And observe how some ascend, and others descend; how some depart and others come; how one crieth out and another disputeth; how one contendeth, and another fighteth; how one carrieth off that which belongeth not to him, and another spoileth his fellow; how one stealeth like a thief, and how another, like a robber, plundereth on the highways; how battles are set in array in the marches; how kingdoms are divided against themselves; how captains of hosts rebel against kings, and how kings fight that their dominions be not taken away from them; how judges take bribes, and how advocates sell the success of cases iniquitously; and how for lust learners learn, and learned men teach. And when thou hast observed all these things and many others like unto them, and the various kinds of confusion and tumult which fill the world, turn thee and seek the cause of all these, and thou wilt find that it is the lust of the belly; and if it were overcome, everything would become peaceful and quiet, and thou wouldst see nothing in the world which would rebel against the will of God, or lead us to transgress the command, and to tread the law under foot, except this only.
Now if any man shall say there are other causes for all the things which are ministered unto in the world, [p. 461] let him that sayeth this know that the lust of the belly is also the primary cause of the other evils. And although passions are many and diverse, and they move themselves in various ways in the children of men, whereby the world is disturbed and creation troubled, yet the great fountain, from which these troubled streams |442 flow down on all sides, is the lust of the belly. And if a man stoppeth up this spring by the might of his patient endurance, he will straightway see that all the streams of wickedness, which are poured out therefrom, will dry up, and there will be quietness over everything, and peace will rule over all flesh, and there shall be abundant rest in troubled places, and all minds will be filled with happiness and joy, and so to say, if lust were not in the midst thou wouldst not see one vice in the world; for all wickednesses gather together thereunto, and all labours and wearying works hasten thereafter. That man should eat bread by the sweat of his face hath been born of lust, and it hath made brambles and briars to spring up, and through the ruin thereof the penalty of death ruleth over all; for it is the captain of the host of the left side, and to it are fettered all the hosts of sin, and as captains of hosts go forth to war at the head of their companies against the enemy, even so also doth it, as the captain of the host of all wickedness, go forth to war against that which is good. And thoughts and deeds of iniquity accompany it, and the motions and acts of sin, and all the deliberations of evil march at its perverse heel, [p. 462] and all the works of sin become unto it as members, and from it they receive their power, and they obtain their nourishment therefrom. As the senses are bound up with the head, even so in the lust of the belly are bound up error, and idolatry, and division, and suspicion, and falsehood; and as all the members of the body receive power and sustenance from the head, even so also are strengthened by the lust of the belly all wickednesses, which are:----fornication, and adultery, and other corrupt passions; the adornment of the person with fine apparel; the empty pleasures |443 of the lust of the belly; and grief, and vain-glory, and pride; and wrath and despair, and bitterness; and wicked intent, and hatred, and enmity; and unrelenting anger, and burning wrath, and indignation; and violent rage, and envy, and bitterness; and sedition, and a deceitful face; and rule and dominion, and calumny, and whispering, and the tongue which continually smiteth in secret; and mocking, and scoffing, and fraud; and oppression, and murder, and soothsaying; and drunkenness, and blows; together with all other such like abominable passions, all of which are bound up with the lust of the belly. And I permit myself to say that of labours, and afflictions, and diseases, and sicknesses, and all such like things which afflict us in the body, lust is the cause.
And whosoever fighteth by the power of forbearance, and conquereth this first evil, is able thereby to conquer all sin, and well [p. 463] have divine men also handed down to us the tradition, that whosoever wisheth to be perfect in the way of Christ must first of all fight against this passion; therefore also if those who go forth from the world seeking perfection do not first of all begin by abstinence, they will not begin in the way of the commandments according to the law, and consequently they cannot finish [therein] because the lust of the belly carrieth them off like a thief. And although it may happen that at the beginning they make use thereof in a fitting manner, yet will it bring them to longings and desires of the thoughts, and to fantasies of the mind, and to that covering which standeth in front of the understanding, and darkeneth it to the sight of God, and maketh it especially dense, and until it be rent asunder from before |444 the face of the mind, a man will not be able to look at the Holy of Holies of the knowledge of Christ, even though he bear afflictions and labours. For if the covering of grossness of heart be not rent asunder, the heavenly light cannot be seen by him, and he is not able to serve the rule of Christ with his soul's perception; but when this hath been rent asunder, a man then beginneth to perceive the renewing of his soul, and to know by the knowledge of his mind that he is something else besides that which can be seen and touched, and he receiveth also the perception of the things which are above the world, and wonderings and living motions concerning God, in order that he may be moved in a living manner like unto God Himself, and not in the manner of a dead man according to the nature of his body, [p. 464] and briefly, after the victory over this lust, a man is worthy of every spiritual vision.
Now if those who are in the world and who work righteousness have need of fasting and abstinence, how much more do those need them who have gone forth therefrom for the practice of a spiritual rule and conduct? For the limit of abstinence is that we should fight against all the meats which are made use of by the body, not with the forbearance of the members only, but also with the endurance of the thoughts; and if a man be constrained by his needs, let him eat the things which are of no account or value, and are common, and are both cheap and easily obtained. And let us be also watchful against the fulness of the belly, for as hath been said by one of the spiritual teachers, "A fat belly cannot produce a refined mind." For the overfulness of the stomach without doubt darkeneth the |445 mind; therefore none of those who have had experience of knowledge can have any doubt about it, and if fools do doubt, they doubt because they have not experienced it, or if they do know it, because it is hard for them to depart from their lusts. Now therefore, what I now say shall shew thee a complete testimony. As the body is nourished, so the soul becometh enfeebled, and as the body becometh gross, and addeth body unto body by the food [which it taketh], the soul dwindleth and disappeareth, and although the soul existeth, it might be thought that it existed not in the body; and as the body addeth unto the strength and vigour of its stature, the stature of the soul boweth down, [p. 465] and its members----which are the thoughts----pine away, and its knowledge dwindleth, and the light of instruction is withheld from it; and so long as the body is found, the soul is lost, and so long as the body enjoyeth health, the soul is sick.
