Mystic Treatises (Ascetical Homilies)

If thou art not a peacemaker, be at least not a disturber. If thou art not able to be valiant, be a humble man in thy mind. U thou art not a victor, be not wrath with the vanquished. If thou hast no sufficient power to shut the mouth of him that speaks against his neighbour, guard at least thyself, lest thou become his partner. Know that if fire goes out from thee and kindles others, the souls of all those to whom some of this fire has been im parted, will be demanded at thy hands. And if thou doest not throw out fire, but doest agree with him that does, and compliest with his deed, thou wilt be his partner in judgment. If thou lovest peace, be peaceful. And if thou hast been deemed worthy of peace, rejoice at all times. Pray for insight, not for gold. Be clad with humility, not with byssus. Acquire peace, not a kingdom. No one has insight without being humble. He that is not humble, has no insight. No one is humble without having peace ; he that has no peace is not humble either. No one has peace without rejoicing.

While men walk in all the ways which there are in this world, they do not find peace, until they approach unto hope in God. The heart does not acquire peace from vexations and offences, until it approaches unto this place. But hope will give them peace and pour gladness 352 into their heart. This is what that adorable mouth, full of holiness, has said : come unto me, all ye that labour and are heavy laden and I will give you rest. Draw near to the hope which is in me, and desist from the many ways, and ye will have rest from labours and from fear. Hope in God elevates the heart. Fear of Hell breaks it. The light of the mind gives birth to faith. Faith gives birth to the consolation of hope. Hope makes the heart strong. Faith is the revelation of insight. When the mind is dark, faith is hidden, and fear reigns in us and cuts off our hope. Faith through instruction does not free a man from presumption and doubts; only that faith which dawns by insight. It is called the revelation of truth. As long as faith understands God as God, through the revelation of insight, fear will not approach unto the heart.

When we are left in darkness and we lose this insight that we may become humble, fear assails us which brings us near to humility and repentance. The son of God has borne the cross and sinners have acquired courage in repentance. If the habit of repentance has driven away the anger of the King, he will not now reject your sincere mind. If the habit of humility can drive away God's anger from him who knows himself not to be true, how much more will this be the case with you who are suffering' in truth for your trespasses. Sufficient is the suffering of the mind in place of all bodily labours, according to the word of the commentator. 353 A temple of grace is he that is mingled with God by constantly thinking of that which belongs to him. What is thinking of that which belongs to him? It is the constant hunting after his rest ; suffering at all times ; the toil of constant care concerning those things which always remain imperfect on account of the wretchedness of nature ; the constant sorrow at these things which the mind bears under strong emotions and which it places before itself with humble contrition as an offering during prayer.

As much as possible it despises the care of the body, according to its power. Such is he that bears in his soul the constant recollection of God, as the blessed Basil, the bishop, says. Prayer without distraction is that prayer which produces in the soul the constant thought of God. For also this is God's incarnation, that He dwells in us by our constant recollection of Him with painstaking care of the heart, seeking His pleasure. Involuntary evil deliberations have their origin in previous laxity. O men and brothers, ye that desire to give some rest to the body in the way of recreation, for the sake of the service of God, in order to acquire force and to return to your service — let us not weaken our perfect watchfulness during the few clays of rest, giving our whole self to relaxation as if we were men who have not the intention to return unto their service. Those who in the time of peace are wounded by arrows, are the people who bear the cause of this in themselves , namely wilful freedom of speech.

And the dirty clothes with which they see themselves clad in a holy place (namely at the 35 4 time when God is astir in their soul) are those which they have woven in the time of relaxation. The things which put us to shame when, at the time of pure prayer, we wish to offer them, are those with which we have accustomed ourselves at the time when we esteemed our senses too low. Watchfulness helps a man more than labours; and relaxation injures him more than rest. In rest there arise internal wars which a man is able to overcome vexing though they may be to him. For as soon as he gives up rest and returns to the place of labour, they are put to silence and flee from him. Not so it is with that which is born from relaxation, though relaxation is born from rest. For as long as man is in the place of his freedom, he is able to lay hand on himself and place himself under the order of his laws ; he is still in the place of his freedom. But when he is relaxed, he has left the place of freedom.

If a man does not throw away completely all his watchfulness, he is not compelled against his will to comply with those things which he does not like. And if he does not completely give up the domain of his freedom, he will not be assailed by accidents, which bind him so that he is not able to withstand necessity. Do not give up the place of freedom on account of any of thy senses, o man ; else thou willst not be able to return thereto. Rest injures the novices only; re555 laxation also the perfect and the aged. Those who let themselves be directed to the comfort of bad deliberations, may find the way back by watchfulness and gain the height of good behaviour. But as for those who, confiding in their labours, have neglected cautiousness, and have been captivated by the relaxations of life, after [they had walked on| the height of behaviour, some have been wounded in the country of the enemies and have died during the time of peace, others have set out for the sake of the merchandise of life, and have exposed their soul to offence. We have no difficulties when we trespass in a thing, but only when we persevere in it. Trespasses will sometimes happen even to the cautious.

But clinging to them is utter death. Suffering which we endure for the sake of things in which we transgress fortuitously, are counted as pure service on our part, by the grace that sustains our life. Fie that sins a second time expecting [forgiveness] walks with God cunningly. Unexpectedly the rope of punishment will be thrown upon him and he will not reach the time for which he had hoped. If a man's senses are lax, his heart is also lax. The service of the heart is a bond of the outward members, if a man performs it with discrimination as the Fathers who were before us. This is known from other tokens which are seen in him : namely that he is not entangled in bodily profits, that he does 356 not love money, and that he is wholly void of anger. Where on the contrary these three are found : the love of bodily profits to a small or to a large extent, and quick anger, and giving way to the belly (even in the case of the former saints), know that the relaxation in outward things originates in inward lack of patience, not in the baseness of the discriminating soul.

Mow else could it be possible that such a one did not possess disregard of bodily things, and quietness? To expose oneself to disdain L ) discriminately is to be freed from all things, to disregard life and to love men. If thou endurcst willingly injuries for the sake of God, thou art pure within. If thou doest not despise any one on account of his stains, thou art surely a free man. If thou doest not run to encounter those who honour thee, and if thou art not moved by meeting those who do not concord with thee, thou art really dead to this life. Watchfulness with discrimination is better than all kinds of behaviour to all kinds of men. Do not hate the sinner") ; we are all worthy of condemnation. If thou art moved for the sake of God, weep over him. Why shouldst thou hate him? Thou meanst to hate his sins? Pray on his behalf, that thou mayest resemble Christ, who was not angry with sinners but prayed on their behalf. Hast thou not seen how He wept for Jerusalem ? In many things we are made mock of by Satan.

Why should we hate them that arc made mock of like ourselves by the same one that makes mock of 357 us: 1 Why hatest thou the sinner, o man? Perhaps because he is not righteous as thou art? And how art thou righteous, that hast no love? And if thou hast love, why doest thou not weep for him, instead of persecuting him? It is through ignorance that some people, reputed to be discriminating, are moved by the deeds of sinners. Be a herald of God's goodness, because fie provides for thee who art not worthy of it. And though thou art guilty of many things, it is not known that he is desirous of revenge. And for the few things in which thou showest [good] will, he remunerates thee with many. Do not call God just anymore, for His justice is not known in His dealings with thee. Though David called Him just and righteous, still His son has made it clear to us that He is good and kind. For He is kind towards the evil and the miscreant. How callest thou God just when thou comest across the section on the hire of the workmen ? Friend, I do thee no wrong. I will give unto this last, even as unto thee.

Or is thy eye evil because I am good? How can any one call God just if he come across the story of the prodigal son? When he had spent all in fornication, it was only on account of the contrition he showed that [the father] ran to throw himself at his neck and made him lord of all his possessions. No one else can say concerning Him that he doubts His goodness. His son testifies this concerning Him. How couW there be justice m God, when Christ died •55s for us who were sinners? If He is compassionate here, we believe that there will be no change in Him. Far be it from us that we should wickedly think that God could not possibly be com passionate. God's properties are not liable to variations as those of mortals. It is not possr'6/e that lie sometimes should not possess a thing, and afterwards should possess it, or that what He possesses should diminish or increase as that which creatures possess. But that which God possesses is with Him from eternity, and it is with Him for ever, as also the blessed commentator a ) says in his exposition on the creation. Fear before His love, not before the reputation of harshness with which He has been charged.

Love Him because it is our duty to love Him ; not for those things which He will give, but also because, of those which we have received. Even if He had made this world only for our sake, who could sufficiently tell His bounty? Where is the remuneration for Him in our deeds? Who has persuaded Him beforehand to bring us into existence? And who will intercede with Him for our sake when we shall be in a state of oblivion as if we were not? Who will stir our destruction into life? And from where will the impulse of knowledge be cast into [what is] dust? O the wonder of God's compassion. O the amazement of the bounty of our Creator. O the power of His almightiness. O His immeasurable kindness regarding our nature, that He also brings sinners into existence ! Who can sufficiently tell His praise, who quickens the sinner and abuser who had become dust without motion [so as to participate of] a laudable, recognizing and rational mode of existence ; that changes scattered dust into a being exalted above perception ; that makes scattered senses a rational nature with quick motion ?

J[ the sinner is not able to [understand] His quickening power, he can be content with His grace. 359 Where is Hell which can make us suffer? And what is the torment which can overcome in us His fear, vanquish the joy at His love? And what is Hell as compared with the grace of resurrection, which will restore us to life after Sheol and make this corruptible to be clad with incorruptibility, and make rise in glory what was lying in the contempt of Sheol ? Ye understanding, come and wonder. Who has an intellect wise enough to wonder? Come and let us wonder at the grace of our Creator. The retribution of the sinners is this, that He repays them with resurrection instead of with justice. And those that have trampled upon His laws are clad by Him with the glory of perfection instead of with the body. This grace 1 , after we had sinned is greater than that which brought our being *) into existence when we were not yet. Glory to Thy immeasurable grace. Now the floods of Thy grace make me silent without any emotion remaining, not even thankfulness.

