Discourse 4: On Faith and Simplicity

Discourse Four: On Faith and Simplicity. And by simplicity a person is able to receive the commandments of the Messiah. A simple and plain beginning has given to you our Lord in his Gospel: the faith of truth and verity, which is moved naturally in a simple thought. By this faith he was heard, and he kept his commandments. Just as also all the first priests who were called from God, in simplicity they heard his word, and in faith they fulfilled his counsels. For simplicity does not mean that which in the world is understood as foolishness, but rather the singleness of one thought, which is simple so that it hears and does not dispute, and receives and does not investigate, in the manner that even an infant receives sounds from his teacher. And again like a child who receives instruction in a book from his teacher, while he does not examine or investigate those things that are said to him. Because just as the smallness of the infant's capacity is from the sound of the book of the person, so too the smallness of the capacity of your reason is from the understanding of the interpretations of divine mysteries. And hence, by faith alone and by simplicity is a person able to hear and receive. Just as also Abraham was called and went out after God, and he was not a judge of the voice that was to him, and he did not delay because of race and relatives, and country and friends, along with the rest of all human bonds. For immediately upon hearing the voice and knowing that it was of God, he left everything and went out.

and he heard it simply, and he placed it faithfully. Also in the simplicity of the just one, which is not disturbed by evils, like a child after his father, he ran toward the voice of God. When everything was scattered before his eyes, as soon as he heard the word of God, there was in him also knowledge and discernment of the just one. But his discernment here shows this, that it is fitting for him to hear God who called him, like a servant to his master, and like a work to its worker. And the knowledge that was in him, he did not give authority here for it to examine and investigate, why and for what reason he was called by God. "Go out from your land and from the midst of your kindred, and come to the land which I will show you." And it was not revealed to him which land it was, so that his faith might be more greatly exercised and his simplicity be seen. And when it was supposed that he was being led to the land of Canaan, another land, that of life, which is in heaven, was shown to him. As also Paul testifies, that he was hastening to the city which has a foundation, whose builder and maker is God. And again he said that it is known that they were returning from the land of Canaan to the good land, which is in heaven. And because of this, God clearly taught that it was not to the land of Canaan, to which bodily movement was directing him, that he showed Abraham, but he settled him in Harran, after he brought him out from Ur of the Chaldeans, and he did not lead him immediately after his departure to the land of Canaan.

And again, that Abraham did not doubt, because he heard the promise simply, and in simplicity he went out after the voice of God, not knowing from the beginning the name of the land to which he was being led. Look, disciple, at this going out, and let your going out be like it. And do not be late from the living voice of Christ who called you. For just as to Abraham alone he called then, so now he calls to everyone who wishes, in his Gospel. And he says that he who wishes to come after him, let him deny himself and take up his cross and come after me. The inner calling shows to all men by their own ears. And instead of then choosing one Abraham, here he says to every man that they should be in the likeness of Abraham. And again, also with the holy apostles, it is the same thing that Abraham renewed. And look also at their faith, that it is similar to the faith of Abraham. For just as Abraham obeyed at the very hour he was called, so immediately when he called them, the apostles heard and went after him. See, he called them while they were casting nets into the sea. And he called them, and immediately they left their nets and their fathers and went after him. And before they heard from him that which no man leaves his father and mother, and everything he has, and comes after me, he cannot be my disciple, they left everything and went after Jesus. For it was not a difficult teaching that the apostles made disciples.

but only by the hearing of the word of faith. For because faith was alive in them, at the very hour that they received the living voice, they were obedient to life. And they ran immediately after him and did not delay from him. And in this it was shown that even before they were called, they were his disciples. For this is the nature of faith, that it is mingled with simplicity. It does not receive teaching through a multitude of proofs, but like a solid and pure eye, it does not receive the ray that is sent to it through divisions and refractions, but at the very moment it is opened, it is authoritatively filled with its light, because of the solid vision of its substance. Thus also the eye of faith, which is placed within the bosom of simplicity, as soon as it hears the voice of God, it recognizes him, and the light of his word dawns in it. And joyfully it goes out to meet him and receives him. As he, our Lord, said in his Gospel: “My sheep hear my voice and come after me.” For wherever there is pure faith in its soundness, that one is the sheep of the shepherd who is pure, to whom this faith is directed. Thus also concerning Matthew it is written: that our Lord saw him sitting at the custom-house and called him. And immediately he left his merchandise with all his possessions and went after him. And again concerning Philip it is written: that he said to him, “Come after me,” and immediately he went after him. In this tranquility and simplicity, then, the apostles went after the word of Christ.