Whosoever, then, seeketh to find his soul, must deliver his body unto the destruction of all afflictions, and behold, he will find his soul in the destruction of his body, and the health of the man of the spirit in the sickness of the carnal man, even as Paul also testifieth, saying, "When I am sick, it is then that I am strong." 49
Whosoever, then, seeketh to find his soul, must deliver his body unto the destruction of all afflictions, and behold, he will find his soul in the destruction of his body, and the health of the man of the spirit in the sickness of the carnal man, even as Paul also testifieth, saying, "When I am sick, it is then that I am strong. " 49
Now when two opposing parties are engaged in battle with each other, so long as their hosts are equal in number and are equally skilled in the art of war, there will be fighting between them continually, for they will always be conquered and conquering, and taking and giving the victory to each other, and plucking triumphs each from each, and giving them back each |446 to each, and by reason of their equality constant war will be produced between them. In this manner then are also the soul and body towards each other, and as their natures are contrary to each other, even so also are their wills, and concerning this hath Paul also said, "The body lusteth after that which will harm the spirit, and the spirit lusteth after that which will harm the body, and both are contrary, each to each." 50 And so long as they stand in this measure of equality, they will be at constant and unceasing war, and at one time the body will conquer the soul, and at another the soul will overcome the body; and [p. 466] whosoever fighteth thus must stand in his place, for although he step forward even so little towards that which belongeth to the soul, the body hangeth on to him and turneth him back, and, moreover, it will even thrust him from his position, and drag him down into the abyss of sin And during these ascents and descents, and goings and comings, a man must not depart from his place, or he will not be able to grow in the stature which hath been given unto him by God that he may increase unto spiritual life thereby.
Now therefore if these, the motions of whose lives stand in equality of soul and body, are not able to grasp the victory and to go forth unto the end of the journey of their life and conduct, how can those who live in the body, and who feed it continually, and give it the fulness of its wants, and feed it as it were to transgress, and give it as much drink as it desireth, and make it to sink under the weight of sleep, be able to grasp the victory against the passions, and to arrive |447 at the end of the Christian path along which they travel? For those who thus feed themselves, and who take care for their bodies in this manner, are not only unable to conquer sin, but their soul dieth and perisheth wholly and entirely, and their bodies become graves unto their souls, and their souls are buried within them like bodies in a grave, and they perceive not at all the life which is in them, [p. 467] and if there be in them the movement of life it is all on the behalf of the body. Now when the soul killeth the body, the work belongeth unto the soul in every particular, but if the body kill the soul, it thinketh, and acteth, and speaketh like a living being, and the soul dwelleth within it like a dead thing which perceiveth not at all; and if it thought that it liveth----because the nature of the soul is immortal----it liveth to the body and not to itself.
Take away then from the body, and give to the soul, but take not away from the soul that thou mayest give to the body, and according to that which was promised should happen unto thee by thy Creator, so do thou thyself unto thyself. For this hope, that thy body should be exalted unto the grade of thy soul by the resurrection, was given unto thee, and not the expectation that the soul should be brought down to the deadness of the body and the corruption thereof, for it hath been said unto thee, "One half of thee shall live with the other half," and not "The portion which is superior in thee shall not perish with that which is inferior." So then lift thou up the power of thy body upon thy soul, and change and mingle the life thereof with the life of the soul, that its mortal life may be preserved with its immortal life, and its feeble power may be mingled with the might of its spiritual power. And instead of |448 allowing the grave to bring thy body to an end, and to dissolve and scatter the constitution of thy members, take thou the portions of its members through the common labours of all the members, and lay them upon the soul, and when it goeth forth from thee through the dissolution of death, it shall not [p. 468] depart by itself, but shall bear upon itself all that belongeth unto the body, the strength of the body in its strength, the life of the body in its life, the carnalness of the body in its spirituality, and the members and senses of the body, together with all the labour of their ministration, in all the spiritual members of the soul.
Now this strife is of use unto us----especially to conquer therewith----from the beginning of our youth. for from the beginning of the foundation of the childhood of the children of men this passion cleaveth unto their lives, and maketh to shoot up in all stages of their growth the passions which are peculiar unto them. In children, and in gray-haired men, in youths and in old men this passion begetteth wrath, and indignation, and constant annoyance, and rage; but in the other periods which fall between [youth and age], of young manhood, and the prime of life, it begetteth fornication, and empty pleasures, and the lust for money, and the lust for power, and other such like things, and according to the order of the periods [of life] it is meet that the forms of fighting should be changed. In the period of childhood, since it is below the knowledge of the prudent, it is meet that children should be restrained from the service of this lust by the power of the law, and they should be instructed by teachers and masters to perform the practice of abstinence----even though it be heavy upon them, and they be not |449 pleased therewith----and they should be constrained to perfect it that they may acquire a good habit, and be trained to endure patiently from [p. 469] their youth up; and when they have arrived at the age which begetteth knowledge, they will feel the experience of their patient endurance, and will taste the sweetness of this victory. And the childhood which hath from the beginning been accustomed to learn that which is good, and hath been exercised in the training of patient endurance, is like a field which hath been cultivated and sown from its earliest times, that at the fitting season it may yield the fruits of knowledge.
