**** - acobo-iss= - has i.S.-- cucº rºaen rºo
- aca" ºr cºlºn is - tº - asa-º-rº cºncuso
~~ ..real wax. ~\se .*\=\a- -As .EAQal - acº Nº.
t-n - tº - aca-º-rº cºaso cº-ocus ... cnéna'a - hays
&\-rºa anal cº-ocal . aaraağırº èvrº-acuao ºverºsa
tº a t-ºx ch -º-ºns ºver--a -r, ~\o (Fol. 926)
‘. &\scº Maao &\, cº-ocula arol cº-aco, tex - rº is re-acuao
•ch ops ºrº-name cºa Aurºra ara-ºrº rºaro-
~ale - acº ºu" .. cala AAxe .xas&hèi &i=nºr’s
*~alaa Aurºra es - tº raisrº Aaº tºo. Aa" -\
- eassºu tºuac tº a t-iö tº . ~~acaja réaara,
rººt Sea cºx alo . ~Aaaa was rºom an rºom.Are reëlen
rºasis, was is ex-n +=orax rºanac rººtsorº ra. As
ten&as eiè, ex — tº .rºx=o cº-ax.a resco cº-aē.
- rºo rºw-ocula ~Ao ‘rºus as .cn cºa-as, cºaxa asso
*Ao rºw-acus on cºasts, tº a t-ièa rºala was
•co rºasis, taixa tºo tºoãìa tº - rºo rºula
caVaas - at-area —ree .*** - rºo rºucas, r.
... cº-ocus was raco AA-ac *Also cº-oculae º so cºncur irº
‘. Xicula cº's .coèazarº t-or-ax=3 -tº a t-iè. evºore xa 20
- *a*a*A is ex-º-, ca-'ala en eas & causko
eco-tºo t-n - tº cº- tº tapico tº on alsº ca-a-a-
axiao . ~~~<\a" as a evia—a rºu-nāºad cºuis
- tº cºn&a= rease axis, “Ax = i <\;=\ rºle &u=
rº-oºr otassévrº tascº.co-name en rºas exº~, ~\ t’s
*A - az-teau ré-aē-ao -i-As is- *s-, *A raiso
25
cviii INTRODUCTION.
IO
I5
2O
25
tes ~ - assièu - aca-măla en rºam rºaaze t-x
rºsas calaa are . **as cºo heco ºn&as cºasts,
~ * .éal.s A- cºaxiºso on-name A- ca" asèvºrº
sa (Fol. 93a) .cnsnaar, tºo rºua as ºvo-o ~\ tes
.rº as cºina oxas&hrº’. acoºna-iss= <-ačan oxas&hrº
~x-is\ is eMon- tº eið - rºo w tº ~'s
& tapsco Aurºv's rºads ºusa-n *Wo ‘...t-tass=o &\-rºaro
& rºs-trºx tºx, * *
each ei=are revºrs cº-aua are rºus is a\re
e-8, wax. . ~ssaio rºarº's verº . ~~az-ax rescº
**a*- ***** were eið eiº i-area" acco
... rºvs-ºn ièv = rºws-ºn ~quop acco tº-aēlēeo tº
*As ºch - alia, cºax ºn tº *-* tº eièAs
- at-ara's rºissº cºus-3\\ -ečičas cºisorº rºussé,
A\|^ - rés ...co rºhalaz, ºnale asso taixa t-iè i.S.
aco cºvere a\, \\;=o . *-arºw tº a tº cºnce-as-
*a-as, en AM-2 viałux axy ten&as evé ca-nale
~gave a tº cºina - rºs.cº.zºo on-ºx=n cºncu-º
*A*-* A- ºr-. ~\ rººm a-c, rºss-ax=n cºaxaa . As
~~ cº-aua- A.As ex - cº ºn&a= \varea rºa-
- rºo tºiaa t-iès ~enae tº r^ ~~\ ..coastaas
*a** \\P, . ~dava is via&n on-acúa= axes- “A
viabu .cná as axes- as cºhaare cº r^n\ . ~~&n
*A rºaa as- =\, is .rºsa &ndºws, AA=, ‘. rºsa a tº
coèloon"rea cºre renaea cºax cºnso A- cºlºur-
AGAINST THE DOCTRINE OF TWO NATURES. cix
rºaxicº on&acºrº iss--A re-as-cºaxarºaa ºre
coèma-as, AA= r^\re cºaca.Are coèlexare re." Are
co&ncy, cº- coèayºla, Aay-oo .rºcºre cºax co&aco"cº-
chèlayºr a AA= r^\ºx a colso reason rºzai= cala
Mao .rºvisorº’s cºnce-as- \\ºn ~exes calao ; ceases
ºuré, ass=n cº cºastes-o cºayza co- ex-ax.
-\ ºv-x ea ºases- . eco-sº- on Aqa coaº.exe
cº-o exes- cºina Aas-iè, AA-, *,\le\rº &\srºxies,
ºxa- += • cºa cºaxas- rº rexicº is cºaco sºx=n
reases- cºara is cºxscº i=n cºax=" tº cºexas-
~\ºe's ...tºº ass-cy ~\ºxe {&\a cºen & A cº-ºr-no
* Cy3.53% An-> Jactº rºes-a
& cºxsºns: ~x. * *
* = ,cocº-rº cascº . ~A → • at-arº »A - e.
: , cncºustº tàerº - Quop - ocean . sco cº-ºrk’s C, el's rºl as
cºaxes” was e-m asso cºa-º, ea was ºncus ass=
soºn t-i-or- ... ecol-4- tles - acº ºn axéðið ... rºsen
rºsex=n cº-n asso . ~&a=&\,\'ha rºa on as - rºs
: **a*\,\ºx chara) -áz. tº erº tºur-rº . tº as i-
coècuxsie&l= **s- «Are cºax=" tºxa eið tº avº
cºs =&\&en - &la\ • acrº rºss taez. each t-na- ~\
*** aga" as ext=orº wateo is e= ex ~. .&moco
a ré .. an arºs rºss Ax sco rºamerº . ******* rºy as
t=7 - acola raises AA-, *s- - acoºl- t=as
• *=x As-a < * • Curº tº - curº rºSJ & &\aa-a-i
2O

















CX. INTRODUCTION.
rºasi-so A\ºn cºts ea ºx-e-, tº . can as ocn is
cºrºa'a rºad" ...ca cºax cºx as erºs erº rºsa ºx-o
** Sºo **s e\ rºw, sºns As- rºa, so cºzoi AAAo
.rºsa;-as-tails AA xas- taa-3\e e-Sºo-oo : ~ sy&M
5 cº-acºvorº \\º eis-e As as rºses ºver- ~\º
rºz as . ~Aaa is ºx as xas- ~ *Sle =q&ho . ~2, as as
rºaco . tº a tº rºaac Mºor’s (Fol. 94a) cºa-asso ex
: coèacºrºa ex cnºcºzarº tº a &\te coèmaxarº' ºs-ax-so
$3.3 co&a=&\,\}, >\ cºaac rºyaa iss coścºts, A\ºn
IO & exiºs tº - 3\azarºo ea caëla, ºu 3, .<xas
& & rºw.x rºxsº &
&v=s== •es essº ~ * : * on rºcos &vensot tº as-
..axsoºn rºutºassac, **s- ~- =x\s- ~~ .5 cro rººzss
..Sº tº taco .rºxièvasoo rºuti-sºo * *\\o *, *.S.
15 &A aco cº-ar, co covačič - tº . ~&c, as a sons cº-
~~ .x,\ssélàs re-as-s- “A=arºss cº-o ***
.<-ca a casAva cºat-º- cºas alaa-a" al-Azha
.rºocula is rºssar too .. rºslax ºn-> tº-e eið >\ tº-ars
.rºon.Acº was ex rºa.º. cºcº en was acpc
2O .cr2.5i rºyazºo \\;=n tºise tº 3. ... cºcºrº ass racn ei- |
... cºcº-Mè. tºos rºcºcº was a rºus oca was tax
\\;= <=x<x<ns on A.A acn to .cº.zºo asso ass:
rºx=no ºxia also ºcs&A& t=5 ~ **a*\,\8
tes - rºo cºncºuvè. tº rºss area aco eterº .. eið
25 Au} . ~&a=&\ºx cº.º. asso cºha,3\\\\a rºsex=n as















Ixo "SHIRIſ), LVN OAAJ, HO HNIXILOOCI GHHAL LSNIV+)V
>V- ~~ **one-ºut Erskºvºx avoc-vº-' swº-
** severvº- tave* >ng: W* \eco o- > *** *Wºrsvuº-
Wrwº-vº-' Wº reco- www carvºz"; tº k-
V- Nº ºw ow-r cº worneo. st-- scºri, 2-t\;
taxº~ o-V cºst www.zº cuevº-vº-' se vivº carvº-
oevºr-vº-' owV twVºrºvºº www.vie- ºr sºv-
O2, ==V+=> wVºrºvº- - *W**wuº- . oºzºº taxº~
X, i.e.-- Vº t-sis- >rr ow- cargº. >rvº
Vºynºvº”. Eveyºr-vº-' casiº 2ve Vºrºszº
www.vue” ºwie- =wrºz Sº tº 2-nº
~-es-tº-' cºzº NvA sºcci. 2-ruº taxº~ : wººvºº
$1 eveyºr-vº-' (-\ºx *W* Wet cave sº sºr=2-
wV-tº-vºx : cº cavº, rx'vºv-w cºrvº. 2-V-
>rve 2-sv2 kV2 = \ºve-ow- ovzº V-1 cº-
=\rynºwº , 2-9 Wºo Wºvº Wei. ca” twº-vºx' ºzºa.
cave-Arrºw\ºco cº-e wºva 2e wºve tavos's 2-rº
of ~ 1:º tºº ºvy” cavº v > twº WRWve-vº-' (-\\
(976 Tod) &Wve whº wºº Evº cº-sºvº” caviv >re:
coo sºvº sueWirºvº- ~ *Sºrvuºco st-s-s-s-s ".
t-e-ºr-2 was tº eVºrºvº », sº e-cº sº-c
o-Vº > -º whº wº =t-rºº; eWve >0~\º revocate
S www.2-, 2-o www.zº swºrvuº- WEA tº wV'vºvue” too:
coo: ºssive- take euvot-2 sº ºwnervº- ºr
sevºte” ... cwt. www.zº savvcº cel, cº avoccº wºr-
Warvuº- sº ~~ =tow- revote” co" wVºrºvić-
>\º Wes” were etczvº vivº, Nº Sw- too:
cxii INTRODUCTION.
rºcessa=c, cocºs ºveº ºxaco . ~, ºr &aa-a-i was 3.
& sºias &aa-iö, was ºn ºx : *****
* : * > axis ºx.” < *
• *saaxºs crasººr = tº as exo~, triae >\ eiè.
Aş.9-tº-X'. —sº- *A* rººme’ • Q-º-º-º-º: ~~
scºsºrº reisa. cºco tº $ºs. was *****s-s caiss-Aa
Aaaco re-acae rea, ºe, ea raiseº cº-wºº, *A
.*.*.*.*.*.* tº are acº cº-tº- t-i-deºs ºss ado
aco tº . cºasts&v=o aco aco . ~A → *wæns - tº
to re-se rare reace acae as re-wºe (Fol. 950) ra
cºhairava&º escº cºaszai=&ea" &c,. & A&R rºussaº
~\s rºasiae A cº erºs reas.< *-nave rºs &\acn
relºar, cº-ºw e^ re-ocus A-e ... avia's rºala
x *-ax ... aeśvas tº exco *A cº-axe &u=c ~el-
I5 •esaves cºas, ca: §-ºs- *s- cnºcºa- crºcºlas ado
~aº cºax arºe - a was cºcºre cºlºn\s ~
~ ecºsaar - aca- *s-sº ºver-seco rºa-, e=
cºlºn\ – aca," sa= . cºax acº ~elve-in tas= *-ax
*-
*a-i-e acna t-x - cº •oivº **a-za-Ae al Are
20 has a cºina tº its AAA cº, a cºacn - aca-ºx
cºaca, rºslao ~\A eos ~~ .ca" -o-º-, cºncur
•ca aka . ~.cºcº ºcco cº-nave tºs- - tº .x,\x- 3.39
acpcs : cºhai issèven- cºax are cºcº . ~…~" recºres
rºassox teº cºax vºn rºle cº.ca"> Cºcº tº
25 cº-wºe, ºs- ºvssºn º ºxae reason is cooker-





AGAINST THE DOCTRINE OF Two NATURES. cxiii
****** cºncur is achs cal-a < * * * **a-ass=
ot: tº: were ~~car, en" cºaca, ºs cº-wºn tºo
rºle issèv to ~\ orº : case rºlevsöv=o : rºi as - aco-ºx
rºw ºver rºa- - eco-R&A - exas a cºaca as awaa
& & cºasts& cº. Ç acn.º orº 5
* * **** *** * *
,cocºsº cº - ºx=n tº as aco eliè iss- - -
.rºzart's cove cala rºlerº pºascº rºom.Arts cni - cala
.*.*.*.* tº on S.A.ea cº-re tºº *A- cas A-A ~\-
eºs rºcess, &eco ešA- tº iève eas (Fol. 956) io
..are .oco •on Are cala tex - tº rºaxi-o is es!e
cavese cºco Arès aco a-s, rºad rºom'rºn coi- cala
rºxena, cºlºo ~ha rºw x -ºr ea was vº .<cºres
coi= cºaa arº . ~zarº cºas soč - rºo *A.
are tº eið - ºnex are coèAA=a are .oca ºxarº's 15
~&v=o acp is acpo is, t-x - cº coèa &\,\}.
-ca-galaa on al-A &co tº t-nepa V-o rºa-3\,\&v=
on-a-, ten - tº .rºx **- cºac, rºcºcº calas *s-s-s
tºo ex auco tºxa età ºx arº i= consoo rºcºre
... coca-rº ºxas- cas Aaa tºns- rºl sºy so casAAA tºur, 2O
en rºaz are cºal, *.*.*.* a\s - a secº- tas - tº
*A are . *.*.*.* cºlas cº-rº coasure -\o . ~~~
ens as º are rºcºcº cala coasure Aurºra ex=n
o cn rººt sax tº Acta cºncu ta-rºo as was ºver-axa AA
ve- AA veteº “...cux, Xa-x-- ºn as tº orº ..s-cura 25
p

cxiv INTRODUCTION.
cºax." ~&Arts .rºs-irº ºn &\ssèAna res-tº-o cº-ax =s
*** ena ºs-irº tºo e os-rºs . awa- ~A →-irºo
:=en&s ºve enxo sºnse ,cºcº rºoco rºse escº *A*iz.
coères-la- •taiaº tº sº *s- *A are rºoca , º,
5 tº ecº sac & eº as cates cºxa is cº-rº coo?urº
.co.z also cºaas coasure . *-* Aerº coise sala"
... cºax e^i = coèvarº Gº *\as reirº is iss- - -
ecº-sºº • *-*-ºs Acos ca-a-a- tºx. t-eča
eið er ºf eº coasure ~A acp is ecº-ºx
to sepascº's cove cale cºat-o (Fol. 96a) cº-is iss- \\ºn
** = c-Aaº . ~Alcazarº cºns \\ºo cº-arº's cº-ao
rºox=s- >> *s-rºots ... coasrº's cºxa-c, cº-orºs
cºat-º as cºas-as-a cºerº rºle rºos.--
Ayº .aco cº-a <nºs asso . ~3°s cº-ºrº rºot=n
15 : aco cos => chº eas asso wee: .*s-s-s cºaxis,
*s-sº scoºvere ex acp .<\xi & rº *AAA* \\ºn
*** * = c-Aao rºsas colas cº-orº rºtºn &u=
& sax, sax as ºne cº, ºver's en
& & rºszlóns cºxsi & &
20 rºsso cºe-Assax's ºa-3 ºn A-sco est-or-
.<\axacas cºncºs was ºnx .*a*=s* es cºach cº-o-º-º:
.*&c=m\za rºcus sºns rºoia-as-a .ºcaaaaas
.<&ls=acuao r^**** **catacoºs tº cº-ax cºncºs.sysos
.9\cºs A \º -sa- tº sex- ecala cºasazº, ces co-
as rºomaia Aayan cº-aº is - tº ...co ºt-as-
AGAINST THE DOCTRINE OF Two NATURES. CXV
- acala : *a* *** a caco - a rºws : *ass rºao
rºas-iso ºn&sa=o cºca-nº- acco tax-ia is are
rºa-Ass - acoğa-asso : cºlotºrº- as ea was ex-a-so
eno ~ake Asans- we are . - acnénariºt- ..arº &\tº\s
eMoon rºt-no rººt &\, r^{-3\, cº-aa ‘... acaixia- iève 5
.xls Ass cºulsax=no rºorº chºcºlass= : ºn-coèu
- rºo tº caucial chao ... aaa, ºr tè is cº-rº-
rºasis, Aaya oco iss ecala- ecola- acp -iae rºx
.--&\ax ~~ .cnºis-Xa- arº .ssot acn cºnsoo •ecales
.*\-rºaso **=s ex coèaxarº'Xa- .**-sex re-ico to
raco révºis . ~za=o en ax à-o ex coa'aa (Fol. 96%)
.coès-As-o ºx=o As- rºarº tºrº iss- rºarº .aco = i
rºtagen + o- tº . a=s rºtes rºa-orº AA-, tes - tº
- curº às, - rºw toote it z=a \ A : coèmèurºo rºtas-
.-Sev <nºr’s ax-axa -t-ºn - aca--&-rº Aaa-, -\ is
.*,\z cº-as-iö, on to acAAA cºach -i \, *A cºx ai =
a so occp rºux -o rºss- ex - cºa as at rºta’ ºccpx
: re-acúa is ca" e.t=are Avrºns. A tº ºver-ao
- curº àso cºi=\a rºburº erºs ~~ : tsºn tº rºa
ecala- ea - tº -e-Hå en rºrºs-sa= < **a-s cº- 20
rºx **-rº cºrºo -eið ~\o ecala- oco is . Massèvrº
... • *a*s cºnso AA=, ... onºurº en **=SA ++Arx AA-
Ass - tº : **** terº tº cºaxia A cº-na cºast-
** a Maa = \, = a .rºon Acºs coaxa e-o ºr tº 24-
on A.A aco relax av-ox . AAF on ax *** .an ar-, 25
~ rº . At s—&uorºs do rºa->+ºo cº-aco : ºn Arºn
cxvi INTRODUCTION,
**-ax-a- *-** * * * ~ *-* A = 5*, *r- &lay-o
& cº-º-º-o
* : *tºols—s rºxst & 3
t-i-or- rºck-A-E i-sox elerº tº *—S- t-s-3.
5 t-stºres ace X. A rºala as . tai-se tºo tºss-a-Y-º->
aco ºxazs cºx are *-s are coasure ºr’s ... ašure
A- - as-ºu ~ecalls * - acºl's ºx-aza, º are
~ ºn tº As- - aco-evº - acº-w tºo - acola
exo~ns cº-ºcale ºss cºcº, cº-ºr- rºzarºo rºcºcº
to A- are cºaco . ~zazas ºc ºxazº cry tº cºa
**as alsº scº w a scº - ess evºns ºvere r< *
… cºax-ax caxa tº stºres as rººm (Fol. 97a) tº eitz-
..acco exi a\º ºx=ns co - aca cases haco cºasco
r^* **sass" rººt- rºo rºcºcº rº is cºax=n
15 rºanao rºy as .rºss azºº ºn.x. ºnoxirºo cºnd cºre en
...tºxy ºf rº-alzºn rºad cº-ocus cº-crºrº cºnsººn
*** *****o . cºaxis = a- rºº cºal- -**
*== <acos iss- chlºss rºse area º ºx= <-aaaaa
**sass" ºr ess rºsaw ~ ea alsº .rºssºver ºxicº
26 rºaco Arº tº erºs cº ºx are k = <n sº tº
.**axacº tº erºs verº rºse tº are exaco rºarº
.9A ºf: were .*z, * *= <&lass was ºx and es ºse
es rºx * ~ *.x=n cºa-as, was rºazarºo cºacºre
tex tº as tº is eMa cºaca revealsº rºckyach rºy sa,
25 rºx eas ºncus iss= .rºx. 1 ºf * =s r: * = alsº cºncano $3.3

AGAINST THE DOCTRINE OF TWO NATURES. cxvii
:*,x=ns cº-ax=" rº-navao rºasa ~~ .**Seño
t-i-orº ex — sº rºar rºo cºacºrº's ch cºastas=
es\* tº . ~~~~~i= . tº as tº rººz-Arº *=\
*=A coaxis ºets tº ºx-A - ca 3-arº-A
tºº acaca ºre rºz are tº e-ºr- 333 yach ...iss tºxicº
røisrºes ass-rºx *,\, och tº **** ~otass ch
rºoco rºsº Aurº-ºs tº . * * tº tº x-as-
< *s, *M* tº 3-as-a co-ºculaas
& teas-isox cºxst &
rºokayorº &aas - is cºal=araco tºn Aasco - rº
*—S
**a*** **= <xes as cºise tº . ~#se cale easºn
tº assºº rºooºyºorº rºx e-1 tº team tº , was scoobverº
coèa-a-s, rºt. (Fol. 976) •Ae : - acº wass-as ach."
*a-as-As were . <ès-sºn= <$se xiaº as coèa-ass"
acp is acpo , ss, re-ese: x- rºa-ºla . enaian
tº ºvers sºn tºo tº , oncºcº *Ae is ºx as x-
teates on hazai=&a= cºco we as as ess- eiè-
~sche . *sjaa tº rºoco is coisea ., o& essex.
rºsso eas its rºcoc, , eºso cºalºax.a cº-ºza
IO
XıS- *Art cºasissa= a . As chococº rºsº ox-shrº 20
… cºcºot=x rººs-- cºx as ºnºco -c, č, c, -, cºncºs rºoch
xis a cºcoo ºn-s3\rº , cf. erº *** cºcoa-na verºa
on as a rºsec, ºxes reisex cº-aas rºs--tº ...is tº
.*.*.x=ns co-a <&l=no ºx alo ess rºse tºxarº' tex
, is-ºorºo is ºn AA cºastess caëla-ax rºassa is acpx
25

cxviii INTRODUCTION.
tass tº 3-rºo rºarº rºoco ×-see- cale A- ca-
as A= a -a-, acn = **aza re-rºo coèazarº as A= as
en rºws, rºss AA's cºas-s-a -\, tºo .cn&aca"cº
As rºº ,co rºº eas cºal-º-º: <\s- ºn
5 ecº rºaxiaº tº Myºn ecayaa tºoieșen ca) as
** *-* AAA *-* : ******* **sº exis® is
cº-at- sala As-a - acola As- “Are cales - acax-
easºna is so A- co-º-, - acaa-, *, as AAA
.rºaco rºorººn rºyayºno rºcio relao ºxss
to cºaxarº's rºalass=º rºss-, *-*As . Arº e-Azaan
rºcese case “aco rºº are cºac-Ares cºastals."
cºacast-A erºs ssays ass—ºne Misso reaso vºna
..cºat=A\º cºax.as mass-o ºus rºoane co&saxxit-ºx
ens . tº sº, cºax cºaca (Fol. 98a) icºs ºs- e.Von =
15 sea rºtas ºc, scassº encº cºal As Aa enées,
..&\ss&Ao As-A tearºo rºse age cºhall- º AA-,
.a.s-irº cºasa rºasso cº-ax as . ~~~ ens tºss 3:
e” . tº ~i= crº-rº iss, ecº réian ess asco
As ºs-so as- ºnce erºs .ass agen cºas tº
20 : **ascacos iss- cºase are .3-sex tacies co&asºs,
covrº : &aco re-º-te rº-A, cº-crº- tº eco ass en
coèazarºo cºacn cºre ass eno *=\ ens cºax-ax
.<>iazcº's cºases caso, so ºccº cºalºa º co-as-
sºvº ~As crºss cºax irº *** ** ". \\;==º cºs
25 & &c. co rºsj-e-

AGAINST THE DOCTRINE OF TWO NATURES. cxix
: ; tra.s.º. 3:1 ºx.” & 3
tº on east as cºax-a-M A*, ºrº rezasa.A tº - tº
rºax.cax.x rºlescº . rºtºcoön cºws, e” &\lass cºa-cov
rºcco.v.a. AoA-, ... cº-a - 3-A ca." Au- ~~ièë.
tº-º-º- ~~~ As Acm aco ~ ... eco-º-º: ** a sox
CY23.35.&S.-E. cº ČM (N Cº. tºo *-ºs . ~&u= As- AA&re
coèmass.so ta- : cºvaras cat=aV co&nc. arº *A rºsa"
His verº ~xas&co-, -\ a sº cala saxº~... º.º.
on&q=cov ºx-cºns tº ºvss en rºcess, rºu-ax
*ica Sea cºat-A-M erºs rºa-re .3aco rºsen -az-M
rºopez, *s- tºo .*\cºco rºseco *A reazax. ~~ : *aco
*A* ºr sº -ax * = <x-a-ox calazaz hoco
* : *a*.*, *, *, *ase area rares
rºcy= *~ * a .rºx-axis on ex-ax's rºa aa\va
a\ , acco es-on ~~ rº-iss" assa ...elssºhº cº-ºh
rºax.az t-x alco ...elºw.rº - as A ~\rº ...elsőzcº acp
aco A (Fol. 98%) , sºrº X, as en =c&c. .*a*\xi~
Foča: *A* ree) sax A== ocn: a\ .<-axe cº-
chelsaz = acp 3-2 is asocos &v=n-ºre rºuassº
Rºss's co" &\xco o cº-rºw cale &t= . ca.Assaz. Xaxa o
is a\re -\º, as “iaMao ºn- tº reveals haco
* : *-s ex asco ... ºues, & rºls cºas-ºsa- -A
º AA, cº-aº * . A&\cores cºrºo , cnit 1 º’s rºx.cv-0
rº.txo ex=3 was .acco t=&\;=o reisa Mön cºre acco
\\º ecala- ~\º rºss- cºaco • A rºazz sax.
25
CXX INTRODUCTION.
xas- acº we aco so eas acp is .xas&vº ecºlaas
*sºr.cº: och : scracue cºxcº A-3 *s-s-s $39c, .5 crock-ºrk
.*=s** al.&res acne alsº cop sº occo ºne
cº-orº Mo cº-cº, aco cº-ac, a .aº acp is a copo
5 *=as ach Male ca" --~ is ºn aco •ºss-rºo
ocº sº, acpo cºise &#x v arº cº . ~Asai x...tº
t are cºlla is aco cºax cºisſec reasoai cºrº
&\sets tº tarº - Aas tº ºscºw cale we aco rease-
* -ā-ārºa al-ºr-
Q o o e Q & © *
io rºario erº ºra are sizes ºne-º ºr asº. 3
eið ei=nces elerº Aalaa A **s-orks :-SQ = Pos
& rºcess iève renase ºsso raise
AGAINST EVERY NESTORIAN.
(Brit. Mus. MS. Add. 14,529, fol. 665).
15 co-a-Mae tºxsºn C **** tºlasos *s-sà, ºx.” – a 3.
.aco cº-icyºs AAA aissax cºax -ss==as “anca are
* **sjø*ss rº-Saxo co-a-, + = six •=so
..coaº-Ao caleMcAo co-ººoº aissa's zºne ºx.”
tas-tº-o ore cºas-ièvrºs AAAc .cº. &\scº's cº-asso Aaa
20 ca" -\º-on cºco ºn a Ma- es coaburº coècare
rºocºo xxx Sé. rºx *&v= tº, tº-darśa ºil-M ºx=m\
rºo?u= &º-º-rºs cºncea cºa
...tº alwax. rºs rºxy tº t=

AGAINST EVERY NESTORIAN. - cxxi
rºx * = & \-, * sorº ºrº rºom. Arº ºn \ , rºux-s-s
~23 as arº co coal s—a rºom Arº co- + -as-n (Fol. 67a)
- chao X-ties, *=iaie .*&\ºx icº ecalleo .*&c, soo
. & cºlºn rºom"-"
coèus-iö, -ī-o cº- rºa, Vicns rº-3-AA >isals & =
.rºw.x=n coasova rºencoerº cºacps coios-4Ao ‘co-ºals
isècore see rºasa- Xaxa en rºaco ,enoëvrºs och
rºss A cºrºa rººt-i z. ºcusa.cn &c" ºrºa
esco .rºMix-axis rºaes co-soion = Aes ... cºca acaöhºrºs
et-arºus” cº-nas ~. .*z, *=\ *AA - eco-3-rºw
& ºvºia en
: rºica" rescº cºacps cooios-44 ×issa soºn *~
, coars-ae was erºo “code&u= **** •-ta\to \\ rº-to
~\\s rºs., x_* <sco o-, coicn &\alºgo èušuºrº
tº on So-ca ºf ~acps ocn ~\riosº so ho ca-iava,
.co.i.avian coèus-iè is aco arº coasures .cootara-
coios, t-nºr’s rea,\,\ca tºons casa - rºsea"&
: ºn-ax=no ºvalsº cavata acp arº rºocos coatoncºc,
oco arº rºtz was o .**a*\, cºncos cºlla ºs-à-o
I5
A= na" coal-kas cºa aa\, en a =&\Aérºs * co-iè, 20
& co-i\ºa as coassas-
rººoºh AAA = Asas ach - an Alsº A=als & a
~&AA cº-rº cºat-a-co Aaaa\ aeros ºsača
*-nº-no (Fol. 676) tº x=n so ºne tºo s—&u=q&ha
**a-arº ºurº Al- ºn ea cuco - an Anco
- aspé as haz- 3a sas-e rºads AA=x rºse rºis-A
Q1
25
cxxii INTRODUCTION.
I 5
2O
25
cºspo rºw tºo eaco earlessoa - a-ico : rºis-A .S.Arºf
rºadwala- ºxssºr’s el-re &\s-- cºis-x rºetz. tºo
º rºº *x. sº cº (ºil
rºsay sº-s - cuco tºo--ºn rºles A=a is 3 on
Aaaay = ***, *, **sasa Acºs réeaso are coal-ian
..Sº tº tº-ºves • Qach : a-i \,” as - agala coassas-
Šeše -- as A x \s. ~As tº AAA xissio - arºvaca-
acco exassrº's e-Ace : <a \, ico tºo - acº rºcos rººt x.
& cost avaas caseWax=
tº ºxazz, sº sºns tº AAA aissax & c.
**tea : cºcoso ºscos : &lass=sºn) a rºws, sº Ao -tº-
rºxsº cºcºe & *A*s cº-ocus aco resisres
Şssa : cº- acº se cº-acos rescº tºo : cºcºMº ºn);
cºres ve- : cºssaxº~3 sea-ze ~$.” Xax Sºft rºyas
so a Vase : easis 3 sº co-authº res-wie ºn are
* - acrºcºcºa cºaszlo : Qalaeseo
jºs- easoºcte tº saxe . *AAas, A tºo crºſſ <\s º w
& Arez's rºsj = a- ºctaºuaze are : cºya, coico
*** - ~ ā->~as e-Aco cºcoa-a- are : rºsa).
: Överº-ºx. tºssess cº-ows- : cºsis.A tºx-o (Fol. 68a)
Čš Čy Cºjº ~esale cºnsºo : - acaae, a colº re-ºs-
<-ie-do CŞā-ax AAA ºrº-3-a coas's, ºzarº tºº
: resºrºo cºstsee on A t-arºo : tai-e eº cºax=\
&Mo ; cºxsies cº-icºs—wo rºcºcºa cº-woº cº- =zso
*** *se cºaxe asso : ** = assº cal-x s a cales
tºss enada- : cºaº- tºo cºelsaz. “Ax : xixsºns

AGAINST NESTORIUS. cxxiii
rºënal-oorºa saxº~ wa rurº tes - re-esala t-co-º-º:
•e rºw enrºl rºyaaroicos tº-us rºot cue- orº
- acoèaaaaaarºa aºu-an eVon rézarº - a-nissºux
- aca-da-ax. t-tº-orºs e-Aco A- t—es rºucº tearº
- rºw tº sºn-z- ºv-iox-ºc, coiosºvo coiox-x
- aca-da-ax easana ... ocauséaos- *A - acnºis =
rºlzo cº - aca- temason cº-ºrº - as \ºns e.
- esola xx = c : cºca Acºcº rºe H.ca.arºo cºach coo
rºsa As- tº .x-i-, **w-te rºa&v= <cºre ºx).
AGAINST NESTORIUS.
(Brit. Mus. MS. Add. 14,597, fol. 98% ff.).
t-i-orºs cales Nº-º. cals tº inas- ~\är. =ca&n & &
& & coaxiaya, Aaaa\
rºa : on Ao cº-o cºca Mº ocp *-* - tº & Cº
... rºutsscº Xai-o co-aac rºutserº X,x=0 cºcºrº ,cocº.rº
rºcº as Aurº isorº cºrº *s &ure =v&s re-a <>,\
tº . ~…as cº-ax. *s &urº -tês rºoo : XaxS so:
...tº a t-iö, ºr ; axsºn (Fol. 99a) ºn a was burº tear-
cas,Aa ºr coasures Aurº tºº we a\, =co are
.S. tº rºo * , anoëvre assa Aurº isotº -* O tº
&\re eið, tria eiè, Aurº tºres ºn : ,coasure
re-a cause ºr acn as ~~~ Wºn ..&\lº tºrº
rºom"rº are . ca 1. A x - rºssrº rºua &urº ºn-ox
5
I5
2O
cxxiv. INTRODUCTION,
IO
I5
2O
25
.cneºrºa axºn acos \\ºn <cºre as Aurº ºi-, rºssrº
* ~~ collaa - rºo scooºvere acp erº crºss
... cºcºcº ocp ecº ... cnsns- rºssrº rºsa rºux Asia
*S- calaa .cnsns- cºisse: cºcºcº rºa- &us enº Asia
cºcºre co-ax. ~ rºcºcºa Aña cºa caenz. were
& & Asia
ere coco $3.9 °. xas. Sººn rºcºre aco was - re. * =
cº-ax co-na-n orº as ~ etc. .xx-x-sºº crºcºla
tex - tº ºxsº cº-ow coasa are &cp iss .x=s==
•oncºur* Masºn ~\ .xxseas cº-ax co-axe aco was
ea - tº xz sºon rease was tºº . ~A tº rºle,
cº-nave as sº are . xix. Sºon ºxas is scooºseº ~\
rºala t-sº scooºse- *A a tºo -> -->>35 schoºseº
•coaburº cº-a <cºre tº are .xzseas cº-ax
*As one ºre tº cº-º tes- cºre .ºzenssºn
.xx's he sºlº
cºach crºcºa erº . xxx...Sºx cº-a cºcºcº acn asso
<cºee • tº crºss *Aso co-acao
: **** *= <acp cºaxias ºn rºcºcº a s *~
cºcºcº's cºncus as cºcº . tººls tº encº tº a
Cº. a.º. C Cº $99 & rºat= rºaco cºas-, erº . .xytrasºx
is ºr eise eið isºe, rese (Fol 996) aisºns
* **** = cºacp assa A as . ~~\,\ = tº el-
tºrº's verº cºaco rºto- tºo - tº .cºm elssºr-a
- tºo cºacn ºto= <&l=as ºncºs are rºsatº
cº-ox cº., as ecº .rºocn cºco- tº-ox Cº-ºº-ºº:





AGAINST NESTORIUS. CXXV
--~-- – --------------- ----------...-------
cºacp cº-ox co-oo-ºn- tº ~ rºaco rºi co-
~&\="a coaxa- are . Ascºlà-ox. 3 axºns ºva - cales
.rººts ºc, ºx-ex cales occo rºyaa-, - tºo cales rºcco
*** **, r*\cº eize tº cº-º cooº-rº Masºn tº
cales occo cº-a= • ** \\z. .x axºno iros-on calls
• * .cnsns- ºssrº rºixa cº-aēea º rºseo rºza,
acco rºse a\ , co-as ºsterº rºas ex-aēen ea
: coa-colºre cºal- *** *****a rºseo rºz as cº-s
rºcotºux -*** *-* : , odºº rºsa- cºcººn crºss
- x < *,xicº cºal."
rºst- ecayas tº co-º-º: arº a\ *S- ~ * †
ºncº as cºcº . cnica - cal's coaburº . ~A →as cales
~~o .cº.3 scooterº rºse are tºo ..cals cocºrº
*** costa = <sºvº º cales cocº, º ºxes
.icos—as cºl=as rºse aco was cºre .cnsns- cºver-
~a=\ ~. ~ a co-3\erºx ~~ a" &urºs tas cºvarº
cº-ocu as cºcº . ~~ira- ~s scpoºrº . **a
.e. ºf “A.” , croºrº rºckara-'s \\ºno •. ~\'s scno ºscº
". ~s , cocºvarº rºmasax \\zo ... vºs cooker* **a*-
rºsa ass= <\º . ~~~~ ***** **** ***** *
Cº.M.E.5 ºf Aaya : cº-o cºnMºe are r<xaco . -axº~.
~\ : « * Sºo tºx-º- on \--> • Cons & sº caly-sa-ao
ass= <\re casas rºssrº rºse ex-ºw (Fol. IOO6)
& taxº~ xixsºn cºcºcº's cºa
*** : *.x=ox - cons&verº rºas estè - tº & on
**~so rºws a \ t-sºo cºax irº cº-a-so •on Are
25











cxxvi INTRODUCTION.
I5
2O
25
en tº coasure rºsa= - rº's AA-, ... aca-R&A **
*A*AA ºurº asses ºn rºx * **** *.cºre rºas.
assº -\ - rºo rºarº ***A &urº as gº tº *cºrº
*coałerº rºissº - rºo :, enaburº raiserº on A &u
Auré ºn as razº rºº ess - tº .ocº cº-i-
ca." Aurº cºax=0 ... º.o. Arº cºaxa as cºissº co"
*SSo rºot= xas- rºut-As ~\\ &\ssºux -a < rºws ea--
... cnico- as ºra-, -ºcºa rºws so- + \ - tº ºur-
ontºo- cº-ºwn ~\o ... too isox cºcºcºa rºaf, Ocn iso
& co-as- rººtsorº cºlas
*&v= tºo rºsaar- scno&\scº eia tºº ~ rºo & o
- tºo ... acaºsrº rºasi-, - aca-iö tº . cºast-se
~\ºza - acasº ex=0 ... acas ºvere rºasi-o - aco-ºh
ex=0 ... aca-3\-rº ~\ºza - aca-Hé, - cºa - aca-º-º:
- aca-iö, - tºo - aca-º-º: e G - a co-sº
rºutsorºo ºn.x Sºx, ºss tº
& - a cºverº rºsex, tºo ~\º.
tº r^\ =\ ,cocº-rº ~3--> tº - tº < \
en cº-o cooëvrº ºn&as eiè a- «»x\}\cºs iève
ºxazsºs rºl-on ca-ocus acp is tes - tº XaxS &\cºs iève
*s= ~\a AA-, .xxsºn cºns caaaa are acp is
senałer’s ºare cºre cava tºo cºlºns co-acúr
, coaburº cºach .. cºocºcº (Fol. IOO6) cºns co-
cºlºns cº-acúa ~ tºo .rºacºcº cº-ax ca-name erº
.rºsax-as- ºvao Xix Sºx aco ass . cºncºcºcº ,cocº.
**as cala are casas raisº re-name cºnsººn cº






AGAINST NESTORIUS. cxxvii
~~azas iève »xsºn acn as . **acakrº encºur**
<zala rºse - rºo co-as- raiserº cºaxa cº-aēen rºo
\\ºn . cºlºns co-nasa= resisscº cºncur, cº-ºwn tº
<\aco ... aca-ma-e cºacp rºl-ox ca-na-a-n scº
**)-ox on A.A as cº-º-n resisre ºxa -Marº 5
- aco was reacpo traºhèrº cºl=ns cas,A-x do AA=,
cº-ox onwaa en *=A raisº cº-a- taxº~n tas- ~\
*S. - rº rºaxº~ cºaas reads- och - - - -A-
Arº . ~&\\-ax on 1 a tºo *=A cºissº cº-a= tº-aē->
R&\-ax co-ocus en $=\ ex=1&v=o raiserº cº-nava- to
=A - aca-male -acpo Saxº~ *A* rºa-rºw \\;=.
--A&ºrº º are cº-aco .. rº-ox cº-nas a t=7
Mayº - rºo coaxa en t=A a\o cat-, - acous cºacpo
e-s:--
"co is ... acn-na a cºacp rºl-on co-mala-A ch
<!-
A=x sco \\ºn Arº ex=0 .xz sºon ~&\\ens ca-nas a 15
<\o .xxsºn coaxa aco was . - acous ºoco rºl-ox
& tº a tº *-arºn
2A ºver’s c^a \scº ...A tsarº cº-assočeo are &s,
2-acún &\erº orº . eVo2 tºrº *A co-navaMa rºles
Aco tºire & A cas,A\o : cººl.s (Fol. IO Ia) ca" ºver’s 20
*Also -t-on-ºverº co-nay-ex rºass rºl.x arº
3&A, as cº-ocus ºverºs acairº .ecn.&\scº cº-ax cºnques
cocºverº co Maa ~\ are tº tº ‘...t=co-º-º: coaxas a \
2-acúax a" cº-ax cºaxa ºverºs =q& ecp ~ rºo
co ., cooëvetº Cº.:73 Cúir, ~\ .o. ºf ex-o •. eco-Ausº 25
• tº
***"...so ". eco-3-rº crayaay cº-ocula: rºl, as *s-












cxxviii INTRODUCTION.
easa eº ºx=A cºas-re eco-&-cº co-oales rºa, as
- acºus see - acºusso coasures ºurº 3-ºr-
- consºx tai- <& Ass cºncºs asso - acºaji=>>, a
• * ~ **śrºo ... cacºse: tº-scala is cºcºs . rºi as
5.cº.zarº cºax cººles cº ºvere cº-cºre aco cº-acús
tº a:\,: esco cºre ... cal-s &\ss ecosaurº tas. º
&\scº cºasrº . ~~cºs as re-cºre soºn - rºo ºx!
rºles cº & eº is cº cº-cºre ceases rºles sº
tº exº cºaxarº' ºs-as eAco cºre : «xº~ sº-car,
to erº . ~~dave acp ss, ess - ex ... a co-ºrº reº
**as cººles cales cºrº &A cº-ºcus aco recºr
erº . ~~ase aco see & Ass tºrº &\,\ , ºo ear,
.****A rºles &A cº-ocus ºss \\º .ecassers tº
s &c. escºre *:::Assºc. tºº & Aris eco-3\scº • ‘c
15 ºzare .cº.zarº ºxas cº-s eAco ecºvers cº-acúa-
rºles cº & A : *.cºre cº-ºcula's A&M” rename a
is rºulx º'cºre rºas esco -\re ºxsº rease
rºsace-no cº-º-o ºzºrº is eart e\en ºxº cº-
.****A*-no cºas-à-to-no cºast-sº-no cº-ai-
20 rºassºwa rºarºo ºxazºe.rºnaoo eaelsőzsº
cºcºº ...tºrº eAco rºcºcº tº as cº-so cº-ºx=n
*Ac rea-tºw, cºa cºasis. (Fol. 102%) rºo rºot=
~\o ºne'ss & rºo rºsa-A&, rºo rºsa-ºo:
.cº-sºº tºo rºëlcº rºo ºxazºs rºo rºa”.
25 cº-so cº-cºre cases cºls - tºo cº-ièrea º
•. ecześverºs &varº isotº cº-ocule ass= . cºaxacº rºsa

AGAINST NESTORIUS, cxxix
r^a rºse rºot=e ºxare so recºrº are tºº
rºo : *.*.*&^o cº-ºwn rºo . ~~~i=no reasiºn
... rºe-Wºo cºas-A&º cºe . ***.*\co-no rºsa-ºca-
'..cºa, soo rºasso cºa cºelsº-na rºle) ºx=n cºe
~\o : *a-mo rºaez, rºo : cºxazoo ºx-oxº cºo
: cº-ºx=no cº-ºxº cºo -2\lass &nd cºal=ss&i=0
rºcess, cº-o AAP, ... ecºsº ºurº #sorº cº-ocus ass=
scº, cºcasso cº-ox cºncurs cº-wºo cºncur
*\ºns coa, as cº-ºx-a < *.*.* es cºnce-ass : Aurº
acasăusrº tº eiès ess & .3-sex tºre tº cºca-wo
'-ºxº tºº s tºo .rº e-ºne taxº * ~~
- ie tº tºo … is tºo ex-, ... aca-º-º:
as .cº.zz, cº-assy aco tºxicº is ex-, ... aca-burº
• *a*-asco sco rºa-too tºo ... 3-cusasco sco ºxicº ta-
Ö e&v=º ecº- tº sº tasia&re &\, ºra-tºo ex-
& eave he: Asans-
*.x=n coasures ºuse ºre eize tº . ~ : \,
air"a cº-ºcus asso . ~…~ **a cºca's rºle
one : cºcoMº ºxas rºles eAce &urº – ca. º.o.A-
ch, rºcºcº rºaar" cºasrº i ºzº reases cººl-s
six rºcºcº res.As : cº-ºo ºn eAca &\scº
•s= is a tº a cºsmºs 'eco a-, (Fol. 102a) cº, A &urº
x=0 act, as . º.o.Are cº- tºo cº-cºre co-oo-º-e
& ,cocº.rº cox-2, ecº co-ocule , croëvrºs
are tºº scº Aaare ºurº res= <-a-rºo & ,
acrºss-a- evenia tº a eið $–6, 3 rºck...-a 3.33
I
2O
25
CXXX. INTRODUCTION.
5
IO
I5
2O
25
e - acº-º-o
tº - cº ºurº teacº • acºus====
~espºulºsae - acºus-- tycoºn ºuts tºº exia
<cºre..." tºgee eºcar, was cºast ºf . - acºnasia--a=c,
•esas- cºncºs x s) ~ & cº-sº carº . ~~x arº arº acp
... ecº º-rº re-ašar cº-cos are cº-a - asº cºalz-
acaº tº ests as alsº ... ooze 3. * ~&as ºn are
ºi.e. ex: Ass AA are ºxies are rºcºcº re-naïa ºn
- as A &\scº rºad.As tºº & cº; it is rºtocula: case
cºaa tº cº-cºs rºaxe was cºco are exile tº
: cºcºes tº ... etc. : rºxs tº c. cox carº rºcºcºs ... cocºes
escºs &uce tºres cºx, tº aca, rease tº ..ca-àils
reca'-A co-ºs-- ...coas-e tº see tex - ex are .ca)
... cºncus ºs cº-ocºcº is & A re-acas ºs cº-
eiae tºº tes a tº rºa-l-e cºs cºcº are ºc
– ecº-lºw =o - aspºsale evºis - asa-º->
see . cºcºa tº area cºaurº ... acnºcusis-a=c
as Ae excºcº assº was sex rºaºrºa .tºrº rºse eið
: cº-º cºco cºaxas- -tax rºsex- cºns see - tº ºxat-
tº - tºo was sail rºassack ºx arº t=Ao ‘cºre":
*-s rease rºasis ºrºs- ºco =ia - ass!
... cºcºcºs ~ere was sº cºcºre cºxae (Fol. IO2%) agº:
.* ress - area rºare tºs ~~~~~ acº,
ºncussei cºacºs coax was ºne-ºn x- A ºr
cº &aco . ~&a=&\,\}, x- & tº chaº *=A or
tº iss were coax tº tax are .**a*s-,-4 rºa.buyè
oča's rºss- cºasrºo is ºvals cºaxy cº reco . ~3.5













Sz
O
º,
SI
O I
evive. ccº carves wave coo Grotato st-We- >T
co- sºvº ovº crºw--> --\ºocoº oxº~ ****
evote.” 2-woº v cºcº-va coo: ox, T =A wr-
>rrº cºve:- ><\ºocoº ox " ca” crºssºvº, cº-
*** >o assº evvv^' os- tº six-ºvº. Cox, swº-
**** >o cºst-A caesi-tº 2-0 v2 caesi-vº as
• (w8 or Toi).2°va “s avoc-A recº- os-wootº 2-tº W.
-sy Awo- ºr- «»e ºne ca' =\º ca:Wzw-vow-
•= 3 >~ coo ~s. twº avoº ovºv- >rzº:
ovvvæ ess ºvºoco" 2 evvcº &#: ; ;
exºtº ovºº exº~ xº~ Sº, sº coo evoccº . cºrk-
evº. -- ~, whº www.” >\e-too". certº outs."
>ng Wº *Sº wºr- evº avoc-a' ovº avoccº swº-
*** ** **** = º' cºcº Wº Gºtºvº- cº-w
wºrk-, cºst-i: coyº se-Vee : vi, “s avotº -ts, are:
***wuº > sºvº ~~ sata's 2nº. Eto' twV
> * >T doo Nº saw We wave- tº evº
-sexº~ &S tº: -
oxº~ covvæ co" vº cate rºtov Wºº- ev-Vº-
tº 2-2 triº Wºo- "stºv: -, o ºscºw 1:23 cºsts” crº.
ºxcursvcio & >tº *. >\o sv Wºo- visvº- rºsva: wo.
cºer we zºº Esswevue” oxT Wes tº ºvºvie-
=º sº" recºver” evewºove-, cooº Yº 2-yevsvuº.
swº —ays’ rºle . *o test WEA cº *Wºº-oº- ºr=avvco"
cosºv cºast& sw- tº º co" > 0 sºrº &SET
sayses cºst-A cartº et-i >tzzº coo ascico' soo' - "
IXXXO "Sſ)IXīOJ.S.HN J.SNIV+)W
º


cxxxii INTRODUCTION.
eiðh ºne sco ... Assºw-ºn ch ex, ºurs: a*s- ea
&: as cºncºs were as cº-e Asa arº tº rease ve
:asa ; cºcºres cois rºº rºle, ...A trace * -\e
** *** **,\-ºxº cºncuso cºes tºo--ºss ºn
5 .3\le^ ºneº ce,\enzens tºs-exacº .<\ are ..., cocº.rº
~savao reases …acoi=ree seas eas so A-5 cºuzi
cºsmºs ºs ss, a tº are cºver’s Autº sº cºexis-
ex-º ºurº re-ièvº º ºxº ~~~~ : Surº ***
rºle or ºf . ºss rºtocºls ~ is cºaa are : - acrºsº
IO & & eº cºs, ~ evè.
•. cºnsº re-aass was rease - acaº iss-- ~ *s.
ºnosa is as was cºales case rºse aco ºr
oca ex as a .siès acº º-, tº tº co- ****
…tº r^s aco ess cº-a . x <ss aco º-, staše,
15 aco rea-rºo ºverº, ºx ess assº êtrºs ode as:
cºca Are eas aco es cease tº cº-s&c., en:
acº as-yºos cocºa, ess tº ex ºr . »tº:
rºss (Fol. 1030) e^{i := i <\º ºus ea creas are cºrº;
*** -Ace ºaes ºute tº re-nave rare cºasa:
20 seeasies cºastë e ºscº ass cºaco \\ºs ºur
...tºrº reais eºns cºxco º ºs-àeº *As . ~~3&asc
essa tº *-es- ~ * ~\ws *-ass sco cº->3.
—espºulºs-a - acºus-ºs- e-a-yenºs . escº-
is tº es:- cºi=x rºassº - acoèmaiwassa=
25 & & exiºs. rºes rºº acp we acp tº:
,coaster’s ºurº tº e.e. tº cºasrº ...A ºnce & co.















AGAINST NESTORIUS, cxxxiii
aco rºar ~nals asso Xars ºr’s iès tº ºn
.*.xlrºo rºcºcº rºala aº r^zarº re-naīr arº rºcºrº
cous rºado º cºaste . cºncur acn cºaxicº acº • tºo
rºcºcº cº-dale aco is tex - tº .rºocula cºs cº-ox
$3.3 ~~ scocêusrº rºsa is a\ cºas-rºo rº, a lºo 5
$3.9 ~~ scoo ºverº rºmas ºss a\ tes ~ .rºck-in
...tº cºcº ,encºur* ~\ova ss, rºo exº~ : cºaxe
.rºsia tºo tºo ... aca-ºvarº tºn&as eið tex - tº
~~ As rºsa - tº : &uck tº *A &urº at-3 & ena
& Surº cºncen rºy as cº-oose to
rºsača ch = <\=\ass cº-º-º: “A rºarºo &c.
** *-arº tº a t-iè is as cº-oals asso tº eið
... ecºncuñas-a=a ... acnºl-4-a - acºussº- evºis
ta\ga\o : cº-cºre cºasa As- x.co& rºcºcº eXcºa
scº as ºne - tº . ~~xicº cºa As- x-coºl cºus are 15
cº-ºrº cº -aē, easº : Aurº cºnce, cº was cºcae
rºls: “Aca » acoğı ~eewºº (Fol. IO4a) : rºa\cºs
was As- …,x* **** ***\,: eMcna : *.ca"> <A as
*ss tº cº-rºs . ~~~~r was rºsco a ...A tº ºf .rºsacºla
tº . ~a .rºxie's orº rºcºcºa encºur* **** tº 20
o, A \,\ , cº-cºre cºaxa) rºoms cº-rº . ~scºr’s
~Aasrº : cºax * = c 3 - rºo .cº.zarº rºs. As cº-w
.*.cnºcº tº as º.º. cn & A rºaricº cºncur" rºcos
tai-e eið *>3rºus scº tº = is ºvere cº-Aqs= < x-rºo
&ndas was resco A A *-arº rºase ass= ex=> x 25
:- aco-ºx tº ~o .xsex oré •coobvers' cºins - eco-tºns
cxxxiv. INTRODUCTION.
IO
I5
2O
25
tex • tº .x:is rºocunx casAA rºias. tº ºss AA tºº
rºs , cooëvrº rºcºcº cºa are tºº ‘. cºaf, Yss:
as ºzºrºa cºcºrº ex - cº cºaxacº ºxa are ºncºs
rºy as ºss tºxicº o rºcºcºa exº~~ ‘. .cnoëvrº cº-acúa
rºo t=s=0 ... rºe is ona&sº *A tes - tº .sco.cºvarº
& reas ºne ºča tº es - cºa coaburº cºncas as
.*.*,x=n moºr’s Aurº *sarº tº a tº . ~ * v-
.cº-asya reas cºaxa asso ºxare rºad rºcºrº rºsa
tairº *A co-nanaya rºles cº ºr’s c^** **
on layo rºl.3 cm) ºverºs rº-acún ºre are . eAco
: ecºsºvº on-ass rºanax rºles are ‘eye’ cºrº *A
*S. oop - tº eco-ºrº co-oaxes cºaxes rºux).so
tºº ‘...t-cas ºverº canass a\ cºlºss cºax-e ºscºs
dºwn rºsa Surº's eco - rºo ...coasusº co-las, cº erº
ca-acús rºlerº es=" (Fol. 1040) .. ecosaurº co-axes a\
co-axes cº-axes rºsas is aco - sº coasts
rºles tº . tº co-ºrk co-axas cºax cºlºsa . ecºvers
- acpºulºs=a -acoºsals e\ºpis tº as tº burº *-ar
- * ~as ºve, rºe . cºals isso - acoğıcuxāsºn=o
~\ -tº-e tºº &ucº tºrº Malać, ºn A\º tes
tºº exias eið iss- as ra-Aa- tº hº Aless
a\ ºne-tº . ~~axe ass= &ºtºx-te-n ex=<ns ºurs
: cºxaas- as “aco& rºaste race coaburº cº-\a=
: tº ex rºas. was rename rasa-sen es: cºstsers
.ass re-name : coal- > ***-os ºsterº ; cºnsis, as
: cºastawa es cºissº : cºacie was seið tº rºix-


















AGAINST NESTORIUS. CXXXV
rºaroorº tº re-walzº was .e. i* *** **** * **, r*-acús
: **a*\co ºnex 1° tº cº, r irº cºat sorºo : cº-cºrº
rºats, rºo rºl. vsöv, as : eið tes cºas, : tso cº-ocula
******, *s, etē en rºi, a zºo re-aas -tsº-, -A
tº ex rºsa was cº-ocula .easºvºo-º *A cºwrºo 5
tº rºse : ºss cº-acºla : cº-i ~As cºissºo re-ix as
: “case teas ºss : 3-2-2-A rººfiacae=s ~~e ...t-ºh
*Ac, rºcºs rºl\c, : tas *As cºats,cºo :=&\so cºo
•r-rºox iss : tº ex rºsa was cº-ocus : =&\, e^a cºrº
Ass cºncur .3\cºs, cºa zºº rºw cºsts, rºo : &lrºo to
xas-sà-, rºs raisra xiss 13-os is .t-iö, en rºse
as (Fol. 105a) tº ess rºsa as cº-ocus > *rē, *A* \\;=o
<nows : Ax '-' as alsos ºscºe ºrºss ºcerºs
rººms ºve, cºme ,co ºxaco - tº eið, tes rºi.a has
are crº *** cº-ocus 3-rººs, a 3-cores tº a cºco 15
| a\tor’s cº-ocus acp asso cº, Aurº cº-ocus ~e .<\
ex - tº ...coaburº cº-ocus ºs cº-a <c\º ex=n
*A*\x=0 ...ºnale aco asso ...coasure r<naas ºn
*** : *,\-ax=n cºa as . ~2:...a ... acn.º - ecº-rºs
rº-acúa co" & As rºyas ºrºo rºsazº, cºaxe on 20
has rare re-ocus co" ºu's cºaxa is cºco ...A i-º-
& re-as-ºve cºe ...cooëvre rºi. A tº
<cºre : rºa&u= ...so ºn Are A*A. - re z-
<&\a&v= tºº *A.&res tes och al-Arºs aco cooburº
*.*.*.*.*.*73 S-CMY2 tes • * .tºs arºd •S-CMYa ., cooëvrº cu-era 25
~&\\c &u= ca. º.º. recºcº º-c rºo?v= en M.&rº














cxxxvi INTRODUCTION.
IO
X 5
2O
res are += ava scree-sex cºre ºxazº, s-ax, es=
& recºre co- tººls-s
cºo?u= cº-cºs &ure rºsa-a <nº ºn). ~ * * *
st- rºsex, A\º .*.*.* tº ass= ea cºcºrºna : rºwsia
es - tº recºcº cooker* -\ ºxaz-a <-az-a < *
<\\a&= <\o tº . cºcºrº ,cocºre º ºs-r-, -az-
**o ºurº as tº serºo rºcºcº º-, cº-3-
*A.&rºse cà sº cºasus cº-ºrº º'cnºcº ºxles ºu
& renº cºe , cocºscºw &urº teacº ºxyte case,
t= ~~~~< ... ºn ,to ,g, ºcºcº hal... • *ve
aco (Fol. IO5%) ºxicº º- ex — tº .*.*vax ace aco cºx,
es ~ * .*.*.x scº sco cºcºcº &als cºxa.º. A.&eas od
cnºux-ax.3, tes raise rºs : A &rº's eco coagul- & ºver-
& sco rºasso Sy cºxcº . ~~
rººrisoerº coasa Alae tºxs ºn: eiaas- ex' cºag a salz. º
* -SS as 35
ON THE HERESIES OF MANI, NESTORIUS, &c
(Brit. Mus. MS. Add. 14,529, fol. 65%.)
ca.acoºcox ºx-to-e A- cºalºa-rº st-ox cales = oën
& exas, º cºal-V-3 eVor
co&ndassaxºs
eakase .x, tº rºw.as cºach= eas cºcº tº:
et-arºo rºcut-º-o: cºvicº reasºnae ºvsisy
sh a tº sa cºcºs = <&l=a tº resolaross ~~
ºn= tº tea. ". rºaqvarºo • cartºo arº









ON THE HERESIES OF MANI &C. cxxxvii
ei=nº - sº tea coax A^\a Aar. *A assº X.t-ns
&loco ×.t=n e” a\o reise cºl=a \scº cº-ax. eos
rºs-à-o cºx <=x< ex cow.Aaarº cº-ax coècaxat-3-
... tsarº casuarºo reºlen cºcººn coèassars & A
ex ºxa, x -v-, en ºn Aax. sassle aco rºsses s
&rºze, ºvaes & Aeo rºocºcºs . tº cºre Aax rº
co->icyº-yo . ~\,-ioxºlo coioscºe ex cootates
~-scoe coerºix-rºo coorºººoººo ca-iècrºo corºnt-rºo
re-as *=c, aerºo tassaso (Fol. 66a) cºiceo Jaao
•coxvrºx **=SJ.cº.zºº ºn, sex cºco ºxare k=x -et-orº Io
atae .cn = *-as-a <<nº co-assie rºs\, , coaxis- tºo
oco co-aaarºo &a=3 acps etºe: * = tºxicº º- ca.=
•ease tºo tº- eº cº es-lè-aa .co- cºacn isºs-x
rºsa-is- ºxº-no cºxaas rººs cº-axe e+&Ao
** = cacº, cºvet--s . i-socº ex cocastes: & cºa-se I5
oco rºzarº tex . *-* *,\zeax. es rºas & recºr’s
cºacoobie & cºasavo rºss tº was ~~~~~ rººziassº.
on A *s-so ºcus---i ºre rºadwala- 3\ecos &
rºuco ei-orº ex rºsóca. & cºcº Mé ièe cºaxia"
aco cº-s- rºot a crº ess-sºo rºcºs rºssarº 20
co-z-ax sis. . ºxxv-, enoëverº tºo reisse *a*\º
**-s est-orº was *A* : ***.xx x,\ ºx-o ºrº
ax=" toayºots \º ... asep tº tiss tº cºrsº octa
ºx-ae rºas. 3- ºrasaxº~ rºyota rºss
rºzacºax wºoise cº-so sterºs ºn as ass= tºxo~ 25
*s-s-s rºcºcº rºscow cºis ea was: . cº-º-cº, we
S








cxxxviii INTRODUCTION.
IO
ºx-sees rºot ºn xixs 3-rºo Asº aco . ~&c. & Aët:
* A (Fol. 666) rºse cº-o acola rºo&u= x -i-, tº
**** **a- tº cº-nasa= r^ecoq & cºca-azs &
tº are cºncºuvé, cº-ºcºs ~~ cºa-3\,\} is
cºpe tº cºcoMº ºnce & A& tº as ass3\cºs 3&
,-\o ...&rºo Aarºe .rºsals = , sºrºa al.&rº ºx=
.*=a&srºo =\sºa : ºxaas ºzº x s \wo sºrº.
•coa-rºw cºal-sea ..--&as ~~ tº- &\\\\\ and
rºute co-coica A- -3\sc .cº.z.sa.ex rºots **=s=
.rºsso cº-a < x=\ cºrºx **-a ...coa-rº tea e
e-al- x \ \o t=\ AA=a rºzwaas cassot a cº-ax ca":
. tºº º
SRCIPTURAL QUOTATIONS IN THE DISCOURSE
OF PHILOXENUS COMPARED WITH THE
PESHITTA AND OTHER VERSIONS.
Genesis ii. 17: Vol. i. p. 80, Vol. ii. p. 76.
- tº ºurº àrº èure A** - rºo Aaarºº, º Phi
&x)=\x rºs, * cºur* = ca. ~axacae ty& t’s
~A ºx-axo cº-\'s rºs-3.x rºl.< eno Pes
case, Aaarººs cºncues \\º .cneo Acarº
& &ncené, ºncer,
Genesis xii. I : Vol. i. p. 75, Vol. ii. p. 71.
rºc, vºcoa", 3= &c." eno ve-i- ex, ace Phi
**a*** *** ~irº

SCRIPTURAL QUOTATIONS COMPARED. cxxxix
tºo : As).3\cºs rºsa.< eno ~iº tºo “A Av Pesh.
*~~~~ rºs-irº ~aerº &u=
Genesis xviii. I : Vol. I. p. 455, Vol. ii. p. 436.
&xacoi=< *as cº-ass a,b\x-rºo rºto= qVarº Phil.
- & alarºo Pesh.
Genesis xxv. 23: Vol. i. p. 97, Vol. ii. p. 93.
& cºices-A cºxas- cºaca, rºsi Phil.
& cºas-A was Aux, cº-to Pesh.
enesis xxv. 27: Vol. i. p. 96.97, Vol. ii. pp. 91.92.
& rºlazºn= teas—a rºsa-nē, cºaco ºi=S_ =aas-- Phil.
& cºax=n= $sas-o cºncoën iss- earls-- Pesh.
Genesis xxvii. 46: Vol. i. p. 99, Vol. ii. p. 94.
tº as ºvie en rºº -aa-. Arº arol rºaco - tº Phil.
& rºss A evrº rºsa"
Å- eAco ~~ &\ass &\i- tºº cºhèucº anal - rºº Pesh.
zººs, A e."vº cºsa" cº-irº
Genesis xxviii. 1, 2: Vol. i. p. 99, Vol. ii. p. 94.
A .ca" earºa coxaea :=ans-A assascº rºtea Phil
1 *-* .rººts as A&= en cºur* vº :=soën
A =soo .*** chassrº A. ašva is tº has
zené en cºur*
~~o coxaeo cast=o :-aa-A as co-rº rºtao Pesh.
v acts tº a 33- en cºur* =coè. *A : ca"
oc =~ Arºos = &u=\ . »ires - say “A
i = en : cºur* ºn tº “A •=\SYo CM ***
& ºniºs chassrº tº









cxl INTRODUCTION.
Genesis xxxi. 7: Vol. i. p. IOO, Vol. ii. p. 95.
rººt-o vee- re" a : ei=v i-º-º- is sº &\els, Phil.
& - & A z-rºadha
recºre co-a=x rºo : ei=1 + ca- +\º Awa Pesh.
& A z-rºads
Genesis xxxvii. I I: Vol. i. p. I I I, Vol. ii. p. 106.
& tºo resis ºve" - acº •oco ty, Phil.
& re-as-àe ºoca V, oncerº Pesh.
Genesis xxxix. 8: Vol. i. p. 606, Vol. ii. p. 579. -
2-A to * • Ac “AA-re cnº= cola As- tº Phil.
.,&urº cºur** A sassla ~ *\cº : Xai-
rºuai resco rºux -- * = <-- A.Aco rºarº
& cº-ism" rºssrºo
: coèu== ** ~ *-a- -i- tº i=n cºco Pesh
as ~\o ...... si-rº- \\x-rº ca" &urºs Mao
.,&urº coèmèures .AM ~~ & Are .x,x=0 ºn
ºvereo rºuai resco rºw a 3-as-cº rºarºo
& recºrº
Exodus xiv. 14, 15: Vol. i. p. 285, Vol. ii. p. 273.
**rºsso rºss rºl\ cavaa cºza- As Phil.
cº" is are **ass cºni Aºn= t-º-coa .rºx3-o
A- ºre eicº ºne Aurº rºss reen r-i-
-as-avia tºta-sa=-eta-la caselaa rea,
***s-, Cº-)
: ºx-cen" rººt-, -area : ~.4-0 axe rezo- ‘As a Pesh
Asia, &u=A t-arº ; ;-axe &ure ~\sº tº to

SCRIPTURAL QUOTATIONS COMPARED.
cxli
** tairºo : *\vas, x-irº Aurºo : -elaxa
+a is - als-a cars also “a As-
& rºxsha- rºle cºse
Exodus xxxii. 6: Vol. i. p. 405, Vol. ii. p. 388.
: aas \,x=\ and rºwsn'a cos\sº cºns- =&\.
sº cºnso : cºw-Mo Aarºa" re-as-a-ºsa
& al-Az=aVa
Exodus xxxiii. I I: Vol. i. p. 91. Vol. ii. p. 86.
Are rºaxºn en cºach sys- tº . ~AV slax-a
& rºza-ax cºursax-à- cºach tº enê.
aco was tº . ~\\ – as a s-ax. calx-ax=no
& rºmax ºn QS- tºº
Numbers xi. 33: Vol. i. p. 415, Vol. ii. p. 397.
cºrºa cows ai : - acaºx. &u= Ax^4- rºta= **
* - acas also
as “A*-a - acºx. &u= Ax^n- rºa= **
& cº-as- As rººt-ox cats at anº
Numbers xxv. 1: Vol. i. p. 89, Vol. ii. p. 84.
rºasive sièvr-rºo tºº &\;=\ re-as- re-e
& ºve" or go icºs e Asia= \-nēzºo
A liao areas, Aus= a aen" rº-as- size
as goo cºns- alarºo : eco-calºa rºx \
**as a Asa= A-iro, A-ºw.rea ecosonºr-A
Numbers xxv. 9: Vol. i. p. 88, Vol. ii. p. 84.
isos - acoxºn cºu-oo rºa-n - acn = AAzo
. Geºrº rºs-trºo
Phil.
Pesh.
Phil.
Pesh.
Phil.
Pesh.
Phil.
Pesh.
Phil.

cxlii INTRODUCTION.
t-i-sais- : *,\x. eas ºnceals cºusan accoo
• exeMºº ºs-trºo
Numbers xxv. 6, 7, 8, and I 5: Vol. i. p. 88, Vol. ii. p. 84.
rºt-n axe coco tºº. ...A-to-rº cºac, ºx.cºm
*...* is also is st-ava rºast taxºns cº-ièa
•=coa A &ay rºula\ \s- ... a sa za ºvaz.
ca'aa e-Aa rºy Cºx, e-A -tº-ox rºx.” &nt=
& Astro-rº
xixe -tao r^3\rº : Asia. 3- tº **=> rºcoa
: tºx, custo e-A : *****-* As As-o : coas, rº
tas= ~ alcoo : Astro. 3-3 cºurass cale es\a
~.
is casas a son-iso o . ~ *-wax-ax rºstěva acco
iza racas - a core is is Are
Numbers xxxii. I I: Vol. i. p. 88, Vol. ii. p. 84.
& reas)a=an re-i-A - ovs, - als- tº
tºº aakos cºi=\ , alsº ºn tearºa ºn-o
&\ºn-a <-irº. As \o ta\r. etcas- t= tºo eisº,
& acat=tº
Deuteronomy vi. I I, 12: Vol. i. p. 418, Vol. ii. p. 4oo.
rººtsa\ rº-Mºo <=coèa Aaarº rºs * cry: ºf
cºcº
~&t=aV rºsvě. *An iconicº . ~-coºla Acarºo
I Samuel iii. 8: Vol. i. p. 105, Vol. ii. p. IOO.
• ~.W.A on-te cº-ax As- AA&\sor-
& rºl\\ cºta rººt-ox *~ ta=&\rºo
Pesh.
Phil.
Pesh.
Phil
Pesh.
Phil.
Pesh.
Phil.
Pesh.
SCRIPTURAL QUOTATIONS COMPARED. cxliii
I Samuel xix. 5: Vol. i. p. 94, Vol. ii. p. 90.
**.*AAA AAao was o . ~~xº~ &u= coxa, xiao Phil.
*** *=-o : ***\e" Waa ***= coxed xaco Pesh.
& cº-ree A-tra, calAA cºst cºniae
I Samuel xx. I, and xxiv. II: Vol. i. p. 94, Vol. ii. p. 89.
3.xas aca-M *s-, veeree : rºw.- :=\= \|Ax Phil.
: ºn a s- ºn so : - &uca. Xax-e isocºo rºarºo Pesh.
aerº air. Asiaco oco cº-oo ,èalaco corº-no
: rºalasoo rºw - a sº- \,\x & was re-ex
•ral arosa". Aurº *s-, &urºc, “A *A* ~\a
2 Samuel xi. 2: Vol. i. p. 603, Vol. ii. p. 575.
cºur*A rºo coèaal=n &u=x reiscº also Phil.
& co- is a cºuscº inx.a cºsjo rºsacox
**o cnéa also Aues cºis-rº As- vºca-a Pesh.
rºoch taez cºhèurºo : rºssco is cºxso cºur*
As ca-Al- Aréza 4-ax is zo & chow =\, .
: chi-no rºarº-, 3-ox is z-a ..... rºënëurº
& Casas- venue cnºc' & As-o
I Kings xvii. I : Vol. i. p. 43, Vol. ii. p. 40.
& rºarº isocºs re-nºs- ºn are r^\, Phil.
& sorº’s .3ence tºº : **A* are r^\, Pesh.
I Kings xviii. 37: Vol. i. p. 45, Vol. ii. p. 42.
rºarºo cº-i-, aco Aurºs . cºlon cº-as- cala s—us Phil.
& xx-o AA ºxias- veteasea, vºla-
*-i- aco ºurºs . rºco re-as- cala - as-sio Pesh.
& cº-aco - aca-A Ausarº Aureo **

cxliv INTRODUCTION.
2 Kings i. IO: Vol. i. p. 44, Vol. ii. p. 41.
& ºntºn rºw ~~ rºl tº cº-au - rº
& cºcººn rºarº ca, as ~
2 Kings ii. 9; Vol. i. p. 45, Vol. ii. p. 4I.
i-aēvº º ºs- º Aèrºa Aure ºssº assa Arez.
- * u,v \so rºy tº
** =s** ~A as- “A x=s-rº cº-, Arºx.
Psalm xvi. 8: Vol. i. p. 605, Vol. ii. p. 578.
& s-ovº ºn ...t="A= ,\=a&A -ism" &nco
*ca. e., reacpo evaa Aaaa\ ºt-a" ºnto
x -ovº -\s
Psalm xxii. 29: Vol. i. p. 212, Vol. ii. p. 205.
* --irºs ca-i-º- - aca" as “…tº en - alsº
casiae - ecola -i-, axe - eas solo - alara
& rºs-trºx
Psalm bºxiii. 13: Vol. i. p. 93, Vol. ii. p. 88.
3,5-rº & cºas x \ \ss-re
& rºënaxas- , i.rº & Sex.<o
Psalm lxxiii. 25: Vol. i. p. 92, Vol. ii. p. 87.
CMAsºo co tº ºn- rºx= &\scº rºyed ºvºiris- cº,
*=s rºl ºdo :* - ~...~ax= A \rº cº-
& rºs-trº-
Psalm lxxviii. 70: Vol. i. p. 94, Vol. ii. p. 89.
Phil.
Pesh
Phil.
Pesh
Phil.
Pesh
Phil.
Pesh
Phil.
Pes
Phil.
Pes
& rºaxº~ns cº- +3\cos eno . ~~a cºs- Phil.
& crº-ox rºs- ºce= &o . ~s cºws. Pesh
SCRIPTURAL QUOTATIONS COMPARED.
cxlv.
Psalm ci. 2: Vol. i. p. 93, Vol. ii. p. 89.
re-aa- ºus ass= <=Ax co&a=men&u= **\co
& .3a rººs &emcº
coècensºn&u= AAAcm :,3\al cºrº ,&en-A cºnts-
º ,3\a= CMSsº -\s
rºas- —aca, &verº vac, ... aca-aa- rºot *."
Ao essax rºo evs, -2\ : *.*.*, *ārºo
*exas-
** ~ ; tıAlsº, tºo - acº º-rº ~ae
: tas ºnx. *Ae - acº Aure rºxrº.t-ts ~\a - aca"
ecost-rº- ess-i-, -\a - aca" ºr ºi, sº
& is a : taxº~. ~\
Proverbs ifi. I 9. 20: Vol, i. p. 53, Vol. ii. p. 50.
& cº-o coi tºs-cº
& rºy cot ºils-c.
Proverbs viii. 29: Vol. i. p. 53, Vol. ii. p. 50.
& cº-ºco&s cº-a=o cuxs tao
& cº-oco&s ºs-a-, ex-re vac,
Isaiah xl. 6: Vol. i. p. 6, Vol. ii. p. 4.
|a as rºtarº cº-ax &t=nº&a ..,v_n . A t-arº
*A*cus- ~~ coèa.º. cºcac .***-as- t-to-
rā-3 rºads-o rºt—asºns- ~~ .rºlas's
* tºxºny.
• AA : *tare ºn i-mºo :, in tearºa rºle
- Aas's *A&cus- ~ coèmascº, &\ao : rºtaens-
t
Psalm cºv. 5: Vol. i. p. 230, Vol. ii. p. 22 I.
Phil.
Pesh.
Phil.
Pesh.
Phil.
Pesh.
Phil.
Pesh.
Phil.
Pesh.







cxlvi INTRODUCTION.
cross ot: AA=, tº eas rººmso cºi-, -as- ra.
& co- &v=x, cº-ax
Isaiah lviii. 1: Vol. i. p. 6, Vol. ii. p. 4.
º **** 2-S-P
& Aëtiss-e to
Ezekiel i. 18: Vol. i. p. 33. Vol. ii. p. 30.
& easia&e, as rºom ºil- cº-a ºn ecassº
*A t-co-º-eirº's cºaco rºix- cº-o ecassºo
& taiaºen
Daniel vii. Io: Vol. i. p. 326, Vol. ii. p. 312.
- a-- a--a coa-ox-a t-at-a-ka tº Šrº • A-Z
& ca" tax-ax-
tº-air - a-- a--a ca, ex-ax=" tº Are Are
* 3 crocu-23:30
Jonah i. 3: Vol. i. p. 213, Vol. ii. p. 206.
& cºcº st-e rºtºn axe tºo As a
&\ssao . ~~i=n axe en raziº aisº tlas Xiao
& rºad. A
Jonah i. I 6: Vol. i. p. 214, Vol. ii. p. 206.
& ºt-, -axe tº ºxare alsº
& ºt-, -axe ea cºust rºos. cuco ºxirº alsoxo
Malachi i. 6: Vol. i. p. 215, Vol. ii. p. 207.
---, - ačurº elena as tº . , &\scº rºt to ~ *
& A. ašuº evas, tº rºsa' cºacº re-re-rºo
- rºo A - cºur* tºtal-ox cº-rº cºuré rºarº - tº
* * > . ašurº elena coco ~~~ cºrº cº-
Phil.
Pesh.
Phil.
Pesh,
Phil.
Pesh
Phil.
Pesh
Phil
Pes
SCRIPTURAL QUOTATIONS COMPARED.
cxlvii
Ecclesiasticus xvii. 19: Vol. i. p. 182, Vol. ii. p. 175.
& cocºons tº us rºxsºnx. were
& coa-axe tºux cº-ax. ~~
Ecclesiasticus xxiii. 19: Vol. i. p. 182, Vol. ii. p. 175.
rºo .rºxenx= a-t- its - i.com rººt-ox scº as-
& ºria=x - aca-ia- - acºla
rºo rºxsaz= a-i- as taios rºcºrº's caä -
& rºxima Aas rºussºore
St. Matthew iii. 12: Vol. i. p. 8. Vol. ii. p. 6.
~\so ., coolinº cºat-oo : cºrº- cºxei tassrºx
rºx *icus ºx aq-, rºsóła : rºsarº ria
& rººs.:
rºvisa ...cootarº rºas-no : cni-rº- ºxeix ach
& réiate teas, cº-ºo coats areA *—lº
~\ºjo .co.txº cºaxsºno cnierº-, ºxet tº sorº’s oco
~As cºicus seaso rºséla ..coats arº- Asass
3 rººs-s
St. Matthew iv. 17: Vol. i. p. 243, Vol. ii. p. 233.
& aesa'a was sa" tº-vass coèvsaceasºn tºo six.
Phil.
Pesh.
Phil.
Pesh.
&#x.a aaah : *-nº-Me avia>\s-ax. .tx. tº ºsco tº
Phil.
Pesh.
*C.
Phil.
Pesh.
*=is .tºrºsaka ovi Asa" -ax, viz. tº on tº C.
&txo cº
* **** a do St. Luke iii. 17. lacu St. Luke iii. 17.
* C= Curetonian version.
cxlviii. INTRODUCTION.
St. Matthew iv. 18: Vol. i. p. 76, Vol. ii. p. 72.
... anrº rºtao r^ns- **i-sº tº-aix - curº rºws, Phil.
x tº satzºo
& cotöve
~erºa i-aērºs - a sax. . esserº tº cº-sº Pesh.
a\\rºo - Q on CM- rºo ... acnºi.•sº curlºn
3 cºnsix ***śsº cººn : coassº coacºurto
: -axe - acº tºo rººs #as - eco-º-º:
•rºxyaman rºwse - eacnºs - ass=s-rºo :, iève cº,
a\tºo - acrºss-, an=x rease, ea - aco
& cotöve
St. Matthew v. 8: Vol. i. p. 93, Vol. ii. p. 88.
& recºr-A ca, alsº • calcon Phil.
& cºcºcº. A ~ oval - cucos Pesh
& reca'-A casiovası ~ alona C.
St. Matthew v. 27: Vol. i. p. 555, Vol. ii. p. 528.
**as 3 rºw cºaxa) ºncºres Phil.
& as 3 tº rºsa" ºncºcºa Pesh
**as 3 & As rºta\ ºncºcºa C.
St. Matthew v. 28: Vol. i. p. 555, Vol. ii. p. 528.
oxa ea : éaaS as ~~ cºhèure= icºs tº AA Phil.
rºssº : cm. Sº is ~~ cºur* ºn tº AA Pesh
* , & coal= cois-
& coal= cats & A Sºto r^3\&urº rºss: tº As C.
St. Matthew v. 42: Vol. i. p. 116, Vol. ii. p. 111.
& cº. =co * Arºz a Aaa Phil.

SCRIPTURAL QUOTATIONS COMPARED. cxlix
& cº. =co “A Arºxx en Pesh.
St. Matthew vi. 24: Vol. i. p. 225, Vol. ii. p. 217.
* - oi=z, età alsº - ºur essax=n tº Phil.
***A*M - ei=n tº *-x=n rare rº Pesh.
* - oi=n eth *\e waxºn rare tº C.
**~e?= e^** *\e ºzºa aaz-a < *\ Aph.
St. Matthew vii. 14: Vol. i. p. 492, Vol. ii. p. 471.
& rºss" cºl=&as cºsiace ºs-Arºo rºya Phil.
cº-stº rºot carº rºs. Area : ~~iè tºys ºn Pesh.
& rºss" cºl=ason
***A cº-a-ha -&iarº raiyaa re-iö, sº ºn C.
St. Matthew vii. 24-27: Vol. i. p. 4, Vol. ii. p. 2.
rº-ox&v=o eco" x=S-o eVon .Ash sax's en Acta Phil.
cala- xiaoo asas-e tases odd : rºsaaass rei=sº
: ~&oica oëlcºo &# A-, 3-sºlo : cº-ax. As-
Aes rºo . och rºsa- a. ***a : rºo's axio
rº-rº ..&co enaco cº-ax- A- as coaserºx.
cos rºleso reiss' ºn was ~\o senix t’s
rºsen ºase - re erºs rºls, A- cause
& cº. teaco calaua- co- ety = ~ 2.
=ox&u •eca" wis-o : “Aca A-, seas. A sco AA Pesh.
: *-ax. As coèu= <=x add rºsa.As ret-A
rºso on a x lo cºnc ion.x aburº : rºi Aºn &\ssio
caäcorºz. ...Aeº rºo : căn rºua- one a-vºhrºo
sºlesa" – oi=n etē" *Ax=ox rºsa- 3\\ St. Luke
xvi. I3. * Wright, Apſaraaſes, p. 18 I.










cl INTRODUCTION.
*-x-
ºlº sºns." enlao ..ach enaco rºs-ax. A- *s-
~\Aco cºi=>A cºns&u : ecº ass-rºo ; eWoo
aërto ºn Asºo . ~As, As- enºu- ~~~~
: och cºva-> a. *\,3\rºo : rºot axic cºaican
& cºat coèAqeen hacna : Aeso
, on custºdy ºf ecº x=-o eAn ,\sº <nza are A* C.
Asia re-ax. As coèu= <=a ºn-ass rºtasy
a. *\,3\rºo ºso's axia .rºotcal cºrºa tº AP,
As- ,cocºrºza AA=a \es rºo rºua- co-
tºo ach ensoo rºs-ax.
St. Matthew ix. 9: Vol. i. p. 78, Vol. ii. p. 73.
a=x cºxsºno ..., co-tao rºasco &u= <=&ass co-ºss Phil.
& cause cºaa as coèviasº
: ,&v=o co-axx rºos” &u= a&ss rºtas rºws, Pes
& coiève Avrº Yano ...iève cºn : on tearºo
St. Matthew ix. I 5: Vol. i. p. 393, Vol. ii. p. 376.
tax-co rºassº coöA- en rºus Aaºzºa ºn Phil
* - a-nas,
* - a--as ex-coo rºss - acow, A=\xi wa Pes
St. Matthew ix. 17(3): Vol. i. p. 19, Vol. ii. p. 16.
- co-ièio : cºhèis cºve cºxss rºsas, Mela Phil
. eº
- acº.ièvo : cºhènis, cºve cºnso rººt=ns, tºot rºº Pes
& eºn
* So also St. Mark ii. 22; St. Luke v. 38 has rºtºns, cº
rºhnso. - -

SCRIPTURAL QUOTATIONS COMPARED. cli
t. Matthew ix. 17(a): Vol. i. p. 318, Vol. ii. p. 3O4.
*** **s-, **sas -2\a Phil.
(St. Matthew ix. 17) º evsºn ~\s
~ āt A ****, *i-sa-s, š----, rº t--" — tºo º
(St. Luke v. 37)
St. Matthew x. 9, Io: Vol. i. p. 227, Vol. ii. p. 219.
~\o reca A • Aa : taxºnas e^{& rºle& ~\ Phil.
& rºas.a cus's rºxson ~\ .C. tºo : releni&
rºxsº rºo : cº-naco -\o : reacna - a vač, tº Pesh.
"a rºsiorº A rºl-a+3 rºo ... acnio. A=
& ºv=x rºo : cº-o cºo : tº has e^{i}
St. Matthew x. 28: Vol. i. p. 219, Vol. ii. p. 2 II.
tº cºncea tºº also no cºncer, tºo - alsº ~A Phil.
as-ov ºrº rºse eVan esco - asia--a
& reise"o ºxes" secºns ada
A rºzen : rººts e even elerº tºo - alsº ~\o Pesh.
=a \,-\, \, ex a\s's Wa-A tº war-o ~A
& rºlcº S-5 st-cu **s-eyo rºx ea's sax=ns en
t. Matthew xi. 28: Vol. i. p. 270, Vol. ii. p. 259.
*š, a cº-a-, A.Hza ºs-A - cala , ºak ah Phil.
* - assairº rºarºo
•o rºce, A. azo ºrº - aala ,bla\ oël Pesh.
“--- **— assaurº |Aph.
*ian cºcº, A. azo cºrº —aal= ,èvač, o& C.
* - Qassairº
* So also St. Mark ii. 22. * Wright, Ap/iraaſes, p. 20.
clii INTRODUCTION,
St. Matthew xv. 11: Vol. i. p. 392, Vol. ii. p. 375.
& ºt-A crº assa= rºots\ \res-a as-, as Phil.
& ºxy *=\ ...t.a.º.º.3 wººd aa\ \cºs-s Xansa cºaco cº Pesh.
i-A cn = a-, cº-ae" Arº-axis = <aco •As C.
* tº sº. 3 ºf
Xax ºn *A* .cn = co-a º ºxie" Arºs-s -
**cº =acaº cop acº . ~dae tº cº-c aes:
Aph.
cºcº cº -a-, ext=A \cºs-x axºn cºaco al
o 2
** cº º
co-o cop acº ºx at- ºr aess »x-, }
St. Matthew xvi. 6: Vol. i. p. I 13, Vol. ii. p. 108.
eno re-sease ºx," as res--ass ºn eicosaeº Phil.
& coxotens covens
rº, Box" so ºx.” as ºt.--ass tºo ovens wet cºss
- (St. Matthew xvi. 6)
*. jºlsº e” cy tºxs * e. sº tº *sens,
tº ovenssº cats, Pesh
& © gº sº } i^eSI):
(St. Mark viii. 15) coxoicos
~z," as reisas, ºn aaze = eicosirº an ea"
(St. Luke xii. 1) &rºe anaen enoëvrºs
* rºads: vso ºx-tax rºtºns, tºo oicna icº C.
St. Matthew xvi. 24: Vol. i. pp. 76, 392, Vol. ii.
- pp. 72, 376.
res= ideas . .38 – cºrax cºess en)
& ºve cºrºlo : caeanw
Aaazio .
l Phil.
coxes - are icuess : ***** .A tºo cross *=s* •
& stºve ºnezac, sa=\s sº Cú J
* Wright, Aſhraates, p. 46. * Wright, Ap/raates, p. 305






SCRIPTURAL QUOTATIONS COMPARED. cliii
&a .38- ºréas essa ºn AA Pesh.
Aanxie .co.z al- toº siève ºneºus *>es tº
& ºva cºrºso creasºv
St. Matthew xvii. 20: Vol. i. p. 37, Vol. ii. p. 34.
- case rºcoco&s ~'s ~es" cºcº tºº exicº Phil.
... at-arº rºsis: ºxie, ~ cºaxºn.co
º Xaxºno rºc, cº.º.º. ºx-x cºco ***MA
* = C\ºtosºl
Racnºis aco - tº .. as cº-ºrº iss- cº-ºrº C.
lºst sex ºxie ** **a*-asco - as-
*A*z, Cº tºo rºs. 32.3 § tº 3 Kºſº cº a\\ - air, cºn
* = C\al cºoss- º 'assoc. . cºaxia
º
Gº-
axa ºcy erº rºaxiasco - eas ºcco
* - as ºse e”
** **** * *** - a-- renº - “Aph.
<\xicº ºn Y.: tº cn *icy." ... atº .*Aniss
& ºr tº
St. Matthew xviii. 2, 3 : Vol. i. pp. I 16, 163,
Vol. ii. pp. I I I, I 27.
| rººs cry rºy ~ - accºo as acnénē, rºcº)
& ºnz’s cºncealsº - al- cº ©
9 o Q & \Phil.
rerº ºxeo cºax... coco&so cºacnénê. º
& cº-aza ºctavº - als-à *A : cºy
~\\, ve- - eacoèle as acaº r^ • ex's Pesh.
& cº-az's rºaºlº - als-à tº
* Wright, Aſºſºraaſſes, p. 21. * Wright, A//ºraaſes, p. 394.
l1







cliv INTRODUCTION.
& is a exy eAco ea as ~ C.
& 'rºy even vetº Aph.
St. Matthew xviii. 6: Vol. i. p. 134, Vol. ii. p. 129.
a \re ca." cºaco saae, rºcks-s “Aca" As als tºo Phil.
- A. jº (º) : coias- º *>3.sos *A-33 * cº, A&
o Q,
& tººls: scº &rasº Custº
; := taxºn-co-ox rºas-s esco e” *A Azaas Aao Pesh
**-ass cºast tº cºacºs ca" cºach saae
- zºo : cºas-
St. Matthew xix. 14: Vol. i. p. 29, Vol. ii. p. 26.
cºhaa\º co-º-º: • cºrº esco vers **s- elerºs Phil.
& “º a sºns.3
•ep - aca, a * = curº e-Acº ~s *~ el-ºns Pesh
***azis rºael-
sco - acº-a - as esco vees is elº C.
& cºaxx sºcialsº
& rºle: scocktºscºs = s. a\. º
St. Matthew xix. 29: Vol. i. p. 327, Vol. ii. p. 313.
ore rescº are : «saas- are : rºus asz's ºne: AA Phil.
\\;=no ,&\\\º : cº- care recº-rº care : rºss ºf
: A=a cºaco rºals-- ~~~i= s.s., ºt-co
&xils. As ºs cºres cºls=e
: *ē-ăssº care : cºre cºcº : º arºs xicº AA Pesh.
: cº- orº : rºucº are : rººte are : rºtarº are
: Aaal ºre-nº- tº . ~az. \\º : ~~~ce arº
& ºniº, alsº rºse
* Wright, A//azaazes, p. 221. * St. Mark x. I4: cºcºre




SCRIPTURAL QUOTATIONS COMPARED. clv
St. Matthew xxi. 22: Vol. i. p. 42, Vol. ii. p. 39.
* - assoº - as \e ºn tºo - a cº-ºx xx= AA Phil.
- a -n-coèa cºa As- - a Mrºzès an=a \la Pesh.
. . * - a-a-roº
St. Matthew xxii. 37: Vol. i. p. 198, Vol. ii. p. 191.
cºas eno ves cºa tºo ~A- cº-a" assi Phil.
º *** cala ena º as
&AA ena :*A cala tºo ~A- rººtsa\ assiè.
*~~ cala tºo : “As cala eno . ~ *
cala tºo ºve" cals tºo ~A- ~i=m\, xis:
(Deuteronomy vi. 5) *** cale eno . ~
cala ena ~ * cala en ~Are **=aV assi Aph.
º ~A cala eno *
}Pesh.
|
St. Mark x. 15: Vol. i. pp. 29, 1 16, 158, Vol. ii.
pp. 26, I I I, I 52.
. is a * &a=\ºn \ º rºx en AA) &
; Phil.
& cºasko Maas rºs enj
& cºaska A=ria rºw AA Pesh.
St. Luke ii. 5 I: Vol. i. p. 249, Vol. ii. p. 24O.
x - acay cºaco was ºx=no ºvies" - aca-as- cn Phil.
ocn was ºx too : *isº tºo - aca-as- 3\sao Pesh.
* - ©
St. Luke ix. 59: Vol. i. p. 305, Vol. ii. p. 292.
rºa --A anarº Avrº . A wa are rºelen Phil.
º wiè- cººrºo
* C. omits this clause, and St. Mark xii. 3O has cala ena
cala eno ****











clvi INTRODUCTION.
- --
& are icºsace Avcº assa". A to are tº Pesh.
& ºrº arº cascº Avrº »ssay .A. caecº sº, C.
St. Luke ix. 61: Vol. i. p. 306, Vol. ii. p. 293.
ca.are :-az-M cº, ºcca : coaisº tº was =ie Phil.
& ºus 3-A 2-\zº Ave. A
eas xxaa\ , º, ~ * cºee : rºsisº cº ºrº Pesh.
& cºcºa & = <=\ ^\xrº Avrº A salerº
St. Luke xii. 37: Vol. i. p. 426, Vol. ii. p. 408.
& sy.o •crºss $ococºso cales cº-sy, cure venoa's Phil.
& s ºrº venºa ºne;” was ozºn: Pesh.
St. Luke xiii. 32: Vol. i. p. I I4, Vol. ii. p. IO9.
- & cºcº rºse tºs- Phil.
& rºle: æss. ººoººo Pesh
& rescº ×Ako Acacorºa C.
St. Luke xiv. 26: Vol. i. pp. 69, 77, Vol. ii. pp. 65, 73.
&\scº's aſſº See cº-arºo coa-cº ass are cºre
& cº.º. A cºacass saazºo &M siève cºcºa cº
,coast<=o co-area o ºscoe-º- iss, 2 see tº Phil.
: crº-z.9A.Ş.5 see to cals <!--a : cºhèssº-ca
& exicº. A rºocas saaz-a < \ .
: cº-arºe .cno=<\ reiro tºo &c." rºcºs & Pesh
sonáx=\o crèmèucºa : coèassrºo •coass-Aa
. A cºacrºss 3A ºxsº cº cº : cºxes" .9Aeºo.
St. Luke xiv. 28: Vol. i. p. 310, Vol. ii. p. 297.
rºle : «Assº, cºals cºisºns ºr scº is alsº Phil
cry ºvere —es : całºńes ass =&\, xxaa\
SCRIPTURAL QUOTATIONS COMPARED.
clvii
rºo cºals , , za ºn tº Ms coècºsalz-A
state Aca, cº rºse iss-s ºn AA : x\x=n
.*Azrº cº Salzano ...iza cºco rººt=SJ : co->
> zèvºus cº-va\ \cºs ºak, aco cº-rºo
: tº• rº.co.<= -ovºso : catas, cºal-
inzen rºs .e.é\º t-tºols-> , coals cºrº's acº
*s-, ~As acadº . ~~\z. As cºssa rºss-ºr-
& on ha\ºss rºorºs gay rºsta= <-airax
rºo : cºxsº rºyin): rºss ~aaa-,
* : całuńe ags, sº awaa\
cº &varº e—s •
~\o cºorººz. also a a rºw coècealz-A
tasva--a < a.ocal tess As : a-az-A ****
*Ac : *-ºn" ,tz. **as rºcos t-teacºa .cn =
•={a\ \cºs real-, as are cºalz-A ****
xx-aa\ rºo : coi=s, cºal = x - azººsa"
~$º eş- rºos = **zºo • rº's : cº-ièe,
tes - tºo : tº• ~too-- coals cºcºa acº
res=a rºssºverº irr-, . caea alsº oc, *s- : *
& rºlz. As-
St. Luke xiv. 33: Vol. i. p. 330, Vol. ii. p. 315.
*AS- assº Pesh.
*Az=a º : ca" ºrº axºn AA= *ēA rºs en Phil.
• ~~~A& A rºocrºix
~A : so as cala aaz ºn - a-- rare AA Pesh.
& cº. A cºacals saxº
St. Luke xvi. 9; Vol. i. p. 346, Vol. ii. p. 331,
cºasa-, en re-as" - asy as as-a ayashré Phil.

clviii INTRODUCTION.
aaaal=== *-ass reas ºas-s
& x, \s's
~\as-s tº cr; tº hºsz, ed tºnssº asy © $º.S.- Pesh.
& © \\ & ºme
acna. -g rºarº
& tr. a tens; cº-ox
St. Luke xvii. 33: Vol. i. p. 330, Vol. ii. p. 316.
.cº rºº rºco : ºyº cºx as x =ass rºstºo Phil.
.ca, sax craz as saass eno Pesh.
St. John vii. 8: Vol. i. p. 252, Vol. ii. p. 243.
& cº-asy rºse rºº rº ex rºrº Phil.
& cºca ºs-ºs-A ºx-ca ºne alsº º ºscº Pesh.
St. John x. 27: Vol. i. p. 77, Vol. ii. p. 73.
& st&v= Gölºo tº sº. * As resis. Phil.
: - as A rºarº sits rººrºo : tº sº. As A-5 cº-ºs- Pesh
& siève Gºrº - alopo
St. John xii. 25. 26: Vol. i. p. 330, Vol. ii. p. 316.
.xls As º co-sy cºco coxles x=&as cºxscº Phil.
& eº-rº son astrº as <>azºº As tºo
=alsº caxa, rºos eno : cass=al cases xists tº Pesh
: <=azºo ricº A a sº .xls As *A ca-ty. tº 3 cro
cºaca, enè ºre cºres reasºo : * ~ *
..&tº
3 rºarº scocastrial ºx=0 As tºo : 3 A-32:73.32.23
Acts iv. I 3: Vol. i. p. 152, Vol. ii. p. 146.
acaºho acco cºacnéen s-ax. xas-s ataxº~a Phil.
* ~ corn->
s-ox, Xas-x - curº as-na&\x-rºo - acrº- oionºvo Pesh
& Cº º (ºr, case.coèen



SCRIPTURAL QUOTATIONS COMPARED. clix
Acts il. 44-47 and iv. 32: Vol. i. p. 95, Vol. ii. p. 90.
- aca-ºe-a <ssare - acayala aao tº-as- Phil.
es” rºa-i-o ºr as reasso cºas-t was occo
is rºtago acco elaa-ºo ..cºasta accr.
oaco cassaxº~. - aca-As sºciº==e •evot
rºles cºa as As- ºcco ºnce are cºa ºn tº
&erºs axºn Aes \\º ... alsº caless exacº
& tºo cr rºasis - as A tºo cro
: coco rºss are: cacaco &Aºnaco: elerº —ealed Pesh.
: - as “ass= <\ascale occo can ears: :acºlao gº & © 2
@ & Cº. el=a-so : cºaste, eaco tº sº cºvara-ao
... eco-As cºat-º-, -e evai sa ºi=Axo
- as tº rare cºa .... cºcºMº occo tº saxº~~
- cure cal-as eaco ºxas cºass A- cºaco ºnce
& cºaco ºasis - acº eaco ºscºs xx-ala ºrº
Acts x. 9: Vol. i. p. 486, Vol. ii. p. 465.
& easi- slºw rºss- “Asia “is sº cºaco alco Phil.
& casi- ºx= “Asia reiss-A - assaz also Pesh.
Acts xiii. 22: Vol. i. p. 95, Vol. ii. p. 90.
x -\ ~~ **as A **** Phil.
I Samuel xiii. 14) «ca-A ~~ res=\ºtº cº cº-s-Pesh.
* =\ ve- rºtas -xerºx cov- seasº &\ssax.rº
Romans vi. I I : Vol. i. pp. 348, 394, Vol. ii.
pp. 332, 377. .
*>= <nº-A en rºs, cºals A. ašure ºn Phil.
& rºss area S_c\xe







clx INTRODUCTION.
cºcºrº - asure cºxso : ****A - ačurº cº-, Pesh.
& rºax=" -axe - tea-
Romans vii. 5; Vol. i. p. 6 I I, Vol. ii. p. 584.
eyes&e. rºoceases rºyess rººs, .ecco too -- wa Phil.
& cºnce." A&u rºicºes : cenica- eaco
rºsoceases cºcºssa cºrºa : is econ cºo-- wa Pesh.
A&\ , cºice as : ta-oxin- acco e.V-a-º-º:
zºosa"
Romans vii. 7: Vol. i. p. 602, Vol. ii. p. 595.
& ºv.s- rºare &sj <Area .-Siè, º Phil.
rºcocºa cºcºcº ºcco -a; rºsj is º Pesh.
* -\jë rºs : *-area
Romans xiv. 6: Vol. i. p. 449, Vol. ii. p. 430.
: ~~iºn tº catsa\ rºas re-ièen rººs acao Phil.
acne Aarº cº aco cºcºcº Ašº cºs echo
& cº-a" cºnceae .Asº cºcºrº Marºs
* crºsa" cº-oo-º res-tº-a <\s e” Aao Pesh.
.<scen rººrºo Asº coisº AArºo : cº-3&
& cºcºcº rescena Añº tº coisº Añº rºsa
I Corinthians i. 27: Vol. i. p. 82, Vol. ii. p. 78.
*.cno=a.kssº êica=as re-ºs-a coalsa" cºrºrº-S-Phil.
*ca as cº-ay-a <nclära, cºcºre rºta\ cºcº Pesh
& re-ass-A
1 Corinthians i. 6, 7: Vol. i. p. 83, Vol. ii. p. 79.
cºacals rºlerº . ~~\s—s coasn.ass tº ass: , ch Phil.
=º cas-a-ax.