With what mouth shall we thank Thee, good king who lovest our life ? Glory to Thee in both the worlds which Thou hast created for our education and for our delight, from all those that Thou hast brought into existence to know Thy glory, now and at all times, world without end, Amen. Vcrli. AM. L.!tli:rk. iy2z (Wensinck). 24-2 ON T[IK three degrees of knowledge etc.

OF FAITH When the soul in the course of its behaviour walks in the way of faith, this improves it much. When it then turns towards the means of knowledge, it becomes alienated to faith at once. And it is removed from that intelligible force of faith which reveals itself by different acts of help in the serene soul that simply, without inquiry, uses all that belongs to it. The soul that has once, in faith, entrusted itself unto God and, under many temptations, has received the taste of faith's help, no longer thinks of itself, but is made speechless by ecstasy and silence, nor is it allowed to return unto the means of its knowledge or to make use of them, lest it also be bereft, on the contrary, of the divine care which visits it incessantly and provides for it and clings to it everywhere. For the soul would consider it as a despicable thought to deem itself sufficient to guide itself by the power of its knowledge. For those in whose hearts the light of faith has dawned, do not venture to pray in their own behalf, they do not even venture to ask 361 God : Give us this, or : Take from us that, nor dare they think of themselves in any way.

For by the initiated eyes of their faith they always see the paternal care which protects them on the part of that leather whose strong and immeasurable love surpasses the love of all fleshly fathers and who has power to supply us with all things above what we ask and think. I 7 or knowledge is opposed to faith and faith with all its means destroys the laws of knowledge. I do not mean spiritual laws. For the circumscription of the domain of knowledge is this, that a man is not allowed to do anything without inquiry or examination; but he must investigate, so as to comply, if possible, with what befalls him. Dut as to faith, what is it? If yes and no approach unto it equally, faith docs not consent to remain in that position. That knowledge cannot be used without methods and means, that it even does not exist without them, is known. And this is the token of its sceptical attitude regarding truth. Faith on the other hand requires a serene and simple mind, far from any cunning or need of means. Behold, how knowledge and failh are each other's opposites. The mansion of faith is a childlike mind and a pure heart. For in the purity of their heart people have praised God.

For 'except ye be converted and become as little children' ') and so on. Knowledge, however is the persecutor and opposite of 3 f)2 these two. Knowledge adheres to the domain of nature, in all its ways. Faith makes its course above nature. Knowledge does not admit unto itself anything which is in disharmony with nature, not even for the sake of trial • but it lets these things dwell at a distance. Faith on the other hand orders with authority and says : Thou shall tread upon the serpent and the lion : the young lion and the dragon shalt thou trample under feet. Knowledge is accompanied by fear ; faith by trust. As long as a man uses the means of knowledge, he is not free from fear, it is not even possible that he be deemed worthy of freedom. But as soon as he clings to faith, at once a free man and the king of his sout and a son of God, he will use freedom in all things, with authority. A man that has found the keys of faith will use all the species in nature, as God. For faith is allowed, even to create a new creation, just as God did. If thou wiliest, anything will stand before thee.

And many times it is possible to make every thing out of nothing Knowledge is not able to make anything without materials. Knowledge does not venture to step over unto the domain which lies outside nature. How then? That the dissolved nature of water does not suffer the footsteps of flesh on its back, that he who excites fire is burnt by it, and that it is dangerous 3 6 3 to act contrary to these [rules|. Such lore is cautiously guarded by knowledge. And it is absolutely impossible to persuade it to order an advance into this domain. Faith on the other hand commands this with authority, saying : If thou tread on fire it will not burn thee ; and Hoods •will not drag thee along. And faith has done these things many times before the eyes of all creatures. If knowledge had been given an opportunity in this domain, it would not have given the permission to try such things at all. Through faith many have entered the mouth of the flames, and have checked the power of the burning fire, and have persevered in it without injury, and have walked on the back of the sea as if it were dry land. Verily, all these things are above nature and contrary to the methods of knowledge.

Seest thou how faith shakes the foundations of knowledge and shows that all its means and laws are vain ; Seest thou how knowledge guards the domain of nature? Seest thou also how faith walks above nature and makes there the paths for its course ? For nearly five thousand years the means of knowledge have been governing the world and the world has not been able to lift its head from the earth at all nor to perceive the power of its creator, until faith dawned to us and freed us from the trouble of labouring upon earthly things and from the vain slavery of fruitless distraction. And now that we have 364 found an unexplored ocean and an unlimited treasure, should we desire to stay at a poor fountain? There is no knowledge which is not lacking, rich though it may be. As to faith, heaven and earth cannot contain its treasures. He whose heart is supported by the trust of faith, will never experience want ot anything. And though he does not possess anything, he dominates all things through faith. As it is written : All things, whatsoever ye shall ask in prayer, believing, ye shall receive '). And again : Our Ford is at hand ; be careful for nothing ~).

Knowledge perpetually seeks means to preserve those who possess it. What does faith do? 'Fxept the Ford build the house and keep the city, they labour in vain that build it and wake to watch' 3 ). Never will he that seeks refuge with faith use means. Knowledge everywhere praises fear. As also the sage says : Blessed is he whose heart fears. What does faith do? 'lie was afraid and began to sink' '). And again : For ye have not received the spirit of fear to bondage, but the spirit of adoption -) to freedom in faith and trust in God. 'Fear them not therefore'"), lest I crush thee before them. F"ear always accompanies doubt, and doubt examination, and investigation means, and means knowledge. And that which always examines and investigates, shows doubt and fear ; for knowledge does not always and in every thing profit, as has been shown above. 365 Often hard circumstances and multifarious affairs oppose themselves, full of danger and of such a nature that knowledge and the means of wisdom are absolutely unable to give any profit; things which are so hard that they withstand the whole power of the domain of human knowledge. But faith is never' vanquished by anything.

What help can human knowledge afford in manifest struggles against invisible natures and incorporeal powers and many things of that kind? Thou seest how weak the power of knowledge and how strong the power of faith is. Knowledge restrains its pupils from approaching unto anything which can do harm to nature. But look at the power of faith; what does it command its sons? In my name shall they cast out devils and shall take up serpents; and if they drink any deadly thing, it shall not hurt them *). Knowledge according to its laws orders all those who walk in its way, to investigate all things from their beginning till their end and then to begin ; lest the end of the thing be contrary to the limits of human power, and people might undertake fruitless labour when their work would prove to be impossible and difficult to be realized. But what says faith? All things are possible to him that believeth r '). O unspeakable richness, o ocean rich in its billows and in 366 its amazing treasures, o effusions of the power of faith ! I low full of encouragement, how delightful and full of trust is its path! And how easy are its loads; how delightful is its service.

He li ) that has been deemed worthy of the taste of faith and then turns towards psychic knowledge is equal to him that has found a pearl of great price and changed it for a copper coin for he has left authoritative freedom and has turned towards the means of poverty which are full of the fear of bondship. Knowledge is not to be rejected, but faith is superior to it. And if we reject, we do not reject knowledge, far be that from us, but the distinctions in a variety of classes in which it moves itself in opposition to the glory of nature, so that it becomes cognate with the class of the demons.

This we shall discern distinctly, seeing in how many degrees knowledge moves, and how many distinctions there are in every one of them, and in which emotions it a rises within every one of the classes when it remains in them, and in which of these classes it comes into opposition to faith when it is moved in them, and leaves the domain of nature ; and which are the distinctions of the service in them ; and in which class it comes to its natural state, having changed its pristine direction preparing the degrees for faith by its beautiful behaviour; and to which point the distinctions of this class conduct it; and how it 3 ft 7 proceeds from this class to a higher one ; and what are the kinds of service in that latter class, which is the first in honour ; and the point where knowledge is united to faith and becomes one with it and is clad by its influence with fiery impulses so that it blazes spiritually and acquires the wings of apathy and is lifted up from the service of earthly things towards the place of its creation, acquiring also other things.

So it is meet for us to know that the degree of the service of faith is superior to that of knowledge. And knowledge is made perfect by faith, so that it acquires the power to ascend and to perceive that which is above all perceptibility and to behold the splendour of Him that is not attained by the mind or the knowledge of the creatures. Thus knowledge is the ladder on which a man ascends the height of faith, but which he docs not use any more when he has reached faith. For now we know little out of much and we understand little out of much. But when perfection has come this little becomes useless. So faith shows us as it were before our eyes the reality of that future perfection. By faith we are instructed about those unattainable things, not by investigation and the power of knowledge.

All works of righteousness: fasting, alms, vigils, holiness and the others which are performed with the body ; and neighbourly love, humility of heart, forgiveness of sins, meditation upon beautiful things , investigation of the mysteries 3 68 hidden in the holy scriptures, the occupation of the mind with the practice of good works, the keeping of the affections of the soul within the borders, and the other virtues which are accomplished with the soul : all these need knowledge as their regulating power. But all these are still degrees along which the soul ascends unto the elevated height of faith, and they are called virtues. As to the discipline of faith, its service is above excellence ; it is not a service of labour but one of perfect rest-, it is consolation and comfort and it is accomplished by the impulses of the soul.

All the amazing distinctions of spiritual discipline, the service of which is apperception of spiritual forces and delight and exultation of the soul, and love and joy in God and all the other things which are granted through this discipline — all these are forthwith given by faith in fullness unto the soul which by grace is made worthy of this blessedness, by God who is rich in gifts, as they are mysteriously denoted in the holy scriptures. But perhaps some one reasons thus : If all these good things and the works of excellence which are mentioned above, and also the refraining from evil and the discrimination of subtle emotions arising in the soul, and the struggle with deliberation and the strife against alluring affections, and the other qualities without which faith cannot even show its power in its working upon the soul — if all these are made perfect by knowledge, how then can it be argued that knowledge is in opposition to faith? 369 lhe solution of this doubt: There are three stages in which knowledge ascends and descends in an intelligible way, and where it receives its variations according to variations of the places in which it moves, and where it also injures or helps. The three stages which I mean are: body, soul, spirit.