And what shall I say in respect of children? Unto those of all ages, and even also unto perfect and fullgrown men, the knowledge of contests appeareth not at the times when their thoughts are disturbed by fighting in the contests, but when they have ceased to war then they perceive [their] knowledge; if then the knowledge be found with them at the time when they are fighting, how they shall fight belongeth unto their knowledge, that is to say, the knowledge of the delivery of the law, which is established by hearing, and by tradition, and by doctrine, and by word, and not that knowledge of the spirit which shineth naturally upon the soul, and bringeth forth words without the remembrance of the tradition. And as the eye by its activity receiveth the vision of the clearness of light, even so also doth the sight of the soul receive, after the conquest of the carnal passions, the purity and simplicity of the knowledge of the spirit; and as the simple sun shineth upon things in nature, and upon diverse bodies, and he seemeth to them [p. 470] divisible and separate, although he is of one single nature, and there is no division in him, |450 even so also is it with the knowledge of the spirit when it shineth upon the rule, and conduct, and labours of life, for it seemeth to them separate and divisible, although in itself it is simple. Now the soul is not worthy to receive the brilliance of this light, except a man be first of all born from carnality to spirituality, the birth itself being perfected by labours and afflictions, for, "Flesh and blood cannot inherit the kingdom of heaven," 51 the blessed Paul teacheth us, or as a man might say, "So long as the motions of a man are established by flesh and blood he is unable to inherit the spiritual knowledge of Christ," which, as in a parable, he calleth the kingdom of heaven; and although this verse hath other meanings in respect of other passions, yet as regardeth the matter which is under discussion we may suitably apply it with this meaning. For the true kingdom is the knowledge which erreth not, and doubteth not, but seeth everything in its proper place distinctly, as well as things which are above nature, according to the capacity which is given unto created beings; and he whose life is established by means of motions of flesh and blood is unable to become the heir of this knowledge, and if it happen that he receive it by the tradition of words, he heareth the words from others, and it is not that [p. 471] knowledge which itself hath revealed itself in his soul, for this knowledge is beyond words, and beyond appellations and names, as the demonstration of the Holy Children who were reared in Babylon testifieth unto us. Now those children, although they acquired human learning by the word of instruction, yet longed earnestly to |451 receive the divine knowledge, which was above oral tradition, and which revealed itself unto them at the fitting season, and that which human learning could not know this knowledge taught unto those children, and it was shewn unto them because they travelled towards it in the way of this knowledge according to the law.
For although their food was allowed them from the royal table, and they were ordered to take the meat which befitted those who received royal instruction, they rejected it because they perceived that it gave increase unto worldly knowledge, and that clean and pure meats were necessary for those who received human instruction, that their bodily senses might be pure and active according to the purity of their food. Now spiritual knowledge hath no need of these things, because it holdeth nothing of the perspicacity of carnal senses in the soul, but when all parts of the soul have been purified and cleansed from evil passions, then this knowledge riseth therein.
Now pure meats are helpful and beneficial in no slight degree to the activity of the senses of those who receive the knowledge of the soul, but spiritual beings [p. 472] have no need of anything thereof, and that thou mayest know that this is so, accept the testimony of these pure children, who instead of the royal, pure, and clean meats which give to the body solid and substantial nourishment, chose pulse and the drinking of water, for the might of the former food is a hindrance unto those who receive human learning. And because they were not refined in their bodies, but in their souls, they chose vegetable food that their bodies might become meagre, and the strength and the natural power of their members might be reduced, and |452 that after these things the living parts of the soul might be revealed unto the perception and sight of divine knowledge. And this actually took place, for after they had eaten pulse and drunk water for three years this knowledge was revealed unto them, not that which is born of words, but that which is born of deeds, for they were doing the works which gave birth unto the knowledge of the spirit, while they were learning the words which gave birth unto human knowledge; but because their expectation was directed unto the revelation of that knowledge which ariseth from works and not unto that which ariseth from words, where they looked they saw, and where they expected they received, and they became a medium for words, and receptive vessels of the knowledge of the spirit. And thou must understand from this matter that not merely did they eat pulse and drink water only, but they took this abstemious food after prolonged fasting, for whosoever eateth pulse is constant [p. 473] in fasting also, and whosoever drinketh water is clean for pure prayer at all seasons, if the object of his abstinence be therefor. And thou must understand from the passage that when the time arrived in which that knowledge was to shew itself in them, they clave to abstinence, and fasting, and prayer, and then the revelations for which they asked were shewn unto them, for Daniel told his companions to entreat the God of heaven to reveal this mystery unto them in order that he and his brethren might not perish, together with all the other wise men of Babylon; and then unto Daniel, in a vision of the night, was the mystery revealed. 52 This then is the gift which abstinence gave unto the Children, and this |453 is the harvest which they gathered in from the fields which had been sown with pulse and which had drunk in water. Run thy course then, O disciple, as did they, that like them thou mayest be able to restrain thyself and to go forth into a wide place; make thyself little that thou mayest be able to go through the narrow gate; drink water that thou mayest drink knowledge; feed upon pulse that thou mayest become wise in mysteries; eat by measure that thou mayest overcome without measure; fast that thou mayest see; this is the meat which belongeth to thee, because it is also thy dis-cipleship, for according to this [hast thou] promised.