SCRIPTURAL QUOTATIONS COMPARED. clxi
tºo rºcºcº cozie cºaco Xaxaca ºcco cº-ºx , co Pesh.
I Corinthians ill. II: Vol. i. p. 7, Vol. ii. p. 5.
***** -az, coasures .... *.S. rºbucorºz. Phil.
* - sº
& rºss-ax ºn s-ax, cºver’s was rºorººz Pesh.
I Corinthians iv. Io: Vol. i. p. 62, Vol. ii. p. 59.
<i>s-a <on-iac resºzº, AA= r^A& ess Phil.
& A &\,\ as-ose **s-s-no
aburºo : cºnsis ess : *.x=z, AA=, ºft- ess Pesh.
eºs- tºsa : cass=&r=o - asure .*&Miss
tº a *s-o ; e-case tº aea ºver rescº cº-ows-
º e &A rºsaar, &a=c, ; tıassaabeno
Corinthians vi. 13: Vol. i. p. 393, Vol. ii. p. 376.
& cºota" ºrº-no cºlºresa" resoła Phil.
& rºcºcººns cºrožac cºoias & Acuarº Pesh.
Corinthians ix. 22: Vol. i. p. 1 26, Vol. ii. p. 121.
& #&rº &acº Aaº An ºvaco Aa Aas as Phil.
& resº = \AAs *-āco AA 2AAA Pesh.
Corinthians xv. 19: Vol. i. p. 62, Vol. ii. p. 59.
º rºse axº-> tasiana- rºss eAca- ~ Phil.
tºss-ax ºn.º tastasoº sas.\= <ss, aco eAca- s tº Pesh.
Corinthians xv. 48: Vol. i. p. 588, Vol. ii. p. 561.
are cºaco . ~~icº eas aco ,encºurºs cºa-cº Phil.
A ºnx. 2, sº tº aco
X.


clxii INTRODUCTION.
: rºutes are cºach ; cºntes- och cocº.cºx tº Astº Pesh.
rºle on 3 rºaºx.
eas aco coasures cº-a-rºo
& eºsºnx are
2 Corinthians iv. 2: Vol. i. p. I 12, Vol. ii. p. 107.
& cº-irº 3-3 cº-3 - acala asa Phil.
& cºcºrº axe & sa=
a cºas-" - acola, Pesh.
2 Corinthians iv. 18: Vol. i. pp. 68, 329, Vol. ii.
pp. 64, II 8.
*As assalaa aq, cº-vs cºws < ****
- & scncºverº >\\s cºver, | Phil.
& tºurº >\s. As evsº cºs -čeº cº-w esses
ex evsöer, ~As : tº rºasts tax evºcas Pesh.
& cºcº *As
2 Corinthians vi. Io: Vol. i. p. 62, Vol. ii. p. 59.
& A &A Xasto xe. Phil.
* A &A assales ~ Pesh.
2 Corinthians ix. I 3: Vol. i. p. I 17, Vol. ii. p. 1 12.
& ºuse&A - edusºn&res Phil.
& - abºačvy rºo Pesh.
2 Corinthians x. 3: Vol. i. p. 124, Vol. ii. p. I 19.
* tº ea sºle cºina as a\ ; tı” tº train- ters: Phil.
cºaco º rº ; tıss eason= was tra== (arº Pesh.
, 69
* tºss tºle rºsa.<s
2 Corinthians xi. 3: Vol. i. p. I 17, Vol. ii. p. I I 2.
*~~ cºns rºarº Ass Phil.
* ~ rea's tes rºle- Ava Pesh



SCRIPTURAL QUOTATIONS COMPARED. clxiii
2 Corinthians xi. 6: Vol. i. p. 83, Vol. ii. p. 78.
.*s-ºs- ºre resºls's cº-aass" ºrº rºass Phil.
& reals- en As Ms ºsmass rºse reis
..*-*= <A cºre : * > = <sº reta= 3 as tarº Pesh.
º - as has els he xx-aa- cºcº
Galatians ii. 20: Vol. i. p. 25, Vol. ii. p. 22.
•= -s ºrº : cºcº rºarn tº rºarº as Assen Phil.
- +. & rºss.sºsz, .
•= ** *** : * ~ * ~aco re." Aasao Pesh.
. & rºssay tº
Galatians vi. 14: Vol. i. p. 275, Vol. ii. p. 264.
& A Jºaº $ rºsals—o rºsals \ rºle: eant Phil.
& re-alsº care any rºarºo : A exei reals- Pesh.
Ephesians iv. 6: Vol. i. p. 524, Vol. ii. p. 499.
& rºster, sona&srº &la=o Aaa As- Phil.
: A = a -ao - A - A -a - A as cº-rº ºn Mº sº Pesh.
º elsea
Ephesians iv. 13: Vol. i. p. 267, Vol. ii. p. 256.
& xss rºocnic rººts tlas Phil.
& Ax=n was ºocos \as re-ass- Pesh.
Ephesians v. 25: Vol. i. p. I 17, Vol. ii. p. 1 12.
& x,\x a rºsawa cºat" rºº Phil.
& x\xi <soºo : ºssois Axaco rºsa Pesh.
Ephesians vi. 5, 6: Vol. i. p. 1 16, Vol. ii. p. I I I.
- as ºn assºzº cº-ºs- Phil.
: axes \ º:
rºarº i=\etak's - alia were reas ºn-













clxiv INTRODUCTION.
ºr exacº cºntec, cºlºss ºf
& cºsºvº sº sº
: ºsse toases - assisº as-ºrº rºsés. Pesh.
.*,x=-\s were : tº *ayazaac : cºse
tºº a=\s cacº were tº as tº *A
tºss-s rºsaxºs rºs- ~~ rºce ... ebute
. & eºs *=s |
J.
Philippians iii. 20: Vol. i. p. 292, Vol. ii. p. 297.
i = coassas as . . . . . eas ºsa.<= Ass - isox Phil.
& crºss-axis rºsex cºastas
fºcrº-3: . . . . . : © Cºp tº a sº-sº sº essae tes tº-w Pesh
& rºses cºncºs =
Colossians i. 20: Vol. i. p. 348, Vol. ii. p. 332.
senaasayºs ea ºx-axº~ - as - abº - e Phil.
• abuseº erºss adº ~ ressay : real-w
& eºsécue awsº elea- : re-ºs-
, cnaea cºorº e rºarº jas. abºvº is
real-- - ºuré tº ass adº
- ~ * Pesh
& cºur* cas- isèvºo
I Timothy iv. 4: Vol. i. p. 393, Vol. ii. p. 376.
- & aco reas cºcº reiss asso Max Phil.
& aco i.ez cºrº cºes xxxiº Aas Pesh
Hebrews i. 14: Vol. i. p. 326, Vol. ii. p. 312.
*******Aeºrºs cº-azºx, rºseº - acn.ºre Phil
c-ixò º ºx : rºssaxºs *a* - acaº-erº Pesh
- & eºsºzºne






SCRIPTURAL QUOTATIONS COMPARED. clxv
Hebrews i. 17: Vol. i. p. 46, Vol. ii. p. 43.
& coasrº re-oxºus cºaco any assalsas Phil.
! - & coast&M cº-owºu assalsax Pesh.
Hebrews xi. 3: Vol. i. p. 58, Vol. ii. p. 55.
& elºna eMoo soon •ests&v=o rºs el-rº eno Phil.
. evsºn ~\s el-re tº soda eissèens eAcao Pesh.
Hebrews xi. 16: Vol. i. p. 75, Vol. ii. p. 71.
es; e-man º-irº en re-va --~A → Phil.
& rºsaz - cºustº's sco .ocx crº
=\;=\; -ºs--- Pesh.
3 rºastax.:
cºurt's scº : caca tiss cº-a-, rº
Hebrews xiii. 9; Vol. i. p. 403, Vol. ii. p. 386.
& ecº = airs-àrº tº cº-a= ~&tº elerº Phil.
elerº aix -èvrº rºs \\ºn : ºrºsa = rºo Pesh.
º t” Cº.:) as Acos
St. James i. 22: Vol. i. p. 4, Vol. ii. p. 2.
: «on tº Al-A reaca, cº-orº rºs-à-nz was A= a Phil.
& ºniº “sass- acº cºre
: Massl= <-à-ax cºa cº-ax rºsóas- ea oach Pesh.
I St. Peter iv. 12: Vol. i. p. 6oo, Vol. ii. p. 572.
\ : **ay a cº-S$ - as le. rºst- - rºw Phil.
\;= - ask .*.*.S. staou ex-or - ata-coºn
& ačurº ecolò º axonºv-on
- as eachs cºacola - oi=on&iº *A : - as Pesh.
A-> -- a-AA ++-s- 4-a- a--as ~~
& easo ag' - assissa=\s










clxvi INTRODUCTION.
I St. John iv. 18: Vol. i. p. 195, Vol. ii. p. 188.
*** * * *-aue Phil
: “A-ax=n cº-ass cºre : \,\ cº-oss rºles Pesh
& rºles A &A rººk tal |
Quotation unidentified—Vol. i. p. 324, Vol. ii.
p. 3 IO.
& all - ayurºs - aburº e=& - re.
} - -
BIBLE PASSAGES QUOTED OR REFERRED TO
BY PHILOXENUS IN THE DISCOURSES.
h ſº Vol. I. Vol. II. Vol. I. Vol. II.
€108 HS Page Page Genesis Page Page
ii. I7. . . 8o, 186 76, 179 xxxi. 7. . . IOO 95
ii. 24. . . 523 498 xxxii. Io. . . IOO 95
iii. 6. . . 446*, 458° 428,439 xxxiii. I. . . 96% 9I
iii. 6, 7. . 412 395 xxxvi. 3. . . 98* . 93
iv. 4. . . Io9 IO5 xxxvii. II. . . III Ioë
iv. 8. . . I Io, 458* IO5, 439 xxxix. 8. . . 606 579
vi. 2. . . 458* 439 xxxix. 9. . . 608 58o
viii. 20. . . 453* 434 xxxix. Io. . . 605* 578
ix. 21. . . 458* 439 xli. 39. . . II 2 Io'7
xii. I. . . 75 71
xviii. 7. . . 453* 434 Ex0dus
xviii. 8. . . 455 436 xii. 37. . . 88* 84
xix. 8. . . 458* 439 xiii. 21. . . 87° 83
xix. 26. . . .32 I* 3O7 xiv. I4. . . 285, 287 272, 274
XXV. 23. . . 97 93 xiv. I4, 15. 285 273
xxv. 27. . . 96, 97, 9I, 92, xiv. 28. . . 87* 82
Io9% IO5 xv. 25. . . 87° 83
xxv. 33. . . 4I 5* 397 xvi. 3. . . 450 43 I
xxvi. 34. . . 98* 93 xvi. 13. . . 87° 83
xxvii. II, I2. 97 92 xvi. 20. . . 45 I* 432
xxvii. I 3. . . 97 93 xvi. 3 I. . . 45 I 433
xxvii. 25. . . 453* 434 xvii. 6. . . 87% 83
xxvii. 36. . . 458% 439 xx. I 3. . . I86 I79
xxvii. 46. . . 99 94 xx. I4. . . I86, 585 I79, 557
xxviii. I, 2. , 99 94. xx. 17. . . 600, 602* 572, 574
xxviii. 9. . . 98* 93 xxi. I2. . . I86* I79
xxviii. I2. . . I92* I85 xxi. 25. . . 62 I 593
xviii. I6. . . Ioo” 95 xxiv. I8. . . 489* 467
* An asterisk indicates that the verse or passage is referred to only.
clxviii INTRODUCTION.
Vol. I. Vol. II. Vol. I. Vol. II.
Exodus Page Page Deuteronomy Page Page
xxx. I4. . . 6o8 58o .vi. II, I2. 418 4OO
xxxii. 4. . . 458* 439 viii. 3. . . 432* 4. I4.
xxxii. 6. . . 4o5 388 xxii. 22. . . I86* I79
xxxii. Io. . . 4 I 5 397 xxxii. I3-— I7. 4o4 387
xxxii. I 9—28. I97* I89 xxxii. I4. . . 459 44O
xxxii. 2o. . . 89* 84. xxxii. I 5. . . 458* 439
xxxiii. I I. . . 9I, 95*, 86, 9I,
Io9* IO4 Joshua
xxxiv. 28. . . 489* 467 vi. 4. . . 9o* 86
vi. 2o. . . 47 44
- —x.—I2.—. -. — 47— 44—
Leviticus
iii. 9. . . 622 594. Judges
x. I, 2. . I97* I89 vii. 3. . . 598 57o
xv. I6. . . 622 594 vii. 17—2o. 6oI* 573
xix. 2. . . 623 595
xx. Io. . . 186*, 622* 179, 595 1 Samuel
xxiv. I7. . . 186*, 38o I 79, 363 i. 28. . . Io9* IO4.
ii. I3— 15. 46o* 44O
ii. 23—25. Io9* IO4
Numbers ii. 25. . . 6o7 579
xi. I8. . . 45o 43 I iii. 8. . . Io5 IOO
xi. I9, 2o. 45o 432 iii. 4—Io. Io4* IOO
xi. 2 I. . . 88* 84 iii. II. . . Io8 IO4
xi. 33. . . I97*, 415, 189, 397, iv. II. . . 46o 44O
• 449 43 I ix. 24. . . 453* 434
xv. 32—36. I97* I89 xiii. I4. . . 95 9O
xvi. 3. . . I97* I89 xvii. 42. . . 439* 42 I
xvi. I2. . . I 97* I89 xix. 5. . . 94 9O
xvi. 18. . . 458* 439 XX. I. . . 94. 89
xvi. 3 I. . . 45 I 433 xxi. I3. . . I4o* I 34.
xvi. 32. . . I97* I89 xxiv. 4— IO. 94* 9O
xvi. 35. . . 458* 439 xxiv. II. . . 94 89
xx. I2, I3. I97* 189
xxi. 5, 6. . I97* I89 2 Samuel
xxv. I. . . 89, 598 84, 571 xi. 2. . . 6o3 575
xxv. 9. . . 88 84 xv. I2. . . 94* 89
xxv. 6—8, I 5. 88 84 xxiii. I6. . . 453* 434
xxvi. 64, 65. 9o* 85
xxx. II. . . 88 84 1 Kings
xxx. I3. . . 88 84 xi. 5. . 46o* 44O
xxxii. I 3. . . 9o* 85 xvii. I. . . 43 4O
xxxv. I6—2 I, xvii. 4. . . 453* 434
3o, 3 I. 186* I79 xvii. 6. . 45 I* 432
INDEX OF BIBLE QUOTATIONS.
clxix
Vol. II.
Page
42
4.I
467
Psalm
lxxiii.
lxxvii.
lxxvii.
lxxviii.
1xxviii.
lxxviii.
xciv.
ci.
ci.
cii.
cii.
civ.
civ.
CV,
cvi.
cvi.
cix.
cxi.
cxii.
cxii.
CV.
cxix.
cxix.
cxxxvii.
cxliii.
cxliv.
cxlvi.
iii.
vii.
viii.
XXX.
Isaiah
V.
vi.
xxviii.
xl.
xl.
Vol. I.
Page
92
I99
2OO
94.
94
215*
2O8
93
93
489
490
2 IQ
38,219
215*
215*
450
489
2 I 3
2O7, 208*
2OO
23O
2O6, 490
2O6
438%
2OI
6O4
604
53
I56
53
56I
Vol. II.
Page
I92
I93
89
208
2OO
89
468
468
2 II
35, 2II
208
2O8
43 I
468
2O5
2OO, 20I
I92
22 I
I99, 469
I99
42O
I94.
576
576
50
I5O
Kings
xviii.
xviii.
xix.
2 Kings
ii.
Job
i.
iii.
xiii.
xiv.
Psalm
i.
V.
vi.
xiii.
xvi.
xxii.
XXV,
XXV.
xxvi.
xxxii.
xxxiii.
xxxiv.
xxxvii.
xxxviii.
xxxviii.
xxxviii.
xxxix.
xli.
1.
li.
lxvi.
1xviii.
1xviii.
lxix.
lxxi.
lxxiii.
lxxiii.
lxxiii.
lxxiii.
37. . .
42. º tº
8. . .
• IO. . .
2I. . .
24. . .
I4, I5.
8, 9..
I4. . .
9, IO.
3–9.
IO. .
2, 3. .
4 .
I6, 17.
IO. .
I2. . .
5, 6. .
IO, II.
I6. . .
I 3. . .
22. . .
24. . .
Vol. I.
Page
45
44
489%
44
45
338
491*
49 I
553*
2O8
2O7, 2I2
2O6
2O6
605
2 I 2
213*
9I, I48
93
2O8
2O9
334
2O7
2O7
2O7
2O7
2O7
2OO*
5
95
49 I
5 I3
5 I:2
4.90
93
92
93
9I
92
4. I
4. I
323
469
47O
526
2OO
I99, 205
I99
I99
578
2O5
2O5
87, I42
89
2O I
2O I
3 IQ
2OO
I99
I99
2OO
2OO
I92
3
90
469
489
488
468
3, 4, .
Proverbs
xl.
liii.
lviii.
I 9, 20.
22. . .
28, 29.
18–2O.
II. . .
3. . .
I6. .
6. . .
12, I5.
I7. . .
7. . .
I . . .
396, 458%
326
422
2I 6*
39
I37
6
50
534
379,439
3 I2
4O5
4.
208
35
I3 I
4
clxx INTRODUCTION.
Vol. I, Vol. II. Vol. I. Vol. II.
Isaiah Page Page St. Matthew Page Page
lxiv. 4. . . .329* 3I5 iii. I. . . 248 237
lxvi. 24. . . I89* I82 iii. 2. . . 31, 475 28, 455
iii. 4. . . 483* 46I
Jeremiah iii. I2, I7. 8 6
V. 5. . I88 I8I iii. I 3. . 248% 237
V. 22. . . 2 I4. 2O6 iv. 4. . . 432 4I4.
xi. I9. . . I37.* I31 iv. I7. . . 243 233
iv. I8. . . 76 72
Ezekiel iv. 20, 2I. 237* 228
i. I6, 18. 33 3O v. 8. . . 93 88
—iv.–––. -489*T467 -TV. 27. . . 555 528
x. I––22, 326 3I2 v. 28. . . 555, 600, 572, 575,
xvi. 4. . 321* 307 6O2 528
xvi. 49. . . 4I5 397 v. 42. . . II6 III
xxv. I2. . . 96 9I vi. Ig, 20. 227 2I9
vi. 24. . . 225, 3IO, 216, 217,
Daniel 398 296, 38 I
ii. 18, 19. 473* 452 vi. 34. . . 227*, 498* 219, 476
vii. Io. . . 326 3I2 vii. I 3. . . 336,419 321,403
x. 2, 7. . 4.88% 466 vii. I4. . . 492 47I
vii. I5. . . II.3 Io8
Hosea vii. 24–27. 4. 2
vii. II. . . I56 I5O viii. 3. . 46 43
viii. 12. . . I 89* I82
Amos viii. 22. . . .314 3OI
i. II. . 96 9I viii. 26. . . 46 43
viii. 4O. . . 242 232
Jonah ix. 9. . 78 73
i. 3. . . 213 2O6 ix. I5. . . .393 376
i. 9. . 2I4. 2O6 ix. I7. . . I9, 318 16, 304
i. I6. . 2I4. 2O6 x. 9, IO. 227, 23.I 2 IQ, 223
X. IO, . 498* 476
Nahum x. I6. . . 115* I IO
i. 4. . 38 35 x. 28. . . I69, 2I9 I62, 2 II
X. 34. . 307* 294
Malachi x. 38. . . 330 3I6
i. 6. . 2 I 5 2O7 xi. II. . . .300 287
xi. 28. . . 270 259
Wisdom of Solomon xii. 48. . . 249 24.O
i. 4. . . I23 II8 XIV. I9. . . 45 42
XV. II. . . 392 375
ºn tº ºt xvi. 6. . II.3 IO8
Ecclesiasticus xvi. 24. . . 76, 237°, 72, 228,
xvii. I9. . . I 82 I75 25o”, 305, 241, 291,
xxiii. I9. . . I82, 595 I75, 567 330, 392 316, 376
INDEX OF BIBLE QUOTATIONS.
clxxi
St. Matthew
xvi.
xvii.
xvii.
xviii.
xviii.
xviii.
xix.
xix.
xix.
xix.
xix.
xix.
xix.
xix.
xxi.
xxi.
xxii.
xxiii.
xxiii.
XXV.
xxvi.
xxvi.
xxvi.
St. Mark
1.
ii.
V.
vi.
vii.
viii.
ix.
ix.
ix.
X.
xi.
. I5. . .
iii.
iv.
V.
vii.
vii.
St. Luke
ix. 23. . .
ix. 58. . .
ix. 59. . .
ix. 60. . .
. 6 I. . .
ix. 62. .
:
St. John
i.
i.
ii.
ii.
Vol. II.
Page
I26
4I4
228
43
287
2I9
24I, 316
299
292
292
293
293, 3OI
223, 295
223
I9 I
226
I62
3OI
408
IO8
IO9
65, 73,
29I
297
5
3I5
33L
455
3O7
3I6
25. . .
2O. . .
27. . .
2. . .
3. . .
6. . .
5. . .
I 3. . .
I4. . .
I6. . .
2I. .
27. . .
28. . .
29. . .
I2. . .
22. . .
37. . .
23. . .
34, 35.
I7—2I.
24. . .
52. . .
xii.
xii.
I9. . .
I8. . .
42. . .
8. . .
33, 34.
34. . .
25. . .
43. . .
46. . .
Vol. I.
Page
393
37
234*
I33
116, 158%
I34
523
234*
29
345
337, 349
3I 7
326
327
244*
42
198*
II.4%
460*
345
393*
71*
I38
237*
484
46
227*
45
250°, 330°
46
189*
189*
29, II6
I58
I7. . .
II. . .
3O. . .
3O, 3.I.
St. Luke
ii.
ii.
46. . .
5.I. . .
333
244*
198*
334
24.7%
249
Vol. II.
Page
376
34
225
I27
III, I 52
I29
498
225
26
33O
322, 333
3O3
3II
3I3
234
39
I9 I
I IO
44O
33O
376
67
I32
228
463
42
2 I9
42
24I, 316
43
I82
182
26, III,
I52
3I9
234.
I9 I
3I9
237
24O
2. . .
IO. . .
I4. . .
28. . .
3. . .
X.
X.
xii.
xii.
xii.
xiii.
xiii.
xiv.
xiv.
xiv.
xiv.
xvi.
xvii.
xvii.
xvii.
xix.
xix.
xxi.
xxiv.
4. . .
7. . .
27. . .
42. . .
4. . .
I4. . .
37. . .
31. . .
32. . .
26. . .
28. . .
29, 30.
33. . .
9. . .
2I. . .
32. . .
33. . .
4. . .
45. . .
34. . .
42. . .
29, 36.
43. . .
I—4.
2. . .
7. . .
• I32 I.4.
i. I5. . .
I—7.
Vol. I.
Page
132*
432*
237*
46
3OO
22.7%
250°,330°
3I2
3O5
3O5
306
306, 314
231*, 308
231*
1984
235
I69
3I5
426
II.4.
I I4.
69, 77,
3O5
3IO
7
330°
346
475
321*
33O
79*
244*
454
393
I4o”
78
250+
234*
46
247*
244*
342*
74
234
435
376
I35
73
24. I
225
43
237
234
326
clxxii INTRODUCTION.
Vol. II. Vol. II. Vol. I. Vol. II.
St. John Page Page Romans Page Page
iii. 3. . . 258, 343 248, 328 vii. I—3. 614 586
iv. 24. . . 35 I 335 vii. 2. 6I5 588
v. I. . . 247* 237 vii. 4. . 6II, 614, 584, 587,
v. 3o. . . 25o* 24O 6I6, 617, 588, 589,
vi. 9. . . 393* 376 6I8 59O
vi. 67. . . 324 3 IO vii. 5. . . 6II 584
vi. 68. . . 325 3II vii. 6. . . 6I2, 615 584, 587
vii. 8. . . 252 243 vii. 7. . . 6o2, 6I2 575, 585
vii. I o. . . 237* 247 vii. 7, 8. . 5oo 478
viii. 36. . . 6I 5 587 _ _ _ __ vii. 24.-. .-—-303, 304-29o
x. 22, 23. - 247*T 237 viii. I5. . . 198 I9I
X. 27. . . 77 73 viii. I7. . . 327, 347, 3 I3, 33 I,
xi. 4I. . . 45 42 493 47I
xii. I2. . . 247* 237 x. I 7. . . 36 33
xii. 25, 26. 33o 3I6 xii. 8. . . I I6 I II
xiv. 3I. . . 33o 3I6 xii. II. . . 572 544
xvi. 33. . . 393 376 xii. 2 I. . . 334 3I9
xix. 26, 27. 252* 242 xiii. I. . . 499 476
xxi. I 5— I7. I4O I34. xiii. 3. . • 334 3I9
xiv. 3. . . 393, 443 377, 425
Acts of the Apostles xiv. 6. . 449 43O
i. I3. . . 485* 463 xiv. 21. . . 394, 448* 377, 429
ii. 44—47. 95 9O xiv. 22. . 6o8* 58o
iv. 6. . . I 32* I26
iv. 13. . . 152 I46 1 Gorinthians
iv. 32. . . 95 9O i. 2o. . . 82 78
vi. 3, 4. . 485 464 i. 2I. . 37, 82, 33, 78,
ix. 9. . . 486* 464 Io7 IO2
x. 9. . . 486 465 i. 25. . . I39 I33
xii. 5. . . 486* 464 i. 26. . . 82 78
xiii. 2. . . 485 464 i. 27. . . 82 78
xiii. I4. . 95 9o ii. 6, 7. . 83 79
xiv. 22. . . 394, 492 377, 47I ii. 9. . . 329 3I5
iii. II. . . 7 5
ROmans iii. I3. . . 6 4.
i. I9. . . 67 63 iii. I6. . . 524 499
ii. I3-I5. 4. 2 iii. I7. . . 524 499
iv. I5. . . 449* 43I iv. Io. . . 62* 59
iv. I7. . 38, 434 35, 416 vi. 9. . . 6oo, 623 572, 595
v. 3. . . 476 455 vi. Io. . . 4O3 386
vi. 4. . 65* 6I vi. I2. . . 456 437
vi. 6. . 3O3 289 vi. I3. . . 393, 394, 376, 377,
vi. II. . . 348 332 4I9, 456, 4o2, 437,
vi. I2. . 6I3 586 6I8 59O
INDEX OF BIBLE QUOTATIONS.
clxxiii
1 Corinthians
vi.
vi.
vi.
ix.
ix.
ix.
X.
XV.
XV.
XV.
XV.
I5• • •
I8. .
I9, 2O.
22. . .
25. . .
27. . .
I9. go (…
45• .
48. . .
5O. . .
2 Corinthians
1 V.
iv.
iv.
vi.
ix.
ix.
X.
xi.
xi.
xi.
xii.
xii.
2. .
I6. . .
I 8. . .
IO. . .
IO, II.
I3• • .
3• • •
3• • •
6. . .
27. . .
IO. . .
16. .
Galatians
1.
ii.
V.
V.
V.
vi.
vi.
2. *
2O. . .
I3• . •
I7. . .
V• 2I• . .
25. . .
6. . .
I4• • •
Ephesians
ii.
I4. • .
ii. 2I, 22.
iv.
iv.
6. . .
iv. I3. . .
I4. . .
Vol. I.
Page
6I8, 62o,
62 I, 623
6I8, 62 I
565
I26
3 I6
478, 597
9o*, 599
62
6I6
588
47O.
I I2
582
68, 329
62
I I7
I I7
I24
Vol. II.
Page
59 I, 592,
593, 595
59O, 593
537
I2I
3o2
457, 569
85, 57 I,
572
59
589
56 I
45O
Io7
554
64, 315
59
I I2
I I2
II9
II2
78
464
445
Io7
587
Ephesians
iv. I4, I5.
5. • .
V.
V.
V.
vi.
I8. .
25. .
5, 6. .
Philippians
11.
iii.
iii.
iii.
iv.
7. .
I9. .
2O• .
2I. .
12. .
C0l0ssians
ii. 2O. .
iii.
iii.
1 Thessalonians
9. .
v. I6. .
ii.
3• •
5. •
1 Timothy
1.
iv.
iv.
vi.
2 Timothy
ii.
ii.
ii.
ii.
Hebrews
i.
ii.
iii.
vi.
ix.
xi.
xi.
xi.
4• • •
. 327, 493
I3• • •
I7. .
I2. .
I4• . .
I7. .
6. .
;
Vol. I.
Page
I I3
23o*, 4o3*
6oo
. 454
. I I7
I I6
. I39*, 24I
. 4 I I
. 292
. 327
. 486
. 348
. 348
. 23o*, 588* 22 I, 561
. 486*
. 476
• 245, 334
. 393, 442
. 448
339
3I6
42
. 236
326
46
. 524*
I9. . .
. 299
3• • •
4. . .
6. . .
Io2, 6o6*
Vol. II.
Page
Io8
, 22 I, 386,
572
435
I I 2
III
I33, 23 I
393
279
3I3
465
332
332
465
455
235, 3I9
376, 424
429
324.
3O2
3I3» 47 I
39
227
3I2
43
499
97, 578
286
II 7
486
465
I I2
6I 5
25
443
359, 465
4o3*
546
I2O
275, 347
86*
524*
524
267, 346*
I 57
22
425
342, 446
386
52O
II 5
264, 332
8 Í
499
499
256, 33 I
I5I
I I. .
58
59
55
56
28, 59, 73 35, 56,69
clxxiv INTRODUCTION.
Vol. I. , Vol. II. Vol. I. Vol. II.
Hebrews Eage Page 1 St. Peter Page Page
xi. IO. . 75 7I iii. I I. . . 334* 3I9
xi, I3. . . 59 56 iv. I2. . . 6oo 572
xi. 16. . . 75 7I
xii. 16. . . 418, 452, 4OI, 433, 1 St. John
6oo, 6o2* 572, 574 iii. 4. . 449* 43I
xiii. 9. . . 4o3 386 iv I8. . . I95 I88
St. James Revelation
i. 22. . . 4. 2 v. II. . . 326* 3I2
iv. I. . . 6oO 572
Unidentified quo-
1 St. Peter tations occure
i. I6. . . 623 595 OI1 . • • . 324, 476, 3Io, 455,
ii. 6. . . 422* 4O5 532 507
APHRAATES ON FAITH."
Hear then, my beloved, and open unto me the internal
eyes of thy heart and the spiritual perceptions of thy under-
standing to that which I will say unto thee. Now faith is built
up of many things, and is crowned with many colours; it is
like unto a building which is built up of many materials, and
its fabric mounteth to the top. But know, O my beloved, that
stones must be laid in the foundations thereof, and then the
whole edifice goeth upwards until it is finished. And thus also
must it be with our whole building; its foundation must be the
true Rock, which is Jesus Christ” Our Lord, and upon [this
Rock is faith founded, and upon faith the whole building riseth
until it is finished. This] foundation is the beginning of the
whole building, for when a man draweth nigh to faith, he is
founded upon the Rock which is our Lord Jesus Christ.3 And
his building will not be washed away by the waves, and it will
not be injured by the winds, and it will not fall through storms,
because his building riseth upon the rock of the true Rock.4
And in calling Christ the “Rock” I have not spoken according
to my opinion, but the Prophets of old called Him “Rock”,
and [this] I will prove to thee.
But for the present listen concerning the faith which is
founded upon the Rock, and concerning the building which
riseth upon the Rock. First of all a man must believe, and
when he hath believed he will love, and when he loveth he
will hope, and when he hopeth he will be justified, and when
# The Syriac text is printed in Wright, Aſomilies of Aſhraates, London,
I869, pp. 6—23. For a German translation of this Homily see Bert, Aphrahat's
des A*rsischen Weisen Homilien, Leipzig, 1888, p. 3 ff. a Cf. I Corinthians
iii. II. 3 Cf. I Corinthians x. 4. 4 Cf. St. Matthew vii. 24, 25.
clxxvi INTRODUCTION.
he is justified he will be perfect, and when he is perfect he
will be completed; and when his whole building hath risen up,
and hath been finished and perfected then will he become a
temple for the dwelling-place of Christ, even as the prophet
Jeremiah said, “The temple of the Lord, the temple of the
“Lord, ye are the temple of the Lord if ye make fair your
“ways and your deeds.” And again it saith in the prophet,
“I will dwell in you, and I will walk in you”.” And again the
blessed Apostle spake thus, “Ye are the temple of God, and --
“the spirit of Christ dwelleth in you”.3 And our Lord also thus
spake to His disciples, “Ye are in Me, and I am in you”.4
And when a man hath become a house and a dwelling-place
then he beginneth to take care for what is required by him
that dwelleth in the building, just as if a king, or some
honourable man who was called by the name of king were to
tarry in a house; for then all the appurtenances of royalty
would be required for the king, and all the ministration which
is necessary for the honour thereof. For in a house which
lacketh all good things a king will neither tarry nor dwell, nay,
a king requireth all the furniture in a house with nothing what-
SOever lacking; and if anything is lacking in the house in which
the king abideth, the keeper of the house is delivered over unto
death, because he did not make ready for the service of the king.
Thus also let the man who becometh a house and a
dwelling-place for Christ see what appertaineth unto the service
[of the house] in which Christ dwelleth, and with these things
let him make it fair. First of all let him build his building upon
the Rock which is Christ, and upon the Rock let faith be
founded, and upon faith all the building shall rise up. And for
making the house habitable pure fasting which is stablished by
faith is necessary; and he requireth the pure prayer which is
accepted by faith; and to him is useful the love which is com-
pounded with faith; and he needeth the alms which are given
in faith; and he must ask for the humility which is ornamented
with faith; and virginity which is beloved of faith must be chosen
* Jeremiah vii, 4. 5. 2 2 Corinthians vi. I6. 3 I Corinthians iii. I6.
4 St. John xiv. 20.
APHRAATES ON FAITH. clxxvii
by him; and he must bring nigh unto him the holiness which is
planted by faith; and he must meditate upon the wisdom which is
discovered by faith; and he must seek after the hospitality which
is increased by faith; and the simplicity which is mingled with
faith is necessary for him; and he must seek after the patience
which is perfected in faith; and his mind must abide in the long-
suffering patience which is acquired by faith; and he must love
the life of an anchorite which appeareth by faith; and he must
seek after the purity which is preserved by faith; all these things
the faith which is founded upon the true Rock, which is Christ,
asketh, and these things are required by the King Christ Who
dwelleth in the children of men who have been builded with
these works.
And if thou sayest, “Since Christ hath been laid in the
“foundation, how can Christ dwell in the building when it is
“finished?” [I answer], the blessed Apostle said these two
things: “I, like a wise architect, have laid the foundation”," and
he distinguished there also concerning the foundation, and showed
[what it was], and spake, saying, “Other foundation besides this
“which is laid, which is Jesus Christ, can no man lay”.” And
moreover, that Christ dwelleth in the building is said in the
words which have been written above, for Jeremiah calleth the
children of men “temples”, ſand saith] that God dwelleth in
them.3 And the Apostle saith, “The spirit of Christ dwelleth
“in you”,4 and our Lord spake, “I and My Father are one”;5
therefore the words, “Christ dwelleth in the men who believe
“in Him”, and “He is the foundation upon which the whole
“building riseth” agree.
And now I come to the first words which I spake, that
Christ was called “Rock” in the Prophets. First of all David
saith concerning Him, “The rock which the builders rejected
“hath become the head of the building”.” And as the builders
rejected this Rock, which is Christ, even so also did they reject
it before the face of Pilate, saying, “This [man] shall not be
“king over us”, 7 and again in that parable which Our Lord
1 I Corinthians iii. Io. 2 I Corinthians iii. II. 3 Jeremiah vii. 4.
4 I Corinthians iii. 16. 5 St. John X. 30. 6 Psalm cºviii. 22. 7 St. John
xix. I5.
Z
clxxviii INTRODUCTION.
spake of a certain great nobleman who went to receive a king-
dom and to return to rule over the people thereof, but they
sent messengers after him, saying, “This man shall not be king
“over us”. Thus did they reject the Rock, which is Christ.
And how hath it become the head of the building except that
it hath risen up over the building of the nations? and upon it
hath risen up all their building. And who are the builders ex-
cept the priests and Pharisees who build not a true building,
but who throw down what He hath built, even as it is written
in Ezekiel the Prophet, “He built a wall, but they beat upon
“it that it might fall”.” And again it is written, “I sought for
“a man among them, that should make up the fence and stand
“in the gap for the earth, that I might not destroy it, but I
“found [him] not”.3 And again Isaiah of old prophesied con-
cerning this Rock, for he said, “Thus said the Lord, Behold I
“lay in Zion a chosen Rock, in the honourable corner, the head
“of the wall of the foundation”.4 And again he said there,
“Whosoever believeth on it shall not fear, and whosoever falleth
“on that Rock shall be broken, and on whomsoever it shall fall,
“it shall grind him to powder”.5 The people of the house of
Israel fell upon it, and their breaking was for ever; and it fell
upon the image and shattered it to pieces;% and the nations
believe therein and are not afraid.
And he proved concerning the Rock that it is laid as the
head of the wall and [as] the foundation; now if this Rock hath
been laid as the foundation, how can it also be the head of the
wall? Only [in this wise]. When our Lord came He set faith
in the earth like a foundation, and He went up above all the
heavens like the head of a wall, and the whole building, above
and below, was completed. And as concerning what I spake
of faith, He hath set this faith in the earth, this did David
proclaim of old concerning Christ, for he said, “Faith shall
“spring up out of the earth”; 7 and [showing] that He is above,
he saith, “Righteousness looked forth from heaven”.” And again,
* St. Luke xix. 14. 2 Ezekiel xiii. Io, I I. 3 Ezekiel xxii. 3O.
4 Isaiah xxviii. I6. 5 Isaiah xxviii. I6. 6 Daniel ii. 34. 7 Psalm
lxxxv. II. 8 Psalm lxxxv. II.
APHRAATES ON FAITH. clxxix
Daniel also spake concerning this Rock which is Christ, for he
said, “A Rock was hewn out of the mountain, not with hands,
“and it Smote the image, and the whole earth was filled there-
“with”; this foreshewed concerning Christ that the whole earth
should be filled with Him, for with the faith of Christ behold
all the ends of the earth are filled, even as David spake, “In
“all the earth hath gone forth the word of the Gospel of
“Christ”.” And again when He sent forth His disciples, He
Spake to them thus, “Go forth, and teach all nations to believe
“on Me”.3 And Zechariah the prophet also spake concerning
this Rock, which is Christ, for he said, “I have seen a choice
“stone of beauty and mercy”.4 That [this Rock is called
“choice” [means] that He is with His Father, and that he speaks
of “mercy” is because when He came to the world He spake
to His disciples thus, “This is My commandment, that ye love
“one another.”5 And again He said, “I have called you
“friends”.” And the blessed Apostle speaks thus: “God hath
“mercy upon us in the love of His Son; 7 in very truth Christ
“hath loved us, and hath given Himself for us”.”
And he explained and made manifest concerning this Rock,
[saying], “Behold I will open upon this Rock seven eyes”.9
And what then are the seven eyes which have been opened
upon [this] Rock except the Spirit of God, which abideth on
Christ in seven things, even as the Prophet Isaiah saith, “The
“Spirit of God shall rest and dwell in Him, the spirit of wis-
“dom, of understanding, of counsel, of strength, of knowledge,
“and of the fear of the Lord”.” These are the seven eyes which
have been opened upon the Rock, and these are the seven eyes
of the Lord which “look upon the whole earth”. And this
also is said concerning Christ, for he spake, saying, “Light hath
“been given unto all nations”, even as saith Isaiah the prophet,
“I have set thee to be a light unto all nations, that My redemp-
“tion may be to the ends of the earth”.” And David also
+ Daniel ii. 34. 35. * Psalm xix. 4. 3 St. Matthew xxviii. I9.
4 Zechariah iv. 7. 5 St. John xv. 12. 6 St. John xv. 15. 7 Romans
v. 8, IO. 8 Ephesians v. 2. 9 Zechariah iii. 9. To Isaiah xi. 2.
II Isaiah xlix. 6. -
clxxx INTRODUCTION.
spake, “Thy word is a lamp unto my feet, and a light to my
“paths”. And moreover the word and speech of the Lord is
Christ, as it is written in the beginning of the Gospel of Our Life-
giver, “In the beginning was the Word”; * and concerning the
light there also he testifieth, “The light shone in the darkness,
“and the darkness comprehended it not”. 3 And what have the
words, “The light shone in the darkness, and the darkness
“comprehended it not”, reference to except Christ Who made
His light to shine upon the people of the house of Israel, but
the people of the house of Israel comprehended not the light
of Christ because they believed not upon Him, even as it is
written, “He came unto His own, and His own received Him
“not”?4 And Our Lord Himself also called them “darkness”,
for He said to His disciples, “That which I say unto you in the
“darkness, say ye in the light; among the nations shall your
“light shine”,5 because they have received the light of Christ
Who is the light of the nations. And He spake also to His
disciples, “Ye are the light of the world”.” And again. He said
unto them, “Let your light shine before the children of men that
“they may see your good works and glorify your Father which
“is in heaven”.7 And again He shewed concerning Himself that
He was the light, for He said to His disciples, “Walk while
“the light is yet with you, before the darkness overtaketh
“you”.” And again He spake to them, “Believe in the light,
“that ye may become the children of the light”.9 And again
He said, “I am the light of the world”.” And again He said,
“No man lighteth a lamp and placeth it under a bushel or
“under a bed, or placeth it in a hidden place, but he setteth it
“on a candlestick that every man may see the light thereof.”.”
And a shining lamp is Christ, even as saith David, “Thy word
“is a lamp unto my feet, and a light unto my path”.” And
moreover, Hosea the prophet also said, “Kindle ye a light and
“seek the Lord”; +3 and our Lord Jesus Christ said, “What wo-
I Psalm crix. IoS. 2 St. John i. I. 3 St. John i. 5. 4 St. John
i. II. 5 St. Matthew x. 27. 6 St. Matthew v. I4. 7 St. Matthew
v. I6. 8 St. John xii. 35. 9 St. John xii. 36. ro St. John viii. 12.
** St. Matthew v. I5; St Mark iv. 21; St. Luke viii. 16; xi. 33. I2 Psalm
cxix. IO5. #3 Hosea x. I2. -
APHRAATES ON FAITH. clxxxi
“man, having ten &#8é and losing one of them, will not light
“a lamp and search round the house looking for the 2#36 which
“she hath lost”?' And who is this woman except the con-
gregation of the house of Israel unto whom the ten command-
ments have been given, and which hath lost the first of them
with which God admonished it, saying, “I am the Lord thy
“God Who brought thee up out of the land of Egypt”?” And
when the congregation had lost the first commandment it was
unable to keep the remaining nine, because the nine depend
upon the first, for it was an impossible thing when they were
worshipping Baal to keep the nine commandments; thus they
lost the first commandment like the woman who lost one gilgó
out of ten. And the prophet cried to them, “Light ye a lamp
“and seek the Lord”.3 And moreover, the prophet Isaiah also
said, “Seek ye the Lord, and when ye have found Him, call
“upon Him. And when He hath drawn nigh, let the sinner for-
“sake his way, and the man of iniquity his evil thoughts”.4
For He lighted a lamp, but they sought not thereby the Lord
their God; and His light lightened the darkness, and the darkness
comprehended it not. And the lamp went up upon a candle-
Stick, but those who were in the house saw not the light
thereof. Now what do the words “the lamp went up upon a
“Candlestick” mean except His going up upon the Cross?
whereby all the house became dark upon its inhabitants]. Now
when they crucified Him the light became dark to them, but it
shone upon the Gentiles. For from the sixth hour when they cruci-
fied Him until the ninth hour darkness came upon all the land
of Israel, and the sun set at noonday, and the earth became
dark during broad daylight, even as it is written in the prophet
Zachariah,5 “And it shall come to pass in that day, saith the
“Lord, that I will make the sun to set at noon, and I will
“make the earth dark during broad daylight”.
And now I come to my first statement concerning faith
upon which all the fair deeds of the building ascend. And,
moreover, that which I have spoken concerning the building I
* St. Luke xv. 8. 2 Exodus xx. 2. 3 Hosea x. I2. 4 Isaiah
lv. 6, 7. 5 Not Zechariah, but Amos, chap. viii. 9.
clxxxii INTRODUCTION.
have not spoken in a strange manner, but the blessed Apostle
wrote in the first Epistle to the Corinthians, and said," “I have
“laid the foundation like a wise architect, and every man buildeth
“thereupon. Some build with silver, and gold, and precious stones,
“and some build with reeds, and hay, and stubble, but at the last
“day the building will be tried by fire”. The gold, and silver,
and precious stones will be preserved by the fire, because they
are the true building; but over the hay, and the reeds, and the
stubble will the fire gain the mastery, and they will burn away.
Now what are the gold, and silver, and precious stones upon
which the building riseth except the good deeds of faith which
are preserved in the fire? In that true building Christ dwelleth,
and it is He that will preserve it from the fire. Now let us
See and understand from the similitude which God also gave
us in this world in order that the promises of that world might
be sure unto us; and let us also understand from those three
righteous men who fell in the fire, and were not consumed,
—Ananias, Azarias, and Misael—upon whom the fire gained not
dominion”, because they built a sure building, and rejected the
command of Nebuchadnezzar the king, and did not worship the
image which he made. But upon those who transgressed the
commandment of God the fire gained dominion straightway,
and it set them on fire and they were burned mercilessly. And
the Sodomites were burned like hay, and reeds, and stubble;
and Nadab and Abihu who transgressed the commandment
of God were also burnt; and two hundred and fifty men who
were offering [strange incense were also burnt; and the two
captains, together with a hundred men who were with them,
who had drawn nigh to the mountain upon which sat Elijah,
who went up to heaven in a chariot of fire, were also burnt;
and the calumniators also were burnt who dug pits for righteous
men. On this account, my beloved, the righteous are tried in the
fire like gold, and silver, and precious stones, and the wicked
are consumed by fire like hay, and reeds, and stubble, over which
the fire gaineth dominion, even as saith the prophet Isaiah, “The
“Lord judgeth by fire, and therewith He trieth all flesh”.3 And
* I Corinthians iii. Io—I2. 2 Daniel iii. 23, 27. 3 Isaiah lxvi. I6.
APHRAATES ON FAITH. clxxxiii
again he saith, “Ye shall go forth and see the dead bodies of the
“men who have wrought iniquity against Me, whose worm dieth
“not and whose fire is not quenched; and they shall be a
“wonder unto all flesh”. And, moreover, the Apostle hath ex-
plained unto us concerning this building, and concerning this
foundation, for he saith thus: “Foundation other than this which
“is laid can no man lay, which is Jesus Christ”.” And again the
Apostle speaketh concerning the faith which is mingled with
hope and love, for he spake thus: “Now these three abide,
“faith, hope, and charity”,3 and he shewed concerning faith that
it is founded as a sure foundation first of all.
Now the sacrifice of Abel was accepted because of his
faith. And because Enoch pleased [God] by his faith he was
removed from death. And because Noah believed he was saved
from the Flood. And because Abraham had faith he was blessed,
and it was reckoned unto him for righteousness. And because
Isaac believed he was loved. And Jacob was preserved because
of his faith. And because of his faith Joseph was tried in the waters
of contention, and he was delivered from temptation, and the Lord
set a testimony upon him, even as David spake, “He set a testi-
“mony on Joseph”.4 Moses too by faith wrought many marvellous
and mighty deeds, and by faith he made an end of the Egyptians
with ten plagues. And again by faith he divided the sea, and
led his people over, and drowned the Egyptians in it. By faith
he cast a stick in the bitter waters, and they became sweet;
by faith he brought down the manna, and satisfied his people;
by faith he spread out his hands, and overcame Amalek, even
as it is written, “His hands were [stretched out in faith until the
“Sun Set”.5 By faith also he went up to Mount Sinai, having
twice fasted forty days; and by faith he overcame Sihon and
Og, kings of the Amorites.
Now this is a wonderful and great marvel which Moses
wrought in the Sea of Reeds, for the waters were divided by
faith, and they stood up like high mountains, and mighty rocks,
and they were restrained, and stood up by the command, and
* Isaiah lxvi. 24. 2 I Corinthians iii. I I. 3 I Corinthians xiii. I 3.
4 Psalm lxxxi. 5. 5 Exodus xvii. I2.
clxxxiv. INTRODUCTION.
were confined as in leather bottles, and they were shut in above
as well as below; and their mobility did not pass over the
boundary set for them], and they changed the nature in which
they had been created, and though insensible creatures they
became obedient. And the waves stood upright awaiting
the reward when the people should have passed over, and the
billows marvelled and waited, and were looking towards the
commandment and the reward. The foundations of everlastingness
were revealed, and that which had been wet from the beginning
suddenly became dry. And the doors lifted up their heads,
and the everlasting-gates were lifted up." And a pillar of light
went in and illumined all the camp, and the people passed over
in faith, and a righteous judgment came upon the Pharaoh, and
his host, and his chariots. Thus also did Joshua the son of
Nun by his faith divide the Jordan, and the children of Israel
passed over as in the days of Moses.
Now know, O my beloved, that that passage of the Jordan
was divided three times: first of all by Joshua, the son of Nun,
secondly by Elijah, and thirdly by Elisha. Now the word of
the Book maketh known that Elijah was taken up to heaven
opposite that place of crossing by Jericho. For when Elisha
returned from following him, and divided the Jordan and passed
over, the sons of prophets of Jericho went out to meet Elisha,
and said, “The spirit of Elijah dwelleth in Elisha”.” And of
the people when they crossed over in the days of Joshua, the
son of Nun, it is written, “The people passed over opposite
“Jericho”3. And Joshua, the son of Nun, by faith overthrew the
walls of Jericho, and they fell without labour. And again by
his faith he destroyed thirty-one kings, and made the children
of Israel to inherit the land. And again by his faith he spread
out his hands to heaven, and held back the sun in Gibeon, and
the moon in the valley of Ajalon, and they were restrained and
stood still in their courses. Finally, all the righteous fathers
have by faith triumphed in everything which they have done,
even as the blessed Apostle testifieth concerning them all, saying,
“By faith they became prosperous”.4 And again Solomon saith,
I Psalm xxiv. 7. 9. 2 2 Kings ii. I5. 3 Joshua iii. I6.
4 Hebrews xi.
APHRAATES ON FAITH. clxxxv
“Many men are called merciful, but who can find a faithful
“man”?' And again Job saith, “Remove not my integrity from
“me, and I will continue in my righteousness”.”
And Our Lifegiver spake unto every one that drew nigh
unto Him to be healed thus: “According to thy faith shall it
“be unto thee”.3 When the blind man came to Him, he said
to him, “Dost thou believe that I am able to heal thee?” and
he said unto Him, “Yea, Lord, I do believe”; 4 and his faith
opened his eyes. And to him whose son was sick He said,
“Believe, and thy son shall live”. He saith unto Him, “Lord,
“I believe, help Thou my little faith”; 5 and by his faith his son
was made whole. And by faith was healed the son of the
royal servant who came to Him, and said to our Lord, “Speak
“the word, and my child shall be healed”;" and our Lord
wondered at his faith, and according to his faith so was it unto
him. And when the chief of the congregation asked Him con-
Cerning his daughter, He spake thus to him, “Believe only, and
“thy daughter shall live”;7 and he believed, and his daughter lived
and stood up. And when Lazarus died, our Lord said to
Martha, “If thou believest thy brother shall rise up”. Martha
saith to Him, “Yea, Lord, I do believe”;” and He raised him
up after four days. And Simon, who was surnamed “Rock',
because of his faith was called “the true Rock”. And when
Our Lord gave the mystery of baptism unto His disciples, He
spake unto them thus: “Whosoever believeth and is baptized
“shall live; but whosoever believeth not shall be condemned”.9
And again He said unto His disciples, “If ye believe, and doubt
“not, there is nothing which ye shall not be able to do”.” For
when our Lord walked on the waves of the sea, Simon also,
by his faith, walked with Him, but when his faith wavered and
he began to sink, our Lord called him “little of faith”.” And
when His Apostles asked our Lord, they begged for nothing
from Him, but they said to Him, “Increase our faith”.” He
I Proverbs xx. 6. 2 Job xxvii. 5. 6. 3 St. Matthew ix. 29.
4 St. Matthew ix. 28. 5 St. Mark ix. 23, 24. 6 St. Matthew viii. 8 ;
St. Luke vii. 7. 7 St. Mark v. 36; St. Luke viii. 50. 8 St. John
xi. 23, 27. 9 St. Mark xvi. I6. Io St. Matthew xxi. 22; St. Mark
xi. 23. II St. Matthew xiv. 3 I. 12 St. Luke xvii. 5.
ala,
INTRODUCTION.
saith unto them, “If ye have in you faith, even a mountain
“shall depart from before you”. And He said to them, “Be
“not doubtful, and be not sunk in the world”, like Simon who
as soon as he doubted began to sink in the sea. And again
He spake thus: “This shall be a sign unto those who believe:
“They shall speak with new tongues, and devils shall be driven
“out, and [when] their hands shall be laid upon the sick they
“shall be healed”.”
Let us then, my beloved one, draw nigh unto the faith
whose mighty deeds are so many.−-For-faith lifted up to
heaven; it overcame the Flood; it made barrenness to give
birth to children; it enriched the poor; it unloosed the prisoners;
it saved the persecuted; it extinguished the fire; it divided the
sea; it cleaved the rock and made the thirsty to drink; it satis-
fied the hungry; it vivified the dead; it brought up out of
Sheol; it calmed the waves; it healed the sick; it vanquished
hosts; it swept away walls; it closed the mouths of lions; it ex-
tinguished the flame of fire; it humbled the boastful; and
brought the humble to honour. All these mighty deeds were
wrought by faith.
- Now this is faith. A man must believe in God the Lord
of all, Who created the heaven and the earth, and the seas and
all that therein is, Who made Adam in His image, Who gave
the Law to Moses, Who sent His Spirit into the Prophets,
Who also sent His Christ into the world; and a man should
believe in the vivification of the dead, and also in the mystery
of baptism. This is the faith of the Church of God. And a
man must be free from the keeping of hours, and weeks, and
months, and seasons, and incantations, and enchantments, and
the magic of the Chaldeans, and sorcery, and from harlotry, and
singing and dancing, and vain doctrines, and the vessels of the
Evil one, and the blandishments of sweet words, and blasphemy,
and adultery; and a man must not bear false witness, neither
must he speak with a double tongue. These are works of the
faith which is set upon the sure Rock, which is Christ, upon
Whom riseth the whole building.
I St. Matthew xvii. 20. 2 St. Mark xvi. 17. I8.
APHRAATES ON FAITH. clxxxvii
And, moreover, O my beloved, in the Holy Scriptures are
many things concerning the matter of faith, but these few out
of many have I written to remind thy love that thou mayest
know, and make known, and mayest believe and make thyself
a believer. And when thou hast read and learned the works
of faith thou shalt be like unto that tilled land upon which the
good seed fell, and which brought forth fruit, some a hundred-
fold, some sixtyfold, and some thirtyfold;" and when thou shalt
depart to thy Lord, He shall call thee “good, and excellent,
and faithful servant”, who on account of his exceedingly great
faith shall enter into “the kingdom of his Lord”.”
I St. Matthew xiii. 8. 2 St. Matthew xxv. 21. 23.
-->4
i-3
Page I.O.
I7.
2O.
29,
3O.
32.
33,
36.
37.
38.
4O.
42,
43.
47.
48.
53.
ERRATA.
VOLUME I.
1. 19. Read, with C. ox-x-x
1. 3. For tºo, read tº
1. I2. ,, .caaax, read : on-ax.
note 5. , quodation, read quotation.
ll. 4. 6. , ca", read º
1. 11. , rºaxº~, read rºsis-
l. 2 I. 55 cº, read ca"
note 2. , Isaiah, read Ezekiel.
1. I2. ,, ºn-, read ca-
1. 5. , tecnx-se, read tº saxau
note 6. Read Nahum I. 4 and add Psalm civ. 32 to
note 7.
l. 7. For rºscºso, read rºachso
1. 22. , causo, read on a -o
note 7. , 22, read I3.
l. 2. Add a point after =tº
1. I9. Delete the point after - incae
l. 20. For co-, read co-
1. I , och, read ocº
1. I4. , - ocnovae, read - aca'aa-
1. 20. , rºassass, read rºëncusa.com
note I. , viii. I9, read iii. 19, 20.
l. 9. , cotass, read coi=s,
note I. Read St. Matthew xvi. 24; St. Mark viii. 34;
54.
69.
St. Luke xiv. 26.
ERRATA. clxxxix
Page 77. note 4. For x. 4, read x. 27.
, 80. l. 3. , rºasco, read rººmsco
, 85. l. II. , rºas-Ass, read cºhas-iss
, 86. l. I2. ,, .cnaerº, read .cnnarº
} } 1. 22. 7) rºl=aaco, read rºl-3aco
, 91. 1, 13. , cºi=on, read cºi=ox
, 92. note 9. , lxxiii. 25, read lxxiii. I.
, 95. note 4. , iv. 32, read iv. 42.
º, IO4. 1. 9. , rºarºo, read cºir’so
, I IO. l. 22. , cºlone, read rºx.oie,
, I I2. l. I6. 25 &Acol, read : a lºo-
113. l. 12. , cº-orº read cº-orº
, 120. 1. 7. , cºx&nrºe, read cºièrº-
, 127. 1. 2. , ~aº, read cºa Al
3) 1. I3. Add a point after - Q=\Sºft
22 1. 17. For &\, read ca"
55 1. I7. Add a point after - aca-ala-i-
, 134. 1. 21. For rºissº, read ºutserº
145. I. 19. , rººs V, read cº-a-\,
, I47 l. 5. , tax-isso, read ta=#vo
, I77. 1. I2. , rºasta, read rºon-ta
5 y 1. I8. ,, .<-NN, read S-ºl:
, I8I. l. 23. , ch =x, read co-ax
, I83. l. I9. , c\ax-e, read Jaax a
, 199. 1, 22. , Averº, read ºurº
, 206. note IO. , preceeding, read preceding.
,, 208. note 2. , CXiv. I2, read xciv. I2.
, 221. 1. I5. , acayo, read acano
3) 1. I8. , rº-oxa, read rºtoio
, 225. l. 6. , cºncuss, read reiðhas a
,, 235. note 5. , Matthew, read Luke.
, 24O. l. I9. 2) >\az, read >\x's
, 269. l. 6. , rººts-aca -, read cºats-a co-
,, 288 1. 2. ,, .chase, read .cna S-
CXC
INTRODUCTION.
Page 288. 1. 21. For &\tela, read \\tes-o
27
35
33
}}
37
y)
3)
rºl rº, read x irº
cras Yr-cy, read ca-tz.o
Corinthians, read I Corinthians.
rºsa" 3, read rºsa"&
Read Psalm xxxiv. I4; I Peter iii. I I.
337. l. 5. For =~, read ºn sºl
~~\sas, read •=als ==
, 366-1.-15. , iève, read &t=
rºxss, read rºyal
rººt *-x-, read rºtix.
19. Read ecoèAaarººn = in one word.
9. For cºusto, read rºu e^
tº S-, read ex-is-
rºtacus, read rºtocu-
- acnéassrº, read - acnºia core."
&urº, read ºverº
*= a&a=ox, read tara-ox
tº-, read taš-->
“A read A
rø, rºo, read rº-rºo
~~als a read release
7
14. Read cºnsoce i = orº
5. For ~\\, as (Acos, read ~\,3- eMoon
29I. l. 8. ,
3O4. 1. 5. ,
316. note 3. ,
333. note 7. ,
334. note 3.
348. l. I7. ,
367. 1. I7. ,
37 I. l. 8. ,
1.
373. l.
375. l. 5. ,
l. 23. ,
378. l. 2. ,
383. 1. }}
387. l. I4. ,
389. l. 9. ,
390. l. I7. ,
392. l. 7. ,
399. l. 7. ,
405. 1. I4. ,
4O7. l. I9. ,
408. l. 2 I. ,
4II. l. I6. ,
413. l. I. ,
1. I4. ,
1. 20. ,
4I4. l. 7. ,
1.
1.
1.
422.
rºari-icos, read cºhass-icos
*s-, read ºs-
rºta=-, read cº-A
- cacaºrºs, read - acnonºr’s
rs4 =oxo, read rºots—o
revºr- read &\,\}\re
acn =, read on =
cºrrøe, read rºtrºe
424.
I 3. 72
*S- read **s-
ERRATA. cxci
43.
6 I.
IO4.
II 5.
I 25.
I 33.
I45.
I46.
I 59.
I 7 I.
256.
3O7.
369.
1
l
l.
. 1.
l
l
l
. l.
ºe
eº©ee*ºº&e
I9.
2.
I9.
. note I.
. 23.
. I8.
Delete
For axx.3\x-rº, read a low-rº.
6.
7,
9,
4,
4,
3O,
I8,
2O,
IO,
25,
I 5,
I 3,
I5,
}}
}}
}}
35
. 1. 22. For rºario, read rºttia
. l.
. 1.
. l.
... note 2.
cºhas-, read rºsółas-
rºleach, read rºleuc,
&urº, read rºarº
rºx *x, read rºx. 1
add the word “omits”.
2. For **Maarºa, read rºascº
rºcoax, read rºsnax
elºr’s, read slºhr’s -
*A-x, read A-3
rs4-1 va, read rºle is
rºarº, read ~\cº
cºsae azo, read rºcuro
note 5.
27
VOLUME II.
. I4, read, He called His “brethren”.
which go up on the spiritual altar are.
wickedness was.
excellences.
he who.
children of men.
unto.
*…*
wise men.
which is within it.
There are many.
hastening that the.
he hath served.
right.
cxcii
INTRODUCTION.
Page
386.
446.
447.
48 I.
5 I4.
5 I 8.
523.
527.
2I, read, all wickedness.
I4,
I4,
I3,
I4,
I 5,
I5,
9.
ever so little.
if it is thought.
loathsome.
Conquereth.
vengeance to come which is.
purity of our souls.
delete the words, “not only”.
TRANSLATION.
|Page 3]. THE DISCOURSES UPON DISCIPLINE OF LIFE AND
CHARACTER WHICH WERE DELIVERED BY THE BLESSED MAR
PHILOXENUS, BISHOP OF MABBÖGH, IN WHICH IS SET FORTH THE
WHOLE ORDER OF INSTRUCTION — HOW A MAN SHOULD BEGIN
THE DISCIPLESHIP OF CHRIST, AND IN WHAT LAWS AND MANNER
OF LIFE HE SHOULD WALK UNTIL, HE ARRIVETH AT SPIRI-
TUAL LOVE, FROM WHICH IS BORN PERFECTION, AND IN
WHICH WE BECOME CHILDREN OF THE LIKENESS OF
CHRIST, EVEN AS SPAKE PAUL THE APOSTLE. I
NOW THE FIRST DISCOURSE IS BY THE
GRACE OF OUR LORD THE PROLOGUE
TO ALL THIS VOLUME.
Our Lord and our Redeemer Jesus Christ in His
living Gospel invited us to draw nigh in wisdom to
the work of keeping His commandments, and to lay
within ourselves the foundation of His discipline rightly,
in order that the edifice of our life and character might
mount up straightly. For he who knoweth not how
to begin wisely the building of this tower which goeth
up to heaven is not able to complete [it] or to bring
it to the finish which is of wisdom. For knowledge
and wisdom should order, and arrange, and |p. 4 work
the beginning and end and founding [of the edifice,
* Compare 2 Corinthians iii. 18; Philippians ili. 21.
2 DISCOURSES OF PHILOXENUS.
and whosoever beginneth thus is called a wise man by
the word of our Redeemer, “Whosoever heareth these
“My words, and doeth them, is like unto a wise man
“who hath dug, and made deep, and set his building
“upon the rock; and the rain descended, and the rivers
“came, and the winds blew, and beat upon that house;
“and it fell not; for its foundations were laid upon the
“rock. But whosoever heareth and doeth not, is like unto
“a foolish man who set his building upon the sand, and
“even if feeble things beat upon his building they will
“sweep it away”. We are therefore bound by the word of
our Teacher not to be constant listeners only to the Word
of God but also constant doers.” 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, p. 5]
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
* St. Matthew vii. 24–27.
* “But be ye doers of the word, and not hearers only, delud-
ing your Own Selves”. St. James i. 22.
3 Romans il. I 3–I 5.
THE PROLOGUE. 3
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 command-
“ments, 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. And the understanding, from which the
remembrance of God hath perished in the death-deal-
ing error of the thoughts [of evil things], will not hear
the sound of the cries of the divine voices, nor will the
trumpet of the word of the Spirit move it, but it is
sunk into the sleep of death which is pleasant to it;
and although dying, it perceiveth not its death that it
might turn and seek life for itself. And as the man who
hath died according to nature is not sensible of his
death, even so the dead man who dieth by his own
will to the knowledge of God feeleth not his death,
[p. 6] nor perceiveth his destruction, that he might find
* Psalm 1. 16, 17.
4. DISCOURSES OF PHILOXENUS.
a way and seek out an invention of life for himself.
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”.'
-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. While the
Soul liveth in its natural state it is dying by its own
desire; and while it is found in uprightness it is lost
in respect of its freedom.
The disciple of God, then, should seek to have the
remembrance of his Master Jesus Christ fixed in his
soul and to meditate upon it day and night. ſp. 7] And
it is right for him to know where he should begin, and
* Isaiah lviii. I. * Isaiah xl. 6.
THE PROLOGUE. 5
how and where he must raise the structure of his
building, and how he should begin and finish it, that
he be not laughed at by all those who pass along the
road, even as our Lord spake concerning that man
who began to build a tower and was not able to finish
it, that he became a laughing-stock and a mockery
to all who saw him.’ And who is this man who began
the building of the tower of whom our Redeemer spake,
if it be not the man who setteth out on the path of
the Gospel of Christ? Now the beginning of the build-
ing of this disciple who hath agreed to go forth from
the world and to keep the commandments is his pro-
mise and his covenant with God; and he should begin,
and run his course, and finish it, collecting and bring-
ing together from all places fine stones of a noble life
and character for the building of the tower which
reacheth up to heaven. Now the foundation is set and
laid, and is, according to the word of Paul,” “Jesus
Christ our God,” and every man, howsoever he pleas-
eth, 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, p. 8] 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
* St. Luke xiv. 29. * I Corinthians ili. I I.
6 DISCOURSES OF PHILOXENUS.
“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,
reserveth in all its emotions wonder at God and ad-
miration for the majesty of His Being, and an under.
standing 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 He shall
come of Whom it is said, “He holdeth His fan in His
“hand and He will purify His threshing-floors; and He
“will gather His wheat into the garner, but the straw
“He will burn up with unquenchable fire.” And the
Husbandman who planted in the world the tree of our
mankind will shew Himself [to be] the Judge, and He
will hold in His hand the axe for cutting down |p. 9),
and every tree which beareth not good fruit He will
cut down and cast into the fire. When that Fisherman
* I Corinthians ili. I 3.
* St. Matthew iii. 12; St. Luke iii. 17.
THE PROLOGUE. 7
who hath cast His net into the sea of the world, and
hath filled it with fish, both great and small, which are
the races and families of mankind, and the nations and
tribes of the children of flesh, of divers tongues and
innumerable kinds, shall appear He will strike and
bring up His net to the sea shore, even as He Him-
self hath said, and He will gather together the fine fish
and cast them into His baskets, which are the living
treasuries of His kingdom, and the poor ones He will
cast forth into outer darkness, where there will be
weeping and gnashing of teeth. These things are laid
up to take place through Him at that time when the
Prince of the shepherds shall be revealed in the glory
of His kingdom. The time of trial is one, the time of
teaching is another, the time of reading is another,
and the time of proving is another; and as in this
season of teaching there is no time of] trial, even so in
that season of trial there will be no [time of] teaching.
Let us therefore, my beloved, hearken unto the living
voice of God Who hath called us to give us life ever-
lasting. His voices are filled with life, and they give life
unto him that will hearken unto them. With life are
those living voices filled, and by the living voices is
life given unto those who with a living hearing incline
their ears unto their words.
But inasmuch as it is meet for us to speak separ-
ately concerning each matter in its place, and to make
known in our discourse which cometh first and which
cometh last, and how these good things, one after the
other, should be kept and perfected, [p. Io we have
composed this introduction to be an encouragement to the
* Literally “vessels.”
8 DISCOURSES OF PHILOXENUS.
reader [to proceed] to the wealth of the things which
follow after. For it is meet for the man who would
begin in the way of the commandments of Christ to
know where he should begin, and what stone should
properly be the first in the edifice of his instruction, and
what stone should be second, and what stone should
be third, lest being ignorant of the art of building, and
not having learned where to begin, he know not also
where and how to finish, and lest, by reason of his
lack of knowledge of instruction, he make the last
things first and the first last, and place some of them
in the middle. Now if the farmers and husbandmen of
[this] world know that there are certain seasons for
Sowing grain and planting trees, and others for harvest
and the ingathering of fruit, and they preserve the
order of the seasons that their affairs suffer not injury
and become not confused, how much more is it meet
for the spiritual farmer and husbandman and for the
true disciple to know what things befit his first begin-
ning in instruction, and where it is proper for him to
begin? So that having laid the first stone in its place
in the foundation of his teaching, he may build
up the whole of the building according to the law.
And in this manner both builders and architects
work, for having begun to lay the foundation of their
building with fine, large stones, and great strong door-
posts and sockets," even though they set in the building
itself those which are inferior, the solid foundation
is able to receive and to carry substances which
are less strong. But if in the foundations which
* Syr. Lašea. There is no example of the use of this word
in Payne Smith's Thesaurus.
THE PROLOGUE. 9
are beneath they were to lay [p. II] small or bad
stones, and upon them massive and fine stones, all
their building would be overturned and would fall down.
And again, let us take an example also from the
learned who transmit instruction to the young, and
who teach them knowledge according to rule. They
do not pass over [certain of the canons of instruction
and disturb the order thereof and the consecutiveness
of human learning, but they know which to give first
and which should follow after, until the learner arriveth
at the limit of his capacity for learning. And so also
according to law is this instruction in proper order
known among all the handicrafts of the world. For
those things which are given to apprentices to do
when they first of all begin to learn their craft, are,
according to their feeble capacity, the unimportant
things in the handicraft, and their masters shew them
how to do them, so that if it should happen that there
be a loss the loss is a little one. Even so is it with
those who learn the art of the strife of the Christian
life, for it is laid down for them with what forms of con-
tests they must begin with first of all, and with what
grades they must mount up and ascend in the art of
the strife of the Christian life. First of all they must
learn to exhibit towards each other the readiness of
standing in position, and after this they must throw
their hands each upon each, and thus they are stimu-
lated, and draw nigh to the perfect contest.
And again also those who are chosen for the mili-
tary service of [this] world learn the art of war on this
system, [p. I2] and their instruction is neither confounded
nor confused, but each of the things which they learn they
learn in its proper place and order. And so with every
- B
IO DISCOURSES OF PHILOXENUS.
thing else in [this] world, of which the beginning and
middle and end are known. Now therefore, [judging
from the examples of the demonstrations which we have
brought, this systematic order of things is especially
useful to us, and the knowledge of the first rule of
conduct of the Christian life and of that which followeth
is very necessary for us; for it is in this world that the art
of spiritual strife is to be learned, and we have been chosen
for the service of those who are in heaven. And just
as those who are chosen to perform service before the
kings of [this world learn the king's laws and customs
from those who have served before them, and those
who come last learn from those who have been before
them how to walk, and how to dress and how to
talk, and how far they may properly speak in his
presence, and those who have been newly chosen
|learn] from those who have been before them, even so
also in this case it is necessary for the man who hath
been chosen, whether by his own decision or by the
promise of his parents that he should serve Christ,
that he should learn this service from those who have
|served] before him, or from the Holy Scriptures, or
from men of the spirit who have walked in this path
according to the law, and who began with works, and
have finished in the spirit and have been made perfect
in love.
Now those lusts which fight against us in the be-
ginning p. 13] of our youth are well known, and also
those which war against us in the middle of youth,
and at the end of the period of youth. And those
which fight against us in the beginning, and middle,
and end of [our] manhood, and those [which fight
against us] in the stage which is after manhood in the
THE PROLOGUE. I I
self-same manner, even from the beginning until the end
of this period, are well known; and also those passions,
which in the time of old age war against us until Our
going forth from the world, and also what are those which
come into being from us in infancy and childhood in
emotions and natural movements, before the discernment
of freewill hath been moved in it, and before we arrive
at the knowledge which distinguisheth virtues from
vices. And moreover, it is meet that we should know
at the time when we are leading the Christian life and
doing the works thereof which passion fighteth with
which, and which lust contendeth with which, and at
the end of that good work what evil thing can be
stirred up against us, and how in [our] overcoming one
lust another gaineth the victory, and how when we
have subdued the lusts of the body there is stirred up
against us the war of the passions of the soul, and how
when we have cast out the evil thing from us it re-
turneth to array itself with our innermost thoughts, and
when we have slain it in our bodily members it cometh
to life in the living motions of the soul, and when
we have cut it off and cast it out from us it entereth
and lieth in ambush ſp. I4] that it may be within us. And
|we should know] what feeling is born to the soul by
the fasting of the body, and what feeling by self-denial,
and what feeling by singing psalms and hymns with
the voice, and what feeling by prayer in silence, and
what feeling by the lack of possessions, and what feeling
by poverty of dress. And [we should know] what
feeling is born in us by general loving-kindness to all
mankind, and what feeling is stirred up in us when
Our conduct of life is more excellent than that of our
brother, and what feelings arise from the knowledge
I 2 - DISCOURSES OF PHILOXENUS.
of the mind, and what feelings arise from words of
instruction, and what feelings arise from the words
which are handed on to us in books. And [we should
know] into what feeling we shall fall when we have
conquered the lust of the belly in everything, and
what feeling is stirred up against us at the end of the
triumph of the war against fornication, and what feeling
is born in us by obedience to those in authority, and
by obedience to every man, and what are the feelings
which arise in us when we resist obedience, and by
what doctrine the opinion which will not be persuaded
by its teachers may be abated, and by what conside-
ration we may root up from ourselves the doubt [which
cometh] from knowledge which ariseth in us against our
soul. And [we should know] what feelings can be con-
quered by other feelings, and what lusts can be abated by
others, and of what [nature] is the war against things
of the body, and of what [nature] is that which is
against the things of the soul and against things of
the spirit, and [we should know] what it is meet that
corporeal beings should do when they wish to overcome
the lusts of the body, and what beings endowed with
souls should do||p. I5] to overcome the passions of the
soul, and what spiritual beings [should do] to be de-
livered from the failings" which befall spiritual beings
in the country of the spirit. And [we should know]
how far the fight can be extended in each one of these
series, and how we may know when the emotion of
lust springeth from ourselves, and how and when it
befalleth us externally at the instigation of the Enemy,
and by what things the lust which is born of ourselves
* rºus-tax. = Tö TopóTITUuo, Romans v. I 5.
THE PROLOGUE. I 3
and that lust which the Adversary stirreth up against
us may be overcome, and whether by any means that
same lust can be overcome at all times, or whether
in order to overcome at other times other means are
necessary to us. And [we should know|how, and by
what [means], we may perceive when, either by the
power of our endurance or by the grace of God, our
lusts have been vanquished by us, and what manner
of strife may be stirred up against us when we are
among men, and also what manner of strife may be
raised up against us when we are in solitude, and how
the Soul may be especially purified and cleansed, and
what place is an assistance to the labour of the body.
And [we should know] with what things it is meet that
we should begin when we have drawn nigh to the
discipleship of Christ, and what feeling will be aroused
in us at the praise which may be bestowed upon us
by people in authority, whether by reason of our know-
ledge or on account of our rule of life, and what feeling
will be aroused in us when we are applauded by the
greater number of the assembly in church. And [we
should know] with what thoughts we should observe the
Onset of passions, and how we may guard ourselves
from being disturbed by them when they attack us,
and what p. 16] opinions we may take unto ourselves
when we overcome their struggling. And [we should
know] how we may obtain the possession of humility,
and with what thoughts we may abate in us the pride
which is the opposite of humility, and with what minds
we may hold fast patience within ourselves. And [we
should know] what is the poverty of the body, and what
is the renunciation of [the things of this] world, and
what is the poverty of the soul, and how when we
I4. DISCOURSES OF PHILOXENUS.
have made ourselves beggars in respect of the riches
of the things which are seen we may possess the
wealth of the gifts of Christ. And [we should know]
what commandments are meet for us to observe at the
beginning of our instruction, and how we should listen
to our teachers, who give us counsel and teach us good
things, without observing their shortcomings. And [we
should know what power our soul obtaineth from each
one of the virtues which are exercised by us, and how-
it is meet for us to bear ourselves in a correct manner
in the dwellings of our brethren. And [we should know]
to what extent it is right for us to fast, and how at
all times likewise [we may know] how to add unto
or to diminish our bodily food, and how and in what
way it is meet for us to endure patiently when the
war of lust attacketh us. And [we should know] what
to do when we desire to quench the passions of the
Soul in ourselves, and with what meditation of the mind
we may root out enmity from us. And [we should know]
how and whence pure prayer is born in us, and what
intuitions strike us by the admiration of God, and how
we should move within ourselves at all times a passion
for God, and how many are the feelings and aspects
which belong to this passion for God, and how when we
come [p. I7] into a life of contemplation we may preserve
our thoughts from wandering outside ourselves. And
[we should know] what loss will arise to a man from
communion with heretics, and how by human conver-
sations and meetings our heart is made thick, and how
the remembrance and the thought of God are darkened.
And it is meet that we should know what is fasting
of the body, and what is fasting of the soul, and what
is fasting of the spirit; and what is purity of the body, and
THE PROLOGUE. I 5
purity of the soul, and purity of the spirit; and what
is poverty of the body, and poverty of the soul, and
poverty of the spirit. And [we should know] what are
the distinguishing characteristics of contemplation of the
body, and of the soul, and of the spirit; and how the
soul may be taught to fast from evil things, even also
in like manner as the body is taught to fast from meats.
These and many other things like unto them the
disciple of Christ is bound to learn and to know in
order to walk confidently on the path of his service,
and to do the will of the heavenly King Whom he ser-
veth. For if those who learn the handicrafts of [this]
world learn carefully all the secrets of their trades,
and are incited to know all the [different kinds of
work which are in each of them, how much more is
it meet for him that hath been chosen for this spiritual
trade—if we are right in calling it a trade—to know
all the ways, and paths, and signs, and marks of the
mysteries of this Divine manner of life? And he should
know that, although he is a man according to the body,
he is chosen to work spiritual things, and that, by the
grace of God, he hath been held worthy of the life of
heavenly things, p. 18 and that, although he existeth
in the flesh in [this] world, he should walk in the path
which is superior to his nature.
We are bound then, if we be disciples, to ask and
to learn all those things whereby we may obtain our
living like disciples; and as disciples learn their crafts
from their masters, even so let us learn and receive
|instruction] from our spiritual masters. Now no man
is able to become a master except he be first of all
a disciple, and he cannot help and profit others unless
he gathereth useful things from others, and subdueth
I 6 DISCOURSES OF PHILOXENUS.
himself to receive [instruction] and to learn from every
man, and esteemeth every man greater and more ex-
cellent than himself. For our nature hath been created,
and when as yet we were not we existed in the will
of the Creator, and we have [but] recently been able
to possess the doctrine of good things. And as we
came into existence from a condition of non-existence,
even so from [being] sinners have we become righteous.
When once a man hath cast-off the world wholly he
can then put on himself completely the manner of the
life of Christ, for until he hath cast off from himself
the polluted garment, and hath cleansed himself by
means of tears of repentance from the blemishes of
evil things, he cannot array himself in the purple of
the knowledge of Christ. The man who is befouled
either with thoughts or deeds of iniquity is first of all
bound to heal his sores, and to rub away the blemishes
of his soul and body, and then he may come to the
feast chamber of divine mysteries, arrayed in the spiritual
garments of the feast. And for this reason it is espe-
cially meet that every one who becometh a disciple
of Christ should, from his earliest age, lay the founda-
tion of his instruction in such a way that all his ſp. 19]
subsequent growth may receive goodly habits, and that
the world may not exhaust the power of his soul and
body, after which he may draw nigh to this service
like an old and worn out vessel; but, according to
what is said by our Lord,” “Let us put new wine into
new bottles, and both will be preserved”. And thus in
the beginning of our youth, when as yet our foundation
is new, and while our strength is yet in us, and our
* St. Matthew ix. 17.
THE PROLOGUE. 17
freshness hath not been made old by sin, let us put
within ourselves the new wine of the doctrine of Christ,
that we may be able to endure the fervour of the love
of the doctrine of Christ, so that while we preserve
it we may ourselves be preserved through it from all
evil things, more especially when the power of our
soul hath not been violated and carried off by the
work of the service of profane things.
Whosoever then would begin this course of life in
his youth, it is meet for him to be under the care of
masters and to be obedient to their words without
judging their shortcomings. And those teachers also
should put themselves in the position of foster-parents
to whom the bringing up of the children of the hea-
venly king, whose father is a king, and whose brother
is a king, and whose mother is a queen, hath been
delivered. And as those who educate the children of
a king of [this] world shew endless care for their
growth and progress, and watchfulness and zealousness
to please their parents in them and the children also
when they arrive at the honour of royalty, even so
also should the master of disciples consider that he is
educating the children of a king, and he should be
watchful and take heed to their custody and to their
growth and progress.
|p. 20. It is meet also that we should be like unto
physicians towards ourselves and towards each other.
For there is no physician who, being smitten with pain
in his own body, will not exercise care concerning
it before ſhe attendeth] to the healing of the sicknesses
of others; if however, other people fall sick, the law
of the art of healing requireth him to run to heal
them. And like physicians it is meet that we should
C
I 8 DISCOURSES OF PHILOXENUS.
know first of all what are the causes of the pains and
then should apply medicines, so that we may not be
unto the sick man a medicine which increaseth the
sickness. For we have received soul and body by the
grace of God in the construction of our created form,
and it is required from us that we should take care
of both. Now as concerning sicknesses and bodily
sufferings, that same bodily nature maketh demands
from us concerning meat, and drink, and clothing, for --
those natural needs compel us to take thought for the
body, and we are not able to neglect it, even if we
wish to do so, for the force of its feelings draweth
us to heal it, and the demands [made by its needs
| draw us to supply the things which it requireth. And
concerning the healing of our soul, the command of
the word of God urgeth us to heal its sicknesses,
and to cure its sufferings, and to satisfy its hunger
with the food of doctrine, and to give it to drink of
the knowledge of God, and to clothe it with the dress
of belief, and to shoe it with the preparation of hope,
and to rear it in goodly habits, and in the perfection
of all good things, and in the obedience which is ready
|p. 21] for the work of the commandments of God, so
that, Our Secret parts being holy and our visible parts
being pure, we may become vessels prepared for the
Spirit of God, so that He may dwell in us purely and
holily, we having cured the diseases which smite us by
knowledge and wisdom, and having healed in our souls
the wounds of sin.
Now there is no single sickness of the lusts for
which healing medicine is not given to us by the word
of God. For like as medicines are mixed and pre-
pared by the physicians for bodily sicknesses, even so
THE PROLOGUE. IQ
are medicines made ready and prepared by the Spirit
of God for the sufferings of sin, so that whosoever
perceiveth his sickness may find medicine by his side,
and may at once bring help nigh to himself; and every
disease, as it appeareth in most cases, can be healed
by something which is opposite [in nature], in order
that the contrariety of the medicine may combat the
injurious effect of the disease. The sicknesses which
arise through cold are healed by roots (or drugs) having
astringent properties, and those which arise through
heat are helped to decrease by things of a cooling
nature. Thus also is it with those which arise from
dampness, for dryness cureth [them], and to heal those
which arise from moisture medicines which dry up are
given.
From this similitude then, take an example, O under-
standing man, who desirest to heal the sicknesses of
the soul, and do to thy soul what the art of healing
doeth to thy body; for this work of things which are
manifest is set before our eyes that it may be a de-
monstration of doctrine for the things which are hidden.
And in the same way in which the body is healed let us
heal the soul |p. 22 from the sicknesses of evil things,
and let us make ready the medicine which is the antidote
against every passion of sin. Against doubt, faith;
against error, truth; against suspicion, certain assurance;
against lying, integrity; against craft, simplicity; against
cunning, uprightness; against wiliness, sincerity; against
hardness, gentleness; against asperity, graciousness;
against the lust of the body, the lust of the Spirit;
against enjoyment, suffering; against joy of this world,
joy of Christ; against profane songs, psalms of the Spirit;
against lewdness, groanings and tears; against prodi-
2O DISCOURSES OF PHILOXENUS.
gality in eating and drinking, fasting; against drinking
unto drunkenness, the parching thirst of prudence; against
the rest of pleasure, labour; against enjoyment, tribu-
lation; against fleshly pleasure, pleasure of the thoughts
which rejoice in the Spirit; against speech, silent medi-
tation; against external conversations, silence; against
slackness, strenuousness; against inactivity, activity;
against negligence of the thoughts, keenness of under-
standing; against weariness, endurance;—against cruelty,
loving-kindness; against wickedness of the mind, piety
of the Soul; against haughtiness, humility; against
boasting, contempt; against the love of honour, sub-
jection; against praise, contumely; ſp. 23] against riches,
poverty; against possession, want; against enmity, peace;
against hatred, love; against anger, conciliation; against
wrath, propitiation; against envy, love; against evil
jealousy, the love of mankind; against cursing, blessing;
against Smiting upon the cheek, the turning of the
other cheek to him that smiteth us; against trouble, joy;
against Suspicion of ourselves, confident hope towards God;
against the passions of the body, the passions of the spirit;
against the sight of the body, the sight of the spirit;
against Ornament in dress, the want of attire; against luxury,
asceticism; against fatness, emaciation; against the mind
which meditateth upon meats, the mind which contem-
plateth heavenly things; against the sight of every-
thing which is visible, the remembrance of everything
which is invisible; against the world which is present,
the quest of the world which is to come; against the
love of parents of the body, the love of parents
of the spirit; against the bond of relationship which
is in the human race, the bond of our understanding
in our heavenly kinship; against a city and a
THE PROLOGUE. 2 I
house on earth, the dwelling of Jerusalem which is
above.
All these things then, and others which are like
unto them, are healed by what is opposite in nature
to them, and are made whole by [their] antidotes; and
it is meet that whosoever lusteth after spiritual things
should deny [himself] corporeal things. For until one
lust is dead in us another cannot live within us, that
is, until the lust of the body is dead the lust of the
spirit cannot live in our thoughts; for the death of
one of them is that which maketh its fellow come to
life. When the body p. 24] with all its lusts liveth
in us the soul with all its lusts is dead, but when the
soul is associated with the life which is in the spirit,
all its members—which are its thoughts—live with it.
Then riseth man from the dead, and liveth in the new
life of the new world. Until we have cast off from us
the old man we cannot put on the new man of the
spirit; and even though, by grace, we may put him
on yet we do not perceive him,
Now all these sicknesses which we have enumerated
can be healed by these medicines, and it belongeth
therefore to the man that is sick to know his sickness,
and to be a physician unto himself, and for each of
these sicknesses which we have enumerated let him
apply the medicine which is its antidote. For behold,
by the side of the sickness a drug for healing is
laid, and near the blain is the medicine which will cure
it. If thou wouldst seek to healthy sicknesses, behold
the medicines for their cure are by their side; but [first
understand thy diseases and acquire the knowledge of
the drugs which have the power to heal them. And
from the slight indication which I have described for thee
22 T)ISCOURSES OF PHILOXENUS. THE PROLOGUE.
thou must understand that [all] the rest belongeth to
thine own care; for instruction doth not teach thee
everything lest thou become sleepy and useless. Now
if these things which have been or which are about to
be written are thought by thee to be more difficult than
thy strength [is able to bear], cry unto God for help,
and from Him thou shalt obtain grace which will assist
thee in the war in which thou standest.
We will then draw nigh, by the help of God, and in
few p. 25] words we will write concerning each of these
passions so far as power [lieth] in us—that is according as
grace shall sustain [us]—for our own benefit and for the
profit of others. And 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.
Here endeth the First Discourse which is the
Prologue of the volume.
* Galatians ii. 20.
[P. 26 THE SECOND DISCOURSE:
WHICH TEACHETH WHICII IS THE FIRST COMMANDMENT THAT
THE MAN WHO DRAWETH NIGH TO THE DISCIPLESHIP
OF CHRIST SHOULD LAY HOLD UPON.
Whosoever wisheth to draw nigh in systematic
order to the life and conduct of the discipleship of
Christ before all things it is meet that he should within
himself lay hold upon sure faith, which maketh certain
that God is, and enquireth not; which holdeth His words
to be sure; and seeketh not to investigate His nature;
which hearkeneth to His words, and judgeth not His
deeds and actions. For faith maketh [man] believe
God in everything that He speaketh without requiring
testimonies and proofs of the certainty of His word,
the certain proof that it is God Who speaketh being
sufficient for him. Signs and testimonies and proofs
are demanded when it is man who doeth or sayeth
anything, but when it is God Himself who speaketh,
and the Lord of the universe Who sayeth that He will
perform [it], it is necessary for us to believe, it being
sufficient for the persuading of our faith that it is God
Himself Who speaketh and will perform. And man
hath not the power to judge His will; for how can
|p. 27 man who hath been made judge the will of Him
that created him? For as the vessel cannot chide the
handicraftsman and [ask] why he hath thus formed it,
24. THE SECOND DISCOURSE.
or judge any of his works, so also is it with man who
is a rational vessel, and he hath no power to chide
with the Workman Who made him. And although
man possesseth the speech of knowledge it was not
given to him to judge the will of Him that made him,
but that he might be a panegyrist of the knowledge
which formed him; for the rational man is farther
removed from the power of scrutinizing His Creator,
than is the speechless vessel from the power of criti-
cising him that made it. For the giving of thanks have
we received speech from God our Creator, and in order
that we may admire His created things hath He placed
in us thoughts of knowledge. That we may perceive
Him He hath made us to possess a sense of wisdom,
and that we may receive a foretaste of His gracious
acts hath He placed within our soul the sense of dis-
cernment. That we may see Him in His works He
hath given to us the eye of faith which can see deeply
into His secret things. God is too great to be investi-
gated by the thoughts, and His dispensation surpasseth
the seeking out of speech. And with His nature go
also His works: for as His nature is inscrutable so also
the deeds and actions of His nature cannot be sought
out. And His will and wish cannot be judged, either
for what reason hath He willed thus, or for what rea-
son hath He done thus; for as He cannot be judged
by us as to why He hath made us in this form, and
why He hath formed us, and placed us in the world
in this order of constitution, so also none of His wishes
can be found fault with by us, either as to why He
willed thus, ſp. 28] or why He performed.
“He that would draw nigh to God is bound to be-
“lieve that He is, and [that] to those who seek Him He
ON FAITH. 25
“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.
It is meet for every man that would draw nigh to
God that he should possess the mind of a child; and as
a child is towards his father and mother, so should he
be towards God and towards His dispensation. And
as the child receiveth instruction from his master without
searching into his words or examining his doctrine,
and without judging in his thoughts that which he
teacheth him—for he hath not sufficient ability in his
own thoughts to be a judge of what he heareth—so
also is it meet for the man to be towards God, neither
enquiring into Him with his words, nor judging His
deeds and actions in secret thoughts; for he is a child,
and like a child he should incline his ear unto His
instruction, and receive it with faith. And it was
also for this reason that God gave birth to us a
second time, that He might teach us that we were
children [p. 29] and infants of the world born unto
faith, for the womb which gave us birth — that is,
* Hebrews xi. 6.
26 THE SECOND DISCOURSE.
baptism in which the Spirit is mingled—has been made
the means. Now we have been born in faith, and
as the natural child who is born from the womb
existeth wholly in natural simplicity and knoweth nothing
of the world, and seeketh not to know, and enquireth
not, and thinketh not, and speaketh not, except that
he moveth only with the living motions of nature, being
remote from all power of the mind, so also this child of
the Spirit, who hath been brought forth by the womb
of baptism instead of by the natural womb, is not
bound to enquire concerning Him that begot him while
he listeneth to His words with sincerity, and he should
become like a child to His doctrine, accepting [His]
commands and drawing not nigh to enquire into them.
And as that natural child learneth the names of the
things of the world without understanding their power,
so also let [the child of the Spirit] accept the names
and words, and God shall give him the secret of under-
standing them. For in respect of that knowledge we
are children and infants compared to the unspeakable
wisdom of God, and thus also are we called by the
word of our Redeemer, [Who said, “Suffer little children
“to come unto Me, and restrain them not, for of those
“who are like these is the kingdom of God”.' And
again in another place He said, “Whosoever will not
“receive the kingdom of God like a little child shall
“not enter into it.”
For as is the faith of little children in respect of
the things of [this world, so is it meet ſp. 3o] that
Our faith should be towards the words which are
spoken to us by God, because thus is also the child to-
* St. Matthew xix. 14. * St. Mark x. 15.
ON FAITH. 27
wards the word which he heareth from his father, and
everything which is promised to him by him he be-
lieveth without doubt that he will give him and that
he will not fail in his word, and he doth not question
him; he doth not first make investigations concerning
it, and test its power, and attack its trustworthiness,
and then accept it. And if the thing which hath been
promised unto him be too great for the power of his
father to perform] he knoweth not how to distinguish
it, but everything which he saith to him he accepteth
from him directly and doubteth not. And if he seeth
purple raiment upon a king's son, or the crown which
is placed upon his head, he asketh his father to give
them to him, and he believeth in the sincerity of his
mind that he will give them to him, for concerning
him he thinketh that he is able to do everything. And
if he seeth a snake or a scorpion he doth not hesitate
to stretch out his hand towards them in his simplicity,
and he biddeth his father or his mother to give them
to him, and he also maketh known the desire of his
simplicity by his weeping [if they give them not to
him]; and his constant importunity concerning them,
and his cries, and his tears, testify that he asketh [for
them] with all the power of his nature, believing that
the power of his father is able to resist the injuries
of the harmful reptile, and he hath no doubt whatever in
his soul that that which he desireth can be given to him.
Therefore after this type of children did our Lord
command that all those who would receive His king-
dom should become, believing and holding to be sure
the promises of God unto them like children. For our
Lord proclaimed and revealed His kingdom to corpo-
real beings, and said, [p.31] “Repent ye, for the king-
28 THE SECOND DISCOURSE.
dom of heaven hath drawn nigh.” Thou hast heard
the voice of him that proclaimed concerning His king-
dom, believe it then undoubtingly, especially since
thou hast learned that it is the voice of God. Meditate
not in thy soul how this kingdom can be, and try not
to search out these spiritual countries in thy imagination;
take not upon thyself the customary habit of the
thoughts of the body when thou hearest of incorporeal
countries, and fashion not imaginary forms out of thy
heart concerning these glorious mansions which the H
Ascension of the Son hath prepared [for thee]; and
think not to order in thy knowledge that which the
knowledge of God hath fashioned aforetime. Thou
wast not called to search out the kingdom, neither
its preparation nor construction, but only to be an heir
and a guest, that thou mightest enjoy thyself out of
the overflowing abundance of its spiritual delights.
Thou hast heard the word concerning the kingdom
which Jesus speaketh to thee, “Repent, for the king-
dom of heaven hath drawn nigh;” to thee He hath
said, “Repent,” and not that thou shouldst be one who
should try to examine into the kingdom, for that is
near unto thee if thou wilt draw nigh unto it. Now
the drawing nigh unto the kingdom cannot be arrived
at by the questionings of these words which enquire,
“How, and in what manner, and what the kingdom is
“like;” but let each of us keep the laws of the king-
dom, and perform the commandments which have been
committed unto us by the Ruler of the kingdom.
All these things by faith thou hast heard concern-
ing God, that He is from everlasting [p.32) and world
* St. Matthew iii. 2.
ON FAITH. 29
without end, and that He existeth in His own being,
and that He hath not come into being from any other
substance; and that He is not One Person, but a Na-
ture, existing of Itself, which is believed and confessed
in Three Persons. And moreover, the word of faith
teacheth thee to be certain concerning the Persons,
that He Who begot cannot be divided, and that He
Who was born cannot be separated," but the Father
together with His Son is everlastingly and eternally
of like nature with the Holy Spirit. That they exist
is all that thou |needest to confess. How, and from
what time, or in what manner, and to what limit, and
with what form and order, and what is their likeness,
and how they can be Three not being divided from
each other, and how it is that since they are in each
other they are called Three, and how the Son can
have been born since He hath not been separated
from the Father, and how the Father begot him since
He hath not gone forth from Him, and how it is that
having been in existence from everlasting and world
without end they are not described as Three Beings—
these things and others which are like unto them are
accepted by faith, and without faith man is not able
to hear them [and believe them]. Even the ordinary
hearing is not able to bear them unless faith be found
to precede them and to accept them.
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; p. 33] for otherwise there
must necessarily be unbelief, since the Book calleth them
* Literally “cut”
3O THE SECOND DISCOURSE.
“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, because 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 put
things to the test,” 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.
* Isaiah vi. 2; Ezekiel i. 7. * Ezekiel x. I—22.
3 Ezekiel i. I 8. 4 Literally “taste.”
ON FAITH. 3 I
Now in respect of compacted bodily natures which
have been discovered to be the opposites of these spiritual
beings, in that they hear with one [member], and see
with another, and taste with another, and smell with
another, and feel with another, and think with another,
contrary to the constitution of their members the move-
ment of their passions maketh division; p. 34] but
above, with these spiritual natures, each one of them is
wholly and entirely one thing in all his motions, and his
members—head, and feet, and hands, and face, and
back, and front, and length, and breadth, and colour,
and forms which are different from each other—are
not separated. For in these natures there is not the
composition of these members, and it happeneth not
that because there is no eye there is no vision of the
eye, or that because there is no ear there is no hearing
of the ear, or that because there is no bodily palate
they have no power of tasting spiritual things, or
that because they have no wings they cannot fly, or
that because they have no legs they cannot move
about, or that because they have none of the members
of the heart they cannot think; but they possess all the
service of the members, although they have no com-
pacted members. And how the operation of the members
is established without the members themselves we have
no power in our own knowledge to understand; but
by this [power] which is given to us by God, I mean
faith, we understand these things, and although they
do not at all fall under the investigation of the human
thoughts they are accepted by us without any doubt.
For from faith we learn this [fact that they exist, and
not they only, but also the Being Who existeth of
Himself, their Creator, by faith we accept that He is.
32 THE SECOND TISCOURSE.
The stablishing of all our instruction (or doctrine) is
in faith, for although the appearance and march of
things teacheth and maketh understanding men wise
concerning |p. 35] their Creator, yet faith should precede
even this, for behold, because there was no faith this
became a lie unto many. And to speak briefly, every-
thing which is of the spirit, and the whole world of
spiritual beings, faith seeth and faith perceiveth. If we
do not take faith within our soul we shall understand
nothing outside of that which can be seen. To [under-
stand] these things which are seen faith is unnecessary
because the vision of the eye seeth them, for they are
corporeal in their nature, and man looketh at them
corporeally; but the whole world of the spirit is per-
ceived by faith, and it seems as if that world could
not exist if there were no faith.
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 [p. 36] could subjugate it, and for
this reason he commanded us in his doctrine to believe
only that He is. Now the Creator divided the whole
* Hebrews xi. 6.
ON FAITH. 33
of the corporeal nature into five kinds; one may be
seen, another may be heard, another may be smelled,
another may be perceived, and another may be touched;
and He gave to man five senses with which he might
be sensible of the world in its multitudinous varieties.
Therefore, outside these five senses which I have enumer-
ated a man can neither perceive anything of the cor-
poreal world, nor doth the world exist to him outside
these senses. And the remainder of everything which
is spiritual, whether it be that which existeth of itself
or whether it be things which are created, cannot be
subjected to one of these five forms, neither can it be
experienced by [any] one of these five senses. And
for this reason also when our Lord gave us this bless-
ing 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. And something else which
is external to God through the wisdom of God have we
changed, p. 37] even as Paul saith, “Through the wis-
dom of God the world knew not the wisdom of God.”
* Romans x. I7. * I Corinthians i. 21.
E
34 - THE SECOND DISCOURSE.
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 unneces-
sary there have we made use of faith. For what the
eye of the body saw, and what all the bodily senses
perceived, that thing was understood to be something
else by our faith, and we expected one thing in the
place of another. And because of all this the ordering
of the faith which was implanted in us by the Creator
hath been destroyed, the word of God hath been im-
planted in us a second time, and the power which is
in us hath been stirred up by the doctrine of Christ;
for this reason He urgeth with all His words, high
and low, that faith should be in us, saying, “Verily I say
“unto you if there be in you faith like a grain of
“mustard seed ye shall say to this mountain, Remove
“hence; and it shall remove; and nothing shall be too
“difficult for you.”
He taught us by faith that nothing should be too
difficult for us, and according to this everything can
be overcome by the power of faith, according to the
command (or decision) of the word of Christ. For by
faith signs took place, and wonderful deeds were
wrought, and mighty works were completed, p. 38]
and things worthy of admiration were accomplished.
* St. Matthew xvii. 20.
ON FAITH. 35
Everything which is above nature faith alone perform-
eth, whether it be the raising of the dead, or the
healing of the sick, or the curing of those who are
smitten with disease, or the cleansing of lepers, or the
opening of the eyes of the blind, or the making the
lame to walk, or the making sound and stablishing of
all the other members of the body, or the making to
speak those having impediments, or the making the deaf
to hear, or the driving away of devils: all these faith per-
fecteth. By faith a mountain removeth from its place, by
faith the sea and rivers have been crossed on foot, and
by the power of faith all natural things have been
obedient to the voice of man. And to speak briefly, faith
giveth the power of God to man, for when he hath once
believed, everything that he wisheth he doeth by the
power of faith. Faith changeth feebleness of the body
into its own mightiness, and the despicable order of
man it maketh into the audible command of God.
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.” 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, p. 39]
“All the nations are accounted as nothing by Him.”
Now these things the Spirit of God spake concern-
* Romans iv. 17. * Nahum i. 4.
3 Psalm civ. 32. 4 Isaiah xl. I 7.
36 THE SECOND DISCOURSE.
ing 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 minis-
tered unto, are accounted as if they existed not, for [faith]
saw aforetime their dissolution. And although their
nature was not to pass away, it made them pass away;
and although they existed, it dissolved them; and
although they were visible, they were to it invisible;
and although their delights could be experienced, they
were as nothing to it; and although all created things
were to run, to faith they would be at rest. When
it seeth death it maketh not sure that it is death,
and riches are accounted poverty by it, and everything
which is in the world or is even of the nature of the
world it looketh upon as if it existed not, because its
course is about to be annulled, and its affairs to cease.
The things which are remote and afar off, it bringeth
and placeth near in front of it, and it looketh upon
them face to face; and without a covering (or vail)
it looketh upon all secret things and regardeth all
things that are hidden. To the sight [p. 4ol of the
body the kingdom of heaven is afar off, yet the eye of
faith regardeth it; these mansions in the house of the
Father, which are remote according to the body, hath
ON FAITH. . 37
faith already dwelt in. That spiritual light shineth in
its country gloriously, and faith hath already walked
therein and gazed upon it. The apparel of our glory
is in heaven, but faith hath already put it on. Our
spiritual riches and possessions are there, and our faith
receiveth therefrom and giveth away. Our true city
is in heaven, and faith henceforth dwelleth therein.
Our race, and family, and parents are in that country,
and faith speaketh with them, and is in conversation
with them always. The table of our happiness is there
set, and faith rejoiceth thereat continually. The spring
of life from which we drink there floweth, and faith
at all times drinketh therefrom. The powers of life
and ranks of light are in the country of life, and faith
glorieth with them.
And why should I speak concerning things which,
although they be glorious, are externals, and although
they be mighty and worthy of wonder, have been
newly constituted? If they are remote from us now
by reason of their hiddenness, yet are we about to
draw nigh unto them when we have become [beings
of the spirit according to the ordering of their country.
And what shall we say concerning these things? Wher-
ever is the self-existent Nature of God, Who is remote
and afar off from everything, He is near to faith; and
however remote He may be He is not remote from
it; and however far off He may be He is not far off
from it; and although He be away beyond everything
|p. 41] yet is He near to faith; and although He be
within all rational things and inarticulate things, and
in things which have life and in things which feel
not, wherever He may be, there is faith with
Him. For this is the nature of the vision of faith;
38 THE SECOND DISCOURSE.
what cannot be seen it seeth; what cannot be known
it knoweth; what cannot be perceived it perceiveth;
and what is illimitably afar off it seeth and becometh
nigh thereunto. And however minute, and conceal-
ed, and hidden, and spiritual, and exalted, and unutter-
able be that natural thing which faith seeketh to see,
the more triumphant is its vision of it. Now on those
things which are very great faith is wont to seize and
show her [power] of investigation, for it is accounted by
held back to created things, and therefore she passeth
through everything and is detained by nothing, except
by the Creator. The capacity of creatures is not able
to bear and to grasp the power of faith, for not one
of them can believe therein, and if it believeth therein
[it thinketh] that faith is a created thing, and not
that it is self-existent; now the trial thereof can only
be made in God; for it casteth everything away
and setteth all natural things upon one side, and
doth itself draw nigh to the Creator. For faith mak-
eth to pass away the things which now exist, and
it bringeth on those which are about to come into
existence. Faith is the tongue of God, and faith
is the command of the Creator. Faith commandeth,
and like God it is obeyed in every thing; p. 42 it
beckoneth, and all creation respondeth to it. And the
power of God is the power of faith, because the power
of faith is derived from God. Faith is the mistress
of created things, and as a mistress who giveth orders
to her handmaids and is obeyed by them, even so faith
commandeth all creation, and it obeyeth her. And
it is a marvellous thing that not only are created things
obedient unto faith, but even the Creator Himself resisteth
ON FAITH. 39
not her will; whatsoever she seeketh she receiveth,
and whatsoever she asketh from Him He giveth to
her, and [when] she calleth to Him He answereth her.
The door of the Giver is opened to the petitions
of faith, even as He said, “Whatsoever ye shall ask,
not being doubtful, ye shall receive.” In the house
of God faith giveth her commands like a mistress
of wealth and a ruler of possessions. The mystery of
faith is a wonderful and exalted thing, and no man is
able to fathom its mystery; and it is so great that it
is a place of habitation for God. 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 exami-
nation of the soul, and by the sure and certain stabi-
lity of the thoughts, and it denieth not itself, but in
this respect also it is to be compared with God, con-
cerning 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.
[p. 43] The man who would draw nigh unto God is
bound to lay hold upon faith in his soul, for faith hath
no thoughts which dissolve one the other, neither hath it
Opinions which annul each other. Faith retracteth not
what it doeth and sayeth, and it blameth not itself
when once it hath spoken and asked for what it de-
sireth. And as in God there can be no repentance
concerning anything which He doeth and speaketh,
even so there ariseth no repentance in faith concerning
* St. Matthew xxi. 22. * 2 Timothy ii. I3.
4.O THE SECOND DISCOURSE.
whatsoever it doeth, so that in this respect it is to
be likened unto God. Faith is a command, and its
command ruleth; it prayeth with confidence, and ac-
cording to its confidence its prayer is straightway per-
fected into works. There are instances in which faith
doth not even offer up prayer and then give a com-
mand concerning something; but it speaketh with autho-
rity 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 crea-
tion heard his word it bowed itself under the nod
of his command. p. 44] 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, and, although disturbed by the
* I Kings xvii. 1.
ON FAITH. - 4. I
command which her mistress had spoken to her, never-
theless] ministered thereunto.
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 com-
manded 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 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 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. And again also he commanded his
disciple p. 45] with authority, saying, “Ask whatsoever
“thou wishest, and I will give it to thee before I am
“taken from thee;” and according to what the disciple
asked and the master commanded, the Spirit ministered
in very deed, and bestowed the gift upon Elisha.
Now when he was offering up sacrifices on Mount
* 2 Rings i. Io. * I Kings xviii. 42.
3 I Kings xvii. 17 ff. 4 2 Kings ii. 9.
F
4.2. THE SECOND DISCOURSE.
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. And
in this respect also they are to be compared to Christ
God, who in some cases wrought things like a Being
of power, and in others He [first entreated and after-
wards worked. He did not raise Lazarus until He had
prayed;” He did not bless the bread and distribute it
to the multitudes until He had looked up to heaven;"
and He did not give the command for the ears of the
deaf man to be opened until He had spit, and laid His
fingers upon his ears, p. 46] and looked up to heaven."
Others, however, He healed by a command of
power, without either looking up to heaven or asking
His Father. For by a command of power He raised
* I Kings xviii. 36, 37. * St. John xi. 4I.
3 St. Matthew xiv. 19. 4 St. Mark vii. 33, 34.
ON FAITH. 43
up the young man, the son of the widow;" with a word
He called to the daughter of the chief of the congre-
gation and straightway she stood up;” He commanded
the Sea' and it was silent, and the wind and it was
stilled; He spake only, “Fill the water pots with water
“and draw out and bear to the governor of the feast,”
and created matter delayed not [to do. His will. “I say
unto thee,” He spake to the dumb spirit,” and imme-
diately it departed from the man. “I will, be thou
clean,” He spake to the leper,” and as He willed, straight-
way the leprosy fled from his body.
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. Thus also with power
did Joshua, the son of Nun, command the sun and the
moon, and they were restrained, p. 47 and each of them
stood still in its course. Joshua stretched out his hand and
* St. Luke vii. I4. * St. Mark v. 4I, 42.
3 St. Matthew viii. 26. 4 St. John ii. 7.
5 St. Mark ix. 25. 9 St. Matthew viii. 3.
7 Hebrews ii. 17.
44 THE SECOND DISCOURSE.
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.
And why should I speak concerning the prophets
[only] in the case of a nation in the whole of which—to-
gether 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 Jerichol
\
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.
Therefore, O thou who wishest to become a disciple
of God, do thou also get faith, the mistress of all
possessions. Let this thing be to thee the beginning
of thy instruction, and lay it as the foundation of the
building of thy tower, in such a way that if it were
to seize the height of heaven it would not fall, for
the edifice of faith is its foundation, which cannot be
shaken by waves and winds. And Jesus also set this
faith [as] a foundation by the hand of Simon,” and as
our Lord made it the beginning, so also is it meet that
the disciple, who would draw nigh to discipleship in
systematic order, should first of all begin with it. Faith
Jesus made the foundation of the whole Church, do thou
also lay the foundation for thine own rule and manner
of life therewith. He built thereupon excellent rules
* Joshua x. I2. * Joshua vi. 20. 3 Compare St. Matthew xvi. 18.
ON FAITH. 45
of life and conduct for the whole world, and do thou
|p. 48] build upon it thine own triumphs and order of
life. He laid it out as a foundation for all the gene-
rations of the world after His coming, and do thou
make it the beginning of thy life which is in God.
See then how great faith is, in that it is sufficient
to bear all children of men!
And Jesus also made faith the foundation of the
edifice of the Church because He saw aforetime its
invincible might, its unconquerable assurance, its never-
diminishing strength, its irreproachable triumph, its power
which cannot be overthrown, its unenfeebled strength,
its irresistible command, its decree of judgment which
never turneth back, its never-failing word, and its
dominion which can never fall into contempt. This faith,
the mistress of triumphant deeds, did Jesus make the foun-
dation of the Church, and the beginning of the building
of His holy Body, that He might teach all men to begin
therewith, and that the disciple might make it the foun-
dation of all his rule and conduct of life. It was not
set by Him to be the foundation of the Church to show
its power only, but also to teach every man who might wish
to begin to build the new edifice of his discipleship to make
it the beginning [thereof, and in all other parts of the
building it will support and raise up the mansions of
the virtues. For not one fine stone can go up to the
building of this tower, unless faith carrieth it up, and
there is no life in any of the limbs of good deeds
[p. 49] unless the life of faith be in them. And as,
without the life of the soul, all the members of the
body are dead, so without the life of faith all the deeds
and acts of righteousness are dead. And as the members
live through the soulso do works live through faith. And as
46 THE SECOND DISCOURSE.
although the members of the body may be healthy and
sound, yet so long as the soul is not in them they
are useless, and their beauty and healthiness profit
them nothing, so although a man may be sound in
the running [of the race] of righteousness, and work
strenuously in his rule and conduct of life, as long as
faith be not in the members of his works, his service
is in vain. And as all the members receive feeling
from the life of the soul, for through the life thereof T
each one of them moveth in the ordering of its nature,
and in the service which appertaineth thereto—the eye
to see, the ear to hear, the palate to taste, the nostrils
to draw breath, the hand to touch, the feet to walk—and
the whole body moveth and worketh, and trembleth
with the movements of life in every form through the ser-
vice of all its members, so also in this manner are the
members of the works of righteousness, and as long
as the life of faith be not in them they are dead and
useless.
For fasting is not fasting if faith be not therewith,
and alms are accounted nothing if they be not given
in faith; p. 5o neither is loving-kindness anything if
faith be not therewith. The life of the Nazarite and
ascetic is nothing unless faith be mingled therewith,
and humility and subjection are nothing unless faith
supporteth them, and painful seclusion is nothing
if faith be not therewith; for the blessing of faith is
not mingled therein, neither is it accounted a blessing,
and the name of righteousness which is not mingled
with faith perisheth, and its labours are in vain. For
as the shadow of the body is not called the body, and
as the shadow of the hand or foot is not called by the
name of one of the members, so also the body of
ON FAITH. - 47
righteousness in which there existeth not the life of
faith cannot be called the body, nor can fasting be
called fasting, or self-denial and asceticism be called
by the names of true members. Without faith they
all are a shadow and a dead body; and they cannot
be spoken of as a true body, for they stand in suspi-
cion, and they toil in a strange vineyard. And faith is
the hedge [which protecteth] the plants of the com-
mandments of Christ, and every plant which is found
inside this hedge belongeth, to Christ, and is planted
in His vineyard, and those plants which are outside
this hedge are called wild plants, which either bear no
fruit at all, or if they bear any, the wild beast trampleth
down and the birds of the air destroy it; and if it
come to pass that they remain they are parched, and
the sweetness of food is not in them.
This is the vineyard |p. 51] for which the master
of the house hired labourers, and every one whom he
saw standing outside he accounted idle, and persuaded
him to work in his vineyard. By faith the good things
which have been discovered may be preserved, and
by faith those things which are not [in us] may be
acquired. For faith gathereth treasure together, and
preserveth riches; it layeth up wealth and preserveth it.
Faith is the foundation and the architect, and faith is
laid out under the structure of the building, and it
mounteth up therewith. Faith formeth the members,
and faith maketh them to live. Faith planteth the
plants of the spirit, and faith tilleth the plants of the
spirit. Faith is the hedge |round about the plants,
and faith is the fountain which watereth them. Faith
giveth birth, and faith is the nurse. Faith is the body,
and faith is the soul which is in the body. Faith
48 THE SECOND DISCOURSE. ON FAITH.
scattereth seed, and faith reapeth and gathereth in the
crops. Faith planteth the trees, and faith plucketh and
carrieth in the fruit thereof. Faith is everything, for
faith is sufficient to be everything.
Therefore, O disciple, lay hold upon this faith, and
in this sure thing be strong and slacken not; and what-
soever thou believest, ask and thou shalt receive [it]
from Christ Who hath promised to give it, to Whom,
and to His Father, and to the Holy Ghost, be glory
for ever and ever. Amen. T T – —–
Here endeth the Second Discourse,
which is on Faith.
|P. 52] THE THIRD DISCOURSE—ON FAITH.
And again come, O disciple, and hearken unto the
triumphs of faith which are much to be desired. Come
and incline thine ear to the voice of thy mother who
giveth thee life by the sweet music of her voice.
Come and suck the sweet milk of doctrine from the
living breast of the mother who bore thee. Come
and stand by the fountain which watereth nations and
tribes, for whosoever drinketh not from her his thirst
is not quenched. Come and sit at the table which is
full of the food of life, for whosoever feedeth not
therefrom hath no life in his life. Come and incline
thine ear and hear; come, open thine eyes and see
the wonderful things which have been manifested by
faith. Come, hew out for thyself new eyes; come,
establish for thyself secret ears; to hear secret things
thou art invited, therefore secret ears are necessary
for thee; and to see spiritual things thou art called,
therefore eyes of the spirit are useful for thee. Come,
look upon thyself [as] something which thou art not,
and renew thyself before thou shalt be made new.
The Creator hath made thee a new creation, and faith
hath helped in the making of thee; thou hast become
a change of wonder and a construction of heaven, and
faith was with Him when He established thee. p. 53.
For in the beginning when He created the world and
G
5O THE THIRD DISCOURSE.
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 under-
“standing; 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 every-
thing 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 crea-
ture, 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.
From him that is baptized faith is required, and
then he receiveth treasure from the water; but without
faith everything is common. When faith hath come
the most contemptible things appear glorious. Without
faith baptism is water [only], and without faith the
life-giving Mysteries are bread and wine [only]; and
the old man appeareth as he is if it be not the eye
of faith that seeth him. The Mysteries are common
things, and marvellous things are to be despised [p. 54]
* Proverbs ili. Ig. 20; viii. 27—29.
ON FAITH. 5 I
if it be not the eye of faith which seeth them. The
power of faith cannot be experienced by the test of
words, but it must be felt in and from itself. Faith
cannot be perfected by the hearing of the ear, but it
must be made certain from within by the power of
the soul. The ear only receiveth the report of faith,
but the substance of faith is born from the mind. The
pure understanding is a fountain which floweth with
faith and a simple mind in which there is nothing else.
For the mind of faith is single, and there is nothing
therein which maketh contest against its neighbour.
Faith regardeth secretly, and peereth, and looketh fixedly
beyond unto the power which is buried in things.
Now faith is more deeply seated within than know-
ledge, for that which knowledge seeth not by the faith
which is therein is made manifest. Knowledge is not
able to perform the work of faith, and when knowledge
hath gone forth faith entereth in her place. For in
respect of created things knowledge is external, but
faith is within the thing itself. Knowledge investigateth
the wisdom which is hidden deeply in creation, and
faith looketh steadfastly at the hidden things of the
Mysteries. Knowledge looketh through and through into
the force which is in] edible things and fruit, and in all
the food which is given to the body, but faith looketh
through and through into the power which is hidden in
the life-giving Mysteries, which are the food of the soul.
However refined knowledge may make itself it burrow-
eth among corporeal things, and in the visible world it
goeth round about and wandereth; but faith [p. 55]
goeth not about among created things, and the power of
created things is unable to receive it to dwell in them.
The tongue cannot taste the power of faith,
52 THE THIRD DISCOURSE.
and speech is unable either to declare its beauties or
to describe and depict its similitudes. Its might can-
not be experienced by the voice, neither can it be
known by the speech, nor by the portion of the mind
which turneth to the body; but within the place of
the hidden and spiritual holy of holies of the under-
standing are the mysteries of faith made manifest, and
secret things revealed. For that part which is within us
and is more glorious than all [the other] parts of man,
that part alone is able to perceive faith; now the works of
faith are visible from without, and its words may be heard
with the ears. And its power must be experienced in the
understanding, for even if thou seest the dead rise, or the
eyes of the blind opened, or the devils going forth from
a man], still thou hast not yet seen the power of faith.
For how canst thou see the power of faith in a body
which riseth, for behold it also maketh the soul alive
from the dead? And how canst thou experience its
power in the healing of the eyes of the body, for be-
hold it also createth eyes for spiritual natures? And
how canst thou see its power in the devils going forth,
for behold it also driveth out of the soul natural
thoughts? To those who are without the power of
faith faith appeareth in external things, but man himself
must experience it by the power of the soul. To the under-
standing faith giveth the experience of itself by no-
thing that is alien, but without the intervention of any
alien thing faith lighteth upon it, and maketh it to ex-
perience [p. 56] its power. To the soul within signs from
without can never become means for the experiencing
of faith, but faith itself dwelleth therein and maketh
it glad, and enlighteneth and maketh its thoughts to
rejoice; it maketh the light of its nature to rise within
ON FAITH. 53
it, and the soul admireth the new light which is
shed upon it. For until faith maketh to turn and con-
centrateth the sight of the soul from every place it
showeth not the soul the beauty of its nature, because
the Soul is unable to see it while its vision is distract-
ed by other things. The natural vision of the soul
becometh enfeebled when it is divided, and it looketh
Outside itself, and it becometh incapable of looking
fixedly at the clear light of faith.
Now to the soul which becometh unto it a pure
dwelling-place faith giveth such power that it doth not look
upon things as they are, but as it wisheth to see them.
For behold thou bearest upon thy hands the live coal of
the Mysteries, which in their nature are common bread,
but faith seeth therein the body of the Only One. The
eye of faith seeth not as the eye of the body, but faith
compelleth the vision of the body to see what is invisible
to it. For the body seeth bread, and wine, and oil,
and water, but faith compelleth it to see with its vision
spiritually that which corporeally cannot be seen, that
is to say, instead of bread we eat the Body, and
instead of wine we drink the Blood, and instead of
water we see the baptism of the Spirit, and instead
of oil the power of Christ. p. 57 And faith possesseth
the power of God, and the will and dominion of
God are in it, and it gathereth together excellent things
wheresoever it wisheth. Faith draweth nigh to the
bones of the saints, and instead of dead men it looketh
at them as living men, and speaketh with them as
with the living, and entreateth them concerning its
needs. For faith revealeth itself to the dead body in
order that what it lacketh it may receive from the
Giver of requests, and faith is persuaded that through
54 THE THIRD DISCOURSE.
this dead body it will receive this gift, without consider-
ing that the dead body is without life, and silent,
without speech, and still without voice, and incapable
of movement, and a stranger to all the movements of
nature. And faith doth not entreat the dead body
to be a mediator by these things, for it knoweth that
as concerns the things of its nature the dead body is
insufficient in death, even as it was in life, to be a
mediator for it with the Creator for this creation. But
inasmuch as the dead-body—is superior to nature, and
some of the power of Christ hath been mingled in
the saints, and they also possess it, even though
they are laid in the tomb, upon this faith looketh, and
it entreateth the dead as if they were living, and
speaketh unto those who are silent as unto those who
have the power of speech.
And the eye of faith putteth off the sight of all
things that are visible, and putteth on the hidden sight
of all spiritual things, and in every thing which is
within the body it moveth. For man standeth in one
place but looketh steadfastly at another; he sojourneth
in the lower world of the body but dwelleth by faith
in the world above. Faith heareth concerning the
resurrection of the dead, and concerning the renewing
of human bodies, p. 58] and it considereth that they
have already risen and have been made new creatures,
Faith hath received the promise concerning the world
of life, and of the kingdom of light and of the countries
of glory, and of spiritual delights, and of the food of
the blessed, and of the interpretation of the Mysteries,
and of becoming in the form of the angels, and having
heard of these things they are accounted sure by it. And
faith is an intermediary between the things which are
ON FAITH. 55
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.”
If man possesseth not faith he is able to make all
these things which are written in the Holy Books a
lie, and he is able to say of all hidden things which
most truly exist, that they exist not; and inasmuch as
they are invisible there is not rebuke near at hand
for [his] doubt; but faith needeth not a testimony
whereby it may be certain of what it heareth. To
knowledge proofs and testimonies are necessary, and
to him that desireth first of all to see and to feel and
then to be certain; but faith ariseth not from wonder-
ful things. As God hath no need to receive persua-
Sion by mighty deeds and wonders concerning the
things which are about to come into existence from
Him, to Whose knowledge aforetime everything is
manifest and revealed, so neither ſp. 59] doth faith
need wonders; for how can it be in need of that thing
which it doeth? For behold, mighty deeds, and signs,
and wonders and all such like things come into exist-
ence by faith; how then doth it need the testimony
of that thing which it itself doeth to be certain of
hidden things? As God needeth not the testimony
of His works, in the same manner faith needeth not
the [testimony of] the wonderful things which are
* Hebrews xi. 3.
56 THE THIRD DISCOURSE.
wrought by it. For faith needeth nothing, neither sight,
nor feeling, nor signs and wonders, nor arguments and
testimonies, but only the hearing of the word of God,
and when it knoweth that it is God Who speaketh,
straightway it receiveth it and doubteth not.
And none of the righteous pleased God with-
out 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;” 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 ex-
pected [p. 6ol 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.
Faith is the ground which receiveth the seed of the
word of God, and as the seed of the husbandman is
empty of produce if it hath no field [in which to be
sown], so also is the word of God, as far as we are
concerned, barren of spiritual advantages if the ground
of faith receive it not. And as the eye of the body
|receiveth] the sun, even so doth the sight of faith
receive the spiritual light of the commandments of
Christ. And as by the light of the sun, which maketh
* Hebrews xi. 4. * Hebrews xi. 6. 3 Hebrews xi. 13.
ON FAITH. 57
everything manifest, nothing can be seen unless the
eye receiveth it, so also the commandment of God,
Who is the Maker of everything, is not made certain
to us without faith. The sun is a luminous body by
nature, and the word of God is mighty when it giveth
the command; but as the light of the sun's nature is
diminished in power in respect of blind eyes, and
maketh nothing visible, so also in the soul in which
there is no faith is the commandment of God esteemed
a feeble thing.
Faith is the eye of discernment which looketh at
everything, and it regardeth a thing] as it is; and
because the things which are visible are too small for
its vision, it forsaketh them and looketh at those
which are invisible, and it regardeth those things which
are above nature, and beyond feeling, and is made
known unto them. By faith also a name was esta-
blished for us, because it gave us birth from error to
the knowledge of God, p. 61] and for this reason
every one, who would draw nigh to Christ and would
become a disciple of His Gospel, taketh his name from
faith, and is called Faithful one; for faith gave us
birth and is our mother, and it is good that we
should receive our name from her who gave us birth.
And it is a wonderful thing unto what limit hath
arrived the majesty of faith. For as the children of
men also are called by the name of God and of His
Christ, so also are we called godly men after the
name of God, and Christians after the name of Christ,
and we are named faithful after the name of Faith.
This is the name which hath separated us from all false
beliefs, and hath made us strangers to all doctrines of
error. For no man is called faithful except him that
H
58 THE THIRD DISCOURSE.
hath been born of true faith, and she is his mother and
nurse, because our whole doctrine looketh at the hope
of those things which are to come, and desireth the
expectation of invisible things; and the things of which
we have become disciples are neither manifest nor
known unto these corporeal feelings. For these reasons
it is good that we have been “faithful,” for the hope
of all our good things standeth in faith, and if faith
be removed from the way not one of these things which
we have is to be believed. -
For behold, whether it be Mysteries which are in
this world, or the good things beyond which are
promised to us, it is faith which graspeth them and
preserveth them. Now if a man were to look with
the eye of the body and without faith upon all the
mysteries of the service of the Church, he would con-
sider them common and contemptible, while those
which took their origin in [this] world would appear
to be mightier p. 62 and more magnificent than our
own. 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
ON FAITH. 59
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.” And again
in another place he saith, “We are fools for Christ's
“sake, and sick, and despised, and dishonoured, and
“we have nothing.” And while in this world in which
we live we possess nothing, we hold everything in
that which is ours, also according to the words of the
Apostle,” “As having nothing, yet possessing all things;”
and to speak briefly, no one thing of ours ſp. 63 can
be seen in this life without the eye of faith which
alone can see it. For in this world our riches are not
seen, nor our power, nor the various grades of our
labour, nor our honours, nor Our enjoyments, nor our
kingdom, nor the mansions of pleasures, nor the sealed
and hidden happiness which is laid up for us, nor the
city of our habitation [which is] heaven, nor Zion the
country of life which thirsteth and desireth to receive
her children, nor our stored up treasures, nor the riches
of our heavenly possessions, nor our freedom which is
above all subjection, nor the fulness of all the good things
which we are about to receive. For all these things of
ours are hidden in this life, and they cannot be seen by
* I Corinthians xv. 19. * I Corinthians iv. Io.
3 2 Corinthians vi. IO.
6O THE THIRD DISCOURSE.
corporeal beings. Believing men by faith only can
perceive them, and they look upon everything which is not
seen, and they hear those voices which are not audible
to the ear of the body, and they feel that which can-
not be felt with the hand of the body, and they taste
those things which cannot be tasted by the palate of
the mouth, because inside, beyond all bodily senses,
the perception of the spiritual good things which are
promised to us is placed. And if we have no spiritual
senses faith perceiveth with them even though they be not.
Now if thou sayest, “Behold the mysteries which
“are here are glorious,” yet see, for without faith their
glory cannot be perceived. And everything which we
have received from [this world and of which we make
use according to the tradition which hath come down
to us, if we look at it with the eye of the world, it
is of the world; but if we perceive it by the eye of
faith, p. 64] it is above the world. The temples of
Our houses of prayer are of the world because the
buildings thereof are derived from the world and con-
structed 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 per-
form 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 ad-
ministered in them they are exalted and most high,
and are esteemed by us as being above nature, for they
* Galatians iv. 26.
ON FAITH. 6 I
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. And
again those holy Mysteries which are performed by
us for the redemption of our life are taken first of
all from the world, for the bread and the wine which
goeth up on the spiritual altar is of the world; but when
the altar receiveth them, as the womb received the Word,
it maketh them to be above the world, and to be the
Body and living Blood of God Who is above the world.
And thus also is it with the water which is [mixed]
with the oil, with which the mystery of our baptism
is performed, for both are taken from this world; but
when the time hath arrived that those who are called
to Grace should be born by and from them, the bap-
tism of common oil and water becometh the womb
and power which give birth to spiritual beings. For
the dead sinner who hath gone down to baptism cometh
up alive, p. 65] 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 we bury our dead after the manner of
all other men, and the external appearance of Our
method of sepulture and burial is in no way different
from that of the heathen and the Jews; but we, in the
* Romans vi. 4.
62 THE THIRD DISCOURSE.
hope of faith and in the expectation of the vivification
of the dead, commit our dead to life and not to death,
and according to our faith they are sent by us to
heaven and not to hell. And the dead of those who
err because the hope of faith is not found in them
are sent to death and destruction.
The mysteries of believing men are great and
exalted, if one will draw nigh unto them with the
mind of faith. And because the eye of the body was
too small for the sight of our mysteries, another eye,
that of faith, was given to us, which is sufficient to look
at them and to see them as they shall be, and not as
they are; and the things which are remote and which
have been promised to us it seeth as if they were
near, and they are not accounted afar off by it.
Therefore must thou understand, O thou who wishest
to become a disciple of Christ, that all our affairs are
established by faith, and without faith neither can we
be seen, nor the things which we have, nor those
which come from us, nor those which are promised
to be given, and they are as if they existed not. So
then in the beginning ſp. 66 of thy discipleship take to
thyself faith, and go forth after God, for thou wilt not
hear Him to keep His commandments unless thou dost
first believe in Him. Now faith hath been planted and
set in thee by the Creator, that thou mightest believe
in Him by the faith which He placed in us. Turn not
back then the power of faith, and by its means believe
those things which are not; and instead of believing in
these things which are fixed and abide for ever thou
must believe in what is not fixed and in what remaineth
not. For all the things which exist here in appearance
pass away and are dissolved, according to the teaching of
ON FAITH. 63
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 behold
those who worship idols, and who consider stones, and
blocks of wood, and all the natural substances of crea-
tion to be gods, also have faith within them, but they
have changed its fair order, and instead of believing
by it in God have believed in made idols, and have
called them gods erringly, since they are not gods.
For as long as faith believeth certainly in the
things which are fitting thereunto it is faith; but if it
believeth other things which are contrary, and thinketh
them to be what they are not, it is thenceforth not faith
|p. 67 but error. And it was for this reason that God
set faith in thy nature, that thou mightest believe only
on Him, and through Him upon what He wisheth thee to
believe and nothing else. 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 Be-
ing, 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 every-
thing, and whithersoever our desire wisheth thither it
* 2 Peter iii. IO, I I. * Romans i. 19.
64 TIHE THIRD DISCOURSE.
turneth our faith, and it directeth the natural move-
ments which are in us so that we may see them.
If our desire seeketh in faith to believe, it believeth
in God, and if it wisheth in faith, it believeth certainly
in idols and devils; and if it seeketh the world of
life it believeth that it will abide for ever, and for
it it lusteth and seeketh eagerly; but if it desireth
this world which shall be dissolved it believeth like
a true believer, and it loveth it and runneth after it.
For desire is the governor of faith, as it is also of
all the other natural movements which are in us, and
it is the director of everything, whether of external
feelings or internal thoughts. [p. 68] And as eyes are
given to us to see the beauties of creation, and ears
to hear the divine commandments, and hands that they
may be stretched out to good things, and feet to run
to the trysting-places of excellent things—now it is the
will which changeth them to the opposite, and which
maketh the limbs and senses do wicked and hateful
things instead of the good deeds for which they were
created—so also the faith which is placed in our nature,
by which we believe in God and make sure of His
spiritual promises, hath reversed the power of the will,
and instead of God it believeth in devils therewith,
and instead of spiritual things it maketh sure of cor-
poreal things, and instead of the things which are in-
visible the things here which are visible, and instead
of the things which do not pass away the things here
which shall be dissolved.
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
ON FAITH. 65
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. ſp. 69]
“Unless a man deny his father, and his mother, and
“his brothers, and his sisters, and the whole world,
“and also himself, he cannot be My disciple;” hear
this voice, O disciple, and go forth from the world,
and this Gospel which promiseth spiritual blessings
alone can lead thee away from the life and conduct
and habits of [this world. Thou hast heard this voice,
believe it then, and of it be a disciple and of nothing
else, and let nothing else be the cause of thy going
forth from the world, otherwise thy going forth will
not prosper. For as is the first cause, so also hap-
peneth it with the rest of the matters which follow
after it. Now many have, for sundry and divers
reasons, forsaken the life of the world, and have drawn
nigh to the discipleship of Christ, but not by reason of the
one true cause, and in consequence their discipleship hath
not prospered. And they have become like sick members
in the healthy body of the discipleship of Christ, and
they also prevent healthy members from the perfor-
* 2 Corinthians iv. I8. * St. Luke xiv. 26.
I
66 THE THIRD DISCOURSE.
mance of the service of the spirit and from the doing
Of all the commands of our Lord; it would have been
better had they remained in the world and not made
an exhibition of slackness in the land of spiritual beings.
The whole life and conduct of the world is sick and
infirm in respect of spiritual things, but the body of
the discipleship of Christ is sound and healthy. And
whosoever would cut off his own members from that
sick body, and come to be absorbed in this living
body, p. 7o it is the love of the Christian life and rule
alone which can bring him into union with [this body.
And it is not meet that there should be [any] other
cause for his drawing nigh thereto, as it is in the
case of many men, for by compulsion, and from obli-
gation, and from the forcing of parents, and by the
irritation of a woman, and from many other unsound
reasons, many men are driven perforce to come and
be disciples to Christ. And when they have come
they are only [His disciples] in name, while in truth
they belong to the world; to the Christian life [they
belong] falsely and according to the sight of the eye
only, and to the world in thought and deed; to the
Christian life for custom's sake only, and to the world
for their will's sake; to the Christian life by for-
cible consent, and to the world by the intelligence of
their own freewill. And to speak briefly, in the Christ-
ian life is their shadow, and in the world is their
body; in the Christian life they exist in form and
appearance only, and in the world in [their] true per-
son, being made the cause of stumbling to themselves
and also to their brethren. And they eat the bread
of Christ by theft, and not by right; and although
they are hired by Him they labour for another, and
ON FAITH. 67
are not ashamed. When He calleth them, they obey
another who is His opponent, and when any man
taketh and bringeth them as his own property, they
abuse His goodness, and despise His commandments.
And they are made a stumbling-block in the place of
the building, and a vision of detriment in the region
of excellent things, and an occasion of falling in the
land of truth, and a form of iniquity among helpful
appearances. And for those who are thus, it would
have been better, according to the word of Christ
|p. 71] if they had never been born,' or if they were
born that they had remained in the infirm country of
the life of [this] world in which they were, and had
not come to make others sick with themselves, or to
make living limbs die, being themselves dead before God.
Do thou then, O disciple of God, flee from such
things as these, and let faith itself alone be the cause
of thy going forth from the world, that as thou hast
laid the foundation, so also the whole building of thy
works may ascend. For when thy works have receiv-
ed strength from thy faith which is [laid down] first,
and which hath brought thee forth from the world,
all things will be completed and preserved by faith in
sound condition, and they will abide in integrity, and
they will advance towards the secret eye of God, and
will be completed and perfected by the exhortation of
faith itself. Now so long as faith looketh upwards it
travelleth over the path of Christian life and character
readily, and it runneth the way of works with swift-
ness. It is that eye of faith which, from the beginning,
hath opened itself, and hath seen from afar the pro-
* St. Matthew xxvi. 24.
68 THE THIRD DISCOURSE.
mises of Christ; take heed then that ye blind it not
by any cause which lighteth upon thee when thou
hast begun [to walk] in the path of thy journey, lest
a stumbling-block come in thy way suddenly, and thou
fall down in the path along which thou art walking. But
as those who begin [to walk] in a material path walk
along it to the end thereof with the gaze of those
who begin, taking care that they shut not their eyes
in the course of their journey and so obstruct the
sight which guideth them, so also do thou, O disciple,
who hast begun to travel upon the heavenly road,
keep with thee until the end that sight |p. 72] which
thou hast had from the beginning. So long as the
eye of thy faith regardeth the things which are to
come, so long will the labours of thy life and conduct
be light upon thee, and thou wilt delight thyself in
the afflictions of thy fair deeds. And as the foot is
guarded from stumbling-blocks so long as thine eye is
open to see, so will thy soul be remote and free from
slothfulness so long as the sight of faith is whole, and
it looketh upon and regardeth heavenly things. The
soul from which the sight of faith is removed is either
asleep or dead. That soul which driveth away faith
from it entirely is dead, and that soul which hath pre-
served to itself the name of faith, but whose eye is
not at all times open to look upon spiritual things,
is asleep, and it is sunk in the sleep of slothfulness.
And although it worketh, it perceiveth not; and although
it is justified, it knoweth not; and although it runneth,
it is not conscious thereof. And as he that is asleep
is not conscious of those things which exist by his
side, so also the man whose eye of faith is shut cannot
perceive the good things which are wrought by it; but
ON FAITH. 69
like as a blind man is led by another, so also is he
driven by the force of custom, or because he is unable
to change the forms of the labours upon which he hath
laid hold, he goeth on in the place in which he is.
Now it befitteth not the disciple of Christ that his
virtues should be established by the laws of the children
of men, lest when the laws are abrogated, or |p. 73]
those who have made them seek to change them, his
blessings be also dispersed and scattered. He that hath
laid down the conditions of the strife for us is not a man,
and therefore it is not meet for us to keep the laws of
the children of men in the contest of this strife, but
only the will of Christ Who hath laid down the con-
ditions of the strife.
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;” to Whom be glory for ever, Amen.
Here endeth the Third Discourse,
which is upon Faith.
* Hebrews xi. 6.
[P. 74] THE FOURTH DISCOURSE:
ON FAITH, AND HOW BY SIMPLICITY A MAN MAY RECEIVE THE
COMMANDMENTS OF CHRIST.
Our Lord hath given-unto us in-His-Gospel an–
easy and simple beginning, [that is, the true and certain
faith which is stirred up naturally in the simple mind,
so that by this faith we may be obedient unto Him,
and keep His commandments, even as all the righteous
men of early times who were called by God hearkened
unto His word with simplicity, and by faith they made
certain of His promises. Now by simplicity is not to
be understood the simplicity of the world, I mean
stupidity, but the singleness of one thought (or mind)
which is simple to hear and judgeth not, and which
accepteth and enquireth not, after the manner of a
child receiving the words from his nurse, and like a
child also who receiveth the instruction of books from
his master without criticising, or asking questions [con-
cerning] those things which are said to him. For as
the capacity of the child is too little to investigate
human learning, so also is the measure of our mind
too little to be able to understand the explanation of
divine Mysteries. And therefore by faith and simpli-
city only can a man hear and receive, even as Abraham,
who was called, went forth after p. 75] God, and he
was not a judge of the voice which [came to him,
and he was not held back by race and kinsfolk,
THE FOURTH DISCOURSE. ON FAITH. 7 I
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 sim-
plicity. 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; 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 again he said, “It
“is evident that they desired a country better than the
“land |p. 76] 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
* Genesis xii. I. * Hebrews xi. Io. 3 Hebrews xi. I6.
72 THE FOURTH DISCOURSE.
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.
Look then, O disciple, upon this coming forth, and
let thy coming forth be like unto it, and be not back-
ward in following the living voice of Christ, Who hath
called thee. For as in that case it called to Abraham
only, so in this He calleth every one He pleaseth by
His Gospel, and inviteth [them] to go forth after Him.
For in that He said, “Whosoever wisheth to come after
“Me, let him deny himself and take up his cross and
“follow Me,” He shewed a universal calling to all the
children of men. And instead of choosing one person,
Abraham, as He did at that time, He now inviteth
every man to be like unto Abraham. And again in
the case of the holy Apostles, He renewed that [call]
of Abraham; and observe their faith also, that it was
like unto the faith of Abraham; for as Abraham heard
immediately he was called, so also immediately He
called the Apostles, they heard and went forth after
Him. “He saw them casting nets into the sea, and
“He called them, and straightway they forsook their
“nets ſp. 77 and their father, and went after Him;”
and before they had heard from Him [the words], “If
“a man forsake not his father and mother, and every-
“thing that he hath, and cometh after me, he cannot
* St. Matthew xvi. 24. * St. Matthew iv. I 8.
ON FAITH. 73
“be My disciple,” they forsook everything and went
after Jesus. For He did not propound for the disciples
lengthy doctrine, but only the hearing of the word of
faith; and because the faith which was in them was
living, immediately it received the living word it be-
came obedient unto life, and they ran thereafter straight-
way, and delayed not. Now in this they show them-
selves to have been disciples before they were called.
For the custom of faith which is mingled with simpli-
city is that it receiveth not doctrine (or instruction) by
much persuasion, but as the sound and healthy eye
receiveth not the ray which is sent therein by contri-
vances and cunning inventions—but immediately that
it is opened it looketh with strength upon the light,
because its natural sight is sound—so also the eye of
faith, which is set in the pupil of simplicity, immediately
it heareth the voice of God recogniseth it, and there
riseth in it the light of His Word. And joyfully it
draweth towards Him and receiveth Him, even as our
Lord said in His Gospel, “My sheep hear My voice
and come after Me.”” Q. .*
Wherever natural faith is preserved in its original
state, [that man], with whom this faith is preserved,
is a sheep of the Shepherd. For thus is it written
concerning Matthew, “Our Lord saw him ſp. 78] sitting
“at the place of toll,” and He called him, and straight-
“way he forsook his merchandise and all his possession,
“and went after Him.” And concerning Philip also it
is written that He said, “Come after Me,” and straight-
way he went after Him. In this sincerity and simpli-
* St. Luke xiv. 26. * St. John x. 27.
3 St. Matthew ix. 9. 4 St. John i. 43.
K
74. THE FOURTH DISCOURSE.
city then the Apostles went after the word of Christ,
and the world was not able to impede them, nor
human customs to hold them back, nor was any of
those things which are esteemed of any value in [this]
world able to impede those souls which had perceived
God. Now there is nothing stronger in the world to
the man who hath in him the life of faith than the
word of God. He in whom the word is feeble because
of the deadness of his soul, in him is the mighty word
without power, and in him is the healthy doctrine of
God diseased; for in whatsoever condition a man liveth,
to that turneth every action of his life. Whosoever
liveth to the world, to the world is directed all the
service of his thoughts and senses, and whosoever liveth
to God, to His mighty commandments turn his soul
and all his motions; for the burden of the love of
earthly things no longer hangeth upon those who have
been called, when once they are obedient to the voice
which hath called them. For the fetters of the world
are a weight upon the understanding and the thoughts,
and whosoever, is fettered therewith and is bound by
them heareth the voice of the call of God with diffi-
culty. Now the Apostles were not thus, nor were the
righteous men and the Fathers of this type, but they
hearkened like [p. 79] living men, and went forth like
swift ones who were unfettered by anything. And who
is able to fetter and impede that soul which perceiveth
God? For it is open and ready that whensoever the
light of the divine word cometh thereunto, it may find
it prepared to receive it.
Our Lord also called Zacchaeus from the fig tree,’
* St. Luke xix. 4.
ON FAITH. 75
and he came down immediately, and received Him into
his house, for he was waiting to see Him, and to be
His disciple, even before He called him. And it is
a marvellous thing that though Our Lord had neither
spoken to him nor seen him in the flesh, yet he had
believed in Him through the words of others; now the
faith which was in him was preserved by the life and
Soundness of its nature. In that Zacchaeus heard the
rumour concerning Him and believed, he shewed faith,
and in that he promised to give half of his goods to
the poor, and to restore fourfold that which he had
exacted he shewed that the simplicity of faith had
dawned in him. For if at that time the mind of
Zacchaeus had not been filled with the simplicity which
befitted faith, he would never have made this free and
full promise to Jesus to spend and distribute in a short
time what had taken him years to collect in this] world;
for what cunning hath gathered together simplicity
maketh to flow away, and the things which have been
collected by the schemes of artifice sincerity scattereth.
And whatsoever fraud hath been able to acquire faith
repudiateth, and crieth out that it existeth not, for God
Himself only is the possession of faith, and it cannot
be persuaded to possess ſp. 8o anything else with Him.
To faith all possessions are little, except that One
everlasting Possession, which is God. And, moreover,
for this reason faith is implanted in us, that it may
find and possess God only, and that everything which
is beyond may be accounted] a loss.
Now the Holy Scriptures have shown us that with this
mind a man should draw nigh to God in faith and simpli-
city. And for this reason Adam and Eve, so long as they
lived in simplicity, and so long as the faith which was
76 THE FOURTH DISCOURSE.
in them had not been made gross through corporeal pas-
sions, 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, [saying, “Why hath He withheld from us one
“tree, and given us power over all the others? And He
“hath promised to give me life if I keep the command;”
these things because of his simplicity he neither judged
nor sought to inquire into. 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 ſp. 81]—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
* Genesis ii. 17.
ON FAITH. 77
of the counsel of the Calumniator; for cunning is at the
side of Satan, and simplicity is with those who belong to
Christ. The man who wisheth to be cunning and crafty
cannot become a disciple of Christ, as His doctrine
requireth. The mind which is full of cunning is at all
times destroying and building up thoughts which are
opposite to one another]; it bindeth up and looseth,
it believeth and denieth, at one time it deemeth a thing
good, but at another it rejecteth it and chooseth another.
The mind which is trained in cunning is a channel for
confused opinions, and it remained not [long enough]
in any one [of them] to believe it and to support itself
thereupon; but simplicity is the opposite of cunning in
every thing, even as its very name testifieth, for there
are in it no thoughts which abrogate the others.
Simplicity hath received the name of being befitting
to God, for we also call God “Simple” in the words
of our confession of Him, because there are in Him
neither structures nor parts of limbs, and thus also in our
ordinary speech a man who is not cunning in wickedness
is called by us “simple”, because he hath not ſp. 82
in his mind the anxious trepidation of evil things. And
he knoweth not how to look at and to bring to an issue
the things which happen to him from the world; and
he contriveth no means whereby he may do harm to
his enemies, or to make an end of the things which
are spoken against him, and he weaveth no crafty
things, and he layeth not snares, and he behaveth not
artfully to do harm to others. These and such like
things simplicity knoweth not how to do, and for this
reason the mysteries of God have at all times been
entrusted to it, and it hath shown itself worthy of divine
revelations, even as also were the Apostles when they
78 THE FOURTH DISCOURSE.
were chosen. 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 ignor-
ance 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 again he said, “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
again he 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.”
And I have not spoken these things wishing to
show that there is no wisdom in the doctrine of Christ,
but that that wisdom which is above the world is
the wisdom of Christ, for the wisdom of the world,
|p. 83) is its opposite in all things, even as darkness
is the opposite of light, and bitterness of sweetness, and
sickness of health. 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 in teaching that not every man is
able to be a hearer and a receiver of that wisdom
* I Corinthians i. 27. * I Corinthians i. 26.
3 I Corinthians i. 21. 4 Compare 2 Corinthians xi. 6.
ON FAITH. 79
which he had, he 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.
Who is there that knoweth not how simple was
that first union of the first ones of the race of the
children of men, and how simple they were in respect
of all the life and conduct of [this] world, for they had
had no experience and they had never been occupied in
any of its affairs, because the conversation of the things
of the world had not as yet been revealed to them;
but they were near unto divine sights, p. 84] and God
spake unto them continually face to face, and He was
at all times found in close converse with them, carrying,
and bringing, and leading them from that place from
which they sprang and in which they had been framed,
and placing them in Paradise. And in the form of a
man He was shewing them everything as a near friend,
and they never took thought in their mind as to where
was the dwelling of Him that shewed them [these
things]; or from what time He was; or if He had been
made, and if He had been made, who made Him; and
why hath He created us; and for what reason hath He
set us in this Paradise and delivered unto us this law.
These things were remote from their minds because
simplicity thinketh not of such, but it is wholly and entirely
* I Corinthians ii. 6, 7.
8O THE FOURTH DISCOURSE.
drawn to listening unto that which it heareth, and its
whole thought is mingled with the word of him that
speaketh with it, even as is [that of] the child with
the speech of whosoever talketh with him.
Behold then, in the early heads of our race God
placed simplicity, and it became the receptacle of the
commandment; for simplicity is anterior to faith be-
cause faith is the daughter of simplicity, but faith giveth
not birth to cunning. He that is crafty and cunning
doth not readily give credence unto what he heareth,
but the simple man listeneth unto all voices and be-
lieveth. Now if simplicity is the sincerity of nature it
receiveth only the things which are spoken by God.
For as the earth was, in its natural construction
|p. 85 intended by its Creator to receive the seeds
and plants which are needful for the wants of man-
kind—that it bringeth forth thorns and briars is not
of its own nature, for it received this from its Creator
afterwards as a penalty—so also hath simplicity been
placed in our nature by the Creator. But cunning and
craftiness we receive afterwards by reason of the disputes
which come upon us, even as the whole family of the
children of men testifieth, for in all that are born is
simplicity stirred up before craftiness. As long as they
are infants and children they are filled with innocence
and sincerity, but when they have lived in the world,
through a gradual and progressive growth and the
matters which befall them, they learn craftiness and
cunning. It is as if a man were to take away a child
one year old, and were to go forth and bring him up
in the desert, where there is neither conversation of
the children of men nor the exercise of the affairs of the
world, and where he would never see anything at all
ON FAITH. 8 I
of the habits and customs of men; it would then be
found that he was in a state of natural simplicity, and
moreover, when he had arrived at manhood's estate
this man would be able to receive very much more
easily divine visions and spiritual thoughts, and he
would readily become a vessel to receive the Divine
wisdom. In this manner I think the matter standeth.
And also it was because the marvellous preacher, John
the Baptist, according to the testimony of the Book,'
lived in the wilderness until the day of his showing
himself to the children of Israel, that he was able to
receive and to teach Divine mysteries, p. 86] and to
receive the power of the baptism of the Spirit. And
of the things which none of the early prophets had
perceived, he, through the natural simplicity in which
he had been brought up, became a receptacle in the
wilderness—and especially of those things which were
before the abrogation of the curse and the death of
sin, and before the wall of enmity which was set in
the midst had been broken through, of which it is
written that it was broken through by the Cross of
Christ—and he became aforetime a receiver of the
things which were after the Cross; and for this reason
Grace led him forth to the wilderness that he might
remain in the simplicity of nature, and be able to re-
ceive the knowledge of the mysteries which were
above nature. -
And in like manner when God redeemed the people
out of Egypt, He led them out into the desolate wilderness
where simplicity could be obtained, and I believe that
He brought them forth into the desert that, being freed
* St. Luke i. 8o. * Ephesians i. 14, 16.
L
82 THE FOURTH DISCOURSE.
from the customs and habits of mankind, and from the
cunning and wisdom of the world which they had re-
ceived in the land of Egypt, they might become ac-
customed to the simplicity of nature, and receive divine
instruction with sincerity. And although there are many
other reasons why He brought them out into the wilder-
ness, this seems to be the primary reason to him that
knoweth how to look at the mysteries of Divine dispen-
sation. And because those who went forth from Egypt
did not wish to cast off from them the wickedness and
cunning which they had learned in Egypt, but were in
every thing opponents of the promise of God towards
them, He kept them in the wilderness for forty years,
that evil, and those who ministered thereunto might
disappear; p. 87] that cunning might perish, together
with those who had received it from Egypt; and that
that generation which should be born and grown up in
the wilderness—for all their bringing up was in sim-
plicity, according to the law of the place—might go
in and inherit the land of promise; because it is seemly
for those who were brought up in the wilderness to be
simple, and it belongeth to simplicity to hearken unto
the commandments of God, and to be persuaded by
them. And if any man thinketh that they believed
because they saw the signs and wonders in the wilder-
ness, or because they feared the penalty which came
upon those who were before them, it will be found
that those who went forth from Egypt saw greater
wonders than they. For with all the other mighty
deeds which were wrought in Egypt they saw also
the dividing of the sea, and that fearful passage; and
[they saw] that the sea returned, and grew together,
and covered up all the Egyptians who had entered
ON FAITH. 83
therein;' and that marvellous thing which took place at
Marah, how by means of a piece of wood the waters were
made sweet and became drink for them;’ and to speak
briefly, those who went forth from Egypt were spectators
of all the wonderful things which took place in Egypt,
and in the desert, and of those things which happened
meanwhile. But the young generation which was born
in the desert saw nothing except those wonders which
were continually with them, the pillar [of fire], the cloud,”
the rock which poured out water," and the quails which
came up from the sea;" and although the miracles which
they saw were lesser than those which the people who
went forth from Egypt saw, yet they, through their
simplicity, remained in the fear of God better than the
men who had seen many and great signs. p. 88] And
that thou mayest know that all the mighty deeds which
took place, and all the wonderful things which were
wrought, were not able to uproot and to abrogate in
them the evil things which they had learned from
Egypt, and that that generation which had been born
in the desert was entirely remote from them by reason
of its simplicity, understand from this [fact]. After they
had arrived at an inhabited land at the end of the
forty years, and were encamped opposite Midian
wishing to go into the countries of the heathen, by
reason of the sight of the women whom the Midianites
had arrayed in fine apparel and set before them, whore-
dom broke out among the remnant of the people who
had come forth from Egypt, and they waxed wanton, even
as the Holy Book maketh known, “The people saw the
* Exodus xiv. 28. * Exodus xv. 25. 3 Exodus xiii. 21.
* Exodus xvii. 6. 3 Exodus xvi. I 3.
84 THE FOURTH DISCOURSE.
“daughters of Midian and committed whoredom [with
“them], and they were united with Baal-Peor, and wor-
“shipped idols;” now those who did this were, according
to what the Book saith, those who remained of the people
who had gone forth from Egypt. “And the plague had
“dominion over them, and four and twenty thousand of
“them died;” now the Book saith that the number of
those who went forth from Egypt amounted to six
hundred thousand,” and God said, “They shall not go
“in to see the land of promise,” and by the fact that
they alone of all the people died we may understand
also they only committed whoredom. “And Moses and
“all Israel were sitting before the Lord at the door
“of the tabernacle, and Zimri, the son of Salu, the
“chief of the tribe [p. 89) of Simeon, went into the cell
“to Cozbi, a daughter of the chiefs of Midian, in the sight
“of Moses and in the sight of all Israel; and there rose
“up Phinehas, and shewed forth the triumph of zeal.”
Now from the fact that the pestilence had dominion
only over that remnant which remained of the people
who had come forth from Egypt, it is right that we
should know that it was they only who drew nigh to
that work of wickedness, and that all the rest of the
people who had been born in the wilderness, and who
had been reared in the purity and simplicity of the
fear of God were sitting at the door of God, and were
entreating mercy by repentance with Moses. And from
what took place at the casting of the calf” I also believe
this, for at that time also when Moses came down from
* Numbers xxv. * Numbers xxv. 9.
3 Exodus xii. 37. 4 Numbers xiv. 23.
5 Numbers xxv. 6, 7, 8. ° Exodus xxxii. 20.
ON FAITH. 85
the mountain, and saw the confusion of the people, and
knew that this incitement [to sin belonged only to
certain of them, he ground the calf with a grinder, and
scattered its dust upon the waters. And when the people
had drunk thereof, it became a test of their thoughts,
and those men in whose imaginations the calf had
been first depicted became the men who urged the
doing of this wickedness; and it is written that in them
and in those who were slain by the swords of the
Levites the sign of the calf appeared. And from the
ending of their deaths we may also understand that the
beginning of error was in them. Because they urged
on [others] and were the leaders in error, ſp. go] the
penalty which the word of Moses had decreed also
overtook them through the sign of the calf which
appeared in their persons. And so also here from the
fact that twenty-four thousand [men] only fell through
that sudden pestilence—now the Book saith" that with
them was brought to an end the number of those who
went forth from Egypt—it is right that we should know
that they only were joined unto whoredom. From their
penalty let us learn concerning] their whoredom; and
from their violent death let us recognize that their whore-
dom belonged wholly to them, and that, remembering
the worship of idols in Egypt, when they saw it in
Midian they were straightway joined thereunto. And
the simplicity of the upright who had been born in the
desert preserved them for the Lord, and they sat at
the door of the tabernacle in the purity of their hearts,
and with souls remote from cunning, and with thoughts
free from the craft of wickedness, they entreated mercy
* Numbers xxxii. I3; xxvi. 64, 65.
86 THE FOURTH DISCOURSE.
of the Lord. And for this reason also the promises
to Abraham of material things were fulfilled in them,
and simplicity went in and inherited the land of promise,
and innocence took possession of the border of the inheri-
tance which had been promised to the chief of their race,
and integrity, which they had [received from the Lord,
made them victorious in their wars with the Amorites.
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 |p. 91] of the Lord; and the
whole people followed after Joshua and after the ark in
simplicity, like children following their fathers. And what
shall I say concerning all the rest of the people? Con-
cerning Joshua the Book pointeth out” that in him
especially were found simplicity and innocence; “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 con-
versation with the multitude, it is evident that simpli-
city 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 concerning
this the customary life of the world itself testifieth to
us that 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
* Joshua vi. 3, 4. * Exodus xxxiii. II.
ON FAITH. 87
especially upright and simple, and that 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 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 [p. 92] 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, even as the
verse following maketh known, in which he saith, “Be-
“cause I am like a beast before Thee in all innocence,
“comfort me with Thy counsel, and lead me after Thy
“glory.” And again he 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, and that Thou mightest give
* Psalm xxv. 2 I. * Psalm lxxiii. 22.
3 Psalm lxxiii. 24. 4 Psalm lxxiii. 25.
88 THE FOURTH DISCOURSE.
me Thy wise care in everything which was necessary
for spiritual and bodily life.
And moreover, David sheweth in a psalm that the
grace of God aboundeth specially with the pure in
heart, [saying], “God is good to Israel, ſeven] 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, even as ſp. 93] Our Lord
spake in His Gospel, “Blessed are the pure in heart,
“for they shall see God.” And moreover 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.” And
teaching those who are simple and innocent, and those
who are wise and understanding, he saith, “Thou art]
“my doctrine from my youth up, that I might shew
“Thy wonderful works.” And again when he sheweth
concerning the purity of his thoughts he likeneth them
unto hands, and their freedom from iniquity he com-
pareth 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 remem-
bered Thy altar, O Lord. And again he saith, “I have
“walked in my house in the innocency of my heart,
* Psalm lxxiii. I. - * St. Matthew v. 8.
3 Psalm lxxi. I 5, 16. 4 Psalm lxxi. 17.
5 Psalm lxxiii. 13.
ON FAITH. 89
“when wilt Thou come unto me?” And again he saith,
“Whosoever worketh deceit shall not dwell within my
“house,” and it is well known that cunning is built up
of deceit. And again he saith, “Examine me, O Lord,
“and try me, prove my reins and my heart.” And
again he saith, “I by myself have purified my heart,
“and washed my hands in innocency.”
And besides these David's election testifieth 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 elec-
tion in one of his psalms, saying], “He chose [p. 94]
“David His servant, and took him from [following] a
“flock of sheep, and from after the ewes that gave
“suck.” And teaching that his kingdom also was go-
verned by simplicity he saith, “He pastured them in
“the integrity of his heart,” and it is manifest that
integrity is simplicity. And the book of his history
also sheweth us [his] innocency, for on account of his
simplicity in the direction of the affairs of [this] world
he had one to give him counsel concerning human
business with him continually; for the Book maketh
known to us" that Ahithophel was David's counsellor.
And from other things it is easy for us to see the simplicity
of the blessed David, who himself also maketh it known
when he spake with Jonathan, saying, “There is no
“wickedness in my heart, and [yet] thy father hunteth my
“life to take it.” And this [is] also [shewn] by that which
* Psalm ci. 2. * Psalm ci. 7.
3 Psalm xxvi. 2. 4 Psalm lxxiii. I 3.
5 Psalm lxxviii. 70. * Psalm lxxviii. 72.
7 2 Samuel xv. 12. * I Samuel xx. I; xxiv. II.
M
90 THE FOURTH DISCOURSE.
was said by Jonathan to his father, “He hath put him-
“self in thy hands; and he made war and slew the
Philistines by the simplicity of David the king.” And
again when the men who were with him counselled’
him 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
we might find many things in the Holy Books which
make manifest the simplicity and uprightness of heart
|p. 95] 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 again David himself asked
in prayer, “Create in me a clean heart, O God.”
And besides these we may also see that all the
other just and righteous men pleased God through sim-
plicity. 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 inno-
“cency of their heart, and no man said of the posses-
“sions which he had, They are mine, for they had
“everything in common.” Now it is manifest that
. . . I Samuel xix. 5. * I Samuel xxiv. 4.—IO.
3 I Samuel xiii. I4; Acts xiii. 22.
* Psalm li. Io. 5 Acts il. 44–47; iv. 32.
ON FAITH. 9 I
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 consid-
ering that he should eat more than the other who
cast nothing into the common fund, arose from inno-
cency of character. -
And again the Word sheweth that the blessed
Joshua was the most innocent of all the people be-
cause he grew up' being always in the tabernacle, and
this man who was the most simple and innocent of all
the people, p. 96] for he had been brought up in quiet-
ness, was chosen to that famous government after
Moses the Great. And that simplicity is nigher unto
those who are brought up in the tabernacle or in the
house than unto others who are exercised in going in
and coming out, the history of Jacob and Esau testi-
fieth. “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 under-
stand the difference of their characters. In all places
the Scriptures call Esau cunning and crafty, and one
who layeth up anger, and keepeth wrath, [as it is
said], “He keepeth his anger for ever, and he layeth
“up his wrath for ever and ever.” And again [the
Book] speaketh concerning his anger towards the seed
of Jacob, “His fiery anger burned for ever, and he
“was furious at them,” and again that he went forth
armed to meet his brother with four hundred men"
* Exodus xxxiii. II. * Genesis xxv. 27. 3 Amos i. 11.
* Ezekiel xxv. 12; and see Amos i. I I; Obadiah Io.
* Genesis xxxiii. I.
92 THE FOURTH DISCOURSE.
also sheweth that his anger was of long standing; for
he had sought to take vengeance upon his brother for
the [stealing] of the birthright for twenty years after
Jacob had turned towards Haran, and had it not been
for the humility of Jacob and for the hidden dispen-
sation of God which changed his anger into pleasantness,
he would have performed that to do which he went
forth. But 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 ſp. 97.
this reason the Holy Book sheweth us all his simpli-
city 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. 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. Perad-
“venture 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, and of those things which were spoken to her
when she went to enquire of the Lord, and it had
been told her, “The elder shall be a servant to the
* Genesis xxv. 27. * Genesis xxvii. I I — I 3.
ON FAITH. 93
younger,” 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 obed-
ient to his mother like a child. And she prepared
nd gave to Isaac the food which he loved, and she
vered Jacob's hands and neck, in the places which
are near to the touch, with skins of animals; and he
in his simplicity judged not what would happen to
him, but like a child that is set before his nurse, who
doeth unto him what she wisheth, was that full-grown
|p. 98] man before his mother by reason of his sim-
plicity. And again, when he took in the food to his
father, that which Rebecca had put into his mouth he
repeated like a child, adding nothing and taking away
nothing. And again when the time for his marriage
had come, he did not venture to draw nigh thereto
of his own freewill, but in his simpleness he had regard
unto his father's commands. Now Esau, like a man
crafty for wickedness, because he wished to vex and
grieve his father and mother in return for their having
dealt deceitfully with him, went and took wives from
the daughters of Canaan, who were continually embit-
tering the spirit of Isaac and Rebecca. And when he
perceived that the hatred of his parents towards him
increased because of the perpetual strivings of his
wives, and seeing that he could not be deprived of
[his] material inheritance—now he considered this also
with craftiness—he went and took another] wife,
Basemath, the daughter of Ishmael, as one might say,
* Genesis xxv. 23.
* Judith, Bashemath and Mahalath; see Gen. xxvi. 34;
xxviii. 9; xxxvi. 3.