And though knowledge is one in its nature, it becomes condensed or subtilized in accordance with its abiding in these intelligible places. And so also its stores are changed and also the working of its impulses. Hear now the [enumeration of] the stages of its service and the causes by which it injures or helps. Knowledge is a gift which was presented by God unto the species of rational beings from the beginning of their existence. It is simple in nature, not divided, as sunlight is, but has variations and divisions in connection with its service. The first stage of knowledge. When knowledge accompanies the love of the body, it gathers provisions as: riches, vain glory, honour, elegant things, bodily comfort, means to guard the body against those things which are in opposition to nature, zeal for rational wisdom that serves to govern this world, and to be the originator of inventions in crafts and learning, and the other things which crown the body in this visible world. To the properties of this knowledge belong those which have been enumerated above in opposition to faith. This knowledge is what is called simple knowledge, because it is bare 370 of every godly thought.

It imparts to the mind an unspeakable weakness because it dominates it with a bridle and because its whole thought is directed upon this world. Thus this degree of knowledge never imagines that there is at all an intelligible force and a hidden governor regarding man, or a divine care which provides for him. But it thinks that all good which happens to a man, and his being saved from injury and guarded against severe difficult accidents and against the numerous adversities which inhere to our nature openly or in secret, all happen by its own zeal and means. This is the degree of knowledge which thinks in the way mentioned and its adherents say that there is no providential government in visible things. Consequently it is not able to desist from constant anxiety and fear regarding bodily things. Therefore [it is accompanied by] pusillanimity, grief, despondency, fear of, demons, fear of men, rumours of robbers, tales about epidemies anxiety before sicknesses, fear of scarcity of food, fear of death, reptiles and beasts and other things of this kind. And at all times of the day and night knowledge is tossed about as the sea is by its billows, because it docs not know to commit its care unto God with the trust of faith in Him.

So knowledge in all its circumstances uses means and artifices. And when by any cause its means are exhausted, because it does not see hidden providence, it scolds men as its 371 hindrances and haters. By this knowledge was planted the tree of good and evil, which is the eradicator of love. Knowledge examines the small stains in others and the shortcomings and weak points of men ; and in it are the disputations of learning-, and dialectics, and cunning artifices, and all the other means which dishonour man. In it are also presumption and haughtiness, because it reckons to its own credit and not to God's credit all things which happen, if they are wholesome. Faith on the other hand attributes its deeds to grace. Therefore it cannot be haughty. As it is written : I can do all things through grace which strengthened me l ) ; and again : Not I, but grace which was with me ; and what the blessed Apostle says: Knowledge puffeth up. This he says concerning that knowledge which is not mingled with faith and trust in God, but not concerning true knowledge. Far be it !

For true knowledge makes perfect by humility the souls of those who possess it, as Moses and David and Isaiah and Peter and Paul and the other saints who were deemed worthy of perfect knowledge, in accordance with the domain of nature. And because their knowledge is constantly enveloped by various visions and divine revelations and the supreme sight of spiritual things and unspeakable mysteries, their own person is in their eyes, as compared with these, dust and ashes. That other knowledge must needs be puffed up, because it walks in darkness and it examines its subjects in analogy with earthly things without knowing that there is something more valuable. 372 But [even I those who are dominated by haughtiness because their behaviour is |in their own eyes] of greater importance than earthly and bodily things, and because they rely upon service without penetrating with their mind in unattainable things — when they come to meditate upon those waves of the glorious splendour of the godhead, and their service is on high, their mind then cannot deviate to think of impure things and idle deliberations. For those who walk in light cannot go astray. All those, therefore, who err from the light of the knowledge of God's son, and deviate from truth, walk in these ways.

This is the first stage of knowledge accompanying the bodily love. This we reject, calling it oppositional not only to faith, but to all works of excellence. i) Cf. rhilippians 4. 13 Cf. I Cor. 15, 10 l Cor. 8, I The second degree of knowledge. When knowledge leaves this first state and turns towards meditation and psychic love, it performs those beautiful things which have been described above, through the cooperation of the psychic impulses with the bodily senses, by its natural light ; namely : fasting, prayer, compassion, recitation of the holy scriptures with a view to excellence, strife against the affections, and so on. All beautiful deeds and excellent distinctions which are seen in the soul, and the amazing stages which are administered in the church of Christ, are accomplished by the influence of the ;7j power of the Holy Ghost, in this middle stage of knowledge. The Ghost will level ways in our heart leading to faith. And by faith we shall gather provisions for this our true world. And till this point knowledge is still of a bodily nature and composite, though it occupies itself with excellence and though it is the way conducting us to faith.

For the latter is a degree higher than knowledge ; and if knowledge is as it ought to be, it will be able by the help of Christ, to ascend [this higher way), when it bases its service upon seclusion from men and recitation of the holy scriptures and prayer. And the other good works will be made complete by these. This is the second degree of knowledge, by which all beautiful works are performed. It is called knowledge of practice, because, as to its outward stage, it accomplishes its activity by deeds perceptible by the senses of the body. The third d e g r e e of knowledge, which is the degree of perfection. How knowledge is subtilized and acquires spirituality so that it resembles the discipline of those invisible forces the service of which is not performed by the apperceptive practice of works but by the thoughts of the intellect — hear this now.

When knowledge elevates itself above earthly things and above the thought of service and begins to try its impulses in things hidden from eyesight, and when it partly despises the recollection of [worldly] things from which proceeds the perversion of the affections, and when it stretches itself upwards and clings to faith by thinking of the world to be and love of the promises and investigation con374 cerning the hidden things — ■ then faith swallows knowledge, gives anew birth to it, wholly spiritual. Then it is able to direct its flight towards non-bodily places and to the depths of the unscrutable ocean of wonderful and divine government which directs intelligible and apperceptive beings, and to examine spiritual mysteries which are attained by the simple and by the subtle intellect. Then the inner senses awake to spiritual service, as the order of things which will be in the state of immortality and incorruptibility. For from here onwards they have received intelligible resurrection, symbolically, as a true sign of that universal renewal. These are the three degrees of knowledge, in which the whole course of man is contained, that of body, soul and spirit.

From the time that a man begins to distinguish between good <r> t> o and evil, till he leaves the world, in these three degrees is contained the knowledge of himself and the accomplishment of all iniquity and wickedness and the summit of all righteousness; and the scrutiny of the depths of all spiritual mysteries is worked by one knowledge in these three degrees. Within these is the whole emotion of the mind that ascends or descends moving in good things or in evil things or between these. These three degrees are called by the Fathers the natural, the praeternatural and the supernatural. And these are the three directions in which the thoughts of the rational soul ascend and descend, as it has been said. Either it works righteousness in nature, or in the domain above nature, its thoughts wrapped 575 up in contemplation towards God ; or it will go out to feed the swine in the praeternatural domain, as one that has lost the riches of his intellect while serving with the herd of demons. The first degree of knowledge makes the soul cold to works in the course of the good. The middle one excites in the soul fervour in its course in the degrees of faith.

The third stage is the soul's desisting from service; and this is a symbol of the future, that the soul only finds delight in intellectual occupations, in the symbols of future goods. But as nature is not yet elevated above the stage of mortality and above the load of the flesh so as to abide totally in that spiritual state which is exempt from deviation, and because it is not able to administer complete perfection in the world of mortality and to abandon the nature of the flesh completely while it abides in it as yet, therefore it is in the former and in the latter stage alternately. Sometimes the soul in the middle degree of knowledge as a poor being is occupied with performing with all its power the virtues proper to nature, because of the nature of the body. And sometimes, as those who have received the spirit of adoption T ), it delights in the mysteries of freedom through the gift of the spirit, even as it pleases its giver. Then it turns again towards the poverty of its world, namely of the body, being on its guard against it, lest the latter should captivate it by the allurements which arc found in its world through its troubled and easily deviating impulses.

For as long as the soul is covered by the curtain of the flesh, it 376 has no trust. For there is no perfect liberation in a nonperfect world. The whole service of knowledge is a service of work and of exercise. The deeds of faith however, are not performed belabours 5 for they are accomplished by the spiritual impulses through the sole and pure efficacy of the soul [and they are elevated] above the senses. Faith is more subtle than knowledge, just as knowledge is more subtle than apperceptible deeds. For all the saints which have been deemed worthy of spiritual discipline which is ecstasy in God, walk through the power of faith, in the delight of that discipline which is above nature. I do not call this faith, that a man believes in the discrimination of the adorable hypostases of the F^ssence, or in the properties of His nature , or in the amazing government regarding humanity consisting in His accepting our nature. But I call this faith : the intelligible light which by grace dawns in the soul and, without leaving room for doubt, supports the heart by the testimony of the mind, namely by the persuasion of hope which is far from all presumptions and not by tradition from hearsay.

This light will show the spiritual eyes of the soul the hidden mysteries which are in the soul, and the secret riches of divinity which are concealed from the eyes of fleshly men and are revealed spiritually to those who at the table of Christ are brought up in meditation upon His laws ; as He says : If ye keep my commandments, I shall send you the Spirit, the Comforter, whom the world cannot receive, } 77 and He will guide you into all truth. Thus He will also show man the holy power, which surrounds him at all times. That power is the Comforter. By the power of this faith all the parts of the soul are kindled as it were by fire so that it despises all danger on account of its trust in God. And upon the wings of faith it is lifted up above the circle of the visible world and, as drunk, it is constantly in ecstatic thought of God. And by simple sight, and by insight without sight of the divine nature, it accustoms the intellect to looking at its secret being in meditation.

For until the coming of that which is the perfection of the mysteries, and until we shall have been made worthy of its revelation eye to eye, faith administers unspeakable mysteries between God and the saints. May we be deemed worthy of them by the grace of Christ, here by pledge, there in reality in the kingdom of heaven, with all those who love Him. Amen.