For dainty meats and fulness of the belly belong not to thee, but unto those who live in wickedness in the world, and who at all seasons produce the brambles and thorns of sin, for the person who is sown with dainties and who drinketh wine is accustomed to yield fruit like unto these things; but of the eating of pulse and of the drinking [p. 474] of water the harvest is heavenly visions and revelations, and the knowledge of the spirit, and divine wisdom, and the interpretation of hidden things, and that which human knowledge perceiveth not, but the soul which laboureth in such like things perceiveth it. And moreover from thy youth up abide in the rule of labours, and say not, "I am a child," because thou wilt be taken as an example of what children [can do]. And besides, according to the indication of the history of the Book those beloved ones were only children of a few years of age when they began this divine service, and they found it out without being taught,----do thou, since thou hast teachers, practise this [habit]----for their teachers were persuading them to do the contrary, that is to say, to eat and to drink----now the |454 divine doctrine counselled! thee, on the contrary, to love the rule of abstinence, and to lay hold upon patient endurance----and those children, without being obliged or required to do so, by their own discernment chose these things. And thou, if thou wilt do as they did, wilt pay what is due from thee, and thou wilt fulfil thy promise by the word of God which thou hast.
Rouse thyself then, and observe these children of the Old Testament, who being born of one mother sucked the milk of another, for while the Old Testament brought them forth to the belief of God, they fulfilled the rule of life of the New Testament, and the milk of their mother was not sweet unto them, but they longed earnestly to suck from the breasts which suckle thee, [p. 475] and they lusted for the meat of thy table. And thou, when thou doest these things, wilt do that which belongeth unto thee to do, and where thou wast produced there wilt thou be reared, and the laws which thou art bound to keep thou wilt keep----for thy choice itself proclaimeth labours, and afflictions, and abstinence, and the subjugation of the body----and after these things there will come upon thee the pleasures which are born therefrom, happiness, and joy, and confidence, and all these are above the world, and before the coming of the kingdom thou wilt inherit the kingdom. For whosoever purifieth and cleanseth his body by affliction and severe labours, and also his soul from wickedness, shall inherit the kingdom before the time of the kingdom, and before the coming of the glorious and universal revelation the glory thereof will be revealed unto him by his soul, and he himself will become the fountain of his knowledge, because he is about to be held worthy in heaven of the kingdom, and because he will find in |455 himself the kingdom. For behold, "The kingdom of God is within you,53" and in another place [the Book] saith, "Repent, for the kingdom of heaven is at hand,54" and two things are certain: the kingdom of heaven which the righteous shall inherit at the end of the world, above the heavens, and the kingdom which is in you, which is the knowledge of the spirit which is revealed unto spiritual beings, and as it were, we have already been in the kingdom of heaven in unspeakable happiness. Now neither of these can be found without afflictions and labours of the body, for those who bear labours in the body are heirs of the kingdom of heaven, [p. 476] and those who, together with labours, possess innocency of soul also, become the discoverers of the kingdom which is in them, and in its blessings they fare luxuriously and revel in continual joy, over which sorrow ruleth not, because at all times they rejoice in the gladness which is born of them, even as Paul also said, "Rejoice at all times," 55 and in another place he also said, "Rejoice in your hope, and endure patiently your tribulations; for from the patient endurance of tribulations the hope concerning the things which are to come increaseth in us," even as he said in another place, "Tribulation perfecteth patience in us; and patience, probation, and probation, hope; and patience putteth not to shame."56
Whosoever beareth not tribulations by his own constancy, in him it is evident that the remembrance of hope is not, for if he had hope, he would also be in tribulation because of his hope, even as all the |456 righteous who have come into the world were in tribulation with all kinds of labours, and in many afflictions they trod this path which leadeth to the kingdom of God; and because they trod it in hope the experience of the afflictions was pleasant unto them. Now the beginning of the way of tribulations unto them all was abstinence, even as the greed of the belly is the beginning of all wickedness, for from this very place two paths begin; from the love of the belly the path [which goeth to] the left, and from the hatred of the belly [p. 477] the path [which goeth to] the right. And whosoever wisheth to begin the path of discipleship in good order, must start herefrom, afflicting and buffeting his body, and reducing its meat and drink, and loading it with the toils of vigil, and with the tribulations of fasting; and when its lusts are cut off it will become light and active for the business of the soul. Now the work of afflictions is not so hard as report saith, for a report from afar usually terrifieth every man, but when he hath tried and hath had experience of the matters in very deed, they become easy unto those who do them.
To thee then, O thou who hast cast off the world, belong the things which will help thee greatly, and which will give thee power [to lead] the good life, for the fact of being removed from the affairs of the world, and from the sight and hearing thereof, keepeth thy life holy in no small degree. The beloved Children 57, the example of whom I have brought before thee, although the royal table was set before their sight, rejected its pleasures, and chose tribulations instead of delights. |457 And herefrom consider the power of their patient endurance, for having no teacher to admonish, and none to help or encourage, nor the pattern of others who were before them, nor the fear of the law upon them, nor want and need, nor fear and terror which restrained them, nor being removed from the sight of meats----which also is helpful to patient endurance----having [p. 478] none of these [reasons, I say], they filled themselves with the power of their patient endurance. Do thou then, even though all these things help thee, persevere in the patience which befitteth thy discipleship, and conquer the wicked mistress of all iniquity, and subdue thy body and afflict thy members, even as Paul also said, "I subdue my body, and bring it into subjection, lest peradventure I, who have preached to others, am myself rejected 58." And if Paul, although he, by the power of Grace, gained the victory over the passions, still had need to subdue his body, how much more have those, in whom there still live the lusts of the flesh, need to subdue their bodies by fasting and abstinence, and to fight and to overcome!