and the world was not able to turn them aside, nor were customary habits able to detain them. Nor was any one of those things that are considered to be something within the world able to turn aside those souls that had perceived God. For there is nothing in the world whose power is greater than the word of God for the mind in which there is the life of faith. For he in whom the word is weak because of the death of his soul, the powerful word is hindered in him, and the firm teaching of God becomes sick in him. For wherever a person lives, the whole service of his life is directed toward that end. For he who lives for the world, his whole service of thoughts and perceptions is turned toward the world. And he who lives for God, his whole self, with all his movements, is directed toward his powerful commandments. For because they did not delay in the place where they were called, the weight of the love of earthly things, immediately they obeyed the voice that called them. For the bonds of the world, the weight, they cast from the mind and from thoughts. And everything that was bound and tied in them, they heavily heard the voice of God’s calling. But the apostles, however, were not like this. And the righteous and the fathers were not in this pattern. Rather, they obeyed as life, and they went out as those who are light, because the weight of nothing was bound in them. For what is able to bind and turn aside the soul that perceives God?

They were open and prepared, so that whenever the divine sound of the call came, it would find the soul ready to receive it. Again, Mar‘ called also to Zakkai from the gate, and immediately he descended quickly and received him within his house, because he was hoping to see him. And he became his disciple, even before he had called him. And that priest, who, when Mar‘ was with him, did not speak, and did not see him bodily, believed in him from the speech of others. Because the faith in him, in the life and health of its purity, was preserved. For by that which he heard of his goodness and his faith, he showed his own faith. And by that which he confessed that he would give half of his possessions to the poor, and one quarter of whatever he had stored up, in this, then, the simplicity of his faith was made manifest in him. For if simplicity, which is fitting for faith, had not been fulfilled in that time of Zakkai’s intention, this abundant confession would not have been made to Yeshu‘, and that which was acquired by labor for the years would not, in a short time, have been brought out and distributed. For that which harshness had gathered, simplicity scattered. And those who were cut off from thoughts of harshness, gentleness of soul scattered them, and that which bitterness had found and taken, faith in him denied, and cried out that it was not its own. Because God alone is the object of faith. And it is not possible that other objects be fixed with him.

All the virtues, then, are gathered into faith, except for that one steadfast virtue which is God himself. And for this reason, moreover, faith is placed so that God alone may be found and established, and everything outside of him is a deficiency for it. For in this sense the holy scriptures have shown us that a human being approaches God through faith and simplicity. For this reason also Adam and Eve, as long as they stood in pure simplicity and the faith that was in them, were not troubled by bodily pains. As soon as they heard God's command, they received and kept it. For God said to Adam, "Do not eat; if you eat, you will die. But if you keep the command, I will give you eternal life." And he received and kept it in faith. And in his simplicity he did not doubt the command, because of what it forbade from one tree, and gave him authority over the rest, and he thought, "If I keep the command, life will be given to me." Because of his simplicity, Adam did not doubt or hesitate. But when the thought of the enemy came and found simplicity, it taught it cunning and craftiness. And it sowed in that one simple thought another thought contrary to it. So that which was one whole mind, and was entirely one with itself in its simplicity, became divided into two thoughts: wanting and not wanting, hesitating and being torn, and deliberating whether to do it or not.

And that simple and guileless child made him a king who drew near to him, a judge of the commandment of God that was with him. And because he lost his simplicity, he did not even succeed in his judgeship. For this is foolish, that one ought to listen to an enemy more than a friend, and to a murderer more than a life-giver. And he who teaches evil things is more than he who was a teacher of good things to them. For as long as they stood in simplicity, they obeyed the commandment of God. But when they wished to become cunning, they became receivers of the counsel of the slanderer. Because cunning is on the side of Satan. Simplicity, however, is with those who belong to Christ. For no one who wishes to be cunning and clever can be taught to follow Christ, as his teaching requires. For a mind filled with cunning always contradicts and seeks opposing thoughts. And it binds and looses, and lets go and deceives. And at one time it considers something good, but at another time it rejects it and chooses another instead. For a mind that disputes with cunning is a passageway for empty thoughts, and it does not abide in one thing that it believes and rely upon it. Simplicity, however, which is the opposite of cunning in every respect, is such that even its name testifies about it, that there are no thoughts in it that contradict one another. For the name that is fitting for God, simplicity received, because even God is called simple by the word of our confession concerning him.