94. THE FOURTH DISCOURSE.
with the wound he took a plaster. And he did not do
this like an understanding son who was penitent for
the things which he had wrought previously, but only
because he was afraid lest Isaac would not proclaim
him [heir] to that inheritance of riches and possession
which he loved, even as he was also vexed by reasd
of [the loss of] the birthright and the blessings, no
because he had lost the spiritual promises which were
therein, but because he had been deprived of the
larger part of the riches which the firstborn are wont
to receive, and because he saw that his father's love,
through which he expected to receive the larger part
|p. 99 of his riches as an inheritance, was changed.
Now all these acts of Esau teach whosoever knoweth
how to regard them [aright] concerning his craftiness
and wickedness; but with these things we are also able
to discover in this place the simplicity of Isaac their father.
For although his whole love was turned to Esau, and he
loved him as his firstborn, immediately he perceived the
dispensation of God which is above nature, and Rebecca
had gone in to him and revealed what had been spoken
to her when she went to enquire of the Lord, imme-
diately [I say, was his love changed from Esau, and he
directed it towards Jacob who was worthy thereof.
And let us also observe the obedience of Jacob,
who was persuaded by his parents in everything like
a child. “If Jacob also thus shall take wives of the
“daughters of Canaan,” said Rebecca,” “what good shall
“my life do me? And Isaac called to Jacob and com-
“manded him, saying, Thou shalt not take unto thyself
“a wife from the daughters of the Canaanites. But
* Genesis xxvii. 46; xxviii. 1, 2.