Unto thee then, O disciple, if thou wishest thy discipleship to be good, let the table, which unto others is a place of pleasure, be a place of fighting, and set in array thereupon the battle against all meats, whether they be great or little, or rare or common, and despise not lust, because it is laid hold upon by small matters, and think [not] that it is not worthy of blame, for thou wilt be especially blameworthy if it happen that thou art overcome by small things, even more so than if thou wert conquered by great things, for if lust can |458 vanquish thee by little things, how much more shall it defeat thee by great? [p. 479] And if it conquereth thee by garden herbs, how much more shall it overcome thee by the meat of flesh? Whosoever will commit iniquity in a small thing will also commit iniquity in a great thing. Now with that with which lust doeth battle with thee must thou overcome it: if it be with the meat of flesh, and the various preparations of meat and dainty foods, fight therewith and vanquish the lust of the belly, and if it be with pulse, and garden herbs, and valueless and common fruits, with that very thing with which lust fighteth do thou oppose victory. And say not, "To conquer these things is no victory at all," but consider that if thou be vanquished by these things the defeat will be great. What then? And if it be that that lust which is wont at all times to lust after great things, abaseth itself and lusteth after small things in order that it may subdue thee, do not thou abase thyself with it, but conquer it wherever it seeketh to conquer thee. For wherever it calleth there art thou bound to follow after it, and against that thing which it lusteth after, do thou set in array the battle against the incentives thereto, being in this respect like unto Christ thy Lord, Who, wherever the Tempter sought to tempt Him, was found present with him, and wherever he wished to enter into battle with Him, there did He respond unto him. And He began first of all the war which was against the greediness of the belly, and He overcame this lust by the patient endurance of fasting, that He might give unto us also an example, and lay down for us the law, so that we, if we desired to enter upon a spiritual rule of life and conduct [p. 480] might begin with fasting, and after |459 that, little by little, we might advance unto all triumphs. For also our Lord first of all vanquished the lust of the belly, and after it the love of money, and the empty boasting of the world, and dominion and power ----which things are born therefrom----and after these He conquered vain-glory----an abominable passion which is born of fine things----and by these three He overcame and brought to nought all the passions which cleave unto them, and then He began to preach the kingdom of His Father with power, and to deliver the doctrine of perfection unto the children of men.
Now as Christ our Lord, when He had finished the service of the Law and had begun the rule of the spirit, began with fasting, even so also like Him art thou bound to make the beginning of thy discipleship, which is above the world therewith. For what abstinence could be as perfect as that of Jesus? Who not only made himself a stranger unto the taste of meats, but also unto the smell and sight thereof, in that He forsook the peaceful state in which these are found, and went forth into the wilderness, and deprived Himself of everything, in order that He might cut off and cast out from all the senses this abominable lust; for except a man go forth from the world he cannot tread the path of perfection. And consider also that our Redeemer protracted His fast unto the last limit to which our nature could attain! Now Moses and Elijah did also tread [that path], and attain to this number [of days], and if our nature had been able to go beyond it, our Redeemer would have fasted more, and also if [p. 481] its strength had been insufficient to arrive at this number [of days], He would have diminished the number of the days which He fasted, |460 and would have limited Himself to the time up to which human nature could endure. For our Lord did not fast according to His strength, but according to our strength, for if He had fasted according to His own strength He would never have hungered at all, for the nature of His spirituality was not to hunger; but He fasted according to the body according to the capacity of the power of carnal beings, and He brought Himself down to us, and revealed unto us the limits of His natural endurance.
Now the power of endurance hath become weak in us by reason of a multitude of dainties, and we think that without these our nature cannot live, and that if we diminish these dainties and supports of meat it will perish. Our Lord fasted forty days, and hath [thus] taught us that the power of our natural endurance can be prolonged unto this point, if the barriers of lust be not placed in the way to cut off the way of endurance; but our Redeemer broke through and passed over all the barriers of lusts and the endurance of sicknesses and diseases, and arrived at the end of the forty days, therefore unto this point have very many arrived, but beyond the limit which our Redeemer fixed hath no man passed, because it is the natural one. If then it hath been heard or said that a man hath passed this limit, it is beyond the power of human nature to do so, and it hath been performed solely by Grace, [p. 482] because of many reasons, some of which are hidden from us, and some of which are manifest unto us.
Now therefore it is meet that the disciple should place this example before his eyes, if he wisheth to be prosperous in the spiritual life, and as our Lord |461 overcame the other passions, even so also for thee after abstinence will it be easy to vanquish the other lusts. And as after all lusts had been overcome Jesus began the teaching of authority, and the life of freedom, to eat with all men, to be invited by all men, and to mix with, and to talk with all [kinds of] people, which things are a sign of absolute freedom, even so also shalt thou stand in the freedom of Christ, when thou hast mastered the lust of the belly, and the other passions which follow in its train thereby, and shalt mingle with and talk to every one with authority, and thou shalt eat and drink with tax-gatherers and whores, and thou shalt converse fearlessly with women, thy freedom making no distinction between male and female, because thou hast cast off that thought which by reason of the passions seeth the difference between them; for when the mind is not goaded by passion it distinguished not between the person of a man or woman, nor between a beautiful face and an ugly one, but without passion it meeteth all and regardeth all alike. And without fear thou shalt enter into every [house], and thou shalt salute every man, and thou shalt be all things unto all men, being thyself without change, for the benefit of all. Now the patterns of these things [p. 483] have been seen in Christ and in His disciples. And thou must observe that unto these and such like things our Redeemer arrived through abstinence, and not only Himself, but also the holy Apostles, and the divine Prophets, and also John the Baptist who came between the two Covenants. And remember how the Holy Book recounteth unto thee concerning his abstinent rule of life, which was new and different from that of all the other children of men, for his clothing was of |462 camel's hair,59 and skin girded his loins, like the prophets, and his food was locusts and wild honey, and his dwelling-place was the desert wilderness which was destitute of peace, and he lived among the beasts of the wilderness. And from his youth up he fulfilled all this stern life of abstinence, and after these things he was held to be worthy of the revelation, and to become a herald of the advent of the Highest, and before the Crucifixion to be equal unto those who were after the Crucifixion; and although as yet human nature was not born unto spirituality he alone was born thereto before the birth of all other men. And of this sight which is above speech, and the change which is to be wondered at and admired, together with the power of that Grace unto which everything is easy, he was held to be worthy by reason of his strict abstinence; for it is the nature of this rule of life that when purity of the soul is nigh thereunto, it giveth birth unto man that he may be in the world of the spirit, and a counterpart of the angels, although he still sojourneth in the world of the body.