...that there are no contrivances and machinations of members in him. Thus also one who is not exercised in evil things is called simple by the word of custom, because there is in his mind no cunning of evil things. And he does not know how to be cautious and make a distinction for those who from the world encounter him. Nor how to be divided and be evil to his enemies. Nor how to make a beginning for those who are spoken against him. Nor how to weave snares and make ambushes. Nor how to be exercised and be evil to others. These and things like these simplicity does not know how to do. And because of this, at all times the mysteries of God were revealed to her, and she was made equal to divine revelations, just as also the apostles when they were chosen, it is known that they were more simple than all men. For because of this indeed Jesus chose them, that by their simplicity they might conquer the wisdom of the world, and by their humility they might show the vanity of the knowledge of the rhetors and scribes. As also Paul said, that God chose the fools of the world to put to shame his wise men... And again he said, that God has not cast away the wisdom of the world, but... And again he said, that because the world did not know God by his wisdom, God willed that by the simplicity of the preaching he might live for those who believe... And again he said to his disciples, that those who boast in the knowledge of the world, see also your readings, my brothers, that not many among you are wise in the flesh.

...that there are no contrivances and machinations of members in him. Thus also one who is not exercised in evil things is called simple by the word of custom, because there is in his mind no cunning of evil things. And In what I have said, I do not intend to show that there is no wisdom in the teaching of Christ, but rather that wisdom which is above the world, the wisdom of Christ. For it is the wisdom of the world that is opposed to it in every respect, just as darkness is opposed to light, and bitter to sweet, and sickness to health. For divine wisdom is not manifested in the meditation and reflection of earthly thoughts, but its entire contemplation is in spiritual things. And its movements and thoughts are above the world, as also the Apostle testified concerning himself, that he did not come to the wisdom of the world, but through his knowledge he receives the wisdom that is above the world. And when he teaches that not everyone is worthy to hear and receive that wisdom which he had, he proclaimed and said: "Wisdom speaks only to the perfect. Wisdom is not of this world, nor of the rulers of this world who pass away, but wisdom speaks only the wisdom of God in mystery." That wisdom which one of the wise men of the world cannot even hear, for the wisdom of the world is not sufficient to be a foundation and to receive the request of the wisdom of God. And concerning this, simplicity is placed as a foundation for it, for who does not know how simple was that first union, the heads of the race of the sons of men?

...just as the whole of the world's course was simple, because none of its turns were contrived or reversed in any of its wills, since there was no reversal of the world's wills. Therefore it was revealed, thus they were near. To divine visions, and face to face with God he spoke confidently with them, and was found near them at all times in prayer, leading and bringing them, and guiding them from that place where they were and in which they were established, and bringing and placing them in paradise. And like a human being, he showed them everything closely. And they did not take up in their minds any thought about him who was showing them, where his dwelling was, and from when he was, and whether he was made, or whether the one who made him was made, and for what reason he came, and for what reason he placed them in this paradise, and to whom this law was delivered. These were far from their minds, because simplicity is not considered like these things, but the whole mind is attached to the whole, to the voice of that which is heard, and mixes all its thought with the word of the one who speaks it, just as a child is towards the word of the one who speaks with him. Behold, even among the first heads of the races, God placed simplicity, and she was the receiver of the commandment. For simplicity is prior to faith, because faith is the daughter of simplicity.

...not faith that is simplicity. For he who is wise and cunning does not easily trust anything he hears. But the simple person hears all words and believes. If, however, simplicity is the clarity of nature, it receives only those things that are spoken by God, because just as the earth, by the power of its nature, is set from its Creator to receive seeds and plants that are suitable for the needs of life, while that which produces thorns and thistles does not have this from its nature, but by a decree of judgment after it received from the Creator, so also simplicity is set in nature by the Creator. Cunning and wisdom, on the other hand, are the cause of the thoughts that befall them after they receive. As also the whole of the human race testifies: all those who are born are moved by simplicity before cunning. And when they are infants and children, they are full of purity and clarity. But when they grow up in the world through education little by little, and through the experiences that befall them, they learn cunning and wisdom.