When knowledge pursues visible things, concerning which instruction is acquired through the senses, it is called natural. When it pursues the intelligible forces behind the visible things in non-bodily species, it is called spiritual. For perception is 378 received by the spirit, not by the senses. And regarding both of these kinds the soul receives the recognizable materials from without. When however knowledge pursues the Essence it is called supernatural, or rather agnostic, because it is elevated above knowledge. As to this [latter kind], the soul does not acquire contemplation concerning it in materials lying without it, as is the case with the former kinds. But without materials, by a sudden working of grace within, unexpectedly, it is revealed in the soul. For the kingdom of God is within us ] ). And it will not come from the place from where it is expected, nor through observation, according to the word of our Lord. But within the hidden form of the intellect it is revealed without cause and without meditation upon it. For the intellect has no materials to meditate upon it. I he first [kind of knowledge! is born from constant recitation and from zeal for teachings. The second kind from a steady behaviour and faith of the intellect. The third kind is due to faith alone.

For there knowledge ceases and works reach their end and senses will be superfluous. As long as knowledge is beneath this line, it is called knowledge. And the lower it is, the more honoured it becomes, so that when it reaches the earth and earthly things, knowledge is master of all, and without it all is cripple and idle. But when the soul elevates its gaze and directs the space and the 379 time of its impulses towards heavenly things and becomes desirous after the things which are not to be seen with the bodily eye and over which the flesh has no power, then all things fall under the category of faith.

TO RETAIN That a man have trust in the petition of his prayer through trust in God, is the chief part of the gift of faith. The assurance of faith in God is not a correct confession, though this is the mother of faith, but a soul that looks on the truth of God by the power of behaviour. When thou findest faith and what is related to it, in the holy scriptures mingled with behaviour, do not consider it in the sense of true confession. Faith which gives the conviction of trust is never demanded by the imperfect, or by those whose mind is perverted so that it cannot attain truth. The assurance of truth reveals itself in the soul — in accordance with the elevation that is the result of behaviour — in an attitude which tends toward the legislation of our Lord. The light of the soul consists in constant meditation upon the scriptures. For they trace in the intellect profitable recollections with regard to watchfulness against the affections and for perpetual abiding with God, in love and in purity of prayer. l) Hedjan's .\yiffli is a misprint for fj^aOA^a They trace before us the way which is made peaceful by 3S0 the steps of the saints.

Yet do not confide in the signs of the words when they are not accompanied by great alertness and perpetual affectability through constant prayers. Accept without doubt words that are spoken from experience, even if they are uttered by a simple man. Even the great treasury of earthly kings does not abhor to take increase from the money of the mendicant. And from small sources the large streams of the rivers increase. If the recollection of the excellent renews in us the desire of excellence when we commune with them mentally, the recollection of the impudent also renews in our mind impure desire when we are reminded of them. This is because the recollection of all these develops in our mind the distinct lines of their deeds. And with their finger as it were they show us their evil deeds or the elevation of their behaviour, in accord with their belonging to one or to the other kind. And the recollection with its stings — be they right or left ones — spurns us to meditate upon the baseness of our mind (while the images of their noble behaviour are depicted in our imaginations) and to look upon them zealously.

So not only the meditation upon evil injures those who are captured by it, but also the sight and the recollection of those who perform evil. And not only is the performing of excellent things greatly profitable to those who accomplish them, but also the imaginative representation formed by the recollection of the persons who perform those things. And on account of 5S1 this it can be understood that those who are near to reaching the stage of purity, are deemed worthy of seeing perpetually holy men in nightly visions. And during the whole day the images of the saints which are printed in their soul are to them a source of joy by their intellectual intercourse with them. And on account of this they turn with renewed fervour towards the performance of good works and an intense fire of love unto excellence is kindled in them. It is said that the holy angels assume the appearance of honoured and excellent men and show themselves to the soul in visions during sleep when the emotions are distracted, for the sake of joy and higher incitement. And during the day they set [the solitary] astir by the recollection of the visions, and so they are fired anew to their labour by their joy at those holy men.

And so the latter are promoters of the former's course. In the same way, at the time of the heat of battle, those who are accustomed to evil intercourse, are visited by the demons in this likeness. They assume a likeness in which they show themselves to the soul, namely visions highly exciting amidst the recollections of the day to those who converse with these. Sometimes also they do this by frightful visions which terrify the soul and weaken it, and which accentuate the difficulty of behaviour in solitude and reclusion, and the like. We ought therefore, o my brethren, to use discrimination regarding recollections, in our meditation, [choosing] which of them we should cherish and which we should dispel hastily as soon as they approach our mind, according to whether they 382 proceed from the activity of the demons who provide the affections with matter, or from desire or anger, or from the holy angels such as give indications that cause joy and knowledge and profit by the deliberations which they excite through their offerings to us, or by the recollection and perception of former deeds some of which stir in the soul deliberations that are useful in any direction.

Experience concerning the two we must acquire by discriminating knowledge, as also experience concerning their aspect, their intercourse, even concerning their way of working. Each of the two has at once to be met with a distinct prayer. Love which is maintained by [outward) things is to be compared with a small flame whose light subsists by the sustenance of oil ; and with a stream subsisting through rain, and whose flow ceases as soon as the supply which maintains it becomes deficient. Love of which God is the cause, is as a source welling from the depth, whose current will never cease. For I le alone is the source of love whose supply does not fail. Thou desirest to perform the recitation of Psalms during thy service with delight, and thou wishest to perceive the spiritual words which thou recitest ? Abandon the performance of a certain quantity and ignore the measures of service ; and say the words in the way of prayer, and leave the usual iteration. Understand what I say.

As to those sections which bear the character of a history, let thy spirit consider their repetition as the recitation of some providential act of God, in order that by the deep significance which is in them the soul be 383 awakened unto amazement at Providence ; and from here it may be stirred to praises or to profitable affection. The passages which are prayers, take them unto thyself. When thy mind has become established in them, confusion has given way and disappeared. For in the service of bondage there is no peace of mind, nor is there trouble of confusion in the liberty of the children. For confusion is wont to suck away the taste of insights and to rob them of their intellect, as the leech which with the blood of the limbs sucks the vitality of the body. For it is possible, to say of confusion that it is the mount of Satan even. Satan, as a chariot-driver, is wont to ride on it constantly, taking with him a multitude of affections. Thus he invades the poor soul making use of the darkness of its confusion.

And this thou hast to understand clearly, lest in the sentences of thy recited Psalms and of thy prayer thou becomest a conductor of words as if they came from a strange person. For thou shouldst not think that thou art sedulously promoting the work of the apostles if thou art wholly devoid of the passion and the joy which is in it. But thou shouldst say the words beseechingly, as originating in thyself, with intelligence and with passionate discrimination, as one who is aware of his being occupied with ritual of his own. Dejection is caused by distraction of mind ; distraction by neglect of labours and recitation and by intercourse left to chance. Not to use conversation with those who speak to us, but 384 to cut off their speech entreatingly, is a sign of a mind that has found wisdom and power by grace. For its true knowledge frees it from much labour; and by its treading short ways it cuts off the many windings of a long way. For we have not at all times the power to reduce to silence all contrary deliberations by arguments, and it may happen, when we receive a blow, that for a long time we shall not be healed.

Against those who are six thousand years old thou wilt stand thy trial. But they also are provided with means which may destroy thee, being mightier than thy wisdom and thy learning. But even if thou vanquishest, the dirt of their deliberations will defile thy mind and their stinking odour will linger in thy smell. But by the former method l ) thou wilt be free from all these and from fear, because there is no helper like God. Verb. Afd. Letterk. 1922 (Wensmckj. Perpetual tears during prayer are a sign of divine mercy of which the soul is worthy because of its repentance which has been accepted ; and with tears it begins to enter the plain of serenity. Unless the deliberations have been freed from the care of transitory things and have cast away the hope of the world and contempt for it has been established in them and they have begun to prepare provisions for the day of a man's departure, because the thought of things beyond earthly ones has been established l ) in the soul — it is not possible that the eyes shed 3 8 5 tears.

Tears originate from pure meditation without distraction and from perpetual meditations without deviation, and by some subtle recollection which falls into the mind and affects the heart by the anxiety it causes. Then tears become frequent. When thou turnest towards perpetual handiwork in thy solitude, do not make the commandment of the fathers a pretext for love of money. In order to avoid despondency thou must have some trifling occupation which does not trouble the mind. If however thou desirest to bestow more care upon it, for the sake of alms, know then that the order of prayer is more excellent than alms ; if thou desirest to do so because of thy need, without being covetous, that which is sufficient to fulfill thy want is what our Lord provides thee with. He never has left His servants in want of transitory things. Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you, before ye ask, says our Lord. One of the saints has said : it is not the aim of thy discipline that thou shouldst appease the hungry and that thy cell chould become a place of congregation for strangers.

For this behaviour is rather meet for those who are in the world, but nor for solitaries who are free from thoughts of visible things and who preserve their mind by prayer. If ever thou wilt be deemed worthy of the solitary state and avoid heavy 386 loads in the kingdom of its freedom, let not the customary thought of fear terrify thee with its many and varying deliberations. But as a man who believes that there is a guardian with him and who knows occurately through his wisdom that he and all creatures are under one Lord, and that one will moves them all and stops and governs them, and that no fellow is able to injure his comrade without the commandment of the Governor, and that all is under His care — make up thy mind to be courageous. For though some of them have been given freedom, yet they have no freedom in all things, and neither the demons nor the beasts of prey, nor malicious men are able to injure any man according to their good pleasure, until the divine will has given the command and until material opportunity has been given. .It is not granted by the divine will that all freedom should realize itself, otherwise no flesh could live.