And besides this, then, thou must understand that the blessed Apostles, even though they had been chosen by divine Grace, [p. 484] were not worthy of the gift of the Spirit until there had appeared in them first of all the life of abstinence, and behold, although they were going about with Jesus in the world, it is not written concerning them that they themselves observed the rules of abstinence, for through the abundance of Divine grace they led the life of the freedom of Christ, to which our Redeemer Himself came |463 after His temptation in the wilderness; and although in their course they had not as yet arrived at this point by temptation, Christ made them participators in His perfection. Now the Pharisees and the disciples of John, not having understood the power of this freedom, reproached Christ boldly, saying, "Why do we fast so much, and thy disciples fast not?" 60 But Jesus made answer unto them in words the meaning of which was above the power of their understanding, saying, "The children of the bride-chamber cannot fast so long as the bridegroom is with them, for as at a feast it is not only the bridegroom who is clothed in white, and who is occupied with pleasure, but also those who have been bidden to the feast, and similarly, it is not only I, Who, after the conquest and the payment of the debt of all sufferings having arrived at this freedom of the feast, rejoice and am glad, but also My disciples, who have been invited unto the kingdom, and them do I make to participate with Me; but the days shall come when I shall be taken from them, and then shall they fast in those days, [p. 485] that is to say, when the full light of the power of free-will hath been gathered unto Me, then shall they also kindle the lamps of their endurance;" and that there shall be a place for the spirit instead of the light [of which] Jesus [speaks] He himself will shine in their hidden places----which actually came to pass after His going up into heaven.
Now although they lived beforehand the life of freedom, as a pledge, yet they did not receive this freedom in themselves until they had first of all laboured |464 in the life of abstinence, for it is written concerning them that immediately our Redeemer was taken up they returned to that upper chamber in which they were abiding,61 and that they lived there with much fasting, and in close confinement, and with sincere prayers, and bitter weeping, and that afterwards they were held to be worthy to receive the Paraclete. And if from the ascension of Christ into heaven, unto the descent of the Spirit the days of their abstinence were few, we must learn that they also tarried in this service of fasting and abstinence after they had received the Spirit, and in every place is it written concerning them that they fasted and prayed. "And while they were fasting and praying, the Holy Spirit said to them, Separate ye unto Me Paul and Barnabas for the work whereunto I have called them." 62 And again the Apostles said when they wished to choose seven deacons, "We will continue steadfastly in prayer, [p. 486] and in the ministry of the word;" 63 and again when Simon was bound in prison, it is written that the whole church prayed;64 and again it is written concerning Paul, that before he was baptized, and received the Holy Spirit, he neither ate nor drank for three days,65 nor rose up from his place, because he was lying upon his face praying, and thus he received the Holy Ghost. And he was occupied in fasting and prayer during the whole of the remaining period of his life after his election, even as he himself testifieth everywhere concerning his fasting, and his prayer, and his many |465 tribulations which he bore for the sake of the Gospel, and with all his other labours and afflictions he reckoned frequent fasting, saying, "In fasting often, in watching often, in hunger often, in cold and in nakedness;" 66 and again he saith, "I am trained in everything, both in fulness, and in hunger, in abundance, and in want." 67 And to how much in want and poverty he was testify the fact that once until he had sold his clothing they were not able to buy food for him and for those who were with him, and the constant labour which he did with his hands at nights, in order that he might be a burden upon no man.68
" 67 And to how much in want and poverty he was testify the fact that once until he had sold his clothing they were not able to buy food for him and for those who were with him, and the constant labour which he did with his hands at nights, in order that he might be a burden upon no man. 68
And concerning Simon, moreover, it is written that "he went up to the roof to pray at the time of the ninth hour, and he was an hungered, and wished to eat," and he told [them] to make ready for him.69 And by this [example the Book] teacheth thee that, in addition to constant instruction, [p. 487] and prayers at every hour, he prayed continually also at the stated seasons which [are those of] the common service, and that together with prayer was his fasting continual. That he was hungry and wished to eat at the ninth hour [sheweth] that his hunger arose from Divine dispensation and not from habit, and that he had not a rule for eating at that season, and it is evident from what he saith that when he went up to the roof to pray hunger suddenly fell upon him, and that he left his prayers and told them to prepare food for him. And if it had been the season when he was accustomed to eat, those who received him would have made ready for him according to [their] wont, but from the fact that he |466 commanded them to prepare for him, it is evident that he became hungry through Divine dispensation, that by the passion of his hunger he might receive the teaching of the things which were spoken unto him, his fasting being continual.
And consider, the Apostles fasted not----now their rule of life is not suitable to come to testify unto thee, for when they had received the Spirit Paraclete they were perfect----and as our Lord did not fast after His temptation, so also was it not fitting for them to fast, according to the rule of freedom in which they stood, and the perfection in which they were. But although their spiritual rule of life was above labours, yet they descended to labours and afflictions, for one reason, that they might give us a good example, so that we might be like unto them, and for another, because they gratified their pleasure with tribulations and labours. Now of what did the food [p. 488] of these great ones who arrived at perfection consist? When they had any did it not consist of bread, and garden herbs, and olives only? And if the Apostles had need of the rule of abstinence, and in the time of perfection lived like those who were in danger, who would not tremble and excuse himself from slackness, and run and lay hold of the rule of patient endurance?