ON FAITH. 95
“go unto Laban, the son of Bethuel, thy mother's
“brother, and take thee a wife from thence;” and he
was obedient and went forth readily, and became Sud-
denly a stranger to all the good things of his father's
house. 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, ſp. Iool 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, ſhe 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.” Let us listen also unto the words which he
spake in that country in which God was revealed unto
him, for from them we may especially see his sim-
plicity: “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
* Genesis xxxii. Io. * Genesis xxviii. I6.
96 THE FOURTH DISCOURSE.
“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 ſp. IoI] 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. This is the proof of
enlightened doctrine to every one who wisheth to serve
the Lord: his thoughts must not cease from meditation
upon God, or occupy themselves with artful schemes and
inventions wherewith he may do harm to his enemies.
Do thou, O disciple, abide in the sincerity of thy
mind, for it belongeth to the Lord to know how He
will direct thy life, and the things which are beneficial
for thee those will He perform for thee. Though thou
hear of some who are ready to act wickedly towards
thee, and of others who dwell in ambush to take away
thy life, and of others who are become workers to
overthrow thy building, and of others who blacken thy
fair fame and vilify thy manner of life, and of others
* Genesis xxxi. 7.
ON FAITH. 97
who dig deep that they may cast thee down from the
height upon which thou standest, and of others who
make signs of detraction at thee, and of others who
speak against thee with scorn and who pour out against
thee blasphemies with mockery, and of others by whom
thou art made a proverb and a byword, and of others
whose whole conversation is curses of thee; in spite of
all these things do thou abide in thy simplicity. And
turn not backwards from that country to which thy
gaze is directed, and cease not from thy hidden
converse with God, and let not the power of the things
which are without thee overcome the power of the
hidden anchor upon which hangeth thy life, but keep
fast hold upon the hope that Christ cannot lie, accord-
ing to Paul's counsel" [p. Io2] 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.
* Hebrews vi. 19.
98 THE FOURTH DISCOURSE.
For the Adversary gathereth together all these things
for this reason and setteth them in array against thee
to turn thy mind from its state of happiness, and to
disturb and trouble thy innocency, to make crafty thy
simplicity, to make thee like unto those who fight
against thee, to fill thee with anger like unto them,
to make thee a vessel of wrath like unto them, and
to clothe thee with the dress of wickedness. And
when thy mind hath descended from that state of
simplicity which looketh at one [thing] alone, and thou
directest thy gaze upon many, and thou hearest the
things which are spoken against thee, through these
the Adversary will find thee as he desireth, and thou
wilt become easy of access to him, and a ready and
easy prey; but do thou persist in thy simplicity which
is a vessel of righteousness. For as a material vessel
|p. Io9] becometh a receptacle of what we put therein,
so also is simplicity a pure and honourable vessel
which receiveth the various forms of righteousness.
Now therefore let Jacob the simple man, whose
history I have depicted for thee, be a type of the
things of which I have spoken to thee, and when words
of strife are stirred up to disturb thy simplicity, and
thou art sensible of the snares of the Enemy which
would trip thee up, think upon this blessed man, and con-
sider all his history from the beginning to the end—for
for this reason these things and others like unto them
were written in the Scriptures—and let them be a support
to thy soul which is tottering to a fall, and a conso-
lation to [thy] thoughts which are filled with sadness
by reason of the indignation of him that stirreth up
anger. Observe how much Esau and Laban plotted
to do harm unto Jacob, but the Lord followed after
ON FAITH. 99
him in all his actions; and while Jacob remained quiet
and took no pains to meet the schemes of his enemies,
God turned their crafty devices backwards, and instead
of a changing series of losses He brought gain upon
him. For Jacob was occupied in his integrity, and
God sought out good things for him; Jacob busied
himself wholly in every work like a child in his sim-
plicity, and the Lord in His wisdom made his paths
to prosper. Laban plotted schemes whereby he might
cause him loss, and Jacob perceived it not, that
simple man felt it not, and that innocent man knew it
not; but in his stead God saw and knew every-
thing, and what [p. Ioq Laban had bound, the Lord
loosed. Laban contrived a scheme of loss against
Jacob and the Highest scattered [it]: he made an in-
vention which would increase his own possession and
diminish that of Jacob, and God made another inven-
tion against it. While Jacob remained at peace the
Judge became his advocate, and while he journeyed on
in his works innocently God in His wisdom directed
his paths. These things ||concerning] Jacob were written
for thee, and they belong to thee if thou wilt abide
in the simplicity of the mind of Jacob, and in the sin-
cerity of soul of that simple man; for the simple belong
unto the Lord. Be not ashamed of simplicity, for the cunn-
ing and the crafty are vessels of the Adversary; desire
not and lust not after cunning, for cunning is the ground
which produceth wickedness, and simplicity is the field
which maketh righteousness to bring forth fruit. For
this reason, in all places, the Lord speaketh with sim-
plicity, and in it His Will abideth, and it becometh a
dwelling-place and a receptacle of His revelations.
For Eli was sleeping with his sons inside the temple,
©
e G &
e &
I OO THE FOURTH DISCOURSE.
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, ſp. Io5] 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; 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 per-
ceived 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 child-
hood received and made answer, and to a child only
a few years old, who was unacquainted with the arrange-
ment 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
* I Samuel iii. 4.—Io. * I Samuel iii. 8.
ON FAITH. IO I
not consider that it is their own, but they recognize
Him that spake it, and to Him they return gratitude.
And the word of God doth not become to them the
material for pride and vain boasting, and they are not
exalted by the things of God as if they were their
own, and they say not, The word of wisdom which
we have is our own. Now these simple and upright
ones never consider [that it is their own], but in their
simplicity they confess that what they have belongeth
to the Lord; p. Ioff] and for this reason we have
found in all places that God rejected cunning and chose
simplicity. For because the man wise in the spirit,
that is, the man who hath by the experience of his
soul obtained the taste of the knowledge of life, is not
easily found, his simplicity of nature is acceptable unto
God; for this is His own gift and the first thing formed
in Our nature, for when God created us in the begin-
ning He placed simplicity within us. So therefore sim-
plicity is placed in [our] midst, and one riseth there-
from to the doctrine of spiritual things and becometh
a wise man of the spirit, and another cometh down
therefrom to the doctrine and training of the things
of this world, and such an one is called crafty and
cunning. For if men should be called according to
the exact name of things, those who are exercised and
whose whole training is in corporeal things would not
be called wise, and those whose simplicity hath been
trained in spiritual things would not be called crafty and
cunning; but those who have collected their knowledge
from the world would be called crafty and cunning, while
those who have been exercised in spiritual things would be
called wise and understanding men, for wisdom belong-
eth to God alone and to the man whose quest is God.
I O2 THE FOURTH DISCOURSE.
The knowledge of the world is not worthy to be
called wisdom, rightly speaking, nor can the wisdom
of God be said to be cunning and craftiness by the
understanding of discretion, for in this wisdom there is no
scheming, and it is not stablished by the composition of
various opinions. It passeth the power of speech [to say
why [p. Io'7] God delighteth in simplicity, and why He
chooseth it rather than the wisdom of the world, for be-
hold the wisdom of the world is the gift of God, even as
the apostle said, “By the wisdom of God the world knew
“not the wisdom of God.” And for this reason it is
well known that if wisdom were not in us from the time
when we were framed and made—and wisdom is not
implanted in everything that hath been made—we
should not be able to gather together wisdom from
the world. Behold then also the wisdom of the world
is the gift of God, and why then hath He rejected it
and chosen simplicity? It is well known that the reason
is because our own labour is therein, and because it
is collected from those who possess it, whose vision
is directed to the world and not to God, and who run
thereafter that they may be thought to be wise men in
the opinion [of men]. And to speak finally, the human
passions weary themselves when they gather themselves
together and seek this wisdom among things which have
been made, and in that they have united labours to their
quest, and the trouble and afflictions of their persons to
the discovery of this knowledge, they imagine that it
belongeth to them when they consider how they have
laboured for its sake. For this reason the Lord rejected
the wise men of the world and chose the simple ones
* I Corinthians i. 2 I.
ON FAITH. - IO3
in their stead. And moreover, inasmuch as the wis-
dom of the world is the opposite of the Divine wisdom
in every respect, and there is no means whereby they
may be mingled with one another, even as light can-
not be mingled with darkness, so also if a man wish
to obtain from the wise men of the world [p. Io8]
knowledge of the things of the Spirit he must first of
all cast off from him the thoughts of that wisdom, and
the whole expectation of his previous knowledge, and
he must stand at the beginning of the path of the first
step which is simplicity, and childlike disposition, and the
faith which heareth and receiveth with simpleness. And
then he may begin the journey of the path of the wisdom
of Christ and set out on his course, and if he be zealous
to march on wisdom itself will shew him the way.
Simplicity then is the gift of nature, and it be-
longeth to the Creator, and nothing belonging to us
is mingled therein, that is to say, nothing of our will
and nothing of our work. Therefore its gift dwelleth
in His gift, and His wisdom abideth in the place which
He hath constructed, even as it also stooped [to dwell]
with Samuel; it forsook subtlety and spake with him,
and the chief priesthood and came to him. And behold
the Holy Book doth not blame Eli for much wicked-
ness, but only because he was remiss, and because he
chid not his sons. Now Eli himself was not a partici-
pator in their iniquity, and if any man should say that
he acted in his youth as they did [we must remember|
that the Book doth not accuse him of this, neither
doth it say, “Thou didst do wickedly in this manner
“in thy youth, and now thy sons do like unto thee;”
but the Lord said to Samuel, “Behold, I will do a thing
“in Israel, at which both the ears of everyone that
IO4. THE FOURTH DISCOURSE.
“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, p. Io9) 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 de-
manded. His negligence alone and not his own wicked-
ness, 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 con-
versation with childhood and simplicity. For as the
Book maketh known,” Samuel was brought up in the
temple of the Lord, as were Joshua" the son of Nun
and Jacob,” for these also were reared in the tent, even
as our discourse hath shewed above.” And it is a thing
to wonder at how the Lord called what He had formed
from these two places, whether it be those who were
accustomed to the wilderness, or those who were
brought up in the tent, for in both these places sim-
plicity was to be acquired. For behold God set apart
from the wilderness David, and Moses, and many others
for His dispensation, but Samuel, and Joshua, and Jacob
He chose from the bringing up in the tabernacle (i. e.,
tent). Behold then, from this also we may know that
simplicity is beloved of God, and that it was the be-
ginning of the way of those who drew nigh unto God.
And moreover, we may also see simplicity in Abel,
* I Samuel iii. I I. * I Samuel ii. 23–25.
3 I Samuel i. 28. 4 Exodus xxxiii. II.
5 Genesis xxv. 27. * See pp. 86, 91.
ON FAITH. IO5
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; [p. IIo] with
Abel because he envied him, and with the Lord be-
cause 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 wicked:
ness, 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 spec-
tator 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 sim-
plicity, 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. For as the apparel which befit-
teth thy rank in life is well known, and if thou puttest
on that which is contrary hereto thou wilt become a
* Genesis iv. 4. * Genesis iv. 8.
O
IO6 THE FOURTH DISCOURSE.
laughing-stock, so also the apparel of simplicity is
meet for thee, and if thou puttest on that of cunning
thou wilt be condemned by the wise and understand-
ing, and the feast will not receive thee [arrayed] in
this apparel.
|p. III] 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 sub-
jection, and in his simplicity he drew nigh and revealed
unto them their subjection; the simple man did not per-
ceive 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 be-
cause 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. He bore and was carrying
food to them, and he passed from place to place asking
for them; and he did not know that in running to his
brethren he was running to murderers. He saw them,
and in his simplicity he was filled with joy, but they
when they saw him [were filled] with gloom and anger.
* Genesis xxxvii. I I.
ON FAITH. IO7
And while simplicity was meditating good things, and
increasing love at the sight of the brethren, the envy
which cunning brought forth grew the more strong,
and increased, and meditated murder; and they plotted
wickedness and they wrought wickedness. But see the
end of the two [sides], and observe with which ſp. II2]
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 in-
creased 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. 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 oppo-
site of good, so also is cunning the opposite of simplicity.
And in another place Paul writeth to his disciples, “Per-
* Genesis xli. 39. * 2 Corinthians iv. 2.
IO8 THE FOURTH DISCOURSE.
“adventure like a crafty man I have carried you off with
guile;” and here also he closely uniteth guile with cunning.
|p. II3] And again in another speech he condemn-
eth 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 moreover our Lord also
maketh known that heretics are cunning and crafty,
for He said, “Beware of false prophets, which come
“to you in sheep's clothing, but inwardly are ravening
“wolves;” and [He maketh known] also, that when
a man appeareth to be one thing and is another, he
is a worker of cunning. To appear in sheep's clothing,
being actually wolves, was taught unto them by cun-
ning; for cunning ministereth unto two things, it maketh
wickedness to grow, and it maketh wickedness to in-
crease, and moreover, it schemeth how it may teach
itself to others. Where it is meet to hide, it hideth,
and where it knoweth that it is meet to reveal, it
revealeth; for wickedness is blind, but cunning hath
eyes. And again in another place Our Lord taught
His disciples to beware of the cunning of the Pharisees
and Sadducees, saying, “Beware of the leaven of the
“Pharisees and of the Sadducees, and of the leaven
“of Herod;” and thou mayest know that He here calleth
cunning and wickedness by the name of leaven, p. II4]
* 2 Corinthians xii. 16. * Ephesians iv. I4, I5.
3 St. Matthew vii. I 5.
4 St. Matthew xvi. 6; St. Mark viii. 15; xii. 13; St. Luke xii. I.
ON FAITH. I O9
because in another place when the Pharisees said
“Herod desireth to kill thee,” he called Herod a fox
because of his cunning, saying, “Go ye and say to this
fox”—for because he hath no power to do what he
desireth by authority, behold he contriveth artful
schemes and plots in order that cunning may take the
place of power, even as cunning taketh the place of
strength in the fox—“by My own freewill will I go,
“but thy cunning which is outside My freewill, is not
“able to make Me go forth. To-day and to-morrow
“I work miracles, and the third day I am perfected.”
Behold then our Lord warned His disciples against the
cunning of Herod and the wickedness of the Pharisees,
because while they were doing one thing they taught
another. Our Lord did not bid them beware of the
doctrine of Moses which the Pharisees taught, but of
their traditions which they invented in their cunning
that they might be material for the merchandise of ini-
quity; and of their feigning to be righteous before the
children of men; and of their being careful of the
honour of God while in their secret works they be-
littled Him; and of their making long their prayers in
order to devour widow's houses; and of their disfigur-
ing their countenances that they might appear to be
men who fasted; and of their washing the outside of
the cup and platter—that is to say, they beautified and
made fair the parts of them which were manifest—be-
ing filled within with iniquity and all impurity; and of
their adorning their persons outside with a reverent
and venerable demeanour to be observed with the eye,
being secretly filled with rapine, and deceit, and wan-
* St. Luke xiii. 31, 32. * St. Luke xiii. 32.
I IO * THE FOURTH DISCOURSE.
tonness, and the desire for all [p. II5] objects of lust."
Of all this doctrine then of the Pharisees our Lord
commanded His disciples to beware.
All these things which arise from deceit, and which
are wrought under a false disguise are born of cun-
ning. Why then instead of these things did our Lord
command His disciples to be harmless as doves in
respect of good things, and cunning as serpents” in
respect of evil things? towards faith [that they should
offer] simplicity, and against error that they should
oppose craftiness? It was in order that the upright
might save their life, and that the crafty might not
destroy it. For for the acquiring of virtues simplicity
must be employed by us; but that we may not perish
craft is necessary for us; towards God sincerity of mind
(or conscience), and towards the children of men, who
plot to take away from us the things of God, craftiness
of thought. So then well did Our Lord command us
to be harmless as doves” towards each other and to-
wards Him, and crafty as serpents towards those who
scheme to deprive us of spiritual things. For even the
craftiness of the serpent is [directed] against the man,
and not against itself, and it delivereth its body to
blows by the craftiness of its nature, but it guardeth
its head from injury, for from it death is transmitted
throughout its entire length.
And again to the disciples who asked craftily which
should be greatest in the kingdom of heaven, and who
lusted with crafty mind to rise a step above the
others, He taught the simplicity of children, in whom
there is no desire for dominion and rule, and whose
I St. Matthew xxiii. * St. Matthew x. I6.
ON FAITH. I I I
thought hath never experienced the love of the honour
of the world. “Verily I say [p. II6] unto you, that
“except ye be converted and become childlike and
“simple as children ye shall not enter into the kingdom
“of heaven.” And again, “Whosoever shall not receive
“the kingdom of God like a child”—with uprightness
of heart and simplicity—“shall not enter therein.” 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 ser-
vants of this world to honour their masters in simpli-
city, 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 he also com-
manded 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.
And again, our Lord taught this simplicity when
He said, “Give unto every one that asketh of thee;”
and again Paul himself prayed for those who give that
the fruits of their righteousness might be increased,
* St. Matthew xviii. 3. * St. Mark x. I 5.
3 Ephesians vi. 5, 6. 4 Romans xii. 8.
5 St. Matthew v. 42.
I I 2 s. THE FOURTH DISCOURSE.
and that they might distribute gifts to the needy
with simplicity. [p. II7] “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 simpli-
“city, 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 he saith, -“Ye -
“have become obedient to the confession of the Gospel
“of Christ,” and ye have become subject with them and
“with every man in your simplicity.” And again he
saith, “I fear lest, as the serpent led Eve astray in its
“guile, your mind should be corrupted from the sim-
“plicity 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.
And moreover, that ſkiss of peace which at the
end of all his Epistles Paul commandeth his disciples
to give one another, is born of simplicity, and sincer-
ity of mind giveth it. “We live by the Spirit, and
“by the Spirit let us come to an end. Let us not be
“vainglorious, provoking one another, and envying
“one another.” And that a man should live by the
Spirit and come to an end by the Spirit cometh to a
man by simplicity and innocency of mind.
* 2 Corinthians ix. Io, I 1. * 2 Corinthians ix. I3.
3 2 Corinthians xi. 3. 4 Galatians v. 25, 26.
ON FAITH. II 3
Now therefore it is good that the disciples of Christ
should follow after simplicity, and that they should
have regard unto innocency of mind; p. II8] and let
us not be envious of those who are cunning in respect
of wickedness, and who are crafty to obtain the honours
and pleasures of the world. For behold we may learn
from all the books of the Old and New Testaments
that in simplicity man draweth nigh unto God, and
that simplicity becometh the dwelling-place of God;
and together with the doctrine of the books the actual
experience of affairs sheweth that righteousness is nearer
unto simplicity than unto cunning. For although the
cunning and the crafty may do works, and appear to lead
the life of righteousness, yet are they held fast by other
passions, and for this reason they persevere in labours that
they may nourish the evil passions which are stirred up
in their souls, whether it be honour or glory or power
which they scheme to pursue by their life of labours. Now
simplicity hath not such ideas in the service of its labours,
for it is led by the beautiful law wherewith it is held fast,
or by the fear which it putteth not away, or by love towards
God which guardeth it in its afflictions, if it happen
that it hath come to this, for as far as is the capacity
of love fear guardeth and supporteth simplicity. f
Therefore be not ashamed, O disciple, of this good
gift, but lay hold upon it from the beginning of thy
discipleship unto the end thereof, and in all good things
let it be found with thee; for by simplicity and faith
thou hast hearkened unto God, and hast gone forth from
the world, and thou hast not judged and examined
therewith into the things which He spake to thee. For if
thou hadst been cunning thou wouldst not have listened
unto Him, and if thou hadst inclined thine ear unto
P
I I4. THE FOURTH IDISCOURSE.
His word with thoughts of craftiness thou wouldst not
have gone forth after God who called thee, neither
|p. II9] would any of those who have been called and
who have been obedient unto God have hearkened unto
His word and gone forth after His command when He
called them to go forth after Him, nor would they have
been ministers of His dispensation in any form towards
the children of men. For from natural simplicity is born
the abundance of the spiritual mind. And observe that
the simple mind is able to receive the learning of this
world also, for a very young and simple child accepteth
the learning of the world and feareth [his] masters, but
in proportion as he increaseth in stature and becometh
crafty in the things of the children of men, he despiseth
[his] masters, and esteemeth learning lightly. And thus
also doth simplicity receive spiritual learning, being
filled with fear of the Teacher, and being watchful not
to forget [His] instruction. And if any man wisheth to
draw nigh to craftiness and therefrom to things which
are to be desired, he immediately despiseth instruction,
and holdeth God in contempt. Let us then lay hold
upon and be watchful of this good gift, and let the
whole course of our life and conduct be in sincerity of
heart. Let us reject craftiness and be remote from
cunning; let us rebuke wickedness and be watchful against
guile; let us be remote from artifice, and let us flee
from the Calumniator; and let us cast away from us the
tongue which Smiteth in secret. And with a simple under-
standing and innocent mindletus give praises unto the Holy
Trinity of Father, Son, and Holy Ghost, for ever, Amen.
Here endeth the First Discourse which is on Simplicity.
[P. 120 THE SECOND DISCOURSE
WHICH IS ON SIMPLICITY.
At all times it is meet for us to direct our dis-
course to spiritual excellencies in this place—which is
the market-place of virtues—for I see that ye your-
selves desire to hear a profitable discourse, and not one
which is to give pleasure only and to be the cause of
cries of approbation. For the words which are com-
posed to give pleasure to the sense of hearing or to
stir up cries of the applause of those who listen to them,
are absolutely unnecessary in this chaste land, and it
is meet that as is the place, so also should be that
which is spoken therein. For the country wherein we are
gathered together is one of spiritual excellences and help:
in it then we will speak with simple words, which bear
profit alike to him that speaketh and to them that, listen,
for it is written, “Let him that heareth the word communi-
“cate it to him that listeneth to him in all good things.”
The discourse which cometh before this was upon
simplicity and innocency, and in this also I desire to
speak again concerning this excellent matter—for it is
a thing which befitteth us, and simplicity belongeth to
us—and that we could live without it in the service of
the virtues ſp. I21] is by no means possible. For as the
members cannot see without the eye, so neither can
virtues be cultivated without simplicity; and as when
* Galatians vi. 6.
II 6 THE FIFTH DISCOURSE.
the eye is blind all the members are in darkness, so
also when simplicity is done away with all good qualities
are impeded. Now simplicity especially befitteth the
life of the solitary and ascetic, and innocence of mind
greatly befitteth those who have forsaken the world, and
who have become strangers thereto; for where there are
none of the forms of the world, the craftiness of the world
is unnecessary. For here with us we have no buying
or selling, and we have not with us vain talk concern-
ing good things which pass away. Here there is none
who would be greater than his brethren, or who would
wish to appear in greater power than his neighbour.
Here there is none who oppresseth or is oppressed,
for we have not with us the causes for oppression.
Here there are no fields and vineyards to be divided,
nor estates which have to be separated by boundary
marks. Here there is no one who wisheth to be richer
than his brother, nor any one who wisheth his worldly
wealth to be more abundant than that of his companion.
Here there is no one who wisheth to appear in rich
garments, for we all have one kind of apparel, that of
weeping and humility. Here there is no one who doeth
work for his belly, and who wisheth to find preparations
of rich foods, for we are all fed from one common
table. Here there is no one who wisheth to pluck
honour from his brother, for we are all commanded to
honour each the other. Here there is no one who
speaketh judgment with his ſp. 122] fellow, for we all
speak judgment each for the other. Here no one
wisheth to build [a house], nor doth another lust to
found castles, for to us all there is the one narrow
dwelling of the ascetic life. Here there is no one who
wisheth to enlarge his dwelling and to construct gild-
ON SIMPLICITY. I I 7
ed couches for himself, for we all with narrow
measure limit our place of sleeping upon the ground
with humility. Where these things are wholly made
strange things, it is not meet that the craftiness of the
world should be found; for where the worldly rule and
conduct of life is expelled and cast out, there also it
is right that the craftiness thereof should be rejected.
For where the corporeal things of the body are esteem-
ed lightly, there also should be despised the cunning
which doeth battle on their behalf. Where the old man
is crucified together with his affections, there is it meet
that the guile which is the advocate of the old man
should also be crucified. Where falsehood is rejected,
there is it right that craftiness, the mother of falsehood,
should also be rejected. From the place where deceit
hath been expelled and cast forth, thence is it meet
that its parents and begetters should also go forth.
For in the assembly of deceit there is nothing, and false-
hood cannot be made of use in it; and it is right that
cunning and craftiness, the parents of these things, should
be despised. Wherever the humble garb of hair
existeth, there is it meet that the simplicity which be-
fitteth it should be honoured; for garments made of
linen befit not our rank, and ornamented and embroid-
ered apparel is not good for our order. Similarly, but
even much less than these, cunning befitteth not ourdisciple-
ship, nor doth craftiness ſp. 123] become our garb. The
ornamentation of the head, which belongeth to the
wanton and dissolute, befitteth us not, neither doth deceit,
which is the first invention of the Enemy. For craftiness is
the possession of the Calumniator and of all his ministers,
and simplicity is the riches of Christ and of all His
disciples. Craftiness is alone useful in the conversation
I I 8 THE FIFTH DISCOURSE.
of the world, and to those who have set themselves
to spoil and plunder others, and for the oppression and
defrauding of those akin to them; to them [alone] is
apostasy necessary. “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 isthe 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 ini-
quity 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. For
from where lusts are rejected and human passions cast
out, from thence it is meet that the root thereof
should be torn out, and cut off, and cast away, even
that which increaseth them. In Gabriel and in Michael
there is no cunning in name, and there is no craftiness
of wickedness. There is neither apostasy nor the deceit
of abominable things in the countries of the Spirit.
There is no darkness of deceit [p. 124] in that Jerusalem
of light, the city of life. There there is no one who
schemeth to overcome by falsehood, for in that country
falsehood cannot be made of use. There there is no One
who hath learned to hide his abominable practices, and
none who by cunning is able to hide his wickednesses.
And as these things exist not in that land of spiritual
beings, so also in our land which is the type of that
country it is meet that they should not be found. The
* The Wisdom of Solomon i. 4.
ON SIMPLICITY. II 9
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 spiri-
tual; O corporeal beings, ye are angels, and spiritual
beings clothed with flesh. Pure, undefiled, innocent,
and holy is your dwelling, and the likeness of the ce-
lestial habitation of spiritual beings is stamped thereupon.
The whole rule and conduct of life of the disciples
of Jesus standeth in simplicity, and if thou didst take
simplicity therefrom thou wouldst destroy that life.
Simplicity is our boast, and whosoever acquireth it is
a wise man. And as in [this] world whosoever is simple
is called a fool by fools, so also in this spiritual coun-
try is it meet that the cunning man should be called
fool by the wise and understanding, for he possesseth
in [that] country a possession which is not suitable
thereunto, and he findeth therein an invention which
belongeth not thereto. No man seeketh to find trees,
and seeds, and plants among the waves |p. I25) of the
Sea, and again no man demandeth to see waves and
billows on dry land; but each is to be sought for in its
proper place, and there will it be found. And thus it
is is not seemly that cunning should be found in the
pure country of spiritual beings, because the land of
cunning is a world which is full of wickedness. And
* 2 Corinthians x. 3.
I 2 O THE FIFTH DISCOURSE.
as songs are unseemly amid the noise of those that
weep, and weeping is out of place at a feast, so also is it
unseemly that the craftiness of wickedness should be found
in the country of simplicity; for within the country of
spiritual advantages the invention of cunning is a loss
to spiritual beings. Thou wilt not speak with thy brother
cunningly, how then can craftiness be necessary unto thee?
Thou wilt not lie in ambush in the monastery to slay
the righteous man in secret, of what use then will crafti-
ness and deceit be to thee? Why then art thou proud,
O fool, of that which will be thy condemnation? Why
dost thou boast thyself in that which will put thee to
shame? Why dost thou magnify thyself in that which
is thy reproach? Why art thou proud of a possession
which belongeth not to thee? Thou hast taken craftiness
from the world, and through it thou wilt be condemned,
in that all the wickednesses of the world are to be
found with thee. The fruits of a tree cling closely thereto,
and craftiness is a tree the roots of which are wicked-
nesses; and wherever it is found with it also are found
all evil things, and if they are not made manifest by
outward deeds, they nevertheless exist in the innermost
thoughts. For craftiness is a disease of the soul, just as
simplicity is its certain cure. Where [p. 126] didst thou
ever see a sick man boasting of his sickness, or a
diseased man who boasted of his pains?
It is meet that the monk who is crafty should be
ashamed, because he is found in that which is not seemly
for him. For as converse with a harlot is a shame to
him, even so it is right that he should be ashamed if
craftiness, which is the similitude of a harlot, be found
with him. Craftiness in the soul is like a harlot in the
street; for as the harlot speaketh with all men and putteth
ON SIMPLICITY. I 2 I
on all persons (or characters) 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 if
these things are the works of craftiness how doth it
itself befit the disciple of Christ? And how is it right
that it should be found among simple, solitaries? Look
then with the eye of knowledge and understand that
all wickednesses spring from craftiness. Deceit is in
it, falsehood is found therein, calumny is akin thereto,
the mocker is its friend, what is whispered it possesseth,
the destruction of the Evil One is its mansion, error and
prevarication p. 127] are its doctrine, it is an associate
of theft, it is an advocate of adultery, for fornication
it maketh an excuse, hypocrisy is to it a garment of
which to be proud, by it ambushes are fabricated, it
is ready to bear false witness, and of the empty prating
of lying it is the mother. And to speak finally, crafti-
ness hath made itself an advocate of all wickednesses,
that it may pronounce right that which concerns them:
some of them it covereth up, for some of them it maketh
excuse, of some of them it prateth that they exist not,
and it multiplieth words intended to convince, and
feigneth excuses, to some wickednesses it giveth other
* I Corinthians ix. 22.
I 2.2 THE FIFTH DISCOURSE.
aspects, and sayeth that they did not take place for
this reason, and that they were not wrought with this
design. Unto it is gathered together all lying speech,
it cleaveth to judges when they wish to steal, of it
governors make use when they wish to take bribes,
and it cleaveth to those who work wickedness when
they are judged. The woman who wisheth to trangress
the path of law against her husband taketh it into her
company, and then she goeth forth to the error of
depravity; when it hath been learned by children they begin
to lie to their masters. The advocates who plead before
judges compose their speeches of its riches, and their
perverse things are forged in its furnace. It spreadeth
the nets of iniquity, and layeth out the toils upon the
paths of the wayfarers, it hideth the snares of deceit,
it diggeth the pits of destruction, it is a follower that
hath been paid and that demandeth a second time. Until
lying draweth nigh to it, p. 128] it knoweth not how
to make excuse for itself; lying is ready to utter false-
hood, and how it is do so craftiness teacheth. Falsehood
maketh ill will ready, but of how it is to be wrought
in deed craftiness is the counsellor. [Falsehood] begin-
neth to walk in lying, in the path which is contrary
to the truth, and it crieth to craftiness, “Come in my
“train”, and then it goeth forth. Craftiness is the
teacher of all wickednesses, and it is the ready advocate
of all abominable things; it hath respect unto every
person, and it speaketh right of every thing, and maketh
excuse therefor. And it seemeth as if this had been
said by craftiness to wickedness, “O thou wickedness,
“do evil as long as thou wishest, and let all thy members
“enjoy the pleasures of lust. Let the body of thy senses
“be delicately nurtured on the things which it loveth,
ON SIMPLICITY. I 23
“let all thy fruits collect in them their natural taste, and
“let them grow large and become ripe. So long as thou
“lustest enjoy thyself and spare not, live delicately and
“afflict not thine eye. Do evil so long as thou pleasest,
“and work wickedness, and fornicate as long as thou
“wishest. Take thy fill of iniquity and fear not; perfect
“thyself in all abominable things and be not moved thereat.
“Let not the fair fame of laws disturb ºthee, and let
“not the threatening of the judge move thee. Be not
“terrified at the voice of governors, and let not the cry
“of lords make thee afraid. Against all [these] I am
“armed on thy behalf, and I will make an excuse for
“thee to all who blame thee. It is easy for me to turn
“to thy glory the blame which is laid upon thee and
“those things which [p. 129 others imagine will condemn
“thee, and I will bind a crown of victory upon thy
“head. All my care is for thee, and in thoughts on thy
“behalf I am steeped by day and by night, so that whenever
“I am required to do so I can make an excuse for thee;
“at all times am I careful [for thee]. Do thou then, O
“wickedness, enjoy thyself in pleasures, and I will learn
“the instruction which will make thee innocent. Be not
“anxious how or what thou shalt speak before the judges,
“for I will make speech for thee. I will silence those
“who bring accusations against thee, and I will vanquish
“justice which shall declare against thee, and I will
“silence the equitable arguments of the judges [who
“condemn] thee of crime. I am thy tongue, O wickedness,
“and I have made myself ready to be for thee a mouth
“which speaketh; against every tongue which wisheth
“to pronounce judgment against thee I will stand up,
“and I will condemn it”. - - -
Now these encouragements are offered to wickedness
I 24 THE FIFTH DISCOURSE.
by craftiness, and with such speech as this it corrupteth
it to stir it up to pass on to iniquity. Therefore
cunning is the wicked principle of wickedness, it is the
power of sin, and it is the life of the body of abominable
things; and if craftiness existed not, in very surety
wickedness would remain quiescent through fear of being
found guilty and through terror of the judgment which
is prepared for it by justice; so therefore, craftiness is
the most evil of all wickednesses. Craftiness is the
strong tower of sin, for when sin hath come down
on the paths, and hath plundered every man, it fleeth to
craftiness for refuge that it may make an excuse for it to
those who bring accusations against it, and it hideth
itself in it as in a strong tower from ſp. 130] the leaders
of justice, who have gone forth to track out its footsteps.
Behold with what wickedness is thy boasting, O dis-
ciple of woe! and of what wilt thou be proud, O wolf
who art clothed in a lamb's skin? If craftiness is in
thee all iniquity is with thee, and if cunning is in
thy soul all sin dwelleth in thee. If thy life consisteth
of the guile of apostasy, all wickedness dwelleth in thee;
and thy hateful things are not seen outwardly, for
craftiness itself covereth them over, for thus is it promised
by it to whomsoever will become its disciple, that it
will be a veil for his sin. This thing which is the
mother of all wickednesses is not seemly for thee,
neither doth the wickedness which hath become a nest
of all wickednesses befit thee. Do thou then, O upright
disciple, rejoice in thy simplicity with which thou hast
run the path of righteousness, and be not ashamed
because thou art called “child”, for this name befitteth
thee, and this appellation is worthy of thee, for thereby
thy freedom from iniquity is made known; for the name
ON SIMPLICITY. I 25
“child” is one which indicateth his innocence, and it is the
byname of the simple one, and it proclaimeth that there
is no guile in him. For as every handicraftsman in [this]
world (or him who serveth in the army of the sovereignty
of man) hath a name whereby his position (or rank) is
known, and whereby his handicraft is distinguished, so also
is it with the disciple, and his name shall be called “simple”.
Would that thou wert called by the name by which
God is called! for the word “simple” indicateth
something which is single. For in the simple man there
is no deceit, p. 131] and snares are not devised in his
presence, and falsehood prospereth not in him, and deceit-
fulness is not to be found in him, and in him calumny
dwelleth not, and he smiteth not his companion in secret,
and he seeketh not to do evil, and he schemeth not
to do injury, and he hath no deceit towards his neigh-
bour in him, and he meditateth not wickedness against
his brother who dwelleth with him in peace; but he is
a pure and clear vessel, and the neighbourhood of him
is the neighbourhood of light. And as in the natural
child none of these wickednesses ariseth, so also in him
whose mind is simple not one of these things hath
motion; for the child by reason of his childishness
meditateth not wickednesses, nor doth the simple one
by reason of his simplicity think upon abominable things.
For in the word simplicity are gathered together all
good things, just as in the name craftiness are borne
all wickednesses. Simplicity is a cultivated field which
receiveth the seed and plants of all excellent things,
and craftiness is a piece of ground which is filled with
brambles and briars, that is to say, with divided and
empty thoughts. And as the growth of good seed is
retarded in the field which is full of brambles and briars,
I 26 THE FIFTH DISCOURSE.
so also is the simple growth of faith retarded by the
divided thoughts of craftiness. And as the growth of
good seed in ground which is free from the sprouts .
of thorns is healthy, so also doth the growth of the
word of truth spring up healthily within the simple
understanding. For simplicity judgeth not the words of
faith, and it seeketh not to find out for what reason
|p. 132] God hath commanded in such a manner, and it
ſurgeth] no objection against what it hath been told
to do; but it heareth uprightly, and it receiveth inno-
cently, and it keepeth [the command] simply. For sim-
plicity is without toil in all its actions, and it is not
oppressed by the opinions which bind and loose others,
for the service of righteousness is easy to simplicity,
and it travelleth along the path of labours without
delay. For this reason our Lord also taught His disciples
the innocency of children, that He might make them
to acquire simplicity; He rejected the cunning and chose
the simple, He cast out the crafty men and the scribes,
and He brought to Himself the ignorant and innocent.
Annas' was a crafty man, Caiaphas" was a cunning man, the
Pharisees were subtle, and the scribes were deceitful, but
the choice of our Redeemer rejected all these; and instead
of Caiaphas He chose Simon, and instead of Annas, John,
and instead of the scribes, Andrew, and instead of the
Pharisees, Matthew, and instead of the men of knowledge,
Philip, and instead of the crafty, Bartholomew, and in-
stead of the cunning, James—a band of simple men instead
of a company of crafty men—and He chose those who
knew nothing instead of those who thought that they
knew themselves everything. -
* St. Luke iii. 2; Acts iv. 6. * 2 St. Luke iii. 2.
ON SIMPLICITY. I 27
At all times truth prevaileth by simplicity, and faith
shineth forth in innocency. And moreover, after our
Lord had rejected the companies of the wise, and the
bands of cunning and crafty men, and had chosen those
fishermen who were innocent and without instruction,
He moreover taught them also to increase their
simplicity, and not to abide in that first grade of their
childlikeness only. [p. 133] And He took a child and
set him in the midst of them, and looking at them all,
He said, “Except ye be converted, and become like
“this child, ye shall not enter into the kingdom of heaven"."
And this our Lord did because He saw that they
sought to depart from the mind of their simplicity
through a question of position of honour and to receive
one a grade above the other. A question such as this
the simple never seek to enquire into, but this question
was born of a mind which desired to examine into
matters with craftiness. And Our Lord rebuked this
outcome of a troublesome question, and said to His
disciples, chiding and reproving them, “If ye are Mine
“ye must be simple men, and if ye desire the kingdom
“of heaven, ye must be like unto this child; as ye
“desire to receive the life which is to come abide in
“sincerity. If ye wish to become wise in the word
“of life abide in your ignorance, for from being simple
“I do not desire that ye become cunning, but from
“being simple become ye wise. For he that runneth
“to become cunning from being simple goeth downwards,
“but he that runneth to become simple from being
“cunning goeth upwards. The cunning man receiveth not
“My doctrine, and for the reason that ye are simple child-
* St. Matthew xviii. 2, 3.
I 28 THE FIFTH DISCOURSE.
“ren I have chosen you. Ye have rejected cunning in
“others, beware lest it be in you and I reject you because of
“it. Let this child be a proof to you that as he desireth
“nothing of the world, and asketh for nothing of the child-
“ren of men, neither [p. I34] rank nor honour, neither
“riches nor power, but only the mere food and clothing
“of which his childhood hath need, so also do ye become
“children like unto him, and upright and simple like unto
“him, that ye may be to Me chosen disciples, and that ye
“may be found by Me [to be] even as I have chosen you”.
Behold then, by this command also did Jesus our
Lord incite us to simplicity, and He warned us to become
innocent and upright. For it is not right that we should
be ashamed of simplicity, and should seek to be excused
therefrom as from a thing of [this] world which is
useless to us, nor that the simple should be despised
in our eyes, nor that we should consider them to be
good for nothing; for |although they are unnecessary
for [this world, they are useful and necessary to the
kingdom of God. For that which is rejected by the
children of men is a choice thing with God, even as
also the Apostles were rejected by all the world, and
our Redeemer Jesus also was hated and rejected by all
the Jews. So then also whosoever rejecteth the simple,
and despiseth and contemneth them because of their
simplicity, the portion of this audacious man shall be
placed with that of the Jews, and scribes, and Pharisees,
who rejected Christ and His disciples. And observe
what penalty the word of Christ hath decreed against
that man who shall make one of them to stumble; be-
ware then lest ye make them to stumble. Now although
the saying, “Whoso shall cause one of these little ones
to stumble, it were better for him that the millstone
ON, SIMPLICITY. I 29
“[turned by p. 135|an ass should be hanged about his neck,
“and that he should be sunk in the depths of the sea”,
admitteth of other significations, yet it is particularly
applicable to the simple, that no man may dare to
scoff at the simplicity of the upright. For when thou
hast laughed at and hast mocked and made scorn of
his simplicity, and hast blamed his pacific nature and
hast despised his integrity, and he is accounted by thee
fit for nothing and useless, the indignation of thy blas-
phemies against him will drive him to strip off and
to cast away his innocency and to deny his simplicity,
as if it were the cause why he should be mocked,
and to flee from that childlikeness by reason of which
he was deemed by the audacious to be a fool,
and instead of what he was, to become what he was
not, and through thy indignation and thy blasphemies
against him thou wilt make him to stumble in his first
rule and conduct, and to forsake it, and instead there-
of to lay hold upon other things which are the opposite
of his innocency. And although he be leading a life
of silent meditation he will reject this, and will honour
and choose speech rather than silent meditation, and
craftiness rather than his early simplicity, and subtlety
rather than his ignorance, and from being a sweet-tem-
pered and peaceful man thou wilt make him a furious and
wrathful man. Now therefore when thou thus hast caused
him to stumble, and he hath been driven by thy indignation
to change his good qualities into bad ones, it were
better for thee that the millstone [turned by an ass
should be hanged about thy neck, and that thou shouldst
be cast into the depths of the sea, rather than that thou
* St. Matthew xviii. 6.
I 3O e THE FIFTH DISCOURSE.
shouldst cause one of these little ones who believe on
the Son to stumble. t
Observe thou also that our Lord Himself called them
“little ones”, because they make themselves smaller than
all men, and He did so to teach thee not to despise
them because they followed after littleness, but rather
that they might be magnified in thy sight, p. 136] For
the appearance of the simple is common, and their garb
is rude and bad; and whosoever wisheth to despise
them obtaineth a cause whereby he may mock at them
from their appearance, because they have not the skill
which knoweth how to arrange their outward appearance
before the children of men, and to make them appear
outwardly before the world as distinguished and famous
men. Do thou, however, take a reason from this fact,
and magnify them especially, and let their lowly condition
be to thee the cause for honouring them, and let their
despised state be the object of their being glorified.
For where faith hath been preserved in its integrity,
and hath not been corrupted with thoughts of craftiness,
it honoureth and magnifieth simplicity, and it loveth
and supporteth it, even though it happen that its appear-
ance is contemptible. And from the experience of
facts thou mayest understand how greatly simple men
are loved by believers, and for Christ's sake how dear are
the ignorant and simple to the whole body of Christ's
disciples. And, moreover, thou mayest understand that
the crafty men of [this] world run towards the ignorant
men of faith, and that cunning men and rulers bow
down before the simplicity of Christ. For look and
observe the great ones of the world how lovingly they
embrace simplicity and ſhow] they worship and love
ignorance, and how in proportion as a man appeareth in
ON SIMPLICITY. I 3 I
the excellent part of simplicity, the more especially is he
great and honourable in their eyes. For the children
of the world do not go forth to the spiritual folds which
are Outside the world to see crafty and cunning man.
Lift up thine eyes, O disciple, and look upon these
who come to thee, and who run to thy door in love, for
they run to see the children of the spirit, and not those
who are trained and experienced [p. 137 in the deeds and
affairs of the world. For when those who are exercised
and skilled in the wisdom of the world wish to see crafty
and cunning men they go into towns and cities; but when
they go forth from the world they wish to see simple
men and children of Christ. Let not Him come and
find thee a serpent instead of a dove, and a hawk
instead of a simple bird, and with thy discourse [directed
to evil things instead of being wise to good things.
Let Him come, O disciple, and find thee as He wisheth
to see thee, for He Himself hath cast off His craftiness,
and hath put on humility, in which He hath drawn nigh
to thee. And wouldst thou follow to put on that which
He hath cast off, and wouldst thou desire to possess that
which He hath rejected? He did not carry and bring with
Him thoughts of cunning, but the simplicity of faith; when
He cometh into thy dwelling, let Him not come and
find that which He left in the world in the country of
spiritual things.
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”.'
* Isaiah liii. 7; Jeremiah xi. 19.
I 32 THE FIFTH DISCOURSE.
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, p. 138]
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
* St. Matthew xxvi. 52.
ON SIMPLICITY. I 33
“children of men”.
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 [p. 139| 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. 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 know-
ledge and intelligence, and concerning Jesus Paul spake
against them, “The foolishness of God is wiser than the
For in order that it may not weigh heavily upon thee
to be thought contemptible in thy simplicity by the children
men, God Himself hath shewn Himself to be of “no repu-
* Philippians i. 7. * I Corinthians i. 25.
I 34. THE FIFTH DISCOURSE.
“tation, "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. For whosoever is angry if he be considered
by man to be simple and ignorant, his mind is fettered
by the passion of the love of the vain knowledge of
the world, and if he is thought to be the opposite,
trouble and sorrow rule his life. For in order that
thou mayest finish thy course it is meet that thou shouldst
endure everything, and thou must fashion thy journey
for the end of the path.
|p. I4o]Forbehold David the prophetalso inſhis]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 sim-
plicity, 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 our Lord also called the faithful ones of His
pastures by names in which simplicity is indicated: “If
“thou lovest Me", He said to Simon, the chief of His
3 2
disciples, “feed My sheep, and My lambs, and My ewes”.
* I Samuel xxi. 13. * St. John xxi. I5–17.
ON SIMPLICITY. z * I 35
And as He was called symbolically by the word of the
prophecy, “lamb", and “sheep”, and John also called
Him, “The Lamb of God”, even so did He call the
disciples of His word by the names which indicate simple-
ness. And He did this that when all believers heard
what names were given to them by the Shepherd they
might, like sheep, and lambs, and ewes, be incited to
abide in all simpleness, and might not go forth from
the law of simplicity, and that like these innocent
animals, which are led to death, and are brought to
slaughter, and are bound for shearing, and are hunted
by [wild] beasts, they might neither cry out nor complain,
but [p. I4I] remain in quietness and in the innocency
of their nature. And thus also is it meet for the disciple
of the Lord, that before all trials of words or deeds,
of afflictions and evil speakings, offetterings and violence,
of oppression and prison, of indignation against calum-
nies, and of lying accusations, he should abide in the
simpleness of his heart, and should not forsake the
law of his contemplative life, and should not cast
away his innocency, and should not forsake his simpli-
city and become crafty to do harm to his enemies; for
the deceit of wickedness, and the crafty things of the
iniquitous men are the work which belongeth to
them, and their life is at all times at leisure to
do their work. But to thee there belongeth the
work which is hidden from their knowledge, and the
sincerity of thy mind is able to perfect it; thou wilt
delight thyself therein, but they are not able to feel
this enjoyment, for they are not accounted worthy of
the pleasures of thy own delights. For simplicity hath
* St. John i. 29, 36.
I 36 THE FIFTH DISCOURSE.
no anxious care, and for this reason joy is at all seasons
continually with it. For as the joy of children is con-
tinual, and laughter is abundant with them by reason
of their simplicity, for the anxious cares of the world
cannot smite the joy which moveth with simpleness in
their minds—so also is joy continual at all seasons
in the simple heart, because there are no means for
trouble to fill it when it goeth not forth to labour.
Whosoever wisheth to do evil to his enemy, and
is not able to do it, or whosoever deviseth plans to
become rich, and becometh not rich, or whosoever runneth
|p. I42 to overtake, and overtaketh not, by reason of
these things sorrow and grief rule his life, and all the
joy which is born of simplicity is taken away from him.
The simple man is, according to what is imagined, of
no use to the world; and if thou, O disciple, art esteemed
to be of no use to the world, let not this be grievous
unto thee, for it is the glory of the Christian when he
is not trained in the things of the world, and when
he is worthless absolutely for the life and conduct of
the body. For if a man were to say to thee, “Thou
“knowest not the carpenter's craft”, or, “Thou knowest
“not how to labour in the tanner's craft”, or, “Thou
“knowest not any of the contemptible trades of the world”,
this would not be a reason for laughing at thee, because
not even a king would be disgraced for not knowing
how to labour in any of the crafts of the world, but
rather would this fact be to thy glory, for inasmuch
as the king's rule is exalted above these things and
he cannot condescend to know them, the ignorance of
them will be found to be creditable to him, for the
knowledge thereof would cause him to be blamed.
And as we see also many men, who occupy some
ON SIMPLICITY. I 37
position of worldly honour, and who have knowledge
of certain crafts and trades, and are acquainted with
affairs which are beneath their position, deny and say
that they know them not—and this ignorance is held to
be creditable to them, and as if it were an honour to
them they run and take refuge therein and say that
they do not understand crafts and trades—in like manner
therefore to the disciple of Christ [p. 143) is the igno-
rance of the affairs of the world a cause of glorification.
And that he knoweth not how to act craftily and cunningly
redoundeth to his praise, and it is a fair reputation to
him that he is unacquainted with the deceits of wicked-
ness; and the knowledge of these things is before him
accounted to be a disgrace which is greater than that
which would accrue to a king of this world if he knew
the handicrafts and trades of the world. And that the
disciple who is written down for the celestial kingdom
should know the things which are alien to his profession,
and which are remote from the life and rule of his
instruction, would be a matter for blame. For his life
is not free from conversation with God to turn to the
doctrine of these contemptible things; and to meditate
upon the things which belong to the flesh; and to scheme
how he may do harm unto, and injure his enemies, and
how he may become rich and acquire possessions, and
how he may speak, and hear things against those who
oppress him, and how he may find profit, and with
what reasons he may find it. For the conversation of
the simple who are with God doth not allow the
disciple to turn towards these things and to meditate
in them, neither doth it make him to descend from
the height of the knowledge of the kingdom of
Christ to the schemes and plans and anxious cares be-,
S
I 38 THE FIFTH DISCOURSE.
longing to infirm passions, which are at all times sick,
and which move to and fro in their minds.
Now it befitteth not the mind, in the simplicity of
which the faith of Christ moveth, to turn and take
anxious care concerning the deceits of the flesh, and
concerning the craftinesses of destruction. Let it not
then be accounted to thee a disgrace that thou art not
acquainted with the craftinesses of the world, but let
it be to thee an exceeding great honour, that thou,
in the likeness of spiritual beings, art exalted and
raised above the things which are of the flesh, for
neither have the spiritual beings inventions and
crafty schemes concerning the affairs of the world. For
if their rule and conduct of life [p. I44) is superior to
all carnalmindedness, it is evident that their mind also
must be superior to passions; and all their conversation
must beupon divine meditations alone, having been brought
up in the knowledge of the spirit in the things which
are above their knowledge. And they go not down
to see what is beneath them, because they desire not
to descend from their grades; but they earnestly desire
to go up, and to become participators at all times with
what is before them in the mysteries of the Self-existent
One. Now therefore in the similitude of these powers are
the minds which are not disturbed by material things,
and they form a grade of spiritual beings who learn
only the things which are above the world, and whose
thoughts descend not to the quest and doctrine of the
things which are alien to their kind. For as the learning
of one handicraft is separate and distinct from another,
and whosoever becometh an apprentice to one handi-
craft is strenuous to learn it and not another, in the place
of instruction, in like manner let the whole medita-
ON SIMPLICITY. I 39
tion and conversation of the disciple be upon the learning
of his handicraft, and let him not destroy the anxious
care of his thoughts by anything else. For our handicraft
is the doctrine of spiritual things, and Our trade is that
our thoughts and our deeds should be above the world,
and that we should participate at all times in what is
before us in the things which are of the Spirit. The
apprentice who maketh not progress in learning his
handicraft in the workshop is blamed by his masters,
and he is mocked at, and made a laughing-stock by
his companions; and the disciple of this spiritual handi-
craft who is like unto him deserveth to be blamed
more than he, ſp. I45] for he should increase [in know-
ledge] day by day, and he should progress in the work
of the body and in the thoughts of the spirit, for the
loss which shall betide each of them is manifest and
well known. For the man who receiveth not the in-
struction of a handicraft of the world loseth the benefits
which are to be found in the handicraft; but 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.
For the mind which is able to receive these things
is sincere and simple. And as the mind of the child
is more sincere and receiveth instruction in everything
more easily than the full-grown man, so also is
I 4O THE FIFTH DISCOURSE.
the mind of the simple man of better disposition in
the learning of spiritual things than crafty and cunning
thoughts. For simplicity is a piece of good ground which
receiveth readily the seeds and plants of this doctrine.
And as there are qualities which make certain pieces
of ground in the natural world to receive trees and
plants and which make them to bear fruit more quickly
than those in other fields, so also is it in respect of
the fields of the thoughts of the simple; for they receive
the plants of this spiritual doctrine with simplicity, and
[the ground] speedily layeth hold ſp. 146 of them, and
maketh [them] to bear fruit. On the other hand the
ground of craftiness is oppressive to this doctrine, and
it either receiveth it not at all, or if it layeth hold of
the doctrine, and it is accepted by it, the growth which
is therein is strangled by the brambles and thorns of
doubts and thoughts which are always throwing down
and building up those who are the adversaries of faith
and of simplicity.
Rejoice then in simplicity, O disciple, for not only
will it make thee beloved before God, but also will it
make thee dear in the sight of men; and thou mayest
observe and see, if thou wilt from the experience of
facts, that the simple are more beloved in the sight of
the children of men than the cunning and crafty. Every
man loveth simplicity, even also as childlikeness is dear
unto every man; for both the simple and the childlike
are alike beloved. But cunning and wickedness are
hated by every man, and every man is on his guard
against them; for they are full of deceits and ambushes,
and their habit is to overturn the integrity of everything.
Simplicity, however, in addition to being beloved, is a
place of confidence, and no man is on his guard against
ON SIMPLICITY. I4 I
the simple man in whatsoever he doeth, for he is
acquainted with his sincerity, and he knoweth that he
deviseth not wickedness. And as no man is on his
guard against a child who wisheth to go secretly into
a house, for his childhood hath not power to make
him become a spectator of that which will cause him
loss, so also no man is on his guard against the simple
man in the things which he wisheth to do, for he beareth
the similitude of a child in his thoughts.
Who then would not earnestly desire to be beloved
by God, and to be accounted dear by man? [p. I47]
and both these things are possible through simplicity.
Why therefore, O disciple, shouldst thou flee from be-
coming beloved by God and dear unto man, seeing
that thou canst obtain love from the Creator and from
His creation for nothing? But perhaps thou Sayest,
“They mock at me, and consider me a fool and a simple
“man, and without understanding, and without discretion”,
but what good thing is there that hath not its drawback,
O disciple? If thou art afraid of the things which are
drawbacks to those that are good, no good thing can ever
spring from thee, for to all things drawbacks are to be
found, and in the working of them all toil is mingled,
in addition to the envy and jealousy which are stirred
up in the children of men against the other virtues.
Now this virtue of simplicity is more free from evil
consequences than all vices, because envy and jealousy
are not continually opposed to it, nor do hatred and
enmity contend with it. And if simplicity bringeth with
it this slight contempt and scorn, love is nevertheless
also found therewith. And the men who scorn the
simple man love him, and he is not despised in their sight
because of hatred, but either because of their [want of
I 42 THE FIFTH DISCOURSE.
confidence [in him] or because he is not useful unto
them for what they seek, they consider him a fool in
respect of the things of the world, and a simple man as
concerning the conversation of man, and without knowledge
in respect of cunning andwickedness. Thereforeinthethings
in which thou rejoicest it is meet that thou shouldst be
considered that which thou art, and that thou shouldst be
called that [p. I48] which it is right for thee to be.
If a man now were to say unto thee, “Thou knowest
“not how to lie, or to commit adultery, or to steal”,
would it be a disgrace unto thee? Or if he were to
say, “Thou knowest not how to stand in a chariot,
“or to become a charioteer”, or, “Thou art not acquainted
“with the craft of the athlete”, or, “Thou knowest not
“how to sing nor the art of the dancers", or, “Thou art
“not able to jest and laugh, and thou canst not play the
“part and act like the actors”; would the ignorance,
I say, of these things be considered a disgrace to thee?
I trow not. And no man would blame thee because
thou wasta stranger to the knowledge of these professions.
And so also let it not be considered a disgrace by thee that
thou art lacking the craft of wickedness and the deceit
of abominable things, for also 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 wicked-
ness; 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
* Psalm xxv. 2 I.
ON SIMPLICITY. I43
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 [p. I49) 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. These
things purity doeth.
Now simplicity is the beginning of the path, and
a field cleansed from thorns to receive good seed. That
a man should root up thorns, and hoe up weeds, and
clean the ground and make it ready and prepare it to
receive good seed and beautiful plants is one thing,
but the field which is sown, and planted, and beareth
fruit, and which looketh for whomsoever will gather
the crops, and how the produce which it beareth shall
be carried and laid up in the barns, is another. Now
the condition of purity is that of a field which is full
of grain and plants, and which beareth fruit of the
kinds which have grown to their fullest extent, and
have become ripe; and simplicity is a tilled field from
which the weeds have been hoed up, and which is ready
and fit to receive whatsoever may be placed therein.
Cunning and craftiness are a field which is full of weeds,
I 44. THE FIFTH DISCOURSE.
and thorny growths, and tares, into which even if good
seed fell, it would choke its sprout, and smite its growth.
O disciple, be thou a tilled and prepared field for
Jesus, p. 150] and let Him cast in thee the good seed
of His word, and let Him plant in thee the new plant
of His doctrine. And if thou hast simplicity in thy
nature, rejoice therein, and be strenuous to add unto
it; but if thou possessest it not as from a natural seed,
follow diligently after it with eager desire and possess
it. For it is an invention which will do benefit unto
thy life which is in God, and it will enable thee to live
thy life without fear and in confidence in the dwelling
in which thou art. The simple man is not esteemed an
evil by men, and he is not afraid of the wickedness
of others; so long as he himself schemeth not to do evil,
he thinketh that others will not do harm unto him.
For simplicity imagineth that every man is like unto
itself, and as a man is towards himself, and according
to what he is towards himself he thinketh that he and
every [other] are like unto it. Simplicity is its own
mirror, and is the appearance of its own self, and as it
looketh upon itself so it looketh upon every man; and
as it itself is without guile, even so it thinketh concerning
others; and although those who look upon themselves
are doubtful about the distinctions of their wickedness
in respect of themselves, yet to simplicity they are all
one. And for this reason it abideth at all times without
storms, and waves and breakers are not stirred up
within it to disturb its simple state; because the wind
of craftiness by which are stirred all the waves of ex-
pectation never bloweth thereupon. [p. 15I] For as
in the natural sea storms are stirred up through the
agency of the wind which bloweth over its surface, so
ON SIMPLICITY. I45
also through the blowing of the wind of craftiness which
bloweth through it are the confused thoughts of cunning
produced, and the meditation of abominable things stirred
up from within it. Now the mind of the simple man
is a place of tranquillity in which there are no storms,
and as the sea is smooth and without waves when
there is no wind, so also is the simple mind at peace
in |its freedom from all the things which can terrify it,
and which beat upon it like waves. For simplicity is
a haven which hideth within it the ships which flee
before the storms of craftiness, and everything which
entereth therein it maketh to abide in peace, and it
turneth all disturbance into the condition of peace.
Not only is the simple man himself simple, but that
which cometh into him he turneth to his own condition.
For to simplicity is also closely joined obedience, and
besides that it judgeth not the things which are spoken
into it, it doth not dispute against the things which
|men] command it to do. The dwelling of the simple
man is restful to those who are near thereto, and all
those who know it rejoice therein. Round about it
there is no contention, and in its neighbourhood there is
no strife, and in its company there is no quarrelling, and
in its obedience there is no compulsion, and it contra-
dicteth not that which is said unto it. Every man seizeth
it, yea by choice, and in the doubtfulness of affairs
it is chosen by many, for it is considered the better
part by whosoever cometh thereto. p. 152] For he
knoweth not that he will not be heard, and he knoweth
not that he will dispute with any man; for all his know-
ledge [tendeth] towards good things, and not towards
bad, and he deviseth means whereby he may please
those who give him commands and not how he may
T
I46 THE FIFTH DISCOURSE.
resist their will. Simplicity then befitteth the life and
conduct of solitaries, and integrity is meet for the life
of the anchorite, and sincerity becometh the monastic
life, and gladness is meet for self-denial, and simpleness
belongeth unto poverty.
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 be-
came 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 man 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 es-
pecially at them because they heard from them what
they expected not, p. 153] 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. And for
* Acts iv. 13.
ON SIMPLICITY. I 47
this reason also Our Lord chose the simple, and rejected
the wise and learned, that He might teach every one
who should become His disciple to lay hold upon this
beginning, and to walk therein unto Him, and that we
should not follow after cunning because it is thought
to be wisdom by the world, or seek to be excused
from possessing simplicity because it is held in contempt
among the children of men. For behold our Lord
shewed unto us two things by His choice; He chose
fishermen, and He chose tax-gatherers, that is to say,
He chose the simple and the wicked, the fools and
the knaves, the opposite of knowledge, and the opposite
of righteousness—for such are fishermen and tax-gatherers,
and the fisherman hath no knowledge, and the tax-
gatherer hath no righteousness—that when these two
classes of men had acquired the two things to which
they were strangers, Jesus might be revealed to all men
as the One Who maketh wise and the One Who maketh
just. Matthew and Zacchaeus, those who clave to Christ,
had acquired the training of the world, but when they
had been chosen they were found [to be] simple men,
and their obedience testifieth to their simplicity; for
until they had become above the training of the world,
and had become strangers to the human craftiness which
they had acquired, and until they stood in the measure
of the simplicity of fishermen, Christ did not bring
them near to become the receivers of His doctrine,
and He did not give them power over the treasures
of His knowledge, but forthwith, in addition to that
which He in all places commanded concerning simplicity,
|p. 154] [He counselled them to become like simple
children, and He spake for the sake of those disciples
so that He might also restrain others from the doctrine
I 48 THE FIFTH DISCOURSE.
of craftiness. He taught the simple to abide in their
simplicity, and He admonished those who had been
reared in the doctrine of craftiness to cast away from
them this defiled garment, that both classes might come
into uniformity, and might, as it were, begin to run the
path of virtue upon each other's legs. Now there are
Some who, without training, become the children of
simplicity, like Simon, and Andrew, and James, and John,
and there are others who by being brought up in the
world are held fast in the womb of cunning, like Matthew,
and Zacchaeus, and Philip, and many others; and to
those which were not brought forth He gave birth from
craftiness to the state of simpleness. And He swathed
them all in the swaddling band of simplicity, and then
He began to rear them in the stature of His doctrine,
and to bring them to the measure of the strength of the
Spirit. And if in respect of the Apostles simplicity appeared
to be far beyond everything here in value, how much
more especially is it right that it should be found with
us, and it should be beloved in the congregation of
the solitaries where our service also demandeth this, and
those who come to us expect that they may see us thus.
The crafty disciple prospereth not, and he is envious
of evil things for all his fellow disciples. He is a
teacher of evil things and not of good, and an example
of loss, and not of gain. He is a teacher of disobedience,
and one who sheweth forth stubbornness; p. 155] he
wandereth among empty things and speaketh those
which are useless, being shut up he would be a
wanderer, he is bound by necessity, he is led by
force to what he desireth not, he is a labourer full of
grumbling, and a lazy hireling, for that which his
mouth eateth he worketh not; he is a destroyer
ON SIMPLICITY. I 49
of the field of the prosperous man, for he shutteth
up his own farm, and it remaineth without tillage
by him; he is a stone of stumbling to those who
run, and a guide of strange paths; he bringeth forth
deceit to those who travel uprightly, and he perverteth
the path before those who run in integrity; he looketh
gladly at that which is ruined; he eagerly desireth rulers,
and is a lover of rich men; he is an associate of noble and
famous men, and a companion of those who live delicately;
he fasteth by necessity, and is [only weaned from meats
by the force of the law; he laboureth without advantage;
he is a disciple in appearance and not in thought; he
nourisheth deceit, and is a soul which desireth evil
things; he is a scoffing tongue, and a proud and empty
man; he is an abject in which there is nothing; he is
a drawback to all right dealing; he is built up by various
forms of stumblings; he is a body framed of limbs of
falsehood; he throweth blame upon every thing, and
he abuseth everything which is done; he taketh ven-
geance upon those who look not upon him: he is slow
to good things, but runneth quickly after evil things;
he is a child of slumber, a son of slothfulness, an enemy
of watching and a hater of prayer; he is a companion of
the table which is always laid, he awaiteth dainty foods,
and looketh out for delicacies; he is the right hand
of the Calumniator, and the secret arm of the Enemy.
These and such-like things are found in the cunning
disciple, but the things which we have spoken [above]
are [only] the kernel of his deformities; and it is meet
that whosoever is thus should be despised by all men,
|p. I56] in order that his wickedness may be smitten
through contempt of him. -
And the prophet of God abuseth those who are
I 50 THE FIFTH DISCOURSE.
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 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
* Hosea vii. I I. * Proverbs vii. 22.
ON SIMPLICITY. I5 I
so because it is contrary p. 157 to the mark which is
laid down by it—but folly, and madness, and senseless-
ness, 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 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 simpli-
city 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 although they knew not the consciousness of [other]
doctrines, yet were they acquainted with reasons of
their own doctrine. And as a child who knoweth one
master only, by the fear of whom he is ruled, and at
whose command he trembleth, and of whose rod alone
he is afraid, and who knoweth not even of the existence
of other masters, so also ſp. 158] with the child in faith
* Ephesians iv. 14; St. James i. 6.
I 52 THE FIFTH DISCOURSE.
doth the fear of the mastership of Christ alone rule
his life, and other teachers of doctrines are accounted
nothing by him. And he is not persuaded to perceive
another learned man, and he is not obedient save to
one master, and he neither trembleth nor is terrified
by fear, save of those of whose authority he is
sensible, but like the natural child his fear taketh heed
to one teacher and to one master only. And if any
other teacher wisheth to give him another doctrine
besides that which he holdeth he receiveth it not; for
his simpleness is the sincerity of nature, and not the
destructive error of [other opinions.
Let us then, like disciples of Christ, run in the path
which He hath shewn us, and let us walk in the way
which He hath trodden for us, and let the invention of
simplicity be precious in our sight, and let us be simple
children to receive the doctrine which is good. And
let us be wise as serpents against the Enemy who
Schemeth to do us harm, and let us remember at all
times that which was spoken by Christ our Lord to all
the disciples in His word, “Whosoever receiveth not
“the kingdom of God like a little child shall not enter
therein"; may we by His grace be held worthy of
this kingdom, and may we inherit it together with all
the Saints, through the mercy of Christ God, to Whom
be glory for ever and ever. Amen.
Here endeth the Second Discourse on Simplicity.
* St. Mark x. 15; St. Matthew xviii. 3.
|P. I59] THE SIXTH DISCOURSE:
WHICH MAKETH KNOWN THEREIN THAT, AFTER THAT FAITH
WHICH IS BORN OF THE SIMPLICITY OF NATURE, THE
FEAR OF GOD IS STIRRED UP IN MAN, AND HOW
IT IS PRODUCED, AND BY WHAT THINGS
FAITH IS ESTABLISHED AND CON-
FIRMED WITHIN US.
Let us now with a mind fearing God again draw
nigh to the doctrine of the word of the fear of God,
and according to our power, and as we are able, that
is to say, according as the grace of God shall grant,
let us make use of [our] speech for our own help, and
for the advantage of others. For we do not write in
order that we may appear to be learned, but because
we love to speak of our own benefits for [the good
of] others. And we do not remain silent and speak
not because many others have spoken and written,
for those who were before us have written and spoken
like teachers; but we, like their disciples, repeat after
them their doctrine, even as a child who giveth utter-
ance to and repeateth at all times the doctrine which
he receiveth from his master that he may not forget
it; and thus also do we repeat the things which have
been heard by us, so that by repetition we may re-
member them, and so that our thoughts may be kept
from wandering after empty things which benefit not.
|U
I 54. THE SIXTH DISCOURSE.
For as long as the mind is not held fast |p. 16ol by
beneficial thoughts it wandereth outside itself, and
goeth hither and thither in a place which is outside
the help of God. And as when it meditateth upon
virtues it dwelleth in the light of the remembrance
of God, so also when it constructeth and meditateth
upon useless and empty thoughts, its whole conver-
sation is in the darkness. Whosoever standeth in
darkness, Seeth not, and is unseen; and he discerneth
not, and is not discerned; and he knoweth not, and
is not known; but he is deprived of the beauty of
the appearance of created things, and all who them-
selves see are removed from his sight; and he dis-
cerneth not the path and understandeth not the way;
and he seeth not the passage of those who go by.
Now that this may not happen to us, let us be at
all times occupied in the word of God, not merely
bringing it up in repetition upon the tongue, but
with the understanding meditating and thinking there-
upon with the mind, so that at all times our mouth
may speak through the superabundance of our heart.
For what the mind meditateth upon in secret, that will
the tongue speak openly, however careful a man
may be; and if the tongue remaineth quiet through
craftiness from that which it would speak, the secrets
of the heart are made manifest to beholders by other
means and motions of the senses, and the face by its
various expressions giveth indications concerning the
secret mind which hideth in the soul. Whosoever
drinketh continually of the doctrine of God, the tree
of his own person yieldeth divine fruit at all times, if
it be not that he heareth the word of doctrine from
mere habit, and that he listeneth not unto the helpful
ON THE FEAR OF GOD. I 55
word of God for pleasure's sake, and that he receiv-
eth it not that he may increase in him human know-
ledge thereby, ſp. 161] and that he listeneth not to
learn it so that it may be for him the material of the
handicraft of vain-glory. For the doctrine which is
spoken in knowledge, and is heard with discernment,
manifesteth spiritual fruit in two places, in the tongue
of him that soweth it, and in the ear of him that
receiveth it, because both the man who teacheth and
the man who learneth hear his word gladly if he be
an exact teacher, and if he be not a mere passage for
the doctrine of others. -
Now continuous labour at a handicraft addeth unto
the knowledge thereof, and a man traineth all [his]
faculties in working at it. And thus also medi-
tation at all times in the word of doctrine moveth the
thoughts to knowledge, and sharpeneth the tongue for
speech, and bindeth the understanding in the contem-
plation of God. And whosoever meditateth upon God
at all times, having this remembrance constant within
his soul secretly, in him also is increased the fear of
God, which becometh unto him a wall which protecteth
from all evil things. For as the wall of a city pro-
tecteth its inhabitants from the harmful attacks of
[their enemies, so also doth the fear of God protect
a man from enemies, and from those who would
spoil our souls, and it keepeth back the body from
the working of the lusts [thereof), and it protecteth
the soul from abominable thoughts. Whosoever hath
learned in very truth to fear God not only preserveth
his body from the lusts [thereof), but also his heart
from abominable motions. Now what the manner of
the fear of God is, and in what grade standeth the
I 56 THE SIXTH DISCOURSE.
man who feareth God, ſp. 162] and how this fear is
to be acquired, and by what things it is increased, it
is meet for us to shew forth, according to what we
have learned from those who were before us specta-
tors of knowledge, and ministers of the word of teaching.
Now according to what they have taught me, the
true fear of God is produced from true faith, and
whosoever believeth truly will himself also fear Him
in Whom he believeth. And as his faith existeth not
by means of plans and devices, so also his fear con-
sisteth not of skill and knowledge; for as soon as a
man believeth that God is, he beginneth to receive
the doctrine of His commandments. For faith itself is
born of the simplicity of nature, and it is established
and protected entirely by simplicity. Now those com-
mandments which faith heareth and accepteth, doth the
fear of God keep; for in the manner in which simpli-
city preserveth faith, doth also the fear of God keep
His commandments. Now by “fear” I do not mean
the fear which a man meaneth when he sayeth by
word of mouth, “I fear God,” nor that fear which
existeth in many who are habitually thought to be
fearers of God; but I mean the fear which is excited
in the soul naturally, and when the soul which is
within trembleth and tottereth, it moveth together
with itself all the members of the body. For the
body is afraid of that which can injure it, and the
soul also p. 163] is moved at that which hath power to
destroy it. For as is the fear of the body of external
things which can injure it, of wild beasts, or of fire,
or of swords and of scrapers, or of drowning in the
water, or of falling from lofty rocks, or of the rumour
of thieves, or of the sight of judges, or of painful
ON THE FEAR OF GOD. I 57
lashes, or of fetterings and imprisonment, so also is
the soul naturally afraid of the hidden Judge Who is
able to punish it with spiritual afflictions, according to
its nature, together with the body. And as the body
is naturally afraid of all these things which we have
enumerated, even so is the soul naturally afraid of the
remembrance of the judgment of God, and of the
punishments which are laid up for those who provoke
to wrath, and of the Gehenna which is threatened for
those who work wickedness, and of the report of the
outer darkness, and of the rumour of the fire which
is not quenched, and of the worm which dieth not.
For when the body seeth the things which can injure
it, it is afraid of them, and when the soul looketh
upon the things which can torment it, it is affrighted
at them. The body is not excited by the machinations
which exist to do it harm, but immediately it seeth
them, or it meditateth upon the remembrance of them,
it becometh excited and is afraid of them naturally.
And thus also is it with the soul, for when, with the
eye of faith, it looketh at the things which are threat-
ened in the future, and it seeth inwardly the fearful
things which the word of the Judge hath revealed, it
is straightway filled with fear, and all its thoughts—
which are its spiritual members—tremble, and by reason
of its trembling, the body also trembleth, and through
the fear of its thoughts the members of its body are
also afraid. And as the soul itself participateth in the
fear of the body, p. 164] so also is the body mingled
in the fear of the soul; for although the nature of the
Soul cannot be injured by the things which do harm
to the body, yet, inasmuch as it is mingled therewith,
it feareth therewith. And although the afflictions and
I 58 THE SIXTH DISCOURSE.
punishments which are about to come are not visible
to the eyes of the body, yet because the soul seeth
them inwardly it trembleth and is affrighted at them;
and the body is also moved with it, and fear and
terror take up their abode in all its members. For
according to the experience of facts it is thus, and
those who have had experience thereof, and have
received the test thereof in their own persons know
that immediately the soul remembereth the judgment
of God, it shaketh at the remembrance thereof, and
together with itself it maketh all the members of the
body shake with one accord. When the soul and body
of a man are not purified from sin, immediately he
remembereth God he is forthwith wholly and entirely
filled with fear, and all his members tremble, in the
manner in which his body trembleth when it seeth
suddenly that which can destroy and do it harm. And
if a man hath not experienced this in his own person
—for not every man hath arrived at the measure of
natural fear of God—from the fact that the body being
moved, it moveth the soul also with it—which is mani-
fest and well known unto every man—we may also
understand that the soul is capable of fear and that
it poureth out its fear upon the body, which only the
few have experienced, that is to say, those whose souls
are not dead in the death of sin, because the sin which
happeneth carnally outside the remembrance of God,
is the complete death of the soul, even as ſp. 165] the
Holy Book calleth the sinner dead which repenteth
not. For repentance ariseth from the remembrance of
God by a man, so then whosoever sinneth, and in
whom the remembrance of the judgment of God is
not moved, either when he sinneth, or after his com-
ON THE FEAR OF GOD. I 59
mitting sin, this man is dead in his own soul, although
in the body he appeareth to be alive. By the constant
remembrance of God then may the soul which liveth
be known; and if it sinneth and repenteth it is a sick
thing, but if it sinneth carnally without repentance and
without the remembrance of God, from this it is made
manifest that it hath been slain by sin. For the know-
ledge of God is itself the spiritual life of the soul, even
as the life of the body consisteth of the abiding of the
soul which is therein within it; and its life is known by
its perceiving everything which draweth nigh to it, or
which it itself approacheth. And thus also the life of
the soul is the knowledge of God, and it is known
that it liveth from the fact that it is sensible of God.
For the body which is dead cannot feel any harm,
neither can the soul which is slain feel the remem-
brance of the judgment of God. And whatever pains
and tortures thou mayest bring upon the dead body it
feeleth them not, and if thou wert to make the soul
which is once dead to God a participator in all wicked-
ness it would feel it not. If the dead body be struck
it perceiveth it not, and if it be hacked and hewn in
pieces it feeleth it not, and thus is it with the soul
which is dead to God. It sinneth, and perceiveth it
not; it doeth wickedness, and knoweth it not; it sin-
neth, and is unmindful of it; it is condemned, and its
conscience pricketh it not; it doeth evil, and feeleth
it not; and as its conscience pricketh it not to discre-
tion p. 166] when it fulfilleth naturally the things which
are its natural need, even so the soul which is destroyed
by sin, and is once dead to God, is not condemned by
its conscience for the things which are wrought by it.
So then the remembrance of God is the life of the
I 6O THE SIXTH DISCOURSE.
soul. And as all the motions of the body are constant,
and it moveth and is moved throughout by all its
nerves and members so long as it participateth in life,
even so the soul which hath therein the knowledge of
God, moveth and is moved at all times by the re-
membrance of God, and so long as it remembereth God,
it sinneth not. And if it happeneth that for a brief
space the light of its knowledge becometh obscured
through the smoke of lust, the remembrance of God
is straightway stirred up in it, and the fear which
ariseth therefrom driveth it to repentance. For the
fear of God worketh two things in the soul: it
keepeth a man that he sin not, or if he sinneth, it
urgeth him to heal his sin in repentance; for it is
the habit of all those with whom the fear of God or
the fear of man is found, that they either offend not,
or when they have offended they rectify their wrong-
doing.
The fear of God then is a shield against all wicked-
ness; it guardeth the man who is behind it from being
harmed, and it is a wall of protection against all
abominable things; now there are times when it be-
cometh the healer of wickedness, even as both quali-
ties [p. 167]—that of healer and that of protector—may
be seen in this fear. For it is a protecting wall against
evils that they come not, and it is a wise healer of
the wickedness which is wrought by negligence. One
man is terrified at the very sight of the judge, and
another trembleth at the mere mention of him. The
man who taketh heed that he sin not is restrained
from wickedness by the sight of the judge; but the
man who, after he hath sinned, turneth to repentance
is terrified at the rumour of him, and he is affrighted
ON THE FEAR OF GOD. I6 I
at the mere sound of his judgment. In the act of
committing his sin he is unable to see him, for sin is
the blindness of the soul; and when sin is wrought
and ministered unto in the person of a man, the sight
of the soul is obscured by the vapour of the work of
lust as by much smoke, and it is unable to see the
Judge. It heareth, however, the voice of His threatenings
from the mouth of others—that is to say from the
Holy Books—and it trembleth at the report thereof,
and is afraid when it heareth them; now this happeneth
while the soul is not entirely dead to the knowledge
and perception of God. And the man also who is
blind in his natural body is not terrified by the sight
of dangers, neither is he afraid of them, except by
the report which he heareth from others. For the lion
which would come to crush him cannot be seen by
him, nor the serpent which hisseth to sting him; but
if he heareth the report of them from another man, he
is frightened. And again, the rock or the pit which
is in front of his footsteps he seeth not; but if another
reveal to him ſp. 168] the danger which is before him,
fear preventeth him, and he straightway checketh
himself, and turneth back; but whosoever hath sound
sight naturally hath no need to learn concerning these
things from others, for his sight teacheth him concern-
ing the harm of his body. After this manner let us
also consider the one who taketh heed unto himself
and sinneth not, and the other who having sinned
repenteth of his evil; for the soul is not afraid of the
dangers of the body, although it must be imagined that
it feareth because it is mingled therewith. And when
the soul feareth the things which are here, its fear is
Outside its own nature, that is to say, the vapour of
X
I 62 THE SIXTH DISCOURSE.
bodily fear goeth up upon it, and darkeneth its
power of discernment, and together with the body it is
afraid of those things which cannot harm it. But if the
soul is afraid of God its fear is natural, for the natural
fear of the soul is that it should fear God alone; for
the body is not naturally afraid of God, nor doth the
soul naturally fear wild animals or any other harmful
things. And behold, beasts, and wild animals, and
birds, because they are body only, and participate not
in a living soul, have not in their nature any fear of
God; they only fear death by each other, or by other
things which are opposed to them. And similarly the
body also feareth only the dangers which belong to itself;
now if thou liftest up the soul to participate in its thoughts,
the body feeleth with it the fear of God, p. 169] even
as the soul feeleth with the body in its fear of wild ani-
mals. For the Judge Who can torment the soul is God
Himself only, because He Who is more subtle of nature
than the soul is alone able to be the Judge thereof;
but the children of men may be judges of the body,
and they are able even to kill it, although in their judg-
ment they have no power over the soul, even accord-
ing to the testimony of the word of Christ which saith,
“Fear not those which kill the body, but who are not
“able to kill the soul;” for the dominion of judges
extendeth over the body only, and it can they judge, and
torment, and slay. But as for the soul, its nature is ex-
alted above the injury of those who can slay [it], and it
cannot burn in their fire, and their stripes cannot fall
upon its spiritual nature, and it cannot be cut in pieces
by their swords, and its person cannot be lacerated
* St. Matthew x. 28; St. Luke xii. 4.
ON THE FEAR OF GOD. I 63
by their tools of torture; for he that judgeth is of the
body, and the sentence which he passeth on evil doers
he uttereth with the tongue of the body, although
the soul moveth inwardly the deliberation of the penalty.
And all the members which are ready [to receive] the
sufferings are of the body, and through bodily suffer-
ings the body alone receiveth injury; but the nature
of the soul, because of its spirituality, is exalted and
raised above these things. And however deeply the
sufferings may penetrate, they sink into the body only,
and however far in and deep they may pierce, the soul
is situated more deeply within, and the death of these
members hath no power over its life. Now judges
are not able to kill the soul, and therefore it is not
meet for men to be afraid of their judgment; “but fear
“Him that is able to destroy both the body and the
“soul [p. 17o] in Gehenna.” The Lord Himself alone
is the Judge of the soul, and He that made it a living
thing is Himself able to bring death upon its life, and
to torment its spiritual nature by a spiritual sentence
of judgment; and because the soul perceiveth that the
Lord alone is its Judge it is afraid of Him naturally.
And as with those who are alive in the body and are
dead in their souls the remembrance of the judgment
of [the] world restraineth them from their evil actions,
so also doth the remembrance of the judgment of God
check the man who is alive in his soul from his wick-
edness, and as long as he remembereth His judgment
he keepeth himself from sin. The judgment which is
near is not depicted before the eyes of the wise man,
but upon that which is afar off he looketh intently,
* St. Matthew x. 28; St. Luke xii. 4.
I64 THE SIXTH DISCOURSE.
and he trembleth and is affrighted thereat. For as
the things which are manifest are revealed to the eye
of the body, so also are the things which are hidden
revealed to the eye of faith. And as the body which
is alive perceiveth all the material things of this world,
so also doth the soul which is alive feel all the spiri-
tual things of the world which is to come, and it be-
holdeth them spiritually.
So therefore the remembrance of God is the light
which sheweth the things which are to come, and
where there is sin the making mention of His name
causeth terror; but unless the conscience of a man in
sin prick him, the fear of the future Judge will not
prick him, for as is every man towards himself,
even so is he towards the remembrance of God.
If he standeth in the grade of sinners, p. 171] God
appeareth to him as a Judge; but if he hath gone up
into the other grade of penitents, He sheweth Himself
to him as one Who forgiveth. And again, if he
standeth in the state of loving-kindness, he looketh
at the riches of God's loving-kindness; if he be clothed
with humility and meekness, the favour of God is
apparent before him; if he hath acquired an under-
standing mind, he looketh at the unsurpassable wisdom
of God; if he cease from anger and be free from wrath,
and peace and quietness be moved in him at all times,
he is lifted up to see the untroubled sincerity of God;
and if the motions of faith are constantly rising within
his soul, he at all times observeth the incomprehensi-
bility of the works of God, and those things also which
are thought to be simple he maketh sure that they
are beyond [his] knowledge. -
Now if a man standeth in the exalted state of
ON THE FEAR OF GOD. I65
spiritual love, according to the state in which he is
doth God appear to him, that is, He is wholly and
entirely love. And this is a thing to be wondered
at; although God is single in His nature, and He hath
neither parts nor members, He appeareth unto every
man in many different forms, and to whomsoever
seeketh He appeareth on every side that He wisheth.
And as in respect of Himself He is One, and hath no
similitudes, He appeareth to minds in similitudes, accord-
ing to the feelings which are nigh unto the soul.
Whosoever wisheth to see that God is good, let him
himself be good, and behold, He will appear to him to
be good. Imagine not that thou wilt see God as a
good Being whilst thou standest in a place of wicked-
ness, for this sight would work sluggishness in thee,
|p. 172] and thou wouldst see God as He wisheth not
to be seen by thee, that is to say, thou wouldst not
see Him at all, because thou wishest to see Him out-
side His will; for until thou hast become like unto
Him in every one of the virtues which He hath com-
manded thee to keep, He appeareth to thee as He
is; and if thou thinkest that thou seest [Him], thou
Seest Him only in thy imagination, and not His true
appearance. Now therefore everyone who standeth in
a place of sin, and who feeleth that there are evil
passions within him, and whose conscience pricketh
him because of his wrong-doing, must look upon God
as the Judge Who condemneth; and he must not dare
to regard Him differently, lest thereby he may increase in
himself the fear which will remove evil things from him.
If now thou wishest to see God as One Who for-
giveth, put away thy wickedness, and draw nigh to
repentance, and put away also the sin which others
I 66 THE SIXTH DISCOURSE.
have sinned against thee; then shalt thou lift up the
eye of thy understanding, and thou shalt see the One
Who forgiveth. The man who sinneth continually, and
worketh folly, and who thinketh that God is One Who
forgiveth, heapeth up wickedness upon wickedness. Put
not your trust in remission of sins, lest thou heap up
sin upon sin; for many sin continually, and without
repentance, relying upon pardon, never having felt
pardon, and having heard only of the report of pardon.
The man who forgiveth others is himself able to feel
the pardon of God, and after this manner also is every
good thing of God; until, we have become the doers
of good we cannot perceive that it is in God. For
from hearing hath every man learned that God is good,
but from knowledge of the soul [p. 173] alone it is that
those who are good perceive His goodness; and from the
rumour which is uttered every man confesseth that He
is merciful, and long-suffering, and of great kindness, and
that He is wholly and entirely filled with love. Those
who have kept these things in their own persons through
the perception of their soul experience them in God.
Now therefore so long as thou standest in the
place of sin, thou art bound to be mindful of the
judgment of God, that by the remembrance of His
judgment thou mayest drive away thy wickedness,
and thou must not dare to think of Him in any other
manner, so long as thou standest in the place of sin.
For the place of fear is one, and the place of joy is
another. The place of fear belongeth to penitents,
and to those who feel their sins, and to the men who
are not as yet free from [their] passions; but the place
of joy is above love. After the victory over lusts a
man is deemed worthy to arrive at joy, and when he
ON THE FEAR OF GOD. 167
hath brought all his passions under the power of his
thoughts, he then goeth into the country of joy, where
there is neither terror nor fear, to live gloriously.
Now fear is the opposite of joy, and where there is
fear joy is not born, and where there is joy fear
cometh not; because fear is an accessory of wickedness,
and joy of goodness; and as goodness is the Opposite
of wickedness, so also is joy the opposite of fear. The
man who liveth] in wickedness perceiveth not the joy
of the spirit when it is born of goodness, and the
man who liveth] in joy feeleth not the fear which is
closely united to wickedness. That a man should wish
to [live] in joy while [p. 174] he yet standeth in the
region of fear, is like unto the man who imagineth him-
self to be good while he is evil, and while he ful-
filleth all abominable things, or unto the man who
imagineth himself to be rich while he is actually the
poorest of men.
Everyone then who is conscious of his own follies
and evil doings is bound to increase within himself
at all times the fear of God, and he must meditate
upon it in his going out and coming in, and he must
deliberate upon it when he sitteth down, and when
he riseth up, and during all his acts and deeds must
his thoughts be filled with the fear of God. And one
certain time must not be set apart for this fear, but
all times must be to him times for the fear of God.
When this fear springeth not up in a man, contempt
for the commandments of God is found in him, and
his thoughts are sunk in the sleep of error; and like
a vessel without sense he meditateth wickedness, and
doeth abominable things, and he sinneth, but knoweth
not that he sinneth. But if he knoweth, it is the
I68 THE SIXTH DISCOURSE.
knowledge of hearing and not of the truth, because
the certain knowledge of wickedness straightway formeth
fear in a man. And as when the eyes are opened
the light shineth in through the pupils, so also is it
with the remembrance of God; for immediately the fear
of God shineth into the mind, it rouseth a man and
it maketh him to rise up as out of the depth of
slumber. And it is as if the light should shine upon
a man who is plucked away into the depth of slumber,
and although he be ready to get up forthwith, it
should find him upon his bed; and when he openeth
|p. 175] his eyes, and seeth it, he is straightway roused
and greatly moved, and his sudden fright speedily
driveth away from him all the heaviness of the sleep
in which he was plunged. And so if a man be careless,
and the wakefulness of the remembrance of God be
taken away from him, and he remain in the sleep of
contempt and the abyss of carelessness, if it happen
that either for one reason or another, or by his own
will, the light of the remembrance of God shineth
in his soul, he is straightway roused and he casteth
away his former contempt, and he is filled with fear,
and the terror at the remembrance of the righteousness
of the Judge groweth strong in him; and when con-
tempt hath gone out from him, repentance therefor
entereth into him straightway, and he is filled with
trembling, either on account of the things which have
been done by him, or on account of the wasted seasons
which he hath enjoyed without the remembrance of God.
For behold, the man who liveth in this remembrance
is filled at all times with fear immediately an ordinary
motion of lust flieth over his soul, and he is greatly
moved and is roused by reason of the lustful thought
ON THE FEAR OF GOD. I69
which hath come to him; and this thought of wicked-
ness straightway fleeth, and is destroyed before the
fear of the soul, even as a bird which riseth up un-
expectedly before a man, who is thereby suddenly
startled out of his composure.
Now fear and shame of the children of men pre-
serve the body from lusts, but the fear and shame
which man hath of God preserve the motions of the
soul from thoughts of evil things; and because man
seeth that at all times God seeth him, he becometh
perpetually an observer p. 176] of himself that he sin
not, and he preserveth his inner man from the secret
blemishes upon which the hidden eye of God looketh.
Hedge thyself round then with a fence of the fear
of God, O man of understanding, and evil things will
not dare to enter into the city of thy soul. Be thou
ashamed before God inwardly, and behold thy soul
shall be preserved in its purity; excite within thee at
all times the fear of Him, and behold thou shalt be
kept from sins of the thoughts. Let the continual
remembrance of Him abide in thee, and the remem-
brance of wickedness cannot sojourn with thee. For
so long as thou art mindful of God it is not possible
for thee to remember evil things; because light and
darkness cannot dwell in the eye together, neither can
the remembrance of God and the remembrance of
wickedness abide together within the soul. Until thou
forgettest God thou canst not be mindful of wickedness,
and until thou forgettest wickedness, the remembrance
of God riseth not in thee; for the error of the one is
the remembrance of the other, and the going in of one
is the going out of the other. And the remembrance
of wickedness is error, and the remembrance of God
Y
I 7o THE SIXTH DISCOURSE.
is true knowledge; and error is darkness, but know-
ledge is light. And as modesty is near unto the man
who standeth in the light, so also is the soul, into
which the remembrance of God shineth, always constant
in shamefacedness at the nakedness of wickedness. And
as the sight of men frighteneth a man to cover his naked-
ness, so also when the remembrance of God looketh
|p. 177 into the soul, it dazeth it, and maketh it
quickly to be ashamed, and it suddenly spreadeth over
itself the garment of modesty. And if it hath any
member of darkness which is manifest, it covereth it;
and if it containeth any thing which is not seemly
thereto, it is straightway terrified and casteth it away.
And if it be confused, it setteth itself in order; and if
it be in turmoil, it composeth itself; and if it sinneth,
it maketh itself just; and if it be spotted, it maketh
itself white; and if it be foul, it purifieth itself; and if
it be unclean, it sanctifieth itself; and if it be polluted,
it is made clean; and if it be impure it is made chaste;
and if it be wanton, it becometh modest; and if it be
foolish, it is made wise; and if it be poured out, it is
gathered together; and if it wander outside itself, it
returneth to itself; and if it be poverty-stricken, it
gaineth wealth; and if it hath lost its life, it runneth
and seeketh it; and if it be sick, it is healed; and if
it be feeble, it is made strong; and if it be infirm, it
is healed; and if it hath in it a breaking [of bones],
it bindeth them up; and if it be filled with gaping
wounds it presseth them together; and if it happen
that it hath grown old, and hath become worn out in
sin, straightway the remembrance of God, together
with the fear of Him, maketh it new.
Therefore the experience of the fear of God be-
ON THE FEAR OF GOD. I 7 I
longeth to the soul, and man himself is alone able to
know by it whether he feareth God or not. Each
one of us is bound to take this good thing within
himself. If thou art mindful of God, and if thou art
moved when thou rememberest him, and art straight-
way filled with fear, and thy thoughts and thy mem-
bers tremble, and thy soul and body are moved, and
thy knowledge boweth down its head, and thy under-
standing is ashamed before God inwardly, if these things
happen unto thee thou mayest know p. 178] that thou
hast the fear of God in thee, and that the remem-
brance of the Lord is in very truth near unto thee.
For it is not the man who saith, “I fear God,” who
feareth God, but the man who experienceth within
himself the things which I have said is he who is truly
a fearer of God. The good deeds which are seen
outwardly do not prove that the doer of them is in truth
a fearer of God, because the causes which work good
deeds among the children of men are many, and there
are various ways of keeping the commandments. The
man who keepeth God's commandments through fear
of him, is a true servant, and a divine labourer who
feareth Him that laid down the law, and he fulfilleth His
law; and moreover the divine law cannot be kept wholly
unless it be kept by the body and by the soul. There
many who bear the weight of spiritual labours outwardly,
but who inwardly minister unto all wickedness; and there
are others who have bound their limbs with the fetters
of afflictions, but who have sent away and dismissed
their thoughts to wander after abominable things; and
there are others who are outwardly clothed in chastity,
but who are clothed with wantonness within; and there
are others who to outward appearance fast, but who
I 72 THE SIXTH DISCOURSE.
inwardly are prodigals and gluttons; and there are
others who outwardly appear to be righteous, but who
secretly work all wickedness. One man keeping a fast,
eateth; and another professing poverty, is a lover of
money; and another, professing outwardly to be long-
suffering, is a man of wrath, for his patient endurance
appeareth outwardly, but anger secretly dwelleth within
him. One man excuseth himself from pleasures out-
wardly, but he seeketh for them secretly; and another
cannot be constrained to hear the word of blasphemy,
but inwardly he blasphemeth actually at all times.
|p. 179| One man prayeth openly, and another prayeth
in secret; one man singeth Psalms with his tongue, and
another singeth them with his understanding. One man
crucifieth his body only, and another crucifieth his soul
together with his body. One man keepeth himself from
sin that he may not be reproached by man, and another
restraineth himself from it because of the love of
righteousness. One man standeth in awe at the face
of God, and another is ashamed before the face of
the children of men. One man hateth to sin because
he knoweth that sin is hateful to God; and another
taketh heed not to commit iniquity because he seeth
that wickedness is disgraceful in the sight of men.
One man sinneth not through fear of the judgment
which is beyond [this world], and another committeth
not offences through fear of the judgment which is
nigh. One through the remembrance of the fire which
is near cooleth the lust of his members, and maketh
its motions to be at rest; and another through the
remembrance of the Gehenna which is afar off allayeth
his lust and destroyeth it.
So therefore the labours which are visible are not
ON THE FEAR OF GOD. 173
alone sufficient to prove a man to be a fearer of God;
do thou then, O man of understanding, examine thyself,
and let thy testimony be from and in thyself, if the
fear of God be in thy soul. For by the righteousness
which dwelleth within is the fear of God made, but
that fear which dwelleth without, and the course of
the actions of which is external, the sight of man
inciteth thereto, and its agency is external, and not
internal, and it is only seen by the eyes of men, and
it is not wrought for the sight of God inwardly.
The afflictions which can be seen are good because
they compel [p. 18o the limbs to become obedient to
the thoughts, and they subdue the stony nature of the
body, and make it to become subservient to the soul,
but they do not cleanse the understanding from the
motions of sins, and they do not make the soul to
fear God, unless the soul hath learned inwardly to fear
God; for the hidden service belongeth to the soul,
and the labour which is manifest belongeth to the
body. The labour of the body cannot be justified
without the service of the soul, but the service of the
soul can be justified even without the labours of the
body, if it be that a man doth not excuse himself
from labours through contempt, and he doth not flee
from afflictions like a man who loveth pleasures. For
the sight of men doth not protect the outward and
inner man from sins, but the sight of the fear of God
doth restrain the body and soul from sins; and as the
man who standeth before the judge to be questioned
concerning his wrong-doing hath no means wherewith
to act corruptly before the judge, but is anxious to
hide also his former offences, so also the man before
whose sight the fear of God the Judge is set, and the
I 74 THE SIXTH DISCOURSE.
fear of Whom striketh his thoughts at all times, can-
not sin, but by day, and by night, and at all times he
putteth on chastity and modesty over his inner man,
and every motion of sin which riseth up in him he
driveth away from him in the fear of God. The
fear which is of God maketh beautiful the inner man,
but the fear which is of men adorneth with virtues
the outer man; ſp. 181] He Who is the Judge of thy
works shall also be the One Who shall approve of thy
contest, and the fear of Him must be set before thine
eyes continually. -
For if the fear of masters is set before the sight
of their servants, and the dread of kings, and of judges,
and of generals clotheth always those who have been
subdued by them, and those who are subject unto
them—and moreover the fear of teachers and masters
preserveth and guardeth continually the innocency of child-
hood—how much more binding is it upon that man
who hath become a disciple of God, and who is
naturally a servant of the Heavenly Lord, and a soldier
of the Everlasting King, and a subject of the Judge
of the truth of the law, that the fear of Him should
rule continually over his whole course of life, and over
his thoughts in secret, and over his members out-
wardly? The fear of God is a bridle which holdeth
back the violent impulses of a man from the error of
wickedness, and it driveth him back from the pursuit
of abominable lusts, not in his outer man only, but
more especially in his inner man. The spiritual soldier
should not fear God only as servants fear their masters,
or as people who have been conquered fear kings and
judges, for the fear of them decks itself in outward
forms, and it appeareth externally on the members of
ON THE FEAR OF GOD. I 75
the body only; for although it may happen that they hate
them inwardly, and despise them in their thoughts, yet
outwardly they manifest to them the guise of fear. Let
then thy fear of God be not like unto this, but from
the place on which He looketh, from there let it shew
fear, and where He seeth [p. 182 secretly the motions
of thy soul, there let the power of His fear lay hold
upon thee. And let thy whole being—both thy inner
man, and thy outer man—entirely fear God, Who is
the Judge of thy secret things, and of those which
are manifest. Let thy soul be ashamed before Him,
and sin not, and let thy thought be shamefaced, and
commit no wickedness. For if the shame of the children
of men driveth us from sin, how much more should
the shame of God restrain us from wickedness?
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 where-
upon 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 pro-
phet of God also rebuketh by his speech the wicked-
ness of that man who is without the fear of God, and
who upon the cushion of his couch acteth abominably,
* Ecclesiasticus xxiii. IQ. * Ecclesiasticus xvii. I9.
176 THE SIXTH DISCOURSE.
and rebuking his stupid thought that God could not see him,
for God doth see him, he brought forward this proofsaying,
“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, p. 183] 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. So then
when thou art alone, and the walls and the roof of
thy house hide thee on all sides, the armour of the
fear of God is necessary for thee, for in the darkness
sin is readily committed; and then art thou bound to
rouse up thyself to the remembrance of God, and thou
must strengthen thy members that they be not con-
quered before lust, and thou must stand up like a man
against the sin which warreth against thee to overcome
thee, and against the secret Enemy who with the
motions of thy lust fighteth with thy life.
The thoughts of the soul hide within the members
of the body, and as the body hideth within the house,
even so do the thoughts of the soul hide themselves
under the covering of the body. And because the
man who is within cannot easily be seen corporeally, he
ON THE FEAR OF GOD. 177
sinneth quickly, and every time he wisheth, he doeth
wickedly. The sin of the thoughts is more easy and
light than the sin of the members, because the mem-
bers are restrained and impeded by many things; but
immediately the thought wisheth to sin, it fulfilleth in
itself the act of sin. [p. 184] And neither time, nor
place, nor material, is necessary for sin, for as is the
swiftness of the movement, so also is the swiftness of
its sin, and against this swiftness which the thought
hath is the persistence of the remembrance of God
necessary, and the perpetual fear of the Judge of secret
things must abide therein. And, if we may say so,
the motion of the fear of God must be swifter in him
than the motion of his thought, so that when the thought
of sin hath been moved the remembrance of God may
smite it at once. The soul upon which this bridle
hath been cast is silently dumb to the motions of
hateful thoughts, and if it happen that it be seized
suddenly, this remembrance checketh it, and turneth it
back that it may look upon its own person.
Now therefore there is none of the virtues which
is not preserved by the fear of God, and if a man
were to call the fear of God “a guard-house of virtues,”
he would not do wrong. For faith is confirmed there-
by, it preserveth fasting, through the remembrance of
it prayers are made constant with us, it urgeth [us]
to give alms, it quieteth the abominable motions which
are in the soul, it quencheth the lust which burneth in
the members, it purifieth filthy thoughts, it uprooteth
the meditation of abominable things from the soul, it
maketh it empty of thoughts, and anger and enmity, it
driveth the mind of every man from daring to lust for
that which is not his own, it stablisheth laws that they be
Z
178 THE SIXTH DISCOURSE.
not trodden under foot, it counselleth men that the
divine commandments be not transgressed; and it is a
boundary against [p. 185] all wickedness, and like a
shield it standeth against all abominable things. It
standeth against the left hand, and inciteth to the
right with noble deeds; it doeth away with wickedness,
and stirreth up to the service of the virtues. The
fear of God also preventeth wickedness from being
wrought. It keepeth a man back from the path of
iniquity, and it ministereth unto good in two ways,
for it keepeth a man from the way of wickedness,
and maketh him watchful to travel in the path of virtue,
and it inciteth him to gather together noble things, and
it turneth and guardeth what hath been gathered to-
gether by him; for if there was no fear [of God], cor-
ruption would rule over everything. It followeth judges,
and for this reason their commandments are established
firmly; it surroundeth kings, and therefore their laws
are not transgressed; it cleaveth to governors, and there-
fore their rule is formidable to those who are subject
unto them; and it keepeth all men in the faith of God.
Now although the fear [of God] is born of faith, yet
it itself is also the preserver of faith. Whosoever
feareth God taketh heed not to transgress the bound-
ary 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, him-
self becometh a watchful guardian of all the command-
ments. 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.
ON THE FEAR OF GOD. I 79
For He that ordained the law [p. 186] 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. 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 with-
out 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 “whoso-
“ever committed adultery shall be slain;” and fear keep-
eth [this] commandment from being held in contempt.
* Genesis ii. 17.
* Exodus xx. I 3; and compare Exodus xxi. I2; Leviticus
xxiv. I7; Numbers xxxv. 16–21, 30, 3 I.
3 Exodus xx. I4; Leviticus xx. IO; Deuteronomy xxii. 22.
I 8o - THE SIXTH DISCOURSE.
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 ſevil] deed
by the fear of the judgment. Where there is no
love, ſp. 187] it is fear that keepeth the commandments.
There are three things through which all command-
ments are kept; by fear, or by reward, or by love.
Of all these the first is fear, and the second is the
possessions which are promised, and the third is true
love; the first belongeth to servants, and the second
belongeth to hirelings, and the third belongeth to
spiritual beings and friends. Now the beginning of
the way of the conduct and life of Christ is accom-
panied by fear, for unto every one who beginneth to
learn this doctrine cleaveth the mind of a child, and
fear is seemly unto childhood, and it urgeth it to
receive instruction. For childhood is unable to taste
the sweets of knowledge, and on this account it is
meet that fear should accompany it; for when it has
tasted the knowledge of Christ, and a man hath felt the
power of His commandments, the pleasantness itself of
what he tasteth leadeth him to the keeping of the
commandments. But so long as a man hath not arrived
at this state, it is necessary for fear to be his nurse,
and a teacher, and a reminder of all the command-
ments. And as the children of nature receive instruction
from teachers, and the schoolmaster receiveth them
that he may be unto them at all times a reminder of
what they have heard, so also doth a man receive the
doctrine of the commandments from God, Who is the
true Teacher and Doctor. *
So then fear must straightway be used, that, like the
schoolmaster, it may remind a man of what he hath
ON THE FEAR OF GOD. I 81
received; and that if he forgetteth, it may remind
him; and if he be negligent, it may stir him up; and
if [p. 188 he sleep, it may awake him; and if he love
foolish talk, it may rebuke him; and if he wander forth
towards deceit, it may turn him back into the path;
and if he act contemptuously, it may remind him of
authority; and if he act scornfully, it may remind him
of the instructor; for these things a life of fear accom-
panieth not, for it wandereth among all wickedness.
For every one who hath need to learn fear is neces-
sary to remind him of his instruction, for without fear
instruction is not perfected, or if it be perfected with-
out it, it is not acceptable, and if it be accepted with-
out it, it is not preserved. And the prophet of God
reproacheth" severely those who have broken the yoke,
and cut the bands of the fear of God, and again, in
another place,” he 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. For He Who
ordained the law because He knew to whom He was
giving the law, against [the breaking of His com-
mandments multiplied His threats in His wisdom, so
that although freewill might hold the law in contempt,
* Jeremiah v. 5; and compare Jeremiah ii. 22.
* Compare Jeremiah xxxii. 32.
I 82 THE SIXTH DISCOURSE.
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 punish-
ment, so that as long [p. 189] as he looked there-
upon he might take heed to the commandments, and
keep the law.
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 pro-
voke to wrath. If vainglory raise a tumult within us,
let us bring up in our minds the disgrace and con-
tempt [which we shall feel] before our Judge. By fear
let us make fear of none effect, and by death let us
vanquish death. -
And together with these things, whosoever wisheth
to keep his life with all diligence from sin hath need
of the perpetual remembrance of death; for whoso-
ever is continually mindful of the day of his depar-
* Compare St. Mark ix. 43. -
* Compare Isaiah lxvi. 24; St. Mark ix. 46.
3 Compare St. Matthew viii. I2.
\
ON THE FEAR OF GOD. - I83
ture, and who at all seasons meditateth upon the hour
of his death doth not easily march on to iniquity,
and doth not dare to draw nigh unto the work of
sin. The remembrance of death drieth up all lusts,
and the sight of the remembrance of death scattereth
all the wickedness which is gathered together against
the soul, and all the lusts which are drawn up against
the body. Let the death which is near be unto us a
teacher against the death of Gehenna, and let us keep
|p. Igo] our life on all sides with watchfulness, let us
remember God and fear His judgment, and let us
keep His commandments, that being pure from all
vices, and our persons being adorned with all virtues,
we may be worthy to enjoy the heavenly delights with
all the saints, and that, together with them, we may
praise Father, Son, and Holy Ghost for ever, Amen.
Here endeth the First Discourse
upon the Fear of God.
[P. 191] THE SEVENTH DISCOURSE:
WHICH SHEWETH THAT ALL THE RIGHTEOUS MEN OF OLD FUL-
FILLED THE COMMANDMENTS OF GOD IN THE FEAR OF GOD.
The way of the rule and conduct of the Christian
life hath been trodden and made smooth by the example
of the righteous men of old for whomsoever wisheth
to travel rightly therein, and the marks of the foot-
steps of those who have before gone thereupon are
before us, that we ourselves may go forward therein with
ease. And like the sign-posts and mile-stones which
are set by the side of a natural road that they may
define the place wherein the passers-by are to travel,
so also do the examples and types of the men of old,
and the divine commandment and law encompass
the way in which we are to travel, and they limit the
passage of our footsteps within them, so that no
man may venture to stray to the right hand or to the
left. For like as we are obliged not to stray on either
side of the plain path of truth, that we may not wander
in deceit, and be tripped up in our faith, so also
let us not go forth, either to one side or the other,
from the lawful way of the divine course of life which
hath been delivered unto us, but as in the way of faith,
|p. Ig2] let us travel rightly along this fair path. And
let us know the beginning, and the end, and the middle,
and let us look closely at the many steps, so that we,
ON THE FEAR OF GOD. 185
one step after another, in fitting order, may mount this
ladder which leadeth up to heaven. 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,
ſp. 193] 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
* Genesis xxviii. 12.
AA
I 86 THE SEVENTH DISCOURSE.
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 com-
mand 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.
Now therefore it appeareth to us from the word of
the Book, that this ladder which goeth up to heaven is
made of many steps, and that it must be ascended by
these steps one after another, in proper order, even as
those who have ascended this ladder before us have
delivered unto us. [p. 194] For we ourselves have
shewn that the first step is faith, and the second simpli.
city, which is the pure motion of nature, and which
although faith be produced therefrom, also protecteth
faith. For as craftiness is the destroyer of faith, even
so are simplicity and innocence the things which establish
ON THE FEAR OF GOD. 187
faith, from the simplicity of which the fear of God also
is produced; because fear is closely united to simplicity
naturally. Now the simple are afraid, but the crafty
despise us; the simple quake at the Sound of correction,
but the crafty prepare a place to which they may flee.
And as fear followeth in the train of natural simplicity,
and it inciteth it concerning all doctrine, and it stirreth
it up to receive learning and instruction, even so is the
fear of God closely united to the simplicity of the soul,
and it inciteth it to keep the commandments and to
fulfil the laws, and not to despise and to hold in con-
tempt the things which have been delivered unto us
by the word of God. And fear leadeth man until [he
hath acquired] discretion, and until the righteousness
of the Judge is revealed to him, and it teacheth him
that he is bound to keep the commandments; trembl-
ing and terror of Him that ordained the law, hold
fast for the disciple so that he may keep vigilantly the
laws which have been given to him. And when the
righteousness which is in Him hath been revealed,
and this virtue which hath been placed naturally within
his soul hath risen upon it, it demandeth from him
|p. 195] that like a man who is in debt, he should pay his
debt, which consisteth in the keeping of the command-
ments. For as do the creditors of [this world towards
those who are in debt—now they press and compel
them to pay what they owe—even so doth the justice
which is in our soul compel us to pay to God the
debt of His commandments, for the fear which followeth
in the train of simplicity bringeth us to this state, and
by this fear all the men of old pleased [God].
It is necessary that whosoever occupieth the posi-
tion of a servant should fear, for fear should follow
I 88 THE SEVENTH DISCOURSE.
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
|p. 196] to cause distress to God, Whom they loved,
but the Jews, like slaves, were afraid of the rod of
His chastisement. 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 im-
mediately 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
* I St. John iv. 18.
ON THE FEAR OF GOD. 189
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 cor-
rection 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 command-
ments of God, and they were frequently punished with
severity, so that, if it were only through fear of chastise-
ment, they might lay hold upon the remembrance of
|p. 197] 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 con-
cerning the calf, were pierced through by the swords
of the Levites;” and others, who were the cause of
* Numbers xv. 32–36. * Numbers xvi. I2, 32.
* Numbers xvi. 3, 35. * Leviticus x. I, 2.
* Numbers xi. 33. ° Exodus xxxii. 19–28.
I 90 THE SEVENTH DISCOURSE.
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 sup-
pressed 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 wrong-
doing slave.
And for this reason Moses also, the schoolmaster
of the people, in all places commanded the people to fear
God, saying, Do such and such things, keep the com-
mandments, fulfil the laws, love thy companion, p. 198]
visit the poor who are with thee, thou shalt not treat
thy brother with violence, thou shalt covet nothing which
belongeth to thy neighbour, honour thy father and thy
mother, thou shalt not swear falsely in the name of the Lord,
thou shalt not go through the boundary of thy neighbour,
thou shalt neither spoil nor oppress, thou shalt not act
with violence towards him that is more feeble than
thou; and at the end of each of the commandments he
reminded them, saying, “Fear thy God”. And Moses
the teacher bade them take heed that the fear of God
might be in them, because he knew that the command-
ments could [only be kept by fear, and that the fear
of God [only] could drive the people from iniquity.
* Numbers xx. I2, 13. - * Numbers xxi. 5, 6.
ON. THE FEAR OF GOD. I 9 I
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. 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 [p. 199] 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 per-
fected in love in all good things.
Well therefore doth fear accompany simplicity, and this
is rightly required for the beginning of discipleship;
for as long as fear abideth with the learner continually
it remindeth him not to forget his instruction. And
as Moses gave commandments concerning fear to those
who had newly set out in the way of the discipleship
* Deuteronomy vi. 5; St. Matthew xxii. 37; St. Mark xii.
3O; St. Luke x. 27.
* Romans viii. I 5.
I 92 THE SEVENTH DISCOURSE.
of God, so also now it is meet that fear should accom-
pany every disciple who setteth out in the way of
righteousness. Whosoever feareth despiseth not, and is
not negligent, and is not contemptuous, for fear stirreth
him up to keep the commandments; and if it happen
that he cometh to contempt, the remembrance of fear
suddenly maketh him stupid. 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 Sud-
denly 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? [p. 200]
“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. 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
Psalm Bºxvii. 3. - * Compare Psalm xli. 4.
3 Psalm crii. 7, 8.
ON THE FEAR OF GOD. I93
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 remem-
“brance 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 ſp. 201] [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.
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
* Psalm lxxvii. 3—7.
|BB
I 94. THE SEVENTH DISCOURSE.
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? And the reckoning of these things benefiteth
a man in two ways; firstly, he collecteth his mind to
reckon, and secondly, he is zealous in collecting his money.
It is therefore a terrible thing for a man to provoke
God, especially when he considereth carefully His
Majesty, and His immeasurable love and what good
things He hath poured out in abundance upon our race,
ſp. 202 and what His grace hath given unto us, which
* Psalm crliii. 2.
ON THE FEAR OF GOD. I 95
by our own works we were not worthy to receive.
And when a man considereth within himself, who he
is, and how the things which are with him have come, and
Who is the giver of them, it is right that he should
remember God, and be troubled, even as the Prophet
taught him. For it is fitting that we should fear God
for two reasons, either because we have sinned, or
that we may not sin; for whosoever remembereth the
offences which have already been committed [by him],
and considereth his former sins, must fear the vengeance
due to his evil deeds, and whosoever thinketh that he is
pure, and that he hath no offences [committed] in days
gone by which he may reckon, and at the memory of
which he may be troubled, let him be afraid lest he grieve
God in the things which are to come. And thus also
did the righteous men [of old] guard their lives from
sin, and they healed the wounds which had come to
them], and against those which had not yet come they
were watchful; for the first blow which a man receiveth
teacheth him to avoid being struck again, and the pain
of a first sickness urgeth him to be watchful against
the suffering of a second.
What man can contemplate God with vigilant thought,
and look upon His majesty, and consider His hidden
nature, and can with the eye of his understanding look
upon that pure and holy Nature, Which hath need of noth-
ing; Whose country and dwellingplace are exalted; in
Whom all riches, and good things and treasures are
gathered together; Who is wholly and entirely light,
and life, and pleasure; Who is forgiving, and merciful,
and good; Who is gracious, and compassionate, and full
of love; ſp. 203] Who is beautiful, and lovely, and to be
desired; Who beggeth, and entreateth, and urgeth every
I 96 THE SEVENTH DISCOURSE.
man to live; Who is afflicted for the sake of our life, and
seeketh to find us, and is more pleased at our happiness
than we ourselves; Who continually entreateth us to take
from His riches and to carry off wealth from His store-
house, that we may be rich through His treasures, and
not poverty-stricken; Who rejoiceth not in His life as
in Ours; Who because our poverty was not able to
ascend to His riches, brought His riches down to our
poverty; Who because He saw that we desired not to
become rich, made Himself a beggar that He might
make us rich; Whose name is beloved, and Whose
appellation is much desired, and Whose remembrance
is sweet; Who maketh the soul which perceiveth Him
to taste of the sweetness of the spirit; Who liveth in
splendour in the rich wealth of His Being, Whom no
man hath seen, neither is he able to see Him; Whose
nature is unspeakable, and Whose riches cannot be
explained; Whose gifts also are like unto Himself, and,
like Him, are beyond the limit of knowledge; Who is
as good as we are bad, and Whose grace is more
abundant than our wickedness; Whose nature only is
the measure of His grace, and by it only can His love
be measured; Whose grace is extended, Whose justice
is contracted; Whose love is large, Whose vengeance
is small; Who is ready to forgive, and slow to rebuke;
Whose punishments are few, and Whose gifts are
many; Who, although He correcteth us, beareth remission
of sins for us, and Who, because He loveth to gain
us, for that reason chastiseth us; Him in Whom there
is no loss, except only that we have become lost,
and Whom affliction striketh not except ſp. 204] for
Our sake; Who put on our passions that He might
cast away our passions from us, and Who clothed Him-
ON THE FEAR OF GOD. I 97
self in Our sickness that He might bring Our diseases
to nought; Who was afflicted to make us rejoice, and
Who suffered grief that He might fill us with rejoicing;
Who made Himself to be in need of everything that
we might lack nothing; Who, knowing that we should
become provokers to wrath, created Our nature like
that of beloved children who had need of Him;
Who, knowing that we should enroll ourselves as ser-
vants of devils, inscribed us heirs of both His worlds;
Who, considering aforetime our likeness, and that the
image of the will of Satan was sculptured upon it,
carved and depicted us in His desirable likeness; Who,
perceiving that we kept not the things of ancient time,
made ready aforetime for us others which were greater;
He the rich Giver Whose only loss was that we would
take nothing from Him; Who while He was giving gifts
unto us, grace was receiving us Ourselves, and while
we were taking from His treasure, we were laid up
in His treasury as if we were treasure; Who loveth
mankind, and is at all times the Good Being, and the
Doer of good; Who being pure and untroubled worketh
in us by His doctrine that He may make us pure like
unto Himself; Who, being rich and Who being incapable
of being brought to poverty, planneth devices whereby
He may flatter us to take of His riches, and become rich;
Who, having gotten wealth, feigneth Himself to be poor,
and when we have gotten wealth, Hefeigneth that He hath
become rich through us; Who, without us, desireth to
possess nothing, and if He acquireth anything without
us, He is as one Who rejoiceth not therein; [p. 205]
Who considereth our joy His, and our affliction His,
and Who accounteth all our losses His own; Who hath
given unto us all good things, and is not satisfied, and
198 THE SEVENTH DISCOURSE.
Who hath poured out upon us all riches, and was not
satisfied until He, in His love, gave Himself for us?
Who then would not be afraid to grieve this rich
and good Being, Who is lavish in giving, sweet and
gracious, providing and sustaining, indulgent and for-
giving, merciful and full of love, rich, and making
rich, good, and doing good, longsuffering and peaceful,
loving our race, and accounting our nature beloved,
our Physician and Teacher, our Father by His grace,
and our foster-parent in His graciousness? And who
would not tremble to provoke Him to wrath? And
what man, who should consider all these good things
which have been given to us, and who should look at
the majesty of their Giver, would not be troubled in
his mind whenever he remembered Him? And what
soul having received all these gifts would not be shame-
faced before the Giver thereof.” For it is a fearful
thing that man should not be afraid of God, and that
mortal beings should not be put to shame by all this
love, and that those who receive all this wealth of good
things should not feel shame; for these things, and others
like unto them, the Prophet [David] remembered, and
was therefore troubled. And every one, who posses-
seth the, watchfulness of that holy soul, will at the remem-
brance of this God also be troubled like the Prophet,
and in his going in, and coming out, and in all his actions,
will be greatly moved at the remembrance of Him.
[p. 206] 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
ON THE FEAR OF GOD. I 99
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; ſp. 207 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 be-
“fore the fear of Thee, and there is no health in my
“bones in the presence of my sins. For my iniquities
* Psalm czix. I2O. * Psalm crix. 83.
3 Psalm xiii. 1, 2. 4 Psalm vi. 3, 6, 7.
5 Psalm xxxviii. 8. ° Psalm v. 8.
2OO THE SEVENTH DISCOURSE.
“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
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. p. 208
“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
* Psalm xxxviii. 3–9. * Psalm xxxviii. IO.
3 Psalm xxxix. 2. 3. * Psalm xxxix. 9.
5 Psalm czii. I; Psalm crxviii. I.
° Psalm I. I. 7 Psalm xciv. I2.
ON THE FEAR OF GOD. 2O I
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, p. 209] 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 feeleth his state of bondage is bound
to fear the power which hath subdued him, and hence
* Psalm czix. I, * Psalm xxxii. I.
3 Psalm czzviii. I. * Compare Psalm Cxii. I.
5 Psalm xxxiii. 8.
CC
2O2 THE SEVENTH DISCOURSE.
it is right for every created being who hath in him
discernment to perceive his Creator, to draw nigh to
Him in fear and trembling; for that we should fear
God is seemly for our nature, but that we should love
Him is given unto us by His grace. For man is not
worthy to love God, but God Himself came down that
He might be loved by man. Now creation is bound
to fear God naturally, but if it be exalted to the grade
of love it is not its nature which is able to lift it up
there, but Grace goeth down in search of it, and
bringeth it up and stablisheth it in the height of
divine love, that it may, by Grace, love God, Whom
justly it is obliged to fear. And behold, moreover,
to the kings and princes of [this] world not every
man hath power either to shew love, or to reveal
to them the most ardent and faithful emotions of af.
fection; but all ranks and orders who are under their
subjection must shew fear and service before them, and
not the confidence of affection and love. For according
to the custom of exalted rank which is found with
the governors of [this] world, to be loved by inferiors
(or the poor) is considered by them a disgrace, and
therefore, they demand fear from every man, in their
capacity of lords, p. 21.o] and not love like parents.
Now God, having in His Grace ordained Himself our
Father, gave unto us also power to love Him, and
it is not right that we should of our own freewill exalt
Ourselves insolently, but we should remain the whole
time of our life in the subjection of His fear, and when
He Himself wisheth His Grace will exalt us to the grade
of His love. To our mind the capacity of loving God
belongeth not, but the capacity with which we were
created is to fear God, and therefore the Holy Books
ON THE FEAR OF GOD. 2O3
everywhere demand from the children of men fear
rather than love, inasmuch as circumspection accom-
panieth fear and confidence love. And, moreover, love
is the cause of fear, for until a man plougheth, and
toileth, and soweth the seed in fear, he cannot arrive
at the reaping of love. For as the crops of the hus-
bandmen of [this] world are in the hands of God, while
the ploughing and the sowing belong to our own will,
even so are the labours and the service of fear placed
in our will, but that we should arrive at the capacity
for love, and gather in the produce thereof belongeth
to the will of God. For until the manifestation of
Christ—Who brought love to the world—fear ministered
in the world to all the children of men, and until Christ
was revealed to man in his own place, it was right
that all his life should be passed in the perpetual service
of fear; and although our Creator hath, in His Grace,
called us “sons” to make us proud and to magnify us,
yet is it more seemly for us to abide in the fear of
servants. p. 211] And that we were called “sons” be-
longeth not to ourselves, but to the Grace of Him that
called us, and it belongeth not to us to ask for wages
boldly, but to us it belongeth to serve in fear; but
that one should give the wages of love belongeth to
God. And no man will offend if he calleth love the wages
of fear, for as a man receiveth [his] wages after his toil,
even so after the service of fear doth Jesus make us taste
the sweetness of His love, from which joy ariseth for
us, and we stand in the confidence of Sons, and Our hid-
den man findeth freedom of speech with God, and our
understanding stablisheth joy of spirit at all seasons, and
our mind delighteth inwardly in the sight of heavenly
light, and contempt for everything which is visible is
2O4. THE SEVENTH DISCOURSE.
born in the soul, and our dwelling is as if it were already
in the kingdom which is prepared for the saints.
Now these and such like things hath the soul that
hath tasted divine love, for the man who standeth in
perfect love is in God, and what happiness compareth
with this, or what pleasure or delight is equal to that
of a man being in God? for the position which is in
perfect love is purity from all wickedness, and the per-
fection of all virtues. And also Jesus was not persuaded
to give this wealth of love except to the man whom
He know to be worthy of it, for from love is born
confidence, and to confidence contempt is closely united,
and there is no virtue which hath not near it a breach
through which it can be ravished. But in fear there is
no p. 212| contempt, only watchfulness and circum-
spection, and a perpetual guard which preserveth the
good things from the ravisher; for the fear which is
of God urgeth a man to gather together the things
which are profitable, and when they have been gathered
together fear also increaseth and multiplieth to him that
gathereth them, for it turneth and addeth to his fear, and
he taketh good heed to his virtues that they be not spoiled.
He crieth out because he is afraid, and he is watchful of
his possessions because he feareth lest they be ravished,
and in every respect it is necessary and advantageous
to life in [this world that a man should fear God.
The country of fear is the country of the life which is
mortal, and the country of love is the other world of
the life which is immortal. Let us consider then our
country, and let us increase in us fear, and let us look
at the dwelling in which we live, and let us increase
in us trembling at God, and at the remembrance of
the report of Him; and let us rouse ourselves as from
ON THE FEAR OF GOD. 2O5
the depth of deep slumber, and let us wake up wholly
to keep all His commandments. For 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. p. 213] For all the con-
versation of the soul which the fear of God leadeth
standeth in righteousness. And again, when he entreated
God not to remember the sins of his youth" against