For the Lord does not allow the freedom of demons or man to approach his creatures that they use it according to their good pleasure. So thou hast to say to thyself: there is a guardian with me and there is no possibility for any of the creatures even to show themselves to me, if no permission from on high has been given. So if thou seest with thy eyes and hearest with thy ears their threatenings, even then thou must not believe that they will venture to act. If they had received an order 387 from the heavenly will, no speech and even not a word even would be necessary, but action would immediately follow will. And if this be the will of my Lord (so say to thyself), that the evil ones have power in his creation, then I must not resist this fact as if I were one taking pleasure in contradicting the will of his Lord. Thus, even in thy temptations, thou shalt be full of gladness, as one who knows and feels that his Lord is governor. Support therefore thy heart by confidence in the faith in the Lord without being afraid for the terror by night nor for the arrow that flies by day x ).

For the faith of the righteous in God makes the beasts of the field as lambs and goats. It is namely impossible to be a righteous man confiding in God unless this be true of thee, that for the sake of the service of righteousness thou art gone into the desert with its many troubles and that for it thou art administeringthe will of God. So thou labourest in vain when thou takest upon thee these pains. For God does not wish the pains of mankind, but that thou offer to Him as a sacrifice of love thy personal affections. All those who love God show Him this distinctive [sign of love] that they are willing to bear troubles for the sake of His love. For all those who desire to live in the fear of God through Jesus Christ, bear troubles. And then He makes them rule over his hidden treasures. One of the saints has said : There was an old, honoured solitary to whom I once went when I was shaken by tempta388 tions. He was ill and had to lie down. When I had greeted him I sat down near him and said : Pray for me, Father, for I am very much shaken by the temptations of the demons.

He opened his eyes and looked at me benignanthy, saying. My son, thou art a boy ; God will not admit the demons unto thee. I answered : If I am a boy I have to bear the temptations of strong men. Then he said to me : So God is trying to make thee wise. I said to him : How can I become wise, if I taste death every day? He said to me: God loves thee •, be silent, God shall give thee His gift. Then he said to me : Thou must know, my son, that I have been making war upon the demons during thirty years, of which I have passed twenty without enjoying any help whatever. When twenty five years had elapsed, rest began to show itself. As it approached, it increased and when twenty eight years had passed it had grown considerably. And now that thirty years have been accomplished rest has increased to such a degree, that I know not how this can happen. — Further he said : When I desire to stand performing service, I am allowed to accomplish one marmita Y ). Further, even if I remain standing during three days, I am in ecstasy with God, without perceiving fatigue. — Behold how prolonged labours produce illimitable rest.

One of the Fathers used to eat two times every week. He 389 said to us : 'The day on which I speak with someone, I am not able to keep the usual rule of fasting, but I am compelled to break it'. So we understand that the keeping of the tongue not only does excite the mind unto God but that it also in secret grants considerable force for the accomplishment of the visible labours which are performed through the body. And on account of a hidden service the intellect will constantly be illuminated, as our Fathers say. For keeping the tongue excites the heart unto God, if we be silent with knowledge. This saint was much given to vigils saying : When of a night I stand till dawn and take rest after the recitation of o Psalms, and then wake up from sleep, on that day I am as a man who is not in this world. No single earthly thought rises in my heart, nor do I want definite regulations, but all day I am in ecstasy.

On one day such as this in which I was wont to take food (and since four days I had not eaten), when I rose in order to perform the evening service and to eat afterwards, I stood in the room of my cell in full sunlight. I perceived only that I began with the marmita which is the beginning of the service ; but till the next day when the sun rose before me and the clothes on my body became warm, I did not perceive where I was. As the sun troubled me by burning my face my mind came back to me and behold, I saw that it was a 390 new day. And I thanked God because of His pouring out His grace upon mankind and because of His deeming worthy of such a greatness those who seek Him. Here end the tales of holy men.

Although we have already spoken on this subject in an other context in the foregoing disquisitions, when an opportunity offered itself, yet we do not object to elucidating the subject further here. Maggenanutha denotes help and guardianship and also the receiving of the heavenly gift. As for instance: The Holy Ghost shall come and the Power of the Highest shall overshadow thee. And: Thy right hand shall save me '% which is a prayer for help. And: I will defend this city to save it. So we understand two kinds of action in the maggenanutha granted by God unto mankind one is symbolical and intelligible ; the other practical. The former is connected with the holiness which is received through divine grace ; this means : by the influence of the Holy Ghost a man is made holy in body and soul, as is the case of Elisha and John and Mary the blessed among women. But because this is incomparable rather to envelop and to overpower. and above that which happens to the rank-and-file of creatures we have to come to that partial [holiness] which is granted unto the other saints, in the relation between the limbs and the body.

The mysterious kind of maggenanutha — as the [gifts] 39 1 imparted unto each of the saints — is a kind of influence which possesses the mind. And when man is deemed worthy of this maggenanutha, the mind is snatched away in ecstasy and expanded by some divine revelation. And as long as the influence possesses the mind, man is exalted above the emotions of psychic deliberations, on account of his communion with the Holy Ghost. And this is what was said by the Apostle in the form of a prayer unto the Ephesians, when he desired to explain to them this mystery : May the God of our Lord Jesus Christ, the Father of glory, give unto you the spirit of wisdom and revelation in the knowledge of Him : the eyes of your hearts beinc enlightened x ). What is the result of this? That ye may know what is the hope of His calling and what the riches of the trlory of His inheritance in the saints, and what is the exceeding greatness of His power to us-\vard who believe. This is one symbolical kind of maggenanutha, that when this power overshadows a man, he is deemed worthy of the o-lory of the new world, by revelation.

And this is the part that has fallen to the lot of the saints by light ; concerning which the blessed Paul says, that those are deemed worthy of it who have received sanctification of the mind from the Spirit, on account of their holy and excellent behaviour. Another kind of maggenanutha is that whose action manifests itself practically. It is the intelligible power which constantly covers a man and broods over him, removing from him any injury or accident that threatens to approach his body or soul something not to be perceived visibly by the mind, but 392 clear and evident to the eye of faith, such as was frequently experienced by the saints ; as is written : The angels of the Lord encamp round about them that fear Him and deliver them '*). And : Many are the afflictions of the righteous ; but the Lord delivers them out of them all r> ).

Opposition would have no chance to cause confusion to those who desire beautiful things, if an occasion were not offered to these evil machinations by the lovers of beautiful things themselves. The matter is nearly thus. Every impulse of love unto what is beautiful is from the beginning of its motion accompanied by some zeal which in its fervour resembles that of fiery coals. This zeal usually surrounds the impulse of love as a wall, chasing from its neighbourhood all opposition and trouble. It possesses such vigour and unspeakable force that it can stiffen the whole soul against relaxation or against being shaken by the attack of all troublous things. It is in the first place the force of the holy desire implanted in the nature of the soul, namely an emotion set astir 393 by the force of the soul's natural anger, which is implanted in it by God in order to guard the boundaries of nature, so that it may use its vigour for fulfilling the natural desire of the soul, which is excellence. It is impossible to perform excellence without this impulse.

It is called zeal because it makes zealous and it sets astir and kindles and makes man heroic from time to time so that he despises the body in the troubles and terrible temptations which occur, and delivers his soul to death full of confidence and encounters the powers of the rebellion, giving up especially the fulfilling of what the soul loves. A certain man, clad with Christ, somewhere in his book calls this zeal a dog and a guardian of the law of God, which is excellence. Excellence is the fulfilling of the laws of God. This force of zeal becomes mighty and alert and fervent for the sake of guarding the house, an account of two reasons ; and it becomes weak and sleepy and despicable on account of other two reasons. The first reason of fervour and alertness consists in anxiety for the virtues which a man possesses or is going to possess, when some fear arises, lest these virtues should be stolen or seized by some approaching event. This fear is set astir by divine care, in all worshipers of excellence, lest the alertness and the constant zeal of the soul should get asleep.

When this fear is set astir in nature, the dog of which we 394 have spoken will be fervent, night and day, as a blazing furnace, spurring nature which like a Cherub is watching and threatening all the surroundings at all times. If, so to speak, a bird should pass by, it would be astir and bark with a vigour unspeakably sharp. When this fear is anxious on behalf of the body, it is Satanic ; because faith in God's care is shaken and man forgets how God thinks of those who care for excellence by caring for them at all times. As the Holy Ghost has said through the mouth of the prophet : The eyes of the Lord are upon the righteous and His ears are [inclinedj to hear them l ). For the thoughts of the Lord are unto those who fear Him. And in another place [the prophet] says, as it were speaking in the name of God, unto those who perform righteousness : There shall no evil befall thee, neither shall any plague come nigh thy dwelling. For He shall give His angels charge over thee to keep thee; they shall bear thee up in their hands, and compare the other words of Scripture.

But when this fear is on behalf of the soul, for the accidents threatening excellence, namely fear lest the soul be robbed or injured by any cause, this is a divine impulse and an excellent thought. And it is in God's care that this distress and fear originate, and this terror which torments the mind by its oppression. The second cause of the vigour and the fervour of the dog is brought about by the increase of love of excellence in the soul. According to the measure of the love of the soul for 395 that which it possesses by this love, — which is a divine deliberation — this natural zeal glows for it. As to the causes of its abating and sleepiness, one of them is brought about by love being quenched and reduced in the l) Psalms 34, 16 Psalms 91,11 sq. soul. The second rises when some deliberation of trust takes its seat in the soul and man confides and thinks many times that there is no danger of anything that could injure him. Then he casts away the weapon of zeal and becomes as a house without a guardian. And the dog goes asleep, leaving his watch. Usually this deliberation is the source of most of the intelligible houses being robbed.

This happens when the serene flame of holy knowledge in the soul becomes dark. Whereby does it become dark, if not by some subtle deliberation of presumption penetrating into the soul, or because man is given to too much care of bodily things, or because he is frequently in contact with worldly things. Every time that strugglers come into contact with lay people, especially women, the soul descends. This also happens through contact with the multitude on account of whose gaze the soul necessarily is assailed by vain glory. In short: the ruling mind as often as it comes into contact with the world resembles the skipper who calmly was sailing on the sea while a soft wind from behind drove him towards the harbour, when he suddenly got among the cliffs.