And thou must also understand from the testimony of the Prophets, that they too, whenever they were held worthy to receive a vision of God or of the angels, led a life of much fasting, and then were they worthy to receive the vision of revelations, even as it is written of that beloved man Daniel, that after his fast of three weeks he was wholly worthy of the sight |467 of angels.70 And if for that man who was looking for the advent of an angel all this fasting was necessary, and he was only then worthy to receive spiritual revelations, how much more for thee who awaitest the spiritual sight of Christ, and hopest to receive within thy soul the perception which is above nature, are much fasting, and abstinence, and the subduing of the body necessary, if thou wouldst arrive at things which are greater than those of Daniel?
And so also Elijah, after his fast of forty days and forty nights,71 received the sight of God in Mount Horeb, and he was alone in the wilderness, and in addition to the protracted fast he bore also the labour of the journey of the way; and besides these he was shut off from the children of men, and [lived in] silent contemplation, and he was [p. 489] in pure prayer, and after these things he heard the voice of God speaking with him. And like this holy man the blessed Moses also was twice72 deemed worthy to go unto the thick darkness and to receive the law upon the tablets; and he was made pure by fasting like unto this, and then he was deemed worthy of the terrible sight. And the prophet Ezekiel73 also, when he was about to receive the revelation of the prophecy of the uprooting of the city and the overthrowing of the temple, did the word of God bring into severe tribulations to eat bread by weight, and to drink water by measure, and to sleep upon his side in affliction----and then he arrived at the vision of prophecy. And thus also thou canst [shew] that all the righteous men and Prophets, either by |468 their own will, or by God's command unto them, endured always tribulations and labours, even as the blessed David maketh known that from the severity of his fasting the very limbs of his body had become enfeebled, saying, "My knees have become sick through fasting, and my flesh faileth of fatness;" 74 and again he saith, "For I have forgotten to eat my bread, and by reason of the voice of my groanings my flesh cleaveth unto my bones." 75 It was not sufficient for him, through his remembrance of God to turn away from [his] natural food, but he forgot entirely this corruptible food because his mind was meditating upon that which belonged to the spirit; and by reason of the severity of his labours and tribulations, and through the pain and grief of his groanings his flesh clave to his bones.
And again, he teacheth thee also concerning [p. 490] that which he took as a preparation for his meat, saying, "For I have eaten ashes like bread:" 76 these were the condiments and dainties which were laid upon the table of this righteous king when he ate his food. Listen also concerning the strained wine which he drank: "I have mingled my drink with tears." 77 Behold the meat and drink of the righteous king! He fed himself upon ashes, and his drink was tears of suffering. What disciple on hearing these things will not break his heart in sorrow for his slothful life, if indeed he be a disciple? And again David saith, "I have humbled my soul in fasting, and I have become unto them a reproach. I have made sackcloth my clothing, and I have become unto them a byword":78 and by this |469 he teacheth us that he not only endured the labour of good deeds, but that he also heard reproaches and indignant words because thereof, and endured them patiently; from which thou also mayest learn that if thy labours are despised by the slothful, and thy tribulations are repeated mockingly by those who love pleasure, thou must remember these words and be comforted, and let them be a support for thy soul when irritation at the wicked cometh upon thee. And again, in another place, he telleth unto what severity of labours he had arrived in the patient endurance of his tribulations, saying, "I have become like a skin bottle in the ice, but I have not forgotten Thy commandments;" 79 and by this he teacheth thee [p. 491] that through excessive meagreness and dryness even the moisture of his body had dried up and come to an end. And again listen unto him, for he teacheth thee in another place that before a man hath gone through tribulations and hath been tried in the furnace of enduring labours patiently, he cannot go forth into the wide place of spiritual happiness, saying, "Thou hast brought me through fire and water, and hast brought me out into a wide place;" 80 now he likeneth unto fire and water the afflictions, and wickedness, and labours which surround him on all sides, whether the afflictions arose from his own will, or from the chastisement of God which took place to try him, or from the wicked men who envied him his good works.
And besides this righteous king, listen also unto the words of the spiritual athlete Job, whom the healing of the spirit taught what manner of thing he should set |470 upon his table before his food, "For my sighing entereth in before I eat, and my roarings are poured out like water;" 81 these are the fruits which he took before [his food]----groanings and weeping----and then he drew nigh [to eat] his natural food, for he ate first of all suffering, and drank the tears of his groanings, and then he took his carnal food, from which also [we may learn] that that which he ate was consecrated and not ordinary food. Hear also from him what tribulations he bore and yet did not depart from the love of God: "Why have I taken my flesh in my teeth, and [why] is my soul laid in my hands? Even if He slay me, it is for Him only that I will wait",82 [p. 492] as if a man were to say, Even though He love me not, yet will I not depart from His love. God punished him like an enemy, yet he cried out, "I am smitten by a friend," and he denied not the love of Him that punished him. And everywhere, if thou seekest, O disciple, thou wilt find that none of the righteous pleased God in the world without tribulations and labours, for this is the road of the royal city which is above, and that "strait and narrow is the way which leadeth unto life." 83
And everywhere, if thou seekest, O disciple, thou wilt find that none of the righteous pleased God in the world without tribulations and labours, for this is the road of the royal city which is above, and that "strait and narrow is the way which leadeth unto life. " 83
Let us travel then, in the narrow path which God hath trodden for us, and let us walk in the way of the tribulations which He hath shewn us. Let us restrict ourselves here, that we may live in freedom there; let us hunger here, that we may be filled there; let us diminish our food and drink [here], that we may have spiritual food in abundance there; let us take ourselves into the furnace of tribulations, that we may be given unto |471 the kingdom as pure gold in which there is no blemish; let us not spare the destruction of our body, that our inner man may be renewed day by day. Let us not think anxiously about the pains and sicknesses which will befall [us], but let us think that if things be not thus the wounds of the soul cannot be healed; let us be filled with joy in running our course, because it is known that we hasten after hope. Let us labour like sons of grace for the Father of truth, that we may be worthy of that inheritance which is filled with blessings, and is promised unto sons, and let us always remember the word of the Apostle, "By tribulation it is meet that we should enter the kingdom of God",84 and with the Apostle let us say each to each, "If we suffer with Christ, [p. 493] we shall be glorified with Christ,85 and if we endure [with Him], we shall also reign with Him;"86 to Whom be glory from us all, for ever and ever, Amen.