him, he was moved to make this request by His fear
of God; 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
* Psalm xxii. 29. * Psalm v. 8; Psalm xxv. 5.
3 Psalm xxv. 7. 4 Psalm cri. IO.
2O6 THE SEVENTH DISCOURSE.
it with the fear of God, even according to the teaching
of the blessed David; and again another Prophet said,
“The fear of the Lord shall open [my] ears for me”;
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 ſp. 214] 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 mar-
vellous 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 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 trem-
bling from created things, and because they forsook His
* Jonah i. 3. * Jonah i. 9.
3 Jonah i. I6. * Jeremiah v. 22.
ON THE FEAR OF GOD. 2O7
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 there-
at; and to others He shewed His gentleness and meekness,
ſp. 215] which at the report of His humiliation would
increase [their love [for Him]. Now the fool is wont to
despise whosoever is humble before him, but the wise man
loveth him more because of his humility. For the fool hath
no eye to see love in humility, and for this reason great-
ness is made manifest to him, and indignation is written
down for him, and severity and terror are inscribed
before him, that by reason of these he may fear the
more Him Who maketh such things manifest. And the
Will of God hath, according to the following testimony,
revealed why He maketh use of these words to the children
of men. “The sea is obedient unto Me, and restraineth
“the fury of its waves within the despicable bound of
“sand. And its waves lift themselves up, and pass not
“over the contemptible fence which hedgeth them in;
“but ye of your own freewill despise this terrible God”.
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
* Malachi i. 6.
2O8 THE SEVENTH DISCOURSE.
“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.
And for this reason also God in a certain place'
repeateth before him the benefits which He had wrought
for the people— the terrible Exodus from Egypt, the
abundant gifts in the wilderness, the entrance into the
land of promise, ſp. 216 the subjugation of foreign
nations, the benefits which were poured out abundantly
upon their lives every day—so that He might rouse
them up to love the Giver. 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
* Compare Psalms lxxviii, cv., cvi. 4 Isaiah xl. I2, I 5.
ON THE FEAR OF GOD. 2O9
because they did not despise Him in His lowly estate,
but rather loved Him the more because of it. For
where God cannot confide in the children of men be-
cause of their immature understanding and childish
knowledge, He speaketh terrible and fearful things, and
He granteth not unto them boldness to draw nigh unto
the confidence of His love, lest, when they have per-
ceived His knowledge and forgiveness, and above all
things that love and grace are to be found with Him,
for this very reason they despise [p. 217. His graciousness,
and they cast themselves after the manner of the flesh
to the working of all vices. And this is manifest alone
to those who have obtained the inheritance of the name
of Sons, together with that of grace also, through the
labour of their works, for in proportion as they feel
love, they love the more; and in proportion as they
perceive the goodness of the nature of God, they be-
come better men; and in proportion as His condescen-
Sion and graciousness become revealed unto them,
they are themselves urged to become like unto their
Father in things which are like unto these.
And for this reason all the revelations of God in
olden time belonged to fear, but this latter [revela-
tion] is of friendship and love; for in times of old He
revealed Himself to teach us that He was our God,
but in this last time He hath appeared and shewn
us that He is our Father. In times of old He drew nigh to
the children of men who were in the condition of
slaves, but to-day He calleth them to the inheritance
of “sons”. And when He revealed Himself to gather
together slaves unto Himself, He bore stripes and
fetters, blows and chastisements, punishments and pen-
alties, fear and trembling, indignation and cruelty,
DD
2 IO THE SEVENTH DISCOURSE.
swift vengeance, the rod which was always stretched
out over the head of sinners, the open judgment hall,
and the judge who was ready; but in times of old was
reared up the wood that the blasphemer might be
crucified upon it, of old the stones were collected for
stoning, of old the fire was kindled for the burning,
of old the stripes were made ready for crimes, of old
the instruments were prepared to take tooth for tooth,
of old were the eyes bored out, of old the branding
irons were ready to avenge, of old ſp. 218 blows were
struck, of old sentences" of judgment upon crimes were
passed. To those who were slaves belonged such stripes.
And that the wicked slave might not raise his head, and
lift up himself insolently against the Giver of the law,
He broke his legs that he might not kick, He cut off
his hands that he might not strike a blow, He drew
out his teeth that he might not bite, He put out his
eyes that he might not see and desire the things which
belonged not to him, He inflicted injury upon him that
he might not injure others, and by the fear of punish-
ments He drove back the vices of that nation because
it would not be persuaded to be restrained from its
abominable practices through fear of Him. For where
there is the fear of God, man hath no need of the
fear of these and such like things, because the fear of
the unseen Judge sufficeth to draw him from all his
vices. Lay fast hold then, O disciple, upon this fear
in thy soul, and fear nought else, for the fear which
is of God feareth not the world, and the fear which
is of the world feareth not God. Let us then be afraid
* There seems to be no example of the use of this word
given in Payne Smith's 7%esaurus (see. Col. 3573).
ON THE FEAR OF GOD. 2 I I
at all times lest we provoke God to wrath, because
the portion of fear is placed in thee that thou mayest
fear God therewith. In this] world there is nothing
which belongeth to fear for the soul that perceiveth the
fear of God, and the trembling of afflictions is accounted
nothing to the man who hath in him the trembling of
the fear of the righteousness of God. Our Lord abro-
gated one fear, and established another; He lifted
from us the fear of the death which belongeth to time,
and He laid upon us |p. 219 the fear of the death
which is for eternity. “Fear ye not the death [which
“is of time”, but fear the death [which is for eternity].
“Let not those who kill the body terrify you, but fear
“ye Him Who can destroy the soul and the body”."
Those who kill [the body] are not to be feared, for
Another quickeneth, but He is to be feared Who is
able to put to death so that there is none who can
quicken, and when He hath killed, there is none who
can bring to life. For that which is transitory the fear
thereof also is transitory, but the fear of Him Who
neither passeth away nor changeth cometh not to an
end. “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
Æ
x-
* St. Matthew x. 28. * Psalm civ. 32.
3 Psalm civ. 7.
2 I 2 THE SEVENTH DISCOURSE.
Him? The fire which belongeth to time is greatly feared
by the children of men, yet how remote from the mind
is the remembrance of the fire which [burneth] for
eternity! The sight of the tortures which can be seen
is terrible and appalling, yet how very far removed
from the vision of the soul are the punishments which
are to come! The death which is here is full of terror,
and yet the image of everlasting death is not set be-
fore our eyes. Immediately the remembrance of the
things which are written entereth in, it annulleth from
the heart the remembrance of the things which are
here; and so long as Our minds are not moved by
the constant fear of God, every fear which cometh upon
us terrifieth us. |p. 220] For so long as the king is
absent the judge is held in fear, but when the king
appeareth in his power the fear of judges is annulled, and
not is this so only, but the judge himself, together with
all the grades [of men] beneath him, is subject unto
the fear of the royal power, and those who are feared
themselves become people who fear. For all fears
gathered together are smitten by one fear, and all
princes and governors, from whom fear descendeth upon
the grades [of men] beneath them, are obedient and
subject unto one fear which is the mistress of all others.
Of One only let us be afraid, and through the fear
of Him the power of all [other] fears shall be dissolved,
and let the trembling which is produced by all [other
powers be brought to nought, and let every governor bow
his head before one Royal Governor Who ruleth over all.
Thus likewise when the fear of God is remote from the
soul, it is afraid of everything, of powers, of judges, of
governors, of men of rank, of captains of hosts, of rich men,
of those in authority, of despised and common folk,
ON THE FEAR OF GOD. 2 I 3
*
and of men of low and contemptible condition; and
together with these it feareth also affliction, and injuries,
and punishments, and torments, and pains, and sick-
nesses, and loss, and poverty, and remoteness from
kinsfolk, and removal from family, and deprivation of
friends, and departure from [its] native country. All
these and other similar things are [objects of fear to
the man who feareth not God, but if the fear of God
enter in and dwell p. 221] within the country of the soul,
and lay hold upon all the members of its thoughts, it is
henceforth impossible for the soul to receive [any] other
fear; and when any fear which goeth to dwell therein
seeth that the fear of God abideth in the soul, it will
leave [it] and depart, because its house is not capable
of receiving another inhabitant. For as a vessel which
is full of one substance cannot receive any other which
may be put therein, unless it be emptied of that which
first filled it, even so the soul which is filled with the
fear of God cannot receive the fear of the world, or
the fear of anything which is in the world, for it is
wholly occupied by that one true fear of God. Let
us all then strive to possess this fear, and let us des-
pise [all] else, and let us be empty of everything, that
we may be sufficient for the one work only of the fear
of God; and in the remembrance of His terrible and
venerable Name let us keep our lives with all diligence,
and let us make glory to ascend to the Father, and
to the Son, and to the Holy Spirit for ever. Amen.
Here endeth the Seventh Discourse: which
is on the fear of God which was
in the righteous men of old.
[P. 222 THE EIGHTH DISCOURSE:
which TEACHETH THAT A MAN CANNOT BECOME A PERFECT
DISCIPLE OF CHRIST, UNLESS HE FIRST OF ALL MAKE
HIMSELF DESTITUTE OF ALL HUMAN POSSESSIONS,
AND GO FORTH FROM THE WORLD OPENLY
WITH HIS INNER MAN AND WITH -
HIS OUTER MAN.
The man who wisheth to travel along the open
way of perfection hath need to make the beginning
of his journey in the fair order which is becoming to
that way, and he should not begin his discipleship in
the law which seemeth good unto him, but in that
defined law which was delivered by the word of Christ
our God unto His disciples, even as He walked in this
way of perfection. And He in His own Person be-
came a law unto us, and He gave us a fair example
that we might journey after His footsteps; for Jesus
was not a teacher unto us in words only, but also in
the works of perfection which He fulfilled in Himself,
and therefore [p. 223] He is truly the good Teacher
Who taught, and practised, for His teaching was prac-
tice, and His practice was teaching. And thus also
our Lord Himself depicted and shewed us in His own
ministration, for after He had performed all the right-
eousness which justice required, and had kept the law of
the commandments which are to be perfected in the world,
He then left the world, and went forth therefrom that
ON POWERTY. 215
He might teach perfection. For I do not say also that
those who are in the world cannot be justified, but
that it is not possible for them to arrive at perfection,
for the world itself is an obstacle to perfection, that
is to say, of righteousness also, and of the upright-
ness which is worked therein. And a man is not
able to bear two labours and to be perfect in two
virtues while he is in the world, and for this reason
the commandments were defined and set apart for
those who journey in the world in order that they
might possess their lives through them, and the other
path of perfection, which is above the world, was
opened. For the Will of Christ ordained the law, that
is, He required that all the children of men should
journey along the path of angels, and that no man
should turn aside from that mark which He placed
in the midst, but because not every man was able to
do this—now He wished that every man should live—
He gave divers commandments to every man that he
might live thereby. And He made measures and steps
in His doctrine, not because these things exist in it, but
because of those who were to receive it, and because
they were in need [of them], and without them they
were not able to live. ſp. 224] To the path of the world
the life of righteousness is united, and to the path which
is outside the world is attached perfection, and the end
of the path of righteousness and justice is absolute
destitution of all possessions. For so long as a man
possesseth human wealth, whether it be little, or whether
it be much, he is unable to walk in the path of perfec-
tion, for in respect of every possession which exist-
eth, according to the measure thereof doth it become
a fetter to the mind, and a chain to the light wings
2 I 6 THE EIGHTH DISCOURSE.
of the understanding so that they cannot fly along
the heavenly path. Whosoever hath riches must
perforce meditate thereupon, and whosoever medi-
tateth upon riches cannot meditate upon God, and if
on an occasion the remembrance of God rise up in
him, it is not lasting; for it is not possible that he
should remember God when he is meditating upon
[his] possessions, or if he imagine that he doth remem-
ber Him, the remembrance is borrowed and is not
true, for it is not possible that these two remembrances
should dwell together at one time in the soul, and if
they dwell therein one of them must necessarily be
borrowed, and the other be true. And if a man think
truly that he meditateth upon God while he hath in his
mind the anxious care of riches, ſhe doeth it] not
with all the might of his soul, which it is seemly to
us to give wholly to God; for we are obliged to
serve God not with one of our members, and the world
with another, and to meditate upon Him at one time,
and upon mammon at another, but it is right that we
should give all our might ſp. 225 to the service of
the commandments, and that always the seasons may
be helpful to us to remember Him, that we may be-
come temples to Him alone, having poured out from
us every meditation of the mind which is outside Him.
And that man is not able to serve God worthily
while he is in the world, and while he is a possessor
of riches, and the owner of wealth, the word of our
Redeemer Himself testifieth, “Ye cannot serve God
and mammon;” and forthwith the hearer thought that
henceforth the door of righteousness was shut in the
* St. Matthew vi. 24.
ON POVERTY. 2 I 7
face of all the children of men, for they cannot be
wholly free from the care of riches, and according to
the decision of the word of Christ, whosoever careth
for it cannot care for God. And it is necessary for
us to understand the word as it was spoken, for accord-
ing to the rule of those who are perfect, the man who
careth for riches cannot care for God; but a man, be-
ing a possessor of wealth, is able to be justified by that
other measure of righteousness which is worked in the
world, if it be that he is not a servant who worship-
peth his riches, but a master of the things which he
possesseth. Some men are slaves of their possessions,
and some are masters of their wealth, and one man is
worshipped by his possessions, and another man wor-
shippeth them. Now the word of our Lord was spoken
concerning the man who is a slave of his possessions,
and who is not able to be a servant of God; “For ye
“cannot serve two masters.” Thou seest [p. 226] that
He shewed two masters in His discourse, and that in
explaining who these were, He said, “Ye cannot serve
“God and mammon.”
Behold then, whosoever hath made mammon his
master cannot serve God, but he serveth that master
whom he hath chosen of his own freewill, his service
being especially dear unto him, and his dominion over
him being beloved by him, because he hath become
subject unto him of his own freewill. For the children
of men are wont to love exceedingly that which they
have chosen of their own freewill, and they love it much
more than Him Who perforce and naturally is Master
over them. And behold, if there were a few men who have
* St. Matthew vi. 24; St. Luke xvi. 13.
IEE
2 I 8 THE EIGHTH DISCOURSE.
pleased, or who please God, it is because they were and
are masters of their wealth, and they sent it forth to [do]
everything like a slave and subject, sometimes to feed
the hungry, sometimes to clothe the naked, sometimes to
redeem the captive, sometimes [to pay] vows and offer-
ings unto God, and sometimes to free those who were
in the bondage of debts; and wheresoever the will
desired to rule over it, there it sent it like a servant,
even as did Abraham, and Isaac, and Jacob, and Job,
and Joseph, and David, and Hezekiah. And of these
men some were rich, and some were princes, and some
were kings, and collectively they all were owners of
great possessions and wealth; but they were masters
of their riches, and their riches were not ſp. 227
masters of them, their riches worked for them in all
the good things which they wished [to do], and they
did not serve them in all the wickedness which mam-
mon demanded.
Now there are distinctions between the command-
ments, and it must be understood to whom each was
spoken. For this commandment, “Ye cannot serve
“two masters—God and mammon,” must, according to
the meaning of the passage, have been spoken to those
who wished to be righteous while they were [still]
in the world, and He advised and admonished them
that because they had ceased from the path of per-
fection they should not become wholly and entirely
servants of mammon, and forsake the dominion of
God which was naturally set over their lives. “Lay
“not up for yourselves treasures upon earth, where
“the moth and the rust corrupt, and where thieves
“break through and steal; but lay up for yourselves
“treasures in heaven where the moth and the rust do
ON POWERTY. 2 I 9
“not corrupt, and where thieves break not through
“nor steal.” And it is evident that this commandment
is not applicable to solitaries and to those who are
perfect, for how could “Lay not up for thyself trea-
“sure upon earth” be said to him to whom it was
commanded, “Take no thought for the morrow?” And
how could the words, “Lay up for yourselves treasures
“in heaven of your alms,” apply to the man to whom
it was said, “Thou shalt not possess two coats, nor
“wallet, nor cloak, nor money in the wallet.” And
what hath the thief who stealeth, or the moth which
destroyeth to do with him to whom it is commanded
that, save himself, he should possess nothing? So there-
fore the words, p. 228) “Ye cannot serve God and
mammon,” are a command to those who have posses-
sions, for because the Teacher saw that they could not
rise up to the grade of perfection, He brought Him-
self down in His speech to their level, and He ordained
for them a law which was suitable to the position in
which they stood, and said, “Since it is impossible for
“thee to be destitute, thou shalt not become a slave
“to thy wealth, and serve it like one subject thereto,
“but thou shalt be unto it a master in the ministration
“of all good things. For when it is thy master, whither-
“soever it wisheth it sendeth thee, at one time to plunder,
“at another to thieve, and at another to bear false witness,
“at another to oppress and to despoil, at another to
“swear false oaths, and sometimes [it sendeth thee]
“even to commit murder, and also to the participation
“with devils, and it omitteth no one of these wicked
* St. Matthew vi. Ig, 20. * St. Matthew vi. 34.
3 St. Matthew x. 9, Io; and compare St. Markvi. 8; St. Luke ix. 3.
22O THE EIGHTH DISCOURSE.
“things which it will command thee to do so long as
“it is thy lord, and thou art its servant. And as, if
“thou be its master, it sendeth thee [to do all good
“things, so also if it be thy master it sendeth thee [to
“do all wickedness.” For it is the law that a master
should give the command, and that the servant should
be commanded, and so long as a man is the master
he giveth the command, and so long as he is a ser-
vant he is commanded. And where there are those
who give commands those who are commanded will
be found, and things will be done according to the
will of those who give the commands. And Jesus the
Teacher did not lay a heavy command upon those
who had possessions when He commanded them to be
masters of their riches, but only that p. 229] which they
themselves should have desired, and because they did not
know how to obtain it, He taught them in this manner.
And it is like a man who eagerly desireth to become
wise, but who knoweth not how to gather together know-
ledge, and another man is found who becometh his
teacher and [sheweth him] how to collect it and to
obtain possession thereof; or another man who loveth
wealth, but who knoweth not how it is gathered to-
gether; or another man who loveth edifices which are
richly furnished, but he knoweth not how they are to
be built, or how they are to be furnished. In this
manner the children of men desire to be masters of
[their] riches, but unconsciously it is found that their
wealth hath become their master; and the Teacher,
having pity upon those who had possessions, taught
them, [saying], “Be ye masters of your riches, accord-
“ing to your desire;” and together with this He shewed
them in what way they should be masters. The desire
ON POVERTY. 22 I
|to obtain] things is one thing, and the knowledge of
|how to obtain] them is another. One man desireth,
but knoweth not how to obtain that which he desireth;
and another knoweth how to find and to obtain [things],
but he desireth [them] not. Now to those who desired
to become masters of riches, and who had obtained
them and they had turned and become their master,
Jesus taught the knowledge of that thing which they
desired; these then, Jesus commanded to be masters
of [their] riches, and not to be servants thereof, while
those who were perfect He commanded to be not
even masters, p. 23o] and He counselled them not to
humble themselves to be masters of dumb possessions.
Those, however, 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] posses-
sions which have neither feeling nor knowledge. One
man Jesus commanded, |saying], “Be not a servant of
“riches,” and to another He ordained the law, “Be not even
“a master of wealth;” to one He said, “It is a disgrace
“to thy freedom that thou shouldst be subject unto
“gold,” and to the other He said, “It is a contemptible
* Psalm cºv. 5–7. • Colossians i. 5. Ephesians v. 5.
2 22 THE EIGHTH DISCOURSE.
thing for thy mastership to rule over natural things,
for thou art humbled to the possessions which are the
shells of natural things.” For to him who had for-
saken mastership over everything, and had been caught
fast by the desire of little wealth, He said, “Possess,
“Only when thou hast become possessor of thy posses-
“sion, let it not happen that thy possession possess
“thee;” but the other whom He saw had been exalted
from being a servant to wealth, He raised up to a
higher grade than this, and said, “Be not a master
unto it.” For as |p. 231] it is a disgrace to him that
wisheth to be master of his possessions to become
a servant thereto, even so is it a disgrace also to
him that hath been freed from the bondage of wealth,
that there should be found with him the mastership of
wealth.
The poor man possesseth the things of poverty,
and the rich man the great and glorious things of wealth;
now therefore since those which have possessions are
poor, they possess poverty, [which is] riches and tem-
poral possessions, but the destitute are rich, and it
would be a disgrace to that excellent name if it be-
came the possessor of the things of poverty, gold, and
silver, and raiment, and if it exchanged the riches of
eternity for the poverty of time, and heavenly posses-
sions for human mammon. And that thou mightest
not serve mammon our Lord said unto him that loved
mammon, “Be thou its master, and let it be to thee
“a slave.” It appeareth therefore that Jesus gave this
commandment to those who were rich, but to all the
others who wished to walk in the lofty path of per-
fection He said, “Possess not gold, nor silver, nor
“money in your wallets, nor two coats, nor shoes, nor
ON POWERTY. . 223
“staff, for the labourer is worthy of his food,” that is to
say, “Such freedom befitteth such labour.” So then Jesus
sent them from all the world, and then p. 232] He brought
them out of the world, saying, “Go forth, and leave
“everything in its place in the world, and take not
“out with you to the country of life things which are
“mortal. Ye have been called to put on purple, cast
“off first the filthy rags of the world, and then put on
“royal purple. For who that wisheth to put on the
“glory which is for eternity would not first cast off the
“garments which are worn out, and then put on that
“glory which never becometh old? And whosoever
“wisheth to be enrolled in Jerusalem above will not
“have a dwelling in the earth, but he will dwell in
“that city. Whosoever wisheth not to be received in
“that world by Grace shall be received in this world
“graciously by every man; and whosoever wisheth to
“be a dweller in the marriage chamber, let him not
“possess in this world either a wallet or a cloak; and
“whosoever seeketh to obtain God, let him not possess
“money in his wallet; for it is an endless disgrace
“that together with God a man should be possessed
“of money. For he who possesseth the things of time,
“together with those of eternity, is not sensible of the
“greatness of his possession, and therefore he runneth
“to obtain poverty together with riches. And neither
“is it possible that these two treasures can be contained
“in One vessel, for no man ever put scourings together
“with gold in one vessel, nor did any one ever account
“straw and wood of equal value with precious stones.”
This commandment then was given by the Master to
* St. Matthew x. 9, IO; St. Luke x. 4, 7.
2 24 THE EIGHTH DISCOURSE.
His disciples when He sent them to be fishers of men
unto life; ſp. 233] He cut off first from them all the fetters
of the world, and He loosed from them all human
ties, and then He sent them to loose others, for the
man that is fettered cannot loose him that is in bon-
dage. The possession of the things of the world is
a fetter to all the members, and a curb of all the
senses, and the whole man is bound and fettered in
his inward and outward things thereby. And well did
our Lord first loose the fetters of the world from His
disciples, and then send them to loose the bonds of
others, that those who were in bonds might see that
those whose bonds were loosed bore the mark of free-
dom, and the sign of the Kingdom, and that He that
loosed them might be believed in by them, especially
when they saw that those from whom they had cut
off the bonds of the world were free.
This similitude then did our Lord set in the place
of these commandments which He delivered to the
Apostles when He commanded them to possess no-
thing; He made them destitute of everything, and then
He sent them to be ministers of His will in the con-
version of others, so that therefrom we might learn,
that everyone who wisheth to be a minister unto God
must deny himself all worldly possessions, and must be
destitute of everything after the manner of the Apostles,
and then he shall go forth. and become a minister of
the perfect will of God. For as long as the Apostles
were with Jesus, and were going about with Him from
place to place, they stood not in the position of per-
fection, p. 234] and for this reason our Lord was silent
about the [other] commandments, so long as they were
Apostles with Him; and He allowed them to do the
ON POWERTY. 225
other things which followed closely upon their contin-
uance with Him, and which were useful also to those
who drew nigh to Him, either going about among the
multitudes who were sitting down in the wilderness,
or when they were sent by Him [to do] things which
were of use for some visible purpose, even as when
He sent Simon to the sea to catch a fish and to pay the
poll tax," and as when they were also invited with Him -
in the body to the feast chamber.” And they wandered
from city to city and went round about with Him, and
they paid Him honour visibly before the crowds, and
they kept back from Him the press of the multitudes
that not every man might forcibly make his way to
Him, even as it is written, “And certain people sought
“to bring little children to Him that He might bless
“them, and His disciples restrained them;” and every-
where, according to the measure of their knowledge
at that time they paid Him honour like unto this. And
He humbled Himself and accepted these things from
them from time to time, because He knew that they
were only able to offer unto Him visible ministration.
And although their ministration was feeble, still it was
according to the measure of their knowledge; for He
considered the willingness, and likewise accepted the
ministration thereof. And it is the wont of Jesus, whether
it be then or now, to demand service according to the
power of the will, and He-desireth not that the work
should be above [p. 235] the will of him that doeth it,
for if it be apparent that he doeth for Him a work
which is above his intelligence, or above the law,
* St. Matthew xvii. 27. * St. John ii. 2.
3 St. Matthew xix. 13.
FF
226 THE EIGHTH DISCOURSE.
either perfunctorily or slothfully, this Jesus wisheth not,
nor to receive service from a rational man as if he
were a dumb vessel. For while He was humbling
Himself to receive from all the measures of their intelli-
gence, and the services which they offered to Him,
He magnified them in His teaching, that they might
be exalted to the ministration of those who are per-
fect from their former state, so that the first service
might be a path for that which followed after it, and
that the first virtue might become training and exer-
cise for the other virtue which should be perfected
therefrom. And together with the work the Teacher
set forth doctrine, not only in deed but also by His
word, even as He did to Mary and Martha, who both
offered service unto Him, but the service of Mary was
more perfect than that of Martha, and both ministered
unto Him, the one only according to the body, and
the other according to the spirit, and our Lord received
both services, and pronounced blessed the service which
was superior to its fellow, [saying], “Mary hath chosen
“the good part, which shall not be taken away from
“her.” As if a man should say, “Do thou also, O
“Martha, forsake that [service which is imperfect, and
“be exalted in thy service to the more excellent grade.”
And Jesus did not reject the ministration of Martha,
for according to the measure of her knowledge and
of her love was [p. 236] the measure of her ministration;
but He wished that she would offer great instead of
little things, and instead of the service of the body
the service of the spirit. And the service of Mary
and of Martha was like exactly unto the service of
* St. Luke x. 42.
ON POVERTY. 227
the holy Apostles of the old and of the latter times,
for that bodily service which they also offered unto Him
in One place after another was like unto that of Martha;
but that other service which He taught them to offer
unto Him in the commandment, “Ye shall possess no-
“thing,” was the counterpart of the service of the
blessed Mary. For there are many who, like Martha
and Zacchaeus, and those women who clave to Him,
and who ministered unto Him from their possessions,
are justified, and there are some whose service like
that of Mary and the Apostles is wholly of the spirit;
and 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 spi-
ritual 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.”
Now this perfection Jesus delivered unto His dis-
ciples by those commandments concerning absolute
poverty which He gave to them, when He denied
to them the whole world, and everything that is therein,
and not them only, but also, in them and with them,
every man [p. 237 who followeth after perfection. For
when He ordained the law for the persons of the
Apostles, He delivered doctrine unto the multitude,
and unto the whole race of the children of men, and
He urged every one who wished to be obedient unto
Him to [follow] this fair thing. And moreover, at the
beginning of their election when He called them to go
* 2 Timothy iii. 17.
228 THE EIGHTH DISCOURSE.
after Him, it is written of them that, “Immediately He
“called them they forsook everything and went after
“Him.” They were casting nets into the sea and He
saw and called them, “and they left their nets and
“their ship, and went after Him.” And He saw also
James and John in a ship with Zebedee their father,
and He called them also, and straightway they left
the net with Zebedee their father, and went after Him.
Behold the law of the going forth after God! And
behold the straight rule which hath been marked for
us in the Holy Books! Therefore it is right that every
man who desireth to go forth after God should emulate
the going forth of the Apostles, and that he should
despise and reject everything which is visible, and
deny the whole world, for Christ hath said that the
man who desireth to be a perfect disciple of Him
must also deny himself.” If a man denieth his life
according to the word of our Redeemer, then will he
be a disciple, but without this there is no means of a
man arriving at perfection. p. 238] And how can a
man who denieth not himself the possessions of the
world, and who despiseth not all the riches which are
seen, and bodily pleasures, arrive at that perfection
which Jesus delivered? And I do not speak these
things of myself, but I follow after the desire of the
Holy Books, and I take my stand upon the law which
hath been ordained by the King.
The disciples are the beginning of the discipleship
of Christians, and their calling was such—as it is written
concerning them—that immediately they were called
* Compare St. Matthew iv. 20, 22; St. Mark i. 16—19;
St. Luke v. Io. - * St. Matthew xvi. 24.
ON POWERTY. - 229
they forsook everything, and went forth after Him.
And whosoever wisheth to become a disciple let him
consider this example, and let him look at this mark
with all his mind and understanding, in order that in-
wardly and outwardly he may make himself destitute
of everything, and then let him begin to journey along
this heavenly path; for he will never be filled unless
he first of all empty himself, and he will never lay his
hand upon the riches of heaven unless he first let go
the poverty which he holdeth. It is impossible for
him to lay hold upon the one, unless he let go the
Other, especially as they are opposed to each other,
and each of them when it draweth nigh destroyeth
the other. And behold when we have made ourselves
destitute of everything, if we have only emptied our-
selves to the extent of keeping His commandments,
our ministration is not yet worthy of God, inasmuch
as the strength of our soul is divided and split asunder,
and some thereof is occupied with the love of the
things of the world, and it is not able to offer unto
God the service [p. 239] of love. For this command is
grievous unto whomsoever is fettered with the love
of riches, and although it be freedom from the world,
yet to those who are held fast in the subjection of the
world—those who are fettered, and whose fetters are
pleasant unto them; and those who are fast bound, and
their bonds are sweet unto them; those who have thrown
the chains of anxious care upon all their members, and
have taken upon them to become subject unto the
world, and not servants of Christ—it is hard and dif-
ficult. For Jesus proclaimeth freedom unto thee, but
the world hath prepared slavery for thee, and if the
bondage of the world is sweet to thee, it is not be-
23O THE EIGHTH DISCOURSE.
cause its nature is to be so, but because thy own
desire hath been corrupted, and it hath lusted evilly.
When a man longeth for something belonging to the
world, his desire is not healthy, but he desireth, like
a sick man, that which will not benefit him, and [his]
desire is altogether to his own injury; for it is the
custom with many sick persons to desire [things] for
their own injury rather than for their good, and [to
choose] that which will prevent their recovery rather
than that which will heal their sickness. For the heal-
ing which is in them is turned to illness, and the power
of the natural appetite which is in them is also changed
from its natural condition, for the strength of the appe-
tite is preserved by the uniformity of admixture and by
the healthy condition of the body, and when the admixture
of the body is disturbed the bodily appetites are also
confounded, p. 24o] The man who is being consumed
with fever desireth a draught of cold water, and although
it would do him harm to drink he asketh to drink, and is
furious with those who will not give him [water]; but the
wise physician answereth him not, because he knoweth
that it is the blind craving that is in him which asketh
for that which would prevent his recovery. Similarly
the riches of the world are sweet, and the possessions
thereof are much desired by those who are diseased
in their souls, and who are lacking the healing of
divine knowledge, and they ask for everything which
will do them harm; but our heavenly Physician by His
health-giving provisions warneth us against harm, and
He commandeth us to do, not that which is sweet to
us and in which we find satisfaction, but that which
will be of benefit to us, even though we may not find
satisfaction in the doing thereof, for the wise physician
ON POWERTY. 23 I
followeth not the desire of the sick, and he doth not
submit himself to their appetites which will retard and
injure their recovery, but he treateth them according to
the beneficial law of healing, and teacheth them to
fight against their desire that they may be healed.
Let us then receive the yoke of poverty according
as Our Redeemer commanded, even though it be heavy
upon us, for it will not be heavy to the will which
agreeth with the commandments of Christ. For there
is no man who doth not desire to be a free man, and
to be free from the yoke of bondage, and moreover,
unto every man the name of “free” is more beloved
than that of “slave.” And our Lord, in that He com-
manded us to be aliens to the world, p. 241] gave us
true freedom, in which He Himself lived and moved
while He was in the world, for although by nature
inasmuch as He was God, He was free, yet in that
He took the form of a slave He lived and moved in
freedom, and He was above all the care of [this] world.
For 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 posses-
sions, 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
* Philippians ii. 7.
232 THE EIGHTH DISCOURSE.
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 [p. 242] that the servants
should be. And observe how destitute of human things
was He in Whom all fulness was gathered together, for
in all creation He had neither a nest nor a den which
have even the beast and bird! “The foxes have holes,
“and the bird of heaven hath a covert, but the Son
“of Man hath not even where to lay His head”."
Behold, O disciple, thy course of life and action
are marked out by the words of thy Master: that which
He had not, thou shalt not have, and that which He
possessed not, thou shalt not possess. Disciples are
not known by [their] outward appearance, but by the
similarity and agreement of works, and by their
treading in the footsteps of their Master, and by their
walking in the way which He trod for them; for if the
path had not been trodden, and if the footsteps of our
God were not visible therein, there would then have
* St. Matthew viii. 20.
ON POWERTY. 233
been an excuse for the slothful, those to whom the
bonds of the world are dear, but behold the path
is open, and the way is known, and the tracks therein
can be seen by every man with the light of truth. But
if a man seeth them not, although he setteth his foot-
steps upon them, it is manifest that it must be because
he lacketh the light of faith which sheweth [them], and
although he thinketh that he is journeying along the
way, he is travelling away from it into error. And
the words which Jesus spake to thee, [when He said]
that He had not a place wherein to lay His head, were
to teach thee that thou also shouldst not have a place
wherein to lay thy head, for He said, “The foxes have
“holes, and the bird of heaven hath a covert”; there-
fore if thou possessest a house thou art like unto these,
|p. 243] and if thou hast a dwelling-place in the world,
thou art to be compared with the beasts and birds,
for this is what the literal interpretation of the words
teacheth. But if thou art destitute of everything which
is in the world, and thou hast not upon earth a place
wherein to rest thy head, thou art like unto God, for
that which the Master wished the disciples to be, He
depicted and showed to them in His own Person, and
He confirmed His doctrine unto us by His deeds, even as
it is written concerning Him, “From [the time of His
“baptism by John He began to work and to teach”,”
even until that day in which He was taken up into
heaven]. These were the fair deeds and the excellent
manner of life which He shewed forth in His own
Person. And although the raising of the dead, and
the cleansing of the lepers, and the opening of the
St. Matthew iv. 17.
GG
234 THE EIGHTH DISCOURSE.
eyes of the blind, and the making the lame to walk,
and the straightening of the crooked limbed, and the
making upright of those bent double, and the driving
away of devils, and the walking upon the waves, and
the stilling of the winds, were also works, because
they were signs and wonders, yet the writer calleth
the spiritual life and conduct which appeared in
the Person of Christ, the work which was closely
united to teaching. For if He came only for the sake
of [doing] good deeds, and not to work wonders, His
teaching also was for spiritual life and conduct, and to
this He also united work, in order that He might show
us in Himself the type of all perfection. And He for-
sook the world and all the conversation among the
children of men immediately after the baptism of John,
|p. 244] and went forth to the wilderness, for until the
time of His baptism. He was fulfilling another rule of
life, and He kept everything of the old law, that He
might pay that debt on account of which all our race
had become subject unto the bondage of sin, and of
the law, and of death. And Jesus in His own Person
kept everything which it was meet for those who lived
righteously in the world to do, for it is written con-
cerning Him" that He went up into the Temple, and
offered up offerings, and that He was subject unto the
priests, and that He fulfilled everything which was
written in the law. And this [He did] for two reasons:
firstly, that He might pay that which was due, and
secondly that He might teach everyone in the world
that the righteousness of the law should be a care to
* Compare St. Matthew xxi. 12; St. Mark xi. I I ; St. Luke
xix. 45; St. John ii. I 5.
ON POVERTY. - 235
him, and that he should minister to the service of God
by the observance of the law. And He omitted not
to keep the smallest jot or tittle of the law, in order
that He might teach him that was still in the world
to keep everything which he was commanded like one
subject thereunto, for everyone who still leadeth the life
of the world, and who is still fettered by the taking
and giving of the cares of the children of men is still
under the law; but 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 p. 245] 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
* I Timothy i. 9.
236 THE EIGHTH DISCOURSE.
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 never-
theless, 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. ſp. 246] There-
fore there are some who are held back from wicked-
ness, 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.
Up to [the time of baptism our Lord delivered the
rule and life of righteousness to the children of men that
they might do the good things which are written in the law,
and offer up offerings of their possessions to God, and
vow vows and pay [them], and be constant in the Temple
of God, and receive blessings in faith from the priests,
that children might be subject unto parents and minister
unto them, that they might also seek the word of life,
and ask and learn from the teachers everything which
is necessary for instruction in virtues, and that they
might hear and be subject unto the prophets; these
ON POWERTY. 237
then, and things like unto them, and all the righteous-
ness which befitteth believing men, did our Lord deliver
in the life and conduct of His Gospel, from the begin-
ning up to the time of of [His] baptism, to those who
had possessions, that they might gather together their
possessions while they were in the world, and He Himself
did everything that He might teach us to do likewise.
He was purified according to the command of the law,
that He might teach the faithful to be purified from ini-
quity; He was circumcised that they also might circum-
cise and cast away from them the foreskin of the heart,
and that they might cut off from themselves the ministra-
tion unto every lust; He went up to the Temple laden
with offerings that He might tread for them the
path in which they should run to the house of God
bearing their vows and offerings, p. 247] He drew nigh
to the priest that he might bless Him and pray over
Him, and although He was the Priest of the Spirit, he
spake with Him other great things, that He might
shew the faithful also to ask for the prayer of the
priests, and to bow the heads of themselves and of
their children to their blessing. He went up each year
to the Temple, as it is written of Him," that He might
teach the faithful to go to the Temple of God always.
He made feasts according to their proper times and
ceremonies that He might stir thee up to keep the
festivals of the Church with discretion, and that thou
mightest fulfil in them all thy obligations. He sat among
the teachers, and listened unto them, and asked them
questions,” and He bowed His ear, and received instruction,
* St. John ii. I 3, 14; v. I; vii. IO; x. 22, 23; xii. I 2.
* St. Luke ii. 46.
238 - THE EIGHTH DISCOURSE.
that thou also mightest hear and ask questions, and
incline thine ear continually to the hearing of the divine
commandments, and that thou mightest ask questions
and learn those things which are beneficial to thy life,
even from those who are inferior to thee in knowledge,
even as Our Lord Himself asked questions of those
who were inferior to Him in knowledge, and He receiv-
ed doctrine from those who had gathered together
doctrine from the law which He Himself had given.
And moreover, finally, when He saw all the sinners
who were running to the baptism of John, the prophet
of God, He also went with them, and He bowed His
head under the hand of the Herald, and He received
baptism from him as one who was in need thereof—
from him who needed to be baptized of Him; and He
forsook the habitation of man, and went forth to the
wilderness to John with all the multitudes." |p. 248]
And why [did He do] these things unless it were to
teach those who were masters of wealth, and those
who dwelt in the world, to go forth to the saints,
and to run to the solitary dwellers, and to honour
the prophets and righteous men, and to be obedient
to the admonition of their words by the discretion of
their faith? -
Now therefore this righteousness did our Redeemer
deliver, and this rule and conduct did He shew to the
faithful in the time which preceded [His] baptism, and
He admonished those who had possessions to possess
these virtues, for He did not give this rule and con-
duct of life to the solitary dwellers, neither did He
deliver it to those who were perfect. What temple
* St. Matthew iii. 1, 13.
ON POWERTY. - 239
hath the spiritual man to go to, seeing that he himself
is the temple of God? And what dwelling hath he from
which to go to the house of God, seeing that He hath
not even a shelter in the world wherein to dwell? And
with what shall he offer offerings and pay vows, seeing
that in [all] creation he possesseth nothing? And with
what shall he clothe the naked and receive Strangers,
seeing that he himself is both a stranger and naked?
And what wickedness can the man who is perfect, and
complete in all virtues, cut off and cast from him? And
of whom shall the man who hath no conversation with
the children of men ask, and from whom shall he learn?
if he hath need to learn, the Spirit of God instead of
a man will teach him.
Now therefore this doctrine until [the time of His
baptism was delivered unto righteous believers, p. 249]
and it was given unto righteous Owners of possessions,
and to those who had not entirely gone forth from the
world, in order that those who were suitable for the
condition in which they lived might not be deprived of
good works. And Christ Himself Who is everything,
in Whom is everything, in Whose hand is everything,
and because of Whom everything is, manifested this
rule and conduct of life in His own Person, and although
it fell short of perfection, yet He nevertheless fulfilled
it, in order that He might give unto every man his
measure of instruction, and that according to his grade
and position he might draw nigh to a fair life, for
without virtues it is not possible for a man to live.
Now these virtues are different from one another, and
moreover the commandments which are given concern-
ing them, are like the virtues, different each from
each. For behold, it is written that before His bap-
24O THE EIGHTH DISCOURSE.
tism. He was subject unto His parents; “He went
“back with them to Nazareth, and was subject unto
them”. But observe that, after the baptism, when He was
delivering a rule of life which was more perfect than this to
the children of men, He was not persuaded to acknowledge
parents after the body. “Who is My mother, and who are
“My brethren?” He said to him that spake of them to Him.
And although He was obedient and subject unto His
parents before baptism, in the time which followed, when
He was delivering the rule and course of life of spiritual
beings, He said, “I know them not”; and they called
Him to go forth to them, but He would not be per-
suaded. |p. 25o And His mother spake to Him, and
He listened not unto her then because He was perfecting
the will of the Father Who sent Him, and was not
fulfilling the humble commandments. Now if our Lord had
done this before baptism when He was keeping the law,
that is, if He had been called by His mother, and He had
not obeyed, He would have transgressed the law; but in
this case, He did not [transgress] except to shew that He
was more obedient to the Father of nature than to the
parents of grace, and that He might also teach those
who are perfect to be more obedient unto the Father
of grace than unto natural parents. “I do not seek
“My own will, but the will of Him that sent Me. And
“I did not come down from heaven to do My own
“will, but the will of Him that sent Me”. These things
were spoken when He was fulfilling within Himself per-
fection, in order that spiritual beings who are outside
the world might understand that not only to natural
* St. Luke ii. 5 I. * St. Matthew xii. 48.
3 St. John v. 3O.
ON POWERTY. 24. I
parents should they not be obedient and keep in sub-
jection unto them, but also that they should not be
persuaded by their own will, neither by their own wants
and pleasures in any thing, but that they should deny
themselves, even as it was said by the Redeemer,
“Whosoever denieth not himself cannot be My disciple”."
Now therefore it is written that three days after
Our Lord had returned from the wilderness, He was bidden
to a feast, He, and His mother, and His brethren, and,
His disciples.” [p. 251] And when wine was lacking for
the guests, His mother said to Jesus, “They have
no wine”, and she began on this occasion also to
speak to Him with authority, even as a mother doth
from early habit; but Jesus restrained that freedom
of speech, teaching that the obligation of parental
reverence had been paid by Him, and that henceforth
He would not be subject unto His parents as He had
been of yore. And observe what a severe rebuke He
brought against that early authority thereby! “What
have I to do with thee, woman P" The words are full of
rebuke, and the whole speech is full of indignation, and
rightly so, because by this speech He was giving an ex-
ample to those who are perfect of not being governed
by the law of natural parents when they have come Out
from the world in which [their] parents still live. For
Mary stood in one rule of life, and Jesus stood in an-
other, that is to say, she lived the life of the law, and
He lived the life of the Spirit; and it was not well
that He Who lived the life of the Spirit should be
commanded by one who was still governed by the law.
* Compare St. Matthew xvi. 24; St. Mark viii. 34; and
St. Luke ix. 23. * St. John ii. I–4.
HH
24.2 THE EIGHTH DISCOURSE.
Mary gave the command like a woman in authority,
and Jesus answered her like a free man; “They have no
“wine”, said Mary, and these are words of authority, and
like a mother she spake with a command. “What have I
“to do with thee, O woman?” He replied like one who
was not subject [unto her], and He spake as unto a strange
woman who was not His mother. For He did not say,
“What hast thou to do with me, My mother?", but,
“What hast thou to do with Me, O woman? By grace
“thou hast become my mother, p. 252 and through
“Divine dispensation I have been born of thee; and I
“have been subject unto thee, and I have been obedient,
“but not because I am bound [to be so] to thee naturally.
“My beginning was not from thee, that I should receive
“grace from thee, for it was for thy sake that I came
“into being. Thou didst not become with child with
“suffering, neither didst thou bring me forth with the
“pangs of birth; thou didst not rear Me as one who
“was in need of rearing that I should give unto thee
“the reward of the fulfilling of My wants. Everything
“which thou didst give to Me I have given to thee.
“And if thou didst carry Me in thy womb, and didst
“grow great with Me, and didst bring Me forth, and
“didst care for Me, and didst bring Me up, these things
“took place by the power which came from Me. And
“that I have been obedient and subject unto thee was
“not a debt which I was bound to pay thee on My Own
“behalf, but I paid the debt and I fulfilled the law on
“behalf of all the children who rebel against [their] parents.
“And now that the debt hath been paid, and dispen-
“sation of the law hath been fulfilled, what have I to
“do with thee, O woman?” Now this speech is like
unto the words, “Who is My mother?” and unto that
ON POVERTY. 24.3
which He said to John, “Behold thy mother!” and again He
said to Mary, “Behold thy sonſ” And it is moreover like
unto another speech which Jesus spake unto them when
they sought to take Him with them to the feast as
they were going up to Jerusalem, to that feast, accord-
ing to [His] former wont before baptism, when He
separated Himself from them, saying, “Go ye up to
“the feast, but I will not go up to the feast”, and after
|p. 253] He had dismissed them, and had not gone up
with them, He turned back, and went up in the midst of
the feast. And His going up is not contrary to that
which He said, “I will not go up”, for He said, “I will
“not go up as one who is subject [unto the law]", be-
cause they were going up as men who were subject
to the law, that they might do the works of the law;
but Jesus went up as one having authority, to gather
together unto Him those who were bidden to the new
feast. And in that He said, “I will not go up”, He
shewed two things; that He was subject neither unto
parents, nor unto the law. For he that is subject unto
parents doeth whatsoever they command him, and
he also who is under the law must, together with the
commandments, observe all its works. He was from
the beginning of the feast bound to go up, because at
this feast all the Jews also were going up to the Temple,
and, moreover, they went up thither a few days be-
fore [the feast, to purify themselves, that when they came
to the first day of the feast they might be pure. But
Jesus did none of these things, for He went not up
... with them in order that He might shew them that He
was not subject unto them, and He did not go up]
* St. John xix. 26, 27. * St. John vii. 8.
244 THE EIGHTH DISCOURSE.
at the beginning of the feast that He might teach them
that He did not go up to keep the feast; but He went
up in the middle thereof, going up of His own free-
will. And His going up after He had told His parents
that He was not going up was like unto that which
He did at the feast of Cana, for after He had said to
Mary, “What hast thou to do with me, O woman"—
a speech which seemed to indicate that He would not
be obedient unto what she had said—He turned and
did [p. 254] that thing which she had said, not because
she had commanded Him, but because of His power,
and because the time had come for Him to begin to
work miracles, that thereby it might be seen Who He
was, and that He might make His glory known and
gather together unto Him disciples, and also that He
might shew that henceforth He would do everything
with authority like One that was free, and not accord-
ing to the feebleness of human nature, and not accord-
ing to the subjection of parents, and not according to
the law's command.
Now we have shewn the power of these things
which we have spoken from the Holy Book, and it is
right, moreover, for him that readeth, that while he
readeth our discourse, he should examine the Holy Book,
and see that these matters are, in their several places,
known to be thus; and in order that this meaning should
be marked out for us the passages are distinct, each from
the other, and one course of life and action is different
from the other. This mystery, then, Jesus delivered
unto us by the life which He led until [His] baptism,
and from [His] baptism to the cross, because all right-
eousness is defined by these two courses: a man should
work either in himself, or he should work with that which
ON POWERTY. 245
belongeth to him; the service which is of himself is
the righteousness which is outside him, and the service
which is in him is his own perfection. For the righteous-
ness of the law is one thing, and the righteousness
which Christ gave was another; the righteousness of
the law [lasted] until [His] baptism, but that which was
of Him was from baptism unto the Cross, and thence-
forward it is the delight and life which is above
the world. Therefore at the end of [His] baptism
Jesus had attained p. 255] unto the limit of the right-
eousness of the law, but from that time until the Cross
He stood at the limit of the spiritual perfection in the
perfect goodness which He Himself had brought unto
creation. Henceforth then it is meet for us to under-
stand that all the children of men who, being still in
the world, work good things, are even as the right-
eous men of old, that is to say, like Abraham, and
Isaac, and Jacob, and all the other just men and
Prophets of old. And the righteousness of the law
may be thus described: a man should labour while he
is in the world, whether to clothe the naked, or
relieve the afflicted, or receive strangers into his
house, or visit the sick, or hasten to the help of the
saints, and solitary dwellers, and monks, or whether he
set apart for himself seasons of prayer, or whether he
be constant in the temple of God, or whether he lend money
without diminution of the amount and without exacting
interest, or whether he covet not that which is his
neighbour's, or whether he be subject unto his parents,
or whether he be obedient unto, and honoureth the
priests and teachers, or whether he do good deeds
unto every man, that is to say, if as he would that
men should do unto him, so he doeth unto them.
246 THE EIGHTH DISCOURSE.
This is the righteousness which the old law taught,
and Jesus fulfilled it until [His] baptism, and all believ-
ing men, who have not yet made themselves destitute
of their riches, are bound to perform [it]; p. 256.] but
the spiritual rule and conduct of life, and perfection,
Jesus delivered unto us from [His] baptism unto the
cross. May we all, through His grace, be accounted
worthy by Him, to Whom be glory for ever, Amen.
Here endeth the Eighth Discourse, which is on
Poverty, and which was composed by the
blessed Mār Philoxenus, Bishop of
Mabbógh.
[P. 257] THE NINTH DISCOURSE.
WHICH IS UPON THE SUBJECT OF THE PREVIOUS DISCOURSE,
POWERTY, AND IS TAKEN FROM THE TESTIMONIES OF THE HOLY
BOOKS, AND FROM THE EXAMPLE OF THE EARLY DISCIPLES,
AND WHICH TEACHETH THAT, EXCEPT A MAN CASTETH
AWAY THE WORLD ENTIRELY, HE IS NEITHER
ABLE TO BECOME A PERFECT DISCIPLE
OF CHRIST, NOR TO PARTICIPATE
IN THE MYSTERY OF DIVINE
ENOWLEDGE.
Let the going forth of Christ our Lord into the
wilderness be an excellent example to us of the doctrine
of poverty, and in that same manner in which He
departed from dwelling with the children of men to
the conflict with the power which was opposed to Him,
let us also go forth from the world in the war which
is against Satan. Let us take out with us from the
world nothing, except our spiritual armour, which is
not of the world. Now Jesus went forth immediately after
baptism, and He left the world and all that is therein,
and the dwelling ſp. 258] with mankind, and every-
thing that is therein, and went forth by Himself in
His own strength to do battle with the Calumniator.
It is written that He also had in Him the Holy Spirit,
which brought Him out to the wilderness, but it was not
because He, the counterpart of the Spirit, Who had given
the Spirit unto others to conquer therewith, needed the
248 THE NINTH DISCOURSE.
power of the Spirit, but it was for the emulation of those
who go forth from the world after perfection, that they
might learn beforehand that the strengthening power
of the Spirit accompanieth their going forth, and that
He aideth them in their contest, and crowneth with
victory the battle in which they are engaged. For
the support of the Spirit straightway cleaveth to the
disciples who forsake the company of the world; and
when they have despised human helps, they find
heavenly helps; and when they reject the strength of
the body, there straightway cleaveth unto them the
power of the Spirit. In baptism then our Lord ful-
filled the way of the righteousness of the law, and
from the Jordan He made the beginning of the way
of His own rule of life; for until the Jordan it was
bondage, that is to say, He was subject unto the law
as a servant, but from the Jordan and henceforth His
life and conduct were in the freedom which He
delivered, and not in the commandments of the law.
For Jesus was born again by baptism, and from the
womb of the law the spiritual country received Him,
even as He Himself said, “Except a man be born
“again, he cannot p. 259] see the kingdom of God;”
and therefore, after His baptism, He began to preach
the kingdom of heaven. And in this manner also,
everyone who wisheth to become a perfect disciple of
Christ, when he hath left the world and hath come
outside himself, is born again out of the world of the
body into the world of the Spirit, and from riches into
poverty, and from pleasures into afflictions, and from
the possession of family into the lack of kith and kin,
* St John iii. 3.
ON POWERTY. 249
and from an abundance of friends into the life of a
Solitary, and from happiness into trouble, from the life
of the body into the life of the Spirit, from converse
with men unto converse with God, and from one kind of
knowledge unto another, and from one course unto another;
and to speak briefly, a man is born from nothing into
something when he departeth from worldly life to the
discipleship of Christ, and from the state of being
master of riches to that poverty which God command-
eth. And as when a man is in the world the manner
of life in which he standeth requireth him to do every-
thing according to the manner of the world, so also
when a man hath departed from the world and hath
gone forth after Jesus, he is required to do everything
which belongeth to a spiritual life, according to the
rule of the country to which he hath come. It is one
thing for a man to cast off the world, and to cast off
the old man is another; to cast off the thoughts of the
soul is one thing, and to cast off error is another, and
to cast off ignorance is another. /*
It is said that a man casteth off the world when
he maketh himself remote from everything that there-
in is, and when he divideth [p. 26ol his riches and
possessions wholly among the needy, and forsaketh
the world, and goeth forth naked in his person, even
as he came forth from the womb; for the dwelling in
this world is to a man even as the natural womb is
to the child which is conceived therein. And as while
he is still in the womb he is in darkness, and in a
dark and moist place, and he perceiveth not any of
the things of this world, and the things which are in
creation and in the country of the world which is out-
side the womb enter not into his mind, even so is the
II
25O THE NINTH DISCOURSE.
man who is held fast in the bodily life of the world
as in a womb, and his intelligence is covered by the
darkness of its anxieties, and his understanding is
obscured by the night of human care; he is unable to
perceive the good things and the riches which exist
in the Christian life, and spiritual things are not seen by
him so long as his intelligence is obscured by the
darkness of bodily things. And as the natural child,
unless he be born from the womb, goeth not unto
creation, even so is it in this matter; for unless a man
departeth wholly from the world, he cometh not to
the life and conversation of the spirit, and as in the
One case he leaveth the womb, and cometh into exis-
tence outside thereof, so also in this it is meet for
him to leave the world and to go forth therefrom. For
the world is like the womb, and as the child casteth
Off the womb, so should a man cast off the world. And
as the child when he is born is perfect and complete
in his natural frame, and hath all his senses and
members, and yet cannot make use of them in their
natural service because they have not yet ſp. 261]
received growth and become strong, but when he hath
been born into the world, his body, and the senses
and members which are therein receive growth. And
as he groweth and progresseth, he acquireth perception
in his members and senses, and gaineth experience of
everything which is in the world, and all his senses
are employed healthily for their natural service, the eye
to see, the ear to hear, the palate to taste, the nostrils
to breathe, the tongue for speech, the hands for labour,
the feet for walking, the whole body for touching, the
heart for discernment, the liver for wrath, the gall-
bladder for enlightenment, the reins for intelligence,
ON POWERTY. 25 I
the spleen for fear, the brain for knowledge and under-
standing, and all the other members which are in the
world by gradual growth arrive at the measure of
their perfect stature, and are perfected in the power
of their service in everything; and a son of man is
perfected according to the body in the world to which
he was born from the womb, and he receiveth and
is made perfect in all the knowledge thereof; in like
manner is it also wrought for the spiritual man who
beginneth with unformed substance, and little by little
he is completed, and he becometh a perfect man in
the measure of the stature of the completion of Christ,
even as it is written that at first the beginning of His
conception took place like [that of] a natural child,
for as the natural child is formed of seed and blood
in the womb, even so was He formed of fire and of
spirit by baptism. And as [p. 262] the natural child
is born from non-existence into existence, even so is
the child of the Spirit born from the state of not be-
ing a son, into that of being a son of God, and a
spiritual being. And as the natural child is designed
when as yet he existeth not, and is formed little by little,
and all his members grow and increase according to the
measure which is ordained that they should grow in
the womb, even so also the child of man, who is born
through baptism the son of God out of the state of
being a slave and a creature of the body, beginneth
to increase little by little in the world, as in the womb,
in all the virtues which befit the believing men who
are in the world. And when he hath increased and
hath grown to the full, according to the measure of
his unformed substance in the world, as in the womb, he
becometh born again from the world, outside the
252 THE NINTH DISCOURSE.
world, in the same manner as the child is born from
the womb into the world. And when he hath been
born, and he hath taken his stand in the country of
the life and conduct of Christ as in another world,
thenceforth he beginneth to receive other growth and
to become full-grown, not with the body of righteous-
ness the growth of which he received in the world,
but in the person of the spirit with which he arriveth
at the perfection of the completeness of Christ. Now there-
fore baptism fashioneth even like the womb, and whoso-
ever hath been therein is [made] a son unto God, from
the condition of not being a son, even as the natural child,
from being uncreate, [is made] to exist. And that
baptism giveth birth to a child [p. 263 of the spirit,
who from being of the body, hath been made of
the spirit, [is like unto the fact] that, the [natural] child
is made a body from seed and blood, and he receiveth
the creation of all his members [therefrom]; in the same
manner, in this case, is this child also born of baptism,
all his members and senses being created and made
of the Spirit. And as the natural child, after he hath
been created and formed, groweth little by little in all
his members and senses until he hath completed the
measure of his unformed substance which hath been defined
for his being in the womb, and then cometh to the
birth from the womb, even so here also the child of
the Spirit groweth in the world after that he hath been
born of baptism until he arriveth at that measure which
is defined for spiritual children. And as the child who
is in the womb cannot receive increase beyond the
capacity of the womb, and cannot become a full-grown
man in the womb—which is given him to do in the
world after he hath been born—even so a man cannot
ON POWERTY. 25.3
become complete in the perfection of the Spirit, and
stand in the stature of a full-grown man, so long as
he dwelleth in the world as in the womb; but he must
first of all be born, and must cast off the world entirely,
as the child casteth off the womb, and then he shall
begin to receive fresh increase which will bring [him]
unto spirituality and perfection. -
Now therefore all the righteousness of a man which
is wrought by him in the world, and all the members
of fair things which come into existence in him, are
like the unformed substance of a child in the womb, and
however much he may grow p. 264] and become strong
in this righteousness while he is in the world, he still
existeth as unformed substance, because he is shut up
in the world like a child in the womb. And as a child
is not able to become a man in the womb, even so
a man cannot be perfect in the world; and as however
much the child may grow in the womb, the measure
of his growth is limited there by the capacity of the
womb, even so is it in the womb of our nature, for
however much a man may be justified in the world, the
measure of his righteousness is limited by the capacity.
of the womb of the world in which he liveth. And as
he that is conceived in the natural womb is called “child,”
and “conceived,” so long as he is therein, but when he hath
been born from the womb beginneth to receive other
names [like] “infant,” and “child,” and “youth,” and “young
“man,” and “full-grown man,” even after this manner
the child of the Spirit also, so long as he is in the
world, and all the members of righteousness increase
in him—however much he may wax strong, and be
firmly knit together, and be made solid, and grow—will
be called by the names of “righteous,” and “just,” and
254 THE NINTH DISCOURSE.
“merciful,” and “giver,” and all those other names which
befit a good life in the world. But when he hath been
born from the world, after his lineaments have received
completion in the former members which we have
enumerated, and he hath gone forth to the other
country of the rule and conduct of Christ, like the
child that is born from the womb, these appellations are
bestowed upon him and he is called by the other names
which befit that country |p. 265] to which he hath gone
forth, and so he is called:—“empty of possessions,”
“free-man,” “ascetic,” “labourer,” “the carrier of a burden,”
“crucified to the world,” “patient,” “longsuffering,” “spi-
ritual,” “the companion of Christ,” “the perfect man,”
“the man of God,” “beloved son,” “heir of the posses.
sion of his Father,” “the associate of Jesus,” “the bearer
of the cross upon his shoulder,” “dead to the world,”
“living unto God,” “the man who hath put on Christ,”
“the man of the spirit,” “the angel of flesh,” “the knower
of the mysteries of Christ,” “the divinely wise;” with
these and other similar names it befitteth the man who
hath been born from the world to be called that he may
grow up in the country of the knowledge of Christ.
And as with the natural child, when he hath been
born from the womb, although he hath cast off the
womb, the covering with which he hath been clothed
in the womb cleaveth, and goeth forth with him—now
when he hath been born this is cut off and cast away
from him, together with the other superfluities which
cleave unto him, and he appeareth in the person of
a man by himself, being free from everything which
is not of himself, and he is of and for himself, so also
is it with a man when he goeth forth from the world,
for although he casteth off the world like the womb,
ON POVERTY. 255
yet is he clothed with his own passions, and with the
appetites of his body, and he goeth forth like a child
with the after-birth. For as the after-birth cannot be
taken from a child while he is in the womb, even so
a man cannot cast away the old passions with which
he is clothed ſp. 266] as with the after-birth, while he is
in the womb of the world. And as in the one case [they
wait until the child is born, and then cast away from him
his after-birth, even so is it in the other, for when a man
hath been born from the life and conduct which are after
the body in the world, and he hath come into existence
in the other world of the spirit, outside the world, he
is able to throw away and to cast off from him the
hateful passions of the old man like the after-birth.
And as the child is not able to receive the increase
of manhood so long as he is rolled up in his after-
birth, yet when it hath been peeled off him, and
he can appear in his own person without impedi-
ment, he can then begin to grow into his natural sta-
ture: so likewise the man who is still clothed with
hateful passions is not able to increase in the stature
of the spirit, but when he hath thrown them away and
hath cast them from him, and hath cut off all the mem-
bers of the body of sin, which are the hateful passions,
his stature beginneth to receive increase, and other new
members of the new man of the Spirit [begin] to spring
up in him, in the place of the old members which have
been cut off from him; for in the place of the former
limbs which have been cut off, other new and spiritual
members spring up. And in proportion as the old man
cometh to an end, and is destroyed, so is the new man
discovered and revealed unto the light. For although
in baptism we cast off the old man, according to
256 THE NINTH DISCOURSE.
the teaching of Paul, and put on the new man in his
place, yet we do not perceive either when we cast
[him] off or when we put [him] on, because Grace
worketh both things, and it casteth off p. 267 from
us the old man, and putteth upon us the new man,
and we receive the working of the mystery only at
that time in the name of faith.
Now when we desire to cast off the old man, by
our own labour and weariness we perceive that we
are casting him off, not by the hearing of faith only,
but also by the experience of works, and by the suf-
ferings, and tears, and the love of God, and by pure
prayers, and by constant entreaties, and by admiration
of the greatness of the glory of God, and by constant
admiration of Him, and by the urgent hastening of the
inner man may be with God; with these and such like
things, while we labour earnestly, we put on the new man,
not by the hearing of the ear, but by the perception
of our soul, and by the true experience of the know-
ledge of the Spirit. Therefore in this country a man
beginneth to grow in the knowledge which is above
the world, where there is room for the stature to grow,
and where he may attain unto the limit of the height
of growth. For so long as abominable passions enve-
lop 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
* Ephesians iv. I 3.
ON POWERTY. 257
a man hath gone forth from the world he is not able
|p. 268] 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 per-
ceive the greatness of these things which are given in
a mystery by Christ. -
And the forms under which we cast off [the old
man], and put on [the new man] are these:—in baptism
we cast off the old man, and put on the new man;
and [we cast off] bondage, and put on freedom; and
|we cast off] corporeality, and put on spirituality; and
|we cast off] sin, and put on righteousness; and so forth,
but [we do them] all by the hearing of faith. And
although they may all be with us in very truth at the
birth by baptism, yet are they all strangers to
our perception; but when we come to the measure of
the stature of the body which is able to distinguish
virtues from vices, by the good will and earnestness
of our soul we begin to cast off vices and to put on
virtues, and [to cast off] iniquity, and to put on right-
eousness, and [to cast off] oppression, and to become
givers, and [to cast off cruelty, and to become loving,
and [to cast off hardness, and to become gracious, and
[to cast off] rapacity, and to become merciful. And all
these things, and many others like unto them arise from
the will which feareth God, and which fighteth against the
world, that little by little the man may grow through
these things, until he casteth away the whole world
entirely, and maketh himself destitute of everything
that is therein, and standeth without impediment in
his own person, and appeareth in the other world of
the conversation of Christ like the natural child who
casteth off the womb, and cometh into being outside
KK
258 THE NINTH DISCOURSE.
thereof. And when a man hath cast off [p. 269] the
world in the manner in which I have said, and hath
become entirely destitute of everything which is visible,
he beginneth to cast off the evil passions which are in
him—the love of adultery, of whoredom, gluttony, pro-
digality, greediness, drunkenness—which are the lusts
which destroy spiritual excellence; and when he hath
indeed cast all these off from the bodily members, he
also beginneth to cast [them] off from the motions of
the thoughts, and as these [vices] are alien to the body,
to cut them off also from the motions of the soul, so
that they shall neither be ministered unto nor stirred
up in the external members, nor in the hidden thoughts
of the soul. And after he hath cast out from the soul
the passions of hateful thoughts also, he beginneth hence-
forth to cast off ignorance, and error, and suspicion,
things which are born of the service of the lusts, that
is to say after the heart hath become gross through
luxurious and dainty living. For when a man casteth
off the lusts of the body with a pure design towards
God, he hasteth to diminish his bodily needs also, be-
cause the heart is not made gross by the ministration
unto the lusts only, but even when the body taketh
only that which it needeth in abundance, grossness of
heart ariseth [therefrom], and the understanding is
neither cleansed nor purified from carnality.
Now the need which is measured keepeth the
mean place, and so long as the body standeth in the
mean measure of health, it is not ſp. 27o] made subject
wholly to the desires of the soul. And the middle
sheweth the equality of that which is on both sides,
like the pointer which is placed in the middle of the
balance, and which sheweth the equality of the weight of
ON POVERTY. 259
both pans of the scales; and thus when the body standeth
in the mean of health, it is of equal weight with the
soul, and so long as the body standeth with it in equality
of measure, it is not made subject unto the super-
fluity of its desires. Now therefore it is necessary for a
man to break the strength of the body by diminishing
the food, in order that it may become subject and obed-
ient unto the soul thereby—but I refrain from the
subject of diminution of food because I have planned
to speak thereupon in the short Discourse which fol-
loweth this—and here it is meet that we should under-
stand that unless a man casteth off, he cannot put on.
And let us all earnestly strive to cast off from us the
conversation of the body, that we may put on the con-
versation of the spirit, and let us cast off the world,
and all the care thereof, that we may travel along the
way of perfection without impediment.
Now poverty is a light thing to those who pos-
sess it, and if a man were to call the poverty which
is for the sake of God “riches,” he would call it
rightly, and even as it is. Therefore our Lord also
lifted a heavy yoke from His disciples in that He made
them destitute of the riches of the world, saying, “Come
“unto Me, all ye that are weary and are laden with heavy
“burdens, ſp. 271] and I will give you rest.” And who are
these, unless it be those who are wearied by the super-
fluities of riches, and who bear the heavy yoke of the
cares and anxieties of the world? And what weariness
is so oppressive as this? for when thou hast come to
enjoy thyself, thou art the more tired. The care for human
riches is a path which hath no ending in [this] life, for
* St. Matthew xi. 28.
26O THE NINTH DISCOURSE.
however far a man may travel along it, it lengtheneth
out before his footsteps, and there is nothing which
breaketh it except death. And when a man hath gathered
together riches and mammon that he may enjoy him-
self, and live daintily and luxuriously, his enjoyment is
weariness, and if the enjoyment of the world be weari-
ness, what shall weariness itself be called? And if the
enjoyments and luxuries are heavy labours, what shall
labour itself be called? For the world is heavy in all
its conversation, but because of the love thereof they
who carry its burdens perceive them not, and they
stumble therein like blind men, but discern it not, and
though they carry heavy burdens, they are light unto them,
and they weary and exert themselves painfully after
the merchandise of loss, but know not [that it is loss.
And because Our Lord saw them in this empty labour,
He cried unto them, saying, “Come unto Me, and I will
“give you rest, for in your weariness there is no rest. But
“your weariness begetteth weariness, and yourlabourbring-
“eth forth labour, and your riches gather together poverty,
“and your rest is tribulation, and your enjoyment is
“affliction, and your refreshing is toil; for the path of the
“desire of riches which ye have trodden of your own
“freewill hath no end; p. 272] but if ye will come to
“Me by My road it will come to an end. And as ye have
“tasted the weariness of the world, taste ye together
“therewith also My weariness, and [see if its freedom
“is not enjoyable to you. Ye have carried the heavy
“burdens of the world, and ye have felt how weighty
“they are; be persuaded then and take My yoke upon
“you, and learn by experience how pleasant and easy
“[it is]. I do not make you rich men that ye may
“feel the need of many things, but I make you indeed
ON POWERTY. 26 I
“rich men who have need of nothing. For it is not
“the man that hath acquired many possessions who is
“rich, but he that hath need of nothing. For in the world,
“however much ye acquire, ye become needy; but with
“Me, when ye are destitute of everything ye become
“rich. When a first want is satisfied, the place is
“prepared for a second want, and when the invention
“which a man seeketh to find hath been acquired, that
“very invention also searcheth out the invention of
“another possession. When the first craving of lust hath
“been satisfied, a wide void is thereby made for another
“lust which is greater than the first, because the satiety
“of the lusts maketh hunger, and however much lust
“devoureth it hungereth continually. And however
“wealthy the rich man becometh, he is poor; and how-
“ever much mammon may be gathered together [by him]
“he seeketh its fellow; and however much a man may
“increase his possessions, and become possessed of abun-
“dance, he coveteth yet another possession; and if it
“were possible for a man to possess the half of the
“world, his lust would not be satisfied therewith, but
“he would also lust after the possession of it all—if
“it were possible to have it. And again, when he had
“acquired the whole of it—which is not p. 273| possible
“—his lust would not be restrained by the possession of
“the whole world, but he would likewise lust after the pos-
“session of another world—which doth not exist, and
“he would begin to be tortured by the quest of that
“which hath not yet been made. Who then would not
“not weep, that is to say, who would not laugh at
“the man who was fettered by the longing for the quest
“of the things which do not exist? Come then unto Me,
“all ye that are wearied with riches, and take your rest in
262 THE NINTH DISCOURSE.
“poverty. Come, all ye masters of goods and possessions,
“and take enjoyment in destitution. Come, all ye that love
“this temporary world, and receive a taste of the world
“which is everlasting. Ye have experienced your own
“world, come and partake also of that of Mine. Ye have
“received a proof of your riches, come and test also
“My poverty. Your own riches are riches, but My
“poverty is riches. That riches should be called riches
“is not a very great thing, but it is a great and mar-
“vellous thing when poverty is riches, for the very
“opposite is pronounced a great thing. But when ye
“have experienced the things which are Mine, [and
“have seen] if they are not pleasanter and lighter than
“your own, turn ye and carry your former burdens.”
And behold also, our Lord shewed us by this testi-
mony that unless a man casteth away the burden of
the world, he cannot bear the yoke of Christ, for the
two yokes are opposed each to the other; for right-
eousness may be acquired even in wealth, but perfec-
tion is [only] to be found in being destitute of posses-
sions. And all those who have earnestly followed after
perfection, whether in the New or whether in the
Old Testament, have [first] made themselves destitute,
|p. 274] and have then begun to walk in the path of per-
fection; and when the Apostles were called by our
Lord, they stripped themselves of all the world, and
then went forth after Him Who called them. And Our
Lord Himself also in His own Person depicted and
shewed unto us the end of the path and the begin-
ning thereof, and in the Jordan He laid down the
boundary of them both; for He ended that path, which
was after the law, in which He was journeying because
He kept the law, and from it He began the path of
ON POWERTY. 263
perfection, which He shewed in His own Person, as it
were for the teaching of those who love perfection.
And after He had overcome the world, and had des-
pised and rejected everything which was therein, He
then went forth to fight against the god of the world,
that as He had captured the castle of the Enemy, he
might also conquer the Enemy himself. And the Jordan
became for Him a place of crossing from one world
to the other, from the carnal world to the spiritual
world, and from the conversation of the law to the
conversation of the New Covenant. For what the sea
was to the Hebrews, through which they ended the
subjection to Egypt, and through which the fear of
the Egyptians was removed from them, and through
which they went forth to the land of freedom, where
the rule of another might not have dominion over them,
and where they would not perform the will of others,
except of God alone, even so in the Jordan did
Jesus accomplish the subjection of the law, and
thence He began freedom of conversation. And as
the desert received the Jews from the sea, even so did
the wilderness receive Him from the Jordan—not hence-
forth having to fulfil the feeble will of the law, but the
complete p. 275] and perfect will of His Father—that He
might give His healthful commandments, and shew forth
the perfect and spiritual conversation which was His will.
And know that when Jesus went forth to the wilderness,
He went forth by Himself, without followers, without help-
ers, without friends in His train, without beloved friends,
without riches, without possessions, without apparel,
and without things. And it is written that He went forth,
having nothing belonging to the world with Him, entirely
by Himself, being accompanied by the Holy Spirit,
264 THE NINTH DISCOURSE.
that from the going forth of thy Lord thou mightest
take example for thine own going forth from the world, and
that thou mightest also go forth like unto Him, having
upon thee nothing belonging to the world, that the
Holy Spirit might thereby accompany thee.
And observe also the freedom in which Jesus went
forth, and do thou thyself also go forth like Him. Ob-
serve also unto what point human conversation came
with Him, and at what point He forsook it, and do
thou thyself also forsake the conversation of the world
where thy Lord forsook the conversation of the law,
and go forth with Him to war against the powers of
error, that is to say, to the fight against the world.
For when thou hast gone forth from the world, inas-
much 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 observe also that ſp. 276] that which happened
to the Jews is a type of the things which are performed
unto thee, for as all the wickedness of the Egyptians
towards the Hebrews came to an end, even so here
also all the wickedness of the world shall perish and
be destroyed from thee, together with its superfluities, and
its weight, and its cares, and anxieties. For until [the
time of] the sea, the Hebrews were serving the Egyptians,
* Galatians vi. I4.
ON POWERTY. 265
but from the sea and henceforth they were set apart
for the service of God by the word of God. The
bondage of the Jews in Egypt is a type of the bondage
of the world, and the freedom which they obtained in
the wilderness is a similitude also of the freedom which
thou shalt receive after thou hast come forth from the
world. With mud, and bricks, and fatigue, and severe
labour Egypt made the Hebrews work, and with an-
xieties, and cares, and afflictions, and groans, doth the
world also make thee work; and the mud of Egypt
was washed off the Jews when they had crossed the sea.
And thou hast thyself also two baptisms: one is
the baptism of grace which ariseth from the water, and
the other is the baptism of thine own freewill, for when
thou hast been baptized from the world in the love of
God, thou hast gone out therefrom. And as after the
Hebrews had gone forth from the sea they received
another rule, and were accounted worthy of other food,
and new waters were made to gush forth to supply
them with drink, and other commandments and laws
were delivered unto them to keep, and they received hea-
venly revelations, and were accounted worthy of spiritual
visions, and they heard the voice of God [p. 277 close
at hand speaking with them, and angels also were
mingled with them, and they arrived at connection
with and participation in spiritual powers, and the taber-
nacle was pitched among them, and they were shewn the
meaning of the service therein, and the serpent on a pole
was lifted up for them in the wilderness for the healing
and cure of the bites of poisonous serpents; and as
their habitation was already in another world which
was free from all the habits of this, so likewise must
thou also, when thou hast gone out from this world,
LL
266 THE NINTH DISCOURSE.
as from Egypt, cross over the sea of afflictions, and
be in fear and suffering, because they also were filled
with fear and trembling at the Egyptians [while they
were] by and in the sea, and the terror of the sea
tortured them, and until they had gone down into the
sea, and had turned and gone up therefrom, and had seen
the dead bodies of their enemies floating among the
waves, they were not filled with gladness. And thus is
it with the disciple, for when he hath gone forth from
the world, wishing to be free from the subjection there-
of, he doth not immediately receive joy nor is he accounted
worthy of the taste of spiritual enjoyments—-even as the
Hebrews did not receive joy immediately they had gone
forth from Egypt, nor were accounted worthy of spiritual
enjoyment. On the other hand, there shall meet thee, O
disciple, after thy departure [p. 278] from the world,
the fear of afflictions, and the oppression of the thoughts,
and repentance because thou hast come forth from the
world, and because thou hast scattered that which thou
hadst, or because thou hast forsaken thine inheritance
and hast departed from the dwelling of thy fathers. And
devils shall gather themselves together secretly against thee
like the Egyptians, with Satan their master like Pharaoh,
and as these thoughts move within thee they shall bury
thee in the anxieties of care which are wont to make the
Soul dark, and they shall deprive thee of the sight of the
light of the knowledge of Christ. And similarly there
shall begin to move in thy mind thoughts as to why thouſ
hast forsaken the world in which it was easy for thee
to be justified, and why thou hast scattered thy riches
by which, whilst thou hadst them with thee, thou didst
appear to be especially benevolent, and moreover, inas-
much as thou didst divide them hastily, perchance they may
ON POWERTY. 267
be given unto those who are not worthy of them. If
thou hadst kept them in thine own hands they would
have been dispensed by thee wisely, for thou wouldst
have relieved the afflicted therewith; and thou wouldst
have, received strangers therewith; and thou wouldst
have clothed the naked therewith; and the solitary
dwellers and coenobites would have been visited by
thy gifts; and thou wouldst have supported the widows
and orphans; and thy dwelling would have been a
haven of all fair things; and as long as thy riches
were with thee thou wouldst have been longsuffering;
and thou wouldst have given both pleasure to thyself and
gratification unto many others therewith; and thyrighteous-
ness would have been like unto that of Abraham, and Job,
|p. 279) and the other believing men who have been
justified like unto them. And perhaps thou wouldst
have wished that thy righteousness should be greater
than theirs, and also that, according to the word
of thy Lord, thou shouldst become like even unto God
by thy loving kindness; and thou wouldst also have
obtained a good name among the children of men, and
thou wouldst have been called by every man the “father
“of the orphans;” and every one who saw or heard
of thee would have ascribed blessing to thee because
of thy good works. And as thy righteousness triumphed
before God, even so would it have become manifest
in the sight of the children of men; and moreover thou
wouldst have been a pattern of good unto others that
they might emulate thee. For when the owners of posses-
sions, like unto thyself, saw thee distributing thy wealth
unto the needy, they also would be urged to become
like unto thee, and they also would become givers; and
thereby thou wouldst have acquired a twofold righteous-
268 THE NINTH DISCOURSE.
ness; firstly because of thine own gifts, and secondly
because thou wast the cause of charity in others,
who also became givers like unto thyself. And if thou
hadst wished to become one who fasted, it would have
been easy for thee to do so whilst thou wast in the
world, even as it is for all the other men who fast whom
thou seest in the world, and the triumph of thy fasting
would have been the more increased because that while
meats were nigh unto thee, and the foods which the
belly eagerly desireth were laid out in thy sight, thou
didst conquer them all by the might of thy temperance.
And in this thing thou wouldsthave excelled more than the
solitary dwellers, for the victory of the man, who over-
cometh ſp. 28o] the things which he findeth near at
hand, of which he may make use if he please, is greater
than that of him that is abstemious because he hath
nothing, for even if he sought to take pleasure and
to enjoy himself, the materials for his pleasure are not
forthcoming. And if thou wert a lover of prayer it
would also have been easy for thee to pray secretly
in thy house, and to go at all times to the temple of
God, and to carry others with thee, and there is not
one good thing which it would not have been especially
easy for thee to do whilst thou wast in the world if
thou hadst wished. For what man rejecteth pleasures with
royalty, or who excuseth himself from taking pleasure
if he be certain that the pleasure which is about to come
be ready for him? And this pleasure would have been
found to be thine because of thy loving kindness and
alms to the poor.
And also after these things others will gather to-
gether and hem in thy soul, and they are the evil
devils, together with Satan their master, who depict
ON POWERTY. 269
before thine eyes the labours of the ascetic life, and
the cruel pains which befall those who fast, and the
grievous sicknesses which are produced from meagreness
of food, and which are neither easy of cure, nor will
it be easy for thee to heal them because thou mayest
hot make use of the things which cure and heal them;
and if thou submittest to bring human aids to them
by reason of the pain [p. 281] of thy sufferings, thou
wilt become a cause of stumbling to others who see
thee. And moreover, the path of this rule of life is long,
and it cannot be brought to an end except by death.
And if thou wishest to make an end thereof whilst
thou art in this life, and thou ceasest from thy labours,
behold thou wilt be made a laughingstock and a mockery
by all thine acquaintances: and because thou mayest not
cease, behold thou must bear the burden of the afflictions,
and thy sufferings will be increased by many things—by
the weight of thy labours, and by their length, and by the
pains and sicknesses which are produced therefrom, and
because it is not easy for thee to bring nigh things
which would alleviate thy pains, and because if thou
wouldst lighten thine afflictions by means of aids which
thou couldst bring unto them, thou wouldst become
a laughingstock to those who behold thee, and because
thou hast become an alien to thy race and friends, and
because the law of thy order of life doth not allow
thee to draw nigh to speech and intercourse with them,
and because thou, who wast formerly a giver of charity
to others, hast become in need of receiving charity
from others, and if thou submittest thyself to accept it,
behold flattery of those from whom thou acceptest it
is demanded of thee, and because thou acceptest it not,
behold thou art tortured by the necessity of want.
27O THE NINTH DISCOURSE.
These and such like things will the devils gather
together and bring against the mind of the disciple
immediately he hath gone forth from the world, and they
cast him into a state of fear and trembling, and they dis-
turb the balance of his thoughts, and drive him to smite
his hands together, for what to do he knoweth not;
|p. 282 and they sink his soul in sorrow and they set
him between the things which are in the middle, and
those which are at the end, in order that he may
remember the things which he hath left behind, and
may keep in mind those which are about to come, and
he considereth their promises in his mind, as if they
carried convincing proof [with them], and especially of
those thoughts which move in thee at the beginning,
not of wantonness, and of depravity, and of an evil rule
of life, but of lovingkindness, and of the love of giving
alms, and of all the other good deeds which a man
hath power to do while he is in the world. And these
things do not rise up in thy soul as the friends of good
deeds, but in order that they may bring thee down
from the lofty grade of righteousness unto one which is
more humble. And when thou hast hearkened unto them,
and thou hast gone down with them, they will also
bring thee down from that grade to another which is
lower, and little by little they will carry and lead thee
down until they sweep thee into, and drown thee in
the abyss of wickedness. And they are cunning in their
promises, for where they see that thou keepest fast
hold, there do they multiply thy sufferings. They
do not straightway take and bring unto thee that
which thou hatest in their promises, but that which
is dear to thee, and next they persuade thee to
desist only a little from the strictness of thy rule, and
ON POVERTY. 271
next by reason of all these things misery of thought
groweth strong in thee, and sadness and outcrying are
renewed in thy mind; and joy dwelleth apart from thee
away in the distance, p. 283] both the joy of the world,
because thou hast forsaken it, and the joy of Christ,
because thou hast not yet arrived thereat. And thy
soul remaineth in the middle of these storms, like a
ship the steersman of which is asleep, and it is buffeted
hither and thither, and it drifteth and is knocked about
on all sides, and it is dashed upon every rock, and doubts
of all kinds beat upon it, and the course of the way of
thy understanding is perturbed, and the sign-posts of
the paths for thy footsteps are destroyed, and heaviness
crowdeth upon thee, and drowsiness layeth hold upon
thy body and upon thy soul, and thou becomest sunk in the
heavy sleep of negligence as in the night. And as fear
increaseth in the night season in those who are therein,
even so in thee fear increaseth, because thou hast thy-
self darkened thy soul from the light of knowledge; for
knowledge in the soul, from which also joy is produced,
takes the place of light in the world. And as at the
departure of light darkness is produced in creation,
even so when the knowledge of the spirit is lacking,
the darkness of tribulation is spread abroad in the
region of the soul, together with the black night of
sorrow. And from this black night fear concerning what
is passed and concerning what shall come beginneth to
arise in the soul, and tribulation and trembling, and terror
and feebleness, and cowardice, and misery of mind, and
the perpetual affliction p. 284] which ariseth thereby and
therefrom are renewed therein at all times. And it hap-
peneth that it is afflicted when there is no need for fear of
affliction, and its understanding is perturbed, though it
272 THE NINTH DISCOURSE.
knoweth not what is the cause of its perturbation, and
no one of its motions is wholly and entirely pleasant
unto it.
In this country then, O disciple who goest forth from
the world, there is a place whereto thou mayest pass, for,
like the people from Egypt, thou also art called to go
forth after God. And as the sea stood like a hedge
before the Hebrews, and the Egyptians followed after
them, even so is placed before thee the fearful
abyss of afflictions, and sufferings, and labours, and
tribulations, and punishments, and want, and poverty, and
pains, and sicknesses, and deprivation from friends, and
remoteness from fellow-creatures, and removal from
parents, and silence, and contemplation, and close con-
finement, and a humble garb, and meagre food, and self-
abnegation, and asceticism, and reproaches and insults
if thou art slack and remiss, and labours and fatigue if
thou art strenuous, and vigils which emaciate, and torturing
thirst, and protracted bending in double; all these things,
and others which are like unto them, stand up like a
hedge against thy coming forth, while the devils, like the
Egyptians, pursue thee from behind. 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, p. 285
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.” There-
fore 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; for it is thus written, “Moses
* Exodus xiv. 14.
ON POVERTY. 273
“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, p. 286] 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 be-
come 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
* Fixodus xiv. 15.
MM
274. THE NINTH DISCOURSE.
abyss of all the wickedness which is gathered together
and laid before thee. And as the pillar stood in olden
time behind the Hebrews, and afterwards came in
front of them, and there was darkness between them
and the Egyptians, so also here shineth before thee
the light of the Redemption, and darkness is placed
between thee and the devils who are thy enemies. And
in that country through which thou art passing, they
will be drowned, and the afflictions from which thou
hast been freed will turn and fall upon the devils who
are thy enemies, and sorrow and tribulation will turn
upon them; and the joy which they had when they
thought that they were fighting with thee and would
overcome thee, like the pillar is taken from before
them, and set before thee, like the pillar of light which
was taken from the Egyptians, and which came in front
of the Hebrews. And as Pharaoh and the Egyptians
were drowned in the sea, so also shall Satan and all his
devils be drowned in the depths of the tribulation in which
thou wast sinking. Therefore do thou in thy thoughts
repeat the words of Moses, “The Lord shall fight
“[p. 287 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.
Now in the night-season fear ruled over the He-
brews that it might be an example unto thee of the fear
which is with thee when thy life is, as it were, in the night,
and far away from the sight of the morning; and as
when the night passeth away fear is removed, even so
is it with thee, for immediately the light of the Redemption
dawneth upon thee, at the end of thy prayer thy tribu-
* Exodus xiv. I4.
ON POWERTY. 275
lations are blotted out, and thy thoughts become light,
like the members of the body in the morning. And
the gloomy cloud is scattered, and a bright and glori-
ous sky shineth in thy soul, and the sea of thy afflic-
tions is passed over on foot, and the wall of grief which
was built before thee is broken through, and thou
walkest in confidence through a terrible country, and
thou passest over a depth which was never [before
crossed by thee, and thou treadest with the foot a
country which the old nature never trod, and thou art
delivered from the yoke of subjection, and thou goest
into the land of freedom, and thou forsakest Egypt
with all its fatigue, and a desert which is full of heavenly
blessings receiveth thee. And thou art conceived and
brought forth again into the new world of the con-
versation of the Spirit, and in the country which con-
ceived and gave thee birth are tied the wheels of thine
enemies, and the violence of their onset is broken,
and the progress of their advance is slackened, and the
uproar of their voices sinketh down and dieth away,
and afflictions return upon them like waves, and those
who wished to overwhelm thee are themselves over-
whelmed in the bottommost part of the abyss.
Do thou, then, when thou standest upon the shore
of the sea of afflictions and tribulations after ſp. 288]|thy]
glorious passage, turn, and thou shalt see thine enemies
Smitten down therein, and thy passions, together with
devils, drowned therein, and all the life of the old man sink-
ing down into it. And when thou seest [this], let
thy soul be gratified at the destruction of those who hate
thee, and when thou hast also obtained confidence
through the death of thine enemies, turn thyself and
look upon the holy mountain of God, and begin to
276 THE NINTH DISCOURSE.
walk in a country through which thou hast not passed,
and thy journey shall be through the spiritual world of
a spiritual rule and conduct of life, through which thou
shalt be held worthy to see the things which are above
the world. And thou shalt eat spiritual manna which
thy fathers ate not, and thou shalt drink the sweet
and pleasant waters which flow down to thee from
the rock of Christ, and thou shalt sit in a cloud of
light, and the pillar of the Spirit shall shine upon thee,
and thou shalt see things which thou didst never see
before, and shalt hear voices which thou didst never
hear before, and in thy journeying day by day thou
shalt draw nigh unto Zion the heavenly mountain, where
the Shekhinah of the hidden Being dwelleth. And thou
shalt be an associate of the knowledge of angels, and
thou shalt feel spiritual things which are above the world,
and thy clothing and thy sandals shall grow with thy stature
—that is to say with thy new manhood—every day. And
the ornaments of thy clothing—which is Christ—shall
be revealed unto thee, and thy sandals—which are the
preparation of the Gospel of peace—shall grow with
thee. And thou shalt enter into the mysteries of the
Spirit, p. 289) and thou shalt participate in the
fulness of the knowledge of Christ, moving at all times
in the motions of life, and admiration of the unspeak-
able majesty of God will carry thee away, thou being
dead unto all the visible world. And thy habitation
shall be completely in the world of the spirit, and thou
shalt appear unto those who behold thee as a mere form
of the outward appearance of the body, the whole
motion of thy inner man dwelling in the heaven of
heavens, and thou shalt live gloriously in the countries
which have neither bounds nor limits, where there
ON POWERTY. 277
is neither carnal form, nor constitution of body, and
where there is no change of natures, and no passing
away of elements, and where there is only quietness
and tranquillity, and where all the dwellers in the
land of spiritual beings cry out with incorporeal
voices, “Holy, Holy, Holy”, to the adorable Being,
and where thou shalt taste what thou hast never
tasted with the palate of the body—now thou shalt
feel that which never cometh to the senses of the
body, and thou shalt know only that thou dost experience
happiness, but what thy happiness is thou shalt not be
able to explain—and where instead of the converse
with man, thy converse will be spiritually with Jesus
Christ. And thou shalt bear labours and not per-
ceive the affliction thereof, for the perception of Christ
will not allow thee to feel thine own afflictions, and
the plucking away of thy mind towards God will deprive
thee of all the feeling which beings in the body have.
[And thy habitation shall be] where thou shalt see, and
hear, and taste, and breathe, and with all the senses
[p. 290] of thy inner man thou shalt receive the taste
of the world of God, and according to the nature of
[that world, thy senses shall also spiritually taste it;
and where, face to face, as unto Moses, they will give
unto thee divine revelations, and within the Holy
of Holies, which God, and not man, hath established,
visions and wonders will receive thee, and the hiddenness
of the glory of God which will live in thy thoughts.
And thy life shall be among spiritual powers in the under-
standing of the spirit, where the ark of spiritual won-
ders and of divine knowledge is set, not as in a mystery
but in the truth of knowledge, which cometh upon thy
knowledge without the mediation of any other] thing.
278 THE NINTH DISCOURSE.
[And thy habitation shall be] not where an altar of gold
is established wherefrom there goeth up the incense
which can be perceived by the body, but where is an-
other altar of the spirit which receiveth the pure in-
cense of all holy and rational thoughts; and where a
chest of manna, wherein the food which was given by
angels is preserved, is not placed as a type, but [where]
is established a table of life, which is Christ Himself,
from Whom all His spiritual members receive the food
of the spirit, as do the members of the material body
from the body. And thy habitation shall be] not where
the rod, which was the sign of the election of Aaron,
is laid up for a memorial, but where Jesus Christ Him-
self, the Prince of priests, performeth the office of priest
before His Father, [and before living and rational
beings. [And thy habitation shall be] where thou art
wholly and entirely dead unto the feeling of the things
which are visible, and where thou shalt hear nothing
of the things which are spoken and perceived at the
same time; p. 291] and all the members of the old man
shall die within thee, and thou shalt be clothed with
the new man which is renewed in knowledge after
the manner of his Creator. .
In this conversation shall thy habitation be, O dis-
ciple, after thou hast departed from the conversation
of the world which is after the flesh, if when thou hast
entered into this country according to the law, thou
labourest as the law of the country requireth, and thou
dost not take with thee into the country of life dead
members of the world which is dead; because a man
goeth forth from the world in outward appearance he
doth not necessarily] go forth from the world, but he
must cast off the world and all its rule and manner of
ON POVERTY. 279
life, inwardly as well as outwardly, and he must make him-
self a stranger unto all the remembrance thereof, and as he
hath cut off and cast from him the life which is carnal, so
also must he cut off and cast from him the dead thoughts
which meditate upon dead things. Now as is the nature
of the body in which the understanding is bound, so
also must of necessity be the understanding in its
thoughts, for when it meditateth upon the things of
the world, its whole motion is dead, but when its ob-
jects of thought are the things of the spirit, it is moved
with living and spiritual things as [with] life. And
apply the example from the similitude of thy body also
to the spiritual understanding in which thy thoughts
move. For as the body so long as it dwelleth in the
carnal world is carnal, together with all its manner of
life and deeds, but when the time for it to be remov-
ed to the world of the spirit hath come it is made
new and becometh spiritual, and then [p. 292] entereth
into the world of spiritual beings, even so also so long
as the mind dwelleth in the world, and its thought
and meditation are fixed thereupon, is it carnal, and
is itself like unto the nature of the world in which it
liveth. But if..its habitation be in that world of the
spirit, and it be moved in all its meditations according
to that which is in that country, its thought henceforth
becometh spiritual according to the ordering of that .
country in which its motions perform [their] actions.
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
28O THE NINTH DISCOURSE.
“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 per-
ceiveth not this conversation, neither is he able to per-
ceive 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 experienc-
ed in the body, but the spiritual understanding tasteth
it when it hath been purified from the thoughts and from
the cares of the body. Now, as I have said, the beginning
of this path is the end of the path of the world, for
until a man hath ended that path which is carnal he
cannot travel in this spiritual path; but the end of
the path of the world is absolute poverty of everything
which is in this world [p. 293], and it is not being destitute
of one thing and not of another, and letting go one
thing and clinging fast unto another, but a man must set
free and deliver his own members from all the carnal
things of the world which lay hold upon a man. One
man is held fast by the world in all his members, and another
by two thirds of them, and another hath one half a slave,
and the other half free. Another hath one third of him-
self free, and the other two thirds in bondage; and an-
other hath only a small portion of him subjugated,
while all his other members are free and unrestrained;
and another hath one only of his members held fast and
bound, and although all his members can move, his body
remaineth in the same place. But whosoever is fettered
in one of his members his whole person belongeth unto
* Philippians ili. 20.
ON POVERTY. 28 I
the world, even as the whole body of the bird, which
is held fast in the snare by one foot only, is also held
fast in the snare by its foot; and although its other
foot and its wings are unfettered, and it setteth them
in motion to fly, yet the shackle and fetter which are
upon one foot allow it not to mount up into the pure
air, but it falleth down again upon the place where it was,
and it quivereth spasmodically in death upon the ground,
and bedraggleth its wings and whole body with the
weight of the dust. And thus also is the man whose
every member is unfettered by the shackles of the
world save one, for that one member in which he is
fettered p. 294] fettereth his whole body, and although
he is bound but a little strong chains are cast over his
whole person completely.
Now therefore it is meet for those who desire to
be freed from the fetters of the world to release them-
selves completely, and to put off and to cast away their
old clothes and to put on new, which is the rule and
conduct of Christ. And this apparel is the apparel of
the kingdom, and it is meet that all the ornaments of
an excellent rule and conduct of life should be found
therein. It is meet that whosoever wisheth to change
his apparel should put off wholly [the old], and
put on completely [the new], and these similitudes are
placed for thee as an example concerning that about
which I am giving thee counsel, and from things which
relate to the body thou must gain understanding con-
cerning those of the spirit. For behold, whosoever
wisheth to pour anything into a vessel, until he hath
emptied it of what there is already in it cannot pour
therein that which he wisheth to pour; now if that which
is emptied from the vessel, and that which is poured
- NN
282 THE NINTH DISCOURSE.
therein [in its place] be not similar, although the vessel
be washed and scoured, the sweetness of the taste of
that which is newly poured therein [is not able to change
the former smell and taste. And again, when the hus-
bandman wisheth to cast into his ground good seed,
and he seeth that there are therein brambles and briars,
he uprooteth and hoeth them up first of all, and then
he casteth the good seed into his field. ſp. 295] And again,
whosoever wisheth to put on a new garment first
of all casteth away the old one which is upon his body,
and then he putteth on the new one. And thus also doth
the physician, for he deviseth means and removeth skilfully
the putrefaction which is upon the boil by means of
acid and astringent medicines, and then he layeth on
the bandage which buildeth up the new flesh. And like
unto these many things are performed in nature, for
except the old things be cut off and cast away, men
cannot bring those which are new, especially if they
are the opposites of each other, and thus, in this case
also, the disciple of Christ—if he wisheth to draw
nigh to the perfect rule of the life of Christ—is bound
to cut off and to cast from him all the life and con-
duct of the old world, and then he must draw near
to the new life, and cast off ignorance, and put on
the knowledge of the spirit; for the fettering which
is in the things which abide not ariseth from ignorance,
and the unloosing of them cometh from knowledge.
Whosoever casteth off the world, cast ethoff ignorance,
and whoso putteth on the world putteth on folly, for
true knowledge is that which forgetteth not that which
is not and which thinketh of it as if it existed;
and ignorance is known by being fettered, and it
thinketh that which abideth not is something which
ON POWERTY. 283
is true and enduring. So therefore those who put
on p. 296 the world put it on as something which
endureth, and it is justly said of those who are igno-
rant, “They have mistaken the shadow for the substance”,
and rightly have been called “wise” those who have
made themselves strangers to the world, and have cast
off early the old rag before it hath cast them off.
Whosoever the world casteth off hath no happiness
therewith, for the world hath fled from him, and hath
rejected him, and thrown him away as something which
is superfluous; but those are worthy of blessing and
praise who of their own good freewill make themselves
strangers to the world, and who go out from it that
it may not be an impediment to their course. For as
is a covering before the sight, even so is the care of
the world before the Divine vision, and as Our sight
is not able to pierce and to pass through any dense
body which may be before it, whether it be a mountain,
or a building, or some other such like thing, and until
a man cometh to the top of the mountain, or walketh
over it, he is unable to see the things which are
thereupon, even so our thought is unable to con-
sider the things which are outside the world so long
as the wall of the world is built before our vision, and
its heavy shadows and the mountains and hills of its
cares and anxieties hem us in on every side. If then
a man wisheth to see the spiritual rule which is out-
side the world, and to look closely at the heavenly
things which are above it, let him go outside p. 297] the
world, or ascend above it, and behold two things will
appear to him:-the spiritual rule of life which is es-
tablished by the motion of living thoughts, and the
kingdom of heaven which is above the world; for when
284 THE NINTH DISCOURSE.
a man is freed from the passions of the world, his
habitation is, as it were, in the kingdom of heaven. And
what is the happiness of the kingdom of heaven? Is
it not the abrogation of afflictions, and the ministration
of all things new, and is it not that misery and troubles
shall be dissolved and flee away even as it is written,
“We shall rejoice in the varieties of spiritual beings,
“and in the glorious life, and in the pleasures of the
“happiness which is sealed and laid up [for us], and
“we shall have neither expectation of grief, nor fear
“and terror of calamities which are to come, for that
“world consisteth wholly of new things; for the inhabi-
“tants thereof rejoice always in things which are new,
“and these are the joy which is laid up, and the hap-
“piness which is perpetual, and in these also is life found
“by the soul which is freed from passions, and which
“hath destroyed from itself the glooms of suspicion.” And
well hath one of the spiritual teachers said, “The king-
“dom of heaven is the soul which is without passions,
“and which hath the knowledge of the things which
“exist in very truth, that is to say, words and motions
“which are not of the body. For when the soul is freed
“from the passions of wickedness from which are pro-
“duced fear, and trouble, and care, and want of con-
“fidence, it is immediately filled with the opposites of
“these things, that is hope, and courage, p. 298] and
“gladness, and happiness of thought. For what is there
“that can trouble, or of whom shall be afraid the man who
“hath cut off and cast from him all the causes of trouble
“and of fear? For trouble ariseth by reason [of fear
“lest he be deprived of the world, and of its pleasures,
“and of its delights, and fear ariseth [from the fear]
“lest he become a stranger to the life in the body
ON POWERTY. 285
“which belongeth to time. And when a man by the
“philosophy of Christ casteth off these two things,
“that is, the love of the world and the love of life, he
“is freed from trouble and fear, in the front of which
“are the Gehenna of the future, and the judgment which
“is prepared; these things are the Gehenna which giveth
“torment.” And if freedom from passions be the king-
dom of heaven, according to the word of that spiritually
wise man, then the bondage of the passions must also
be the Gehenna which giveth torture, and the outer
darkness and the worm which gnaweth into the heart
and the thoughts. For the taste of both things is
given therefrom because the kingdom of the thoughts
is a sign of that kingdom which is to come, and the
Gehenna of the torture of fear and tribulation is a pledge
of the Gehenna which is for ever, because that pledge
also which is given for [both these] things hath an affinity
with that thing for which it is given, as in this world
everything which is given in advance as a pledge for
something hath an affinity with that for which it is given
as a pledge. And so also the spiritual mysteries, which
|p. 299| here in this world have been delivered unto
us in the place of a pledge, have a great affinity with
that true incarnation of Christ, for here in this world
we receive the Body and Blood of Christ that they
may be unto us a pledge of that of which we shall eat
spiritually in the next world from the Person of Christ,
and from them, like the members from the body, we
receive strength and sustenance, and this pledge, through
spiritual interchange, hath an affinity with the Person;
and thus also the Body and Blood are called [the affi-
nity of the Person.
And again we receive the Holy Spirit by baptism,
286 THE NINTH DISCOURSE.
that it may be unto us the first-fruits of the perfect
intercourse which is about to come unto us in the
Mysteries of the Spirit, and how great is the affinity
of the pledge with that which maketh it perfect the very
name itself testifieth; for two spirits are mentioned by
the word of the Book. And again, 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 afore-
time for us, for He was God, and He Himself to-
gether with God, by His will, which nothing preceded,
prepared aforetime these good things for us. So like-
wise the joy of this world which is born of the free-
dom from passions hath an affinity with that joy which
is about to be given unto those who are worthy [p. 30.o.
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. And if thou wishest to know,
O disciple, that without the going forth from the world
thou art not able to draw nigh unto the rule and life
of perfection, thou mayest learn it from the things
which are written in the Holy Books, and thou mayest
be mindful also of the lives of the spiritual men which
* Compare Hebrews ix. I I.
ON POVERTY. 287
are written in the Holy Books. And who of all the
ancients, who were accounted worthy of the sublime
and wonderful gift, was like unto John the Baptist?
According to the testimony, which Christ spake con-
cerning him, “He was the greatest of all the Prophets”;
and again He said, “Verily I say unto you, among those
“born of women there is none greater than John the
“Baptist.” Now let us understand and 'see how and
what was the rule and conduct of life of this marvellous
man who arrived at such greatness as this, and why
he was accounted worthy of all this gift, and with what
increase and with how great labours, and after what
asceticism, and for how long a time he lived a solitary
life away from human intercourse; and when we have
seen and have understood these matters of his life, let
us consider the greatness ſp. 301 of the things which
were unto him, and let us understand first of all the
things which concern the will, and afterwards the things
which concern grace, for until the will shewed its fruits
the Spirit gave not its gift.
Observe then the life of this marvellous man, who
from the time of his childhood was set apart from
dwelling in the world, and from intercourse with the
children of men; and he was not first of all defiled and
polluted, and afterwards cleansed and purified, but
his youth passed in purity before it arrived at the
motions of nature which distinguish between good and
evil things. And he was brought up in the wilderness,
and he had not in him any worldly care whatsoever;
and he did not taste by experience the wickedness of
the children of men, and then cast it away, neither
* St. Matthew xi. 11; St. Luke vii. 28.
288 THE NINTH DISCOURSE.
was he first moved by lusts and by passions, and after-
wards came to peace of the thoughts by the labours
of his freewill. Now that a man, who would stand in this
rule of life, should depart from his own wickedness be-
fore he receiveth the taste of the wickedness of the
world helpeth the purity of the soul of those who are
worthy thereof in no slight degree, even as Adam
remained for a very short time in purity of soul before
he transgressed the commandment. And John, because
he was about to be set apart for the ministration of
Divine mysteries, and because a gift which had not
been [hitherto] given to the children of men was about
to come unto him, separated himself from his childhood
and went forth into the desert, that being untempted
by evil things, and his mind receiving not the impress
of the likeness of the remembrances of the body, and
being neither disturbed nor troubled by the cares and
anxieties of the world, he might receive spiritual reve-
lations and the doctrines of Divine mysteries in purity
of spirit, and might feel that to which the whole race
of mortal beings arriveth not; p. 302) and for this
reason he received also the Holy Spirit while he was
in his mother's womb, in order that the thoughts of
his soul, by the instigation of the Spirit, might be
stirred up in a spiritual manner. That he should be
born without the union of his parents was not right, for
this belonged to Jesus God alone, but because he was
about to receive visions and revelations which were
above the old nature, he received the Spirit while
he was in the womb, after he had been conceived
by the union of his parents. That it would have been
easy for God to have created him newly, like Adam
and Eve, there can be no doubt, but by this [act. He
ON POVERTY. 289
would have made him a stranger to the old creation,
and the Creator did not desire to do this, lest it might
be thought that He was rejecting the former creation.
And it hath been said that it befitted Christ only to
be conceived out of the old nature without carnal
union, and that being brought up moreover in the
world, and receiving experience of the wickedness
thereof. He might be suddenly worthy of the grace
which is above the world, by election after the manner
of the Apostles, which was to be given after the Cruci-
fixion, when the old nature was dead, and sin also and
all the evil passions had died therewith.
Now because John was to be worthy of the know-
ledge 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 |p. 303 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; for where through grace these
marvellous things took place, by these marks and means
sufferings took place. 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, accord-
ing to that which is written by Paul, “Our old man
“was crucified with Him”, and the new man was revealed,
55 I
* Romans vi. 6.
OO
29O THE NINTH DISCOURSE.
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 wicknessess, and tax-gatherers, and
whoremongers, and murderers, and thieves, and wor-
shippers 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 work-
eth in whomsoever it pleaseth, because the old man
hath been crucified, and is dead, according to the word
of Paul." 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, p. 3O4] 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 deli-
vered me from this body of death”.
And after these things then in which it hath been
made known unto us that there are the death, and
dissolution, and abrogation, and destruction of the old man,
and the vivification, and the renewal, and the appearance,
and the revelation of the new man, Divine Grace work-
eth mightily all things which are efficacious, and all
powers, and all knowledge, and all mysteries and reve-
lations, and all the dispensation of the spirit, and the work
which is above nature, in whomsoever it pleaseth.
* Romans vi. 6. * Romans vii. 24.
ON POWERTY. 29 I
These things which have been spoken by us briefly
are [intended] to shew the cause of the going forth
of John as a preacher in the wilderness, and why he
received the Spirit from the womb, and why he was
brought up in the desert from his childhood. Do thou
then, O disciple, at the hearing of these things be
strenuous to cast off the world, and draw nigh unto
the freedom of a pure rule and conduct of life; and
love perpetual converse with God, and flee earnestly
from all human speech, and take heed unto the good things
of this rule of life through that which happened unto
John the Baptist. For if some time before the Cruci-
fixion He, through Whom old things were dissolved
and abrogated, and new things were made to appear,
and |Who discovered the solitary life, and the freedom
and alienation from the world, gave unto John the
Baptist the knowledge of the Apostles, through
which things he possessed the wisdom which is above
human nature, how much more now can this ſp. 305]
spiritual life stablish thee in the knowledge of the myste-
ries of Christ, and render thee unspeakably happy in
the feeling of spiritual revelations! Accept thou as a
proof [of this] the life of this righteous man, and learn
also therefrom that a man cannot become a perfect
disciple of Christ unless he make himself a stranger
to the whole world after the manner of this righteous
man, even as the word of Christ also hath taught us
openly, “Except a man renounce the whole world, and
“his brethren, and his kinsfolk, and his family, and his
“father, and his mother, and everything that he hath,
“and that which is greater than them all, even his own
“life, he cannot be My disciple”.' And again in another
* Compare St. Matthew xvi. 24; St. Luke xiv. 26.
292 THE NINTH DISCOURSE.
place He restrained that man who wished to perform
two things in one, that is, honour to [his] parents and
discipleship to Himself, and told him that it was im-
possible that two things which were the opposites of
each other could happen at the same time: “Teacher,
“suffer me to go and bury my father and my mother,
“and I will come after Thee”,” that is to say, “I will
“keep the first commandment which God commanded
“me, Honour thy parents and be obedient unto them,
“and then I will come after Thee and minister unto
“Thee”. And what answer did Jesus return to this?
“Leave the dead to bury their own dead; and go thou
“and preach the kingdom of God.” It is not necessary
“|p. 306 for thee to keep the law, for it hath been
“kept and is dissolved, neither hast thou any need to
“minister unto natural parents, because I have been
“obedient unto parents according to the body, and I have
“ministered unto them on behalf of everyone. The
“yoke of the law and nature is henceforth lifted from
“off thee, and thou art left a free man unto thyself,
“there being no worldly power that can subdue thee,
“for thou art dead unto the world, and thou art dead
“unto it. Dead bodies have not service paid unto them,
“they are only wrapped in shrouds and buried; leave
“the dead then to bury their dead, and do thou go
“and preach the kingdom of God”.
Behold also we learn from this testimony that the
man who becometh a disciple of Jesus hath not even
power to minister unto [his] natural parents, because
he hath a true Father, Who by His grace hath
enrolled him for Himself [as] a son, and Who hath set
* St. Luke ix. 59. * St. Luke ix. 60.
ON POWERTY. 293
him apart for the ministration of His will. Hear also
again another proof, which like the preceding will bring
instruction nigh unto thee, and the example of the
testimony of which will urge thee to deny thyself
everything, and to go forth after Jesus. “And one
“of His disciples drew nigh and said unto Jesus,
“Suffer me to bid farewell to them that are at my house,
“and I will come after Thee”. Hear also in this case
what the Master answered the disciple, and receive it
as if it had been spoken unto thee by that disciple:
“No man, having put his hand upon the ploughshare,
“and looking back, is fit for the kingdom of God”,”
[that is to say]," Whosoever fulfilleth this work in nature,
“and who guideth the plough with oxen according to
“the custom p. 307 of man, and who suffereth himself
“to look behind him instead of in front—now in this
“manner the work would never be completed—is not
“able to advance, nor are his furrows cut straight, and
“the Oxen also do not travel forwards; and although
“this work be visible, and one which can be seen, and
“it taketh place in the very earth itself, yet if the plough-
“man look behind him, his labour is spoiled. Now as
“concerning My own discipleship, one labour differeth.
“from another, even as world differeth from world, and
“life from life, and immortal from mortal beings, and
“God from the children of men; if then thou takest the
“yoke of My discipleship upon thy soul and body, thou
“must perform the service of My commandments, and
“thou must turn thyself back to the world, and it must
“not be a care to thee to make peace with thy kinsfolk,
“and thou must not be anxious to pay unto them the
* St. Luke ix. 61. * St. Luke ix. 62.
2.94. THE NINTH DISCOURSE.
“obligation of honour according to the body, and to
“fulfil unto them the law of the fulness of the world,
“and then to come after Me. For if thou wouldest pay
“the obligations of the world, those which are due unto
“Me cannot be paid; and if thou art anxious not to
“offend the world in anything, why then shouldst thou
“set thyself to provoke Me? Let there be no peace
“between thee and the world, in order that thou thy-
“self mayest have peace with Me; thou hast neither
“house nor household, why then shouldst thou hasten
“to bid them farewell? For enmity is set between thee
“and them, why then shouldst thou be anxious to be
“a friend unto them? I have not come to cast peace
“upon the earth, p. 308 why then dost thou hasten
“to have peace with the children of the earth? I cry
“War, and yet thou hastenest to peace; I preach Division,
“and thou hastenest to strengthen concord. I have come
“to set a man against his father, and the daughter against
“her mother, and the bridegroom against the bride, and
“thou hastenest to salute the children of thy house, and to
“sew together with thy folly the rent which I have made
“in the world. I have rent this garment of concord
“because it was woven wholly of error, and in its place
“I have woven another garment of heavenly peace; do
“thou also weave this garment, and hasten not to sew
“an old garment. I have put an end to the world
“which was wont to increase wickedness in every man,
“and I have scattered that brotherhood which was as-
“sembled for the gathering together of sins; hasten
“thou not to become a companion of those who work
“iniquity”. [The disciple said, “I will go and bid fare-
* St. Matthew x. 34.
ON POVERTY. 295
well to the children of my house,” but Christ said unto
him, “Thou hast no peace with them”, [for] “Ye shall
“salute no man by the way”; and the meaning of this
speech is that Christ thereby denied His disciples also
that salutation of the peace of the world. These
things were said in the person of one disciple unto
every man, that is to say, unto [all] those who have
dedicated themselves unto discipleship, for it is better
that a man should not be a disciple unto God in name,
being in truth a disciple of the world, and that he should
not hire himself unto One, and serve the other.
It is not necessary that the world should arrive at
perfection, because its habit p. 309 and its life are not
dedicated unto perfection; but the disciple by the very
mark of his garb preacheth perfection concerning him-
self, and in the things according to which he appeareth
openly unto the children of men he hath given the
promise concerning himself to appear also inwardly
unto God. The marks of discipleship which are in-
scribed upon thee outwardly urge that all virtues should
be written for thee upon thy soul, and in the manner
in which thou appearest unto the children of men out-
wardly is it necessary for thee to appear also unto
God inwardly. Thou hast put off the care for the
apparel of the world, put off also the love of adorn-
ment inwardly from thy soul. Thou art remote from
the marriage which is manifest, make thyself to be remote
also from the secret lust of the thoughts. Thou ab-
stainest from the eating of flesh, and from the pleasures
and rewards which are visible, abstain thou also in thy
soul from the wish that would desire meats. Thou
* St. Luke x. 4.
296 THE NINTH DISCOURSE.
hast removed the hair of the secular life of the world from
off thy head, and this is a proof that thou shalt neither
be fettered by the cares thereof, nor bound in its
anxieties, and that thou shalt not be held fast by any
of its passions, which are many and without number.
Thou hast gone out from the world, and thou hast
made thyself a stranger unto it by [thy] outward garb,
go forth then from it, and be unto it a stranger also
in thy innermost thoughts. Thou hast in outward appear-
ance made thyself destitute of riches, be thou also
destitute of the love of riches in thy innermost mind. Thou
hast rejected the sounds of song and the pleasures of
the world, delight thyself then diligently, and with all
|p. 310] thy soul in the sounds of the psalms of the
Spirit of God. Let thy discipleship be known more
from within than without, and as the children of men
discern that thou art a disciple of Christ by thy out-
ward appearance, even so let Christ know thee to be
His disciple from thy inward appearance.
Take heed that thy discipleship be not be unto thee
for trafficking and for buying and selling, and do not place
upon thyself the noble garb of discipleship, neither for
vainglory, nor for the pleasures which pass away.
Thou shalt not sell spiritual for carnal things, and thou
shalt not exchange heavenly things for the corruptible
treasures which are laid up on earth; to Him only
to Whom thou wast promised [by] thy covenant be thou
a disciple. For God taught thee of old, and He removed
from before thy sight this deceitful expectation, say
ing], “A servant cannot serve two masters", and again
by another testimony He warned thee if thou couldst
* St. Matthew vi. 24.
ON POWERTY. 297
not become a perfect disciple to remain in the life of
the world, and it is better for thee, lest when thou
hast begin to build, thou art not able to finish, and
thou becomest a mockery unto every man. “What man
“beginneth to build a tower, and doth not first sit down
“and count the cost, whether he have [wherewith] to
“finish it? Lest haply, having begun to build, and being
“unable to finish, every man who passeth by and seeth
“him shall laugh and mock at him, saying, This man
“began [to build], but was not able to finish. Or what
“king who goeth to war to fight [p.31I] with a fellow
“king, doth not sit down first and take counsel whether
“he can meet with ten thousand [men] him that cometh
“against him with twenty thousand, or who doth not
“send ambassadors and seek for peace if he be unable
“to meet in war the multitude of his forces?”
And behold, by these things He Who called thee
to be His disciple hath taught thee that thou shouldst
not begin in this path unless thou art determined to
finish in it, and that thou shouldst not lay the founda-
tions to build a tower, if thou hast it not in thy mind
to finish it, and that thou shouldst not go forth to
war against Satan, unless the hosts of mighty thoughts
be gathered together about thee, lest having gone forth
to war the Enemy overcome thee, and [thy] disciple-
ship be blasphemed. Whosoever hath not made a
promise is not required by the word of rectitude to do
the things which he hath not promised [to do|; for
until the promise [hath been made, the matter] is volun-
tary, but from [the time of the promise and onwards
[the matter] becometh a law. So long as the yoke of
* St. Luke xiv. 28 ff.
PP
298 THE NINTH DISCOURSE.
promise hath not been laid upon the freewill of thy
Soul, thy service is voluntary, but if thou takest the sign
of discipleship, and the promise of the covenant of
Christ, thy life is no longer according to thine own will,
but it must be according as the law demandeth, which of
thine own freewill thou hast laid upon thyself. Now
if whilst thou wast in the world thou didst the things
which belong unto a disciple, this is a matter for
praise in thee, but if [being] in discipleship thou doest
the things which befit it, thou only payest [thy] obligation,
and thou only fulfillest that which is incumbent upon thee.
And observe unto what height the tower shall rise, and of
what stones and slabs [p. 312| its building shall be com-
posed when thou layest the foundation. Thou shalt not
begin a building which will make thee the laughing-
stock of those who see thee, and thou shalt not con-
struct for thyself a mark of contempt and of mockery
in the sight of many, and thou shalt not give a cause
for those who pass by to speak against thee, if thou
hast determined to become a disciple according to
what the will of thy Lord demandeth; and if not, re-
main in the world. Seek not to be honoured by a
name of which thou art not worthy, and lay not hold
upon the pure pearl with unclean hands; and put not on
the purple of discipleship so long as thou possessest not
the knowledge which will keep it ſunspotted]. Con-
sider in thy soul what things discipleship requireth thee
to do, and then lay the yoke thereof upon thyself.
Many become disciples that they may be honoured by
the name of Christ, and not that they may honour Him,
and that they may enjoy carnal pleasures they hire
themselves unto Him, and not that they may bear the
afflictions of His commandments. And others [have
ON POVERTY. 299
become disciples] because of their lust for mammon, and
they have drawn nigh unto this life which demandeth
poverty, in order that that which they have not been able
to acquire from the world, they may go forth and
acquire outside the world. And by the hand of that
one feeble disciple, [concerning whom it is written in
the Gospel of our Redeemer, Jesus hath rebuked this
wicked thought in all [His] foot-soldiers. “And one
“came and drew nigh and said unto Him, Master, I
“will follow Thee whithersoever thou goest. Jesus saith
“unto him, The foxes have holes, and the birds of
“heaven have nests, but the Son of man hath not
“where to lay His head.” Depart thou from me, O
“disciple of iniquity, for I have not that to give
“[p.313 unto thee which thou desirest, and that which I
“can give thee thou dost not wish to receive. I know
“that which thy desire asketh, and that which thou seek-
“est, but I will not give [them unto thee], for through
“the love of the thought of riches thou hast been pleas-
“ed to come after Me, and [being] in the light thou
“hast come forth to seek darkness, and having the
“true possession [to seek] poverty, and having life [to
“seek] death. That which I command every man, to
“forsake [the world] and to cleave unto Me, I desire
“that thou shouldst possess in thy coming unto Me.
“By the door through which I desire to bring thee out,
“by that same door thou pressest to come in unto
“Me, and therefore I will not receive thee. For in My
“outward appearance I am poor, and for this reason
“I have not things which are manifest to give in the
“world into which I have come. I am in appearance
* St. Luke ix. 58.
3OO THE NINTH DISCOURSE.
“a stranger, for I have neither house nor roof, and
“whosoever seeketh to be My disciple must inherit po-
“verty from Me. Why dost thou wish to inherit from
“Me that of the possession of which I have made thee
“destitute?” -
Now therefore, many go forth after Jesus with
thoughts of the love of mammon, and they put on the
honourable garb of His discipleship like a profession.
And He hath exposed of old this deceitful thought in
His word, and by the hand of that one hath rebuked all
the disciples of falsehood, and prevented them from
being His disciples by His saying, “I possess nothing, but
“I will give unto you that which ye desire,” and “I
“have not even [p. 3I4] a house or a roof.” And those
who were slack, and slothful, and feeble, either through
the love of pleasure, or through the labour of the build-
ing, He kept back by saying, “If thou hast money
“sufficient for [building] the tower, [build it], but if not,
“it is better that thou shouldst not begin, than that thou
“shouldst begin and not finish.”
And the perfection which Jesus demandeth He shewed
us here by all the disciples who went forth after Him,
because this tower which mounteth up to heaven is
completed by perfection, and it is finished by the
gathering together [into it] of all virtues. And Jesus
Himself said, “If thou canst finish it, begin [to build],
“and if not, do not begin,” which is as if a man were
to say, “If thou canst be a perfect disciple, and com-
“plete in all triumphs, ſwell]; but if not, remain in the
“world, and work that other righteousness of justice
“which is inferior to spirituality.” r -
Now each of those who did not seek [Him] with
noble purpose He kept back by an answer which be-
ON POWERTY. 3OI
fitted them. To the man who had compunction about
grieving his folk, and who, wishing to pay unto them
human love, asked Him that he might go and bid
farewell unto his household, and [then] follow Him, He
said, “No man, putting his hand upon the ploughshare,
“and looking back is fit for the kingdom of God.” And
unto the man who sought to honour his parents ac-
cording to the body, so long as they were alive, and
after their death to become His disciple, He said, “Let
“the dead bury their dead.” And unto another, who
by the perfection of the doctrine of Christ wished
to satisfy his lust for oppression p. 315|, He an-
swered, “Who hath made Me a judge and a ruler over
“you?” And unto another who, in His name, wished
to gather together riches, and who was scheming that
by the mighty deeds, and the signs, and the wonders, which
he wrought by His power, he might become the owner
of possessions, He said, “I am poor, and I have not
“where to lay my head.” And unto another, who
sought to draw nigh to this service with the skin of
outward appearance only, He said, “Do not begin the
“tower if thou hast not the money to finish it.” And
unto yet another who was weak and feeble, who,
though he had not yet gained purity of thoughts and
innocency of soul, wished to fight against the powers
which opposed him, He said, “No king goeth forth to
“war against a fellow king unless he hath gathered
“together hosts which will be sufficient to meet the
“enemy which opposeth him.” -
Now therefore by these Jesus rebuked all diseased
* St. Luke ix. 62. * St. Matthew viii. 22.
3 St. Luke xii. I4. g
3O2 THE NINTH DISCOURSE.
thoughts, and He made the disciple to lay hold upon
the true healing of discipleship, and upon the body