As often as man in his course approaches this world, the love of worldly things takes root in him, and he is constantly troubled by the thought of them, and he fights with man for them ; and becomes bound in love to some person or other, without discrimination. When on the other hand the mind profits by the subtle meditation upon the world to be, constantly thoughts unrivalled will move in it; and expecting the things which he does not see, he goes to meet them, forgetting the things of this world, sometimes forgetting himself, because of his utter absorption in ideas, neglecting visible things on account of these deliberations. So deliberations as well as practice are despised by him as long as he cares for these ideas. lie is devoid of enslaving love related to single persons, but universal love which does not need sight is fixed in his soul. The apperception of recollection concerning human things gradually disappears from his mind, while the thought of hidden tilings increases in it, gains force and vanquishes bodily deliberations, till it is free from corruptible things, as far as nature allows this.

And if it were not that the common [humanj recollection was aroused in him, when the need of something which cannot absolutely be dispensed with presents itself, his mind would be directed towards future things the most of the time, by such thoughts as would give him profit of these things. And because of these he becomes a stranger to all the wisdom of this world. So he becomes void of recollection and a fool as it were on account of his having examined human wisdom. 397 Blessed is the man who has been deemed worthy of these things. Tears will not cease to drop from his eyes when he turns unto himself with the recollection of those things by which men are led into error, and why forgiveness is granted them, and whereby the universal end is brought about, and what labour and error is caused by these. It is said concerning Paul that on account of these emotions which prevailed over his soul, for three years he was not quit of tears, unable to subdue them.

Such a deliberation accompanied with the emotion of tears rules man when he perceives the future hope and then turns his mind towards the things of this world, [thinking] how small psychic life is in comparison with the hope preserved for eternities, in the new life. By such affectability man grows dead unto all transitory things and thought of them ; and all affections of body and soul die in him. Let us remember this, my beloved, and despise the things of this world, as much as it is possible for us ; and let us gradually, to the same extent, approach with our emotions towards future things. For if a man does not compel himself, from time to time utterly neglecting the things which are before the eyes in order to abandon them gradually and to proceed onwards in this way, so that the thought and the contemplation of these things increase in him — he will remain i) literally : a foul in this body with his behaviour. Also those who walk in the way, if they do not go forwards in their daily march and so diminish the distance but remain on one spot, the way before 398 them will never end and they will never arrive there where they hope to come. Our case resembles theirs.

If we do not compel ourselves gradually, we never shall have the power to abandon the bodily things in order to look towards God. Because it is so difficult to free oneself from them when one has once become entangled in any of them, it is a matter of wisdom to struggle in order not to come near to them, so that one may be free even of the thought of them, and thus the mind be able to look towards something different. I do not mean that we should not provide for our wants ; for these are a necessity and may bereave nature of life. But we should not put them in the position of the principal service by giving them the preference over the service of God. But attending to these needs in part, we must leave the care of them to God. We should confide in Him rather than in ourselves. And when a man ventures to despise these [earthly] things wholly for the sake of spiritual things, I do not esteem this improper, because we have all the encouragements of scripture that teaches us to be strong in hope ; as is written : The Lord is at hand; be careful for nothing.

And David says: Cast thy care upon the Lord and He shall sustain thee. The rich do lack and suffer hunger : but they that seek the Lord shall not want any good thing. And our Lord has commanded us, saying : Be careful for nothing, but frequently think of the future things. And these earthly things which are necessary because of the needs of nature, will not fail thee. 399 May God in His grace grant us that His love be abundant in us, in order that by constant meditation on Him we may forget the world and what belongs to it by becoming free from its bonds ; and that instead of many bonds we may be bound with that one bond which is not loosened from those who love Him, namely the bond of the kingdom of the worlds above ; that w r e also may be bound with it, and be deemed worthy of the prefiguration of good the fulness of which is preserved in the future world for those who have possessed it here already. That we also may possess it and be possessed by it through the power that comes from it, for ever and ever, Amen.

In accordance with a man's despising this world and his being occupied by the fear of God, divine care will approach him and he will perceive its help in secret and there will be given to him clear emotions so as to understand it. Even though a man be not destitute of the goods of this world by his own will, still even as he is devoid of them, so mercy will follow him and divine compassion will support him. Glory to Him who shows us His grace in things of the right and of the left hand J ) and who in all of them lays a cause for the renewal of our life ; and who makes the souls of those who, wilfully, are too weak to acquire life, ascend towards excellence, by involuntary distress. 4 oo The poor Lazarus was not destitute of the goods of this world by his own will, even his body was stricken by ulcers •, bitter plagues he had to endure, one still harder than the other : illness and poverty. Yet in the end he received honour in the bosom of the patriarch. God is near to the suffering heart which out of trouble cries to Him.

And though the body sometimes refuses to bear these pains for the sake of the help, yet, as a physician who causes healing by the acute pains of his operations, the Lord greatly favours his soul in accordance with the heavy pains of his distress. Now when the love of Christ is not so prevalent in thee that thou art without affection in all troubles through thy gladness in Him, know then that the world lives in thee more than Christ does. When illnesses and want, or injury of the body, or fear of its afflictions trouble thy mind in the joy of thy hope and thy clear thought in our Lord, know then that the body lives in thee, not Christ. He whose love is prevalent over thee, he lives in thee. If thou art able to walk in serenity on thy way unto Christ, fulfilling all things required without lack, without bodily torments, without fear of adversaries, know then that thou art sick in thy mind and devoid of the taste of God's glory. I do not judge why thou art so, but [I say this] in order that thou mayest know at least how far thou art from the 401 accomplishment, even partially, of the discipline of the saints which lived before us.

Do not say: There is not a man to be found whose mind, shipwrecked though the body may be by every sorrow of temptation, is so wholly exalted above sickness that the love of Christ vanquished the affectability of the mind. I refrain from reminding thee of the deeds of the martyrs ; perhaps we would be unable to remain standing firm before the deluge of their sufferings, in which patience through the power of love has vanquished the trouble and the love of the body. But because even the recollection of these things is difficult to human nature, in that we are troubled by the greatness of the thing and by its amazing aspect, we will turn towards the ungodly philosophers, and from them, by a comparison with their patience, we shall find instruction concerning the weakness of our will. But this has also to be preserved till its time when we shall explain it in its place, knowing that also this is a sign of illness. Thus we shall not judge this matter from ourselves, but so that we may believe how very low we have been cast down and how that, despite this, it is possible that the Highest should become wholly man.

The drunkard will never believe that there are many men who do not even drink wine. Neither will the lascivious believe, that there are men who wholly abstain from sexual union. Neither will he that is troubled by a certain desire believe that there are men who are not troubled at all by this desire, even though they be incited by other things. Neither will he that is constantly ill, believe that there exists a body which is not ruined by illnesses. So the consolation 402 of those who are not able to vanquish absolutely [the weakness of| the mind, may be in the consideration that there is no man who is completely elevated above this weakness. That there are people in whom the love of Christ has vanquished ') P4°3 (Syriau text) the weakness of nature so that they wholly despise the body and its love, whose mind is not troubled by the gladness in Christ so that this should bring about the possibility of being vanquished by the power of oppositional forces on the part of the body, and in whom the [divine] gifts have overcome the incompetence of nature — this they do not believe at all.

I do not say that difficulties wholly fail in the way of God, or that there is anyone who lives in this way without temptations. On the contrary, I say that he that lives in excellence, day by day will find more troubles, and the farther he proceeds onwards, the more he is oppressed by distresses. This is a sign of the veraciousness of his course, that he lives a bitter life in this world and that he departs this body with torments. For this world is not the world of the righteous, and they cannot abide in it without distresses. But the will can be strengthened by grace to despise all these things and keep the mind without confusion, by the gladness of the love of Christ. That there have been men who reached this, and that it is possible that they become thus even now, is due to the great help of the gift of Christ. Do not judge, o man, the 403 deeds of all men, from thy own case, and do not weigh their behaviour against the weight of thy own weakness. If thou seekest, begin with hope, then thou wilt be helped.

And be not incredulous lest thou be left by Him that sows these things in thee, so that thou reach the measure of thine own smallness, whatever it be, in contrast to those who have vanquished the world and its confusion absolutely. If thou doest not believe the church, approach unto the philosophers. Then thou wilt see, how much power the will possesses to be uplifted above the body and to remain without confusion according to the choice of him that chooses. When thou seest how these, who did not know God, have displayed in the face of the world the endurance and vigour of a heroic will, and how they have shown how much force inner nature possesses to vanquish everything if it like — a man will be struck with amazement in reading their histories at the power which God has assembled in this nature, that, if we like, we can vanquish everything. But because we do not will, we preach the weakness of nature. And while we hide the vigour of nature by the weakness of our will, we say; Who should ever be able to vanquish these things?

How Patience for the sake of* the love etc. 271 One of them had mastered the will of the body to such a degree, 'that, in order not to give up and to deviate from the choice he. had made, he did not even allow his mind to be disturbed when the sword was drawn ; so fear of death could not break through the barrier he had made for himself. When 4°4 for many years he had kept silence, the king of the Greeks, wondering at his fame and desiring to put him to the test, ordered him to appear before him. As the philosopher remained silent whenever the king spoke and questioned him, giving no answer, the king grew angry and ordered him to be put to death, because he was not even impressed by the glory of his throne and crown. The philosopher was not moved by this [order], but kept his rule quietly. Then the king ordered the executioners to slay him if he should break his rule out of fear of the sword ; but to bring him back living if he should be firm of will.

When the moment had come and the executioners commanded him to bend his will or die, he deliberated thus : it is better once to suffer death, while keeping the rule of my will which I have borne all this time, than to give way out of fear of death, putting to shame my wisdom, and be found a coward because of that which I shall have to meet at any rate, whenever it be. — By this firmness of will and this heroic mind he was delivered even from death, being found just and true to his rule. Doest thou see what power will possesses? This sage stretched his neck before the sword without breaking his own rule. Others have trampled upon the desire of nature and have tamed it by the bridle which they have put into its mouth. Others have remained unmoved before disdain. Others have 405 been found consistent and without wrath, before blows. Some have suffered from their equals what could hardly be borne ; others from people who were by far their inferiors. Others have remained without feelings of enmity or anger while their possessions were robbed. Others have shown endurance under horrible and severe illnesses, without being troubled, and have added even other ascetic practices.