Here endeth the Eleventh Discourse, which is on Abstinence.
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[Footnotes renumbered and moved to the end. Page numbers in brackets refer to the Syriac text in vol. 1 of the printed edition.]
1. 1 St. Matthew vii. 13.
2. 1 Isaiah xxviii. 16; 1 St. Peter ii. 6.
3. 1 St. Luke xii. 37.
4. 1 Deuteronomy viii. 3; St. Matthew iv. 4; St. Luke iv. 4.
5. 1 Romans iv. 17.
6. 1 Compare Psalm cxxxvii. 9.
7. 1 1 Samuel xvii. 42.
8. 1 1 Timothy iv. 4.
9. 1 Romans xiv. 3.
10. 2 Galatians v. 13.
11. 1 Genesis iii. 6.
12. 1 1 Timothy iv. 5.
13. 2 Romans xiv. 21.
14. 1 Romans xiv. 6.
15. 1 Compare 1 St. John iii. 4; Romans iv. 15.
16. 2 Numbers xi. 33.
17. 3 Psalm cvi. 14.
18. 4 Exodus xvi. 3.
19. 5 Numbers xi. 18.
20. 1 1 Kings xvii. 6.
21. 2 Exodus xvi. 20.
22. 1 Exodus xvi. 31; Numbers xi. 7.
23. 2 Hebrews xii. 16.
24. 1 2 Samuel xxiii. 16.
25. 2 Genesis viii. 20.
26. 3 1 Kings xvii. 4.
27. 4 Genesis xviii. 7.
28. 5 Genesis xxvii. 25.
29. 6 1 Samuel ix. 24.
4; Romans iv. 15. 16. 2 Numbers xi. 33. 17. 3 Psalm cvi. 14. 18. 4 Exodus xvi. 3. 19. 5 Numbers xi. 18. 20. 1 1 Kings xvii. 6. 21. 2 Exodus xvi. 20. 22. 1 Exodus xvi. 31; Numbers xi. 7. 23. 2 Hebrews xii. 16. 24. 1 2 Samuel xxiii. 16. 25. 2 Genesis viii. 20. 26. 3 1 Kings xvii. 4. 27. 4 Genesis xviii. 7. 28. 5 Genesis xxvii. 25. 29. 6 1 Samuel ix. 24.
30. 1 Compare Ephesians v. 18, and St. Luke xxi. 44.
31. 1 Genesis xviii. 8.
32. 1 1 Corinthians vi. 12; x. 23.
33. 2 1 Corinthians vi. 13.
34. 1 Genesis iii. 6; Genesis iv. 8.
35. 2 Genesis ix. 21.
36. 3 Genesis xxvii. 36.
37. 4 Genesis xix. 8.
38. 5 Genesis vi. 2.
39. 6 Numbers chaps, xi. xiv. xvi. xx. xxi.
40. 7 Exodus xxxii. 4.
41. 8 Deuteronomy xxxii. 15.
42. 9 Numbers xvi. 18, 35.
43. 10 Isaiah v. 11.
44. 1 Deuteronomy xxxii. 14.
45. 2 St. Matthew xxiii. 23.
46. 3 1 Samuel ii. 13-15.
47. 4 1 Samuel iv. 11.
48. 5 1 Kings xi. 5.
49. 1 2 Corinthians xii. 10.
50. 1 Galatians v. 17.
51. 1 1 Corinthians xv. 50.
52. 1 Daniel ii. 18, 19.
53. 1 St. Luke xvii. 21.
54. 2 St. Matthew iii. 2.
55. 3 1 Thessalonians v. 16.
56. 4 Romans v. 3.
57. 1 See above p. 452.
58. 1 1 Corinthians ix. 27.
59. 1 St. Matthew iii. 4.
60. 1 St. Mark ii. 18.
61. 1 Acts i. 13 ff.
62. 2 Acts xiii. 2.
63. 3 Acts vi. 3, 4.
64. 4 Acts xii. 5.
65. 5 Acts ix. 9.
66. 1 2 Corinthians xi. 27.
67. 2 Philippians iv. 12.
68. 3 1 Thessalonians ii. 9.
69. 4 Acts x. 9.
70. 1 Daniel x. 2, 7.
71. 2 1 Kings xix. 8.
72. 3 Exodus xxiv. 18; xxxiv. 28.
73. 4 Ezekiel iv.
74. 1 Psalm cix. 24.
75. 2 Psalm cii. 5.
76. 3 Psalm cii. 9.
77. 4 Psalm cii. 9.
78. 5 Psalm lxix. 10, 11.
79. 1 Psalm cxix. 83.
80. 2 Psalm lxvi. 12.
81. 1 Job iii. 24.
82. 2 Job xiii. 14, 15.
83. 3 St. Matthew vii. 14.
84. 1 Acts xiv. 22.
85. 2 Romans viii. 17.
86. 3 Timothy ii. 12.
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