of the spiritual life. 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
|p. 316] 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 en-
gaged 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 con-
test, and the struggling therein, and the conquest there-
in, and also the things which retard the conquest there-
in, are one in nature, and they are all the children of
one country, and although all these things are relat-
ed to each other, the world with its cares and anxie-
ties 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? 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 them-
* I Corinthians iz. 25. * 2 Timothy ii. 4.
ON POWERTY. f 3O3
selves 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 [p. 317] spiritual service, is able to become
captain if he be bound by the things of the world?
And, moreover, let us also see from the speech of
Simon to our Lord, and let us also learn from the first
disciple how it is meet for us to become disciples. “Be-
“hold we have left everything, and have come after thee.”
What then shall we have? Thou hast heard what this dis-
ciple said, and how he hath revealed unto thee the truth of
his absolutepoverty, and that they (i.e., the disciples) posses-
sed nothing besides Jesus. “We have left everything, and
“have come after thee.” Behold the definite law of
discipleship. They did not have one thing and not
the other, and they did not renounce one thing and hold
fast to the other; but they left everything, and follow-
ed Jesus. Do thou then forsake everything and go
forth after Him, and observe, immediately the might
of the Apostles clotheth thee, that thou wilt feel and
know in very deed that the Word is not a lie; for
thou canst not ask Him to make thee worthy of the
sight of His hidden and spiritual riches whilst thou
hast not made thyself destitute of everything which is
visible. So long as thou holdest fast that which is
thine own, He will not shew thee the things which
are His. Give everything that thou hast for the love
of Him only, being in thy gift watchful against the
thought that seeketh human praise, and go forth and
travel along the road a little, bearing afflictions and
labours with purity of the thoughts; and observe, im-
* St. Matthew xix. 27.
3O4. THE NINTH DISCOURSE.
mediately His glory riseth in thy soul, and He mingl-
eth the spirit in thee, how thy whole being will be
smitten with the love of Him, and thou wilt also forget
—the weight of thy afflictions, and He will suddenly
change thee from one being into another, that is to say,
from the old into the new. And if [p. 318] [thou wilt
not do this], what dost thou desire? Thy purse
being full perhaps it may happen that thou demandest
also discountand interest, and thou wouldst spare that which
is thine own, and wouldsteat of His bounty. Or perhaps thou
wishest to become a disciple unto Him that He may place
thee in authority over the treasures of His wealth; far
be it from Him to cast the knowledge of His reve-
lations into the soul which is not worthy thereof) What
then? Since those who are held fast by the trafficking and
cares of human riches are retarded in many things by
the knowledge of the world, wouldst thou desire to
possess the knowledge of the spirit, together with the
cares of riches in the worn out vessel of thyself which
is pierced with passions and lusts? Wouldst thou desire
to pour in the new wine of the wisdom of His myste-
ries, and wouldst thou not pour upon the ground this
knowledge if it had come into thee? I mean, thy old
vessel is unable to receive it.
Now this our Redeemer Himself shewed aforetime
in His luminous teaching, saying, “No man poureth
“new wine into old bottles, lest the wine burst the
“skins, and the wine be poured out, and the skins be
“destroyed; but they pour new wine into new bottles,
“and both are preserved.” So long as sin liveth or
is wrought in thee by deed or in thought, or a carnal
* St. Matthew ix. 17; St. Mark ii. 22; St. Luke v. 37.
ON POVERTY. 3O5
wish belonging to the world ariseth in thee, thou art
still an old vessel, and thou art not able to receive
the new wine of the wisdom of Christ. Make new
thyself then by the dismissal of thy passions, and thou
shalt be able to take within thee immediately the new
wine of the doctrine of Christ. Forsake everything,
even as the Apostles forsook everything, p. 319 and
then thou mayest seek boldly to be set to rule over
the treasures of the spirit. Turn not thy face back-
wards, and behold the furrows shall be straight before
thee, and let thy hand be put upon the ploughshare
of the service of difficult and laborious commandments.
Turn not thy face backwards to the sight of pleasures,
|and] if thou hast [once] denied a thing, do not again
confess that which thou hast denied. And again, do
not look before thee at one time, and behind thee at
another, but let there be unto thee one straight look
before thee; for the man who looketh behind and in
front of him is like unto a man who steppeth forwards
and backwards, and he returneth to the same place,
and departeth not from the place upon which he stand-
eth; and no man can say concerning this man either that
he travelleth along the road, or that he completeth his
journey by his steps. And thus also is the disciple who
at one time looketh in front of him, and at another
turneth his face backwards; who is at one time filled
with suffering, and at another with laughter; who at
one time cleanseth his thoughts, and at another fouleth
them with the cares of iniquity; who at one time bear-
eth the weight of affliction, and at another enjoyeth
pleasures; who at one time fasteth much, and at an-
other eateth immoderately; who at one time occupieth
himself with the conversation of prayer, and at another
QQ
3O6 THE NINTH DISCOURSE.
with the speech which breaketh forth in empty things;
who at one time hath in him the remembrance of God,
and at another hath his soul dead unto the memorial of
Him; who at one time desireth to put off his life and
to be with Christ, and at another is clothed with car-
nal delights, and they are pleasant unto him; whose
whole mind at one time is moved by the Spirit, and
at another he quaketh with empty cares; who at one
time is filled with admiration of God, p. 320] and at an-
other maketh dark his mind with carnal meditation;
who at one time purifieth his thoughts from the motion
of lust, and at another lusteth for the act of adultery;
who at one time fasteth without measure, and at another
eateth immoderately; who at one time scattereth his posses-
sions in the love of God, and at another is held fast by
grief because he hath scattered them; who at one time is
filled with the love of man, and at another burneth because
he is not able to take vengeance upon his enemies; in
whom at one time the light of knowledge dawneth, and
at another his thoughts are dark through the error of
the world; who at one time travelleth onwards uprightly;
and at another walketh backwards; who at one
time is mingled wholly and entirely with the spirit,
and at another wholly and entirely with the body.
Now therefore if a man in this manner goeth, and
then cometh; and travelleth on, and then turneth back;
and marcheth forward, and then cometh back; and goeth
up, and then cometh down; and groweth meagre, and
then becometh gross; and becometh clean, and then
defileth himself; and purifieth himself, and then be-
cometh polluted; and washeth himself white, and then
becometh covered with dust and ashes; and maketh
himself chaste, and then becometh wanton; and maketh
ON POWERTY. 3O7
himself destitute, and then waxeth greedy ; and denieth,
and then confesseth; and embraceth abstinence, and
then lusteth; through these and such like things the
path of discipleship is not perfected; but whosoever
liveth in these things remaineth in his place and he
advanceth not from the spot on which he standeth, and
by reason of this also he doth not attain unto that
after which he hasteneth, for how can he attain unto
it since he runneth not? And even though this man who
set out to go forward may travel on and march
forward, and may have spent the half of his life, so
to say, in the rule and conduct of discipleship, since
he served hath two things he is not [p.321||able to lay hold
upon one; and how can the man who hath not wholly
and entirely sought after good, except in name, find
it? and how can the man who hath not experienced,
even for a short time, the love of Christ, obtain the
mastery over the limit of love? If then the man who
walketh as a living man is found to be dead, what
shall become of the man who is absolutely dead?
Thou hast gone forth after Jesus, follow Him then
and turn not back, and 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 be-
came 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,
* St. Luke xvii. 32.
* Genesis xix. 26; and compare Ezekiel xvi. 4.
3O8 THE NINTH DISCOURSE.
and thou wilt arrive at this condition, although not in
thy body, yet in thy soul. For the soul that turn-
eth and looketh backward after it hath gone forth on
the journey in this path becometh a senseless pillar,
and as in the case above, 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
this carnal mind blackeneth and |p. 322] darkeneth that
pure sight which worked for the understanding by the
constant vision of God. And if the thought which
is [set] upon carnal things removeth us from the sight
of spiritual things, how much more will the posses-
sion of them absolutely remove us? And if, in looking
upon them whilst they are in the hands of others, they
bind us to them, how much more shall we be bound
so long as they are found in our hands?
Go forth then from the world, O disciple, in the manner
in which the Apostles wentforth, in deed, and not in word; in
thought, and not in borrowed guise; in will, and not
in form (or garb); with desire, and not delay; with discre-
tion, and not through tradition; in freedom, and not
in the law. Renew in thee from day to day the
desire of this spiritual life, and taste life, all deadness
being dead unto thee. Be of good courage and pass
Over this terrible country which is set in the midst,
for it is fearful and deep, and it is a ravine which is
filled with evil beasts, and noxious and murderous rep-
tiles. And if thou hast determined in thy mind to pass
over this terrible country, and thy desire be wholly
ON POWERTY. 309
ready, straightway grace will receive thee, and will
accompany thee. Thou must not consider that the
soul and body are linked together, and that the one
is mingled with the other by nature, p. 323 for there
is much room between them, and it is a terrible depth
which not every man is able to search out and to pass
Over; but if thou wilt constrain the body with its lusts,
and suffering, and prayer, and lovingkindness accompany
thee, thou wilt be able to pass over this terrible country.
But since our discourse is upon the going forth
from the world, and not upon the going forth from in-
dwelling passions, we will not speak upon this subject.
“We have left everything, and have followed Thee;”
behold the words which are the instruction common unto
all disciples! Take them perpetually into the remembrance
of thy soul, and at the beginning of thy discipleship let them
be the subject of thy meditation, and in remembrance of
their exhortation go forth from the world; and when thou
travellest along the path of the going forth, they shall
accompany thee. And meditate upon them at all times,
and if anything of riches entice thee to let it abide
with thee, or the love of friends and family bind thee
thereunto, remember the word of Simon, who forsook
everything, and do thou also like him forsake every-
thing; for Jesus is as near to thee as to Simon, and nearer
to thee than to him when He spake the word, because
they had not as yet received the power to be mingl-
ed spiritually with the love of Jesus, but in the sim-
plicity of their faith they went forth after the sight of
His works, and after the sweetness of His speech. And
while He linked them unto Himself by word, they clung
* St. Matthew xix. 27.
3 IO THE NINTH DISCOURSE.
fast unto Him in very deed, for [His] words were,
|p. 324] “Follow Me,” and immediately they heard the
word they began to do so in very deed. Now thy
Own union with Jesus to-day is in deed, because He
hath mingled thee in the life of the spirit by baptism;
and while He brought the Apostles unto Him at that
time by word, He hath to-day mingled thee with Him-
self in deed, because He hath made thee a spiritual
limb through baptism. And however much thou wouldst
cleave unto Him in thy works, He hath already cleaved
unto thee; and if thou wouldst hasten unto Him, He
hath already been dwelling in thee; and if thou wouldst
go unto Him in thy prudence, He first cometh unto
thee. And however earnestly thou mayest work, and
run, and although thy love and service should surpass the
love and service of the Apostles—which is not pos-
sible—thou wouldst fall behind them in many things, and
thou couldst not attain unto the measure of the min-
gling of their love with Jesus; but although thine own
works cannot attain thereunto, He by His grace will
make thee to attain unto it. The love of the Apostles
was a wonderful thing, for while as yet the Holy Spirit
was not mingled in their nature, they accompanied
Jesus in all fervour, and without His stimulating or
flattering them— as He to-day flattereth thee with all
manner of entreaties—but He spake unto them haughti-
ly, and from outward signs it might be thought that
He was driving them away from Him. “If ye wish
“to go away, depart”, He once said unto them, and by
reason of the hardness of His word many left him and
departed. Simon saith unto Him, “Unto whom shall
“we go?” We have once and for all gone forth after
St. John vi. 67.
ON POWERTY. 3 II
Thee, p. 325] and we have no place to go away from
following Thee. “For Thou hast the words of eternal
“life,” that is to say, “Thy words are life, and how
“shall we forsake life and go after death? For we have
“forsaken everything and come after Thee, because we be-
“lieve and know that Thou art the Son of the Living God.”
Therefore then, O disciple, if thou believest as Simon
believed, gothoualso forth evenassimon wentforth; forsake
everything and follow after thy rich Lord. He Himself
lacketh nothing, therefore thou needest not provisions
from the riches of a strange country, and His riches
are not by measure that thou shouldst support Him by
the superfluities of thy wealth lest He should want;
for this reason be thou strenuous to leave every-
thing. For it belongeth unto Him to give thee every-
thing, even as He promised thee by the hand of Simon.
What then? Perhaps Simon became a disciple to one
Lord, and thou to another, that thou dost not go forth
after thy Lord as he went forth? If now thou dost not
go forth like him, it is evident that thou hast become
a disciple to another Lord, although thou imaginest con-
cerning thyself that thou art a disciple unto Jesus. And
behold both the manner of thy going forth, and the
wages thereof are inscribed in one place; and as to how
thou shouldst go forth, thou mayest learn from the
words, “We have left everything, and come after Thee.”
And what the wages of this going forth are the word
of Our Lord sheweth thee, saying, “Verily I say unto you,
“that in the new world, when the Son of Man sitteth upon
“the throne of His glory, ye also shall sit upon twelve
“thrones, p. 326] and judge the twelve tribes of Israel.”
Behold the wages of going forth is participation with
–, St. John vi. 68. * St. Matthew xix. 28.
3I 2 THE NINTH DISCOURSE.
Jesus in sublime honour! For He will set the thrones
for the disciples opposite to His own throne; and that
which with nature is impossible He shewed by His
word that it cometh to pass. For He did not promise those
disciples who loved His word to honour them like ser-
vants and like men who were in subjection, but to make
them worthy of the majesty of thrones like unto friends
and like unto those who were similar unto Him in His glory.
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 thou-
“sand 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 in-
“herit life.”4
And concerning the Apostles it is written, “They
shall sit upon thrones”, and this indicateth to us the
greatness of their honour, p. 327 and [their] equality
with Him in inheritance, even as Paul Saith, “If
“we suffer with Him, we shall also be glorified with
* Daniel vii. Io; Revelation v. II. * Isaiah vi. 3.
3 Ezekiel x. 18. - 4 Hebrews i. I4.
ON POWERTY. 3 I 3
“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 com-
pletely 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.”
What sleeper would not wake up at the sound of
these promises? What dead man would not come to
life at this breath of spiritual life? And what slug-
gard would not be quickened at the pointing out of
this path which goeth up to heaven? And who would
not wish to despise himself and to make himself of no
account at the hearing of His incomparable promise? Who
would not deny the whole world—|p. 328] even if it
happened that he possessed it—to become a consort of
God upon the throne? And who would not be willing to
exchange the things of time for those of eternity? For
* Romans viii. I7. * Romans viii. I7.
3 2 Timothy ii. 12. 4 Philippians ii. 2 I.
5 St. Matthew xix. 29. -
RR
3I4. - THE NINTH DISCOURSE.
even if the things which we leave were equal in value
unto those which shall be given unto us, since it is
God who commandeth, it is right that we should leave
them. Leave then the things which should be rejected
and despised, and though we renounce them not through
the word of Christ, it is for us to make ourselves
strangers by nature unto them, and to be beyond them,
and to exchange the things which are useless for that
which is of value. Who would not hasten to the fair
at which this exchange is to be made? For behold
rags are exchanged for purple, and worthless pebbles
for pearls, and common stones for beryls, and unending
poverty for immeasurable riches, and the dross which
is rejected for fine gold, and darkness for light, and
death for life, and bitter for sweet, and sickness for
health, and the place of the despised one for power,
and a lowly condition for dominion, and the things
which are corruptible for those which are beyond cor-
ruption, and that which is transitory for that which
passeth not away, and shadows for the substance, and
hunger for fulness, and error for knowledge, and the life
of beasts for the life of angels, and the things of the
body for the things of the spirit, and unending misery
for happiness without measure. And moreover, if we had
the words wherewith to describe these things as they
deserve, p. 329] who would not exchange the things
which are here for those which are there, and who
would not give all the neediness of this world for
that kingdom? For the word of the Spirit, even
when it speaketh in a simple way, is exalted above
all the wisdom of the world, and Paul revealed
unto us the greatness of this exchange in one little
word, and shewed us how inferior are the things which
ON POWERTY. 3 I5
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?
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, be-
cause 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. -
Do thou then, O disciple, hearken unto the divine
voices which exhort thee to go forth after Jesus, and
to become [p. 330] absolutely destitute, and then thou
wilt become a perfect disciple: “Whosoever denieth
“not everything that he hath cannot be My disciple.”
After this what hast thou to say or to answer? for be-
hold with one word all thy doubts and all thy obscure
ideas are destroyed; and the word of truth is a sublime
path for thee in which to tread. And again in another
place He said, “Whosoever doth not forsake every-
* 2 Corinthians iv.; 18. * Isaiah lxiv. 4; I Corinthians ii. 9.
3 St. Luke xiv. 33.
3 I 6 THE NIN TH DISCOURSE.
“thing that he hath, and doth not take up his cross and
“follow Me, cannot be My disciple.” And again, teaching
[us] that we should not only forsake our possessions
for the sake of His glory, and deny the world for the
sake of confessing Him, but also our transitory life, He
said, “Except a man deny himself he cannot be My
“disciple.” And again. He saith, “Whosoever wisheth
“to save his soul shall destroy it; and whosoever
“[wisheth] to destroy his soul for My sake shall make
“it to live.” And again He saith, “Whosoever destroyeth
“his soul shall preserve it unto everlasting life; and
“whosoever ministereth unto Me the Father shall
“honour.” And again He said unto His disciples,
“Arise, let us go hence,” and by this [speech] He
shewed that this world was not the country either of Him-
self or of His disciples. Whither shall we go, O Lord?
“Where I am there also shall My servant be.” If Jesus
crieth unto us, “Arise, let us go hence,” what fool would
be persuaded to dwell with corpses in [p. 331] the
graves, or to become a sojourner with the dead?
Whensoever, therefore, the world wisheth to hold thee
fast, or family, or kinsfolk, or friends, remember the
word of Christ which said, “Arise, let us go hence,”
for this voice is sufficient to rouse thee up if thou
art alive. Whensoever, therefore, thou wishest to sit
down to rest thyself, or to delight thyself in the
love of the country in which thou art, remember this
word of exhortation, and say unto thyself, “Arise, let
“us go hence;” thou must go at all cost, only go as
* Compare St. Matthew x. 38; xvi. 24; St. Mark xiii. 34;
St. Luke ix. 23; xiv. 33. * St. Luke ix. 23.
3 St. Luke xvii. 33; St. Matthew xvi. 25. -
* St. John xii. 25, 26. 5 St. John xiv. 3 I. * St. John xii. 26.
ON POVERTY. 3I 7
Jesus went. Go because He hath told thee [to go],
and not because it is nature which carrieth thee, whether
thou wilt or no, being thyself unwilling. Thou
standest on the path of travellers, set out on the way
then because of thy Lord's word, and not by the force
of necessity. “Arise, let us go hence,” is a voice which
will wake those buried in slumber; it is a horn the
winding of which will drive away the sleep of sloth-
fulness; it is a power and not a word; and whosoever
perceiveth it, suddenly it clotheth him with new power,
and with the swiftness of the twinkling of the eye it
plucketh him away from thing to thing, and these words
of God, “Arise, let us go hence,” make the disciple to
leap up, and he is not stupefied at the pleasure of
the place wherein he dwelleth. And behold He also
goeth with thee to prevent thee from being stupefied,
for He did not say unto thee, “Arise, go thou,” but,
“Arise, let us go, thou and I together;” God calleth unto
thee to go in company with Him, and who would not burn
within himself, p. 332 and be troubled lest he should
be dazed at the company of his God Who called
him? And in the way there is no fright, and no fear,
neither injuries nor losses, nor plunderers, nor thieves,
and if those who would restrain thee stand therein, so
long as the Lord accompanieth thee they shall all flee
before thee. For what robber will dare to shew himself
in the garb of a robber in the way along which the
king passeth? but when the workers of wickedness
hear the rumour of him they either flee or hide them-
selves. And behold from this also thou mayest learn
concerning the departure from the life of the world if
thou wilt understand, and wilt attend with discretion
unto the power of the word.
3 I 8 THE NINTH DISCOURSE.
And to another, a teacher, who wished to follow
Jesus, having the desire of a perfect rule of life and
conduct in the manner of which He was worthy, He
shewed this path of perfection, “And one drew nigh
“unto Him while He was teaching in the temple, and
“said unto Him, Good Teacher, what shall I do to
“inherit life?” Now what did Jesus say unto this man?
“Why callest thou me ‘Good’? There is none Good
“save One, [even] God. Thou knowest the command-
“ments, Thou shalt not kill, Thou shalt not commit
“adultery, Thou shalt not steal, Thou shalt not bear
“false witness. Behold I have taught thee restraint from
“wickedness, and to remove thy desire from the paths
“of sin; but if after this thou wishest to go forward,
“and also in addition to [the command] not to do [p.333]
“wickedness thou wouldst come to the doing of good,
“and wouldst keep the commandments of the law, honour
“thy father and thy mother, and thou shalt keep all
“those which appertain unto this. But if also above
“the power of the law thou wishest to be in the
“dominion of thy righteousness, and of thy freewill
“to be led into fair deeds above the fear of the judg-
“ment, then love the Lord thy God with all thy soul,
“and with all thy strength, and with all thy mind, and
“that which is hateful unto thee, do not unto thy neigh-
“bour. This is the rule of conduct of the righteous,
“which is above the power of the law, and Moses and
“the Prophets taught this righteousness. Whosoever
“observeth this [rule], the law by [its] threat hath no
“power over his righteousness. Go and keep these
“things which are written, and lift thyself up above them
“also unto the love of God, and unto the love of thy
“neighbour, which is above the fear of the law, be-
ON POWERTY. 3.19
“cause it is of love. When thou hast kept these things,
“thou shalt inherit eternal life.”
These things Jesus taught that proud doctor to do,
although he did not wish to be held in restraint by
them, for with a boastful mind he sought things which
were greater than these, but things which Jesus did
not teach him. Now for us disciples it is right that
we should possess true doctrine, and that we should know
from the Word how we must depart from wickedness, and
how, little by little, we must march on and grow in the
service of the things which are good. The command-
ments which Jesus spake unto him, “Thou shalt not kill,
“Thou shalt not commit adultery, Thou shalt not [p.334]
“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 command-
ments, “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;” 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 therefore Jesus laid down in these command-
ments the restrictions for conduct in life: firstly, a
man must depart from evil, and restrain himself from
* St. Mark x. 17 ff. * Psalm xxxiv. 14; I St. Peter iii. I 1.
3 Romans xii. 21. * Romans xiii. 3.
* Romans xii. 21. ° St. Mark xii. 30, 31.
7 I Timothy i. 9.
32O THE NINTH DISCOURSE.
the service of all abominable things; and secondly, he
must do the things which are laid down under the fear
of the law; and thirdly, the service of good things, which
is above the fear of the law; and fourthly, he must set
out on the path of the discipleship of Christ, which is
the perfect going forth from the world; and fifthly, he
must bear labours and sufferings, with which we may make
the old man sick; and sixthly, we must bear the cross
upon our shoulders, and we shall arrive at the fulness
of the perfection of Christ. Now in these, two rules
of life have been distinguished for us, and we learn
therefrom two kinds of righteousness, each of which con-
sisteth of three degrees. We must restrain ourselves
from [p. 335] wickedness, that we may obey and fear
the law, and work the things which are good, in order
that we may be above the law in the voluntary service
of what is good, concerning which Paul taught us,
saying, “The law is not ordained for the righteous,”
and for this reason he exalted the doers thereof above
the power of the law. Now the three degrees of right-
eousness are wrought in the world, and those who per-
form 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
* I Timothy i. 9.
ON POVERTY. 32 I
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. Now
the third degree [of righteousness], which is superior
to the law, and inferior to the rule of Christ, occupieth
a middle place, and thou must see from this how per-
fect is the doctrine of our Life-giver, for that p. 336||
which is above the law is the end of His teaching.
And our Lord taught the righteous children of men
who are in the world to do these three things, in which
are gathered together all the fair things which are
wrought by lovingkindness, and which are done unto
the needy by those who have possessions by means of
their wealth, and in them is laid the whole force of that
commandment. “That which is hateful unto thee thou
“shalt not do unto thy neighbour; this,” even as the
Teacher Himself explained, “is the law and the prophets.”
Now His own righteousness is that which is above the
law, and concerning it] He said, “Enter in at the narrow
“gate.” In the one case, with the law, sometimes thou
art afflicted, and sometimes thou hast ease, sometimes
thou labourest, and sometimes thou restest, and by
these and such like things all thy life of righteousness
is woven; but as concerning the rule of Christ it
is written, “Enter in at the narrow gate.” For well
did Our Lord go step by step, and like a wise
and good Teacher did He bring things from the Old
Testament and things from the New Testament unto
His disciples, that He might shew, firstly, that He was
the Giver of that which was at the beginning and of
that which was at the end, and secondly, that He might
* St. Matthew vii. I 3.
SS
322 THE NINTH DISCOURSE.
make His disciples go step by step from lesser unto
greater things, and from the command, “Thoushaltlove|thy
“God] as thyself.” unto the command, “Thou shalt love
“[Him] more than thyself;” and from the command,
“Give of what thou hast,” unto the command, “Give away
“everything that thou hast;” and from the command,
“|Give] a little of thy possessions,” unto the command,
“Give away all thy possessions.”
Now the easiest commandment of all, that a man
should not do evil, He made the first, for to him
|p. 337] that is not kept back from the service of evil
things merely by the penalties of the law it is easy to draw
nigh unto the service of fair deeds which the law com.
mandeth because of the fear of the law itself; and whoso-
ever restraineth his outward man and doeth that which is
good, he also draweth nigh unto loving God and his
neighbour with all his heart, not for appearance's sake,
and not to boast thereof, and not through fear, but be-
cause it is seemly for a man to love God and his fel-
low man. And after He had laid down these limitations
for us, and had explained unto us the various grades in the
righteousness of the just, Jesus continued in His speech
to teach us perfection, and said unto that learned man
who asked Him, that is to say, in teaching him He
taught all His disciples, “If thou wishest to be perfect,
“go, sell all thy possessions, and give [them] to the poor,
“and thou shalt have treasure in heaven.” And here
even we have not as yet begun to walk in the path
of righteousness, for that a man should take up his
cross and go forth after Jesus is one rule of life—for
as the dwelling in the womb is one thing, and the
going forth of the child from the belly is another, and
* St. Matthew xix. 21.
ON POWERTY. 323
the existence of a man in the world, after being born
from the womb, is another, even so is it another thing
for a man in the womb to gain form, and members
and body, with all his senses and limbs, and it is
another [p.338] for him to be born, and it is another
for him to exist in the world, for the righteousness
which is in the world is like unto the substance of the child
within the womb, and the commandment, “Go and sell all
“thy possessions, and give to the poor, and there shall
“be treasure for thee in heaven’,” is the belly from
which is born out of the old womb the new creation,
and it is that door through which he goeth forth
from one world to the other—but that commandment,
“Take up thy cross and come after Me,” belongs to
the perfect rule and conduct, and it is the path of
spiritual life.
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—now it was
thought that something new, and which was above
nature, had happened unto him—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,
* St. Matthew xix. 2 I. * Job i. 21.
3.24. THE NINTH DISCOURSE.
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.
So likewise [p. 339] also is it a natural thing that a
man should appear by himself in the world and possess
nothing, because 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 posses-
sions are cut off and cast away from him like the
after-birth which is cut off from the body, and as
the child appeareth in his own person without the
after-birth, even so also man goeth forth from life,
having cast off all his possessions. And as a man when
he is born is wrapped round in his after-birth, and the
* I Timothy vi. 7.
ON POWERTY. 325
casting it off from him when he entereth the world,
[p. 34ol is natural, even so is it natural that a man
should go forth naked from the world, and that he should
become a stranger unto his possessions while he is in
the world; and a man gaineth grace when he strippeth
himself early of his riches, and before nature casteth
them off, and when he forestalleth the time of his depar-
ture from this world by his own freewill.
What difficulty then existeth in the commandment
that a man should renounce all his possessions? for behold
it is a natural commandment. For let a man consider
his beginning and his end, and let the time which is be-
tween these be taken [into consideration], that as he
came in naked, and must go forth naked, even so let
him strip himself of his riches the whole of the time
of his sojourning in the world, and let him praise Him
who decreed that that which was natural should be a
matter of freewill. So, therefore, our Lord wisely did
not make the renunciation of riches the beginning of
the way of His discipleship, because it is a matter of
nature, and His rule is above nature, even as our human
death is not the beginning of the world which is to
come, but the end of [our] path in [this] world, and
our resurrection from the dead is the beginning of
the path of the kingdom of heaven. And thus also
being destitute of riches and of the possessions which
are visible is the end of the path of the world,
and likewise the casting away of the strange apparel
which we put on in the world after we had entered
therein. And if it be thought that [this is difficult, it
is not because it is above nature, for behold it is easy
unto those [p. 341] who stand in the freewill of nature,
but it is difficult unto those who are in subjection unto pas-
3.26 - THE NINTH DISCOURSE.
sions, and who labour in bondage unto the lusts. And
those who serve mammon as a lord are afraid to deny
it, because of their own freewill they have already made
it their god, and the children of men who have be-
come subject unto this passion are not only afraid of
it, but every passion under the power of which free-
will is subdued is its master, and the strength of fear is
cast over it and it is not able easily to cast it off.
And from this thou mayest receive testimony that the
passions do not of necessity bring us into subjection,
but our freedom is brought into subjection under the
passions, and they become masters thereof, for behold
those, who stand in their own freedom and who cast
off the garment of the care for wealth, if a man con-
strained them to be subject unto riches, would be more
afraid of becoming its masters, than those who have pos-
sessions would be afraid to leave them. And if the being
destitute of riches were a thing to be afraid of, or
difficult, every man would fear it, and its power would
naturally rule over everything, but behold the children
of freedom are above its subjection, and it is esteemed
by their dominant freedom to be bitter bondage.
Now therefore all the commandments of righteous-
ness and lovingkindness, which a man doeth while
he is in the world, are still on this side of the border
of nature, and therefore the whole old law and the
commandments thereof are laid under nature, p. 342]
because it is imposible that the law should be above
nature. And Our Lord, when He was asked by Nico-
demus, a man learned in the law, “What is thy doc-
“trine?” said, “I preach a new birth unto the children
* St. John iii. 1–7.
ON POVERTY. 327
“of men.” And although by those words He referred
to that birth which is of baptism, yet they shew mighti-
ly that a man is born by the power of the grace of
God, and also by the power of his will, from one world
into the other, and that absolute poverty of everything
which the eye can see becometh the womb which giveth
him birth.
Now therefore it appeareth that the man of God
is born three times; the first is the birth from the
womb into creation, the second is from bondage into free-
dom, and from the condition of being a man into that
of becoming a son unto God—now this taketh place
through grace by baptism— and the third is that a
man himself is born of his own will from the carnal
into the spiritual life; and utter poverty of everything
becometh the womb which giveth him birth. And
moreover, after this birth of poverty, a man is born
by other births when he hath gone forth from the
world, as, for example, from carnal mindedness into spirit-
ual mindedness, and from suffering into impassibility,
and from the going forth wholly and entirely from all
the tremblings of the motion of the old man into the
living motions of the man of the spirit; for these grades,
and measures, and births exist in this rule of life. And
however far a man may desire to walk on in front of him,
|p. 343] there is room for his footsteps, for the country
of spiritual mindedness is a wide country and without
limit. What then? Now if in this world, which is car-
nal, however far a man may walk there is still room
for him to walk, for if a man travelleth the whole
period of his life's duration he will not be able to
walk over the whole world, even so in that world of the
spirit we cannot journey too much because Our journey
328 THE NINTH DISCOURSE.
therein is without end, and however much a man may
penetrate therein, and ascend therein and enter therein,
place after place, and step after step receive him, be-
cause it is a world which hath no limit. Now this
world, however great it may be, is set within limits
and boundaries, but that world is above a boundary,
and beyond a limit, and blessed is he who is accounted
worthy thereof, and hath entered therein by the change
from the old man into the new, all carnal movement
being dead in him, and the new living and spiritual mo-
tions welling up within him. And well did [our Lord]
say, “Except a man be born again he cannot see the
“kingdom of God,” for except a man becometh desti-
tute of everything which is in the world, and casteth
off from him the carnal rule both outwardly and in-
wardly—after the manner that a child casteth off the
natural womb, and is born into this world—he cannot
see the kingdom of God, that is to say, he must feel
the living motions of the spirit which are in the power
of the body to perceive. ſp. 344] And let this be an
example unto thee: as the child is shut up in the womb's
belly, even so the man who is in the world is shut in
by the carnal rule of the world, with all its heaviness,
and darkness, and density, and cares, and anxieties. And
as the child is born from the womb by the door of
the belly into the light of creation, and when he is
born into the light, which he findeth before him, he
seeth all things, the beauty of the world, and all the
variety of created objects, and the diversity of natural
things in this composite creation, and he receiveth this
sight, and he feeleth the experiences thereof by the
* St. John iii. 3.
ON POWERTY. 329
gradual growth of his bodily stature, even so he that is born
again from the rule of the world, and who goeth forth to
the other world of the spirit by the door of poverty,
immediately he is born receiveth that world, and
the light of knowledge beginneth to appear unto him;
and as the things of this world are seen by the light
of nature, and each object is distinguished from its
fellow thereby, even so also by that knowledge of the
spirit which a man beginneth to receive, he seeth all
spiritual things, and boundaries, and countries, and grades,
and orders, and everything which is above the per-
ception of the body, for as the body perceiveth the
things of nature, because the perception of its senses
is too weak for the things of the world, even so ſp. 345]
also by the mediation of the spirit doth the soul per-
ceive all the things which are akin unto its nature,
and which are above the world. This, then, is the
new birth, which cometh from the baptism of which our
Lord spake to Nicodemus.
Let us now consider the answer of Our Lord unto that
young man who drew nigh unto Him, and who asked Him
to teach [him] the doctrine of perfection, from which he
might also receive perfect knowledge, and be born from
one rule of life into another. Now when in order to learn
he asked, “What shall I do that I may inherit eternal
“life,” Jesus said unto him, “Thou shalt not kill, Thou
“shalt not commit adultery, Thou shalt not steal, Thou
“shalt not bear false witness”—which things constitute
remoteness from wickedness; and [He taught after
these the working of good by the word which He spake,
saying, “Honourthy father and thy mother, and that which
“is hateful unto thee, thou shalt not do unto thy neigh-
“bour,” and He said, “If a man keep these things, he
TT
33O THE NINTH DISCOURSE.
“shall inherit life everlasting.” Now the inheritance
of everlasting life was unto all the righteous, and just,
and merciful, and doers of good works while they were
in [this] world, and these are they who were also
called “blessed” by the living word of our Lord, in
the words which He spake unto them, “Come, ye blessed
“of my Father, and inherit the kingdom which hath
“been prepared for you from before the foundations of
“the world. I was an hungered, and ye gave me to
“eat; I was athirst, and ye gave me to drink,” together
with the rest of the things which were spoken unto
them by our Lord, for they all are applicable unto the
righteous men of olden time, and unto the just who
|p. 346) were also owners of possessions. And it is
well known that clothing the naked, and receiving
strangers, and setting a table for the hungry, and provid-
ing the needy with all things for their bodily wants,
belong unto the owner of possessions, for without riches
these things cannot be; the men who have embraced
poverty have not riches wherewith they may do good
works, how much less then have spiritual and perfect
men [wherewith to do them].
Now therefore this promise which is here given
by our Lord befitteth not only those who are spirit-
ual and perfect, but also those who have embraced
poverty, because with them also the riches wherewith
they might do these good things are not found; and
however exalted above the righteous may be the grade
of those who have embraced poverty it is well known
from the admission of every man, that the man
who hath absolutely nothing at all, and who hath
* St. Matthew xix. I6. * St. Matthew xxv. 34, 35.
ON POWERTY. 33 I
entirely stripped himself of his riches for the love of
God, is superior unto him that keepeth them and doeth
good works with them. And, moreover, spiritually
minded men are exalted above those who embrace
poverty, and those who are perfect above those who
are spiritually minded, for spiritual mindedness is an
example in respect of spiritual powers, but perfection
is a type of the fulness of Christ by which are per-
fected, in the spirit, all things which arrive at the stature
of the knowledge of the fulness of Christ, even as Paul
saith"; and how superior is the grade of perfect and
spiritual men to that of the righteous and the merciful
who are in the world the words of our Redeemer,
which were spoken unto the lords of wealth in this world,
are sufficient [to shew]: “Be strenuous to make unto
“yourselves friends of the mammon of iniquity, that
“when it hath come to an end, they may receive you
“into their everlasting habitations.” [p. 347
Behold, therefore, the perfect, like the lords of
the country and citizens, receive the righteous strangers
who go into their world, because they are sons of the,
inheritance of Christ, and heirs of the Father Who is
in heaven, even as Paul said concerning them, “Heirs
“of God, and joint heirs of Jesus Christ;” and making
known why those who bore the cross of Christ have
arrived at this measure, he saith, “If we suffer with Him,
“we shall also be glorified with Him.” And the parti-
cipation 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
* Ephesians iv. 13. * St. Luke xvi. 9.
3 Romans viii. I 7. 4 Romans viii. I7.
3.32 THE NINTH DISCOURSE.
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 an-
nulled 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,
|p. 348] 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. “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 command-
“ments?”* Now a man arriveth at this rule of life after
he hath stripped himself of his possessions, and be-
ginneth to work good deeds in the members of his
person, for so long as he hath riches, he justifieth him-
* Galatians vi. I4. * Colossians ifi. 3.
3 Romans vi. I I. * Colossians ii. 20.
ON POWERTY. 333
self 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, ſhe 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 [p. 349] the understanding riseth step
by step unto divine conversation. -
Now therefore for this reason those who desire
perfection strip themselves of their riches, in order that
they may be able to do their own labours, and that,
being free from everything in the world, they may
wage war with the lusts of the body; and a man should
labour in his inner man, and not in his outer man,
and when he hath rooted up the lusts of the body,
and the passions of the soul, he should begin to sow
in his own person the seed of living knowledge. There-
fore whosoever wisheth to draw nigh unto this rule of
life must be destitute of riches, and having been born
again, he may enter therein, and the man who is not
thus cannot enter therein, according to the testimony
of Christ: “If thou wishest to be perfect, go and sell
“thy possessions, and give to the poor, and thou shalt
“have treasure in heaven, and take up thy cross, and follow
“Me.” Observe, then, how perfect is the doctrine of
Christ, for not even when a man hath stripped him-
self of everything that he hath, hath he yet begun to
* St. Matthew xix. 21.
334 THE NINTH DISCOURSE.
walk in the way of His doctrine, for poverty is the
end of the path of the righteousness which can be wrought
in this world; but the words, “Take thy cross, and “follow
Me,” are the beginning of the path of the spiritual life.
Now the reward hath Jesus set in the midst
between the righteous and the perfect, “Go, sell
“thy possessions, and give to the poor, and thou shalt
“have treasure in heaven;” behold the reward for right-
eousness! And He calleth this reward “treasure,” be-
cause the men who hasten after the righteousness of .
the world [p. 35o do good works on the condition that
there is a reward, and well did Jesus in His words
place the treasure at the end of the way of the righteous-
ness which is in the world, that their wages being set
before them they may run direct to where they are,
even as do those who contend in a game, and before
whom is set the crown which will make them to gain
the victory. Into the land of the perfect our Lord did
not make a reward to enter, because it would be a
disgrace unto the perfect to labour in the rule of the
spirit for wages; for behold the spiritual mindedness in
which the perfect stand is the wages of the just and
righteous, because they have wrought good things in
the world on the condition that they should be changed
and become spiritual beings, and be freed from all the
carnal mindedness, and the passions, and the subjection
of the world. This is the life of the perfect, for they
are moved by the spirit, and they labour in the spirit,
and they became changed from carnal mindedness unto
spiritual mindedness already while they were in the world
which is seen. How then can they expect to receive
* St. Matthew xix. 2 I.
ON POWERTY. 335
wages, the thing for which they toiled when they lived
in the world? For as an angel doth not expect the spiri-
tuality of his nature to be his wages, or that he is sent to
perform the will of Him that existeth, because he also
existeth therein and doeth it naturally, even so also
the perfect man doth not look for wages in the change
of the spirit, because he standeth in that spiritual change,
and all his motion is like that of the powers of heaven.
|p. 351] And all his life is like unto theirs, and like
unto them he crieth “Holy” in the spirit, and he singeth
in the spirit, and he serveth God in spirit and in truth,
even as it hath been said by the word of God con-
cerning the perfect, “A Spirit is God, and those who
“serve Him in spirit and in truth serve Him;” “A Spirit
“is God, and the service of the perfect is of the Spirit.”
Behold, then, they serve in a divine manner, and they
are also exalted by the degree of spiritual beings, that,
in the likeness of God, they also may serve in power
and in the freedom which is not made subject, and
which is above laws and commandments even as is God.
And to recount with our speech the service of
the living motions of the perfect is impossible for us,
because if a man were to arrive at the measure of
them, he would be unable to speak concerning the per-
fection of their service. And, moreover, if they them-
selves wished to speak, and their living motions, and
their divine service were sufficient therefor—for this
service is not of the body—how could it be described
by the tongue of the body? for they feel it only, and
they serve in a divine manner with their inner man; and
their service cometh not unto speech, nor their motions,
* St. John iv. 24.
336 THE NINTH DISCOURSE ON POWERTY.
nor their feeling, nor their constant admiration, nor
the visions and revelations which they have. This is
the end of the path to Christ, O disciple, and on this
vision resteth thy journeying if thou wilt run therein,
|p. 352 and this is the rule which was delivered unto
us by Christ. Go forth then from the world, and make
thyself destitute of everything which is therein, both in
thy body and in thy soul, that thou mayest find the
things which are above speech, and that thou mayest
have pleasure thyself therein together with all the hosts
of light, in the world of truth, in Jesus Christ, to Whom
be glory from all generations of the world for ever
and ever, Amen.
Here endeth the Second Discourse on Poverty and
on the service of the spiritual commandments."
* A reads—“of the commandments of the holy Mār Philoxe-
“nus,” and C adds, “Here endeth the writing of this volume,
“[and] the nine Discourses upon the Christian life and character,
“which were said by the blessed Mār Philoxenus, Bishop of
“Mabbógh. Glory be to the Father, and to the Son, and to
“the Holy Ghost, now, and always, and for ever and ever;
“yea, Amen, Amen.”
|P. 353] THE TENTH DISCOURSE:
WHICH IS AGAINST THE LUST OF THE BELLY, AND WHICH
BRINGETH AN ACCUSATION AGAINST GREEDINESS, AND
WHICH REVEALETH AND SHEWETH ALL ITS FORMS,
AND WHICH ALSO BLAMETH THOSE WHO MAKE
THEIR LIVES SUBJECT UNTO THIS PASSION, AND
WHICH MAKETH KNOWN THAT IT IS IMPOS-
SIBLE FOR THOSE WHO I,ABOUR IN
BONDAGE UNTO THEIR LUSTS TO
DRAW NIGH UNTO THE KNOW-
LEDGE AND WORKING OF
ANY OF THE TRIUMPHS
OF VIRTUE.
Now although all the evil passions and the service
of the lusts are abominated and detested by the word
of Divine knowledge, the filthy passion of the lust of
the belly, which is wont to make those men who are
subject thereto like unto beasts, is more abominated
and detested than they all, because it taketh away from
them the motions of knowledge which are seemly unto
rational beings, and it sinketh and darkeneth their mind
under the weight of meats; for this stinking and filthy
passion is the door of all wickedness, and wherever it
hath power, like a great, wide door, is it open for the
entrance [p. 354] of all abominable things. It is the
destroyer of all excellence, it impedeth all righteousness,
and it is the obstacle to all divine works in every shape
UU
338 THE TENTH DISCOURSE.
and form. The man who is bent double beneath this
abominable lust is not able to take up the yoke of the dis-
cipleship of Christ, because when the belly hath become the
mistress of the body, it commandeth and subdueth it unto
all its wishes, and instead of the way which ascendeth
unto heaven, it sheweth unto him that other path which
goeth down into Sheol. And it hangeth upon him the
weight of meats, and superfluities of foods, and it soak-
eth him, and maketh him heavy with the superabund-
ance of drink, for when he carrieth the weight of meats,
his lightness is weighed downwards, and when another
body of lust is piled upon his own body, he goeth
down easily, and descendeth the path the descent of
which leadeth down into Sheol. For the passion of
the lust of the belly is the filthiest of all the passions,
and whosoever hath once become a slave thereunto,
and hath borne upon his shoulder its heavy yoke, it
never again giveth unto him rest from its service, but
by day and by night it worketh in him, and it sendeth
him, like a tired servant, whithersoever it pleaseth,
not by smooth ways, but by paths which are filled
with stumblingblocks, and into a country in which
|only] harm can be found; and the lover of lusts hath
no eyes to see the light, for although paths exist, yet
are they darkened by the weight of meats. Broad
daylight is night unto him, and by night a second death
sinketh his understanding in the heaviness of sleep.
His thoughts are scattered abroad by the wandering
of the moisture [p. 355] of the body; the fire of nature
is also cold within him because the inordinate moisture
in him extinguisheth it; his thoughts are eclipsed from
knowledge because the eye of his soul, which should look
earnestly after knowledge, is sealed up; and a heavy
ON THE LUST OF THE BELLY. 339
weight is hung upon him at all times, because he hath joined
another body of meats unto his own body like a twin.
Now therefore the lust of the belly is an obstacle
unto everything; it is the enemy of all contests of
fortitude, it is the destroyer of fair renown, and it impe-
deth all triumphs, not only the triumphs of the spirit,
but also those of the body. And, moreover, the lust of
the belly is an obstacle also unto those who live in
the world by bravery and strength, because manly en-
durance is of use to every thing which belongeth to
name and fame, and health is necessary thereunto, and
it hath need of lightness of limb, and of healthy strength;
but to all these the lust of greediness is an obstacle.
For when the strength diminisheth by reason of the
abundance of meats, and the power of the members
hath left them, they are no longer ready for work,
nor are they active for the labours of righteousness,
and, as I have said, if a man will only look carefully
with the eye of knowledge—the weight of meats is an
obstacle unto everything, unto the power of the body,
and unto the knowledge of the soul, and unto the
works of righteousness, and unto the works of loving-
kindness, and unto the gifts of alms. Whosoever is sub-
ject unto his belly is a beast, and is without discretion,
and all his doings are like unto those of the animals,
and since his whole stability is moved by carnal passions,
|p. 356 he is utterly unprofitable in those of the soul.
And thou mayest understand from things themselves
that the lust of the belly is an obstacle unto all the
virtuous deeds of which I have spoken; to instruction,
to knowledge, to the brave endurance of the world, to
the labours of righteousness, to loving-kindness unto
the children of men, to love, and to the knowledge of
34O - THE TENTH DISCOURSE.
God. That it is an obstacle unto instruction the world
also testifieth by the tradition which cometh down
thereunto, for children who are set apart to receive
instruction are kept by their parents from a superfluity
of food, because gluttony is a fence against instruction,
for when the the members bear the weight of food
they are not able to carry the lightness of instruction,
for lightness is the opposite of heaviness. So then the
children who receive instruction take food by measure,
that their mind may be ſkeen], and their thoughts
are ready, and their memory clear both to receive and
to retain, for superfluity of food preventeth both. And
not only are children who are receiving the learning
of instruction prevented from taking a superfluity of
food, [but other men also who are learning SO 11162
handicraft of the world, for their masters watch them
carefully, and schoolmasters take good heed unto them,
and each is a watcher and a guardian against too much
food and inordinate drink, for they eat and drink by
measure; and thus also is it with those who learn the
empty professions of the world, dancers, or charioteers,
or athletes; or those who learn the art of war, or
others who receive the learning of books. And if these
arts which are wrought by the body, and the know-
ledge which is received from the world need mode-
ration in food—which if it be taken in superabundance
becometh an obstacle unto them—how much more
doth superfluity of food become an obstacle unto the
things which are fulfilled in the spirit?]" And so also
is it with those who receive [p. 357 instruction, and
who exercise themselves in the endurance of the things
* The passage within [ ] is found in E und F only.
ON THE LUST OF THE BELLY. 34. I
of the world; and others also who possess the know-
ledge of the world have themselves need of endurance.
There is no man who hath drawn nigh unto learning,
or unto the writing of books, or unto oratory, who is
not sure that superfluity of food is an obstacle there-
unto. For the thick smoke of food, when it increaseth
and is not purified away, covereth the heart with gloom,
and blackeneth the understanding, and confuseth the
intelligence, and shutteth the door in the face of the
production of fluency of speech, and it is like a cover-
ing spread over all the intellectual senses, and it pre-
venteth and destroyeth the power of their working.
The man who is endowed with the gift of speech can-
not speak if he be heavy with food, neither can the
man of knowledge know, nor the man of understanding
understand; and so to say, all the inner man becometh
dark through the smoke of the dulness which ariseth
from food. And since a light and spiritual nature are
mingled in us, the body should seek spirituality and light-
ness, and in proportion as the body becometh attenuated
through abstinence, it gaineth association with the spiri-
tuality thereof; and so long as a too great weight of
food] be not laid thereupon, it acquireth the lightness
wherewith it participateth in the lightness of the soul.
Now therefore by a wise dispensation a portion of
the spirit was placed in a portion of the body, p. 358]
and as the body becometh heavy with meats, it draweth
and bringeth down the soul thereto, and it hangeth its
own weight upon it, and it tieth and fettereth the wings
of the thoughts of the soul; but if the life of the body
be maintained constantly by a sparing use of food, it
becometh light, and purified, and refined, and the heavi-
ness of its nature dwindleth away and it maketh
342 THE TENTH DISCOURSE.
bright the soul which is in it, and maketh it glad, and
is, moreover, itself obedient readily unto its will. And
because it is light and refined the soul leadeth it to
whatsoever it desireth, and the body resisteth not the
soul, and its heaviness doth not prevent the soul from
stablishing it in the country which it seeketh. 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, accord-
ing 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,
|p. 359] 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.
And the lust of the belly is also contrary to loving-
* Galatians v. 17.
ON THE LUST OF THE BELLY. 343
kindness, because everything which is distributed by
the gift thereof it turneth towards itself, and maketh
it its own; and if it should happen that it would perform
an act of loving-kindness—which is impossible—the
thought of benevolence never moveth in it except it
be already filled itself, and it is as if the greedy man
were to give gifts, for it would appear that his gift
is bestowed only when his own belly is full. And this
is not loving-kindness, but is like unto the habit of
a beast and wild animal, for even the beast, when it
hath filled its belly, will leave its manger, and lie
down; and thus also is it with the glutton, for until
he hath filled his belly at the table of his lusts he will
not permit himself to look upon any other man with
the eye of compassion. And he will not give to him
that is needy of what is set before him, because he is
in such subjection unto his lust that he thinketh that
no one is as needy as himself, and in very truth there
is no one in such need as the man who is in subjec-
tion unto his own lust. For however much a man may
give unto the cravings of lust, it still abideth in its needy
condition, and it is never satisfied even with a collection
of meats, but in proportion as it eateth meats it raven-
eth for others, and in proportion as it drinketh it lust-
eth eagerly for draughts of clear and sparkling wine.
|p. 360] In proportion as it hath food it hungereth and
is not satisfied, and in proportion as it drinketh it thirst-
eth, and its thirst is not quenched; for however much
the glutton eateth he still hungereth, and however much
he drinketh, he still thirsteth. Unto the lust of the
belly there is no end, for when it hath been filled by
its first supply of food, inasmuch as it is not for its
need's sake that it is determined to fill [itself], but for
344 THE TENTH DISCOURSE.
its lust's sake, it seeketh other food which is more
dainty than the first. And again when it hath taken of
this sufficient to please lust, it looketh out for other food
which is more agreeable and more tasty, and thus
its gluttony rangeth over all meats one by One, and it
is not filled by them all. And if he thinketh that he
is satisfied, and he stayeth his hand from the food,
his lust is not satisfied, even though his belly be filled,
and it can hold no more; but he wisheth that his belly
were as capacious as his lust, and that his stomach
were even as his eye, in order that he might be able
to gather together whatsoever he lusted after and to
put it in his perforated storehouse. The lover of pos-
sessions is a greedy fool, for he gathereth together
and layeth up the treasures of his lusts in a house
with a rent therein which keepeth nothing that is
placed therein, and the Creator also, in order to rebuke
the lust of gluttons, made a fixed limit to the capacity
of the belly, so that of sheer necessity, even though
it were against their will, their lusts might be re-
strained. Now when the desire would load itself with
much [food] although the cavity of the belly cannot re-
ceive it, behold desire is not kept back by force
from its lust's quest; but though its desire lusteth, the
small cavity of the belly, which is not able to hold
[much], restraineth it. For if ſp. 361] the belly were
large enough to receive all things which gluttons lust
after, the sea, and land, and air, and Sun, and all the
Other natural bodies would not be sufficient to satisfy
their lusts. And behold if, now that a vessel of small
capacity hath been given unto their vast desire, sea
and land are not sufficient for them, and they gather
together all kinds [of food], and are not filled, and
ON THE LUST OF THE BELLY. 345
everything which they lust after, and are not satisfied,
and they ask for and seek after all the meats which
are remote from them, if they had a belly as large
as their desire what would they not do?
Now therefore the glutton is worse than any wild
animal, for the beast, when it hath filled its belly,
leaveth what remains of its food in the manger, and
it knoweth not how to keep it for another time or
for another day; but with the glutton it is not so, for,
because his lust is not satisfied when his belly is filled,
when he hath filled that measure which is in him, and
which is ordained by nature to receive food, his lust
taketh what remaineth, and keepeth it for another day,
that is to say for days and months. The glutton sit-
teth at the table of his need, and meditateth upon the
times which are about to come; he taketh not only
care to feed when food is at hand, but he thinketh
upon what he shall eat to-morrow. His hand is upon
the bread-basket which is near, and his mind is fixed
upon the table which is far off; he beareth food in
his right hand and in his left, but both of them are
insufficient to bring fuel to the fire which is in him.
All his members minister unto the cruel mistress which he
hath voluntarily set over himself, p. 362 and they are
not by any means whatsoever able to satisfy her by
their service; his eyes, and hands, and feet are made
slaves unto her, and they suffice not. He thinketh
concerning her with his inner man, and with his outer
man he followeth her about earnestly; but like a mistress
who is to be ministered unto, she is not satisfied; and
like Sheol she received stinkingness, and is not filled;
and like the fire she receiveth fuel of meats, and
she sayeth not, “Enough”; and like the earth she drink-
XX
346 THE TENTH DISCOURSE.
eth, and is not satisfied; and like the eye, she lusteth
for everything, but is not filled with anything; and
the glutton wisheth that he had other members which
would be sufficient to minister unto the iniquitous mistress
which he hath gotten. The gaze of the eye of the glutton
is also fixed upon him that sitteth with him at the table,
and he looketh upon him with a malignant eye lest
he eat too much, and forthwith he either counteth his
pieces of food in his mind, or [feareth] that peradven-
ture the portion which is set before him is greater
than his own; for his belly receiveth meats, but his
mind meditateth upon his neighbour which sitteth with
him. Now the evilness of the lust of the belly is
spread out upon everything, and if its eye be evil upon
him that is near him, how can it help being evil upon
him that is his companion at table? What then?
Though lust lay up [food] for days and months, yet
is it envious of others who are remote therefrom; and it
asketh about every man what food he eateth, and what
preparations of food are made and set out on his table,
and what is the measure of his food; and when it hath
made enquiries, and hath measured its own dainties
and delicacies with that which it heareth concerning his,
if its things are more [p. 363] than his it rejoiceth, and
if his are more than its own, it is immediately filled with
grief, and with the grief there is also envy, and with
the envy there is wrath of mind because a man exist-
eth who hath more meats than he hath. What then?
And although the greedy glutton is envious of those
who are afar off, his eye looketh not away from him
that is at the table with him, and although he may
not say openly unto him, “Thou shalt not eat”
—now shame preventeth him from saying this—yet
ON THE LUST OF THE BELLY. 347
his mind desireth this eagerly, saying, “How I wish that
“he would stay his hand”, in order that that which is
upon the table may be sufficient for his own gluttony.
Now therefore the lust of the belly is more loath-
Some and disgusting than all the other lusts, and
it hath not similitude among the other passions;
but it is the mother and nurse of them all. For
as a root of a tree beareth the branches and every-
thing else which is on them, even so also is the
gluttony of the belly the root of all wickednesses; and
as the twigs and boughs spring from the roots, even
so do all the passions of the lusts spring therefrom.
Gluttony giveth birth [to them], and reareth [them], and
feedeth [them], and worketh [them], and all wickedness is
perfected therefrom; with it a man beginneth the path
of the left hand, and it becometh the first step which a
man taketh outside the path of that which is right. For,
as abstinence, that is to say the fasting from all meats,
is the beginning p. 364] of the way of the strife
of righteousness, even so also is the lust of the belly
the beginning of works of shame. And if thou wilt
look with the eye of knowledge, O disciple, thou wilt
see that all vices, one after the other, follow there-
after. For first of all it darkeneth the understanding
from the meditation of God, and it obscureth the mind
from the remembrance of Christ, and when the memo-
rial of God hath been removed from the soul there
can be no doubt that a man deviseth and doeth
every kind of wickedness. For as the remembrance of
the beginning of everything which is done in the world
ariseth from us, and until we have received in our
minds the remembrance of things we do not draw nigh
to the doing thereof, even so also is the remembrance
348 THE TENTH DISCOURSE.
of God the beginning of all virtues; therefore when a
man hath God in remembrance he draweth nigh unto
the service of things which are fair. And if a man
doeth that which is good, and is not mindful of God
when he doeth it, his good deed is not of God, but
of that which his memory brought into his mind when
he did it.
Behold then, to this virtue which is the beginning
of all virtues—I speak now of the remembrance of
God—the lust of the belly is contrary, in addition
also to its being the beginning of all wickedness. For
as the remembrance of God standeth at the beginning
of the path of virtues, even so also doth the lust of
the belly stand at the beginning of the path of all
wickedness; and when the two beginnings are contrary to
each other, and one of them hath overcome the other,
together with the first which is vanquished ſp. 365
are vanquished also all those things which follow there-
after. For as it is impossible for a house to be built
without foundations, even so also it is impossible for
virtues to exist without the remembrance of God. And
as a building which is not set upon a firm foundation
is certainly nigh to fall, even so also a change which
is nigh necessarily cleaveth unto the virtues which are
not built upon the remembranſce of God, and they
abide not in the firmness of their fabric, because there
is no sure foundation to sustain them.
Now gluttony and the filling of the belly first of
all remove the remembrance of God from the soul, and
when the foundation hath been uprooted, all the virtues
are uprooted therewith. And gluttony is also the con-
trary of fasting, it is the destroyer of prayer, it is
that which polluteth the purity of the , thoughts, it
ON THE LUST OF THE BELLY. 34.9
obscureth the understanding, and darkeneth the mind,
and defileth the intelligence, and abrogateth instruction,
and killeth knowledge. It is the bane of wisdom, and
leadeth astray the memory, it depicteth phantoms, and
is the mother of things which are imagined, it is the
drunkenness of the soul, and it abaseth the mind, it
produceth slumber, and multiplieth disturbing dreams,
it giveth birth unto fornication, and polluteth the body,
it causeth an unnatural flow of seed, it is the fire of
lust, it is the director of adultery, and it committeth
whoredom even without members. It is the eye which
lusteth after everything, it is the kinswoman of sioth,
and the mother of indifference, and the cause of the
love of mammon; it is the enemy of the wise, ſp. 366)
and it hateth teachers. It is the means of passage of all
abominable things, it is the nurse of envy, the sickness
of health, the feebleness of strength, the cowardice of
the body, the grub [which destroyeth] the limbs, the worm
[that eateth] the body, the diminution of the power of the
senses, the wandering among empty cares, the kinswoman
of animals, the associate of beasts, the foe of bold ath-
letes, the envier of the prosperous, the overthrower of
labours, the stumbling-block of the life of virtue, the
lover of empty conversations, the seeker of pleasure
always, the silencer of holy song. It lacketh all virtues,
and is abundant in all vices, it is a noxious form, a
Stone set in the way to trip up many, a dangerous
example which causeth slackness in all who behold it,
the counsellor of vices, the fugitive from afflictions, the
lover of pleasures, the seeker after feasts and banquets,
the sickness alike of the body and of the soul, the
vessel of stinkingness, the odour of filth, the fountain
of the excrement of the body, the lover of darkness,
35C) THE TENTH DISCOURSE.
the kinswoman of blackness, it eateth alone. It is the
enemy of those who do not give thereto, a filthy
shape, a loathsome form which cannot be depicted,
the enemy of God, the uprooting of belief, the begin-
ning of the path of error, the door which leadeth into
all abominable things, the exactor of tribute from all,
the oppressor of all, the nurse of fear, the destroyer
of courage, the cause of sorrow and sickness, the food of
hardness of heart, and the consortof the gluttonous dog
which returneth to its vomit. It is abounding in diseases,
it is the possessor of sicknesses, the withholder [p. 367]
of the produce of labours, the first cause of straying
away from God, and the worshipper of idols. And if
a man were to collect ten thousand times ten thousand
of such names as these, and were to apply them unto
the lust of the belly, they would be too few [to de-
scribe] it, and it would not have been called by the
names which it deserveth; for it is a mistress who is
opposed unto God. And as all great and glorious
names, if applied to God, would still be too few [to
describe] Him, and they would be insufficient to shew
forth the fairness and the beauty of His nature, even
so if the lust of the belly were to be called by every
name possible, those names would not suffice to shew
forth its loathsomeness, and its hideous appearance.
For of what fair thing is not this vice the destroyer? and
naturally man calleth it the wickedness of all wicked-
ness, the iniquity of the iniquitous, and the sin of sinners.
Now therefore the glutton is not able to do any
thing else except only to eat. For all matters are ac-
counted empty by him except this, and he thinketh that
a man was made for nothing else except to satisfy his
lusts; for the conversation of the glutton is fixed wholly
ON THE LUST OF THE BELI.Y. 35 I
upon his belly, and the whole aim of his discourse is
directed towards this. Whatever subject thou dost
bring up before him, he avoideth, and bringeth thee to
the discourse concerning the belly; for before the food
|cometh] the remembrance thereof is sweet unto him,
and although he is not yet at the table, his whole
thought is set thereupon, and although he is not
|p. 368] actually eating, in his thought and speech he
is wholly [intent] upon food. The beginning and end
of his speech are derived from his belly, with it he
begins, and with it he ends, and it is the reason of
all his speaking. If thou repeatest doctrine before him,
it is accounted a vain thing by him, and if thou speak-
est, or if thou proclaimest spiritual things before him,
he thinketh that he seeth a dream; and if he heareth
of the noble deeds of holy men, and of the labours
and life of virtue, and the strenuousness of righteous
men, he doth not believe that they are true. The
explanations of the Holy Books are accounted idle
and superfluous stories by him, for the word of inter-
pretation sendeth him to sleep, and the discourse of
admonition draweth sleep upon him; for the things
which they cry and teach are not accounted work by
him, because he thinketh that there is no work which
is better than his own. The search after truth he
nameth “debate”, and conversation upon faith he calleth
“seeking for proofs”, and the man who hath his medi-
tation fixed upon the Scriptures, he considereth au-
dacious and curious. And if he seeth a man constant in
reading he saith unto him, “Thou hast no work [to do|,”
and if he seeth another hastening, and asking questions,
and seeking to gather and store up within himself the
knowledge of Christ, his life is considered by him one
352 THE TENTH DISCOURSE.
of emptiness. He applieth the name “vices” to the
virtues, so that in blaspheming them he may free him-
self from blame, and that he may not be blamed for
not being constant in doing the things which are ex-
cellent. He holdeth virtues to be weaknesses, in order
that his own loathsomeness may not be accused by
those who see him; he maketh hateful by his speech
the comeliness of good things, and he blasphemeth
deeds which are subjects for glorifying, together with
|p. 369] those who do them. He holdeth divine doc-
trine and those who learn it to be objects of rebuke, and
he maketh an accusation against the wisdom of Christ
and against those who seek it. He repeateth evil things
against knowledge and the disciples thereof, but be-
cause it is not easy for him to speak openly against
wisdom and knowledge, reading and doctrine, faith
and the quest of the truth, constant meditation upon
the words of the Spirit, spiritual converse with the
Holy Books, and secret communing with the mysteries
of God, and the word of God, which is the sustenance
of the soul, because it is not easy for him to blas-
pheme these things outwardly I say, he blasphemeth
those who do them, and he thereby poureth contempt
upon glorious things.
And he doth also blaspheme them openly, for he
called the discoursing upon faith “prying”, and the
quest of truth “debate”, and the doctrine of the Holy
Books “superfluous seeking after proofs”; for behold,
he is not aware that he calleth virtues vices, and that
he nameth as abominations things which are comely.
Zeal for God's sake is set down as contention by him,
and the man who contendeth for the truth he con-
sidereth to be a disturber of the peace; and that a
ON THE LUST OF THE BELLY. 353
man receiveth not the persons of men for God's sake
is called audacity by him. If a man counselleth
him, saying, “Stand up, and shew zeal for God's
“sake,” he crieth out to him, “I am not intended for
“this, and I do not subject myself to such like
“things; for these are vain things to me, and I do
“not devote my attention to vain things.” And if
he be asked by a man, “What dost thou desire?”
he returneth [p. 37o] answer shamelessly, “To eat
“what God hath provided for us, and to lead a quiet
“life,” that is to say, to minister unto Our bellies,
and to forsake faith—for this is the meaning of the
words—although we may dress them in a humbler
garb than this. And he is not ashamed to seek for
the bread of God, and to deny the truth of His existence
and to look upon His grace, and to despise faith in Him.
He feigneth to be as one who loveth a quiet life, and
feigneth to flee from contention and trouble, even when
things are not troubled; but in truth he is afraid to
trouble that mistress of wickedness whom he serveth in
anything, and to be deprived from any cause of the carnal
pleasures which he hath once taken to himself. To
cease from instruction is accounted wisdom unto him,
and that a man should cease from [seeking] to know
what faith is, is thought by him to be faith, and he
saith, “It is not necessary for us to learn anything
“else, for it is sufficient for us to believe and to be
“silent”; and being an unbeliever, he taketh refuge in
faith, not because he loveth it, but because he is fond
of his belly, and loveth himself. He quieteth the course
of faith, that the quest of his lusts may go forward;
outwardly his speech is for truth's sake, but inwardly
he speaketh against the truth, and his contention is on
YY
• 354. THE TENTH DISCOURSE.
behalf of himself. Where he is called to shew forth
earnestness, he bringeth forward the life of contem-
plation into the midst as an excuse], and where zeal
and courage for faith's sake are demanded, he teacheth
and exhorteth every man to lead a quiet life unto him-
self. If a healthy word is let fall he goeth to sleep,
but if baleful converse ariseth he waketh himself up;
if |p. 371] discourses concerning the interpretations of
Scripture enter in, he slumbereth, but if riddles, and idle
stories, and foolish parables of the world, and the
foolish babbling of old women are mooted, behold he
is ready and is the first to repeat them, and he is
prepared and hath the habit to be the first to say
them; for one knoweth not anything which will keep
his lust in subjection, except it be boastful talk, be-
cause his soul lacketh fruit, and it is filled with a col-
lection of leaves of senseless stories. He hasteth and
taketh refuge in feigned ignorance when he heareth
the truth spoken of, and being crafty for wicked-
ness, and artful unto wrath, a man's ignorance of
the truth he nameth simplicity, and his delivering
his faith unto those who err is accounted faith by
him. He commandeth every man to be silent from
spiritual things in order that he may have the op-
portunity of repeating the vain things which he
loveth; and to high and to low the story which he tells
is of the lusts of his belly, and of the pleasures
of his body, for he neither knoweth nor perceiveth
that there existeth anything else except the service
of his belly.
Now therefore the glutton beareth a resemblance
unto wild beasts in all his ways and manners, but his soul
is, moreover, even more degraded and debased than
ON THE LUST OF THE BELLY. 355
theirs. For the beasts were created by their Maker to
do two things: that sustaining their lives by their food,
they should do work and service for the human race;
but the glutton eateth and worketh not, and although
he is diligent at the table, he is useless for every kind
of work of excellence. The soul which ministereth
unto the belly feeleth not God, because it is asleep
unto [p. 372] all thoughts of knowledge, and unto the
meditation of God, for the knowledge of the soul
springeth from the lightness of the senses and of
members of the body, and the lightness of the body
ariseth from the sparing use of food; but it is well
known that the glutton is bowed down beneath two
things, the thick darkness of the thoughts and the
heaviness of the body. For narratives of the labours
of the strenuous lie] heavy upon him, because they
are contrary to his manner of life. And if by chance
he heareth that a certain man of abstinence by reason
of love for his brother hath broken his rule of self-
abnegation, either like a free man through the force of
sickness, or through the necessity of weakness, to prop
up his labour-bearing body, and hath passed a short
time in living a less strict life, he layeth hold of this,
and repeateth it at all times, saying, “Such and such
“an one eateth [meat,” and he uttereth this before
everyone in order that it may be an excuse for his
own lax way of living, and that he may thereby hide
his abominable lusts. Now, O glutton, it is not thus,
as thou thinkest, and the prosperous servants of Christ
do not eat with the aim with which thou eatest, neither
do they satisfy their lusts by their food; for they have
not made themselves slaves of their belly, like unto
thee, but they take food for their bare wants only.
356 - THE TENTH DISCOURSE.
And thou must not deprive them even of the food
which they abase themselves to eat for want's sake,
but consider also their abstinence, and look closely into
the protracted period of their self-denial, for they eat
not to fulfil lust, but for need's sake. That a man
eateth for lust's sake is one thing, and that he eateth
for need's sake is another. Whosoever eateth for his
need's sake eateth unto his soul, and not unto his body,
because [p. 373 he nourisheth his body that it may
be found ready and prepared at all times for the soul
which hath need thereof; but whosoever eateth for lust's
sake, his eating is unto his body, and not unto his soul.
For it never entereth into his mind that he hath in him
a spiritual nature, but only, as from afar off, doth he
hear by the word of others that he hath a soul in him;
and the soul of the glutton is dead, and even while it
is in him, it is as if it existed not. For when by reason
of some cause of its own, it neither moveth, nor worketh,
nor acteth, it is dead unto all the motions of knowledge,
and all its acts and life are only of the body; for be-
hold, since it existeth, it cannot be as if it existed not,
and dwelling in the body, it cannot be thought to be
not in the body. For the body is known by two things,
by its appearance, and by its works, but the soul can
only be known by its works, because its nature is be-
yond the sight. Hence it followeth that the soul, being
in the glutton by the act of the Creator, is not in him
according to his own will, because the works by which
it is known that the soul existeth in him are not found
with him, and therefore the soul of the glutton maketh
accusation against him and murmureth against him, even
though he perceiveth not its murmurings, because he
is dead thereunto. For as a living body may cleave
ON THE LUST OF THE BELLY. 357
unto a dead body perceiving it not, even so the soul
of the glutton cleaveth unto his body while he per-
ceiveth it not, and whoso liveth unto his lusts only,
and not unto the soul, is a corpse which is borne and
carried out to be buried.
And although the passions, as I have already said,
deserve blame by the word of righteousness, p. 374] yet
this unseemly passion deserveth blame most of all, not only
because it is contrary unto knowledge, but because it
is also the enemy of God. The man, who hath sunk
into the useless life of the lust of the belly, is account-
ed as nothing, both by the world, and by God, and
neither the one nor the other will receive him; because
the world demandeth diligent exertion, and God also
asketh for labour, and afflictions, and purity of soul, from
the children of men, and if a man hath them not God
will not receive him. Now gluttony is contrary unto
these things, and it fleeth before labours and afflictions,
and a man who would jest in speech at the vice
of the lust of the belly cannot, I think, be found, es-
pecially one who has not had experience of the passions
thereof; for fasting is its foe, and the report of ab-
stinence and self-denial terrifieth and stupefieth it.
The glutton liveth for nothing except only to lead
a life like unto that of the beasts, and although he is
a beast in very deed, if a man calleth him by this name,
he is wrathful, and the fool doth not understand that
that which another man sayeth of him in words, is
found to exist in him in very deed; it is not another
who abuseth him, but he himself is the abuser, for when
opprobrious words are removed from him, he himself
is the root of his own disgrace. Whom can this wretch-
ed man blame? and how shall he chide those who speak
358 THE TENTH DISCOURSE.
against him? For behold, he hath set ſp. 375] himself
in the midst of the community to be the subject of the
discourse of others, for every man meditateth upon
him, and every man speaketh about him; one shooteth
out the lip, and another winketh with his eye, and
another pointeth [at him] with his finger, and others
whisper and repeat stories of his lax life. Now the
soul of the glutton is made to endure [more than any
other sufferer, and although all these things happen
unto him, he endureth them, and rejoiceth, having made
the pleasure of his belly his sole consolation. And the
fool doth not understand that henceforth toil and trouble
will come upon him from all sides, even though he would
take upon himself to bear the labours of the ascetic life,
rather than the reproaches of the lust of the belly. So
then, whether from laxity or whether from abstinence,
from all sides weariness will come upon the man; but it
is better to bear labours with praise for the sake of
abstinence, than weariness with reproaches and disgrace
for the sake of gluttony. Now the glutton endureth]
more than the ascetic, not in subduing his lusts, but in
ministering thereunto; not in acquiring endurance, but
in serving the bondage of his belly; not in bearing the
afflictions which befit the life of brave exertion, but in
serving, with weariness and fatigue, the lusts of his
dissolute life, or in gathering together and in bringing
to himself the materials of his lusts—like fuel which is
gathered together [and brought] to the fire—or in carry-
ing the weight of meats after he hath eaten them. For
the meats are heavier to the belly which hath eaten
[overmuch] than is a load of lead to the shoulder, and
immediately a man hath eaten inordinately, the weight
presseth upon his whole body, and all [p.376]his members
ON THE LUST OF THE BELLY. 359
become sluggish, and the power of his senses dwindleth
away, and the sight of his eye becometh darkened by
the abundance of the flow of its moisture, and the
hearing of the ear becometh heavy, and the speech
of his tongue becometh halting, and the mind, which is
the fountain of words, becometh clouded, and the under-
standing, which is the helms man of wisdom, becometh
stupefied, and the flow of his words is involved and
entangled, his bones shake away from their places, and
the knees totter and the hands tremble; and the vessel
of the person of the glutton breaketh up and becometh
old before its time, by reason of the superfluous weights
which he maketh it to carry.
Now the sicknesses which are born from an over-
abundance of food are many, and cannot be counted,
but asceticism doth not make in the body any sick-
ness like unto that which gluttony produceth. And glut-
tons “that they may not fall sick,” as they say, devote
themselves unto meats, and the fools do not perceive
that that from which they flee will come upon them;
for in the place whither they hasten to receive healing
there shall they find sickness before them, and where
they seek to flee from pains there shall be gather-
ed together for them diseases. And who knoweth
not that sparing food and meagre nourishment give
health to the body? especially when to them moderate
labour is united. And concerning this matter the learn-
ing of physicians also testifieth, and they, that is to say
their learning, or art, which hath been discovered
for the stablishing of the body, know better than all
Other arts, that the health and sickness of the body
arise from the food, ſp. 377 and if they be asked, they
will always advise sparingness in the use of meat, and in
36O THE TENTH DISCOURSE.
addition to this also they will advise that the food of
a man should be meagre, and that he should guard
against drinking wine freely. And if they allow a man
to drink wine for need's sake they break the strength
thereof with much water, and then give it to him to
drink. And they command a man very fully to beware
of idleness, and to love fatigue, and to seek work, and
with exercises of all kinds which are akin to work
they preserve the health of the bodies of the children
of men. And these they advise “That the ducts of
“the body may not be filled with the living liquid which
“ariseth from the over-eating of meat, and that they
“may not be blocked up and prevent the passage
“through them of the living power of the food, which
“is the strengthener of the body.” And this passage]
also is written in their works: “Meat is the cause of
“all the diseases of the body, and though by chance
“they may be produced from other causes, if thou in-
“creasest [the use of] meat it becometh a nurse unto
“them, and preventeth wholly the benefits of the art
“of the physician.”
And in addition to the words of the physicians, it is
right for us, like wise men, to understand from experience,
that the cause of all wickedness, and of the pains and sick-
nesses of the body, ariseth from superfluity of food. And
if thou wishest, consider carefully the rich, and the poor,
and those who lead a quiet life, and those who are vexed,
and those who are weighted with care, and those who
labour, and see which of these preserveth [p.378] his body
in a healthy condition, and which of them has many and
frequent sicknesses; and in proportion to their frequency
is the difficulty of healing them. Is it not the rich?
is it not those who have rent their bellies by over-
ON THE LUST OF THE BELLY. 36 I
eating? is it not those who, before they have digested
and emptied themselves of the food which they have just
eaten, hasten after more for gluttony's sake?
And theirs are sore and difficult sicknesses, and these
are the wages which their gluttony giveth unto them,
and they deserve to receive this reward from that
mistress of iniquity whom they serve. They have
pains in the hands, and pains in the legs; they have
the Sores and ulcers which arise from superfluity of
food; they have trembling of the limbs, and dizziness
in the head; they have sickness of the bowels, together
with all the other afflictions which spring up for them
Out of this thorny land. They sink into sleep at all times;
they slumber continually at all hours; they feel heavi-
ness all over the body, and have sneezings and violent
vomitings; and it is evident that even the speech of
the glutton is sent forth from heavy limbs, and that
it is produced from a mind which is buried in flesh.
All these things happen unto gluttons, even though
others may bring nigh helps for their bodies continually,
purgatives, and cleansing draughts, and other means
for relieving the body, and blood-letting, and medicines
which open the bowels, and violent washing with water
at all hours; but over-eating overcometh all these bene-
ficial means, and createth for them in their bodies severe
pains, p. 379) and sore sicknesses, which it is difficult
even for wise physicians to heal. -
Now the poor man, who passeth his life in labour
and weariness, possesseth health of body, and his body
is light and ready for any piece of work, and there
hangeth not therein the weight of superabundance.
And if by chance, in ignorance he eateth immoderately
of his meagre fare, the toil of his labour receiveth the
ZZ
362 THE TENTH DISCOURSE. .
weight of his food immediately, and his labour becometh
unto him a constant physician, wherefrom, without the
intervention of medicines, he receiveth healing. And
what physician knoweth so well how to heal the body
as the toil of labour? and besides this labour, without
expenses and without medicines—not like a physician—
removeth medicines from him, and bringeth nigh things
which are beneficial. And labour is the physician and
the medicine, and the bandager and the bandage, and
the healer and the medicine which healeth, and from
it cometh that which is beneficial, and in it is the heal-
ing of all the members.
Now in this labour, from which fleeth sluggishness
by reason of the love of luxuries, poverty findeth healing.
Now I do not say that pains never come unto the poor,
nor that sicknesses never come [in the train of labours
and fatigues, but I do say that the pains of the rich are
many and are difficult to heal, because they are idle all
their lives, and because they have made themselves slaves
unto their pampered bodies, either in ministering unto
their lusts, or in reducing the superfluity thereof or in
healing the sicknesses which are born of satiety; for in
idleness these men pass all their lives, and besides [their
bodies] they perceive not that anything else existeth.
Now the illness of the poor man p. 38ol is quick in
being cured, and the superfluity of his body is little and
meagre, and he receiveth healing quickly from the
medicines which are brought unto him, because the causes
which increase the superfluities in the body are cut off
therefrom. And since these things are so, who would not
reduce it by the sparing use of food, which is the mother
of healing? But I am convinced that these words will
be accounted unnecessary by the glutton, because his ear
ON THE LUST OF THE BELLY. 363
is closed by his lust, and he is unable to hear healthy
doctrine, and it is as if his food were made curtains in
front of his senses, and it prevented them from their
natural service. And who would not weep over this man
who wasteth by his dishonourable indulgence the beauti-
ful work of God? And rightly he meriteth punishment, not
only because he ministereth unto his lusts, and provoketh
God to wrath by his lust, but also because he, by his
gluttony, destroyeth the healthy members which are
established in a fair form by the Creator. 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 ſp. 381] upon himself, according to the word
of righteousness, which was uttered before he had trans-
gressed the command of God, Who had commanded man
not to become a servant unto his lusts. And again, he
is impeded [in doing] fair things, and in the service of
all virtues, which the Holy Books exhort us continually
to do; and again, he of his own freewill driveth out of
himself the remembrance of spiritual things; and again,
he rejecteth lovingkindness to the poor; and his glut-
* Leviticus xxiv. I7; Numbers xxxv. 30.
364 THE TENTH DISCOURSE.
tony stirreth him up to go forth therefrom unto op-
pression; and again, together with these things, he with
his own hands ruineth the fair building, and lusts destroy
the members of the creation of God which He created
in His grace for the service cf His will.
See then, O glutton, the cause of thy being framed,
and tremble before God, and waste not thyself; for
there is another hope which is not seen, and why is
thy hope bound up in thy belly? There is another spiritual
food, then why dost thou depart after vain meats? There
is a table of Christ which is promised unto His friends,
then why doth thy expectation hang back and consider
the season of the table [which is here]? There is another
world with its heavenly blessings, then why hast thou
bound the hope of thy life unto a world which is seen,
and why have the excellent things which are therein been
accounted loss by thee? The Maker did not create
thee that thou mightest eat like the beasts, but that
thou mightest eat like a rational being, and mightest
glorify Him like a living being. He did not make thee
live [only to eat, but He gave thee the power to eat
in moderation that thou mightest live thereby. O
wretched man, thy life was framed not for meats, [p.382
but that it might be established by food in moderation. .
Separate thy life from the life of the beasts, and be
not a servant unto thy belly to make it draw nigh
unto the service of lusts which destroy. Thou art a
wise man, let not thy soul be voluntarily bowed beneath.
the yoke of animals. Thou art the fair image of thy
Creator, why shouldst thou carve upon thyself the form
of animals? The word of Him that created thee hath
bidden thee unto equality with spiritual beings, then why
dost thou wallow with the pigs in the mire of lusts,
ON THE LUST OF THE BELLY. 365
and make thyself filthy? Thou art a consecrated being
ordained to be with the Seraphim, then why dost thou
make thy life like unto that of the dumb animal in thy
degraded conduct? Thou art the lord of creation by the
will of thy Creator, then why hast thou made thyself a
servant to thy belly of thine own freewill? The will of
the Creator subdued for thee all creation, and yet a
little belly leadeth thee in subjection! All things in
nature are bowed beneath the yoke of thy subjection,
and yet the yoke of a destroying mistress is set upon
thy shoulder! All nations and works are obedient unto
thy word, and yet thou hast made thyself a degraded
servant unto a filthy lust! Thou hast been made a god
by the God of truth, and yet thou hast made thy belly
a god unto thee! Thou art a glorious ruler by His
work, and yet thou in thy debased estate hast through
thy lust brought thyself to be a man of no account.
He created everything for thy glory, and thou hast
changed His glory into thy belly. God calleth thee to
converse with Him, but thy meditation is bound unto
the table. Thou wast made a rational vessel of holy
and glorious things, but thou hast worn thyself out,
and hast in thy degraded estate cut the strings of thy
harp. Thy Lord loved thee so much that He gave
thee all this, and also that thou shouldst eat, yet thou
for love of Him wilt not make thyself to abstain from
contemptible meats!
|p. 383|The Living One died, and was buried, that He
might make thee to live, yet thou hast made thyself
"a grave for meats! He had no pity upon His own life,
but gave it unto death for thy life, yet thou wilt not
cause thyself to acquire a little forbearance for love
of Him! O degraded one, consider the life which hath
366 THE TENTH DISCOURSE.
been promised to thee, and see what manner of life
thou hast lived in the world, and be ashamed, even
from thy very soul. Henceforth thou shalt not be a grave
unto thyself whilst thou art alive, and thou shalt not
destroy the person which is in thee before it be destroyed
by the natural grave. Behold, thy soul is buried in
thy body, like a body in the grave. The body was
framed by the Creator to be a glorious vessel for the
soul, and an associate in all virtues, why then hast thou
made it a grave for the soul, which being therein is
accounted to be in a place of corruption? The body
of the glutton is destroyed by what he devoureth be-
fore natural death destroyeth it, and it groweth old
and falleth away, little by little, before the habitation
of Sheol weareth it out. The pains of the glutton are
voluntary and not natural, for although they spring
from his bodily nature, yet his will is the cause of them,
and they are born of his own freedom through the
superfluity of meats. The man who loveth the things
which are lusted after leadeth a life of stumbling, and
not only doth he sin within himself, but also unto others
is he a cause of loss. He himself is a disease which
is set in the midst, and every one who passeth there-
over stumbleth over it—the sluggish, and the active, the
wanton and the chaste, the pampered and the ascetic,
the glutton and the abstemious man—and some are
tripped up and fall, and some add unto their dissolute
habit of life. [p. 384] The glutton looketh at his consort,
and again addeth unto his laxity, the dissolute man
looketh upon him, and again clotheth himself with
his laxity, like a garment above a garment, and he
that is fast held by the lust of his belly looketh upon
him, and tarrieth the more with the object of his love.
ON THE LUST OF THE BELLY. 367
Now those who are athletes and ascetics lose thereby,
because they are made to stumble, and his affair leadeth
them to the discourse which they love not. For on all
sides he stirreth up war against them, either because
they will not degrade themselves at the sight of his
laxity and become like unto him, or because at the
repetition of his laxity they will not cease from the
converse which is with God, or because they cannot
be exalted within themselves at their strenuousness when
they compare their upright lives with his laxity. In
the manner in which the strenuous and the prosperous
benefit both themselves and their companions do the
slothful and the lovers of lusts injure both themselves and
those who behold them; and their lives, which they
live in the world, are found in every way to be the
cause of loss unto the children of men. For the child-
hood of the glutton is a hateful thing, and his man-
hood is a thing to be laughed at, and his old age is
a thing to be mocked at. His childhood is slothful, his
manhood is wanton, and his old age is pampered; in
his childhood he hath much sport and pleasure, in
his manhood adultery and fornication, and in his old
age the devouring of food and empty conversations.
He not only hateth the doing of good works, but even
hearing it repeated, and not only is the doing of them
heavy upon him, but also speech concerning them if
he heareth it. Therefore if a man repeateth to him
the triumph of the saints, p. 385] immediately sleepiness
and gaping lay hold upon him, and his whole body
beareth the weight of listlessness, and he sheweth forth
the signs of the deadness of his soul in the stretching
of the limbs and in the turning about of his body; and
if he is able to do so he goeth and he leaveth [the
368 THE TENTH DISCOURSE.
narrator] and departeth, and if not, he immediately
goeth to sleep where he is.
And the soul of the glutton is like unto a dog, and
rightly should he be called by the name thereof; for
as a dog sleepeth through all things, and the converse
and speech of men are alien things in his hearing, and
only the sound of the platter and the sight of the food
wake him up, even so also like him is the glutton sunk
in the sleep of listless inattention, and every profitable
discourse is accounted a superfluity unto him, and divine
words flow upon his ear like water upon a rock. But let
only a man mention before him one word of the belly,
or say anything about meats, and immediately his soul
rouseth up itself, and his thoughts are roused, and his
body becometh straightway active, and he leapeth to
the speech which he loveth, like a dog to the beckoning
[of his master]. -
Now therefore by such names as these is it right
that the glutton should be called, that he may hear
his names and be ashamed of his lust; for since he
walloweth like a pig in the mire of lusts it is fitting
for him to be called by its name. And because, like
a dog which rouseth itself at the sound of the platter,
discourses concerning the belly stir him up, he is fittingly
also called “dog”; and because, like a beast to the
manger, he runneth swiftly to the table, rightly is he
called “beast”; and because, like a wild beast, he is
wanting in all the conversations of wisdom ſp. 386)
and knowledge, and liveth unto his body only, he is
rightly called by that name which is applicable to him
by reason of his works. And if there existed other
names which were more disgraceful and loathsome than
these, they would be suitably applied unto him, without
ON THE LUST OF THE BELLY. 369
causing any disgrace to the word which calleth him
such like names, because his disgrace ariseth from him-
self. For as the names which are derived from certain
things are applied unto the men who are called by the
names which are derived from them, even so are the
names of the glutton rightly derived from him, and he
is properly called by the names which are characteristic
of him. For the man who disgraceth himself, who shall
honour? And the man who runneth after that which is
despicable, who shall praise? And the man who gathereth
together upon himself mockery and abominable speech,
unto whom more than himself should his fair name
be a care?
Now therefore, even though I have spoken these
things, it is rihgt for me to speak further and make
manifest the behaviour of gluttons that they may be re-
cognized by all men of discretion, and be properly
held in contempt, and be despised by all those who
See them; and these are the manners and customs of
him that is subject unto his belly. For man he hath
no true love, and if by chance he doth love any one,
it is the man who hath made himself a servant and a
minister unto his lust that he loveth, and then only in
proportion as he supplieth his pleasures. And if for any
reason whatever it happeneth that this man changeth,
and becometh inattentive, and diminisheth slightly his
homage and service, straightway the glutton changeth
also from his love, and his [former] praises of his friend
turn [p. 387 into blame, because his love is bound up in
his belly. Every one who ministereth thereto is his friend,
and whosoever payeth no heed thereto appeareth to
him to be an enemy; and moreover, he seeketh and
searcheth out the friends who will be of use unto him,
AAA
37O THE TENTH DISCOURSE.
and who will be able to minister unto his lust. The
upright he loveth not, for the chaste he hath no af.
fection, those who are burdened with labours are ac-
counted stupid by him, the righteous he counteth as
fools, and those who are constant in prayer are said
by him to be without work. If he seeth a stranger he
passeth by him as something alien, but he listeneth
unto the mere report of any one of those who, he think-
eth, can act as stewards unto his lust. He maketh
himself ill by running after the desire of his lust, he
beareth his belly upon his legs, and he goeth round
about in every place. He maketh himself a friend unto
the rich, and a slave and a servant unto nobles; con-
versation with them he considereth a matter of which
to boast, and speech with them a thing of which to
be proud. The report of the Gospel is not so dear
unto him as the conversation of him who, he hopeth, hath
laden himself, and hath brought that which will satisfy
his lust. In very truth the feet of Abraham, laden with
love, when he ran to the herd to bring a calf for the
angels, were not as swift as those of the glutton when
he runneth to meet him that hath brought him food;
for his whole longing is to receive, and if it happen
that he giveth, it is in order that more may be given
back to him.
And moreover he knoweth not how to gain a friend
without the belly, for he would that that which he
loveth should be loved also by others. If indignation
rise up against him he thinketh that it may be quieted
by a gift of the belly, and if he have provoked a
man to wrath by his folly and envy, he hasteneth to
appease him by a gift of food; p. 388] upon it he
resteth his hope, and through it he thinketh that the
ON THE LUST OF THE BELLY. 37 I
violence of his deeds my be dissolved. The madman
thinketh that every man is, like himself, bowed in sub-
jection unto the god which he himself serveth, and that,
like himself, his belly is his god. He waiteth anxiously
to see a friend, but if, when he hath come, he hath
brought nothing, the expectation of his soul and the
appearance of his face are changed. The hand of the
glutton is spread out to receive, but is tightly clenched
against giving] gifts, and if by chance he giveth, it is
that he may provide material for himself and be
abundantly rewarded. Where he knoweth that custom
directeth the gift, and that according thereunto a gift
will be given unto him, he hath no care to give largess,
for he knoweth that although he may not pay it back,
custom and habit will direct the gift [to be made]. But
he maketh a gift where ſhe knoweth] that it will be
returned, and he layeth the foundation of love where it
hath not been laid before. And moreover he repeateth
before new friends stories of the old ones, and he calleth
to mind also the gifts which were given by them unto
him, saying “Such an one sent me such and such a thing,
“and such an one urged me, and although I did not wish
“it he forced me with [his] gifts, and I accepted,” as if a
man were to say, “Hearken, and learn, and do thou
“likewise.” He teacheth unto his new friends the doings
of his old ones, and he maketh them disciples of the
customs of the friends of olden time. He putteth aside
all the discourses of others and bringeth his own to the
front, and if it happen that some [other] matter be
spoken of, or some matter of work, or of divine
instruction, he skilfully bringeth it to an end and ex-
pelleth it, in order that he may bring into the midst
the subject of the belly; for he liveth for nothing else,
37.2 THE TENTH DISCOURSE.
neither in his conversation, p. 389] nor in his speech,
nor in his behaviour, nor in his works, nor in his medi-
tations, nor in his thoughts. -
The glutton considereth the lust of the belly the
greatest of all happiness, and all his questions are moved
thereupon. He knoweth also the varieties of meats,
and he is acquainted with the luxuries of different places,
what garden produceth beautiful fruits, and what river
hath fish of fine flavour, and who [best] knoweth how to
cook and to prepare dainty foods; for these are his ques-
tions and his explanations, and [his] two testicles are more
dear unto him than the Old and New Testaments. The
mention of fast and vigil terrifieth him, and a long prayer
is torture unto him; if he kneeleth down he murmureth,
and if prayer be prolonged he roareth. He turneth
the gaze of his eye at all times towards the windows,
he considereth the course of the sun, he reckoneth the
period thereof, and counteth the hours, and one day is
accounted two in his sight. His period of prayer is short,
but his time for eating is long, and he will undertake
nothing, except only to satisfy the lusts of his belly.
Everything is accounted superfluous by him, reading,
instruction, fasting, abstinence, prayer, the singing of the
Psalms, the [daily] service, and the “Blessings”; and if
by chance or by the law of custom he performeth them,
it is through shamefacedness, and they are done by
him listlessly and with the uttering of complaints. And
what cause is not sufficient to make him cease from
prayer? He will seek converse with men or any other
matter which may happen, that he may be prevented
from the service and the singing of the Psalms. The
things of God are done by him negligently, but those
which belong to his lust are done with all [p.390] dili-
ON THE LUST OF THE BELLY. 373
gence and love. If he hath a small sore in his body he
holdeth it to be a malignant ulcer, and if he be slightly
disordered he accounteth it a severe and difficult illness.
Everything which is profitable he layeth hold upon as
a reason only to cease from the service of the Cause
of his life, and he is earnest in everything except the
serving of God.
And also when the glutton hath no sickness, he plan-
neth to appear to be sick, so that when he hath ceased
from service and prayer he may not be greatly blamed.
For he repeateth his illnesses before every man, and
although the cause of his sickness is small and con-
temptible, he increaseth and magnifieth it, and he calleth
God to witness, so that by this he may persuade those
who listen to him that he is forcing himself to draw
nigh unto the service of the monastery. The glutton
acteth craftily concerning the health of his body, and
although the cause which would seal up the fountain
of his sicknesses is with him, that is, if he would curb
his gluttony a little, he wandereth about and seeketh
help outside him. If thou wert to advise him, saying,
“Diminish thy food a little, and keep thyself from oil
“and wine,” he would look upon thee as one who hated
his life, and would say unto thee, “Sicknesses are better
“unto me than the restraint of the belly in anything;
“and I will take long illnesses upon me if only I may
“satisfy my lusts. If one wisheth me [to take] medicine
“to heal me [I will take it with my food, but if not,
“it is better for me to eat than to become well.” The
glutton hath many carnal friends, whereby the needs
of his lust may be gathered together unto him from all
sides; he is crafty and skilful in his planning, and he
knoweth whom to chose and of whom to make [p.391]
374 THE TENTH DESCOURSE.
friends. And, moreover, he is not persuaded accidentally
to make unto himself friends among blessed men, or
among those who are poor, or of those who endure
labours, or of those who love excellence, or of any one
of those who possess the knowledge of Christ, neither
can he be entreated to become loving unto them either
in fact (?) or in name; and not only is he thus, but he
is their secret enemy, for by their appearance, and
speech, and works, they rebuke his gluttony, and for
this reason he hateth and abominateth them.
And if thou seest the glutton doing honour unto
one of the wise, or unto one of the righteous, he doeth
this only in form, that he may not be blamed by the
believing men who love the things that are good, and
also that he may quiet the murmuring of the many
against him, and turn away from him the force of the
zeal of those who honour what is good. If he seeth
one of those who are young in their discipleship clothed
in the discretion of the zeal of faith, like an indulgent
man he would make him to cease therefrom, and he coun-
selleth him as one who loveth him, saying, “Be quiet, and
“do not disgrace thy kin, and forsake not thy life of tran-
“quillity. Be thou silent, and behold, thou wilt be be-
“loved. Occupy thyself in fasting and prayer only, and
“draw not nigh unto that which is not suitable unto
“thee.” And he giveth the disciple this counsel that
he may quiet his zeal, and not because he delighteth
in the service of that which is good. And when he hath
brought him down from the virtue of a man standing
up to fight for God's sake, he beginneth also to over-
throw the good habits which follow upon this, that is
to say, the severity of labours and afflictions [p. 392
for God's sake, and the fastings of the ascetic, and pro-
ON THE LUST OF THE BELLY. 375
tracted prayers, saying, “These are unnecessary; a man
“should cleanse his soul and possess a good conscience;”
For he layeth hold upon a reason [to set before] the
things of the inner man that he may destroy its outward
acts, and he would justify himself by the belief that
such things are unnecessary, because his laxity rebuketh
his outward works. Where it is not easy for the children
of men to see, he maketh himself a righteous man,
and where afflictions and labours are seen, he maketh
plans to hide them, and giveth concerning them other
explanations. “Our God doth not require from us,” he
is wont to say, “that a man should kill himself, and
“afflict his body beyond measure, but only that we
“should be righteous in our souls, and that our thoughts
“may be cleansed from wickedness;” and while the
life of the wretched man is upon a lower grade than
that of the beasts, like a perfect man he speaketh of
spiritual things. His discoursings about his manner of
life are long, and if he heareth a word from a book
which may be of use to him, he layeth hold upon it with
all diligence, in order that he may make use thereof
in the season of strife, when he wageth war with his
speech against those who rebuke his gluttony. When
he wisheth to eat everything, and not to restrain him-
self by forbearance from any meat, he beginneth to
repeat that which was written by our Lord, “It is not
“that which goeth into a man which defileth him;” for
his ear is only pierced to hear such things as can be
thought to support his lust, and in the face of the
hearing of other things he shutteth the door of his
attention. For he is not willing to hearken unto the
I St. Matthew XV. I I.
376 THE TENTH DISCOURSE.
other verse which saith, “Whosoever wisheth to be
“My disciple, p. 393] let him deny himself, and take up
“his cross and follow Me;” nor unto the other which
saith, “Whosoever wisheth to make his life to live
“shall destroy it,” nor that which He spake unto His
disciples, saying, “In the world ye shall have tribu-
“lations;”3 nor the words, “When the Bridegroom shall
“be taken from the children of the bridechamber, then
“shall ye fast.” And therefore [he would remem-
ber the passage concerning] the eating of our Lord,
where it is written of Him that, “He made the festival,
“and ate the passover;” or where it is said that, “They
“set before Him a piece of broiled fish and [a piece
“of honeycomb;” or where again it is written, “They
“had fishes and bread.” And these and such like things
doth the glutton bring forward as proofs when he
wisheth to eat everything freely, and the rule of the
freedom of Christ, Who like God was above laws and
commandments, doth he set forth to be a stumbling-block
to his life, and he understandeth not the reason of that
rule and conduct, and he perceiveth not that other
types were inscribed therein. And again, when the
Apostle Paul is read, and he heareth from him, “Every-
“thing 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,
* Compare St. Matthew xvi. 24. . * St. Matthew xvi. 25.
3 St. John xvi. 33. 4 St. Matthew ix. I 5.
* Compare St. Matthew xxvi. I7—2I.
° St. Luke xxiv. 42. 7 Compare St. John vi. 9.
* I Timothy iv. 4. 9 I Corinthians vi. I 3.
ON THE LUST OF THE BELLY. 377
“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, [p.394] 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 unne-
cessary, and he is not pleased even to hear them.
Now therefore in this manner standeth the life of
him that loveth lusts, and as the remembrance of God
is nigh unto the perfect, even so also is nigh unto him
at all times the care for his belly. He singeth songs
thereto, and meditateth upon it in his prayer and praise,
his memory is burdened [therewith] at all seasons, and
upon it he thinketh continually, because outside it he hath
no other life; the memory thereof maketh his prayers
light, and his constant thinking thereupon bringeth to
nought in him all right and proper things. The glutton
hath no seasons set apart for eating, but he eateth by day
and by night, and when he eateth not he still eateth.
* Romans xiv. 3. * Compare Colossians iii. 3.
3 Romans xiv. 21. 4 Acts xiv. 22.
5 Acts xiv. 22. * I Corinthians vi. I3.
BBB
378 THE TENTH DISCOURSE.
For thou must not consider that the times when he
eateth are once or twice, but mark carefully that it
is his care [to eat at all seasons throughout the night
and day, p. 395] and when his body eateth not his
thought eateth. And he hath not even, like the
beasts, times set apart for eating, for although the beast
eateth at all seasons, and hath no limit to its eating
throughout the night and day, yet it doth not meditate
upon its meat at all seasons; but the glutton eateth
at all seasons because he thinketh about his belly al-
ways, and therefore, even when he sleepeth it appear-
eth to him in his dreams that he is eating. Shame-
facedness is removed from before the eyes of the glutton,
because he hath endowed his face with impudence so
that he may not be ashamed. He heareth the mockery
of himself and is silent, and he heareth disgraceful words
spoken of him, but he taketh them not to heart; for
the love of his belly overcometh him, and in spite
of all the blows which beat upon him he is empty of
spiritual virtues, that is to say, he knoweth not even that
they exist. He chooseth things which inflame him
mightily, he seeketh purified wines, and he asketh for
tasty meats. He hath no work in the world save this,
and however much we were to describe him he would
not cease from his lax habits; but in the things which
we have spoken we have given a little example of his
lax ways, wherefrom those who see him may recog-
nize him.
Do thou then, O brave disciple, flee from such an
example as this, and become not lax in thy strenuous
rule of life through the sight of him. Thou thyself must
know unto what thou hast become a disciple, and thy
discipleship itself must be unto thee the cause of thy
ON THE LUST OF THE BELLY. 379
course; be not like unto that contemptible man, but
emulate with success the brave. Let not the man who
is a counterpart of the beasts be an example unto
thee, and thou shalt not consider it good for a man to
eat, and to drink, and to satisfy his lusts, but shalt con-
sider it an evil which is worse than all other evils. Hear
also the words [p.396 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 in-
“struments, 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 belong-
eth 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
* Isaiah v. II.
38O THE TENTH DISCOURSE.
who are abstinent and self-denying, and who at all
times meditate upon the works of God.
Do thou then, O disciple, so run that thou mayest
be worthy of blessing, and flee from the woe which
is promised unto gluttons. And let those who are stren-
uous be unto thee an example for good, and not those
who are fallen low, and those who fast instead of those
who devour food, and those who lead ascetic lives
instead of gluttons, and those who deny themselves
instead of those who gorge, and those who serve God
instead of those who serve their belly, and those who
have fortitude instead of those who are slack, and the
good instead of the bad; for [p.397] good men are
not wanting in the world to be an example unto thee of
that which is good, and let us be like unto them and
not unto the wicked. Thou shalt not examine closely
those who stand beneath thee, but lift up thine eyes,
and look at those who are greater than thou, and go
up unto them; for as it is with matters of this world,
every man choosing things which are great, even so
is it with these divine things, and let us choose for
ourselves that which is great and sublime. Now there
is no man in the world who loveth poverty more
than riches, but every man seeketh to be excused
therefrom, and he followeth after riches, and he fleeth
from pains, and he runneth after the health of the body.
So likewise let us pursue the things of the spirit, and let us
love the riches offortitude, and not the poverty of gluttony,
and let us love the healing of our soul and of our thoughts
more than the sicknesses of the lusts; for the soul which
ministereth unto lusts is always a diseased thing, and it
hath no power over its spiritual strength and healing. For
as whosoever is sick in his body hath not power over his
ON THE LUST OF THE BELLY. 381
health to eat whatever he pleaseth, and he hath not
power to do that which he wisheth, even so also the man
whose soul is sick through gluttony neither hath power
over the strength and healing of his soul, nor can he
occupy himself in his actions with anything that he
wisheth or seeketh to do. As the members of a sick
man do not respond to him when he wisheth to move
them for some purpose, so also the thoughts of a
glutton do not respond to him when he wisheth to
work with them something that is good; for all
[p.398] beautiful things are difficult unto the man who
is subject unto his belly, because he is the slave of all
lusts. If the passion of eating be moved in him he is
not easily able to overcome it, because he himself is
one in subjection, and if the lust of fornication stir in
his members, or wrath, or anger, or envy, or wicked-
ness, or any abominable passion, it is not easy for him
to overcome it, because he is a slave and is in sub-
jection unto them all, and they are to be subdued
with difficulty, especially when they are many. And
if, when one passion hath obtained power over our
life, and it hath made us subject unto the labour of
its bondage for a long time, it is difficult for us to
Overcome it, how much more shall we be overcome
by many masters? For, as I have said, with gluttony
all the other passions enter in, because it is the means
of entrance for all lusts.
“Now our Redeemer said in His Gospel, “Ye cannot
“serve God and mammon,” and if in our subjection
unto one lord—that is to say, unto mammon only—we
are not able to serve also God therewith, how, when
* St. Matthew vi. 24.
382 THE TENTH DISCOURSE.
the masters who have brought us into subjection are
many, and each one of them leadeth us forcibly after
his own will, can we serve God, Who will not accept
from man the service of any other thing together with
His own service? What then? And if each one of all
these sins, which collectwely are contrary to the right-
eousness of God, is a drawback to its fellow in the
service of Him, [p.399) how can the service of them
collectively avoid being a hindrance to the keeping of
the commandments of God? For they are different from
one another in their actions, and the Will of God is
contrary unto them all, and especially unto this lust
of greediness, through which all other lusts are brought
in and enter in.
Now therefore, when a man hath been led into sub-
jection to minister unto the service of his belly, he
must give himself over to much toil that he may gather
together [material] from all sides and bring it to supply
its needs, for it not only seeketh to eat, but it also
seeketh in what way it may eat; for if it rested only upon
the satisfying of its need, the need of the belly could be
satisfied with very little, and with common and ordin-
ary things of low price. How many times have many
men satisfied their wants with roots and herbs be-
cause they sought things for their need, and not for
the satisfying of their lusts? And although God, like
a rich Creator, gave in abundance everything for Our
need, yet it is right for us to consider His will, and
to be guided accordingly, and therefore He multiplied
in the world many kinds of dainty meats that they
might be a furnace wherewith to test lust, and that
the mind of the children of men might be tried as to
what they lust for, and after what do they haste. For
ON THE LUST OF THE BELLY. 383
where there is nothing to be lusted after the trial of
lust existeth not; but it is right for the disciple to know
himself, and he must not be subjected unto the lust
of his body, p. 4ool and he must not open the door
to bring in upon himself beasts which destroy.
For as when a strong door is closed fast, and evil beasts
and noxious reptiles are kept outside of it, if by chance
it be opened for any cause whatsoever, they are all
found to come inside to injure the inhabitants of the place,
even so also when the door of the lust of the belly
is shut, all the murderous passions of lusts which
destroy the soul are shut out, and they cannot enter
in to bite and destroy the spiritual nature of the soul;
but if through our slackness this door be opened before
them, and our will doeth for the belly that which it
desireth, immediately all wickednesses are gathered
together and go in against our soul, and destroy there-
in all thoughts of excellence. For immediately thou
openest this door, at once there entereth in the des-
troying beast of fornication, which devoureth and des-
troyeth body and soul together; and after it the lust
of the belly, for which two things are necessary, the
love of the belly and fornication, which is also born of
lusts. And from the love of money is born trouble,
either because we do not possess it, or because by
chance we have lost that which we had collected,
either in whole or in part; and from this is born in
us also the passion of wrath, and we are provoked
to anger and filled with wrath against those who do
not give ſunto us] that which, according to our opinion,
they have wrested from us, or against those who do
not obey and satisfy us with the service of our lives.
And Sometimes against slaves, and sometimes against
384 THE TENTH DISCOURSE.
*a,
hirelings, and sometimes against those whom we hold
|p. 401] in contempt and think lightly of are we filled
with anger and wrath through various causes which come
upon us. And again we are filled with envy against those
who are greater and richer than we are, and also with
the love of plunder and defrauding, and how many times
are we led even unto murder through this cause?
And through riches arrogance also layeth hold upon
us, and through the spectre of riches we lust for vain
glory from the children of men, and therefrom we
learn to receive calumnies from those who are inferior
to ourselves, and we also calumniate those who are
greater than ourselves. And from this we go forth
unto falsehoods and oaths continually, and to blasphemy
against God, and when the remembrance of the
Judgment hath perished entirely from the soul, it
henceforth doeth without fear all manner of wickedness.
Now of these things and of those like unto them
the primary cause is gluttony. For who is there that
doth not know that the lust of fornication burneth
in the body which eateth, and drinketh, and fareth
luxuriously? And although it may not be ministered
unto openly, and may not be apparent in deed unto
the children of men, yet it inflameth the thoughts
continually, and a man maketh plans and seeketh
an exit for the fire which is in him; he lusteth
after everything that is beautiful and he is tripped
up by every form which is beautiful in appearance.
For so long as the fire of lust is in his members
his thoughts fly unto every face, and he committeth
fornication secretly with every appearance. And al-
though he fornicateth not outwardly, he fornicateth
constantly inwardly, and although he is not an adulterer
ON THE LUST OF THE BELLY. 385
in his body, he committeth adultery within himself
at all seasons and at every hour.
- |p. 402] Now therefore meat and drink are the fuel
of the fire of lust, and whosoever wisheth to quench
in his members this fire which is hidden in them, must
withhold this fuel from himself, and behold, it will be
extinguished; for fasting, and abstinence, and self-denial
are the water which quencheth the fire of lust. For
what oil is to the fire wine is to lust, and as
manure stimulateth the earth to bring forth fruit, even
so doth the stinkingness of meats excite the members
with abominable lusts. A superabundance of food is
a covering of the understanding, and food, of and by
itself, maketh dark the mind unto the thoughts of
fornication, and concerning how much the troubling of
lust disturbeth a pure mind there is no doubt whatever,
but those know it especially who have experienced it.
But before this lust, is the lust of the belly which
submergeth the understanding, and it is the covering
of the mind which seeth, and it is the thick darkness of
the thoughts which possess the light of truth, for the
stink of meats is the night of the enlightened mind.
And as blacknesses and smoke darken pure and clean
air, even so doth the stink of meat disturb the purity
of the mind.
Now therefore it is right for the disciple of Christ
not only to excuse himself from dainty and costly meats,
but also to eat sparingly of the commonest foods, for
it is not because the meat is costly that it disturbeth the
understanding and darkeneth the mind, but because of the
abundance that thou eatest, p. 403] and this defect is
found in respect of the commonest foods as well as of
those that are costly. And well do the Holy Books ad-
CCC
386 THE TENTH DISCOURSE.
monish the children of men against the overfeeding of the
belly in every place, for 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, but [he saith], “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?
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 al
wickedness, [saying, “He made him [i. e. Israel] 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 [p. 404] 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
* Hebrews xiii. 9. * I Corinthians vi. IO; and compare
Galatians v. 2 I; Ephesians v. 5.
ON THE LUST OF THE BELLY. 387
“became thick, and acquired riches.” And what hap-
pened 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 sick-
nessess did the overfeeding of the belly, and the super-
fluity 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 sacri-
“ficed 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.
Behold then, O disciple, and see how that people
went from one thing to another, and uproot from thee
patiently the root which putteth forth as a sprout the
worship of idols, a root which having begun [to
spring] from the belly cometh to an end in the worship
of devils. The prophet doth not say unto thee simply
that the people worshipped idols, but he first of all
maketh thee to know the reason why they worshipped
* Deuteronomy xxxii. 13 ff. * Deuteronomy xxxii. I 5–17.
388 THE TENTH DISCOURSE.
[them]; and he doth not relate unto thee concerning
the severe and difficult sickness until he hath informed
thee of the cause of the sickness, and whence it came.
“He ate, p. 405] and drank, and fared luxuriously,”
hence he forgot God who made him; and because error
entered in, it gave birth to abuse and blasphemies, hence
“he blasphemed the mighty One who redeemed him.”
And this was not sufficient for him, but he also made
unto himself gods in opposition to God, and instead of
One, he forged for himself many. “He provoked Him to
“jealousy with strange gods, and he moved Him to wrath
“with idols.” 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.
These then are the injurious things which meat
hath wrought, and who will not flee from the overabun-
dance thereof.” Whosoever hath determined to be-
come corrupt will become a devourer, for the glutton
taketh within himself thoughts of corruptness, and then
he draweth nigh unto dainty meats. A man is led to
become a servant unto his belly through the lust of
the body, and it is manifest that the man who
loveth lust is an enemy of the praise of Christ, for
the lust of the body is opposed unto the lust of the
spirit, and so long as the one liveth it is impossible
for the other to live. From the time when the lust of
* Exodus xxxii. 6.
ON THE LUST OF THE BELLY. 389
the body liveth in him, the lust of the spirit is dead
in him, and as the body is deprived of all p. 406] the
things for which it lusteth when it becometh an alien
unto its own life, even so the soul becometh an alien
unto all good when the lust of the spirit is removed
from it: for the lust of the spirit is the beginning of
the ascent unto all excellent things, but the lust of the
body is the entrance of all wickedness. For even if
the lust of the belly did not impede us in any fair
thing, it would be right and seemly for us to excuse
ourselves therefrom, both for its own sake and because
it might not make us like unto the beasts; but since
it is the entrance of all vices, and the field which is
wont to put forth as fruit brambles and briars, how
much more should we do this? And if those who
perform noble acts and deeds of the world, and those
who wish to become famous in bodily skill sustain their
lives with little food, how much more especially have
spiritual athletes need thereof, in order that they may
possess fortitude, and run the course of their labours.
Now if the body itself the natural life of which
which is sustained by food, layeth hold upon the
habit of abstinence and self-denial when it wisheth to
be famous in some feat of bodily skill, how much
more especially hath that soul, which is wont to
diminish from the weight of the body, and which
maketh it active and obedient unto the soul which
dwelleth therein, need of abstinence and self-denial?
So long as the body is heavy with the abundance
of flesh, is it difficult for the soul to turn itself about,
but when it becometh lighter and diminisheth through
abstinence, the soul easily performeth therein [p. 407
all its desires, and it refineth it by its lightness; for so
39C) THE TENTH DISCOURSE.
long as the body is heavy and gross it is contrary
unto the soul, because the soul is a refined and rational
thing. And in proportion as it loveth the celestial country
which is suitable unto its spiritual nature, so also doth the
body love the grossness of earth and the heaviness of
the dust, and while the soul leapeth to mount upwards,
the body through its weight inclineth to go down-
wards, and also to crawl about upon the ground of
lusts like a reptile.
The body which eateth overmuch maketh the soul
an irrational thing, and it spoileth and carrieth away
therefrom all the motions of wisdom, for the heart
is the vessel of the discretion and intelligence of the
soul, and when it hath become gross through the over-
abundance of meats, all the thoughts of the soul which
are moved thereby become gross therewith. And be-
cause the fire which is mingled therein naturally be-
cometh dead and cold, the heat of the knowledge of
the soul also diminisheth, and the active movement of
its thoughts ceaseth, because although the gift of
rationality beginneth from the soul, yet its operation is
made visible by the intervention of the members of the
body, and all parts of its nature have need of all parts
of the members of the body. And behold we see that
when the soul wisheth to observe the world it looketh
thereat through the eyes of the body, and when it wisheth
to hear the voice of the body it receiveth it through
the medium of the ears, or again if it seeketh to send
without a word of its nature, it maketh it pass over to
us by the tongue, the bridge of words; p. 408] and
[to speak] briefly, whenever it wisheth to perceive
anything of this world, by means of the senses of the
body it goeth out or cometh in. But when it wisheth
ON THE LUST OF THE BELLY. 39 I
to see the country of spiritual beings, or to hear the
living words of their spirituality, or when it seeketh to look
with the vision which is above nature, it hath no
need whatever of the senses, nay it even sendeth them
away, and alone, and with its own members, it moveth
with the living motions which are above nature. There-
fore as we have learnt that the soul hath need of the
external senses, so also is it concerning the members
which are within, by which it is moved in all its
parts, whether to wisdom, or to intelligence, or to enlighten-
ment, or to thoughts, or to discretion, or to understanding
and knowledge, or to the fear of God; of all these,
then, by means of the members, doth the soul make
use, and in proportion as these are active, and the
weight of meats is not laid upon them, and they are
not troubled by the excessive smell of food, the soul
worketh actively through them. And as a light which is
mingled with another light, for by the admixture therewith
the light shineth the more brightly, so also is the
luminous soul mingled in the luminous members when
they are active and free from the filth of meat; but if
they are dense and heavy, they become like a dense body,
and like a gross covering in front of its light, and instead
of receiving help from them, they injure and impede
the activity of its working. And those who scrutinize
subtilly the knowledge of nature |p. 409] recognize these
things and also others which are like unto them.
Now therefore if thou, even thou, O disciple,
desirest to be a participator in this natural know-
ledge, and to ascend from it unto the knowledge
of the spirit, keep thyself from the weight of meats,
and let the natural grossness of thy body be sufficient
for thee, and do not make it more gross and heavy
392 THE TENTH DISCOURSE.
with overmuch meat, even though for the sake of thy
health thou wouldst eat a quantity—now the man
who thinketh thus erreth greatly—for an over-
abundance of food doth not give health but pro-
duceth pains and sicknesses in the body, and it
only maketh healthy the body of lust. And as all the
members become sick, and soft, and useless, even so be-
cometh strong and sound the lust for phantasms in the
body and soul, and together with the lust folly also
groweth strong, for the lust of the belly increaseth this
abominable passion of folly more than all other lusts,
for folly is the thick darkness of the soul, even also as
knowledge is the light of nature. And as a lamp is
extinguished in winds or storms, or becometh dim and
sheddeth its light dimly in a house wherein the air is
damp and heavy, so also doth the light of the know-
ledge of the soul become dark in the heart which is
black through the weight and moisture of meats. And
behold also the rays of the sun, the light of which is
established in its own nature, and not by absorption
from other substances like a lamp, become dark in an
atmosphere which is troubled and disturbed, p. 4Io.
and although in the constitution of its sphere it is light
with the riches of its fulness, yet to the body of this]
world it is black and dark. And thus also must thou think
concerning the soul, in which is gathered together the
light of knowledge in the manner in which the natural
light [is gathered together] in the sphere of the sun,
and when the heart becomes dull (or, cloudy) like the
atmosphere, then all the members which are therein
are disturbed by the smoke of meat, and the rays of
the knowledge of the soul are prevented from shedding
their light fully unto all the parts of the body, and all
ON THE LUST OF THE BELLY. 393
the motions of a man, whether of the external senses,
or whether of the internal members, move stupidly and
confusedly.
Now the knowledge of the soul is the hidden rudder
of the whole body, which keepeth the eye in chasteness,
[that is to say, in orderliness, and the ear in vigilance,
and the hand in watchfulness, and the tongue in correct
balance, and the feet in a prudent gait; and as the
charioteer [holdeth] the bridles of his steeds, even so
doth the soul hold the reins of knowledge, and it guideth
all the senses, and as the charioteer directeth his steeds
so also doth the soul order the senses, and rule the
inner members, and this good thing which is the light
of the body, and the order of all the members, perish-
eth through gluttony in the man who is not vigilant
and heedful. Let the disciple of Christ then flee from
this foolish passion, and let him not be a slave unto
his belly. For if we are not able to serve at one time
both God and mammon, p. 4II] 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 to-
day 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 dis-
* Philippians ili. I9.
DDD
394 THE TENTH DISCOURSE.
'cretion and fear, but only that they may minister unto
their belly, which they have made a god unto them-
selves, 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
|p. 412 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 we can see that the lust of the belly
is the beginning of all wickedness, and that it leadeth us
unto the ruin which [befell] Adam. For through it he
transgressed the commandment of God, and through it he
despised and cast away the law which [He had set for
him, and the Calumniator took it that it might be a help-
meet unto him, because he saw that it was the most power-
ful of all lusts, and that thereby he would be able to
enter into him with all other wickedness. And the Enemy
* Philippians ili. Ig.
ON THE LUST OF THE BELLY. 395
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 con-
nexion 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
|p. 413] lust was not stirred up, and until lust had been
stirred up shame and fear did not rule [over them].
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 transgres-
* Genesis iii. 7. * Genesis iii. 6.
396 THE TENTH DISCOURSE.
sion 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 dis-
solveth 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 |p. 4I4] 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 hence-
forth deprived of the table which was full of all the
luxuries of Paradise.
Now therefore let that lust which came unto Adam
be a type of that which cometh to us, for as they,
by of the eating of one fruit, were deprived of the
food of the whole garden, even so also will one
loaded table deprive us of the table of the kingdom
of heaven. For as long as the belly is full, and is
weighted with an abundance of meats, the soul is
useless for the remembrance of the blessings which are
about to come, and so long as the eye is fixed intently
ON THE LUST OF THE BELLY. 397
upon these meats, and it lusteth for them, the eye of the
mind turneth away from the sight of spiritual delights.
What then? If Adam, because he lusted for one fruit,
lost the whole of Paradise, how can the man who is laden
with the lust of many meats help being deprived of the
table of the kingdom? For, because of his having
eaten, Adam lost Paradise, and inherited death with
all its curses. Esau, because of his meat, cast away
the birthright together with the blessings,' and he be-
came a slave unto sin, and one who was subject under
the hand of his brother. The people [of Israel], because
of their meat, forgot God, and instead of God, wor-
shipped the similitude of a dumb animal; and again,
because of their meat, the wrath of God [p. 415]
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 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
* Compare Genesis xxv. 33. * Compare Exodus xxxii. IO.
3. Numbers xi. 33. 4 Ezekiel xvi. 49.
398 THE TENTH DISCOURSE.
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. 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 over-
much, nor in wine overmuch, nor in any other preparation
of meats; for it was only because [Esau) desired greedi-
ly 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 [p. 416 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 be-
fore 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. -
The full belly produceth not pure prayer, and the
stomach which is inflated with too much food giveth
not forth wakeful melody. Now if its own loss only
were found in overfilling the belly, even though it would
be blameworthy, it would not perchance be over-wick-
ON THE LUST OF THE BELLY. 399
ed to palliate it, but because of the other wickednesses
which spring therefrom, it is right for the disciple that
he should take heed thereunto. The sleep of the over-
eater is much, his dreams are disturbed, his visions
are confused, the flow of his lust is copious, and his
sleep is deep but not healthy. If he standeth up to sing
a psalm, thou mayest consider that he standeth not up,
for as he sinketh down upon his bed, even so doth he
sink down in his standing up; he throweth himself
against the walls, he layeth hold of the things which hang
down, he supporteth himself upon sticks that they may
bear with him his heavy body, that is to say, that they
may carry with him the weight of the meats which he
beareth. And if it happen that he beginneth and endeth
his service, he perceiveth not where he is, for although
many voices cry in his ears he overcometh them by the
depth of his sleep;|p. 417 his ear is closed by the weight
of meats, his eye turneth away through sleepiness, and
his whole body is wearied and exhausted, because he
doth not eat in moderation. The living stand by his
side, and look upon him as dead, and those who are
awake see him, and they laugh and mock after his own
manner. He knoweth not which psalm is being sung,
he is wrathful against the man who waketh him up,
and he is filled with anger and threatenings against
whomsoever rouseth him from his deep slumber. It
happeneth too that he falleth down while he standeth,
and through the noise of his fall he disturbeth the ser-
vice, and in the hour of quietness he maketh tumult,
and at the season when God is hymned by the living
and by the Watchers, he standeth before Him like a
soulless corpse. And if one should say, “Is he not
“ashamed, and is he not brought to the blush?” [Isay, how
4OO THE TENTH DISCOURSE.
can the man, who doth not even know where he is,
be ashamed? He despiseth God in his standing up,
he casteth [looks of] hatred upon those who behold
him, he heapeth reproaches also upon those who wake
him up, he maketh himself a cause of falling and stum-
bling unto those who stand by his side, who leave off
singing to speak about him, and who are irritated at
the sight of the depth of sleep into which he hath
fallen; for if the glutton sleepeth, he is drowned in
sleep, and if he be awakened he sleepeth, and if he
singeth he is dumb, and if he standeth up, he falleth
prone. -
Observe then these defects, O thou that lovest spiri-
tual 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 [p. 418] 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
* Deuteronomy vi. I I, I2.
ON THE LUST OF THE BELLY. 4OI
temple, a pure dwelling, and a holy mansion of the
Trinity. 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.”
Let then these remembrances be unto thee, [O dis-
ciple, and let such testimonies as these be written in
thy heart. Let us be active, that we may become
spiritual beings; let us shut the door of the lust of the
belly, that all wickedness may be shut outside; let us
put to death in us the lust of the body, that the lust
of the spirit may live in our soul; let us diminish by
patience [p. 419] also the wants of our life, that we
may be worthy by Grace of the life of glory; let us
deny the foolish mistress, that we may confess fully the
Holy and Eternal One; let us free our members from weight,
that we may make our members light by pure prayer;
let us cast out the smoke of lust, that the eye of Our
soul may be clear for the sight of knowledge; let us
not lust after the loaded table and abundance of meats,
that the table of the kingdom may receive us like
famished folk; let us despise and reject the health of
the body, that we may be able to obtain the health
* Hebrews xii. 16.
EEE
4O2 THE TENTH DISCOURSE. ON THE LUST OF THE BELLY.
of the hidden man; let not the fear of sickness through
[lack of] food fight against us lest wounds increase in