Some have performed voluntary labours, others have practised total nakedness, apart from the covering demanded by chastity, or a solitary life, and support of life by raw food. Thus king Alexander, when once he went to see one of them, did not hear anything from him except on contempt of the world. All this [they practised] lest they should be withheld from meditation and the occupying themselves with their wisdom. If the labour of instruction and the discipline of wisdom, apart from the fear of God and the light of faith and the hope of a world to be, are able to perform such heroic deeds, who then should not be despised by his own conscience, that notwithstanding all the light of Christ which is poured out on the world, and the great gifts which are lavished abundantly in secret, and the hope on God which day by day is confirmed by events — still the difficulties and the pleasure of this body are master of him, so that he does not remain as a diamond for the sake of the love of God, despising everything joyfully? If it is possible to be in doubt as to how men vanquish all 406 these things — every wise man knows that no one can do anything by his own power.

But it is possible, because by God's help and a firm will he finds all things weaker than himself. By these the zeal of the solitaries has been kindled, so that they have abandoned and suddenly given up the world and what belongs to it, and have become strong withstanding all contrary things and, by endurance of will and by the help of their Lord, have vanquished all difficulties whatsoever. For they dwelt in the midst of them. Many of them were adherents of the doctrine of the philosophers, saying : If external sages, in spite of the fact that they were not on the way of God, have taken upon themselves, in return for transitory wisdom and training in the instruction of this temporary world, to bear these things, and have become alienated to the world and apart from it in their dealings, so as to reach, the desire of their will, though there was no just basis in their thoughts nor hope of inmortality in their labours, performing these things to this high degree with a view to a vain expectation — how much more are we bound to endure for the sake of the love of God and to despise all difficulties for the sake of the sublime future which has been promised us.

So they have been confirmed by this thought and have mastered the laxity of their deliberations and have entered the arena and turned not their backs until they have gained the crown. They were an example even for later generations, and have shown the world how those who walk this way have to enter the arena.

Blessed is he that leads a watchful life in this world. A certain Father had written on all the walls of his cell various things, and all kinds of thoughts, and admirable words on every context. He was asked: What are these, o Father? He answered : These are deliberations of justice that occur to me through the angel that is with me and through the right impulses of nature. I write them down when I am in these apartments, in order that I may be occupied with them in the time of darkness, and that they may save me from error. So a man ought to do all his days. A certain Father was called happy by his own thoughts which praised him thus: In stead of the world that passes, thou hast been deemed worthy of the indestructible hope. The Father said to them : Why do ye call me happy, while I am still alive? I do not know what will happen to me till my death. I am still on the way; happiness is not certain before I have reached my home. Indeed, this is a just deliberation. It is becoming that we should appoint our day of death as the term of victory. Before death, he that triumphs is no real victor.

For his enemies are living and the way is before him, and he does not know 4 o8 where he may be entangled ; for his way is not safe, and he has not yet reached the time of trust. Thus he that is entangled in evil things has not to be dejected ; for it is possible for him to gain life, as he is still alive. There is hope for him as well as for the one that behaves well. Why doest thou rebuke the sinner, o man? The labours of thine own merchandise have not yet entered the harbour; the hope of him over whom thou art extolling thyself, has not been cut off by God. It is possible that within a short time he will surpass thee in excellence and come nearer to God than thou art. F"or death has not yet come and concluded his affair, nor thine. Many vicissitudes happen to a man during Vurh. Aft!. Utlcrk. , 9 , 2 (Wcnsi„,:ki- ,8 his life. But it is God who looks to the end and not to the things in the middle. There have been many righteous who fell from their righteousness, and sinners have come up and taken their place.

Therefore the righteous should not extol himself, he is still alive; nor shall the sinner be dejected, for God is near to him if he seeks Him, and prepared to receive him when he changes his behaviour and turns towards Him. If thou hast wrought righteousness without perceiving the taste of its profit, then be not amazed. Until a man becomes humble, he does not receive the wages of his service. Remuneration is not given for service, but for humbleness. He that wrongs the latter, looses the former. He who has taken upon him the service of excellence is 409 inferior to him that has first taken upon him the excellence of service. Excellence is the mother of afflictions ; from afflictions humbleness is born. The gift is given for humbleness. Consequently remuneration does not belong to excellence, nor to pains for its sake, but to humbleness which is born from it. Now if humbleness fails, the other ones arc vain. The service of excellence is the observance of the commandments of our Lord. The excellence of service is steadiness of mind, which is established by humbleness and watchfulness. Where the power I necessary j for the performance of the former ones fails, the latter is received instead of them.

So Christ does not seek the service of the commandments, but the steadiness of the soul, for the sake of which He also has laid commandments upon rational beings. The body works with the right and with the left part, equally. But the mind, as is becoming, is either justified or condemned. Some serve life by left-hand things, through wisdom from God ; and some acquire sin under the appearance of acquiring divine things. Shortcomings in sundry things in which those who are watchful are entangled, are permitted by God in order to guard their righteousness, that their trespasses and failures may become to them a cause of humbleness. Humbleness protects many men for their service, not only withholding them from haughtiness, but by the recollection their [trespasses] they become humble and receive higher wages. Without blows a gift cannot be kept. A gift without temp410 tations is found to cause the destruction of those who have received it.

If thou hast served well before God, and Me has given thee a gift for thy steadfastness regarding Him, in order to spur thee on the more and to give thee joy in thy service, then let Him give thee knowledge so as to know how it is necessary to humble thyself; otherwise he would appoint a prosecutor or take it again from thee, lest there should be a chance for its being lost. It is not given to every one to guard riches without damage. The soul that takes upon itself the trouble of excellence and lives in the veracious fear of God cannot be without daily afflictions. Virtues and afflictions are interwoven. He who abandons troubles also abandons excellence entirely. Who clings to excellency, clings to afflictions. If thou desirest excellence, thou givest thyself over to all afflictions. Excellence is the mother of afflictions ; afflictions are the mother of humbleness. For God does not desire that the soul should be without care. And he that desires this, his mind is found to be without God's will. By care I do not mean care concerning bodily things, but concerning the oppression that persecutes virtues. For before we reach true knowledge, which is the revelation of hidden things, we have to come near to humbleness through temptations.

He that is found to be without afflictions in his excellence, for him a door unto haughtiness is opened. How can he who desires this [excellence] be without affliction in his mind? It is not possible that the mind remain 4'i in humbleness if there is no reason for blows. And it is not possible that without humbleness it should remain in perpetual supplication unto God, in serenity. First man is removed from the thought of his duty in his mind, then the spirit of haughtiness approaches him. At first the angel of care suffers this , but afterwards it withdraws itself from him. As long as the angel is near him, he provides him solely with thoughts of righteousness. But when he has wronged the angel and it has withdrawn itself from him, then a foreign power approaches him, and no single just thought will furthermore be in him. Haughtiness comes before ruin, says the sage ') ; so humbleness before a gift. By the quantity of haughtiness which is found in the soul, is judged the scale of ruin which is on the point of being sent to it by God.

For none of the sins does God withdraw from man, leaving him wholly because He dislikes him, until lie finds the mind . seized with haughtiness or blasphemy. And the former [of these two) becomes the cause of the latter. Those who in their mind leave the way of humbleness and so become devoid of divine help, either fall into the impurity of lasciviousness, or into blasphemy, or into mental ruin. Those who extol themselves on account of excellent behaviour, usually fall into into evil lasciviousness ; those who extol themselves on account of knowledge and mental discipline, into blasphemy or trouble of mind. I laughtiness is not the state in which such deliberations 412 pass through the mind, nor when the mind is sometimes overpowered by them, but when the mind clings to them. It is manifest that even for such a one there is repentance. But when he loves haughtiness, he does not know how the repent. If he does repent, he does not cling to haughtiness. Not that the evil man sins or commits a fault against God, but that he clings to his evil [is the great thing J. For the former denotes the weakness of nature, the latter audaciousness of the will.

Also by praises on the part of his fellowmen is a man's mind struck with madness, when he desires to perform among them deeds which are above his measure, in order that the glory of his greatness may increase, and men may perceive that he is very near to God. Many have excelled in behaviour and were rich in gifts from God and have been honoured with the gift of [performing) signs. But afterwards they became changed and received a blow from God, the same men that were so honoured before. The cause of this was that they were not able to bear the many gifts which they had received and were drawn towards haughtiness and were rejected by God as dross and became foreign to the high rank in which they were. And many who were quiet and firm in mind, whose words were weighed, whose behaviour was chaste, whose knowledge was envied, have become an object of fear for those who know them and a lamentable aspect for those who see them. With loud weeping raise thy voice unto God and beg for 41humbleness. Fill thy mouth with thy tears and stray ashes on thy head.

Do not rise from the earth nor lift up thy head from the ground, before God has shown thee mercy and has made thee to pass away from this life, saved; or till He has compassion upon thee and gives thee humbleness. And do not desist from mourning before perceiving that thou hast received it, lest thou shouldst be found suddenly as one of these l ). And even when thou hast received [humbleness], do not lift up thy eyes, nor look towards the sky, nor satisfy thy eyes with the aspect of men nor let thy heart have rest from fear and prayer. Perhaps thou wilt be saved from the evils which are prepared by the demons, in this discipline full of darkness, narrow, with many stumbling-blocks, incomprehensible to human nature. Believe me, my brother and consider my words as true : thou art not able to understand all the power of the demons, and thy knowledge is not sufficient to remain standing before their artifices. Let now therefore be poured out within thee a stream of light, in which the love of Christ is found and by which thou art conducted within the wall of divine mercy, to the honour of the humbleness which thou hast found.