our soul thereby; let us give thanks unto the Provider
for little food, that it may be seen that we are His sons
and not slaves in the hire of the belly; let us overcome
patiently the first lust, that we may thereby gain strength
to vanquish all [other] lusts; let us say unto each other
that which hath been said unto us by the Apostle,
“The belly for meats, and meats for the belly, but God
will bring them both to nought.” The body then is
not for fornication, but for the Lord, and the Lord for
the body, to Whom be glory from us all for ever.
Amen.
Here endeth the First Discourse on the lust of the belly
by the holy man Philoxenus, Bishop of Mabbógh.
* I Corinthians vi. I3.
|P. 420) THE ELEVENTH DISCOURSE:
ON ABSTINENCE AND THE SUBJECTION OF THE BODY, WHICH
SHEWETH THAT A MAN IS, THROUGH TRIBULATIONS,
ABLE TO ENTER INTO THE SPIRITUAL COUNTRY
OF THE ENJOYMENTS OF THE KNOWLEDGE
OF CHRIST.
» I
“Enter ye in at the strait gate,” proclaimeth the
word of the Redeemer unto all true disciples of His
word, for without this gate a man cannot enter into
the kingdom of God. For a man is not wholly worthy of
the experience of the rule and life of Christ until he
hath put to an end in him all feeling for the meats of
the world, and he is not able to cut off and to cast
away from him this affection, except through the power
of patience he cut off [from himself] pleasure in
all things which are lusted after. For when a man
hath cut off and cast away wickedness from his soul,
all good and fair things spring up within him in its
place, that is to say, in the place from which evil hath
been cut off good straightway springeth up therein,
and blossometh. And as all the power of the soul
[p. 421] turneth to water and to make to grow that plant,
even so is the power of all the thoughts wholly directed
to make to grow the tree of goodness, which is planted
* St. Matthew vii. 13.
4O4. THE ELEVENTH DISCOURSE.
in the soul after wickedness hath been uprooted there-
from; for if vices be not rooted up virtues cannot
blossom, and except evil habits be cut off and cast
away from us, the tradition of a good life layeth not
hold upon us, and unless we have forsaken slackness
we cannot lay hold upon fortitude, and except gluttony
hath died, abstinence cannot live in us. For death and
life are ministered unto in us in two things: the death of the
old man, which is abominable lusts, and the life of the
new man, which is a correct rule of life. Now the death
which is man's penalty did the commandment bring,
but the death which ariseth from the lusts He calleth
the will of each one of us, because also from the be-
ginning the death which is of sin entered in by [man’s]
will, and afterwards came the death which arose from
the penalty by the will of God. And so also is it in
this case: for before the dissolution of the nature of the
body which dissolveth the penalty, the will of each
one of us is able to scatter the composition of the old
man of lusts, and when this death hath been dissolved
not even then is that nature firm.
Now the death which is of sin brought in the death
which is of nature, and with the dissolution of the one,
the other was brought to nought, and those who did
not die aforetime died in very truth, but those, who
of their own freewill put to death in them the man of
lusts in this death, dissolved the death of the natural man;
[p. 422] therefore it is well that we should die before our
death, that we may also live before our life. For where
the death of the will goeth first, the death which is
of nature is dissolved, and where the death which is
of nature is dissolved aforetime by the dominion of
freewill before we come into life, the man who dieth
ON ABSTINENCE. 4O 5
is alive; and because these cessations and renewings
happen unto us aforetime in all ways, 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 now let us shew in our discourse the benefit
of abstinence, and let us exhort disciples with profit-
able doctrine to lay hold in their souls upon this
endurance which, although it is imagined to be laden
with labours, is nevertheless the birth-pang which giveth
us birth into the experience of the blessings of Christ.
And as the child is born into the world through the
pains of her that giveth him birth, even so also
through the pains of sufferings and the patient endur-
ance of labours is a man born into the world of the
knowledge of Christ. And if a man were to call ab-
stinence the cleansing of the lusts of the body he would
not err, for as ſp. 423] the body is purified by washing
from the things which pollute it, and which conceal its
natural appearance and colour, even so also through
abstinence are the blemishes of the old man healed,
and made clean, and the beauty of the new man, cleans-
* Isaiah xxviii. 16; I St. Peter ii. 6.
4O6 THE ELEVENTH DISCOURSE.
ed and pure, is revealed, and when he hath been re-
vealed and re-standeth in the appearance of his nature,
then is it easy for him to see and be seen in the
beauty of his soul from whence he receiveth the clothing
of knowledge.
Now the beginning of abstinence is bitter and severe,
but the end thereof is pleasant and sweet. Its burden
is heavy unto those who do not feel how light it is,
and its load is difficult unto those who do not look
into the spiritual riches which are therein, for it is the
strait gate which leadeth into the broad country of
spiritual beings; and as poverty of possessions is the
end of the way of the world, even so is abstinence
the beginning of the path of the rule and life of the
Gospel. And it is good for us also that, after the dis-
course upon poverty, we should enter upon the doctrine
which concerneth abstinence, because in proportion as
a man possesseth that which is outside of him will he
work therein, and therefrom will he gather in the pro-
duce. And though of his own will he distributeth good-
ness and lovingkindness, yet he taketh from outside
of him the seed, and casteth it in the fields of the afflicted,
or as one might say, he taketh from the world, and
giveth thereunto, even though the fruits of this right-
eousness be gathered together unto the person of the
man himself; but labours are outside the person. For
what labour and tribulation will arise in the body of
him, the righteousness of whose alms are stablished by
riches which are outside him, p. 424] besides this only,
that he constraineth the thought of the lust of the belly,
and bringeth it into subjection beneath the will of
lovingkindness? But when a man hath emptied himself of
everything, and he standeth free in the world in his
ON ABSTINENCE, 4O7
own person, he becometh a field of which he himself
is the cultivator, and he tilleth it, and Soweth seed
therein, and from it tribulations begin, and in it they
come to an end, and henceforth he doth not sow strange
lands with the seed of alms, but the rational field of
himself, and in it he beginneth the service of the labours
of righteousness.
Now the first rule of this field is the culti-
vation of fasting and abstinence, for without these
all the virtues of the person can be but feebly culti-
vated, and it is as if the power [to perform] them were
weak and wanting in us; for our prayer cannot be pure,
nor our singing wakeful, nor our thoughts sanctified,
nor our knowledge increased, nor our understanding
made bright, nor our mind active, nor will our hidden
man be renewed in wondering admiration at the great-
ness of the glory of God, without the cultivation of
fasting and the ministration of abstinence. For from
these things we go on to others, and we are lifted up
from this step unto others which are higher, and by
reason of resisting meats we arrive at the similitude
of angels; for inasmuch as the angels exist wholly and
entirely without meat, we must of our own freewill make
ourselves alien unto the meat which is lusted after, and
diminish a few of the wants of the body. And by this p. 425
also we shew that we have in us the longing to be like
unto spiritual beings. For this reason our Lord Who came
for our redemption was able in His own power imme-
diately He was revealed to make us in the likeness
of angels—which He is about to make us finally ac-
cording to the riches of His grace—yet He did not
do this, but He taught us how a man might become
like unto the angels, and He left it to our freewill to
408 THE ELEVENTH DISCOURSE.
hasten after their similitude. Let us then, of our own
freewill cast off from us the old carnal mindedness, and put
on the renewing of the likeness of the angels, and let
us exchange meat for meat, and lust for lust, and table
for table, and food for food, and one kind of nourishment
for another. For we have a [carnal] belly and a [spiritual]
belly which receive different kinds of meats, and when a
man hath shut the door in the face of one, he then
openeth the other that it may receive the meats of the
spirit, and enjoy and live daintily upon the various
kinds of spiritual food which are above nature; and
because our nature was too feeble of itself to cut off
and to cast out these things from it, the gift of the
Spirit came to our support, in order that that which
nature was not able to do of itself it might complete
by Grace.
Therefore, O disciple, contend against the lusts of
the body with all thy soul, and cultivate virtues in the
field of thyself which remaineth to thee from the world,
for thou thyself alone of every thing which is in the
world art reserved p. 426 for life, and for thee the wed-
ding chamber is opened, and the kingdom prepared, and
the place for reclining spread, and the mansions are in
order, and the table of dainties is made ready in that
living feast in which God hath made Himself the min-
ister, even as He Himself hath proclaimed unto thee in
His sure word, “Verily I say unto you that He shall
“make His chosen ones sit down, and He shall gird up
“His loins and shall go in and minister unto them.”
Be thou then |O disciple, at all times mindful of this
table, that from the remembrance thereof thou mayest
receive strength, and mayest be able to despise the
* St. Luke xii. 37,
ON ABSTINENCE. 4O9
natural table; for there is no man who would exchange
the dainty table of the kingdom for the coarse and
common table of the bread of wheat, and more than
this the table of meats of the body is smaller and
inferior in comparison to that spiritual table.
Be thou wakeful, then, and watch thyself when
this lust beginneth to fight against thee, and gather
together all the host of thy thoughts, having as the
general thereof a wakeful understanding, which is like
the chief of a band of thieves, who are the passion of
the lust of the belly. For this lust knoweth that it is
too feeble to fight against the mind which can endure,
and it taketh with it hunger that it may be a help there-
unto, and that it may shew thee that thy blame will not
be very great if thou art constrained by thy hunger and
thou eatest]. And it offereth unto thee such entreaties
as these: “Need of food was implanted in thee by the
“Creator,” and “Hunger naturally ruleth over thy body,”
and “The support of thy human life consisteth of food,
“and without it thou canst not abide in the [p. 427 world,
“and if thou wishest to live without these things thou
“resistest the will of the Creator, Who desired that thy
“bodily life should be supported in the world in this
“manner; and the meat which is [eaten] by mea-
“sure, and the drink which is taken in moderation are
“blameless.” And when this lust hath led thee away
by these blandishments, and hath brought thee from
the consideration of, Thou shalt not eat, unto that of,
Thou shalt eat, it draweth thee on further from, Thou
shalt eat, unto how thou shalt eat, and what thou shalt
eat; for it doth not counsel thee from the beginning
that thy eating shall be from lust, but it persuadeth
thee that thou shalt eat for need's sake, and afterwards
|FFF
4 IO THE EI.EVENTH DISCOURSE.
it leadeth thee on from need unto lust. By the power
of patient endurance a man standeth when he contendeth
to overcome the hunger of nature, and if at the season
of his power weakness gaineth dominion over him, he
is easily conquered [and is made] to come to utter defeat
when once a small portion of that feebleness hath gained
the mastery over him.
Observe then, O thou [disciple], very carefully and
with discerning knowledge, that not all hunger is the
hunger of nature, and that not all meat is the meat which
satisfieth want, and observe the different kinds of hunger,
and distinguish and select with knowledge thine own
hunger from among them. One kind of hunger belongeth
to youth, and another ariseth from weakness, and an-
Other from excessive emptiness, and another from habit,
and another from idleness of the thoughts which have
nothing wherewith to occupy themselves, and another
from the feebleness of the thoughts, and another from
the daily cutting off which happeneth unto the body,
and another from the coldness of the body which seeketh
to be made warm |p. 428] by meat, and another which
excessive labour produceth; these and such like things are
the causes of hunger, besides there being some men
also whose hunger is not a healthy hunger. Therefore
many men are able to bear hunger from the beginning of
the day, and some are an hungered at the second hour,
and others at the fourth, and others at the sixth, and
others at the ninth, and others in the evening, and
others can endure the hunger of the close of the day until
the vigil of the night, and others continue to fast until
the third hour; and when they have arrived at the
number of a double vigil their natural hunger hath
entirely ceased in them, because the natural heat which
ON ABSTINENCE. 4 II
is stirred up in the body taketh the place of meat to
them. And when from these things thou dost under-
stand the varieties of hunger which are born in thee,
thou must distinguish and select from them all the
hunger which cometh of thy need, but thou must
from time to time restrain even this, in order that the
endurance of thy affliction may be the more made
manifest, by which thy love unto God is made known.
Take heed then that the hunger of lust lead thee not
astray and thou imagine it to be the hunger of nature.
Now the real hunger of nature is not the want
of food in the stomach, but the want of the power
of the food in all the members, for when the
members have put off the power of food, and have
put on in its stead weakness, and although thou callest
unto them they respond not with whatever service
thou wishest, this is natural hunger; and thou must
|p. 429] therefore take carefully such food as will restore
the power to the members, being watchful of thy
thought that it be not mingled with the body in the
meat, and thou must make the lust which is in thee
to sleep, lest it be roused up and the lust for food be
excited by thee instead of by want; and if this happeneth
thy meal is one to be blamed, even though thou takest
food because of hunger, and eatest sparingly.
Let thy thoughts then observe at all seasons all
thy affairs, whether it be those which are in the world,
or those which are in thy body, or all the others which
are wrought in the soul. For a man is not an animal
that he should feed whenever he is hungry, but he
is bound, like a rational being, whenever the body she-
weth its natural hunger, to make the soul shew the
forbearance which becometh it, and it shall make use
4 I 2 THE ELEVENTH DISCOURSE.
of that which is its own, even as doth the body also
of the things which belong to its nature, and the hunger
of the body shall be a reminder of its own hunger,
and it shall take its need as the testimony of the need
of its spiritual life. For the soul is not bound to bring
itself mightily into subjection unto the feminine passions
of the body, but it must rouse itself up in war against
them, and must subdue, and fetter, and be master of,
and overcome them; and it must produce in itself ar-
rangements and preparations against these lusts which
rise up from below, and which abase its greatness, and
defile its fair beauty. When the body at any time
whatsoever maketh war against thee with its needs,
or with the hunger of its lusts, thou must conquer in
the war at that season by patient endurance, and by
producing in thee as an antidote against that hunger
another hunger, and thou must turn thy mind [p. 430]
from the thought of the hunger of the body unto
meditation upon, and converse with God, for in this
way wilt thou be able to overcome the importunity of
the passion of its hunger. For if natural hunger were
to obtain dominion over each one of us very little, or
ever so little, we should all be hungry together, but
because hunger is also produced from the feeling of
desire we become hungry at different seasons. For who
doth not know that that hunger which cometh at the
beginning of the day, or at the third hour, or even
at the sixth hour, is not natural hunger? because, as
I have said, natural hunger is the want of the strength
of meat in the members of the body, and that the
passion can be vanquished by the power of patient en-
durance sheweth particularly that it is not natural hunger;
and, moreover, even if it were natural, in this case
ON ABSTINENCE. - 4 I 3
also would it be right that it should be mastered, be-
cause our rule and life are superior to nature, and our
strife is against nature. For behold the human life
which is in us is not the feelings of nature, but they
are nature, and although it be thus, because of the
truth we fight also against human life, for the limits
are marked out and laid down; for unto the limit of death
for the sake of righteousness we must fight against
these lusts, but the war which is for faith's sake is
against natural life. And we are not commanded by
our Redeemer to slay ourselves of our own freewill
by patient endurance for the sake of the labours of
righteousness, but for the truth's sake we are com-
manded to die; so then it is right that we should
contend by rule and conduct on the side of p. 431]
faith against all the needs of nature, but for the truth
we must contend against the natural life.
Repress then, [O disciple, thy passion of hunger
when this lust is stirred up in thee, and set in battle
array against it all the powers of thy thoughts, that
if it be not vanquished by one, it may be overcome
by many. For how can that lust, which is wont to be
overcome by one living motion for God's sake, avoid
being vanquished by the might of many thoughts, if
this motion be in us in a healthy manner as if it
arose from a living and healthy nature? For as is
the power of the hand, so also is [the force] of the
stone which is cast therefrom, and according to the
might of the arm is the power of the arrow which
is shot forth by it, and as are the strength and healthy
condition of the soul, so also is the healthy motion
which is sent forth by it to the war against lust, and
lust (even though it happen that it hath held us fast
4. I4. THE EI.EVENTH DISCOURSE.
habitually for a long time past), that is to say need, is
not able to abide before it.
And observe that a distinction also existeth between
one kind of need and another, for there is the need
which ariseth from lust, and that which ariseth from a
healthy state, and that which ariseth from strength, and
that which ariseth from life; let us then forsake the
former kinds of need, and make use of the last, so that
when we are constrained to satisfy a want, it may not be
that which ariseth from lust, or health, or from strength,
but only that which ariseth [p. 432] from life itself, even
as we learn also from the testimony of the righteous
men of old, who did not satisfy the want of any one
of these three, and of whom some persisted and
endured patiently a fast for forty days, and some for
three weeks. And it is not known that they satisfied
[their] needs for the sake of [their] life only, and the
limit of our Redeemer's fast sheweth this to us, and
His answer to the Calumniator also teacheth us this
openly, for it is written, “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
* Deuteronomy viii. 3; St. Matthew iv. 4; St. Luke iv. 4.
ON ABSTINENCE. - 4. I5
the world. And as whosoever hath a severe disease
in his body, that is to say, in those members which
are the receptacles of meat, the food which he receiveth
nourisheth his disease and not his strength, even so
also whosoever feedeth the lust which is in him, his
meat nourisheth his lust and not his human life; and
it is manifest that whosoever nourisheth his lust [p. 433]
giveth birth to [other lusts, for as is the nature of
the ground, so is also the taste of the fruit of] trees
which grow up therefrom.
Thou shalt not then, [O disciple, devour like a
slave, but eat like a free man, and let not thy food
be unto others but unto thyself, for instead of ministering
unto the bondage of lust thou must be a minister unto
thyself. And who is there that understanding all this
will diminish [the food of] his own mouth and put [it]
into the mouth of others, even though it be that of a
helpful friend? how much less then [into that of an
enemy, that is, the contrary of thy true life? For there
is no power in lust to lead thy life into subjection, but
it taketh might from thine own might to subjugate
thee; thou shalt not, then, take thy power and give
it unto lust that it may fight against thee therewith, and
thou shalt not clothe thine enemy in armour that thou
mayest contend against him therein. Thou shalt not
be in doubt concerning thyself, that is to say, thou
shalt not be wholly on the side of thine enemy and
turn and wage war against thyself, for this lust, if thou
wilt, is a feeble thing, and how can it help being a
feeble thing if without thee it cannot even exist? If now
thou dost create it, thou must also give it strength;
and if it beginneth to exist from thee, from thee must
it obtain strength to gain power over thee; for as God
4I 6 THE ELEVENTH DISCOURSE.
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 p. 434] 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 pas-
sions; 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.
A man cannot by any means live with God and with
lust at the same time, even as he cannot live with the
Calumniator and with Christ also; for the lust of the
body is a goad unto the man of the spirit, in the same
manner that the Calumniator is the contrary of thy
whole self. All the fair passions spring up from the soul in
thee by the help of Grace, but the origin of abominable
lusts is from the body, and the Enemy doth urge them
on; therefore vanquish that which it is meet should be
overcome, that He to Whom the victory belongeth
may overcome by thee, and fight and conquer the first
lust, that thereby and henceforth the conquest of them all
may be easy. For if one lust can overcome thee, how very
much more easily can many overcome thee! And more-
over, when all lusts are gathered together against thee].
* Romans iv. 17.
ON ABSTINENCE. 4I 7
yet are they powerless, and how very much more
easily are they made impotent when thou dost vanquish
them one by one by the persistence of patient endurance!
And, moreover, it is right for thee to make a
distinction between them, in order that victory over
them may be easy for thee. p. 435] For when the lusts
desire to make an attack upon thy patient endurance
in a body, thou shalt not give unto them that which they
seek, but thou shalt engage in war with them all, only
thou must cut off and separate them one from another,
and fight against each one of them singly, and gain the
victory; and thou shalt not allow them to perfect their
will in thee, not only by not allowing them to over-
come thee, but also by preventing their coming [upon
thee] in a body. Now by their coming in a body in
this manner, their weakness is displayed, and if, when
gathered together, their infirmity is revealed unto thee,
how very much more will their utter powerlessness be
apparent when each one of them cometh against thee
singly? Watch then diligently that portion of the desire
for truth which is in thee, and which longeth for life, and
panteth for that which is good, and which lusteth with a
healthy, and not with a destructive lust. For the lust of
destruction is laid beneath destruction, and it speedily
destroyeth whomsoever wisheth to possess the power
of patient endurance; but the lust which destroyeth not,
even when its enemies think that they have overcome
it, is not loosed from the sure fixity of its nature, and
although it be thought that it is conquered, it is by
no means overcome, but it removeth itself from the
thought which is unworthy of it, even when it is held
thereby, and it fighteth against abominable lust.
Now therefore it is good that we should overcome all
GGG
418 THE ELEVENTH DISCOURSE.
lusts, but especially [p. 436] the first lust by which,
if we overcome it, we receive the strength of victory
against other lusts; for when this evil lust shall be van-
quished in us, together therewith shall be conquered the
others which follow in its train. And as we see that
our work hath multiplied, in that we have in vanquish-
ing one overcome many, so let us devote ourselves
more diligently to the work, because if we are dilatory,
not only shall we incur defeat in this, but in all
other contests which will enter in thereafter. And
as, if we conquer in the first victory, it is the victory
in all other contests, so also if we be defeated, it is
the defeat in all other battles; therefore it is right that
we should be victors at all times, because it is the vic-
tory of our nature, and because it is outside our nature
to be overcome, both because of our own will and because
of the blandishments of our enemies. Let us then volun-
tarily fulfil the will of God our Creator, Who hath set
us in the strife that we may be victors, and let not
that king Who chose us be ashamed of us, and be re-
proached because He hath chosen and mingled sluggish
soldiers in His camp; for our defeat would show the
Ignorance of Him Who chose us, and therefore let us
be victors, that the Wise Being may not be thought
to be foolish through us. -
Observe then by the experience of thy contest with
what thoughts this lust of the belly, when it troubleth
thee, may be overcome, and by this habit, whenever it
setteth itself in battle array against thee, do thou array
in order of battle these thoughts against it, and after the
victory thou wilt receive the sweets of conquest. For
so long as thou art disturbed by the prickings |p. 437
of lust, thou wilt never taste the pleasure of victory;
ON AIRSTINENCE. 4 I 9
but after a little, when thou art clothed with the armour
of patient endurance, thou shalt go forth from the strife
of the battle with victory, and the pleasure of victory
shall meet thee. And it is impossible that pleasure
should light upon thee in the world, for pleasure is
born of labour, and it is impossible for the harvest to
be produced in thy grasp whilst thou holdest the seed
in thy hand, for crops are gathered from the seed after
it hath been sown. And, moreover, whilst thou art
still standing in the thick of the battle, and it is not
apparent to which side victory will incline, it is im-
possible for thy triumph to be proclaimed in the cities;
but after the war is ended, and victory hath appeared,
then shall the triumph of the warrior be proclaimed
in the cities. According to these examples, then, take
thou this spiritual war in which thou art engaged. And
if thou art disturbed when thou fightest, know that
this befitteth thee, and if thy fighting be laboured and
thou sweatest, this also cleaveth unto thy work; for if there
be a battle, there must be labour therein, and if there be
a contest, in weariness and Sweat must run those who
enter in to it.
Do thou, then, not consider the things which are
near, but look beforehand at the pleasures which [come
after the tribulations, and let not thy mind be fettered
unto thy body, but let it hasten to see the things which
are about to come, that thou mayest strengthen with the
remembrance of victory the members which stand in
battle. Thou art a spiritual being and must wage war
against the lust of the body, and the spiritual being
who is overcome by the body is a laughingstock; and
it is a disgrace [p. 438 unto him that is invited to
heaven, that the belly should contend with him and
42O THE ELEVENTH DISCOURSE.
overcome him. For if thou art ordained by Grace to
fight and conquer spiritual principalities and powers,
that is to say, the hosts and the companies which are
opposed to thee, how very much more is it meet for
thee to vanquish the belly? And behold thy garb
hath been dedicated unto this, and the appearance of
thy rule of life proclaimeth for thee victory over the hosts
which are opposed [to thee]. And who would not laugh
at the man who hath prepared himself for these things
if he should see his belly overcoming him? especially when
it is not the necessary of life which urgeth thee to this,
but the lust which is born of the feebleness of thy will,
and that that which is born of thee, not being a man of
might but as yet a child and youth, which it would have
been easy for thee to have set under thy heel, hath stood
up in battle against thee, and hath laid thee low.
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 ap-
peared from thee, but it named them “children of Ba-
“bylon,” 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 [p. 439] power
of the spiritual man, and plundereth his riches.
Now therefore when lust hath joined itself unto hunger
* Compare Psalm CzXxvii. 9.
ON ABSTINENCE. 42 I
to wage war against thee, do thou unite thy thought unto
Grace, and stand up in prayer, and as if thou didst
despise lust, do not even turn thy thoughts thereunto
—now I mean that lust which is great—for even when
thou fightest and dost overcome, thy victory will still be
subject unto defects, for thou hast had need of fighting,
and then thou didst conquer the belly—for it is right that
thou shouldst despise it, and that it should be of no ac-
count in thy sight, and that thy thought should not cleave
thereunto—but thou must despise it as a mighty man
despiseth a feeble one, and as a man of strength and power
despiseth one that is contemptible and wretched. 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 [p. 440] the soul. But thou hast attained, like a
giant, unto this age, and the power of thy soul hath
been revealed unto thee, if thou desirest to make use
* I Samuel xvii. 42.
35 I º
4.2.2 THE ELEVENTH DISCOURSE.
thereof; and why shouldst thou be vanquished by the
belly like a child, and become a thing to mock at,
that the passion of childhood may make a laughing-
stock of thee? For in the age in which being over-
come by the belly is akin unto the nature of the
stature of a child, in that same age [I say], victory
over it is to thee also akin, and as his childhood is
subject unto defeat, even so doth victory cleave unto
thine own full-grown stature. -
Understand then from this also the feebleness of
the lust of the belly, for its fighting belongeth unto the
condition of children, for we see that all the other
lusts renew themselves against our life in the various
states of [our] growth which follow after [childhood],
but this lust of the belly is stirred up in childhood;
and thou must know that it is because it is feeble that it
fighteth against the child, but when it wageth war against
thee it cometh only [to make] a trial, and not [to obtain
the victory. Overcome then with thy persistence that, the
defeat of which, even when thou hast conquered it, is not
a great thing, because it is a war of childhood, but the
benefit which is produced therefrom is not a feeble
thing—for being small and contemptible, when thou
hast overcome it, its defeat is not a thing to wonder
at; but it openeth unto us the door of triumphs over
all the passions, and when the other lusts which follow
in its train see this, they become so enfeebled that
they cannot come to fight, p. 441] or if they draw
nigh to fight, they do so with fear apd terror, and be-
cause of this they fight with half their strength and
not with [their] full force, for fear is wont to diminish
and to dissipate their power. -
Fight then, O disciple, and overcome like a man,
ON ABSTINENCE. g 423
that thou mayest be crowned gloriously like a warrior.
Thou shalt not be conquered, for thou wast not set
apart for this; thou shalt not fall because thou wert
not chosen for this; thou shalt not surrender, because
the mighty Hand is with thee; for the Hand of Christ
will be with thee in the wars which thou shalt wage
against all these things, if only thou wilt perceive the right
Hand which graspeth thy right hand, and the mighty
Arm which holdeth thy feeble hand.
And now, since it is fitting that I should teach thee
the first kinds of this victory listen, and I will tell thee.
Do not, then, attribute unto thyself victory when thou
conquerest the lust for rare and costly meats only, but
when thou conquerest [thy lust] for poor and common
food, thou mayest consider this a genuine victory; for
the disciple is bound to excuse himself not only from
the eating of flesh and the drinking of wine, but also
from everything for which he lusteth; do not then fight
against meat, but against lust. If it be that thou makest
war against the kind of meat, when thou hast vanquished
in the war against one kind, another will fight against
thee, but if thou overcomest lust in only one thing out of
many, with this thou wilt also overcome another, for
there are certain meats of which if a solitary or a
|p. 442] coenobite make use, the reproach on their
account is evident; now in this war shame of the
multitude will help thee, and many times wilt thou be
prevented from eating by reason of the shame before those
who behold thee; and since it happeneth that thou hast
help in this war from outside, the conquest therein is
small. But do thou, like one wise unto advantages, and
cunning unto benefits, fight against those things which
are permitted to be eaten, and against the lust thereof
424 THE ELEVENTH DISCOURSE.
do thou wage war; and briefly, I will give thee an
indication [of what they are]. Everything which is
laid upon the table for thy food, and which thine eye
looketh upon and lusteth after, thou shalt not think of, but
say quietly unto thy belly, “Because thou hast lusted
“therefor thou shalt not taste it;” and when it hath
received from thee this law, it will occupy itself with
its need, and the eye of its lust will not be extended
and diffused over the meats. , And I also say that
which, because it will be thought new, not every man
will forthwith accept, but the few and the small in
number will understand it, and these will suffice: it is
better for thee to eat flesh without lust, than lentiles
with it, for by the eating of the flesh passion will not
be produced, but in respect of that which is inferior
(i.e., the lentiles) lust goeth before the eating thereof,
and an accusation is brought against the food because of
a man's lust therefor, and not because of its nature. Hast
thou forgotten that which Paul crieth, saying, “Every-
“thing which hath been created by God is holy, and
“nothing is to be rejected if it be received with thanks-
“giving?” But [p. 443] take good heed unto me, in this
case also, that thou receive not this word as free permis-
sion 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
* I Timothy iv. 4.
ON ABSTINENCE. 4.25
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. 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 the blessed Apostle also warns thee against lusting
with thoughts of freedom, whilst thou artstilla 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 [p. 444] 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 com-
parison 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. And moreover, in respect of
* Romans xiv. 3. - * Galatians v. I3.
- HHH
426 THE EI.EVENTH DISCOURSE.
that for which thou lustest, thou must know that as yet
thou art a slave, and when thou hast in this manner
perceived thy slavery, thou must know that the law
requireth thee to conquer henceforth, and to encircle
with the law all the motions of thy thoughts, and
every thought which moveth in thee with the lust for
something restrain by the fear of the law, examining
very carefully both the motions of nature and the
motions of lust, and if the motion be of nature, suppress
it, but if it be of lust, root it up. Now thou hast power
to uproot the motions of lust, but the motions of nature
thou canst only suppress and quiet, because lust itself
receiveth its motion from nature, for it inclineth and
looketh unto nature to be moved; and when it seeth
that it is moved, it taketh the motion and maketh it
its own, and it bringeth it out, and giveth it unto thy
will to perform in very deed. Thou must then, like
one who seeth thy passions, understand when any
feeling of lust is mingled in the p. 445] motion, I mean
the motion which receiveth [something] from nature,
because it receiveth what it needeth, and returneth; now
I distinguish between that motion and the motion of lust,
that I may not eat and be overcome.
Overcome therefore the lust for garden herbs, that
thou mayest thereby overcome the lust of fornication, and
let not common food stir thee up, in order that what hath a
fair guise may not excite thee. Despise thou poor and con-
temptible things, lest they gather together against thee
the lusts of those which are mighty, for lust doth not
wage war against thee but against that which is akin
unto thy rule of life. Because thou art remote from the
meats of the world, and from preparations of cooked
foods, and from the eating of flesh, and the drinking
ON ABSTINENCE. 427
of strained wines, lust is slow in bringing these things
nigh unto thee, for it knoweth that they are remote
from thee, and that they have no connexion with thy
promises that thou shouldst make use of them, and that
they are cut off from thee by custom, and by law, and
by thy dwelling, and by thy rule of life. And where lust seeth
that there is something which will fight on its account
it ceaseth from making war against such things, and
pricketh thee with others, that is with ordinary meats, with
the lust of dried vegetables, with the lust of garden
herbs, and with the lust for cold water instead of strained
wine, which things will be thought by thee not [worthy]
of great blame, for their commonness is an excuse for
them, and it adviseth thee, saying, “Eat, and thou shalt
“not be blamed, and drink and thou shalt not be re-
“proached, for these are necessaries, and it is not meet
“that thou shouldst restrain thyself therefrom, especially
“lp. 446] at eventide, or thou mayest draw nigh to taste
“them once in two days. Eat everything which is set
“before thee, and eat until thou art satisfied, in order
“that thy body may be strengthened, and [be able] to
“bear labours;” for slackness in the guise of right-
eousness giveth thee counsel, because it seeth how many
times thou hatest the advice of slackness which is evident.
But do not thou be flattered by the person
of these things, and despise not the commonness of
things, and do not imagine that food is naturally re-
prehensible, for it is only so when a man shall eat
it with lust; whether a man eat flesh or herbs with
lust the eating of both is the same thing, and they
are reprehensible because lust hath eaten them. It
was not the fruit which Eve ate that brought forth
death, but it was the lust thereof which brought forth
428 THE ELEVENTH DISCOURSE.
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 pro-
duce 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 ſp. 447
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, al-
though it is blameworthy when lust eateth it. And the
reason for setting apart and prohibiting to the Jews the
meats which are severally mentioned in the law was to
teach them to overcome their lust for certain things,
for if the law had prohibited every kind of meat the
command would have been heavy upon them, and they
would not have received it, and because the commandment
* Genesis iii. 6.
ON ABSTINENCE. 429
did not prevent them from ſeating] even one [of them],
they were moved within themselves, like animals without
discretion, unto all lusts; and as they had not where-
with to learn that it was good for a rational being to
overcome his lust, He allowed them to eat by reason
of [their] weakness, and He prohibited them from eating
many of them that the distinction of their rational
nature might appear, and that they might learn to
contend against lusts; and because they would not under-
take with good will the war against lusts, He made
meats unclean to them, that because they were unclean
they might be restrained from making use of them.
Now with thee He hath not done thus, but |p. 448]
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 over-
come lust by thine own will, and not by the restriction
of the uncleanness of meats.
Now against the things which are unclean naturally
lust doth not rise up, and therefore everything is holy
before thee; therefore when on all sides the materials which
provoke thy lust shall appear, thou shalt suppress and
overcome them by the love of God, and moreover,
because of this, it is seemly for thee to appear tempe-
rate. Unto thee, then, let the meats which are set apart,
that is to say, everything for which thou lustest,
* I Timothy iv. 5. * Romans xiv. 21.
43 O THE ELEVENTH DISCOURSE.
be unclean unto thee, for that which thou bringest nigh
unto thyself for its need's sake without lust thou art
allowed to eat without reprehension, the law which
restraineth thee permitting [thee SO to do]; the law is not
written Outside thee, as in the case of some, but it is
that which is written upon thy heart, and thy conscience
testifieth concerning it, and only by thyself is it read,
and others who are outside thee see it not, and thy
freedom, as by the law, is not prohibited from eating,
that it may not transgress the law if it eateth.
For freedom is above the law, p. 449) 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, re-
“gardeth 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 con-
Science pricking us during the eating thereof.
The prick of the conscience is the transgression of the
* Romans xiv. 6.
ON ABSTINENCE. 43 I
law, as hath been said also by the Apostle," for if a
man be in doubt, and he eateth, he is condemned. The
Jews ate flesh in the wilderness, and it is written con-
cerning 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 com-
monly brought anger whenever they ate it, they would
have received this penalty, and, moreover, the priests
who continually ate p. 450 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 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 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
* Compare I St. John iii. 4; Romans iv. I 5.
* Numbers xi. 33. 3 Psalm cvi. I4.
* Exodus xvi. 3. 5 Numbers xi. I8.
4.32 THE ELEVENTH DISCOURSE.
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, p. 45I] re-
jecteth 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 ob-
serveth a limit, but lust hath neither limit nor end.
Understand then [the matter] from another side also.
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 con-
demned; 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
* I Kings xvii. 6. * Exodus xvi. 20.
ON ABSTINENCE. 433
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
|p. 452 it was a gift of Grace, and not that which their
lust had demanded.
Now that thou mayest understand that it is every-
thing 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 birth-
“right;" 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. Be-
hold then, and understand from the two examples of
Elijah and Esau, that it is lust which causeth condem-
nation 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 condem-
nation 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.
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
* Exodus xvi. 31; Numbers xi. 7. * Hebrews xii. I6.
- III
434 THE ELEVENTH DISCOURSE.
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 |p. 453 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 them-
selves, 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.
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 immoder-
ately, and was in this case laid under sin—for God
permitted him to eat every kind of flesh after which
his soul lusted. 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
* 2 Samuel xxiii. 16. * Genesis viii. 20.
3 I Kings xvii. 4. 4 Genesis xviii. 7.
* Genesis xxvii. 25. * I Samuel ix. 24.
ON ABSTINENCE
435
kings made use of such meat, and it was employed
by all the righteous; p. 454 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. Now Paul crieth unto
us, “Let not your hearts be made heavy through the
“eating of flesh and the drinking of wine”,” that he may
teach us that meat maketh heavy the heart, but they
ate and did not become heavy, and they ate, moreover,
that they might show that their lightness was more
powerful than the heaviness of meat, and that by that
thing which maketh dense the heart their mind became
the brighter, and that by that which maketh heavy
the body, and darkeneth the mind, the lightness of
their understanding became more luminous. For being
abstinent, that they should be clean, and pure, and holy,
was not accounted by them so great a thing as that
they should be purified in the matter of the things
which make gross the heart, that is to say, that they
should be purified in the matter of the things which are
the contrary of purity, that they might overcome like
mighty men that which was opposed to them, and that,
like men of power and freemen, they might be un-
injured by the things which cause injury.
But thou hast not arrived at this point, and to this
grade thou hast not yet ascended, therefore it is
necessary for thee to abstain from every thing, and
to eat in moderation that thou mayest be pure, and
* Compare Ephesians v. 18, and St. Luke xxi. 44.
436 THE ELEVENTH DISCOURSE.
to eat and to drink by weight and measure that thou
mayest be clean, because according to thy promise thou
must run after purity [p. 455] of soul, and thou must seek
diligently to arrive at the likeness of the angels. 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 Scrip-
tures, who ate, and [whose hearts] neither became heavy
nor gross, because they did not eat with a longing de-
sire. Be thou without desire, and eat as did the angels
with Abraham, and like all the righteous men who
|are mentioned in the Old Testament, and thou shalt
not be blamed, that is to say, thou must hold thyself
bound to preserve the chastity of thy rule of life
because this befitteth thy promise, and because of
the benefit [which it will be] unto others, for freedom
and power to draw nigh unto everything are not per-
mitted unto us, and although freedom hath power over
every thing, yet it may not be exercised in everything
lest it destroy its own freedom. 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,
* Genesis xviii. 8.
ON ABSTINENCE. 437
even as Paul writeth concerning p. 456] 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.”
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. Thou shalt not eat, that thou mayest sin
not; thou shalt not drink, that thou mayest not err;
be constant in fasting, through which thou mayest
become worthy of the purity of prayer; diminish thy
food at the time of thy eating, that the wing of thy
understanding may be light to soar unto God; reckon
with thy body even unto the most minute things, that
thy soul may gain the mastery over the abundant riches
of Divine knowledge thereby, and that He, who hath
revealed unto thee the treasures of His wisdom and
of His knowledge, may not make a reckoning with thee;
wink thine eyes but little at lusts, and behold thou
shalt pass over a difficult place, for the time wherein
thou canst make use of them is little and short, but
the time of immunity from them is without end. Be
not then conquered in the time of victory, and grasp
the battle against lust like a discovery, in order that
* I Corinthians vi. 12; x. 23. * I Corinthians vi. 13.
438 THE EI,EVENTH DISCOURSE.
work may be found for thy soul; for so long as lusts per-
fect their work |p. 457 in thee, thy soul hath no work in
thee, and being in thee, it is as though it were not in
thee, because it is empty of, and lacketh the works of
its nature. When the body hath begun to make its lusts
move in thee, leap up, and tarry [not], and abhor the
sight of thy lust like a thing of destruction which has
found work for itself. And thou shalt say unto thy soul,
“Why art thou troubled, O my soul, and why art thou
“sad because thou art deprived of gain? Behold, work
“hath fallen into thy hands, do it prosperously. Behold,
“iust is sent that it may shew itself against thee for
“the fight, shev for: then the skill of thy athletic art
“and the might of thy arms. Behold the material for
“gain, for thou lovest gain! Behold, thine enemies have
“gathered themselves together in the field of war, cry
“out against them with thy mighty voice, and rebuke
“and scatter the hosts of lusts which prosper not in this
“country, [for] they traffic in losses. Do thou then
“zealously collect [thy] gains, for thy victory will be the
“more proclaimed, if where others are conquered thou
“obtainest the victory. To the sluggish lust is the cause
“of defeat, but to thee, being diligent, it shall be the
“cause of triumph, for like the warrior who is confident
“in his strength, and who relieth upon his skill, and
“rejoiceth at the sight of [his] enemies, even so also
“do thou rejoice in the advance of lusts, for without
“them thy triumph would be empty, and thou wouldst
“have no material for the fight from which victory is
“produced.” Let these things, then, be said unto thy
soul by thee, whenever it happeneth p. 458] that lusts
are stirred up against thee, but especially against this
stupid lust of the belly, which is wont to spring from
ON ABSTIN ENCE. 439
childhood; for it entereth in as a destroyer alone, be-
cause it loveth to be seen by itself, and it layeth the
foundation of slackness from the beginning of the growth
of the stature of the body, so that beginning therefrom
it may be found a helpmeet unto all lusts which spring
up in every age of life.
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;" it dismissed from Esau his
birthright and his blessings; it brought the Sodomites
unto the work of impurity;" and in its train the children
of Seth also came to fornication, so that they were
rejected from the household of God thereby; 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;7 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.” And because the priests lusted and drank
| wine], and were confused in the place of propitiation,
the fire consumed their bodies;” through it also the
Prophet reproached the people, p. 459] when he pro-
claimed, “Woe unto those who rise up early in the
“morning, and follow quickly thereafter;” and through
* Genesis iii. 6; Genesis iv. 8. * Genesis iz. 2 I.
3 Genesis xxvii. 36. 4 Genesis xix. 8.
5 Genesis vi. 2. ° Numbers chaps. xi. xiv. xvi. xx. xxi.
7 Exodus xxxii. 4. * Deuteronomy xxxii. I 5.
9 Numbers xvi. I8, 35. * Isaiah v. II.
44O THE ELEVENTH DISCOURSE.
this lust another Prophet brought accusation against
the people, saying, “They ate fatlings of the flocks,
“and calves from the herds;” through it the scribes
and Pharisees received “Woe” from our Redeemer,
because it had taught them to keep festival, and Sabbath,
and [to pay tithe of] cummin; 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;’ 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.
Consider too, and observe understandingly the
course of every man, and the labour, and fatigue, and
the sweat of all those who enter the world, for it is
only because of it, and for its sake and need only,
that merchants travel on the roads, and sailors go down
into terrible seas, and ploughmen and farmers endure
labour and fatigue, and workmen toil in the cities, and
hirelings run in the market-place, and slaves serve their
masters, and masters also sell and buy their slaves;
because of it precious things are gathered together and
treasure is laid up for years, and gold, and silver, and
produce of all kinds are for its sake collected and
heaped up. Ascend |p. 460] then, and stand upon the
height of knowledge, and look upon all the world from
* Deuteronomy xxxii. I4. * St. Matthew xxiii. 23.
3 I Samuel ii. I3–15. * I Samuel iv. II.
5 I Kings xi. 5.
ON ABSTINENCE. 44. I
that place, and watch the course, and the activity and
the commotion, and the promises made by the inhabitants
thereof on all sides. And observe how some ascend,
and others descend; how some depart and others come;
how one crieth out and another disputeth; how one
contendeth, and another fighteth; how one carrieth off
that which belongeth not to him, and another spoileth
his fellow; how one stealeth like a thief, and how
another, like a robber, plundereth on the highways;
how battles are set in array in the marches; how
kingdoms are divided against themselves; how captains
of hosts rebel against kings, and how kings fight that
their dominions be not taken away from them; how
judges take bribes, and how advocates sell the success
of cases iniquitously; and how for lust learners learn,
and learned men teach. And when thou hast observed
all these things and many others like unto them, and
the various kinds of confusion and tumult which fill the
world, turn thee and seek the cause of all these, and
thou wilt find that it is the lust of the belly; and if it
were overcome, everything would become peaceful
and quiet, and thou wouldst see nothing in the world
which would rebel against the will of God, or lead us
to transgress the command, and to tread the law under
foot, except this only.
Now if any man shall say there are other causes for
all the things which are ministered unto in the world,
|p. 461] let him that sayeth this know that the lust of the
belly is also the primary cause of the other evils. And
although passions are many and diverse, and they move
themselves in various ways in the children of men,
whereby the world is disturbed and creation troubled,
yet the great fountain, from which these troubled streams
RKK
442 THE EILEVENTH DISCOURSE.
flow down on all sides, is the lust of the belly. And
if a man stoppeth up this spring by the might of his
patient endurance, he will straightway see that all the
streams of wickedness, which are poured out therefrom,
will dry up, and there will be quietness over every-
thing, and peace will rule over all flesh, and there
shall be abundant rest in troubled places, and all minds
will be filled with happiness and joy, and so to say, if
lust were not in the midst thou wouldst not see one
vice in the world; for all wickednesses gather together
thereunto, and all labours and wearying works hasten
thereafter. That man should eat bread by the sweat of
his face hath been born of lust, and it hath made brambles
and briars to spring up, and through the ruin thereof
the penalty of death ruleth over all; for it 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.
And thoughts and deeds of iniquity accompany it, and
the motions and acts of sin, and all the deliberations
of evil march at its perverse heel, p. 462] and all the
works of sin become unto it as members, and from it they
receive their power, and they obtain their nourishment
therefrom. As the senses are bound up with the head,
even so in the lust of the belly are bound up error,
and idolatry, and division, and suspicion, and falsehood;
and as all the members of the body receive power and
sustenance from the head, even so also are strengthened
by the lust of the belly all wickednesses, which are:—forni-
cation, and adultery, and other corrupt passions; the adorn-
ment of the person with fine apparel; the empty pleasures
ON ABSTINENCE. 443
of the lust of the belly; and grief, and vain-glory, and
pride; and wrath and despair, and bitterness; and
wicked intent, and hatred, and enmity; and unrelenting
anger, and burning wrath, and indignation; and violent
rage, and envy, and bitterness; and sedition, and a
deceitful face; and rule and dominion, and calumny,
and whispering, and the tongue which continually smiteth
in secret; and mocking, and scoffing, and fraud; and
oppression, and murder, and soothsaying; and drunken-
ness, and blows; together with all other such like
abominable passions, all of which are bound up with
the lust of the belly. And I permit myself to say that
of labours, and afflictions, and diseases, and sicknesses,
and all such like things which afflict us in the body,
lust is the cause.
And whosoever fighteth by the power of forbear-
ance, and conquereth this first evil, is able thereby to
conquer all sin, and well [p. 463] have divine men also
handed down to us the tradition, that whosoever wisheth
to be perfect in the way of Christ must first of all
fight against this passion; therefore also if those who
go forth from the world seeking perfection do not first
of all begin by abstinence, they will not begin in the
way of the commandments according to the law, and
consequently they cannot finish [therein] because the
lust of the belly carrieth them off like a thief. And
although it may happen that at the beginning they
make use thereof in a fitting manner, yet will it bring
them to longings and desires of the thoughts, and to
fantasies of the mind, and to that covering which
standeth in front of the understanding, and darkeneth
it to the sight of God, and maketh it especially
dense, and until it be rent asunder from before
444 THE ELEVENTH DISCOURSE.
the face of the mind, a man will not be able to look
at the Holy of Holies of the knowledge of Christ, even
though he bear afflictions and labours. For if the
covering of grossness of heart be not rent asunder, the
heavenly light cannot be seen by him, and he is not
able to serve the rule of Christ with his soul's per-
ception; but when this hath been rent asunder, a man
then beginneth to perceive the renewing of his soul,
and to know by the knowledge of his mind that he
is something else besides that which can be seen and
touched, and he receiveth also the perception of the
things which are above the world, and wonderings and
living motions concerning God, in order that he may
be moved in a living manner like unto God Himself,
and not in the manner of a dead man according to
the nature of his body, p. 464] and briefly, after the
victory over this lust, a man is worthy of every
spiritual vision.
Now if those who are in the world and who work
righteousness have need of fasting and abstinence, how
much more do those need them who have gone forth
therefrom for the practice of a spiritual rule and conduct?
For the limit of abstinence is that we should fight
against all the meats which are made use of by the body,
not with the forbearance of the members only, but
also with the endurance of the thoughts; and if a man
be constrained by his needs, let him eat the things
which are of no account or value, and are common,
and are both cheap and easily obtained. And let us
be also watchful against the fulness of the belly, for
as hath been said by one of the spiritual teachers, “A
“fat belly cannot produce a refined mind.” For the over-
fulness of the stomach without doubt darkeneth the
ON ABSTINENCE. 445
mind; therefore none of those who have had experience
of knowledge can have any doubt about it, and if
fools do doubt, they doubt because they have not
experienced it, or if they do know it, because it is hard
for them to depart from their lusts. Now therefore, what
I now say shall shew thee a complete testimony. As the
body is nourished, so the soul becometh enfeebled, and
as the body becometh gross, and addeth body unto body
by the food [which it taketh], the soul dwindleth and
disappeareth, and although the soul existeth, it might be
thought that it existed not in the body; and as the
body addeth unto the strength and vigour of its stature,
the stature of the soul boweth down, p. 465] and its
members—which are the thoughts—pine away, and its
knowledge dwindleth, and the light of instruction is
withheld from it; and so long as the body is found,
the Soul is lost, and so long as the body enjoyeth
health, the soul is sick. -
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 testi-
fieth, saying, “When I am sick, it is then that I am strong.”
Now when two opposing parties are engaged in
battle with each other, so long as their hosts are equal
in number and are equally skilled in the art of war,
there will be fighting between them continually, for they
will always be conquered and conquering, and taking
and giving the victory to each other, and plucking
triumphs each from each, and giving them back each
* 2 Corinthians xii. Io.
446 THE ELEVENTH DISCOURSE.
to each, and by reason of their equality constant war
will be produced between them. 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 [p. 466) 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.
And during these ascents and descents, and goings
and comings, a man must not depart from his place,
or he will not be able to grow in the stature which
hath been given unto him by God that he may increase
unto spiritual life thereby.
Now therefore if these, the motions of whose lives
stand in equality of soul and body, are not able to
grasp the victory and to go forth unto the end of the
journey of their life and conduct, how can those who
live in the body, and who feed it continually, and give
it the fulness of its wants, and feed it as it were to
transgress, and give it as much drink as it desireth,
and make it to sink under the weight of sleep, be able
to grasp the victory against the passions, and to arrive
* Galatians v. I7.
ON ABSTINENCE. 447
at the end of the Christian path along which they
travel? For those who thus feed themselves, and who
take care for their bodies in this manner, are not only
unable to conquer sin, but their soul dieth and perisheth
wholly and entirely, and their bodies become graves
unto their souls, and their souls are buried within them
like bodies in a grave, and they perceive not at all
the life which is in them, p. 467] and if there be in
them the movement of life it is all on the behalf of the
body. Now when the soul killeth the body, the work
belongeth unto the soul in every particular, but if the
body kill the soul, it thinketh, and acteth, and speaketh
like a living being, and the soul dwelleth within it
like a dead thing which perceiveth not at all; and if it
thought that it liveth—because the nature of the soul is
immortal—it liveth to the body and not to itself.
Take away then from the body, and give to the soul,
but take not away from the soul that thou mayest give
to the body, and according to that which was promised
should happen unto thee by thy Creator, so do thou
thyself unto thyself. For this hope, that thy body should
be exalted unto the grade of thy soul by the resurrection,
was given unto thee, and not the expectation that the
soul should be brought down to the deadness of the
body and the corruption thereof, for it hath been said
unto thee, “One half of thee shall live with the other
“half,” and not “The portion which is superior in thee
“shall not perish with that which is inferior.” So then
lift thou up the power of thy body upon thy soul, and
change and mingle the life thereof with the life of the
soul, that its mortal life may be preserved with its
immortal life, and its feeble power may be mingled
with the might of its spiritual power. And instead of
448 THE ELEVENTH DISCOURSE.
allowing the grave to bring thy body to an end, and to
dissolve and scatter the constitution of thy members, take
thou the portions of its members through the common
labours of all the members, and lay them upon the
soul, and when it goeth forth from thee through the disso-
lution of death, it shall not ſp. 468] depart by itself, but
shall bear upon itself all that belongeth unto the body,
the strength of the body in its strength, the life of the
body in its life, the carnalness of the body in its spiritu-
ality, and the members and senses of the body, together
with all the labour of their ministration, in all the
spiritual members of the soul.
Now this strife is of use unto us—especially to
conquer therewith—from the beginning of our youth,
for from the beginning of the foundation of the child-
hood of the children of men this passion cleaveth unto
their lives, and maketh to shoot up in all stages of
their growth the passions which are peculiar unto them.
In children, and in gray-haired men, in youths and in
old men this passion begetteth wrath, and indignation,
and constant annoyance, and rage; but in the other
periods which fall between [youth and age], of young
manhood, and the prime of life, it begetteth fornica-
tion, and empty pleasures, and the lust for money,
and the lust for power, and other such like things, and
according to the order of the periods [of life] it is
meet that the forms of fighting should be changed.
In the period of childhood, since it is below the know-
ledge of the prudent, it is meet that children should
be restrained from the service of this lust by the power
of the law, and they should be instructed by teachers
and masters to perform the practice of abstinence—
even though it be heavy upon them, and they be not
ON ABSTINENCE. * 449
pleased therewith—and they should be constrained to
perfect it that they may acquire a good habit, and be
trained to endure patiently from ſp. 469] their youth up;
and when they have arrived at the age which begetteth
knowledge, they will feel the experience of their
patient endurance, and will taste the sweetness of
this victory. And the childhood which hath from
the beginning been accustomed to learn that which is
good, and hath been exercised in the training of patient
endurance, is like a field which hath been cultivated
and sown from its earliest times, that at the fitting
season it may yield the fruits of knowledge.
And what shall I say in respect of children? Unto
those of all ages, and even also unto perfect and
fullgrown men, the knowledge of contests appeareth
not at the times when their thoughts are disturbed
by fighting in the contests, but when they have ceas-
ed to war then they perceive [their] knowledge; if
then the knowledge be found with them at the time
when they are fighting, how they shall fight belongeth
unto their knowledge, that is to say, the knowledge of
the delivery of the law, which is established by hearing,
and by tradition, and by doctrine, and by word, and not
that knowledge of the spirit which shineth naturally upon
the soul, and bringeth forth words without the remem-
brance of the tradition. And as the eye by its activity
receiveth the vision of the clearness of light, even so also
doth the sight of the soul receive, after the conquest of
the carnal passions, the purity and simplicity of the know.
ledge of the spirit; and as the simple sun shineth upon
things in nature, and upon diverse bodies, and he seemeth
to them [p. 470] divisible and separate, although he is
of one single nature, and there is no division in him,
LLL
45O THE ELEVENTH DISCOURSE.
even so also is it with the knowledge of the spirit
when it shineth upon the rule, and conduct, and labours
of life, for it seemeth to them separate and divisible,
although in itself it is simple. Now the soul is not
worthy to receive the brilliance of this light, except a
man be first of all born from carnality to spirituality,
the birth itself being perfected by labours and afflictions,
for, “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 par-
able, he calleth the kingdom of heaven; and although
this verse hath other meanings in respect of other pas-
sions, yet as regardeth the matter which is under dis-
cussion 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 [p. 471] know-
ledge which itself hath revealed itself in his soul, for this
knowledge is beyond words, and beyond appellations
and names, as the demonstration of the Holy Children
who were reared in Babylon testifieth unto us. Now
those children, although they acquired human learning
by the word of instruction, yet longed earnestly to re-
* I Corinthians xv. 50.
ON ABSTINENCE.
45 I
ceive the divine knowledge, which was above oral
tradition, and which revealed itself unto them at the
fitting season, and that which human learning could not
know this knowledge taught unto those children, and it
was shewn unto them because they travelled towards
it in the way of this knowledge according to the law.
For although their food was allowed them from the
royal table, and they were ordered to take the meat
which befitted those who received royal instruction,
they rejected it because they perceived that it gave
increase unto worldly knowledge, and that clean and
pure meats were necessary for those who received
human instruction, that their bodily senses might be
pure and active according to the purity of their food.
Now spiritual knowledge hath no need of these things,
because it holdeth nothing of the perspicacity of carnal
senses in the soul, but when all parts of the soul have
been purified and cleansed from evil passions, then this
knowledge riseth therein.
Now pure meats are helpful and beneficial in no
slight degree to the activity of the senses of those
who receive the knowledge of the soul, but spiritual
beings ſp. 472] have no need of anything thereof, and
that thou mayest know that this is so, accept the tes-
timony of these pure children, who instead of the royal,
pure, and clean meats which give to the body solid
and substantial nourishment, chose pulse and the drink-
ing of water, for the might of the former food is a hin-
drance unto those who receive human learning. And
because they were not refined in their bodies, but in
their souls, they chose vegetable food that their bodies
might become meagre, and the strength and the
natural power of their members might be reduced, and
452 THE EI,EVENTH DISCOURSE.
that after these things the living parts of the soul
might be revealed unto the perception and sight of
divine knowledge. And this actually took place, for
after they had eaten pulse and drunk water for three
years this knowledge was revealed unto them, not that
which is born of words, but that which is born of
deeds, for they were doing the works which gave
birth unto the knowledge of the spirit, while they were
learning the words which gave birth unto human know-
ledge; but because their expectation was directed unto
the revelation of that knowledge which ariseth from
works and not unto that which ariseth from words, where
they looked they saw, and where they expected they
received, and they became a medium for words, and re-
ceptive vessels of the knowledge of the spirit. And thou
must understand from this matter that not merely did
they eat pulse and drink water only, but they took this
abstemious food after prolonged fasting, for whosoever
eateth pulse is constant p. 473] in fasting also, and who-
soever drinketh water is clean for pure prayer at all sea-
sons, if the object of his abstinence be therefor. And thou
must understand from the passage that when the time arriv-
ed in which that knowledge was to shew itself in them,
they clave to abstinence, and fasting, and prayer, and then
the revelations for which they asked were shewn unto
them, for 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
* Daniel ii. 18, 19.
ON ABSTINENCE. 453
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 dis-
cipleship, for according to this [hast thou] promised.
For dainty meats and fulness of the belly belong not
to thee, but unto those who live in wickedness in the
world, and who at all seasons produce the brambles
and thorns of sin, for the person who is sown with
dainties and who drinketh wine is accustomed to yield fruit
like unto these things; but of the eating of pulse and
of the drinking p. 474] of water the harvest is heavenly
visions and revelations, and the knowledge of the spirit,
and divine wisdom, and the interpretation of hidden
things, and that which human knowledge perceiveth
not, but the soul which laboureth in such like things
perceiveth it. And moreover from thy youth up abide
in the rule of labours, and say not, “I am a child,” be-
cause thou wilt be taken as an example of what children
|can do]. And besides, according to the indication of the
history of the Book those beloved ones were only
children of a few years of age when they began this
divine service, and they found it out without being
taught, do thou, since thou hast teachers, practise this
|habit—for their teachers were persuading them to do
the contrary, that is to say, to eat and to drink—now the
454 THE ELEVENTH DISCOURSE.
divine doctrine counselleth thee, on the contrary, to love
the rule of abstinence, and to lay hold upon patient
endurance—and those children, without being obliged
or required to do so, by their own discernment chose
these things. And thou, if thou wilt do as they did,
wilt pay what is due from thee, and thou wilt fulfil
thy promise by the word of God which thou hast.
Rouse thyself then, and observe these children of
the Old Testament, who being born of one mother
sucked the milk of another, for while the Old Testa-
ment brought them forth to the belief of God, they
fulfilled the rule of life of the New Testament, and the
milk of their mother was not sweet unto them, but they
longed earnestly to suck from the breasts which suckle
thee, p. 475] and they lusted for the meat of thy table.
And thou, when thou doest these things, wilt do that which
belongeth unto thee to do, and where thou wast pro-
duced there wilt thou be reared, and the laws which
thou art bound to keep thou wilt keep—for thy choice
itself proclaimeth labours, and afflictions, and abstinence,
and the subjugation of the body—and after these things
there will come upon thee the pleasures which are born
therefrom, happiness, and joy, and confidence, and all
these are above the world, and before the coming of
the kingdom thou wilt inherit the kingdom. For who-
soever purifieth and cleanseth his body by affliction and
severe labours, and also his soul from wickedness, shall
inherit the kingdom before the time of the kingdom,
and before the coming of the glorious and universal reve-
lation the glory thereof will be revealed unto him by
his soul, and he himself will become the fountain of his
knowledge, because he is about to be held worthy in
heaven of the kingdom, and because he will find in
ON ABSTINENCE. 45.5
himself the kingdom. For behold, “The kingdom of
“God is within you,” and in another place [the Book
saith, “Repent, for the kingdom of heaven is at
“hand,” and two things are certain: the kingdom of
heaven which the righteous shall inherit at the end of
the world, above the heavens, and the kingdom which
is in you, which is the knowledge of the spirit which
is revealed unto spiritual beings, and as it were, we
have already been in the kingdom of heaven in un-
speakable happiness. Now neither of these can be found
without afflictions and labours of the body, for those who
bear labours in the body are heirs of the kingdom of
heaven, p. 476] and 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 endur-
“ance 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
* St. Luke xvii. 21. * St. Matthew iii. 2.
3 I Thessalonians v. 16. * Romans v. 3.
456 THE EI,EVENTH DISCOURSE.
righteous who have come into the world were in tri-
bulation 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. Now the
beginning of the way of tribulations unto them all was
abstinence, even as the greed of the belly is the be-
ginning of all wickedness, for from this very place two
paths begin; from the love of the belly the path [which
goeth to] the left, and from the hatred of the belly
|p. 477] the path [which goeth to the right. And
whosoever wisheth to begin the path of discipleship
in good order, must start herefrom, afflicting and buffet-
ing his body, and reducing its meat and drink, and
loading it with the toils of vigil, and with the tribulations
of fasting; and when its lusts are cut off it will be-
come light and active for the business of the soul.
Now the work of afflictions is not so hard as report
saith, for a report from afar usually terrifieth every
man, but when he hath tried and hath had experience
of the matters in very deed, they become easy unto
those who do them.
To thee then, O thou who hast cast off the world,
belong the things which will help thee greatly, and which
will give thee power [to lead] the good life, for the fact
of being removed from the affairs of the world, and
from the sight and hearing thereof, keepeth thy life
holy in no small degree. The beloved Children', the
example of whom I have brought before thee, although
the royal table was set before their sight, rejected
its pleasures, and chose tribulations instead of delights.
* See above p. 452.
ON ABSTINENCE. 457
And herefrom consider the power of their patient
endurance, for having no teacher to admonish, and
none to help or encourage, nor the pattern of others
who were before them, nor the fear of the law upon
them, nor want and need, nor fear and terror which
restrained them, nor being removed from the sight of
meats—which also is helpful to patient endurance—
having ſp. 478] none of these [reasons, I say], they filled
themselves with the power of their patient endurance.
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 sub-
“jection, 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!
Unto thee then, O disciple, if thou wishest thy
discipleship to be good, let the table, which unto others
is a place of pleasure, be a place of fighting, and set
in array thereupon the battle against all meats, whether
they be great or little, or rare or common, and despise
not lust, because it is laid hold upon by small matters,
and think [not] that it is not worthy of blame, for thou
wilt be especially blameworthy if it happen that thou
art overcome by small things, even more so than if
thou wert conquered by great things, for if lust can
* I Corinthians ix. 27.
MMM
458 THE ELEVENTH DISCOURSE.
vanquish thee by little things, how much more shall
it defeat thee by great? p. 479| And if it conquereth
thee by garden herbs, how much more shall it over-
come thee by the meat of flesh? Whosoever will
commit iniquity in a small thing will also commit ini-
quity in a great thing. Now with that with which lust
doeth battle with thee must thou overcome it: if it be
with the meat of flesh, and the various preparations of
meat and dainty foods, fight therewith and vanquish the
lust of the belly, and if it be with pulse, and garden
herbs, and valueless and common fruits, with that very
thing with which lust fighteth do thou oppose victory.
And say not, “To conquer these things is no victory at
“all,” but consider that if thou be vanquished by these
things the defeat will be great. What then? And if
it be that that lust which is wont at all times to lust
after great things, abaseth itself and lusteth after small
things in order that it may subdue thee, do not thou
abase thyself with it, but conquer it wherever it seek-
eth to conquer thee. For wherever it calleth there art
thou bound to follow after it, and against that thing
which it lusteth after, do thou set in array the battle
against the incentives thereto, being in this respect like
unto Christ thy Lord, Who, wherever the Tempter sought
to tempt Him, was found present with him, and wher-
ever he wished to enter into battle with Him, there
did He respond unto him. And He began first of all
the war which was against the greediness of the belly,
and He overcame this lust by the patient endurance
of fasting, that He might give unto us also an ex-
ample, and lay down for us the law, so that we, if
we desired to enter upon a spiritual rule of life and
conduct p. 48o] might begin with fasting, and after
ON ABSTINENCE. 459
that, little by little, we might advance unto all triumphs.
For also our Lord first of all vanquished the lust of
the belly, and after it the love of money, and the
empty boasting of the world, and dominion and power
——which things are born therefrom—and after these
He conquered vain-glory—an abominable passion which
is born of fine things—and by these three He over-
came and brought to nought all the passions which
cleave unto them, and then He began to preach the
kingdom of His Father with power, and to deliver the
doctrine of perfection unto the children of men.
Now as Christ our Lord, when He had finished
the service of the Law and had begun the rule of the
spirit, began with fasting, even so also like Him art
thou bound to make the beginning of thy discipleship,
which is above the world therewith. For what ab-
stinence could be as perfect as that of Jesus? Who
not only made himself a stranger unto the taste of
meats, but also unto the smell and sight thereof, in
that He forsook the peaceful state in which these are
found, and went forth into the wilderness, and deprived
Himself of everything, in order that He might cut off
and cast out from all the senses this abominable lust;
for except a man go forth from the world he cannot
tread the path of perfection. And consider also that
our Redeemer protracted His fast unto the last limit
to which our nature could attain! Now Moses and
Elijah did also tread [that path], and attain to this
number [of days], and if our nature had been able to
go beyond it, our Redeemer would have fasted more,
and also if [p. 481] its strength had been insufficient to
arrive at this number [of days], He would have di-
minished the number of the days which He fasted,
46O THE ELEVENTH DISCOURSE.
and would have limited Himself to the time up to which
human nature could endure. For Our Lord did not fast
according to His strength, but according to our strength,
for if He had fasted according to His own strength
He would never have hungered at all, for the nature
of His spirituality was not to hunger; but He fasted
according to the body according to the capacity of the
power of carnal beings, and He brought Himself down
to us, and revealed unto us the limits of His natural
endurance.
Now the power of endurance hath become weak
in us by reason of a multitude of dainties, and we
think that without these our nature cannot live, and
that if we diminish these dainties and supports of meat
it will perish. Our Lord fasted forty days, and hath
|thus] taught us that the power of our natural en-
durance can be prolonged unto this point, if the barriers
of lust be not placed in the way to cut off the way
of endurance; but our Redeemer broke through and
passed over all the barriers of lusts and the endur-
ance of sicknesses and diseases, and arrived at the
end of the forty days, therefore unto this point have
very many arrived, but beyond the limit which our
Redeemer fixed hath no man passed, because it is
the natural one. If then it hath been heard or said
that a man hath passed this limit, it is beyond the
power of human nature to do so, and it hath been per-
formed solely by Grace, p. 482] because of many rea-
Sons, some of which are hidden from us, and some of
which are manifest unto us.
Now therefore it is meet that the disciple should
place this example before his eyes, if he wisheth to
be prosperous in the spiritual life, and as our Lord
ON ABSTINENCE. 46 I
overcame the other passions, even SO also for thee
after abstinence will it be easy to vanquish the other
lusts. And as after all lusts had been overcome Jesus
began the teaching of authority, and the life of freedom,
to eat with all men, to be invited by all men, and to
mix with, and to talk with all [kinds of] people, which
things are a sign of absolute freedom, even so also
shalt thou stand in the freedom of Christ, when thou
hast mastered the lust of the belly, and the other
passions which follow in its train thereby, and shalt
mingle with and talk to every one with authority, and
thou shalt eat and drink with tax-gatherers and whores,
and thou shalt converse fearlessly with women, thy free-
dom making no distinction between male and female, be-
cause thou hast cast off that thought which by reason
of the passions seeth the difference between them; for
when the mind is not goaded by passion it distinguisheth
not between the person of a man or woman, nor be-
tween a beautiful face and an ugly one, but without pas-
sion it meeteth all and regardeth all alike. And without
fear thou shalt enter into every [house], and thou shalt
salute every man, and thou shalt be all things unto all
men, being thyself without change, for the benefit of all.
Now the patterns of these things ſp. 483 have been
seen in Christ and in His disciples. And thou must
observe that unto these and such like things our Re-
deemer arrived through abstinence, and not only Him-
self, but also the holy Apostles, and the divine Pro-
phets, and also John the Baptist who came between
the two Covenants. And remember how the Holy
Book recounteth unto thee concerning his abstinent
rule of life, which was new and different from that of
all the other children of men, for his clothing was of
462 THE EI.EVENTH DISCOURSE.
camel's hair," and skin girded his loins, like the prophets,
and his food was locusts and wild honey, and his
dwelling-place was the desert wilderness which was
destitute of peace, and he lived among the beasts of
the wilderness. And from his youth up he fulfilled all
this stern life of abstinence, and after these things he
was held to be worthy of the revelation, and to be-
come a herald of the advent of the Highest, and before
the Crucifixion to be equal unto those who were after
the Crucifixion; and although as yet human nature was
not born unto spirituality he alone was born thereto
before the birth of all other men. And of this sight
which is above speech, and the change which is to
be wondered at and admired, together with the power
of that Grace unto which everything is easy, he was
held to be worthy by reason of his strict abstinence; for
it is the nature of this rule of life that when purity
of the soul is nigh thereunto, it giveth birth unto man
that he may be in the world of the spirit, and a
counterpart of the angels, although he still sojourneth
in the world of the body.
And besides this, then, thou must understand that
the blessed Apostles, even though they had been chosen
by divine Grace, p. 484] were not worthy of the
gift of the Spirit until there had appeared in them
first of all the life of abstinence, and behold, although
they were going about with Jesus in the world, it is
not written concerning them that they themselves ob-
served the rules of abstinence, for through the abund-
ance of Divine grace they led the life of the free-
dom of Christ, to which our Redeemer Himself came
* St. Matthew iii. 4.
ON ABSTINENCE. - 463
after His temptation in the wilderness; and although
in their course they had not as yet arrived at this
point by temptation, Christ made them participators
in His perfection. Now the Pharisees and the disciples
of John, not having understood the power of this free-
dom, reproached Christ boldly, saying, “Why do we
“fast so much, and thy disciples fast not?” But Jesus
made answer unto them in words the meaning of which
was above the power of their understanding, saying,
“The children of the bride-chamber cannot fast so long
“as the bridegroom is with them, for as at a feast it is
“not only the bridegroom who is clothed in white, and
“who is occupied with pleasure, but also those who
“have been bidden to the feast, and similarly, it is not
“only I, Who, after the conquest and the payment of
...the debt of all sufferings having arrived at this
“freedom of the feast, rejoice and am glad, but also
“My disciples, who have been invited unto the king-
“dom, and them do I make to participate with Me;
“but the days shall come when I shall be taken from
“them, and then shall they fast in those days, p. 485]
“that is to say, when the full light of the power of
“free-will hath been gathered unto Me, then shall they
“also kindle the lamps of their endurance;” and that
there shall be a place for the spirit instead of the
light [of which] Jesus [speaks. He himself will shine
in their hidden places—which actually came to pass
after His going up into heaven.
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
* St. Mark ii. 18.
464 THE EI.EVENTH DISCOURSE.
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 ser-
vice of fasting and abstinence after they had received
the Spirit, and in every place is it written concerning
them that they fasted and prayed. “And while they
“were fasting and praying, the Holy Spirit said to
“them, Separate ye unto Me Paul and Barnabas for
“the work whereunto I have called them.” And again
the Apostles said when they wished to choose seven
deacons, “We will continue steadfastly in prayer, ſp. 486)
“and in the ministry of the word;” and again when
Simon was bound in prison, it is written that the
whole church prayed; and again it is written concern-
ing 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 every-
where concerning his fasting, and his prayer, and his many
* Acts i. 13 ff. * Acts xiii. 2.
3 Acts vi. 3, 4. 4 Acts xii. 5.
5 Acts ix. 9.
ON ABSTINENCE. 465
tribulations which he bore for the sake of the Gospel,
and with all his other labours and afflictions he reckon-
ed frequent fasting, saying, “In fasting often, in watch-
“ing often, in hunger often, in cold and in naked-
“ness;” 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 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 ad-
dition to constant instruction, p. 487 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 dis-
pensation 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
2 Corinthians xi. 27. * Philippians iv. I2.
3 I Thessalonians i. 9. 4 Acts x. 9.
NNN
466 THE ELEVENTH DISCOURSE.
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 consider, the Apostles fasted not—now their
rule of life is not suitable to come to testify unto thee,
for when they had received the Spirit Paraclete they
were perfect—and as our Lord did not fast after His
temptation, so also was it not fitting for them to
fast, according to the rule of freedom in which they
stood, and the perfection in which they were. But
although their spiritual rule of life was above labours,
yet they descended to labours and afflictions, for one
reason, that they might give us a good example, so that
we might be like unto them, and for another, be-
cause they gratified their pleasure with tribulations and
labours. Now of what did the food |p. 488] of these
great ones who arrived at perfection consist? When
they had any did it not consist of bread, and gar-
den herbs, and olives only P And if the Apostles
had need of the rule of abstinence, and in the time
of perfection lived like those who were in danger,
who would not tremble and excuse himself from slack-
ness, and run and lay hold of the rule of patient
endurance? -
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 an-
gels, 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
ON ABSTINENCE. 467
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 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 con-
templation, and he was ſp. 489] in pure prayer, and after
these things he heard the voice of God speaking with
him. And like this holy man the blessed Moses
also was twice deemed worthy to go unto the thick
darkness and to receive the law upon the tablets; and
he was made pure by fasting like unto this, and then
he was deemed worthy of the terrible sight. 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
* Daniel x. 2, 7. * I Kings xix. 8.
3 Exodus xxiv. 18; xxxiv. 28. 4 Ezekiel iv.
468 THE ELEVENTH DISCOURSE.
their own will, or by God's command unto them, en-
dured 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
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 be-
cause his mind was meditating upon that which be-
longed 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 ſp. 490]
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.” Be-
hold 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 in-
deed he be a disciple? 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
* Psalm ciz. 24. * Psalm cii. 5.
3 Psalm cii. 9. 4 Psalm cii. 9.
5 Psalm lxix. IO, I I.
ON ABSTINENCE. , is , 469
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 tribu-
lations are repeated mockingly by those who love
pleasure, thou must remember these words and be com-
forted, and let them be a support for thy soul when
irritation at the wicked cometh upon thee. And again,
in another place, he telleth unto what severity of labours
he had arrived in the patient endurance of his tribu-
lations, saying, “I have become like a skin bottle in
“the ice, but I have not forgotten Thy command-
“ments;” and by this he teacheth thee p. 491] that
through excessive meagreness and dryness even the
moisture of his body had dried up and come to an
end. 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 en-
during 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 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
* Psalm crix. 83. * Psalm lxvi. I 2.
47O - THE ELEVENTH DISCOURSE.
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”,” [p. 492] 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 everywhere, if thou seekest, O disciple, thou wilt
find that none of the righteous pleased God in the
world without tribulations and labours, for this is the
road of the royal city which is above, and that “strait
“and narrow is the way which leadeth unto life.”
Let us travel then, in the narrow path which God
hath trodden for us, and let us walk in the way of the
tribulations which He hath shewn us. Let us restrict
ourselves here, that we may live in freedom there; let
us hunger here, that we may be filled there; let us
diminish our food and drink [here], that we may have
spiritual food in abundance there; let us take ourselves
into the furnace of tribulations, that we may be given unto
* Job iii. 24. * Job xiii. I4, I 5.
3 St. Matthew vii. I4.
ON ABSTINENCE. 47 I
the kingdom as pure gold in which there is no blemish;
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”, and with
the Apostle let us say each to each, “If we suffer
“with Christ, p. 493] we shall be glorified with Christ,”
“and if we endure [with Him], we shall also reign with
“Him;” to Whom be glory from us all, for ever and
ever, Amen.
Here endeth the Eleventh Discourse, which is on
Abstinence.
* Acts xiv. 22. * Romans viii. 17.
3 Timothy ii. 12.
[P. 494] THE TWELFTH DISCOURSE:
WHICH IS AGAINST THE PASSIONS OF FORNICATION, AND WHICH
SHEWETH THAT NOT ONLY THE ACT OF LUST IS AC-
COUNTED FORNICATION WHEN IT IS PERFORMED
IN THE BODY, BUT ALSO WHEN IT LINGER-
ETH IN THE MIND AND MAKETH THE
SOUL TO COMMIT FORNICATION
WITH SOME DISTANT
PERSON.
Wise physicians, who desire to draw nigh with
knowledge unto the healing of the diseases which
happen in the bodies of the children of men, first of
all learn the causes of these diseases, and having with-
drawn them, bring healing unto their sicknesses without
trouble. For when the cause from which the diseases
and sicknesses arise is removed, the sicknesses to which it
hath given birth are rooted out together with the cause
thereof, for when the root [of the tree] is taken up out
of the ground it is impossible for its branches or fruit to
remain, p. 495] and if it happen that plants and young
trees [live] for a short time afterwards by reason of
their natural moisture, yet they will soon dry up when
Once their roots are shaken free of the earth and are
taken up. And thus also is it with the sicknesses and
diseases which happen unto the children of men, for
when the physicians first of all remove the causes
ON FORNICATION. 473
from which the diseases are produced, little by little
the disease dwindleth and cometh to an end as soon
as that cause which hath produced it is cut off from
the body. And it is meet that we should act in this
way also with the passions of sins, which are produced
either by the body, or by the soul, for we should first
of all remove the causes which give birth unto these
passions, that our life may be preserved in immunity
from wickedness, and that our own rule and conduct
may be free from iniquity. For the man who wisheth
to be a free man in God must first of all be freed
from the lusts which arise from him, and then let him
draw nigh unto the life of freedom of Christ, be-
cause also the country of the children of the free will
not allow him to enter therein so long as the foul
mark of bondage is apparent in his person. Therefore
considering closely what we are, and what we shall be,
and from what condition unto what condition we have
been called, and for what life we shall exchange this
life, let us be mindful of ourselves at all seasons, and
let us take upon ourselves the knowledge of our rule
and conduct continually, and let us learn first of all
the causes of the passions of sins ſp. 496) which molest
our life perpetually by their goadings, for without la-
bour we shall not find the healing of our souls. And
let the natural healing which maketh whole human
bodies be unto us an example of the healing of our
souls, and like the physicians, let us first of all con-
sider the causes by which the goadings of sins against
our life are produced, that we may be able to arrive
at spiritual healing. Now inasmuch as in the previous
Discourse we have chidden the lust of the love of the
belly, it is now meet that our speech should proceed
OOO
474 THE TWELFTH DISCOURSE.
systematically against this wicked passion of forni-
cation, which is the origin, and begetter, and nurse of
the lust of the belly, and it is easily overcome when
a man conquereth the first cause thereof. For through
eating and drinking doth the passion of fornication
grow strong and blaze in our members, and besides these
things it ariseth through loose conversations and human
discourse, and through the remembrance of faces of
beautiful appearance which are depicted in our souls,
and through the repetitions of stories of lust, when
they are pleasantly told and listened to, and through
the constant sight of faces by which the souls of the
weak are straightway caught and held fast by the
appearance of passion which is in them, for when once
the lust of the body hath made to increase the fire of
fornication in the body, corrupt conversations come
and stir it into a blaze. -
Now this lust hath been placed by the Creator in
the members of our bodies by nature for the sake of
the fruit of carnal intercourse and the continuation of the
world, but by disciples [p. 497 it is to be kept not for
this purpose, but that it may be unto them the cause
of spiritual crowns, and the material for heavenly battles,
that having fought and conquered we may be numbered
|among the victors, and be inscribed as triumphant
warriors in the heavenly Jerusalem through the noble
deeds which are gained from the place of strife which is
opposed thereto. And this lust for carnal intercourse doth
not remain in disciples that they may minister there-
unto, but that through the heat of natural lust they
may put to the test the power of the heat of the lust
of the spirit, and that when the fire of the transgression
of the law blazeth in their members, they may try with
ON FORNICATION. 475
it the hot fire of Jesus which is mingled in our souls;
that with the pleasure which is beyond nature they
may taste the sweetness of the true nature, and that
with the motion which was delivered unto them at the
beginning thereof they may receive the taste of the
sweetness of the living motion, which has begun to
lust after the fair sight of the beauty of Christ, Who
abideth without ending in the soul wherein He be-
ginneth [to dwell, if it be that it be purified so as to
be His dwelling-place. •.
Now the fire of this natural lust is hotter than that
of all other lusts, and together with its heat is mingled
also its corrupt sweetness, wherefrom two things may
be learned, the pleasantness of the love of Christ, and
the near end of the corrupt lust. The fire of the spirit
which is mingled in us would have been able to put
an end to and destroy this fire of natural lust, if the
desire had been without fruit and the freedom which
is in us without labours of fortitude; well then [p. 498]
was the enemy set to do battle against freedom, that
when he was overcome by patient endurance that free-
dom might become apparent, and the strength thereof
might be known, and its power tried. Therefore let us not
be slack in respect of this lust which is preserved in us as
the cause of profit, and so let it become unto us the
cause of loss, for he that from trafficking for gain doeth
it for loss is an ignorant fool, and whosoever maketh
to be the object of wickednessthat which was given
unto us as the material for that which is good, is a
wicked man and the opponent of 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
476 THE TWELFTH DISCOURSE.
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 com-
manded 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 them-
selves 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 ne-
cessity's sake. And, moreover, good |p. 499 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 them-
selves 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 child-
ren 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.
* St. Matthew x. Io. * St. Matthew vi. 34. 3 Romans xiii. I.
ON FORNICATION. 477
In this manner, then, is also the lustforcarnal intercourse.
And well was it implanted in [our] nature, for it stab-
lisheth 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 transgres.
sion of the commandment, p. 5ool 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 con-
duct 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, be-
cause by the knowlege of the spirit they were secret-
ly 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
478 THE TWELFTH DISCOURSE.
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 ſp. 501] commandment I found an occasion of
“sin, and every lust was perfected in me”." -
So then the lust of the spirit precedeth the lust
of the body in us, as the history of the head of our
race sheweth, for Adam came down from a high to a
low estate, and from the lust of the spirit he went
forth to the lust of the body, and from the life of
heavenly beings he abased himself unto that of earthly
beings, and from the sight of the beauty of God with
which he could never be sated, he turned to look
upon the form of the beauty of his wife. For until
Adam had turned himself unto that which was outside,
the things which were outside did not appear unto him,
and until he had turned himself unto the world, the
lusts of the world were not set in array before his
vision, of all of which the eating of the fruit became
the cause and origin; and as in the one case all lusts
are produced by the belly, even so also in the other
from it all vices take their rise.
Now fornication was the first thorn which sprang
from the field of the lust of the belly, and immediately
it grew up it became like a thorn to the eye in the
sight of the understanding, and prevented it from look-
ing at God. For this lust doth not make dark the
sight of those only who have never seen, but also of
* Romans vii. 7,8.
ON FORNICATION. 479
those who have many times been spectators of divine
beauties; and if it happen that they are held fast by
this passion, their motions are blinded, and it standeth
before them like a covering, and preventeth them from
seeing the much-to-be-desired beauty of Christ, p. 502
and they are distracted by the trouble to find that
which they have lost, and [only by heavy labours do
they find it. Now there are some who are quite blind,
like those who are born blind from their mother's
womb, and there are some who have become blind
after they have been born and have seen the light,
and through some injury which hath happened to them
subsequently the bright vision of their thoughts hath
been blinded, and for these was the remembrance of
the heavenly light preserved, even at the time when
they received the injury; and as he who hath become
blind remembereth the natural light which he saw be-
fore his blindness, even so also doth he who hath be-
come blinded by passions remember the spiritual light
which he saw before [it took place]. Now whosoever
is worthy of the sight of this light doth not receive
it as by report, but as one who remembereth his former
enlightenment, and when he maketh a comparison be-
tween it and his present blindness, he sigheth heavily
because he hath been abased from the one condition
to the other, and because he hath exchanged one con-
dition of desire for another. So therefore watchfulness
is more necessary for those who have seen and felt
than for those who have never seen and perceived
this spiritual light, even as the watchfulness of the rich
man, on account of his riches, is greater than that of
the poor man who possesseth nothing, and thus also
constant wakefulness is necessary for him that hath
48o THE TWELFTH DISCOURSE.
discovered by his own purity the beauty of the divine
vision, lest he lose that which he hath found. And as
when a man turneth away [p. 503] his eye from be-
fore him and looketh behind him, or as when he looketh
at the darkness after having looked at the sun, even
SO is it with the mind which from contemplating God
turneth itself away from Him, and looketh upon abo-
minable lust. For until the soul hath destroyed the
beauty of the Eternal Being, it cannot subject itself to
lust for the corrupt beauty of the body; for without
beauty, it lusteth after beauty, and without sight, it
looketh for sight. And because the desirable and
fair beauteousness of Christ is not depicted before
it, it is fettered by the sight of the beauty of the
body; and because wakefulness is not aroused in it,
sleepiness is awakened therein; and because the fire
of spiritual love is cold in it, carnal love breaketh into
flame therein. For until a man perceiveth the beauty
of himself, he beginneth not to perceive the beauty of
Christ with which he can never be sated, the nature
of which is that it fettereth naturally with love for
Him every soul that feeleth it and perceiveth it. And
as in those who lust after the beauty of the body the
love thereof is moved in their members naturally, even
SO also whosoever arriveth at the beauty of the desire
of Christ is moved perforce naturally unto love for
Him, and nothing is able to sever from him that fetter
of love.
And if the man, who is held in chains by the lust
of the body and by the beautiful appearance of the
corrupt body—causes of the dissolution of which sur-
round it on every side—and by its impurity [p. 504
and corruptibility, despiseth every thing, and treateth
ON FORNICATION. 48I
with contempt the censure and reproof of everyone,
and the carnal love which is in him conquereth the
force of all the fear with which he fighteth on all sides,
how very much more is it seemly unto the soul which
loveth Christ, and which longeth for the sight of His
beauty, to be loosed from all the yoke of fear, and to
cut through and pass over the power of all laws, and
for all beautiful things to be held to be abominable in
its sight when it compareth them with the vision of
Him that it loveth 2 For it is as if a man, being led
captive by natural lust, through the absence of a beau-
tiful person near at hand were to love a blind woman,
whose form was loathsame, and whose face was hideous;
now if it were to happen that he should see a pretty
face, and should look upon the desirable beauty of an-
other person, when he should compare the beauty which
he had newly found with the hateful thing with love for
which he was first of all fettered, he would despise
and reject the former lust, and would chide himself
because of that whereto he had linked his love, and
henceforth the passion for the beauty of the new face would
rule supreme over all his motions, and he would be
led captive and his whole self be smitten with lust for
that object, especially when he compared it with that
odious thing which he had loved at first.
And thus also doth it happen unto the mind when,
through the want of beauty, it is held fast by carnal
beauty, that is to say, when through the absence of
the sight of the beauty of Christ [p. 505] it is snared
by the sight of carnal beauty, and it lusteth after that
which is unworthy of lust, and it is set in a blaze with
the fire of corrupt natural love, which ought not to be
called love at all, but a foul and loathsome passion.
PPP
482 THE TWELFTH DISCOURSE.
Now if it happen that to this man, either by his own
love, or by the indication of others, or by the act of
Grace, the desirable beauty of that uncreated and self-
existent Being be shewn, and he perceiveth this in-
corruptible beauty he will straightway forget the natural
beauty, and it will be turned round to him before his
sight in all its hideousness, and he will chide himself
because he was fettered by such a thing, and because
he was led into subjection by such a power, and be-
cause such a weak thing was able to overcome his
strength, and he will rebuke his life because through
laxity it was made subject unto the corrupt love of
the body. For everything is changed for that which
is its counterpart, pleasure for pleasure, honour for honour,
riches for riches, glory for glory, happiness for happiness,
lust for lust, and beauty for beauty; and when all these
things are compared with one another—these which
are above with those which are below—those who
perceive sublime things will reject the choice of all
those which are inferior, and will long earnestly for
those which are above, those which are glorious, those
which are beautiful, those which are exalted, and those
which are fair. For it is the nature of the lust of the
soul to lust after the things which are above it, p. 506|and
when it lusteth in this manner, it lusteth according to
nature, but when it lusteth after those which are inferior
unto it, its lust is outside nature, that is to say, its
power of discernment is covered over by participation
in that which is opposed thereunto, and then it lusteth
after that thing which is its contrary, or if it desireth
it, it is without lust. For no man among those who
have seen the sun would forsake it, and long earnestly
for the darkness, except the deeds which are worthy
ON FORNICATION. 483
of darkness be stirring in him; and when the gloom of sin
becometh associated with natural darkness, he lusteth
in darkness for darkness, for it is well known that lust
itself is a blind thing and without sight, for he lust-
eth for one thing after the other and discerneth not
the difference.
Now that men should be held fast by the sight of
the lust of the body [sheweth] cowardice, especially if
those passions from which they have been loosed return
and make them subject unto them, and if after they have
been worthy of the sight of spiritual beauty they are
held fast in the love of carnal beauty; and justly they
deserve to be abominated because they have exchanged
one thing for another, and instead of the beauty of
the King's daughter, the fairest of all, they have lusted
after a wretched blind thing, which is the most hideous of
all women. What then? And if he who is worthy to feel
the beauty of the soul be not filled therewith, how very
much more will he remain unsatisfied with the beauty
of Christ, Who is naturally the much desired ſp. 507
and beloved beauty, and there is no beauty which can
be compared with His, and no appearance which is
like unto His, and no fairness which is so beloved as
His, no image which is so dearly beloved as His, and
no features which are so much to be desired as His,
because He is wholly and entirely to be longed for.
For there is not in Him one member that is beautiful,
and another that is on the contrary odious and hideous,
even as it doth happen in the corrupt body which,
having one beautiful member in it, hath another which
by its hideousness taketh away from its beauty. Some-
times a beautiful form hath ugly feet, and it happeneth
that beautiful eyes are accompanied by other members
484 THE TWELFTH DISCOURSE.
which are of a lower grade, and of less value and in-
ferior, and a beautifully constructed arrangement of
members is usually found to possess some defect in
stature; and finally, carnal beauty is never found to be
wholly perfect, and remote, and free from blemishes,
it being ordained in wisdom by the Creator that carnal
beauty should never be perfect in its beauty, that
whosoever should be held fast by the lust thereof
might soon be free therefrom. For when a hideous
member is placed by the side of one that is fair, and
one that is deformed by one that is beautiful, whoso-
ever is held fast by lust for that which is fair is driven
away by the sight of the odious member to which it
is united, and by it and through it the lust of this
beauty is dissipated; and there springeth up by its side a
reproof unto whomsoever is held fast by the lust there-
of, and together with the sickness is mingled [p. 508]
also the medicine, and by the side of the disease there
is found healing also, and within the beauty thou canst
perceive that which is odious.
Now these things were thus constituted because
that Universal Cause, that Beauty of all beauties, did
not desire that the beauty of our soul should lust after
the beauty which is alien unto Him, and that if it happen-
ed that by reason of a sleepy mind hideousness appear-
ed unto us in the place of beauty, and that we were
snared in corrupt lust through the sight of beautiful
members, this lust might be dissipated by two causes,
that is to say, by the odiousness of deformed members,
and by the fair beauty of the celestial appearance, so
that that which is odious being remote from us below,
and the contemplation of a sight to be desired receiv-
ing us above, we might be mingled with and smitten
ON FORNICATION. - 485
by this beauty with which we can never be sated, that
it might be poured out wholly in us, that we might be
mingled therewith, and that its spiritual form might be-
come embodied in our soul.
Let us then not err and lust after things which
are not worthy of lust and [so] destroy the spiritual
lust which is mingled in our soul. For Adam lusted
after the beauty of the fruit, and was led therefrom to
the sight of the beauty of Eve, and the lust of the
belly entered in and roused up the lust of the body,
and with the lust for carnal intercourse there spring up
in us also other lusts. Now this lust was implanted in
us for the continuance of the human race, but it is
right for those who are not ordained for the continu-
ance of the world to overcome the motion of this lust,
for the vow p. 509] of disciples hath put them out-
side the world, and they have become superfluities and
aliens thereunto in everything by their covenant, that
is to say, they have become above the world, and as
they stand on the height of righteousness—according
to the promise of our Redeemer unto them—it is
right that those who have once gone forth from the
world should become also outside the lust which is
the stablisher of the world.
Now the actions of these two lusts which cleave to each
other—I mean the lust of the belly and the lust for carnal
intercourse—appear untous in different ways; one support-
eth the life of our person, and the other preserveth the natur-
al life, for the lust of the belly supporteth the life of our per-
son, but the lust for carnal intercourse preserveth nature in
the succession of generations. If it had been possible that
our life could be supported in the world without carnal wants,
the commandment of our Vivifier would have prohibited
486 THE TWELFTH DISCOURSE.
us from eating and drinking, but because it was im-
possible that a limit for the continuance of our life should
be laid down, He prohibited us from carnal intercourse,
for He did not place us in the world to continue it,
but only for it to be a place of contest so that by spiri-
tual fighting we might obtain from him the crown of
triumph. And because unto him that fighteth an ad-
versary is necessary—for without one no fighting can
take place–He left this lust in our members, that it
might be unto us as an adversary, by the fighting
against and overcoming of whom the victory of the
athlete might appear, p. 51ol but if it happened that
he were vanquished, his weakness might be accused,
saying, “He was conquered by his weakness, and not
“by the strength of the adversary.” For it is not be-
cause lust is stronger than we that it overcometh us,
but because of our own feebleness and want of strength,
for if it were in the nature of lust to conquer, it would
conquer every man, and would conquer always, but it
is not so, for at one time it conquereth, and at another
it is conquered, at one time it is defeated and at an-
other it defeateth; in that it is overcome the might of
Our will appeareth, and in that it vanquisheth and con-
quereth us the weakness of our freedom appeareth, as
well as the contempt and sloth which are in us con-
cerning our own persons.
Now until lust taketh strength from thee it is un-
able to conquer thee, that is to say, it doth not even
dare to stand up against thee in war until thy will
permitteth it so to do; and take the experience of this in
thine own person: so long as thou wishest, it sleepeth, and
when thou wouldst, thou rousest it up. If it happen
that the natural motions rouse it up beyond thy will,
ON FORNICATION. 487
it is easy for thee to extinguish its fire with a small
breath of wind—if thou hast [any] strength in thy soul
to send such a breath of wind against it—but it will
not be extinguished by a breath of wind of the power
of that body in which when ſlust] hath been stirred
up it leadeth into subjection unto its will all its senses,
for that body, which hath been conquered thereby, is
not able to blow, and if it blow it extinguisheth not
[the fire]. But when the soulstandeth [p. 511] in the power
of its nature, and it hath gained the mastery over the
discretion of its thoughts, and hath gathered together
unto itself all its motions that they may be moved by
itself and not by the body, then, whenever it pleaseth,
with exceeding great power can it send forth the wind
of rebuke against lust, and quickly, as it were in the
twinkling of an eye, it extinguisheth that natural fire
which creepeth in its members. For when the body
is directed by the soul, all its rule and life are sound
and healthy, and, as is seemly unto a man, he is led
by the uprightness which befitteth rational beings; but
when the wishes of the body direct the soul a man is
led by the rule of the beasts, and the motions of his
lusts being ministered unto by him without [his] per-
ceiving [it], he is in consequence deprived of that
repentance which cleaveth unto discretion. So long as
the soul is mingled with the body in its thoughts it
cannot direct the body, and it can neither see its own
self, nor do the lusts of the body see it, and its own
passions are not received thereby, but like a blind
man it is deprived of the sight of itself, and of the
sight of everything; and thus also is the soul when it is
blinded by the passions of sin, for it neither Seeth its
own self, nor that which is outside it.
488 THE TWELFTH DISCOURSE.
So therefore it is necessary for us to set the
distinction between the soul and the body before that
which existeth between the body and the soul, because
it is a natural mingling which was implanted in us by
the Creator, and it belongeth not unto us to make the
distinction; but if a man wisheth to die unto divine
life, that is to say, unto the power of distinguishing the
thoughts of the soul from ſp. 512] those of the body, it is
placed in the power of our own freedom so to do], and
whenever we please it is easy for us to separate the
thoughts of our soul from those of our body. 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 there-
fore, 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 plea-
Sures, 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
Psalm lxviii. 6.
ON FORNICATION. - 489
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, p. 513 for as God, though mingled in
everything, is remote and distant from everything by
the solitariness of His nature, even so also is the soli-
tary mind, although it is mingled with the body, re-
mote therefrom, saying, “God is in His holy habitation,”
and then he (i. e., the Psalmist) 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 every-
thing, 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 every-
thing, 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
* Psalm lxviii. 5. * Psalm lxviii. 6.
QQQ
490 THE TWELFTH DISCOURSE.
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.
For when [p. 514] the soul hath connexion with the
body, and is subjected to the goadings of its desires,
it becometh subservient unto the lust thereof and not
unto itself, that is to say, with the body it lusteth
after the things after which the body lusteth, and be-
cometh a stranger unto the healthy lust of its own
nature. Now the healthy lust of the soul is to become
unto us a means of trial whether the soul be moved
by the lust of its own nature [or not]. Whenever we
lust after the things which are good, and beautiful mo-
tions rise in our soul, the soul is moved by the lust of its
own nature, and therefore it lusteth after the things
which are profitable, and after the things which are
spiritual in the service of noble deeds; for the lust of
the body is not mighty enough to subdue the lust of the
spirit except this lust receive power from the soul to fight
therewith, for lust by itself is a weak thing, and therefore
it taketh to help itself other things in order that that
which it was not able to do by its own strength, it
may be able to do with the help of that of others.
Now the things which aid this lust are:—the lust
of the belly, pleasures, sport, goodly raiment, human
converse, talk which is based upon lusts, the repetition
ON FORNICATION. - 49 I
of the various] kinds of fornication, the beauty of the
face, the sight of the beauty of the body, the wandering
of the mind, and the remembrance of business affairs;
these and such like things doth lust invoke to its aid,
and then it beginneth to fight against the soul, and to
set in array the battle [p. 515] of its goadings, and
these make known concerning the weakness of lust,
for if it had been able to overcome by itself, it would
have had no need of these things. t
What then dost thou need, O disciple? If thou
wishest to overcome this lust which fighteth against
thee, thou must first of all clip its wings, and destroy the
hosts which it hath called unto its-aid, and cut off its
members, and uncover, and dig up, and lift up its roots,
and when it remaineth by itself thou canst overcome it
without trouble. Now when lust beginneth to fight
against thee, do not bring unto it that fuel with which
it is set in a blaze, but gather together at a distance
therefrom everything which can feed it, and when it hath
blazed its appointed time within itself, it will die down
and become extinguished on the place where it is.
Take therefore from it first of all meat and drink,
eat bread by weight, drink water by measure, keep
thyself from carnal pleasures, load thyself with the
afflictions of prudence, yoke thy body beneath the
weight of labours, let it be tortured by hunger and
afflicted by thirst, let it be vexed with watching, let
it crave for sleep and let it not sleep. If it wisheth
to snatch slumber, drive it away therefrom, if its want
constraineth it to eat, first reckon with it and then
shalt thou give it food, and briefly, thou shalt not give
it gratification in anything, for without doubt, pleasures
are the begetters of lust, and moreover, besides these,
492 THE TWELFTH DISCOURSE.
thou must cut off the primary causes of which p. 516]
I have spoken to thee. Thou shalt not give thine ear
unto the talk of the conversation of lust; the stories of
its various forms shall not be pleasant unto thee when
they are repeated before thee; the sight of the person
with a passion for whom thou art held fast shall not be
perpetually with thee; take the debasing form of the beauty
thereof from within thy mind; and uproot wholly from thy
soul the remembrance of the beauty which hath led thee
captive; for so long as thou standest in the remembrance
thereof it will inflame thee. For as fire setteth light unto
fuel when it is near thereunto, even so also doth lust
set light unto and blaze in the members through the
sight of and conversation on these matters, and when it
hath taken fire it is not every man who can extinguish
it; fight then, and overcome little things that great
things may not overcome thee.
Now therefore if thou wilt make thyself a stranger
unto the conversation concerning the things of which
I have spoken, and thou wilt beat off from thee the
matters which are the leaders of lust, thou wilt shut
the door in the face of lust, and it will not enter in
to have dominion over thee; but if thou art lax before
the things which are feeble, and thou art overcome by
them, how much more shalt thou be defeated by lust and
thrown down to the ground! But in order that labour
may not increase for thee and thou fall in the war, from
which thou shalt or shalt not go forth, make remote
from thee the things which sweep thee into the midst
of the war, and be thou alien thereunto, that thou
mayest be an alien unto lust; tread under foot the
daughters that thou mayest tread under foot also the
mother, cut off the members that thou mayest cut off
ON FORNICATION. 4.93
also the head, p. 517 clip the wings that the body may
remain in the depth of defeat. Thou shalt not uttter the
word of fornication, lest thou comest to the deed of for-
nication. Thou shalt not receive the remembrance of lust
into thy soul, lest through lust thou perform the act
thereof. Thou shalt not make thy stomach heavy
by overmuch food, lest the fire of lust kindle in thy
members. Thou shalt not drench thy members with
a Superabundance of wine, lest a superfluity of the irri-
tation of lust be poured into thy whole body. Dainty
meats shall not be delightful unto thee, lest the sweetness
of lust be pleasant unto thee. Remove thine eye from a
vision of beauty that thy soul may be empty of
motions. Shut the door of thy hearing to the speech of
lust, lest thy soul become a constant dwelling thereof.
Let not the fair appearance of thy body be beautiful in
thy sight, and look not upon the beauty of the appear-
ance of others. Make not to stumble, and thou shalt
not be made to stumble; trip not up, and thou shalt
not be tripped up; defile not, and thou shalt not be
defiled; have no intercourse with women, and thou shalt
not be united unto them; flee, that they may flee from
thee; put on wrath against lust, and drive it out from
the house of thy soul like an enemy; in the season of
lust make use of wrath and not of love, because love
is wont to become a path unto lust. For many have
been Snared to change from spiritual love unto carnal
love, and although the beginning of their love was fair,
the end thereof was hideous and loathsome.
Let thy passions fight with those of thy passions
which thou feelest to be the opponents ſp. 518] of each
Other; but when thou feelest that one of thy evil pas-
sions afflicteth thee, set thou in opposition thereunto that
494. THE TWELFTH DISCOURSE.
passion which is the enemy thereof; and especially art
thou bound to fight against this foul passion of lust with
the passions which are its opposites. The passion of
wrath is evil, but in the season of lust it is very ne-
cessary; hard too is the seizure of anger, but in the
hour of war it is very useful to thee; and, moreover,
besides these things, seek not to excuse thyself from
hatred moving in thee, because at the season when
carnal love pricketh it is very helpful. By all means
then set this passion before thy face at the season when
lust is stirred up, that thou mayest deliver thy life
from death and thy soul from complete destruction,
and thou wilt carry the example of thy warning at that
season unto those who are fighting unto death for their
carnal lives.
For there are many who through fear of death
fight unto death, either with wild beasts, or thieves, or
adversaries, or noxious reptiles, and they stand up in
this war in no ordinary manner, but they direct all their
strength to the salvation of their lives; and every fa-
culty which produceth might in body and in Soul is
stirred up in them at that season. p. 519) And they
put on threatening, and anger, and wrath, and noise,
and battle, and they utter cries which are full of terror,
and they throw themselves into a fierce rage, and
turn the peaceful aspect of their faces into the menace
of anger, and with hands, and feet, and mind, and
members—that is to say, with their whole body and
soul—doth their fighting take place; and because they
are afraid lest they shall die, they draw nigh unto the
border of death because of the fear thereof, and all
these things take place that their mortal life may be
delivered from death.
ON FORNICATION. - 495
And similarly, [O disciple, do thou also strive ear-
nestly for the sake of thy soul's life, and be thou men-
acing, and filled with wrath, and cruel, and angry
at the season of lust, and say not, “These things are
“not seemly for me,” for at that season many things
menace thee, and war, without anger, never taketh
place, and strife, without rage, is never brought to
a close. If thou standest up in war it is right that
thou shouldst put on wrath, that through thy appearance
the enemy who fighteth with thee may be terrified,
and flee; whosoever sheweth a glad face unto his ad-
versary hateth himself. Thou shalt not, then, shew a
glad face unto lust, lest thou make it lie down beside
thee, but look upon it with a malignant eye, and it will
straightway flee from thee, like a whore in the market-
place—for lust is like a whore—for when it [p. 520]
moveth itself in the members, if the mind shew a glad
face thereunto, it straightway layeth hold upon it, and
forceth it to be united thereunto, and it lifteth up and
layeth upon it the corrupt yoke of itself, that it may
be a slave and in subjection unto it, and not one who
giveth it its commands. But if the thought of his soul
shall recollect itself, and become clothed with the garb
of gravity, and shall put on the dress of modesty, and
against the wantoness of lust shall appear unto lust with
a severe and fearful face, straightway will lust leave it
and depart, not only from it, but also from the place in
which it hath been stirred up—that is to say, from all
the members of the body—and as from a house which
* EFG add: “And as the whore draweth nigh unto the
“wanton who turn glad faces unto her, but departeth and fleeth
“at the fearful sight of the chaste, even so also doth lust.”
496 THE TWELFTH DISCOURSE.
is not its own it fleeth and goeth forth; but because the
hideousness of this thing is not apparent unto every man,
namely, of the chaste mind becoming subject unto cor-
rupt lust, and becoming that upon which the feet thereof
may trample, I will give a little example in order that
the disciple may see and understand.
Now it is as if it should happen that one of the
men who are renowned for modest and chaste beha-
viour, or for a grave, and dignified, and serious life,
were to carry a whore upon his shoulder through the
market-places of the city, and with this mark of wan-
tonness should walk about through the streets and open
places of the city. For trembling would come upon all
those who saw [it], and sorrow of heart would lay hold
upon every man because of what was done, and the story
thereof would become a saying and a by-word wher-
ever it was heard; in this plain manner must we look
upon the hidden mind when its chastity is made sub-
ject unto wanton lust, and it giveth itself to be a seat
and dwelling-place |p. 521] wherein it may abide. Now
this sight is much more hideous and loathsome than
that which would have been wrought in the market-places
of the city, for there body carrieth body, and flesh
joineth unto its fellow flesh, but here it is not so, be-
cause the spiritual mind is contaminated by union with
the lust of the flesh, and intercourse which is outside
the law ariseth, and connexion which is not wrought
according to nature.
For when the mind whoreth with lust, this is forni-
cation which is outside the law. Now there is a distinc-
tion even in fornication: there is the fornication of the
body, and the fornication of the soul, and the fornication
of the spirit, and there is the intercourse of the body,
ON FORNICATION. 497
and intercourse of the soul, and intercourse of the spirit.
The fornication of the body is the adulterous act which
taketh place outside the law with a strange woman; and
the fornication of the soul is when the thoughts thereof
have intercourse secretly with the lust of fornication, even
though the deed be not performed outwardly; but the
fornication of the spirit is when the soul hath intercourse
with devils, or when it receiveth agreement with strange
doctrines. And again the intercourse of the body is
that which it hath with a lawful wife; and the inter-
course of the soul is when it receiveth and mingleth
in itself the knowledge of the nature of affairs, and the
understanding of the dispensation of everything which
moveth beneath this life; and the intercourse of the
spirit is when there is mingled therein divine doctrine
and all spiritual things. Let us then have a care to
be free p. 522] first of all from the fornication of the
thoughts, which is itself the fornication of the soul, and
we shall also be free from the fornication of the body.
It is not good that the mind should have intercourse
with the body, but it is good that the body should
be an associate with the soul in fortitude. Lift up
thy soul from connexion with the body unto the height
of its nature, that being exalted unto the height of a
Sincere life and conduct, it may also raise therewith
the body out of the depth of lusts. The soul is ordain-
ed to be queen over the body, and like a skilful
ruler and charioteer to hold the reins of all its senses,
It is not seemly that thy soul should do that which
thy body loveth, but it is seemly that thy body should
be in subjection unto the works which the soul loveth,
which are: a will which accepteth God, and turneth the
body from all its heaviness unto the lightness of a chaste
RRR
498 THE TWELFTH DISCOURSE.
life, and maketh it to live delightfully in the pure air
of His holiness; and it changeth its laxity into its for-
titude, and its heaviness into its lightness, and its love
into its love, and its lust into its lust, and its needs
into its needs, and its grossness into its refinedness,
and its carnalness into its spiritualness, and its hunger
into Satiety; and finally, all things which belong unto
it by knowledge it changeth into all things which be-
long unto the spirit, by which they are moved.
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, p. 523
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 be-
ginning, 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 forni-
cation, 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 con-
cerning 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
* Genesis ii. 24; St. Matthew xix. 5.
ON FORNICATION. 499
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 there-
fore 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 ſp. 524] unto
his wife,” the words indicate to us a mystery of doc-
trine, 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.
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”.3 And hereby he
teacheth the soul not to allow the body to be corrupt-
ed by the union of fornication, because from this in-
jury accrueth unto it, for together with the destruction
of the body by its natural lusts, will the soul be con-
demned 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,
* Ephesians iv. 6. * I Corinthians ii. I6; vi. IQ; and compare
Ephesians ii. 21, 22; Hebrews iii. 6. 3 I Corinthians ii. 17.
5OO THE TWELFTH IDISCOURSE.
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 when lust moveth the
whole instrument of the body, and boweth down and
bringeth low the fortitude of a man beneath the work
|p. 525] of sin, it destroyeth his knowledge, and ob-
scureth his understanding, and maketh dark his power of
observation, for until the soul fulfilleth its will to be
subject unto the pleasure of lust, it is impossible for lust
to conquer it, and to darken in it the light of its power
of discernment. And, moreover, lust and the advers-
ary that is its helper, shew great solicitude in extin-
guishing the light of knowledge from the house of the
soul, that lust may easily, as in the dark, perform the
works of shame, for as that which is good panteth for
the light, even so also doth lust rejoice in the coming
of darkness, and for this reason it emitteth its smoke and
bloweth it into the light of the soul, and extinguisheth
it; and when its whole person remaineth in darkness, it
doeth everything, the things which are manifest, and
the things which are hidden, as in the darkness.
Now in the same manner in which the eye of the
body is ashamed of the light, the which having ex-
tinguished it draweth nigh unto the works of sin, even
so also is the vision of the soul ashamed of the hidden
sight of God which is therein, and for this reason lust
extinguisheth this light with which the soul is accustom-
ed to look at God, and then it leadeth the soul unto
the intercourse of its own work. And the soul is
ON FORNICATION. 5OI
ashamed to draw nigh unto the works of sin so long
as the light of the sight of God shineth thereupon,
even as also the body is ashamed of its partner, and
the vision is ashamed of the sight so long as the sight
of the light of nature is before it. And as sin is
wrought absolutely without shame in the darkness, even
so also doth the soul commit fornication with the body
boldly and without shame when the light of the re-
membrance [p. 526) of God is extinguished in it; for
in order that this sin may be pleasant to the soul, it
extinguisheth the light, for so long as it remembereth
God, it sinneth not, and if it happen that through
slumber it becometh debased unto the work of sin,
the lust thereof is not pleasant unto it, because the
fear of God seizeth and carrieth off the pleasure of
the working thereof.
Now this light of the remembrance of God worketh
two things in the soul: it either beateth it back that
it sin not, or if it lusteth and sinneth, it performeth
the works of sin in fear, and trembling, and terror.
For as in committing sin the body is in terror when
it knoweth that the arrival of spectators is near, even
so also the soul is terrified and feareth the advent of
the sight of God; and since it is this light only which
is able to drive away the soul from this noxious thing,
it is right that at all seasons it should hold it fast
near it, and that it should be near it continually. And
the soul should not allow the remembrance of God to
depart from it, and should be held firmly by the pleas-
ure of conversation therewith; for so long as it is
linked in converse therewith, it is not reduced to con-
verse with lust, and so long as the light of the vision
of God is kindled therein darkness cannot enter into its
5O2 THE TWELFTH DISCOURSE.
enlightened boundaries with authority, andso long as
the lust of the soul is mingled with the lust of the
spirit, it mingleth not its thoughts with the lust of
the body.
The soul which leaveth lusting after that which be-
longeth unto itself, and descendeth to lust after that
which belongeth not unto itself is worthy to be laughed
at, for to the wise soul the lust of the body becometh
a proof that p. 527 the lust which itself belongeth to
the soul should move therein. What then? If the body
lusteth after that which belongeth to itself, the soul
lusteth not after the things which belong to itself; and
if the body liveth in its natural motions, the soul liveth
not in its living motions. If the lust of the body be
restrained by many things, it overcometh them all, and
moveth thereby, that is to say it maketh it to move
within itself; but the soul which is free from all con-
trary things cannot be moved by the beautiful lust of
its nature.
Now, therefore, it is right that the disciple should
not depart from the motion of the lust of the body,
though he should not receive the knowledge thereof,
but when he seeth that it hath been stirred up he
must watch with knowledge that he may be a spec-
tator thereof; and if he be one who hath obtained
the mastery over his freedom, and hath acquired
the power of the nature of the soul, not even when
it hath become stirred up in his members is he dis-
turbed and afraid. But he standeth on the height, and
he is a spectator, and he observeth how it hath been
stirred up, and by what causes, and how it began, and
how it hath grown up, and he alloweth the heat there-
of to obtain dominion over the members of his body,
ON FORNICATION. 5O3
and to shed itself throughout him wholly. And in pro-
portion as it groweth in the members, he also increas-
eth in the soul the thoughts of fortitude, and as it
becometh hot, he also kindleth the lust of the soul as
an antidote, and he placeth it as in a place of strife,
and he sitteth down and becometh a spectator on the
height of knowledge. And lust throweth out its hands
and layeth hold upon all the members of the body,
and wrestleth therewith like an athlete with his op-
ponent, while the understanding ſp. 528 sitteth down,
and becometh a spectator on the height of know-
ledge, and from the strife it gathereth instruction, and
it learneth the victory of both sides, and the defeat which
is found with both; and being free from the strife, it
becometh possessed of the knowledge of the contest;
for the understanding doth not allow itself to enter in
and be fettered by the lust which fighteth with the body,
for if it were not able to become a spectator of the
fight, it would not be able to gather together and to
acquire instruction therefrom. For as the body is un-
able to become a spectator of the fight so long as it
standeth in the strife of the battle, and lust cannot see
itself so long as battle is set in array against the body,
even so also the mind cannot be a spectator of this
fight if it alloweth itself to be mingled with the passion
of lust, because the passion of lust is blind, and whoso-
ever is laid hold of thereby it maketh blind also, and
lust blindeth the eye of the mind, lest if it became a
spectator it would loose itself from the yoke thereof.
If, therefore, thou hast confidence in the might of
thy mind, be not afraid if lust move in thy members,
for it will become the cause of many virtues unto thee,
if thou possessest the knowledge which can make profit
5O4 THE TWELFTH DISCOURSE.
out of trafficking in losses. For first of all thou must have
material wherewith to fight, for if thou hast no advers-
ary, there can be no battle, and if [p. 529] there be
no battle, victory cannot be known, and if at the end
of the strife no victory be revealed, the crown of
triumph and glory cannot be awarded. Take heart
then in thy battle, and be not conquered by the lust
which riseth in thee, but take heed that there are no
exits thereunto through strange emissions, and, more-
over, let not the mind have pleasure therein secretly,
and commit incorporeal fornication with a form which
hath no person. For the habit of lust is that, when it
hath not near at hand an actual body, it committeth
fornication with a shadow of a form, and with the form
of a person instead of a person, and he that committeth
fornication |thus embraceth that which is not nigh unto
him, and instead of a body, it hath union with the
form in his soul, and instead of with members, it com-
mitteth adultery in its thoughts, and instead of a body,
it polluteth itself. For when the passion of fornication
hath laid hold upon the thoughts and blazeth therein,
by reason of its superfluity, even without material, it
poureth out its fulness, and having no incitement from
without, lust through the torrent thereof presseth to
go forth, and it seeketh means, and findeth ways, and
kindleth in the body the fire of the goading which
destroyeth.
Now in the manner in which divine lust seeketh
means whereby it may minister unto its desires and
may please God, doth also the lust of fornication seek
for itself the ways whereby it may minister unto its
pleasures, and provoke God to wrath, but in thy war,
|p. 530|O understanding mind, set [the one] lust against
ON FORNICATION. 5O5
the other, and thou wilt see soon that the lust of the
discerning body is overcome by that of the soul. For
spiritual things are in every respect stronger than car-
nal things, and whilst thou holdest the reins of lust
and of the body which strive one with the other, and
art, from the height upon which thou sittest in know-
ledge, a spectator of their fight, thou shalt carry off
the crown from between them both, that is to say, the
body which hath intercourse with the soul, for whom
incorruptible life is laid up by its intercourse therewith,
will take the crown.
For the body naturally mingleth with the soul,
but lust entereth therein from without through the
transgression of the command, and because we are
unable to separate the body from the soul, we can, if
we wish, cut off and eject lust from the body. Now
the body was not created to be a house for evil
lust in the manner that it was constructed to be a
dwelling-place for the soul, for if the body had been
made by the Creator to be a dwelling-place for lust
the divine commandments would not everywhere have
driven lust therefrom and have cried out with various
threatening voices on all sides, on one side judgment,
on another threats, on another torture, on another
Gehenna, on another vengeance, on another gnashing
of teeth, on another unending stripes, on another ever-
lasting punishment. And besides these things the
body shall be chastised with pains near at hand, and
it shall be smitten with sicknesses ſp. 531] which shall
come, and also Death, the robber, shall suddenly re-
move it from life, and fear shall accompany it, and
trembling surround it, and injuries and losses come
upon it; at the beginning lust hath no effect upon
SSS
506 THE TWELFTH DISCOURSE.
the body because of [its] childhood and youth,
and at the end it is extinguished by reason of old
age.
These and such like means hath Divine wisdom
constructed to bring evil lust to nought in the body,
so that when it seeth the tribulations by its side, and
the perpetual punishments which cleave unto its life, it
may extinguish the goading lust from its members, that
is to say, it may make cold and extinguish in it the
fire which burneth in all its members, like the flame
which hath got a hold upon stubble, and the fire which
sheweth its blaze in much fuel. For as is stubble be-
fore the fire, even so are the members before lust,
and as when fire hath gained the mastery over fuel it
destroyeth it, in like manner also doth lust destroy the
members of the body when it hath gained the mastery
over them; the end of a burning fire is ashes, and the
end of lust in the members is destruction. Do not
then bury fire in wood, nor lust in the members, for
as naphtha and oil increase the blaze of the fire, even
so also do foods and drink strengthen the blaze of
lust; and as fire is extinguished by water, even so also
is lust extinguished by abstinence. If thou throwest
much water upon the fire it will extinguish it, but if
thou pourest upon it [p. 532] naphtha or oil it will
make it to blaze furiously, and thus if, for the nourish-
ment of lust, thou throwest on the eating of meats and
the drinking of wine, thou wilt add fire to fire, and
thou wilt lay blaze upon blaze; but if thou diminishest
meat and drink from the body, its natural lust will be
dried up, and all its lusts will become extinguished,
and grow cold.
Let therefore lust move in thy body, not for thy
ON FORNICATION. 5O7
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 know-
ledge, let lust and the body be subdued below thee,
and be thou a spectator of their fight, and not a par-
ticipator 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 sub-
ject 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 p. 533] 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. And it
is as when a master giveth commands unto his servants
and they obey him, and he layeth upon them the yoke
of his rule while they turn their gaze to the move-
ments by which he indicateth his will, that they may
be prepared for his word and ready to hear his com-
mand, and while he abideth in the freedom of his
508 THE TWELFTH DISCOURSE.
nature, they, like slaves, minister unto the will of his
word.
Now what instruction is so excellent as that through
which a man shall be able to find victory over his
passions? For these passions will not only make thee
triumphant, but also wise and understanding, if thou
wilt be a spectator thereof and not a doer, and wilt
be free from the gratification thereof, and wilt be bound
by the knowledge which ariseth from them; for so long
as the mind is held fast by the sweetness of lust, it
cannot be a spectator of the fight and one that gather-
eth knowledge, but it turneth unto the pleasure which
is corrupt. Now lust was placed in us to be a matter
of contest and not of defeat, and that it might be
overcome by us, and not we by it, and that through
our training therein we might become wise, and not
that it might shew us to be fools and simple folk. The
material of all instruction which is outside us we are
able to gather together to ourselves by speech, but
the certainty of the wisdom of the instruction of know-
ledge which we acquire through victory over our
passions is only established to us by the experience
of work; and for this reason this instruction is trust-
worthy and certain, p. 534] and this wisdom, when it
is found, is more pleasant unto the soul than that which
is without, because it is home-born, and the soul de-
lighteth in it, and its pleasure ariseth therefrom, and
not from causes which are external thereunto. For
when we gather together knowledge from without, the
possession of our knowledge cometh from without, but
when we obtain such instruction as this from the ex-
perience of the passions of ourselves, the instruction
which is gathered together by us is sure and trust-
ON FORNICATION. 5O9
worthy, and confidence may be placed thereupon and
be maintained. For if the things which are outside us
become the material for our knowledge, how very
much more shall these, which are stirred up from us
and in us, be unto us the cause of the instruction of
wisdom, if it be that we cast away this passion, that
is the lust which is stirred up in us, and do not
[give ourselves] to the gratification of the lust.
Be thou therefore a spectator of thyself by the
power of the discernment of knowledge, and distinguish
with understanding between thyself and thy passion,
that thou mayest hasten to find the purity of thy per-
son. Lust shall not be gratified in thee, lest at all
seasons it demand its gratification from thee; when it
hath begun thou shalt not give it completion, lest at
the end it demand from thee another beginning. Cut
off its course, and behold its source of flow will be
obstructed, restrain it in the path of its flow, and
straightway the motion which giveth it birth will be
stilled. Lust is never satisfied, therefore by eating it
becometh hungrier, and by drinking it becometh thirst-
ier, and so long as lust fulfilleth its desires in thee,
its goadings will never cease from thee. Thou shalt
not say, “I will do its will now, and at another time
“I will fight against it,” for if thou art once conquered
by it, it will overcome thee always, and in proportion
as it [p. 535.] becometh stronger in its action, will thy
strength become weaker. Thou shalt not allow thy-
self to give thy strength unto lust that it may become
strong therewith, but do thou make use of thy na-
tural strength, and lust shall abide in the feebleness
which befitteth it.
Let the heat of lust be unto thee an example of in-
5 IO THE TWEFLTH DISCOURSE.
struction, that like unto it spiritual lust may rise up
and become hot in thee, for in the manner in which
the body blazeth with its natural lust doth also burn
fiercely and become hot the natural lust of the spiritual-
ness thereof. So long as the lust of the spirit is hot in
thee, the lust of the body hath no means of wakening up
itself, and if it be that this doth not try thee in deed,
receive instruction from that which is contrary there-
unto. For, behold, when the lust of the body becometh
hot in thee thou wilt then perceive that the lust of
the spirit hath wholly and entirely ceased from thee,
and that the lust of the body would not have become
awake if it had not found that the lust of the spirit
was asleep; for by the sleep of either one of them the
other becometh awake, and therefore they watch each
other continually, that when the motions of the first are
gathered together [for sleep), those which belong unto
its opponent enter after it. For as the thief watch-
eth and observeth the sleep of the master of the house,
even so also doth the lust of the body watch the sleep
of the lust of the spirit, and when it seeth a little in-
dolence and sluggishness, and that a man hath removed
from him the taste of the perception of divine lust,
immediately the lust of the flesh is awakened, and it
beginneth to move and to go up against all the members;
and if a man be p. 536] indolent and shew himself
slack thereunto, it spreadeth itself out like night in the
house of his person, and maketh it dark. For as, when
the sun inclineth towards the west in his course, the
shadows increase and become deeper upon the earth,
until he setteth and his rays are cut off, whereupon do
the shadows of night ascend completely and enshroud
creation, even so also doth the darkness of the lust
ON FORNICATION. 5 II
of the flesh observe continually the course of the light
of spiritual lust, and as it seeth that it is journeying
to set, it moveth itself to rise, step for step, measure
for measure, and limit for limit, until this light hath
set entirely, and the rays of its spirituality have be-
come dark and contracted into itself; then doth the
shadow of lust rise up wholly and cover the soul, and
black night ariseth in the house of light, and here-
from a man beginneth to stumble because he cannot
see and distinguish the things which are placed before
him. For as in the darkness of night the power of
distinguishing any thing is covered over, even so
also in the night of lust all the powers of discernment
of the soul become darkened, and the power of its
knowledge becometh impoverished—especially if it hath
felt the knowledge of the spirit—for as darkness is the
opposite of light, even so also is this passion of lust
the opposite of the knowledge of the spirit.
And, moreover, when the mind turneth to become
a spectator of the motions of lust, it doth not look
thereupon with the spiritual eye, but ſp. 537 with
the part which seeth, and which looketh at things with
the knowledge of the soul, and since it looketh on in
this manner it gathereth knowledge from the contest,
because when the mind looketh upon God spiritually
nothing which is contrary thereto is seen by it, neither
is it debased to look upon lust, for admiration of the
majesty of the glory of God permitteth it not to turn
and to look at the things which are set behind it, for
the sight of the pleasure which it hath tasted is suffi-
cient to bind it thereto immovably. And, moreover,
though a man say that to gather instruction he must
look upon lust, yet the mind doth not gather instruction
5 I 2 THE TWELFTH DISCOURSE.
such as this from things which are contrary thereunto,
but by the simple motion of knowledge which hath
been acquired by it after freedom from passions, even
as also the angels know everything, not by comparing
one thing with another and by bringing near each
other the things which are contrary to one another,
but by a simple and a single thought are they moved
to knowledge.
Let us then be also watchful against the mind which
wisheth to be a spectator of lust, lest, not being wholly
free from passions, when it is subjected to receive
knowledge it may be caught by the pleasure of abom-
inable passions; for the mind, moreover, standeth at
that time in the contest, and as the body and the lust
fight, so also must it fight that it be not captured by
the love of what it seeth. Now if the mind is con-
fident that it can, without passion, look upon the
passion of lust, [well, and if not, it is better p. 538]
for it to flee than to be a spectator; for if it feeleth
its weakness it is better for it to flee than to be made
subject unto its enemies. For to fight and gain the
victory is a proof of bravery, and a mark of fortitude,
but if it is to be captured by the gratification of passion,
and to be stolen away from the love of knowledge, it
is better for it to be free even from passion, and not
to be subject thereunto and not to receive knowledge;
for it is impossible for it to acquire knowledge if it
be captured by passion, for its natural eye which has-
teneth to look at the knowledge of things becometh
blind, and is captured by the pleasure of passion and
not by the pleasantness of wise discretion.
Now as the virtues are different one from another,
even so also are the tastes thereof different, and each
ON FORNICATION. 5 I 3
man chooseth that which he desireth, and is captured
by the passion which he seeketh: one is captured by
the passion of lust, and another by the passion of
knowledge, and whosoever is held fast by the passion
for the gratification of lust hath no care to gather know-
ledge therefrom. And thus also he that is held fast by
the graciousness of knowledge turneth not himself
unto the gratification of lust, which carrieth away
captive that which it carrieth away, and all the
members of the soul and body are gathered together
unto the passion which is the mightiest, that they
may increase it and minister thereunto. And for
this reason thou wilt find many of the friends of
knowledge who are free from this passion p. 539|
of lust, and their victory is not a perfect victory
because they have overcome passion by passion, and
not by the power of discernment of the Divine
knowledge. -
Now unto us the victory over lust is not only ne-
cessary, but also it is meet for us to know the cause
whereby we have conquered, that also the victory
may thus be named after the cause thereof. If God
be the cause, then the victory also is Divine, but if it
[ariseth] from the world, or the love of knowledge, or
vainglory, or that a man will not impoverish within
himself one of the other passions when he overcometh
the passion of fornication, it is meet that this victory
should be accounted feeble; for according as the cause
is visible, being either weak or strong, those who conquer
passions by passions become their mortifiers and not
their transgressors. But whosoever overcometh passions
without passion gaineth an impassible victory, for
how can that which is composed of the passions be
- TTT
5 I4. THE TWELFTH DISCOURSE.
called a victory over the passions? and how can that
which hath sprung from the root of their growth be
called the mortifier thereof.” For since the thought of
knowledge is strong in thee thou canst overcome the
passion of fornication, and a time will come to one pas-
sion when it will overcome its fellow passion, and to that
|second), passion will come another time, and it will con-
quer the [first passion, and while these are in this man-
ner conquering and being conquered a righteous victory
can be snatched from between them.
Now a victory which taketh place righteously is
when good ſp. 540] conquereth evil, and when the lust
of the spirit overcometh the lust of the body, and light,
darkness, and knowledge conquer folly, and so likewise
with all other things; and the victory which taketh
place in iniquity is when evil conquereth good, and
darkness, light, and folly, knowledge, and the victory
which occupieth a middle place is that of the passions
over each other. And it is not the victory of a Divine
triumph when the passions conquer each other, and are
conquered by each other, and according to the stablish-
ing of the one [set of passions] is the destruction of
the other. For there are some men who, for the sake
of the love of money, fight with the lust of the belly;
and others who, for the sake of vainglory, overcome
the lust of fornication; and others who, for the sake
of human praise, fight against the love of possessions;
and others who, for the sake of the love of honour,
are kept from the passion of many affairs; and others
who, for the sake of love of rule, wage war against
the love of pleasures; and all these ſqualities] be-
ing vices, each conquereth the other and each is
conquered by the other, but it is not accounted a
ON FORNICATION. 5 I 5
strict victory when passion fighteth with passion and
Overcometh it.
Now, therefore, lusts stir in the body, and evil
passions move in the soul, and as their natures are
contrary to each other, their passions are also contrary
to each other, for all the lusts of the body are, so to
say, contrary to the passions of the soul. And, ſp. 541]
moreover, according to the greater number of cases, all
the evil passions which shoot up from the soul are the
opposites of the lusts of the body, for there are passions
of the body, and passions of the soul—now carnal
passions are those which spring from the body, and
passions of the soul are those which spring from the
soul—and if a man consider [the matter] with know-
ledge, ſhe will see that all the carnal passions help
one another. The growth of the passion of the lust
of the belly is from the body, and it is a helpmeet of
fornication, which itself is also a carnal passion, and
thus also the love of] fine apparel, and the passion
for human pleasures, and all those which following upon
these are found with the body, are helpmeets of the
passion of fornication. Now the passion of the love
of money holdeth a middle place. Sometimes it aideth
the lusts of the body, and sometimes it supporteth the
passions of the soul, but by its abundant supply of
money it helpeth the lust of the belly, and fornication,
and [the love of fine apparel, and pleasures, and the
sounds of music, and the pleasantness of human con-
versations—all of which are the offspring of the body;
but, on the other hand, it is also a supporter of the
passions of the soul and it helpeth the love of ruling,
and also the passion of vainglory—if a man wisheth
to glorify himself in this way—and the honour and
516 THE TWELFTH DISCOURSE.
praise of the world, and it is moreover the nurse of
boasting, and it giveth support unto envy, and unto
other things which are like unto these, and it is the
cause of their being moved in the soul.
Now therefore the passion of the love of money
[p. 542 bindeth and gathereth together separated pas-
sions, and it is also found in another guise, which is that
it becometh the contrary of the passions of the soul and
of the body; for if a man examine closely with know-
ledge [he will see that in order that it may grow
and be strong, it will restrain the lusts from the body
and also the lusts of the soul from the soul. All the
passions of the soul, then, are helpers of each other,
for in the same way in which [our] discourse hath
shewn that the lusts of the body help each other is
it found to be in respect of the passions of the soul.
For behold honour helpeth vainglory, and vainglory
helpeth pride, and pride inciteth to rule and dominion,
and all these, in this way, help each other; and although
there are to these passions. Other views and aspects
also which are contrary to them, yet in the path in
which [our] discourse now travelleth they are helpers
and supporters of each other. For as good helpeth
good, even so also doth wickedness increase wicked-
ness, but because the paths of passions are narrow, and
they possess various exits, and motions, and aims, and
guises, no man will judge my words hostilely when he
looketh at the aims of others in whom are the passions
which are contrary to each other, both of the body and of
the soul, and the love of money which holdeth a middle
place; but let him that would become a judge of our words
examine the example which is laid before us, and he
will find that as we have written, even so it is. [p. 543
ON FORNICATION. 5 I 7
Now the person of a man, from which all the passions
spring, is one, because sin itself is one, although it be
divided into many forms, and its composition is esta-
blished by the members of opposing passions.
But now we are speaking about the passion of forni-
cation, concerning which our discourse was moved, that
we may rouse up, and be the spectators thereof, because
it is manifest that he that is conquered thereby is not
truly awake. For in the same manner in which it hap-
peneth unto those who sleep, and who dream dreams
in their sleep without the discerning power of know-
ledge, and who feel the gratification of lust even in
their slumbers, he who is lax in respect of this passion
that he may minister unto his desires thereby, is also,
as it were, sunk in a deep sleep, and at that time he
possesseth neither the power of healthy discernment,
nor wakeful intelligence, nor enlightened knowledge,
nor a clear mind, but as the senses of his body are
confounded, and the constitution of his members is
relaxed by the goadings of lust, even so also are the
thoughts of his soul confounded, and his intellect dark-
ened, and his intelligence snatched away. And as all the
members of the body turn to become ministrants unto
lust, even so also are all the thoughts of the soul de-
based and sunk in the pleasure of the body, and are
Smitten by the sweetness of corrupt lust, and at that
season a man doeth every thing like one who is a-
sleep. And thou mayest understand from events them-
Selves that he is sunk in sleep, for when he is without
the fear of God, and the shame of man, and the re-
membrance of remote punishment, and the remembrance
of the judgment which is near, and when shame and
repentance are not set before his eyes at that time,
518 THE TWELFTH DISCOURSE.
and he meditateth not, and the thought |p. 544] of
one of these things entereth not into his mind, is it
not evident that he is, as it were, sunk in deep sleep,
and that he doeth everything unconsciously as in slumber?
And we may, moreover, know [this] from another
thing: immediately the work of lust is finished repentance
cometh over the soul, and suffering for what it hath
done is produced therein, and the conscience which
feeleth, and which the soul had not at the season of
passion, cometh unto it after a time, and the soul is
afflicted, and grieved, and sorrowful, and repenteth be-
cause of the works of shame, and it perceiveth that that
which it hath done is blameworthy, and the remembrance
of the Judge and of the condemnation moveth in it, and
the vengeance which to come is depicted before its
face. And there appeareth unto it as in the light and
in wakefulness that which did not appear to it when
it was asleep; and it meditateth upon God, and is mind-
ful of the Judgment, and remembereth the punishment,
and despiseth lust, and it blameth itself for what hath
been transgressed, because it was overcome by the
attack of a dream, and vanquished by the Onset of a
shadow, and because, being something it was led into
subjection by that which was not anything. Now these
and such like fair memories which come upon the soul
after the performance of the act of lust shew that
it hath turned from slumber to wakefulness, and that it
standeth in the healthy remembrance of itself, and that
it hath returned to the house of life from the depth of
slumber, and from the death of sin.
Now, therefore, in the season of lust, wakefulness
is more useful to a man than anything else, and we
must consider what thing will overcome it, and how
ON FORNICATION. 5 I 9
despicable and contemptible it is. For a short time
sufficeth for the performance of the act of lust, and for us
to withdraw from the performance of its abominable
work, and behold we may see that there is no desire the
performance of which is so rapid as that of the grati-
fication of lust; p. 545] and as the pleasure thereof is
for a brief moment, and the gratification thereof for
a short season, it is fitting that it should make us
hold it in contempt, and not that we should be subject
unto its destroying incitement. For I do not know
that there is any other lust which is so absolutely un-
profitable as this, and the feebleness of which is so
apparent on all sides; if [thou lookest for advantage,
it existeth not; or at the season of its gratification, it
is short; or at the enjoyment thereof, it is like a sha-
dow; or at the motions of its refreshing, they are hor-
rible; or at the causes which incite it, they are feeble;
or at its actions, they are like those of animals; or at
its ways, they resemble those of beasts; or at repen-
tance, it is nigh unto it; or at fear, it accompanieth
it; or at shame, it is its fellow dweller; or at terror,
it is found therewith; or at trembling, it followeth in
its train; or at loss, it followeth after it; or at defects;
they are nigh unto it; or at an evil name, it is crown-
ed therewith; or at scoffing, it accompanieth it at all
seasons; or at mocking, it is made a laughing-stock
by all men; and whichever way thou lookest at lust
loss accompanieth it. By which of these defects, then,
shall it overcome us? And why should it vanquish us,
even though its goadings be mighty? By which or by
whatever it is, it is the more fitting that we should despise it.
But because of our cowardice it seemeth that lust
conquereth us by that thing with which it would be
52O THE TWELFTH DISCOURSE.
the more right that we should overcome it, and should
it be thought that it is powerful in us, it is because the
power of our soul is feeble in us. Now the power which
is in lust it taketh from the soul, p. 546 and when
strength is snatched from the soul, feebleness remaineth
therewith. And what soul is so wretched as that of the
strength of which others make use, and it itself is clothed
with the weakness of others? The spiritual nature of
Our soul hath acquired naturally strength [to fight against
desires, and it is easy for it to overcome them if it pleas-
eth; for as feebleness, and dissolution, and destruction
are nigh naturally unto the nature of the body, even so
also are might and the sureness of virtues nigh unto the
spiritual nature, and if it maketh use of [its] might it tak-
eth it, as it were, from its own nature. 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 Supe-
rior to harm, and for this reason Paul teacheth us to
live in the spirit, and to perfect the spirit; for who-
soever liveth in the spirit and perfecteth it, his whole
life becometh spiritual, and he is led by the motions
* Galatians v. 25.
ON FORNICATION. 52 I
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
|p. 547 because we do not seek help from the Helper,
for as lust itself when it wisheth to overcome us in-
voketh 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 com-
pany as this, it cannot be easily overcome by the lusts
which fight with it.
Preserve thyself, then, [O disciple, from the causes
which will lead thee to just, and dam up the water-
courses and channels which collect an alien flow
against thee from all sides, and when thou hast cut off
the causes by which sicknessess are increased, even
though thou dost not bring to them medicines for thy
sores, they will choose them for themselves, and little
by little the suppuration which is in them will finish
and come to an end. For the lust which is in us is in-
creased by causes which are outside us, and they are
many in number, and each one is different from the other,
and each one of them holdeth out to lust a separate
power; and if thou cuttest off these causes, lust also
cometh to nought and is finished, for lust cannot exist
without these things, neither can it remain in us if it
happen [p. 548] that the causes thereof are removed.
TJUU
522 - THE TWELFTH DISCOURSE.
Now sometimes lust ariseth from the body, and
sometimes from the motions of the thoughts, and some-
times from causes which are outside us, either from
sight, or hearing, or through such like things, and it
is right that we should consider with knowledge where
it beginneth, and before everything cut it off there.
If it be that it is stirred up by causes which are
without, let us cut off from ourselves human intercourse,
and let us make ourselves strangers to the sight of
the things which are its helpers, and by this means we
shall shut out its entrance unto us. If it be that its
motions arise from the blaze of the heat of the body,
it is right that we should make the body feebler and
should diminish its strength by means of little and
meagre food, and by the drinking of water even by
measure, and by other afflictions which are wont to
reduce the heat of the body. But if it happen that
we perceive that the beginning of lust ariseth from
the mind, it is right that we should know that the
conscience itself is empty of the thought of God, and that
because motions of Him are not therein, alien motions
which are outside Him have fallen therein. And if it
appear to us that the thought of lust is moved in us
through the inactivity of the conscience towards the things
which are good, we must make it our care to join it
unto the understanding with the thought of spiritual things,
and with the Divine knowledge, and at this time we
must be constant in the reading of the Scriptures, and
in the hearing of the stories of mighty men of endurance,
and we must depict their forms before our eyes at all
times, p. 549] and we must stir up in us the lust
of being like unto them; and we must also be constant
in prayer, which, more than anything else, maketh the
ON FORNICATION. 523
understanding to acquire strength, for the sole work
of prayer is to clothe the mind with invincible might.
For as when we are remote from the converse of
empty minds and are strangers unto the visions of sloth-
fulness, we purify our thoughts, and we gather together
Our faculties to our souls, even so also when we are
constant in prayer—after collecting the mind—our
thoughts acquire power to fight mightily against the
passions which fight against them.
Now, therefore, it is in these three ways that lust
gaineth dominion over our lives, and if we know how
to shut the door in its face wisely, and if we set against
each one the means which befitteth it, we shall
cast lust out from us and we ourselves shall abide in
the purity our souls; and we shall be led by the
might of an invincible understanding, after which the
soul is worthy of the blessing of sublime vision, and
there cometh to it the perception in spiritual things,
which is above the body. And as the body is moved
by the things of its nature, and is gratified thereby (or
findeth rest), even so also hath the soul enjoyment in
spiritual motions, and it liveth in the pleasure of the light
of the living knowledge which is above the world, of
which may all the disciples of faith be worthy, p. 550]
by the grace of Christ, the God of all, to Whom be
glory for ever. Amen.
Here endeth the [First Discourse upon the lust
of Fornication.
[P. 551] THE THIRTEENTH DISCOURSE:
WHICH IS ON FORNICATION, AND THE EVIL PASSION OF THE
LUST OF THE BODY WHICH MAKETH IS NOWN HOW GREAT IS
THE STRUGGLE WHICH IS NECESSARY FOR US WHO FIGHT
IN THIS WAR, AND HOW ITS EXTERNAL PASSIONS
MUST BE SCATTERED BEFORE THE INTERNAL MO-
TIONS, THAT WE MAY THUS BE RELEASED
FROM THE ExTERNAL PASSIONS, UNTIL
THEY FLEE THEREFROM IN EVERY WAY,
AND FROM THE PASSIONS THERE-
OF IN THEIR OUT WARD AND
INWARD MANIFESTATIONS.
When I consider the abominable passions which keep
the soul from the divine knowledge, and from the
purity of prayer, I find that the passion of fornication
preventeth the things which are good more than most,
and that it is the passion which especially ruleth per-
sons who are wanting in patient endurance, and setteth
them on fire; for when an opportunity ariseth to this
passion from the heat of the body, and it findeth minds
which are empty of the thought of God and of the
quest of excellent knowledge, like the flame in stubble
doth the fire of this passion lay hold upon and obtain
dominion in all the members. And this destoying
|p. 552 passion is hotter and more active than all others,
and the greatest bravery is necessary unto the soul
when lust setteth battle in array against it, that it
may fight therewith and overcome it. And it must in
ON FORNICATION. 525
this contest also invoke the aid of Divine Grace, and
it must be a care unto the man who will do battle with
it, to fight and to root up this passion from his thoughts,
and he must tear up the fibres of its growth from the
depth of his heart, for there it entereth, and taketh
hold, and maketh a habitation for itself, and when it
hath been rooted up from thence, all its twigs and
branches, which extend over all the other members,
dry up. But if it happen that this passion rule with-
in the soul for a long time, and it becometh, by con-
stant meditation, embodied therein, it obscureth its
powers of discernment and doth not allow it to see
even that it is passion, but like other things, the doing
of which is not blameworthy, this lust also is accounted
blameless by the mind.
Now sin taketh great care to root up from the soul
the thought which seeth that it is sin, in order that
without fear and terror it may minister unto the thoughts
which are within by the matters which are without,
for so long as sin appeareth unto us in others, and is
not ministered unto in our own person, by the exam-
ination of the justice which is in us, we decide that it
is sin; but if it happen that it ariseth in very deed
within ourselves, the knowledge of the doing thereof is
rooted up from our soul, and the eye of discretion,
by which the abomination of its action is apparent
unto us, becometh blinded. Let us then take good
heed that we slip not and fall into this lust, but if it
happen that we be captured by the charms of the causes
[thereof, let it not be driven from us to know and
to distinguish that it is sin, especially ſp. 553] if it be
buried secretly in our thoughts. Now the lust of the
thoughts is imagined by many not to be sin, although
526 THE THIRTEENTH DISCOURSE.
not only is it sin, but it is also the root of all the
actions of sin. For the heart is the fountain of all thoughts,
and from it are produced all motions of things which
are good, and of things which are bad, and that which
striketh root, and taketh hold in it—whether it be good
or whether it be evil—the fruit thereof appeareth ex-
ternally, for if the heart is choked by lust, when shall
it wake itself up? And as a tree, which hath been
cut down, but the root of which remaineth in the
ground, becometh green again and putteth forth shoots
when the moisture of water cometh thereto", even so
also doth lust which hath been cut down, but the root
of which remaineth in the mind, become green and
grow in the thoughts and members through the moisture
of meats and drink. Hence, therefore, war against this
hidden lust is much more useful unto us than that
which is waged externally, because in the latter case
there are many causes which restrain it, [such as the
sight of many people, and shame, and modesty, and
laws, and penalties; and, moreover, it may happen that
those persons with whom the passion of lust hath been
taken may not consent [to the gratification thereof];
and because through all these things the working of
lust is restrained, it seemeth as if the war against things
external were not even difficult, for we do not fight
against it by ourselves, but all these things are help-
ers unto us. And moreover, when we ourselves |p. 554
desire, and make plans with many things to fulfil the
work of sin, these and such like things prevent [our
doing so], and though because of our will lust is
ministered unto within us, yet externally it is restrained
* Compare Job xiv. 8, 9.
ON FORNICATION. 527
by reason of the causes which impede it; and although
because of our exterior we are thought to be chaste by
the children of men, yet because of our desire we are
accounted whoremongers by God, Who looketh upon
our inner man, for although we sin not before each other,
yet before the knowledge of God our sin is manifest.
Let us then take good heed unto two things: we
must not only be chaste in the sight of the children
of men, but we must not only have shame before God;
and it must also be a care unto us to please God first
of all, for from that is produced the freedom of speech
(or boldness) which is before the children of men. For
because a man committeth not fornication openly it doth
not prevent him from being considered a fornicator in
secret, but for a man to be free from thoughts of forni-
cation sheweth that he is chaste openly; for the act is not
the root of the thought thereof, but the thought is the
root and cause of the deed. For it is in the heart, the
fountain of the thoughts, and there dwelleth the desire
of everything, even as also the will of God there rest-
eth, and because from it, as from a great fountain, the
streams of our actions take their courses, it is right that
we should preserve it in untroubled purity. For as when
the head of the fountain is troubled, all the streams
which flow therefrom are also troubled and sullied,
even so also when the heart is disturbed by lust, all
the senses are troubled, and all the members are dis-
turbed, and the whole person is turned backwards, and
the opinions are confounded, and the thoughts are con-
fused, and each member |p. 555] of the body maketh
known by its appearance that it is in subjection unto
the hidden lust which is in the heart; for everything
which beginneth from the heart—whether in things
528 THE THIRTEENTH DISCOURSE.
which are good, or whether in things which are bad—is
accounted sin or righteousness by the testing of Divine
knowledge.
Therefore, our Lord also wishing to pluck lust up
by its root, and not to cut it off only from external
acts, said, “Whosoever looketh upon a woman to lust
“after her hath already committed adultery with her
“in his heart’,” and He placed these words here com-
paring adultery with adultery, and the test of the law
concerning the works of sin with the minuteness of His
own knowledge. “Ye have heard that it hath been said
“by the ancients, Thou shalt not commit adultery”.
Now the law repulsed the ancients from the deed of
lust, and that their fornication might not appear in their]
external members He gave them the command, for
because they had not the strength within them to root
up the thoughts of fornication from the heart, the
Lawgiver left the first thing, and went on to the se-
cond, and because they were unable to cleanse the
heart from the thought of adultery, He urged them
by the force of the command at least to preserve the
body from the working thereof; and He set righteous-
ness for them in an outside place where many causes
might be found to support this endurance. Now our
Lord did not seek to take adultery from outside, but
from where He seeth, for the vision of God is one
and alone, and where He seeth, the vision of man
cannot see, because man [p. 556] hath not [the power
of knowing the hidden thoughts which are in the
soul; therefore He said, “As the sight of the chil-
“dren of men restraineth thee from the Open act
“of adultery, let also the sight of Me restrain thee
* St. Matthew v. 28. * St. Matthew v. 27.
ON FORNICATION. 529
“from the thought which willeth adultery, and cleanse
“the spiritual place of thy soul that it may become a
“counterpart of My vision which looketh thereupon.
“As My look which is upon thee is pure from error
“and suspicion, even so also let the place which re-
“ceiveth this sight be pure from the passion of forni-
“cation. For to Me lust is adultery, and that the
“mind should desire, is to minister unto the body, for
“I do not need to see the lust which is perfected in
“very deed and then to find it adultery. The thought
“which lusteth for adultery hath already committed
“adultery, and whosoever looketh upon a woman to
“lust after her, hath already committed adultery with
“her in his heart; for where it is easy for him to
“commit adultery he ministereth unto adultery, and it
“is not the will which preventeth the act from being
“seen openly, but it is prevented by other causes, and
“therefore, it seemeth that the triumph ariseth not
“from the will, but from the causes which prevented it.”
Now the vision of the knowledge of God looketh
beyond causes into our thoughts, and with it He exami-
neth the depth of the mind where it is not easy for the
children of men to see, and even if they sought to see
they would not easily understand, because unto God alone
it belongeth to feel the heart, and to know the things
which are secret; and as it belongeth to Him to know
our hidden parts, even so also doth it belong unto us
to cleanse our hearts before His gaze. Now there are
many [p. 557 who, although they commit not adultery
in very deed are, nevertheless, adulterers in wish, and
who minister unto fornication continually in their souls,
for they continually conceive and bring forth forms
of all kinds, and with the beauties of persons without
XXX
53O THE THIRTEENTH DISCOURSE.
connection of the body do they commit fornication
continually; and it never entereth into their minds
that although men see not, yet God looketh upon the
secret things of their thoughts. Sometimes the thought
itself is sin, and sometimes the performance of the act
thereof, for the thought which desireth wickedness
wholly is sin, inasmuch as it is of the will, even though
it performeth nothing in very deed. ".
Now our Lord laid down to us as to mighty men
the commandment, “Whosoever looketh upon a woman
“to lust after her hath committed adultery with her in
“his heart,” that He might pluck up sin by the root
thereof, and that He might cut off and take up from
the depth of the heart the lust which destroyeth; for
He did not say unto thee, “Thou shalt not look,” but,
“Thou shalt not look to lust,” for the eye looketh at
everything, but it lusteth not after everything. In this
manner, then, let the beauty of a woman be before
thine eye even as the sight of any [other] thing,
and be not snared by this beauty, for if the beauty
of its nature appeared to the soul it would not desire
longingly the beauty of the body, because its own
beauty would be sufficient to bind it unto the mind
by the pleasantness of its appearance; and when it
hath seen it, and hath perceived that the beauty of
its nature hath been awakened therein, it shall also
acquire for itself the lust of the possession of itself
which is more than everything, and it shall be asso-
ciated therewith in all purity. Thou shalt not ſp. 558]
lust in thy heart after a strange thing, neither shall
the eye of thy thought look upon beauty' which is
alien unto thee, for it is a disgrace to the soul to
be fettered by the lust of the flesh; but if it be fettered
ON FORNICATION. 53 I
thereby, its fetter is outside its nature, and because it
hath taken upon itself the mind of flesh it hath also
desired the vision which is outside its nature. One
kind of adultery is of the body, and another is of the
soul, but when the soul lusteth in [its] thoughts, this
is a kind of adultery which is peculiarly its own. For
as in respect of the body the word “adultery” is the
act, even so in respect of the soul the act of adultery
is the thought, and there is no excuse for him that
meditateth adultery because he hath not actually com-
mitted the act, for in himself he hath performed the
deed of sin; and in proportion as the nature of the
soul is more exalted than that of the body, even SO
is the fornication of the soul more cruel (?) than that
of the body. Moreover, in another way doth this ini-
quity appear to be grievous, for he in whom is mingled
lust naturally doth not fornicate with the body [only|
but he maketh the soul subject unto what is alien unto
its nature, and for the want of the knowledge of its
lust it is reduced to lust with the lust which is not
its own. And, moreover, to the fornication of the
body there are seasons, and it hath divisions and
breaks in its lust, for at one time a man sinneth,
and at another he resteth from his sin, but whosoever
fornicateth in the soul hath no cessation from the act
of this iniquity, because lust is mingled continually in his
soul; and if it happen that he go forth from the thought
thereof, it is not because of his repentance concerning
it, but because another passion hath become strong
in him, and hath led away |p. 559] the new purpose,
whatever it may be. -
Now the victory over lust cannot be acknowledged
when the mind, through converse with another purpose,
532 THE THIRTEENTH DISCOURSE.
ceaseth from the meditation of lust, but [only when
it overcometh it by itself, having first of all made
ready in us the preparation for its victory; for many
are the thoughts which are made quiet because other
thoughts come and put them to sleep; and when the
thoughts which have come have ended their work and
are quieted, the thought of fornication is found [to be
in its old place, because it hath not before departed
therefrom, but, like a body in the darkness, hath been
concealed by the shadow of another passion, and after
the shadow which concealed it is cleared away, the
body of fornication appeareth ready formed in the soul.
Let us then flee, O my brethren, from this kind of
fornication, especially from that which is not thought to
be fornication, for many flee from the wickedness the
work of which is apparent, but the children of men
are imperceptibly snared, especially by that which is
not believed to be sin; for not only is evil that which
doth not appear to be evil, but that which God hath
decreed to be evil we must especially esteem [to be
evil. And behold the wickedness of each of the works
of sin is apparent unto a man before he is captured
thereby, but when he hath been subject thereunto,
and hath performed it for a long time without repen-
tance, the perception of its wickedness is removed
from him, for he neither knoweth nor seeth [p. 560] the
odiousness thereof, because he hath lost the power of
discernment, for sin not only polluteth the person, but
it also blindeth the discretion, and maketh him that
seeth not to see at all, and him that knoweth not
to know, and him that had the power of discernment
not to make use of his intelligence, and the vision of
that which, as in the light, was quickly seen and known,
ON FORNICATION. 53.3
becometh concealed when the darkness of sin is shed
within the soul. For as everything is hidden from the
sight by darkness, and even the person of darkness
itself, so also everything is hidden from the soul in
which the blackness of sin is diffused, and it doth not
even recognize that sin is sin. Now that a man should
know his sin is the first step to being set free from
sin, for after he hath felt that he is fettered he deviseth
means to set himself free, but if he doth not even
know that he is bound and fettered, how can he devise
means and seek freedom for himself?
“Thou shalt not look upon a woman to lust after
“her,” and if thou dost, thou hast committed adultery
with her, but look upon her with a pure eye, as upon
a beautiful work of God, and glorify the wise Creator
because He hath framed, and His will hath ordered
such fairness from such a despicable nature, and the
beauty which leadeth captive those who behold it from
common dust, and from the beauty of the work see
the beauty of Him that framed it; and as thou mar-
vellest at the despicable thing which hath thus become
wholly beautiful and glorious, thou must wonder and
admire Him Who is glorious in His nature, and the
beauty of Whose appearance is all-satisfying unto those
who are worthy to look upon Him.
Let it be, then, a care to thee, to purify thy soul,
and to make thy body also be pure therewith, and be
|p. 561] thou holy in the body and spirit, because thou
art the dwelling-place of the Spirit of God, for when
thy thought is pure from the passion of fornication
thy prayer also will be pure and light, and besides
this the light of the knowledge of Christ will shine
the more in thee when the eye of thy soul is purified
534 THE THIRTEENTH DISCOURSE.
for it to dwell therein. As the healthy body is prompt
for every work, even so also is it easy for the mind
which is cleansed from wickedness to be a dwelling-
place for divine motions; and as sickness weakeneth
the body and maketh it fit for nothing, even so also
do the thoughts of sin enfeeble the strength of the
soul, and make it empty of divine motions. For the
thought of fornication casteth an evil smell into the
soul, by which the sweetness and desirability which
it possesseth become changed, and it maketh a foetid
odour to rise up therefrom, and in such a soul the
treasure of divine thoughts cometh not. For as things
which possess in their nature a sweet smell are put into
pure vessels which befit them, even so also doth the
Divine knowledge abide in the soul which is cleansed
from the thoughts of sin, and especially in the soul
which is free from this lust, for more than all the other
passions doth it distract and confound the thoughts.
And Solomon also depicted and compared this passion
of fornication unto the following things, saying, “Three
“things are hidden from me, yea, four which I know
“not; the way of an eagle in heaven; p. 562] the way
“of a serpent upon a rock; the way of a ship in the
“heart of the sea; and the way of a man in his young
“manhood. So is the way of an adulterous woman;
“she eateth and wipeth her mouth, and saith, I have
“done nothing”. For he likeneth the lust of fornication
unto an adulterous woman whose ways and paths
are not known, because she boldly casteth her gaze
upon every one, and ministereth unto every one, and
she committeth fornication with every one outside
* Proverbs xxx. 18–20.
ON FORNICATION. 535
the order of nature; even so is the drunkenness of lust
when it hath gained dominion over the thoughts, and
it hath no way which is known, and no path which
is revealed and made plain, and if thou seekest to
stand in its footsteps, thou art not able to do so. For
the lust of fornication wandereth hither and thither
within the soul, and it turneth easily unto every place,
while the tracks of her footsteps are not known, and
her path is not plain to those who behold her, even
as an eagle in heaven, and a serpent on the rook,
and a ship in the heart of the sea. And well also
did the wise man Solomon set the young man as an
object of comparison in the similitude of the three things
mentioned above, for what the sea is to a ship, and the
air to the eagle, and the rock to the serpent, even so
also is the young man to lust; for the eagle cleaveth
the air mightily and without hindrance, and the ser-
pent glideth upon the rock, and the ship saileth Swiftly
through the sea, even so also in the time of young
manhood are the thoughts of fornication easily per-
formed in the soul.
Now if a man were to call young manhood |p. 563
the path of fornication he would not make a mistake,
that is to say, he would call it exactly what Solo-
mon called it, for “The rock is an easy path for the
“serpent, because it is not tripped up thereupon, neither
“doth the heaviness of the dust there impede its course,
“and the air is the path of the eagle, and the sea of
“a ship; even so also is young manhood the path of
“fornication, because whithersoever he wisheth he flieth,
“as with wings”, and with swift feet lust runneth every-
where. For in the time of young manhood the heat of
the body is abundant, and it becometh Superabundant
536 THE THIRTEENTH DISCOURSE.
material for the fulfilment of lust, and fire obtaining
the cause thereof from fire, that is to say, lust taking
fire] from that of nature, produceth the mighty blaze
of sin. Hence it is right that constant war should be
maintained at this period of life, together with buffetings,
and labours, and tribulations, and meagre food, and
little drink, for when the material upon which lust
layeth hold be removed from the midst, it perisheth
and cometh to an end; and this according to the ex-
perience of actual fact every man perceiveth who
wisheth to become a spectator of such things as these,
and because of this, moreover, every man who seeketh
to overcome this lust must devise means to remove
from before it the fuel and the material which kindle
the flame, and behold it will not burn.
Now besides these causes lust entereth in either
by the sight of women, or by the conversation of
continual stories about it, or by the meat and drink
which are given p. 564] to the body beyond its need,
and if thou wilt remove from the midst these three,
and dost meditate upon divine knowledge, the thought
of lust will not attack thee, for since the body because
of the heat thereof doth not set it in motion, and the
soul through idleness doth not meditate thereupon,
wherewith can it be awakened? Now either the body
kindleth it by the heat thereof, or the soul, for want
of the thoughts of knowledge, meditateth thereupon;
for outside of these two things lust hath not a place
where it can lay its head, for when it hath found
that the body is dead unto the world, and that the
soul liveth in divine meditation, it turneth itself back-
wards straightway, and a place wherein to abide it
findeth not.
ON FORNICATION. 537
If the pain of lust causeth thee to suffer pain, learn
the cause thereof, and cut it off; why shouldst thou
be afflicted through thy ignorance with a sickness the
cure of which is easy? for I am not acquainted with
any other passion the cure of which is so easy.
Food doth not make thee to sin when it is taken to
sustain thy life, but it is sin when it bringeth thee unto
lust. So long as thou eatest unto thyself there is no
sin in thy meat, but if thou eatest unto lust, thy food
is of sin. Whence then canst thou know when thou eatest
unto sin, and when unto thyself? Now, so long as lust
is set in motion in the members of thy body and at-
tacketh thee—if it be that thou eatest—thy food is of
lust, and it is increased and intensified thereby, and
not thy strength and thy life, for lust is mingled in
thy life for the sustaining thereof—that is to say,
ſp. 565] that through thee thy life may be given unto
others; but how much more shall that will which over-
cometh the lust of life overcome and subdue lust? Now
thou hast not power to give thy life unto others, be-
cause it belongeth not unto thee, but unto Christ. For
the carnal connection and marriage of the world con-
tinue human offspring; and transmit life from person
to person, that from man man may come into being,
and from a living being a living being like unto him
may be produced, and these things happened when
our life belonged unto ourselves. Of old we had the
power to distribute it to others through marriage and
carnal connection, but now, because we live the spiritual
life of Christ we have not the power to give the life
which is not our own unto others, for we are not our
own, and the Apostle said unto us, “Ye are not your
“own, for ye are bought with a price; glorify then God
YYY
538 THE THIRTEENTH DISCOURSE.
“in your body and in your spirit, which belong to
“God.” Thou seest then, [O disciple, that also the
body and the spirit belong to God, and that we have
no power over either of them, and whosoever hath no
power over his life, how can he give it to others by
the intercourse of lust? that is to say, how can he shew
it in another person by begetting after the manner
of human beings?
Now spiritual begetting was revealed in the world
that it might annul the begetting of the body, and
the other womb which is in baptism . was constituted
that it might make the natural womb to cease from
bringing forth progeny, and if the whole of human
nature had been able to keep this commandment,p. 566 the
Will of the Majesty would have wished this and would
have been gratified thereat, but because our Redeemer
saw the feebleness of mankind, and that it was not
able to [perform] this work, He set His will among
the many, that at least a few of them might become
doers thereof. Do not consider only that the womb
which was to bear offspring was first framed by God,
but see also that in the place of the first womb an-
other was created which was to give birth unto spiri-
tual instead of carnal beings, according to the perfect
will of God, for the good and perfect will which is
acceptable unto God is that all carnal beings shall be-
come spiritual, because it was for this purpose that He
came into the world, namely to create as another crea-
tion the children of men. And thou must not consider
that He did not cut off marriage, nor destroy the flow of
lust, and think that, perhaps, He is gratified thereat, for
* I Corinthians vi. Ig.
ON FORNICATION. 539
behold neither did He make all this world to pass away,
nor take away the pleasure, and riches, and power there-
of, but He left it as it was in its original construction,
and commanded thee to become an alien thereunto,
and to cast it away like a worn out garment. That
things have remained as they are—the world, or its
pleasures, or the lust which is in thee—shall not be
material to lead thee astray, and thy soul shall not be
fettered by that which was once dissolved therefrom,
because these were left to be the material of thy strife,
and not for thy lust's sake, and that thy mighty will
and God-loving mind may look thereupon. For the
world remaineth that it may inflame thee with the
lust for another world, and riches and power, that they
may create p. 567] in thee the longing for that possession
which is incorruptible, and for that honour which can-
not be dissipated, and pleasures also remain in the
world that thou mayest desire longingly the taste of
spiritual life, and lust also remaineth in thy body that
it may be the material for thy good will, and that it
may take it little by little from the body, and place
it upon the soul. -
Do not, then, give unto thy lust a portion with
the body, and thou shalt not allow thy natural grati-
fication to be broken up, and the joy and gladness
which are in thee to be brought to nought, but carry
them, as it were, from house to house, from the body
to the soul; for as a man bringeth his things of great
price out from the house which he knoweth will fall,
and carrieth them into another which is new and firmly
built, and which he is confident will neither fall nor
be broken into, even so also do thou take all those
passions which thy body hath, and which in name are
54O THE THIRTEENTH DISCOURSE.
the material for that which is good, and lay them up
in the dwelling of thy soul, in the house which neither
falleth, nor is broken up, nor destroyed. Take the
heat from the body, and lay it upon the soul; take lust
therefrom, and mingle it with that of the soul; take the
strength thereof, and mix it with the might of the soul;
turn all things belonging to the body that they may
belong to the soul; and be diligent and earnest to do
these things especially in the time of early manhood, when
the passions begin to shew themselves, because in youth
and in old age thou hast them not, and what existeth
not, how can it be easy to thee to take and to give
to others? Now the period of passions is the period
of early manhood, that is to say also, the time of
strength, and it is well that together with the passions
strength also should be revealed, that it may fight and
deliver [p. 568] thy good things from the body, and
bear and carry thy riches from place to place.
Whosoever fighteth and overcometh his lusts in the
time of his early manhood is able to become mighty
in his soul, and he alone is able to profit by all the
growth of that which is good, for he hath it to give
and to take; for old age is empty of both, and child-
hood hath not as yet arrived at either of them, and
the lust which is dried up of itself shall not abide,
and little by little, together with its nature, shall be
brought to nought. Now in this thou hast no blessing,
for as thy natural death is not said to be a testimony
on behalf of God, thou receivest it as a penalty which
was laid upon thy life, and thou hast neither renown
nor glory thereby, even so also thou hast nothing where-
of to boast when lust shall be brought to nought
forcibly, either by old age or sickness; but it is thy
ON FORNICATION. 54. I
triumph when thou coolest it at the time when it is
hot, and thou extinguishest it at the time of its blazing,
and when immediately it beginneth to move in the
members thou makest ready the shoulder of thy thought,
and thou bearest it, and carriest it, and layest it upon the
lust of the soul, and thou sayest unto it thus: “Why
“hast thou set thyself in motion where thou wilt be
“destroyed?” and immediately the sense of thy grati-
fication will cease. “Come and set thyself in motion
“in thy natural place where the sweetness of thy lust
“will neither be dissipated nor annulled, and where,
“moreover, penitence will not draw nigh at thine end,
“and weakness entereth not in thy footsteps against
“the soul, and ſp. 569 the nature of thy warmth be-
“cometh not cool after the fulfilment of thy work, but stand
“at all seasons in thy might, and taste the unchangeable
“treasure which is laid up there, and freedom of speech
“and confidence shall be strengthened in thee—not things
“which are not seemly unto thee, and which merit re-
“buke and reproof, but the things by the lust of which
“thou art moved naturally, and the lust for which is
“a matter for praise, and day by day this excellent
“lust will grow strong and increase, and thou shalt ex-
“tend forwards. For thy season with the body is short,
“but with the soul thou hast no ending, and with the
“life of the soul abideth thy immortal gratification;
“with the body the union with another body setteth
“thee on fire, but with the soul, the union of the Holy
“Spirit kindleth a blaze in thee. Do not then be united
“unto the corruptible body in which, even if the soul
“had destroyed its differences, and the corruptibility
“and deformities of the body had been hidden from
“its face, thou wouldst not find place wherein to move;
542 THE THIRTEENTH DISCOURSE.
“for if it happened that at the season in which thou
“soughtest thy gratification the faculty of discernment
“were to rise upon the soul, straightway thy work
“would be brought to nought, and there would not be
“exit for thy corruptible gratifications.” These, and
such like things must be said by thee to lust when
thou bringest it from the body to the place of the
soul.
Now, therefore, thou must not remove from thyself
the promises and good grounds for hope that thou art
about to receive that which is more excellent than that
which the soul leaveth, for in the manner in which lust
is set in the body naturally the lust of things which
are better is set even in the soul; [p. 57o] and when
the soul lusteth naturally, its lust is for spiritual things,
and when it hath intercourse which is according to the
law, it hath connection with the spirit, and from this
union it produceth fruit of holy and pure offspring.
And as the connection of the body worketh gratification
in the members, and corrupt warmth is mingled through-
out the body, even so also when the soul hath inter-
course with the spirit doth the spirit receive gratifi-
cation, and it acquireth warmth by its progress and power
to fight against the evil things which are contrary to
its gratification; and when the soul hath tasted this
sweetness which cometh unto it by the connection with
the spirit, it bringeth unto itself the lust of marriage
wholly therein.
Know, then, as by experience, that for want of the
feeling of the lust of the spirit, the lust of the flesh
becometh stirred up in thy members, for that both of
them should move in thee at one time is impossible;
for in proportion as the spirit becometh hot in thee
ON FORNICATION. 543
the body cooleth, and in proportion as the body
becometh hot in thee, the spirit cooleth. For the two
lusts are placed one against the other, the lust of the
body against the lust of the spirit, and as they are
different from one another, so also are all the acts of
the one different from those of the other; the one catch-
eth fire in the members, and the other kindleth in
the thoughts; the vessel of the one is the substance of
the body, and that of the other the nature of the soul;
to the one cleaveth confusion, and to the other order;
the one at the season of its fulfilment darkeneth the
light of the thoughts, and annulleth in the mind [p. 571]
wisdom and knowledge, and the other filleth the mind
with light, and gathereth together in the soul the knowledge
and wisdom of the spirit. The lust of the body when
performed maketh a man to be weak and dazed, and
to be ashamed of every man and even of himself, and
to be afraid of everything; but the lust of the spirit
placeth might and vigour in the soul, and suspicion of
everything which is visible, and boldness towards the
children of men, and a pure aspect towards God, and
the confidence which ariseth in it towards man, it
hath towards itself. The lust of the body is a teacher
of folly, for the man who continually fulfilleth this lust
cannot become wise, but the lust of the spirit not only
maketh men to possess the mental knowledge of the
world, but it also dippeth the understanding in the liv-
ing motion of the spirit, and clotheth a man in readi-
ness and preparedness for everything which is good.
It maketh his understanding to be stirred up and active
for every spiritual work, and all its own motions move
with vigour, and power, and strength, and this lust
doth not allow the sluggishness of the body to draw
544 THE THIRTEENTH DISCOURSE.
nigh unto a man, for if it happen that, either through
natural coldness, or by reason of sicknesses and weak-
ness, the body produceth sluggishness, the fervour of this
lust warmeth it immediately, and by its heat it driveth
away from it the coldness of the body, and herefrom
|p. 572] a man becometh watchful and ready for divine
deeds.
Now spriritual beings do not fulfil the rule of their
works by the warmth of the nature of the body, but
because they are fervent in the spirit are they active
and ready for such like works, even as Paul also com-
manded that we should stir up this fervour of love
by which all spiritual things are perfected, and by the
power of which we complete the course of this journey,
saying, “Be ye fervent in spirit”; for that the lust of
the body possesseth fervour Paul hath made clear in
his words, and he hath taught us with what lust we
should be fervent, saying, “Be ye fervent with the lust
of the spirit, that all your course and work may be
spiritual.” For as the heat of the blood driveth away
from the body the sluggishness which produceth the
coldness of phlegm, even so also doth the fervour of
the spirit drive away from the soul and body the negli-
gence which is born of error and of the want of the
love of God. And as when the natural heat is raised,
and it draweth nigh to the heart and is mingled there-
with, it maketh a man zealous, and ready, and watch-
ful, and active towards the affairs of the world, even
So also when the heat of the spirit draweth nigh to
the understanding of the soul it maketh a man zealous
towards the building up of himself, and towards the
* Romans xii. I I.
ON FORNICATION. 545
things of heaven, instead of the world, and zealous to gather
together spiritual merchandise, and to speak judgment
against those who plunder his inheritance, and to desire
with longing the intercourse which is incorruptible,
and to become a father unto p. 573| immortal children,
and to care for, and to possess, and to think of, and
to gather together, and to carry, and to preserve all
these spiritual and heavenly things.
Now, therefore, through the fervour of the spirit a
man becometh ready for all these things, and well hath
Paul taught us to be “fervent in the spirit”, for as cold
is dissipated and brought to nought before warmth,
even so also before the fervour of this heat of the
spirit doth sluggishness flee, and negligence is driven
off, and weariness brought to nought, and suspicion
dissipated, and error removed, and all the shadows of
sin turn away to hide themselves entirely. And as
natural strength is produced by heat, and weakness
hath dominion over the members through cold, even
so also through the heat of the spirit doth the soul
acquire strength, and vigour, and power, and driveth
away entirely by fair deeds all the sluggishness which
cometh upon the soul or body. And as the measure
of the heat of a fire and the quantity of the light
thereof are in proportion to the blaze, even so also ac-
cording to the measure of the heat which is found in
the soul hath it fervour towards spiritual things, and
knowledge, and wisdom, and power over Divine trea-
SU11'62S. .
Now therefore in the time when there is still heat
in thy body, and the lust of nature liveth in thy members,
be zealous to kindle in thee the heat of the spirit, and stir
up in thy thoughts divine lust, that through one lust being
- ZZZ
546 THE THIRTEENTH DISCOURSE.
jealous of the other, and the one fire emulating the
other, the lust of the spirit may be strengthened and
carry off the victory, which victory is seemly thereto
naturally. For in the time [p. 574] when thou hast
in thee power to minister unto the lust of the body,
be zealous and make thy power to become the minister
of the lust of the spirit, because the Holy Spirit doth
not work its deeds in useless bodies, nor in persons
who have become cold through old age doth it make
to rise the faculties of discernment of Divine wisdom.
For whosoever in the time of his early manhood maketh
his strength to embrace the service of evil lusts cannot
receive Divine knowledge in the infirm time of his old
age, but when natural soundness hath ceased from him,
and he hath come to the condition of old age, he be-
cometh wholly and entirely useless, and his body and
his soul become cold and infirm together. Do thou,
then, if thou wishest that the heat of early manhood
be found with thee in the time of thine old age, labour
with thy strength in the time of thy early manhood,
and deposit this heat therein by the hands of thy soul,
and because the soul groweth not old with the body,
when the body becometh feeble through age thou canst
in the time of thine old age bring out from the trea-
Sure-house of thy soul some of the deposits which thou
didst hand over to the soul, and canst live upon them.
And when the power of the body hath become feeble,
thou canst find strength therewith, and when the heat
thereof hath become cold, thou canst make thyself
warm in thy works by its fervour, and when the strength
of the members hath come to an end, thou canst be-
come strong in thy works through thy thoughts, and
when the natural lust, together with the heat of the
ON FORNICATION. 547
body, hath been cut off, the lust of the spirit abideth
with thee, which at all seasons hath intercourse and
beareth the fruit of spiritual offspring.
For seed time is one thing and harvest is another:
sow then thy soul with the things which are good in
the time of thy early manhood, that thou mayest reap
therefrom in the time of thine old age. ſp. 575] If,
therefore, thou desirest union, devise means and implant
in thee this lust that in old age it may conceive and
bring forth; for the intercourse of the body hath not
power Over all seasons, and natural lust is not preserved
in the members in every period of life, but the lust
of the spirit is not thus, for all times are its own if
the time of early manhood hath been to it a known
time. Pass over, then, from the body to the soul whilst
thou hast a bridge whereover to cross, and whilst thou
hast strength in thy legs to walk, and whilst thou hast
light whereby to walk, and whilst the shadows of old
age do not bend over thee, and whilst thou still re-
mainest in the country of the body. Stir up, then, in
thee wrath against lust, and because wrath accompanieth
lust when it is stirred up, do thou take wrath and
anger to support thee, and go forth against it; and as
love is necessary for thee against wrath, even so also
will wrath be useful to thee against lust. For lust is
peaceful and gentle in its coming when it is accompanied
by laxness, and tranquillity, and rest, and wanton ways,
and abominable motions and manners, which are the
contrary of fortitude, but when lust looketh upon thee
in these forms, do thou put on the armour of wrath,
and go forth against it. For as the sluggishness of
children's slumber is quickened into the activity of flight
before a man who looketh upon them with a face full
5 48 THE THIRTEENTH DISCOURSE.
of fear and who terrifieth them, even so also wilt thou
drive away the childishness and annoyance of lust, if
[p. 576] thou shewest it a face full of wrath and threat-
ening.
Pluck, then, from the noontide of thy early man-
hood the blossoms of things of excellence, and glean,
and bring in, and carry for thyself fruits [of] all kinds
that they may be laid up for the winter of thine old
age; for the man who hath lived wholly in the body in
the time of his old age will come to an end complete-
ly, but whosoever in his early manhood is fervent
with the lust of the spirit shall remain unchanged unto
the end of his life. Now the body cannot preserve its
natural faculties unendingly, for some of them are
made useless before the end of life, and some of them
come to an end with life itself, but they can all be set
free, and removed from the body, and directed towards
the soul, if there be a discerning understanding which
knoweth how to turn them thereto; for behold, al-
though the natural life be outwardly dissolved by
natural death, yet in the spirit is it preserved to the
soul, and in this manner, likewise, is it with the other
natural things of the body which are made useless by
old age and by the body, for when they are deposited
in the hands of the soul, they abide unendingly with
the life of the soul. There is, therefore, no power in
lust to persuade thee, if thy will will not accept it as
a suppliant, and for this reason it, as one that knoweth
its own feebleness, draweth not nigh unto thee without
thy will, but when thou hast taken this thought to be
a guide unto thee, then it entereth in and kindleth its
fire in thy members.
Do thou, then, when thou feelest the destructive
ON FORNICATION. 549
fire gaining power within thy body, kindle the living
fire which is in thy soul, and when thou hast perceived
that thy members have tabernacled in the ministration
of lust, occupy thy thoughts in the service of the
knowledge of Divine Mysteries; let not lust come and
find thee empty, and behold, let it not perform its
desires in thee, but thou must be found |p. 577 alive in
the spirit before it, that by the fire which is in thee thou
mayest extinguish its fire. Wherever it obtaineth a
cause, thence cut it off; and wherever it beginneth
to enter in against thee, there shut the door before
it, and keep it outside, for the abominable lust cometh
in against us from without, but that which is implanted
in us—whether it be of the soul or of the body—is
placed in us for the ministration unto the things which
are good. For because it belongeth unto the soul to
lust after God, and unto the body to be moved by
the lust of its nature, well was lust set in opposition unto
lust, that being mingled with each other they might
establish one pure and holy deed of lust; for the causes
which move the lust of the soul are from above, but
those of the body are from below, whence also is the
nature of the body, now He did not create it that we
might desire these things, but that by intercourse with
the Soul we might lust after spiritual things. And be-
hold, although the body is formed of the earth, and
is made up of various mixtures, yet was it not formed
for the earth, that is to say, that it might be named
or called a body of earth, but it was created by the
Creator to become a soul, that is to say, a minister
unto the desires thereof in everything, and a parti-
cipator in all things that are good.
Therefore we are bound not to consider that the deeds
55O THE THIRTEENTH DISCOURSE.
of the body arise from whence the body came, but that
for which it was made must we consider to be the aim of
its works, for it was made for the spirit, and not for
the earth, and it was made to become a spiritual and
not a corruptible being. It was called “body,” that it
might be known from this name that it was derived from
the earth, and it is also called “man,” that thereby it
may be revealed that it is united unto a living soul.
And well was this person of man called by three names,
[two specific, and one general name, ſp. 578] [that is,
“body”, and “soul”, and “man”; by the name “body”,
that its carnalness might be recognized, and that it was
of the earth; and by the name “soul”, that the living
nature which dwelleth therein might be indicated; and
by the appellation “man”, that one might learn the
mixture of the person which is constituted of body
and soul. Now therefore since the body hath no thoughts,
and the soul hath no visible actions, they were rightly
mingled with each other, [that is to say, that which
is the fountain of thoughts with that which is the vessel
of the service of deeds, in order that from both of
them there might be constituted a body of excellence,
and that whosoever sought to belittle the body because
it possessed not thoughts, might honour it because it
was the ministrant unto deeds, and that the soul might
be magnified in the sight of him that sought to despise
the soul because it was not a ministrant unto the things
which are good through actions which are manifest,
because it is the fountain of the thoughts of the things
which are good.
Now the lust of the spirit is hot even as the lust
of the body is hot, but they are not of the one measure,
for according to the subtlety of the soul also is the
ON FORNICATION. 55 I
heat of its lust, and according to the grossness of the
body even so is cold the fire of the lust thereof, and
if it be imagined that it is hot in the things which
are carnal and lax, it is not because its nature is
powerful and hot, but because their will is cold and
lax. And thou must understand how much colder is
the heat of the lust of the body, and how much hotter
is the lust of the soul than the things which come
upon both of them, for behold, when the lust of the
body is set in motion in the members even the sight
of the children of men cooleth it, and the rumour of
a threat if it be heard, and a menace, of whatever
kind, if it be uttered p. 579 against it, and sudden
amazement, and another passion which is contrary (if
it be roused up in a man), and the rebuke and reproach
of friends or neighbours, and the remembrance of the
judgment of the children of men, and the remembrance
of the infirmity of nature, and the thought of the de-
formities of the person by which lust hath been taken,
and hunger and thirst, and unwonted heat and cold,
and sickness, and pain (if it happen), and many other
such like things when they happen quickly extinguish
and destroy the heat of the lust of the body. But when
the hot and spiritual lust of the soul layeth hold upon
the thoughts of the soul wholly, there is nothing which
is able to extinguish it, even as the things upon which
the divine fire of this lust hath laid hold testify, that
if the whole world were to fight with them it would
not be able to quench the lust thereof. And kings, and
princes, and governors, not by the threat of words
only, but by tribulations, and cruel tortures, and im-
prisonments, and stripes, and prisons, and heavy penalties
of all kinds, fire, and combs, and swords, and wild
552 THE THIRTEENTH DISCOURSE.
beasts, and everything which could inflict pain and
suffering by the tribulations of the time [have tried
to do so], but nothing of all these and such like things
was able to allay and cool the ardent power of this
lust, on the contrary, it came to pass that these things
became feeders of the fire of their lust. And like the
fire which is fed with wood, and stubble, and the fatness
of oil, even so also did the good lust which was in
them receive food from afflictions and tortures; p. 58o]
and when fire was brought nigh unto their bodies, the
fire of the divine lust which was in them became the
more strong, and burned the brighter—especially because
it was overcoming things which were contrary, for that
victory which ariseth over injuries is wont to fortify
and strengthen a man in the love of that which he
loveth. For when one lifteth away stumblingblocks
from before him, and removeth the prickly thorns from
before his feet, a man walketh easily, and he runneth
his course without impediment, and when he hath sub-
dued his enemies beneath his power, his might, more-
Over, becometh mightier, because that resistance which
hath been removed from his sandals hath been added
unto him, and that power which hath been taken from
them turneth unto him.
But when the lust of the soul fighteth with the lust
of the flesh, it not only cooleth the heat thereof, but
it turneth it unto itself that it may be a ministrant
unto its will, and be mingled in spiritual fervour, and
not minister unto the lust of the body in the union
with another. Moreover, for this reason the Creator
made the lust of the body a hot thing—now the lust
which is implanted in the soul is also a hot thing—
and therefore every time that the soul wisheth to be
ON FORNICATION. 553
moved by the lust of its nature, it hath intercourse
with the heat of the lust of the body, at the same
time turning it towards its good desire, and thus it
ministereth unto the good work, and not in this only,
but also in each natural member. And when the soul
wisheth to be moved unto the service of the things
which are without, it draweth nigh unto the members
which vivify its secret parts, and it seeth through the
eye, and its heareth through the ear, besides through all
the other senses and members which are the ministrants
of its internal will; and as [p. 581] when it seeketh to
lust with these it associateth the lust of the body with
its spiritual lust, and it ministereth unto the work of
divine love, and blazeth with the love of the life of
righteousness, that the signs of the flame of this lust
may also be visible in the external members of the
body, not by foul motions, nor by the work of the
service of foolish lust, but being hot, yet are they
tranquil, and being fervent, yet are they peaceful.
The heat of the lust which is mingled in our bodies
must not be, therefore, a cause of defeat to us, but
let us consider the object with which the Creator
mingled it in us, and according to this rule let us make
use thereof. But when the lust of the body is in a hot
body it is contrary unto chastity, but when it is mingled
with the lust of the soul it is a helpmeet to virginity;
it is right, therefore, that the power of the lust should
not be scattered without, but it should be gathered
together and carried within to the lust of the Soul,
that when they are mingled together, each with each,
like light with light, they may kindle one light which
is perfect in chastity. Now the foods which each of
these lusts hath are different from each other, for
AAAA
554. THE THIRTEENTH DISCOURSE.
by fasting, and abstinence, and watching, and prayer,
and stripes, and bodily labours, the lust of the soul
is added unto and strengthened, and by the things
which are contrary, that is pleasures, and enjoy-
ments, and delights, and meat, and drink, and fine
apparel, and converse with the wanton and lax, the
lust of the body increaseth and becometh set on fire
in us; but it is not so if the body becometh meagre by
works, for behold, by this the soul also becometh en-
feebled therewith, but as the body becometh enfeebled
the soul becometh mightier, and increaseth in strength,
and especially because the soul maketh the body weak
that it may become strong. Now there is a distinction
between the body becoming meagre naturally, p. 582]
and the Soul making it weak with the object of gaining
possession of the strength of its nature, for when with this
reason the soul maketh the body weak, and reduceth
the strength of its power by afflictions, that is per-
fected with them which Paul spake, saying, “As the
“Outer man is destroyed the inner man is renewed day
“by day.” And for this reason also Solomon counselled
us to begin to do the labours for the things which
are good from our youth up, and to be trained in this
doctrine from the beginning of our life, that we may
overcome that which is in us, but which agreeth not
with us, and that we should lead in subjection the lust
which is the contrary of our lust; and herefrom every
man, who in the time of his strength overcometh the fee-
bleness which is in him, will be found in the time of
his feebleness to be mighty, that is to say, if he taketh
upon him in his early manhood the integrity of old
* 2 Corinthians iv. 16.
ON FORNICATION. 555
men, the strength of young men will be found in him
in the time of his old age.
Take, then, O disciple, provisions for the time of
thine old age from the field of thy early manhood,
so that when thou ceasest from the labour of thy body
thou shalt find rest of soul, for thou shalt not have
war all the time of thy life, and thy Creator, having
compassion upon thee, limited thy fight unto a deter-
mined period, but thy happiness He hath made unend-
ing. At the beginning and at the end of thy life thou hast
no war, either because lust hath not yet been set in
motion, or because having been set in motion it hath
grown cold, and whether thou wishest it, or not, thou
findest thyself worn out in the time of thine old age,
and because of the weakness of the body thou art not
able to fulfil thy lust, not that thou hast extinguished
lust, but that it hath died down in thee. For the fire
of the lust, which the Creator placed in the carnal
nature for making the human race to fructify, towards
the close of a man's life, ſp. 583 in the time of his
old age, becometh of none effect, for he cannot fruc-
tify during the whole period of his life; now he is un-
able to do so either in his childhood or in his old
age, and in this respect he must be likened not to
himself alone, but also unto beasts, and animals, and
feathered fowl, and plants, the nature of which is not
to put forth fruit after their kinds, either in their child-
hood or in their old age; for each kind is restricted,
and the fructifying thereof is also laid under restriction,
especially because the fruit itself is generated in and
by the body, and therefore, like the body, it is itself
restricted.
Now as the life of the body hath a limit, even so
556 THE THIRTEENTH DISCOURSE.
is the strength thereof limited, although its power be
not made known even during the whole span of its life,
for as I have said, at the beginning and end of its life
the body hath not the power of fructifying; but as
concerning the soul, inasmuch as it hath no constitution
it hath no old age, and the heat of its lust never be-
cometh worn out, except the sickness of wickedness
come over it. For as the body through the mingling
of its component parts becometh old or weak, even
so also doth the soul become sick and weak through
sin, and through its feebleness it extinguisheth the
heat of its lust, wherefrom it is unable to put forth
fruit. Whosoever then maketh lust weak in his early
manhood shall be found strong in himself in the time
of his old age, and after he hath ended his war, his
strength will abide with him. And this happeneth
also to the warriors of the world who possess their
strength, not only while they stand in the ranks of
the battle and fight with their enemies, but also after
the war hath come to an end |p. 584] doth it shew
itself in them, and their strength doth not come to an
end with their fight, even though its efficiency was
shown to excess during the time of the contest, be-
cause it is helped by and ariseth from zealous feelings.
And thus also, O thou who hast put on thy soul the
armour of chastity that it may be the material of war
against fornication, think not that the time of thy
strength shall end with thy war, for on the contrary,
at the end of the war it will be the more renewed,
even though it be not to do battle but to work the
things which are good. For with strength thou fulfillest
two things: thou wagest war with fornication, and thou
completest the edifice of chastity. For as the work-
ON FORNICATION. 557
man, when an old building is given to him to restore,
throweth it down with his strength, and buildeth it
up therewith, even so also both the new building of
thyself, and the throwing down of thy old building are
completed with thy strength, for thou throwest down
fornication, which is the path of all wickedness, and
thou buildest up chastity, which is the pure path that
goeth up to heaven.
And what wickedness is there which is not in for-
nication? and what abominable thing is there which
doth not enter by the door thereof.” If it be lust of
the belly, fornication strengtheneth it; and if it be the
lust for 'gold, it ministereth thereunto; and anger and
wrath cleave unto it, and with them it fighteth against
its opponents; grief travelleth at its heels, and shame
accompanieth the fulfilling thereof; and besides, vain-
glory, which is thought to be the opponent of forni-
cation, is the helpmeet of its abominable work; for
how many times through it have many men turned
towards the passion of fornication, which came after
the conclusion of their labours, thinking that they had
arrived at the haven of rest, because they were taken
captive through their negligence of it? And it hath made
gross their mind, and darkened their vision which had
been purified ſp. 585 through the victory over the
lusts of the body, and it hath turned them back to
the lust of fornication which they conquered at the
beginning of their contest. Therefore, he that calleth
fornication the path of all wickednesses maketh no
mistake, now I mean not only the fornication of the
body, but more than that, the fornication of the soul,
because with the worldly man adultery is the deed
thereof, but with the coenobite it is the thoughts thereof;
558 THE THIRTEENTH DISCOURSE.
and unto the worldly man it was said, “Thou shalt
“not commit adultery',” but unto the coenobite, “Thou
“shalt not lust.”
Now the war of the thoughts is entirely unknown
unto the worldly man, and because of this he doth
not overcome his lust with a mighty hand, but he
ministereth thereunto according to the law, which is
of nature; but the coenobite hath not this power, and
his victory is not manifest in destroying the act of
fornication, but in his victory over the thought thereof
is his triumph proclaimed; for he is a spiritual soldier
unto Christ, and his victory is also spiritually perfected
in the thoughts which are within, and by his patient en-
durance he cleanseth the country of his soul so that when
he driveth the thought from thence the whole house of
his soul appeareth in the light, and where there is light
the darkness of sin entereth not, because sin is wrought
in the dark, even also as righteousness is wrought in the
light. Let not, therefore, this destroying passion excite
thee, and let it not have dominion subtilly in thy thoughts,
for the material thereof is abundant with thee, especially
when thou dwellest with the children of men, being in-
creased at the remembrance of various persons, and
through the beauty and appearance of the body.
Now because the lust of fornication is born of the
flesh, it also lusteth after flesh, and as the lust of
the belly longeth earnestly for various tasty meats,
|p. 586] even so also doth the passion of fornication
lust after persons of beautiful appearance, and the love
thereof doth not rest upon any one of them, because
it is not the children of men which it loveth, but the
beauty of passion; but when the excitement thereof is
* Exodus xx. I4.
ON FORNICATION. 559
great, it doth not take its stand upon the beauty of
the appearance, but it groweth and becometh strong
of its own accord, and when it hath subdued the power
of the soul inwardly, it overcometh also the patient
endurance of the body outwardly. But if it be over-
come by the body by watchfulness it turneth to fight
against it by sleep, and during sleep it polluteth and
filleth the soul with the remembrances of those per-
Sons which when it was awake were driven out there-
from, and it maketh a man to be overcome by sleep
perforce. Therefore abstinence is necessary unto thee
that through it thou mayest diminish the superfluity
of the body, in order that not even through sleep may
lust find material in thy members; for the custom of
this passion is to fight first of all through the members
of the body, and to move it to lust like an animal,
but if a man possesseth discretion, and restraineth the
motion of his members from the act, passion turneth
and entereth into the thought, and exciteth it inwardly,
that thereby it may stir up the members to the deed
of lust also. But if it be overcome also by the thoughts
—now it is vanquished in any case when the thought
looketh upon God, and patient endurance and absti-
nence are found therewith—this evil passion next
cometh unto sleep, and through sleep it fighteth against
the patient endurance of the soul; but let us not leave
this—if it happen unto us—unrepented of, especially
if the forms ſp. 587 of [certain] persons be depicted
in our minds, for it showeth plainly that the passion is
the remnant of wakefulness. And if the emission of the
body take place without the appearance of certain per-
sons it is because of the superfluity which is found in
the members, for except the body be subdued by ab-
56O THE THIRTEENTH DISCOURSE.
stinence the material of lust will be found in its
members, and if it doth not feel at all that which ta-
keth place it is [because] it is too deeply sunk in sleep.
By all means possible, then, is the disciple bound
to overcome passion, in deed, and in thought, and in
the emission which taketh place in sleep, for that he is
overcome in sleep is a proof that he hath not over-
come in thought, and that he hath not overcome in
thought is a testimony of his being overcome in deed, and
therefore a diminution in food and a lessening of the
time of sleep are of use, that superfluity fight not
against the body and we be not overcome by an
involuntary dream. For as this happeneth not even
in sleep unto those who are weak and old in years,
for the emission of fornication hath already been
destroyed and dried up in their members, even so
also the fornication of night happeneth not unto the
body which hath been enfeebled through labours of
abstinence, for even though the thoughts be set in motion,
and devils excite [them], the material for the emission
of lust is not found in the members. For solitaries fight
against sleep even as they fight against lust and
meat, because sleep, like lust and meat, maketh gross
the mind, and increaseth lust; but if a man offer food
unto the body only because of the need thereof, and
only allow it to sleep in a similar manner, according
to the means employed he will be free from the pas-
sion of fornication; but even if his vigilance exist
not in the wandering of the thoughts, p. 588 but
only in the mind which is collected, and which
singeth psalms and prayeth, he must drive away this
passion from the thoughts, and if it goeth forth
from the soul it will not remain with the body. “Mor-
ON FORNICATION. 56I
“tify therefore your members which are upon the
“earth", the blessed Paul commandeth us, and if the
members die according to the teaching of the Apostle
there shall not be to thee in them a place for the
motion of lust. For what can lust do in a dead body?
That it is possible for the members to die the words
of the Apostle shew, because he would not have com-
manded anything which was impossible, and as he
said especially, “your members which are upon the
“earth,” it seems as if we had other members in heaven,
or from heaven, and this is what “Mortify your members
“which are upon the earth” meaneth. For since lusts
are of the earth, they have dominion in the members
which are of earth, but if we mortify these members
by the patient endurance of fasting, and self-denial,
and abstinence, and besides these things also by con-
tinual vigils, and the watchfulness of prayer, the lusts
which are of earth are not received into them, for
what have the passions to do with dead members?
For the members of the new man Paul calleth “the
“members which are in heaven,” and concerning them
he spake, “they are from heaven,” saying, “As is the
“earthy, such are they also that are earthy: and as is
“the heavenly, such are they also that are heavenly.”
Therefore the members of the new man he calleth
“heavenly”, and over these it is not right that passions
should have dominion, for they ſp. 589] befit them
not, and they belong not unto them; how then shall
the passion of fornication have dominion Over the
members of the new man who hath become One body
with Christ?
* Colossians iii. 5. * I Corinthians xv. 48.
BBTBB
562 THE THIRTEENTH DISCOURSE.
Now I do not say that it is right for us to over-
come this passion of fornication by reason of the great-
ness of the gift to us, and by reason of our exceedingly
great honour only, but also because of the things
which cling unto the passion, [I mean], shamefacedness,
and grief, and repentance, and the want of freedom of
speech, and darkness of the mind, and grossness of the
thoughts, and disturbance of the reasoning powers, for
all these things, and others like unto them enter in upon
the soul in the train of the passion of fornication. But
if we endure, and overcome, and set in our soul the beau-
tiful image of chastity, after the victory over this lust
the soul will immediately become filled with joy and with
freedom of speech towards God and man, and it will de-
light itself in the pleasure of its thoughts, and will receive
the light of Divine knowledge, and will also put on
strength, and be filled with confidence. And the soul also
will receive similar joy from this victory, which we are
not able to express with words, because the soul itself
is not able to express this joy with speech—for that
which is acquired by deeds hath enjoyment in deeds,
and the things which are acquired by speech rejoice in
speech; therefore the victory over lust, inasmuch as it
hath taken place through the might of the soul, to-
gether with the help of Grace and the happiness also
which ariseth from the healthy condition of its nature
and from the gift of the Grace of God, and which cometh
unto it after the victory, is administered unto it confor-
mably to rule. Now in that order, which is ſp. 590] two-
fold, are the enjoyment and pleasure of the body, for
Sometimes it hath enjoyment from its natural health, and
sometimes it receiveth enjoyment from foods and from
things desired which are from without; and thus also it
ON FORNICATION. 563
happeneth with the soul, for sometimes while standing in
the purity of its understanding and possessing its natural
health it perceiveth the enjoyment thereof, and some-
times when it is worthy of the Grace of God, and of
the contemplation of spiritual revelations, it receiveth this
enjoyment. And it knoweth how to delight itself therein,
and it feeleth the spiritual gratification which is shed
abroad in all its parts; but there are no means whereby
thou mayest reduce the enjoyment and gratification of
spirit which it feeleth to speech or to the instruction of
words, because it receiveth the taste of this enjoyment
spiritually. Sometimes through the tastes of various
substances and cooked things the body receiveth the
gratification of eating, again through the sight of a
person it is moved to the gratification of lust, or its
sense of hearing hath pleasure from the sweet sounds
of singing, and the various strains of music, or the
body receiveth the gratification of pleasure from a soft
touch; now because all these things belong to the body,
and it hath enjoyment in them bodily and actually, a
man is able to describe this gratification with words,
and because corporeal things give enjoyment unto the
'body, and it is pleased with a material and embodied
voice, so long as he pleaseth a man may speak of the
gratification which may be derived from them.
Now because the enjoyment of the soul is not de-
rived from substances, nor from the action of corporeal
things ſp. 591 and the corruptible things thereof, and
because its enjoyment is derived from the spiritual contem-
plation of everything which it is able to feel when it hath
acquired the health of its nature, it is unable to describe
the gratification which cometh to it in words, but it hath
enjoyment inwardly, and it rejoiceth invisibly, be-
564 THE THIRTEENTH DISCOURSE.
cause its joy is not of itself. For as the soul which,
by its power, maketh the body to feel the enjoyment
of everything is within the body, even so also is the
contemplation of the spirit which is wont to give en-
joyment unto the soul within the soul, and when the
soul hath enjoyment thus, its enjoyment is natural, and
according to the order of its nature it receiveth grati-
fication, because the world of the soul is within the
soul, even as the world of the body is outside the
body; but when the soul hath enjoyment which is out-
side its nature, it deriveth it either from the body or
from the world. And thus doth it happen unto such
pleasure; it resteth satisfied either with the lusts of
the body which can be fulfilled—either the lust of the
belly, or the ministration unto the passion of fornication,
or with those which it receiveth from the world
—praisings, and glorifyings, and sounds of singing, and
the gratification of the bodily appearance of the things
which are visible, in all of which, either through
the body or through the world, hath the soul enjoy-
ment—and these give it enjoyment outside its nature,
and it dependeth not upon its healthiness ſp. 592] but
upon its unhealthiness, for there are lusts which minis-
ter unto the health of the soul and body, and likewise
there are lusts which minister unto their sickness.
Now therefore it is evident when the soul hath en-
joyment in evil lusts that its enjoyment is outside its
nature, and that it doth not enjoy quietly that which
is seemly thereto, but that which is alien unto its
natural health. For behold, when the body committeth
adultery and performeth this act of transgression of the
law, according to what it thinketh, the soul hath grati-
fication therefrom; and again, when the soul fighteth
ON FORNICATION. 565
and overcometh the lust of its body, it completeth by
God the victory with a fair aim and by the power of
the discernment which it receiveth. And after this
victory it also receiveth gratification as from the ful-
filment of the lust, and from the victory over lust it
receiveth gratification from both at once; but that
gratification which it receiveth from the body—as I
have said already so very many times—is outside of
the order of nature, but that which accrueth unto it
from the victory over lust, is natural gratification, and
it feeleth this enjoyment like a healthy being, and
lawfully and naturally it hath enjoyment in this gratifi-
cation. And those who overcome the war of lust with
a spiritual aim perceive what I say, and though they
feel their enjoyment they utter not words concerning
it; for how can they describe that in which they have
enjoyment in an incorporeal manner? But since all
the things of the spirit are not of the body, we must
seek them in their proper place, and there will they
be found, and where ſp. 593] they are found there
must they be enjoyed, and where their enjoyment is,
there also is the joy thereof, the joy which maketh
glad and is invisible, and with which also there is
power.
And as in the former case when lust overcometh
the soul it sheweth itself a weak and miserable thing
clothed with shame, even so also in this case when
the soul overcometh lust, it is after the victory filled
with strength, and joy, and freedom of speech, and it
possesseth an enlightened eye that it may see with
full power the knowledge of the spirit which is mingled
in all things visible; but as the things which fulfil the
lusts of the body feel the gratification thereof, even so
566 THE THIRTEENTH DISCOURSE.
also have the things which minister unto the spiritual
lusts of the soul enjoyment of spiritual gratification. And
as the sickness of the soul feeleth the enjoyment which
ariseth from the lusts of the body, even so also doth
the health of the soul feel the gratification thereof, and
if a man seeketh to feel by words which can be written
down what hath been said, he seeketh a thing which
is both out of place and unseasonable, and the fruit
which he seeketh he shall not find, because he seeketh
not to pluck it from its proper tree; for as every fruit
is found upon its own tree, and must be plucked there-
from, even so also must spiritual things be seen in their
proper places, and these fruits which are the rational
and spiritual gladdeners of nature are found upon their
proper trees. Therefore after the victory over the
passion of fornication the soul plucketh that spiritual
fruit which gladdeneth ſp. 594) and enlighteneth it, and
whosoever seeketh it findeth it after his victory over this
passion, a victory which must take place not only in
the body, but also in the soul; for sometimes this lust
fighteth against the body, and sometimes it wageth
war with the thoughts of the soul, and so long as the
fire thereof kindleth in the members, it fighteth not
against the thoughts, for how can it fight against that
which contendeth not with it? So long as the
thoughts are subject unto lust and minister unto the
will thereof, like a mistress doth it give commands
unto all the members, and it fulfilleth all its pleasures
absolutely in the country of the body with which it
dwelleth. But if the mind becometh a spectator of
itself and perceiveth that an alien rule dwelleth within
the domain of its body, and that thievish and plunder-
ing passions dwell in its members, it straightway maketh
ON FORNICATION. 567
ready to expel them, and it beginneth to stir up a war
to expel the strangers which are found in its house;
and because unto the lusts their habitation is pleasant,
they also fight that they may not be expelled, whence
is Set in notion the war of the thoughts against the
thoughts, and with which side the strength is the greatest
victory is found.
Now therefore, the lust which is in the members
would accomplish the act thereof, but it cannot be fulfilled
at all seasons, as it seeketh; but the lust which is hidden
in the thoughts hath nothing to restrain it from being
actually wrought except the appearance of God only,
and therefore the prophet ascribeth “Woe” unto those
who pollute themselves on their couches, and he ex-
poseth the foolish thoughts of those who imagine and
say, “The walls of my house surround |p. 595 me,
“and the shadow of my house hideth me, and he knoweth
“not that the eyes of the Lord are ten thousand times
“brighter than the sun, and that He seeth all the rea-
“sonings of the children of men.” And although out-
wardly these words may be thought to have been
spoken of the man who doeth iniquity upon his couch
Secretly within his house, and of those who fulfil their
lusts in the dark in their habitations, being hidden from
the sight of man, yet the words of the prophet rebuke
especially that thought which committeth fornication
inwardly within the soul, for instead of walls, the members
of the body surround it, and instead of a roof, the
vessel of the heart hideth him, and dwelling in this
Secret and hidden place he fulfilleth his adultery, think-
ing that he is seen by no man; and he fleeth not from
* Ecclesiasticus xxiii. 19.
568 THE THIRTEENTH DISCOURSE.
sin, but from the sight of man, and he understandeth
not that there is nothing hidden from before the bright
vision of God, for the sight of God who looketh upon
hidden things is “ten thousand times brighter than the
“light of the sun”. And as from the light of the sun
nothing is hidden, for everything upon which he shineth
he revealeth, and maketh to be seen by the sight,
even so also doth the seeing Eye of the knowledge of
God look upon the secret things of the children of
men, and It looketh upon the thoughts which are con-
cealed within the mind, and although the thought may
not commit adultery actually, yet the Eye accounteth
it an adulterer in will, and It judgeth it by its gratifica-
tion, and not by its acts.
Now some gratify their lust in very deed, and
Some gratify it by a phantom; there is the adultery
which taketh place in the body, and that which is ful-
filled in the soul. p. 596] It is manifest then, that who-
soever driveth adultery out from the heart will not
leave it in the body, for the thoughts are the roots
of deeds, and as, if a tree be shaken from the roots,
and the growth thereof which is embedded in the
ground be loosened, its leaves wither immediately and
its fruit drieth up, and its whole appearance is changed,
even so also is it with the root of lust, for if it be
shaken and loosened from the heart the external actions
also begin to dry up immediately, because, like a root
in the ground, the thought in the heart is also the
nurse of external actions, whether of good, or whether
of evil. And as trees grow and flourish in the water,
even so also do actions grow through the moisture of
the thoughts, and as plants which are set by the side
of a spring dry up if it happen that the spring dry
ON FORNICATION. 569
up, even so also do the works of the lusts which are
planted by the fountain of the heart, and which drink and
grow therefrom, become parched, if a man blocketh up
the fountain of the evil thoughts; for a man to cut
off lust from the thought is a complete victory over
the actions. To the lust of the thoughts no seasons
are known, but at all seasons is it set in motion, and
at all times it can be fulfilled, especially when it hath
material from without to minister unto it, wherefore
we must the more take good heed, and must look with
wise discernment, and from whatever side lust looketh
upon us there must we shut the door before it.
For lust is mingled in the motion of our life, and
so long as life hath motion in our body, so long hath
lust motion p. 597] and movement therein; but as death
putteth a stop to the motion of natural life, even so
also doth it silence the motions of lust by the slaughter
of the old man. If then through the natural motions
of the body lust attacketh us, we must know that the sup-
pression and subjugation thereof are necessary for the
body, and we must remember the helpful words of the
Apostle which he spake unto us concerning his own
person, saying, “I subdue my body, and I bring it into
“subjection”. And looking at this example let us also
bring our body into subjection, and let us subdue the
beastly lust which hath its motion and leapeth up therein,
and let us lay upon it the weight of protracted fasting,
and of little meat, and of little drink, and if these, when
applied unto the body, are sufficient to subdue it, [well,
and if not, let us double and increase them; and if these
also are not sufficient of themselves to bring it into
* I Corinthians ix. 27.
CCCC
57O THE THIRTEENTH DISCOURSE.
subjection, let us look for other things which are more
severe than these, and let us apply them thereto. But
the most necessary thing for this war is little drink,
because lust—and especially the lust of fornication—
is fed by moisture, and if moisture feedeth it, then
the dryness which ariseth from little drink drieth and
parcheth it up, even also as Gideon the warrior turned
back from the war those who had knelt down and drunk
their fill of water, and took with him to the war against
the Midianites those who had drunk little, and who had
lapped water into their mouths from their hands, p. 598.
And these things were not discovered and wrought by
him only, but God commanded him to do thus, for when
he had gathered together much people for the war to
go up against the camp of Midian—which symbolizeth
the passion of fornication — God commanded him to
blow a horn to warn the people, and to say before
them, “Whosoever is fearful and trembling, let him
“return;” and by reason of this cry a multitude of
the people who were with him returned. And from
this it appeareth that not every man who was called
to the war was fit for the war, and because there were
still among them those who lusted after victory with
ardent mind, although they were afraid of the labour
which it involved, God told him to try these also, and
after he had performed their trial by water he turned
back from the war those who kneeling upon their knees
had taken a long, full drink of water, because the satiety
of water is useless in the war against lust; but the few
who had drunk little in haste, lapping the water from
their hands into their mouths, he took with him to the
* Judges vii. 3.
ON FORNICATION. 57 I
fight against that camp which symbolizeth fornication,
and that this is so, according to what is said, the history
which Moses wrote testifieth, saying, “The people com-
“mitted fornication with the daughters of Midian, and
“they took part in the sacrifices of their gods”. Now
all the things which happened unto them are a type
of our own spiritual life, and everything which is written
concerning them indicateth that which belongeth to
us, even as Paul also saith, p. 599] “Let us not commit
“fornication, as some of them committed, and there fell
in one day four and twenty thousand”.” For when the
war of fornication came against this sluggish generation
which went forth from Egypt, it was not able to stand
before it, but was conquered by the beauty of the
daughters of Midian, and committed fornication with
them, and in the track of this fornication a sudden
pestilence had dominion over them at that time. Now
in the case [of the Israelites] of old, the fornicators
perished through a punishment which came upon them
Suddenly, and the passion of fornication was not de-
stroyed in a regular way; but in the case of Gideon the
governor, he did not destroy the fornicators, but only
the fornication. And that he might do this when he
was about to destroy this camp which had made the
people of old to sin–in which, as I have said, a type
of fornication is indicated—he took with him to the
war against this passion the few men who had drunk
a little water in haste, whereby they shewed concern-
ing themselves that they were able to engage in the
battle, which actually happened; and when he made
them ready for the fight he made them take pitchers,
* Numbers xxv. 1. * I Corinthians x. 8.
572 THE THIRTEENTH DISCOURSE.
and horns, and torches, and they hid the torches in-
side the pitchers, and they took the horns in their
right hands and the pitchers in their left, and immedi-
ately they blew the horns, the pitchers were broken,
and the light of the torches appeared.
Now the soundof the horn is the mark of the com-
mandment of God, Who crieth out against this passion
of fornication in all His Books, saying, “Let us not commit
“fornication, as some of them committed”;" and “Let
“there be no ſp. 6oo] man found among you who is a
“fornicator or a slothful, like Esau, who for one mess
“of meat sold his birthright”;” and, “Be not deceived,
“neither fornicators, nor adulterers, nor idolaters, nor
“corrupt men, nor those who lie with men, nor thieves,
“nor gluttons, nor drunkards, nor plunderers, shall inherit
the kingdom of God”;3 and, “Every man who is a
“fornicator, or unclean, or oppressor, or who is an idolater,
“hath no inheritance in the kingdom of Christ and of
“God”. And Our Lord spake, saying, “Whosoever looketh
“upon a woman to lust after her, hath straightway
“committed adultery with her in his heart”; and again
James the Apostle said in his Epistle, “Whence come
“wars and strifes among you, except from the lusts
“which war in your members?” And again Peter saith,
“If a murderous lust come upon you, think ye that
“anything strange hath happened unto you? now ye are
“to be tried [therewith]”;7 and again God with His
voice cried out to the Jewish people, saying, “Thou
“shalt not lust after thy neighbour's wife.”
* I Corinthians x. 8. * Hebrews xii. 16. 3 I Corinthians vi. 9.
* Ephesians v. 5. 5 St. Matthew v. 28. * St. James iv. I.
7 I St. Peter iv. 12. * Exodus xx. 17.
ON FORNICATION. 573
Now the blasts of the horns which cried out against
the camp of Midian were a type of these holy words
which were uttered against the passion of fornication,
and together with the sound of the horns there was
straightway the breaking of pitchers, for all the people
were commanded by Gideon, saying, “When ye hear me
“blow [p. 6or] the horn, blow ye also the horns, and
“break the pitchers, and let the light of the torches which
“are hidden in the pitchers appear”,” and all these things
are a type of our own spiritual life. For by the sound
of the horns were made known the Divine command-
ments, by which immediately a man maketh use of
them with his own voice, and crieth out with power
against the passion of fornication, this lust will be
driven away, and be brought to nought by the Divine
voice, and as in the case of Gideon when the trumpets
sounded the pitchers were broken, even so also here at
the hearing of the commandment is this lust of for-
nication broken and brought to nought. And as in the
case of Gideon with the breaking of the pitcher the
light which was hidden in it appeared, even so also
here with the abatement of fornication the light of the
knowledge of Christ riseth in the soul, and the three
parts may be recognized thus: by the sound of the
horn is symbolized the commandment of God; and by
the pitcher which was broken the passion of fornication,
the breaking of which is also as easy and simple; and by
the torch which appeared at the breaking of the pitcher
the light of the divine knowledge which riseth in the
soul on the abatement of fornication; and these things
will be readily accepted, especially by those who have
had experience thereof.
* Compare Judges vii. 17–2O.
574 THE THIRTEENTH DISCOURSE.
---------
Now this is the doctrine which Gideon's war shew-
eth unto us, and these are the types which it maketh
known to us, and because of this lust, those who went forth
to the ending of the war drank little water, and look-
ing at them let us be like unto them. And whosoever
fighteth this fight let him not drink water to the fill,
neither let him fill his belly with food, p. 602] and let him
not be overcome even by the lust for common meats; and
let him not be in the habit of filling his belly, but let him
remember Esau, against whom an accusation was brought
by the word of Paul, and he was called a “fornicator”
and “slack,” because he sold his birthright for one mess
of meat.' Now in this place Esau was not blamed by
reason of the rarity and great costliness of the food,
for the meat was of lentiles; but because of his laxity
and because he was overcome by his lust and ate
greedily thereof, he was called “fornicator” and “slack";
and very rightly did Paul call this being overcome
“fornication”, for how much more would the man who
was overcome by the sight of a mess of lentiles be
overcome by fair beauty?
Moreover, let us consider the word of God which
was spoken unto the Jewish nation, that not only was
adultery in very deed prohibited, but also the lust of
the thoughts, for He did not say, “Thou shalt not
“commit adultery with thy neighbour's wife”, but “Thou
“shalt not lust after thy neighbour's wife”,” and although
their choice was according to that of youth, the command-
ment which He spake to them was perfect and full, for
He warned them against the lust of the thoughts
more than against the act of adultery. “Thou shalt
* Hebrews xii. I6. * Exodus xx. I7.
ON FORNICATION. 575
“not lust, for unless I had lusted I had not committed
“adultery”;' and our Lord said, “Whosoever looketh
“upon a woman to lust after her, hath straightway
“committed adultery with her in his heart”.” For one
looketh, and it is not for the sake of adultery, but he
looketh and seeth in the ordinary way, but whosoever
looketh that he may lust, this man is, in respect of his
will and lust, an adulterer. And the two sayings, p. 603]
“Thou shalt not covet thy neighbour's wife”, and that
which was spoken by Our Lord, against the adultery
of the thoughts, agree, each with each; for in old time
He said, “Thou shalt not lust”, and here He saith,
“Thou shalt not look to lust”, for it is not the looking
alone which maketh to sin unless it agree also with
the will which is within.
For one man looketh to lust, and another looketh
to see; now the ordinary sight of nature is of the eye,
but the sight of lust is not only of the eye, but also
of the will and thought; for if David had not looked,
he would not have lusted; and if he had not lusted,
he would not have committed adultery, for “He went
“up to the roof of his royal house, and saw a woman
“washing, and he lusted after her, and he sent and
“brought her, and committed adultery with her”.” If he
had looked simply, he would not have lusted; and if
he had not lusted, he would not have committed
adultery.
Let us, then, shut the door of sight before lust,
that the sight may not in the smallest degree depict
phantoms within the soul, for for this reason lust setteth
* Romans vii. 7. * St. Matthew v. 28.
3 2 Samuel xi. 2.
576 THE THIRTEENTH DISCOURSE.
itself in motion in our members in various ways, and
it lusteth after various persons, and this happeneth unto
it when the vision of God is not placed before the
eyes of the soul; for if the remembrance of God be
found therein, all the memorials of the evil lust vanish
swiftly therefrom, and it is not severed from the sight
of that all-satisfying beauty in order to look upon cor-
ruptible beauty. For it will help us greatly to suppress
lust if we consider the corruptibility of nature, and the
other p. 604] foul and loathsome things by which the
conscience is polluted, which cling unto the nature of
the body; and if a man look at their impurities they
will quench the ardour of lust in no slight degree. And
as the prophet of God, David, in suppressing the pride
of human nature said unto it, “Man is like to vanity:
and his days pass like a shadow”;’ and again, to abate
man's confidence in man, that no man, whoever he be,
should bind his hope to his fellow man, he said, “Ye
“shall put no confidence in man, nor in a ruler, for
“there is no redemption in his hand. His spirit goeth
“forth, and he returneth to his earth, and on that day
“all his thoughts perish”.” And, moreover, let us act
thus in respect of this passion of fornication: when it
becometh hot in us, and disturbeth our thoughts, let
us set against it either the remembrance of God and
the fear of His judgment, or let us make use towards
it of the repetition of the words of the Scriptures, or let
us look at its corruptibility and weakness, and upon the
diseases of human nature; for when a man looketh upon
these wisely, and considereth the end thereof by the power
of his soul, and he observeth the emission of seed and
* Psalm cxliv. 4. * Psalm czlvi. 3.
ON FORNICATION. - 577
the impurity, and the diseases which come upon the body,
and especially the filth and corruption which exist in the
members, and such like things which cleave to the body,
he will be able through these to quench lust, and he will
despise it, and treat it with contempt, because he seeth
of what manner of things it hath need.
On the other hand, let him take heed unto [his]
thoughts, lest when he looketh upon the corruption and
foulness of nature it be not rejected in his sight, for
he must not set these things in motion in him that
he may despise them, p. 605] but that he may sup-
press his lust. Moreover, if a fortifying example, and
an encouraging sight be necessary unto him, let him
remember the righteous men of old, not only those
who have lived from [the time of] the revelation of
our Redeemer onwards, but especially those who lived
before His coming; for although perfection was not, as
yet, delivered unto the children of men, and they were not
worthy of the rule of the life of the world which is to
come, yet even thus in their edifices chastity was esteemed
more precious than marriage, and each one of them
honoured holiness (i. e., an ascetic life) more than carnal
union. And it seems that Abraham, and Isaac, and Jacob,
who were the patriarchs of a race of believers, and
[were] the mansions who received all the righteous, and
who strove zealously in their faith and lovingkindness,
lusted more after purity and the remoteness from carnal
intercourse than after the marriage which continueth
the offspring of the children of men. And again,
after them Joseph the chaste, who although he was
but a few years old, shewed by his forbearance the
discretion of aged men, and having no teacher to ad-
monish him, and no schoolmaster to enlighten, and no
JDIDDD
578 THE THIRTEENTH DISCOURSE.
father to protect, and no good example to help, the
remembrance of God took the place of all these things
for him, and he himself in deed fulfilled beforehand
that which was spoken by the word, “I have set the
“Lord before me at all times, that I might not be moved.”
And although his master's wife was led captive by lust
for him by reason of the beauty of his body, and was
continually importuning him,” to stir him up to the deed
of sin, he learned beforehand the philosophy of the
doctrine of Christ, ſp. 606] and he resisted, that he
might not be overcome by his lust, even though a two-
fold war was attacking him from within and without;
for without, his master's wife was fighting against him
with her beauty, and her words, and the incitement of
her near presence, and within, the lust of the body
was waging war mightily with him. And though standing
between these two mighty contests, he overcame both
by the power of his patient endurance, yet consider in
what dire straits his soul stood at that season with the
billows of lust, wave after wave, which had been stirred
up by the blandishments from without beating upon it,
but they overturned not the mighty rock of his patient
endurance, for like a ship which is beaten about and
shaken by the waves which dash upon it, even so also
did the ship of Joseph's soul tremble and shake; but
because the anchor of his soul was fixed above, in the
heaven—according to the word of Paulº–and was not
cast into the depth beneath, his thought was at all
times lifted up to heaven, and was against the lust which
was roused up against him. And he stirred up also the
remembrance of God, and he was terrified at the sight
* Psalm xvi. 8. * Genesis xxxix. Io. 3 Hebrews vi. IQ.
ON FORNICATION. 579
of His judgment, and he said unto her who incited
him corruptly, “My master hath made me ruler of all
“his house, and hath kept back from me nothing, except
“thee who art his wife; how then can I do this great
“wickedness and sin against God?” For to sin against
God was more serious unto him than all harsh judgments,
and all severe and cruel punishments, hence he was not
prevented from sinning because of the judgment of
God, but because he would not sin against God.
|p. 607] For what beating can make the soul to
suffer—if it hath in it the perception of divine life—like
the sinning against God? That a man should sin against
God Joseph calleth “great wickedness,” and in very
truth the fall is great; the sin of a man against God
hath no healing except by the Grace of God, even
as the divine Book hath said, “If a man sin against the
“Lord, of whom shall he entreat?”* Now the wise
and chaste Joseph considered sin against his master—even
though it were committed with his wife—to be sin against
God, because the commandment of God would be undone
by the transgression of the law of nature; for although
the words, “Thou shalt not lust,” and, “Thou shalt not
“commit adultery with thy neighbour's wife,” had not
yet been heard, yet the essence of the words was mingled
in nature, because the words, “That which is hateful
“unto thyself, do not unto thy neighbour,” were written
in nature, and were inscribed by signs and by the act
of creation of God upon the conscience of every man,
that the law of every man might be within himself,
and that he might not be able to say, “I have not as
“yet learned instruction, and I have not read and become
* Genesis xxxix. 8. * I Samuel ii. 25.
58O THE THIRTEENTH DISCOURSE.
“acquainted with the signs of the letters which were
“cut on the tablets of the heart by the act of the
“creation of God,” and that as a man grew in his bodily
stature he might meditate upon this instruction. And
Joseph also, being only twenty years of age—now he
was in this period of life when this war was stirred up
against him—meditated upon these letters inwardly,
[p. 608] and the instruction which he had received
from them he proclaimed to his master's wife, saying,
“How can I do this great wickedness and sin against
“God?" How can I condemn myself to do that thing
“from which I have separated myself aforetime? How
“can I condemn myself with that which hath appeared
“to me beforehand to be condemnation?”
Now that blessedness, which was ascribed by Paulº
unto whomsoever should not condemn himself by that
which he had set apart, Joseph fulfilled in very deed,
and being [only] a few years old, he shewed forth a
victory which was beyond his years; hence from him
Moses took that which he spake, “Every one who passeth
“Over in the number, from twenty years old and upwards,
“shall give the offering of separation unto the Lord.”
Behold a helpful and encouraging proof for the disciple
who fighteth against the lust of the flesh! although
the cases are neither equal nor similar, for the promise
of Joseph resembleth not thine own, and the divine
dispensation had not set him apart to be a virgin and
a solitary dweller, but a father unto a great nation,
even as the issue of events shewed. And, moreover,
he had not there before him an example, nor the pattern
* Genesis xxxix. 9. * Romans xiv. 22.
3 Exodus xxx. I4.
ON FORNICATION. 581
of another man whereby he might be helped, nor the
written law to restrain him therefrom—for Moses was
not as yet named—and none of the prophets had spoken,
and the commandments which teach the perfection of
Christ our Redeemer had not, as yet, been heard in
the world, and the ascetic life—which is itself a mighty
subduer of lust—had not been discovered therefor, and
he had not been prohibited from the sight of and converse
with women, which itself inflameth lust, but he, so to
speak, waged war with the lust which was free, p. 609]
that is to say, he fought with an unchained and destroy-
ing lioness, and by the new fight which is in the
contest of patient endurance he obtained the victory.
Now, therefore, to the coenobite, or solitary dweller,
or whomsoever it may be who hath set himself apart
by vow to God, to whom these things are spoken,
there are many things which are helpful, and first and
foremost is the covenant which he has made with God,
for the remembrance of this alone is sufficient to teach
us Divine philosophy; and together with these things is the
dwelling in the wilderness remote and free from all disturb-
ing occupations; and if moreover, to that dwelling of
many or few there be walls which surround it, they pre-
serve the recluse from the distraction of the world. So
therefore, it is necessary for him that would shew himself
conqueror in the war against this passion to keep himself
free from converse with women, and from the sight of
persons which move him to lust, for as the lust of the
belly lusteth after various kinds of meats, even so also
doth this impure passion of fornication lust after persons
fair of face, and the lust thereof is fettered unto beau-
tiful flesh; and in proportion as such a sight is remote
from him, the remembrance thereof dieth within him,
582 THE THIRTEENTH DISCOURSE.
and when he hath forgotten the forms he doth not
henceforth commit fornication with them in himself.
Therefore the habitation of recluses, and the dwellings
of anchorites, and the [abode] of a society are not built
merely that they may be guarded from the sight and
converse of women, but that by reason of the absence
of these things the mind may be purified, and find its
strength, and that when it standeth in its own might it
may engage in the war of fornication with [p. 61o] forti-
tude; and if it happen that the war attack it, either by the
incitement of nature, or by the instigation of devils, what
then? Is not the remembrance of Joseph, who was young
and in early manhood, and who was incited by his mistress
to the abominable act of adultery, sufficient to make
strong any disciple with whom lust fighteth? And in
this case, if it happen that there be [to him] a victory,
the praise thereof must be less than that of Joseph,
because his helpers are many, and in proportion as
the helpers of him that fighteth are numerous, so is
made known his weakness.
And after the history of Joseph, the holy life of
Moses was written, and the chastity of Joshua, and the
abstinence of Samson and the fall which enfeebled his
strength, and the rearing of Samuel, and the sin of
David and the chastisement thereof, and the virginity
of Elijah, and the poverty and purity of Elisha, and
[the histories of] the famous companies of the sons of
the prophets, who used to dwell in the mountains after
the manner of monks, and who lived in patient endurance
a life which was alien to the world. And every example
which was a teacher of chastity and virginity, was
written down after the matter of Joseph so that he, who
without an example had waged war and had vanquished,
ON FORNICATION. 583
might appear as the triumphant conqueror; but we are
feeble folk and deserve all punishments, if after all these
examples we stumble and fall.
Now the passion of fornication is, according to the
teachings of the Fathers, a covering before the sight
of the mind that it may not look upon Divine things, and
as when a man spreadeth a garment over writing it will
not be visible unto the eye to read, even so also doth
this passion become a covering before the understanding
so that it cannot perceive spiritual things, and not only
when it is performed in very deed [p. 611] doth it
darken the mind, but even when it abideth in the thought
it deadeneth the soul therewith; so then it is right that
we should first of all cleanse the place of the mind,
and then the members which are without will be
preserved. For the lust of the members holdeth a
middle place, and within is the power of discernment of
the mind, and without is the sight which inciteth; if
lust be obedient and subject unto the mind, it changeth
it into the order of spiritual lust, but if it receive
remembrances and grow from without, war is stirred up
and it troubleth the purity of the thoughts, and in
proportion as it weakeneth the mind, it is itself enfeebled,
and all the carnal and sensual things which are of the
world, and which make it to grow become the things
which strengthen it.
Now there are some who fight and are defeated,
and there are some who never wage war at all, for
he that fulfilleth his lusts fighteth not, nor he that hath
conquered his lust completely; the former because he
never began, and the latter because he hath accomplished
it; for it is wholly a war [which happeneth] between
|these two things], and for this reason Paul calleth those
584 THE THIRTEENTH DISCOURSE.
who had ended this fight, “dead,” saying, “Ye are dead
“unto the law in the body of Christ, that ye might be
“married unto Another, Who hath risen from the dead,
“that ye might bring forth fruit unto God.” And shew-
ing forth the cause of the war which occupieth a
middle place, he saith, “While we were in the flesh,
“the passions of the sins which were in the law were
“working zealously in our members that we might bring
“forth fruit unto death,” that is, “Those who live
“in the flesh are at all season overcome by lust, and
“bring forth fruit unto death, but those who are led by
“the law stand in the place of the war, p. 612] and
“the law in which they stand is made a helper and a
“strengthener unto them.” But when, in this intermediate
place, they perfect the law and gain the victory, Paul
saith unto them, “Now we have been discharged from
“the law, and we are dead unto that which held us
“fast; so that we serve henceforth in newness of the
“spirit, and not in oldness of the letter.” For in the
new life there is no lust; and where there is no lust,
there is no war; and where there is no war, there is
made known that peace which our Redeemer brought
into the world; so then the new peace appeareth with
the new man, for it is this that is brought into the
new life, and in this country there is no war of lusts,
but as he who liveth in the flesh is without the per-
ception of sin, even so also doth he who is led by
the spirit stand in the impassibility of sin, for want of
perception knoweth not that it hath sinned, but impassi-
bility remembereth not sin.
* Romans vii. 4. * Romans vii. 5.
3 Romans vii. 6.
ON FORNICATION. 585
Now the old man hath cast off his lusts in two
places; in baptism, and in the grave. Whosoever cast-
eth off his lusts in baptism is called unto the adoption
of sons, but whosoever serveth them during the whole
period of his life, and putteth them away by war in
haste for the resurrection, is called unto judgment;
and whosoever after his baptism is led in the life of
the spirit, is in very truth a new man, for he hath not
put on the oldness which he cast off by baptism. And
this man hath no war with lust, because he is dead
unto the world, for Paul said, “I had not known lust
“if the law had not said unto me, Thou shalt not lust”.'
[p. 613] Whosoever, then, is led by the new man knoweth
not lust, and he liveth not in the persistence, but in
the impassibility of lust, even as did Adam before [the
time of the law which was laid down for him, for he
knew not lust because it was not alive in motion, and
the commandment brought lust into motion, and motion
received the law, and the law said, “Thou shalt not lust”;
now because he heard the words “Thou shalt not lust",
he recognized lust, and he learned sin by the command-
ment which prohibited him from sin, which happeneth
unto those who are overcome by the lust of the body.
For when the words which are directed against lust
and which recite its disgraceful forms, and its wanton
ways, and its mighty motion are spoken, through these
very words which are uttered to destroy lust, it blazeth
the more, because by the things which are contrary
thereunto they are led unto its help, and they are in-
flamed by its passion; and this also happened unto
Adam–and happeneth unto every man who hath been
* Romans vii. 7.
EEEE
586 THE THIRTEENTH DISCOURSE.
vanquished by lust—when “Thou shalt not lust” was
said unto him, for the thoughts are wont to receive
memories, and memories set lust in motion.
Now therefore, it is necessary that the disciple should
be remote from conversations and sights that he may
not receive memories, and that memories may not set
the lusts in motion and disturb the thoughts; for when
the mind is disturbed it is not able henceforth to see
God. “Let not sin reign in your dead body, that ye
“may be obedient unto it in the lusts thereof"; for
if, according to the teaching of Paul, ye are dead—I
mean those [p. 614] who live in the spirit—it is evident
that the lust also which is in you is dead, and it is a
disgrace to the understanding, not that it should be
overcome, but even that it should wage war, and how
can that which is dead wage war?
But these things will be understood with difficulty
by those who have had no experience, and we do not
write these things from our own experience, but by the
power of the teaching of Paul [who said, “The law
“hath dominion over a man, so long as he liveth. For
“the woman is bound unto her husband by law so long
“as he liveth; but if her husband be dead, she is free
“from the law of her husband. But if, while her hus-
“band be alive, she live with another man she becometh
“an adulteress; but if her husband die, she is free from
“the law, and she is not an adulteress if she be united]
“unto another man”.” What then doth the power
of this proof seek? and what doth the Apostle teach
us by these things? “Ye yourselves are also dead
“unto the law in the body of Christ, that ye may be
* Romans vi. I2. * Romans vii. I—3.
ON FORNICATION. 587
“[united] unto Another Who hath risen from the dead”."
|That is to say, “So long as ye were members of the
“first Adam, who received the first commandment, ye
“were subject unto the law, but now that ye have be-
“come members of Another, that is to say of Christ,
“Who hath risen from the dead, the law hath no dom-
“inion over you, because He, Whose members ye are,
“is not subject unto the law, for, like God, He is above
“the law. When He was a man Who was subject
“unto the law, He kept the law, and fulfilled all the
“commandments thereof, and He went forth to that
“freedom which is above the law, according to that
“which was said by our Lord, If the Son shall make you
“free, p. 615) ye shall be free indeed.” But now that
“we have been discharged from the law, and we are
“dead unto that wherein we were holden, henceforth
“let us serve in newness of spirit, and not in the old-
“ness of the letter.”3
Now, according to my opinion, these words of the
Apostle are evident and clear unto him that standeth
in the life of the new man, and whosoever liveth this
life is not a hearer of words, but a spectator of the
power thereof, for the sight is more credible for being
seen, and deeds are better understood by the doing
thereof; for the things which are seen by the eye we
recognize clearly, and so also those who are found to live
the life of the new man become spectators of the words
of the Apostle, and not hearers only, for he himself
wrote not from the report of others, for he did not
receive this doctrine from a man, or through a man,
but even, as he said, “By the revelation of Jesus Christ”,”
* Romans vii. 4. * St. John viii. 36. 3 Romans vii. 6.
4 Galatians i. I2. *
588 THE THIRTEENTH DISCOURSE.
and it is well known that a revelation maketh plain
things which are hidden. For as the sight of the eye
seeth that which is manifest, even so also doth the
pure mind see spiritual things, but purity of mind—as
I have said many times—is [only] acquired by putting
to death all the works of the old man. And well did
Paul say, “The woman, so long as her husband liveth,
“is bound by the law”,” and as in a type, he calleth
the soul which is not free from the works of the old
man “woman”, and the law to which she is subject
“her husband”, by union and obedience to which it is
preserved ſp. 616] from adulteries with strangers. But
if it happen that its husband dieth—to whom it is
holden by the law of bodily union—it is free to be
[united] unto whomsoever it wisheth, even also as it
hath happened unto the law through the freedom of
Christ, for every soul which was subject unto it, being
holden by the works of sin, was freed by the rule
of Christ, and not because it kept the law doth it not
sin, but because it hath intercourse with Christ, just
as it is not prevented from wickedness by the fear
of the penalty, but through the love of that which is
good doth it serve it in very deed; because the power
of the law is not as strong to restrain the soul from
wickedness as a beautiful thing which hath power to
bind it unto itself when it hath perceived the pleasant-
ness of its task.
“Ye are dead unto the law in the body of Christ”,”
or as if one should say, “Because ye are placed in an-
“other body, ye are free from the subjection of the
“law, for the dominion of the law is over the old man,
* Romans vii. 2. * Romans vii. 4.
ON FORNICATION. 589
“who had his beginning from [the time of the trans-
“gression of the commandment by the first Adam, even
“as Paul said, The first Adam [became] a living soul.
“The last Adam [became] a life-giving spirit.” There-
fore, since, according to the teaching of Paul, there are
two Adams, the one who is led in the living soul and over
whom the law hath dominion, and the other belonging
to the life-giving spirit, who is above the law, well did
Paul say, “The woman, so long as her husband liveth,
|p. 617 is bound [to him] in the law”.” Hence the soul
which is led after the manner of the soul is subject
unto the law, but the soul which is moved by the
living spirit is above the law, because the spirit which
is the giver of the law is not subject unto the law,
and those who are worthy to be led by the spirit are
above the thoughts, and motions, and deeds of sin, and
it is not because they fear the law that they do not
work sin, but because they are dead unto sin.
“Ye are dead unto the law in the body of Christ,
“that ye may be [united] unto Another, Who hath risen
“from the dead”.” For as the members which are bound
in the natural body feel only the pain or suffering which
ariseth in their body, and if their body be healthy
they enjoy the health thereof, and they neither feel
the sickness which is in the body of others, nor suffer
pain thereat, even so also the new members which
are placed in the body of Him that rose from the dead,
Christ our Lord, feel the spiritual life, and the true
health which that body, unto which they are bound,
hath acquired naturally, and they do not feel the passion
of the sins which are in the body of the old man, even
* I Corinthians xv. 45. * Romans vii. 2. 3 Romans vii. 4.
59C THE THIRTEENTH DISCOURSE. .
as the body of each man doth not feel the sicknesses
and diseases of another body. And although all the
works of the old man prevent the mind from perceiv-
ing the life and rule of the new man, yet the passion
of fornication [doeth this] more than all, and for this
reason Paul said, “Every sin that a man doeth [p. 618]
“is without the body; but he that committeth fornication
“sinneth against his own body”. And here he calleth
“body” the body of Christ, of which he hath been
esteemed worthy to be a member, even as he said,
“Ye are dead unto the law in the body of Christ, that
“ye may be members unto Another Who hath risen
“from the dead”;” and again he said, “The body is not
“for fornication, but for Our Lord; and our Lord for
“the body”. So then the body of him that liveth the
life of the new man, according to the words of Paul,
belongeth to our Lord, and as in the body of our
Lord's Person there was no passion of fornication, even
so also in him whose body hath become a member in
the body of Christ it is not right that the passion of
fornication should be set in motion, because it belong-
eth to the body of our Lord, which it hath become
through a new composition, whence it cometh that the
body should not be for fornication, but for Our Lord,
and our Lord for the body, [as Paul] said, for God raised
up our Lord, and He raised us up by His power. For
as God the Father raised up His Son from death to
the immortality of another life, even so also have we
all risen by His might, for as He after His resurrection
no longer led our life, even so also we, who have risen
with Him by His might do not live the life subject unto
* I Corinthians vi. 18. * Romans vii. 4, 3 I Corinthians vi. I3.
ON FORNICATION. 59 I
the passions of the old man; and where it is not right
for us to be led in the new life he bringeth straightway
the words which are full of rebuke and teaching, saying,
“Know ye not that your bodies are members of Christ?”
Now here [p. 619 Paul not only teacheth us, but he
blameth us, and sheweth that there are no means
whereby the member may live outside His body, for all
the members which are set in the natural body are
established thereby, and live therein, even as ye also
whose bodies have become members in the body of
Christ receive all your support from Him—life, joy, purity,
holiness, chasteness from all wickednesses, impassibility
unto sin, happiness, rest, peace, love, motion towards
all things of the spirit, and finally all those things which
the body hath to give unto its members.
Now if this be the life of the new man according
to the law, it is not then by the power of the law
which restraineth [from] wickedness that he worketh
that which is good, but because he conformeth unto the
order of Him that ordained it. For by the incarnation
of Christ of the Virgin, He received the members of
the body of His Person, and the fact that He became Man
sheweth and maketh this plain; but in the birth from
baptism which may be compared unto the birth from
the Virgin, these members which were baptized came
not unto Him by His incarnation, but by His dispen-
sation, and each one of these which were baptized,
being, in respect of his person, body and Soul, and a
man whose number is known, became a member in the
body of Christ, even though this constitution is not
so visible unto the children of men as was that which
* I Corinthians vi. I 5.
592 THE THIRTEENTH DISCOURSE.
took place by His incarnation of the Virgin. For in
the former case the Son of God appeared openly out
of concealment, and from being unembodied He shewed
Himself as a constituted being; but in the latter case,
from being men of the flesh they become men of the
spirit, and each one of them from being in respect of
his person a body p. 62o of many members, is accounted
in the body of Christ a [single] member which hath an
invisible constitution, and is placed in the body in an in-
describable manner, and he becometh a spiritual mem-
ber in the body of God, according to the words of
the Apostle, “Your bodies are members of Christ.” "
How then, can a member of Christ, through fighting,
overcome lust? If the war of this lust [of fornication]
existed in the holy body of Christ, there would be an
excuse for them in that being members of that body
they were disturbed by lust, but the Apostolic word
doth not only command us that we shall not commit
fornication, but that we shall not be receptacles of the
passion of fornication, and that we shall be wholly and
entirely undisturbed by lust and shall not fall in the war,
for a dead person cannot fight, but life receiveth feeling,
and feeling setteth lust in motion; but if there be no
old life, there can be no feeling, and if there be no
feeling, lust cannot be received, and therefore the war
against lust cannot be set in motion. For how can
a man fight against that which existeth not? “Shall
“I take a member of Christ, and make it a member of
“fornication?” “Shall I take,” he saith, as if one were
to say, So long as it be placed in the natural body there
are no means for it to become a member of fornication,
* I Corinthians vi. I 5.
ON FORNICATION. 593
for so long as a member which is set in the natural
body is in its place, it hath no means whereby it may
receive life from another body, but only from its own
body; but if a man cut it off from thence he is unable
to [p. 621] join it unto another body even though that
body be alive, for when it is cut off it leaveth its life
with its body, and it remaineth dead and senseless in
the hand of him that holdeth it. In this manner Paul
saith, “Shall I take a member of Christ, and make it
“a member of fornication"?” as if one were to say, If it
be taken from Christ, it cannot become a member of
fornication, but if when it is in the body it committeth
fornication—that is to say, if it become a receptable
of this passion of fornication—it sinneth against all its
body, that is to say, it maketh all its body to suffer.
For as when one of the members of the body re-
ceiveth a blow the pain passeth unto all the other
members of the body, even so also the member, which,
being placed in the body of Christ, receiveth the
passion of fornication, maketh the whole body to be
sick and to suffer pain, and this is that which he saith,
“He sinneth against his own body”,” as if one were
to say, Not only because he causeth pain through the
passion of fornication is it sin, but it also maketh
the whole body suffer. For if the blow of him that
Smiteth the body of another placeth him under the
obligation of sin, and the law commandeth that he shall
be punished forthwith like a debtor, saying, “Blow for
“blow, burning for burning, stripe for stripe,” it is also
manifest that if the member which is set in the body
* I Corinthians vi. I5. * I Corinthians vi. I 8.
3 Exodus xxi. 25.
FFFF
594. THE THIRTEENTH DISCOURSE.
of Christ be holden with the passion of fornication, it
maketh sick the whole body, and for this reason Paul
rightly said, “He sinneth against his own body.”
Now there is no other sin which knoweth so well
|p. 622 how to defile the soul and body as the pas-
sion of fornication, and for this reason Moses also, in
shewing the watchfulness which must be observed
especially against this passion, said, “The man from
“whom shall go forth the seed of copulation shall be
“unclean;” and he strengthened the blame to such a
degree, that not only doth it defile him when it is set in
motion voluntarily and he cometh unto the act of the
adultery of fornication, but also by any way what-
soever, if it be that the seed of copulation go forth
from him. And besides this there is another instance,
for wherever he giveth commandments concerning the
members of the beasts for sacrifice which are set apart
to be offered unto God, he warneth them diligently
that the two kidneys and the fat which is upon them
shall be burned, and in no place doth he set apart these
for the meat either of the priests or chief priests, but
he committeth them unto the fire, together with the
other members which are symbolized by the works of
sin, for he saith], “Take the fat, and the fat tail, and
“all the fat that covereth the inwards, and the caul of
“the liver, and the two kidneys, and the fat thereof,
“and burn them all in the fire;”3 but with them all,
and before them all, the two kidneys and the fatty
parts thereof, which are the two passions of fornication
and adultery. “And they shall burn the kidneys, together
“with the fat thereof;” now the fat is a sign of the
* I Corinthians vi. 18. * Leviticus xv. 16. 3 Leviticus iii. 9.
ON FORNICATION. 595
grossness of the mind, which doth not allow the odious
sight of these passions to be seen.
So then the dumb law burneth the passion of for-
nication in the fire, and setteth impurity upon every
man from whom, for whatever cause, the seed of copu-
lation hath gone forth, and burneth also the adulterer
and the adulteress' ſp. 623] in the fire; and our Lord
in the teaching of His Gospel not only cut off adultery,
but also the thought which bringeth a man] unto adul-
tery; and Paul said, “Neither fornicators nor adulterers
“shall inherit the kingdom of God,” and again, “Who-
“soever is joined unto a harlot becometh one body
“with her, and whosoever committeth fornication sinneth
“against his own body;” and again he saith, “Shall I
“take a member of Christ, and make it a member of
“fornication?” and besides the words of the Scriptures
actual experience teacheth those who are witnesses of
their passions.
What disciple, who wisheth to live righteously and
holily, will not watch against the fall which cometh of
this passion, and receive with a living and wakeful
hearing the voice of God which crieth unto us, “Be
ye holy, even as I am holy?” And there would not,
then, have been required from us by the command-
ment of God the holiness which is comparable unto
His if it were not that He hath given unto us the spirit
which sanctifieth us, and which becometh a soul unto
our soul, and which maketh it to be led by thoughts
which are not its own, and not to descend unto the
gratification of the lusts of the body, but to be exalted
* Leviticus xx. Io. * I Corinthians vi. 9, 15, 16.
3 Leviticus xix. 2; I St. Peter i. 16.
596 THE THIRTEENTH DISCOURSE.
unto its own purity and holiness, and to receive its glori.
ous ray, the purifier and sanctifier of its thoughts. For
if old age and sicknesses suppress and extinguish
this lust of fornication, how very much more should
the healthy will which loveth spiritual things, and which
longeth for Divine holiness [do thus]? Old age and
sickness do not eradicate lust, but they enfeeble it,
and cause it to sleep; but the will p. 624] which is
perfected in the Spirit, in the Holy Spirit, eradicateth
lust completely, and it stablisheth man in impassibility,
and maketh him to be moved in all his thoughts, and
in all spiritual things, while it not only abateth in
him the disturbance of the passions, but all the feeling
of things which can be perceived. And as whosoever
is holden firmly by the love of this passion hath the
love of other things quenched in him, even so also
whosoever casteth it away wholly and is entirely bound
by the love of spiritual things cannot receive the feeling
of the things which set this passion in motion.
But do thou, O disciple, because as yet thou hast
not arrived at these things, meditate upon what hath
been written above, and fulfil them in very deed;
shut up the entrances of lust, which are external sights
and conversations; and block up the fountain thereof,
which is the natural passion and health of the body;
and cleanse also the thoughts, which so many times
become helpers thereof and set it in motion within the
members. And if thou canst cut it off through these
three things—that the thought think not thereupon,
that the members be not moved thereby, and that it
have no means of entrance from without—thou wilt
remain at peace and without disturbance, and the course
of thy ship into the haven of peace will be without
ON FORNICATION. 597
waves and storms, and the other things of profit will
also be preserved therein, and through this thou wilt
become a counterpart of heavenly hosts. And though
thou standest in the body thou wilt be moved by
the spirit, and being in one world, thou wilt lead thy
life in another, and thou wilt perceive the cause of
the coming of Christ into the world which all those
who live in the body do not know, on the contrary
they only hear the sound [p. 625] concerning His
Mysteries and perceive not the power thereof. And
may we not be deprived of the knowledge which per-
ceiveth the power of these Holy Mysteries; and may
we not be aliens unto the service of the Divine com-
mandments; and may we never be shut out from the
spiritual contemplation of visible and spiritual things;
by the Grace of Him Who came for the redemption,
and freedom, and renewing of all, Jesus Christ, the
Only One, God the Word, to Whom be glory from
all those who have received His redemption, and have
perceived His redemption, and have become the inter-
mediaries of His gifts in all the generations of the
worlds of light, and of the countries of the Spirit, for
ever and ever. Amen.
Here endeth the Thirteenth Discourse: which is on
Fornication and the Lust of the Body.
APR & 1916
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PRINTED BY W. DRUGULIN, LEIPZIG.

UNIVERSITY OF MICHIGAN

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