When thou enterest into the darkness of temptations where the light withdraws itself and thou art given over to be tempted in that thick darkness of the soul into which those enter who are abandoned by God and given over to the demons, then thou wilt know that thou findest thyself face414 to-face with them as a child that does not know where Jo go. All thy knowledge will be confuse as a little child. Thy mind which was firm in God, thy veracious knowledge, and thy sound spirit will be in the midst of the ocean of doubts. By one thing canst thou vanquish them : by humbleness alone. As soon as thou takest hold of this, their whole power vanishes. Do not take it for [a sign) of the health of thy soul when thou goest thy course in serenity through thy joy in God, but when thy being bound up with [earthly | things does not turn thy mind away from the love of God or thy neighbour, nor thy connection with several persons from thinking of our Lord, to whom be the glory. May He keep us near to Him and in intercourse with Him. Amen.

True is the word of our Lord who has said that no one can possess love of God side by side with love of the world ; nor mingle with the world and with God, nor care for the world and care for God. Apart from all that is connected with vain g"lory, many of us generally deviate because of bodily want, we who have promised to serve the kingdom of heaven but who do not remember the promise of our Lord who has said : If ye bestow all your care upon the 4'5 kingdom of heaven, I shall not leave you in want of the needs of sensible nature ; but these things will come to you spontaneously before yc think of their use at the time of want, although I do not even let you want because of care for them. Upon the soulless fowls which have been created in your behalf, God bestows care •, and should lie neglect you that care for righteousness? To him that cares for spiritual things, even partially, bodily things are prepared even when he does not provide for them, in accordance with their necessity and in their time. He that shows care for the last named things more than is becoming, will fall from God, even involuntarily.

While we bestow care upon things connected with the name of our Lord, He will provide us with both kinds, in accordance with the measure of our care and the importance of the want of each of them. We should however not ask God's care in these bodily things for ourselves as a remuneration for our labours, but we should direct our whole service towards the future hope. For he that once has given himself to excellence with the love of his soul and longs after its service with his whole being, does not think of looking after bodily things, whether they are or are not. Mow many times does God allow the friends of excellence to be tempted by such things ! And not only this ; but Fie even allows many evil things to assail them from all sides; and He smites their body, as in the case of 416 Job, and gives poverty entrance to them an lets them be deprived of their human state, and smites them in all that they possess, with this restriction only, that the plague should not attain to their life.

It is not possible that we should walk in the way of righteousness and that no troubles should hurt us, nor that the body should not suffer illness and pains, nor that we should remain without varying states, if we really desire to live in excellence. That however a man should wilfully kill or injure himself or harm himself in any way, is a cause of damnation. If he walks in the way of righteousness and follows his course towards God, together with many of his fellows, and one of these things should hurt him on his way, it is not becoming for him to deviate ; but he shall accept them joyfully without scrutiny, thanking God because He has given him His gift, God for whose sake he has been deemed worthy to be entangled in temptations so as to become associated with the sufferings of prophets and apostles and the other saints who have endured troubles on behalf of the way of God ; [thanking God] because He has deemed him worthy to bear afflictions for the way of excellence, even though they should happen through men, or through the demons or through the body. These things are not permitted without the divine will, but they happen in order that thou mayest have a cause of righteousness.

For it is not possible that God should give the opportunity of becoming excellent to him that desires to be with Him, otherwise than by bringing him into contact with temptations for the sake of truth. That a man himself is not able to become worthy of such 417 a greatness that he should be led into temptations in behalf of these divine things with joy, but only by a gift from Christ, is witnessed by the blessed apostle. For so great is this thing, that he openly calls it a gift that a man for the sake of the hope in God should be prepared to suffer by faith, saying : For unto you it is given from God, not only to believe in Christ, but also to suffer for his sake l ). Then thank without a break Him that has delivered you from the dominion of the darkness of the world and has brought you near the kingdom of His son, and has made you fellows of all the children of light who have suffered for the sake of God, m order that you may gain the part that has fallen to the lot of the saints in the light.

And this is what Peter writes in his epistle : But if ye suffer for righteousness' sake, happy are ye '). For you will have a share in Christ's suffering. Therefore, when thou art free from affliction, do not leap up with joy, nor when circumstances assail thee cover thy face with sadness, reckoning this as something foreign to the way of God. Behold, for years and generations, the way of God has been leveled by the cross and by death. How is this with thee, that thou seest the afflictions of the way as if they were out of the way? Doest not thou wish to follow the steps of the saints? Or doest thou wish to go a way which is especially 4' 8 for thee, without suffering? The way unto God is a daily cross. No one can ascend unto heaven with comfort, we know where the way of comfort leads. If any one trusts himself with his whole heart to God, God never wishes to take care away from him, namely care for the sake of truth. But thereby he knows that he is guided by God, when He continually sends him afflictions.

But those who are guided under afflictions, are never allowed by divine care to fall into the hands of the demons, especially when they kiss the feet of the brethren and hide and cover their shortcomings as if they were their own. He that wishes to be without care in the world yet guided by excellence, loathes this way. As the blessed commentator says in his interpretation of Matthew : For those who long after excellence, it is not possible to flee from afflictions, For afflictions will necessarily increase to the same measure as the soid fights against contrary powers. But when afflictions leave it, the soul in the first place leaves what belongs to it. He that says that he is without care, yet is guided by excellence, does not even know whence excellence is born in the soul. For we know what are the governors of excellence. By temptations the gate of heaven is opened before the soul. Our bathers have guided us in this way. God who gives unto His saints victory in strife so that their deliberations are not turned away from the future hope, will guard and help us by their prayers.

Amen. 419 The righteous not only excel in beautiful works by their will but even in involuntary temptations they excel greatly by their tried patience, because they valiantly endure all earthly troubles, expecting the amazing wages of the world to be. The soul which clings to the fear of God does not fear before anything which harms the body.

The Lord who is always near the saints through the signs of help He sends to them, does not show, without necessity, His power manifestly by performing any perceptible sign, lest the things which are meant to help us, should become impotent or a means to bring us harm. Such is His way, though He care for them to such an extent; that His secret providence does not abandon them one moment. But in all things hie allows them to show care according to their power and to fatigue themselves by prayer. If however the matter is so difficult, that the scale of their knowledge should become too light, after they have spent their force and resigned because nature is not sufficient [for such a taskj, He will give His supply according to the greatness of His power, as is becoming and profitable to them in 420 His" mind. As long as possible He strengthens them secretly in order that they may remain standing before that difficulty. By the knowledge which He grants them He causes its bond to be loosened, and by contemplation He excites them unto glorification, in order that the matter may be of proiit to both parties. If however the case wants manifest action, He will proceed to give this, for necessity's sake.

His acts of providence are wise, serving necessity, not chance. He that without necessity ventures upon this, begging from God and desiring that wonders and powers should happen through himself, is found to be tempted l ) of the scornful demon in his heart, and even a boaster and one sick in heart. F"or to ask God's help in trouble, is becoming. But to tempt without necessity, is a dangerous thing. He is not even truly a righteous one, who desires this. But that which the Lord does without any man's will, is found by most of the saints. That a man should desire this wilfully, without necessity, is apostasy from watchfulness and aberration from true knowledge. And t if he that asks is heard on this point, because of his daring and his persuading our Lord, he is led unto a thing which is still more serious. liut those who are truly righteous, do not desire this ; and they not only do not count upon this 421 but they do not even ask for it, if it is given them ; neither before the eyes of men, nor even privately.

Unto one of the saints, because of his serenity, the gift was granted that he knew beforehand if any one should visit him ; but he asked God, and he persuaded others to pray for this, that the gift might be taken away from him. The Fathers did not use this freedom of speech not even in times of necessity. When the blessed Amnion, a holy man in truth, one of the admirable Fathers, went to the great Mar Antonius and wandered in the desert he did not say: O God take me up and set me clown there where Antonius is — though he would have been able to do somethinglike this, because of his being near to God, and because this was a case of necessity ; for it is said that those who are wandering in this desert incur danger. Notwithstanding all these things, he did not say this to God, but said only this word : O Lord, let not Thy creature perish. - — Doest thou perceive the humbleness, doest thou understand the true wisdom of the Fathers? And 422 God, because He knew that the man was true and not led in his deliberations by haughtiness, showed unto him His care for the saints, and did to the man as his greatness deserved.

And so, though Amnion did not beseech, God did what was becoming. For Amnion lay clown to sleep; and rising he saw as it were the hand of a man hanging above his head in the sky and showing him the way, till it went and stood still above the cave of the blessed Antonius. — Doest thou perceive God's care for His housemates? It would have been possible even not to let him err. But God desired that Amnion should know how much He cared for him. So He let Him err and showed him afterwards manifestly the way, not through a man, but through an angel and in the air. Blessed be God's care for the saints. Recollect also what happened to Aba Macarius. When he went to Skete, bearing baskets, and grew fatigued and weary, he sat down because he could not walk any longer. But he did not ask from God that lie should do unto him anything, by Mis influence, to give him comfort. But he trusted himself unto God saying : O God, thou knowest that I have no more strength. Then at once, in a moment, by divine influence, he was taken up and placed there whether he wished to go, he and his baskets.

Those who are righteous in truth, constantly think in their heart that they are not worthy of God. And they consider themselves as true in so far as they deem themselves to be wretches. And they sincerely confess, secretly and openly that they are not worthy of His care. And as sinners and wretches 423 they bestow care and painstaking upon everything and trust themselves unto God, in faith, though, as far as their strength goes they do not desist from what they ought to do, being instructed by the Spirit that they should not neglect to care for their duty but to labour as long as they live. The time of rest He has preserved for the world to be. And those in whom God dwells do not desire that they may have rest here and be liberated from torments, although consolation in spiritual things is given unto them from time to time in secret. Excellence is not that a man, on reaching it, should give up care and painstaking. But this is [the sign of] the immanence of the Spirit, that a man constantly subdues and compels himself, even if it should be possible to perform the thing in comfort.