...like a man who, having taken a child of one year old, went out and raised him in the desert, so that there was no turning of human faces, nor any change of worldly desires, nor anything at all from the things by which a human change is seen—in the whole simplicity of nature he is found standing. And even when he came to the age of manhood, behold, he is very much able to receive divine visions and spiritual thoughts in a hidden manner. And he becomes a vessel fit to receive divine wisdom. And in this pattern, that one who was, and also that wonderful preacher John the Baptist, because he was in the desert, according to the testimony of Scripture, until the day of his revelation to the sons of Israel, was found to have received and learned divine mysteries, and to have taken the power of the spiritual baptism, and those things which not one of the former prophets perceived, he, by the simplicity of nature in which he was raised, became a receiver of them in the desert, even more so. For before the destruction of the curse and the death of sin, and before the barrier of enmity which was placed in the middle was opened—that which is written was opened by the crucifixion of Christ—he was already a receiver of those things which come after the crucifixion. And because of this, his daughter Grace went out to the desert and increased in the simplicity of nature, and was able to receive knowledge of the mysteries higher than nature.

In this likeness, then, God also, when he delivered the people from Egypt, brought them out into the desert waste. It is in this that simplicity is depicted. And because of this, I believe that he brought them out into that desert, so that, being separated from the corruptions and customs of Egypt, and from the sorcery and wisdom of the world which they had received within the land of Egypt, pure simplicity might be habituated in them, that they might receive divine teaching purely and simply. And although there are many other reasons for this, that he brought them out into the desert, the first of all is this, which is manifest: that he might know that he who ponders the mysteries of divine governance, and because those who came out of Egypt did not wish to cast away from themselves the wickedness and sorcery which they had learned within Egypt, but on the contrary were wholly opposed to the command of God which was with them, he detained them for forty years in the desert, so that the evil might be destroyed along with its ministers, and sorcery might perish, along with those who had received it from Egypt. And that generation which was born and raised within the waste, whose entire upbringing was in simplicity, according to the nature of the place, that generation would enter and become the heir of the land of the command. Because this is fitting for those who are raised in the waste, that they should be simple. And this is incumbent upon simplicity, that it should hear and be attached to the commandments of God.

And if someone supposes that it was because they saw signs and wonders in the desert that they believed, and because they feared the placing of the head of the serpent that came upon those who came out from before them, it is found that those who came out of Egypt saw more wonders than them. For along with the rest of all the plagues that were performed in Egypt, they also saw the division of the sea, and that crossing of the Red Sea, and again that the sea turned and was congealed and covered the Egyptians who entered into it, and that wonder that occurred at Marah, where by means of a piece of wood the waters were sweetened and became drinkable for them. And just as those who came out of Egypt were spectators of all the wonders of Egypt and of the desert, and of those that were in the midst, so the generation that was born in the desert saw none, except only those wonders that were brought with them: the pillar, the cloud, the manna, the quails, and the rock that gave water. And although the wonders they saw were much smaller than those who came out of Egypt, yet they, in their simplicity, persevered in the fear of God much more than those who saw the great and numerous signs. And so that you may know that all the plagues that occurred and the wonders that were performed were not able to uproot and abolish from them the evils that they had learned in Egypt, but that generation that was born in the desert, because of its simplicity, was completely separated from them, as is evident from this.

after they had passed through and reached the land of the settlers, at the end of those forty years, when they began to stand against the Medes and desired to enter the lands of the nations, against the sight of the women whom the Median women had captured and set before them, the rest of that people who had come out of Egypt were corrupted in that place by the Median women. As also the holy scripture makes known, that the people saw the daughters of the Medes and were corrupted by the Median women, and were filled with the Baal of Peor, and worshipped idols. And those who did this, as the scripture says, were those who remained from those who came out of Egypt. And the plague prevailed over them. And twenty-four thousand of them died. And the scripture says that here the number of those who came out of Egypt was completed, six hundred thousand, and God said that they would not enter to see the land of promise. And by this, that only these died from the whole people, it is understood that only they were small, Moses and all Israel were sitting before the Lord at the door of the tabernacle of the covenant. And Zimri son of Salu, the head of the tribe of Simeon, went into the tent to Cozbi, the daughter of the princes of Midian. Moses and all Israel were troubled. And from there Phinehas arose. And he showed the victory of error, for from this, that the rest who remained from the people who came out of Egypt,

the place of death is powerful, and it is right for you to know that only those who approached that work of the calf. And the rest of the entire people who were born in the wilderness, that one who was raised in clarity and simplicity with the fear of God, sat at the gate of God, and asked for mercy in repentance with Moses. And I have faith in this, from that which happened in the matter of the calf. Also, when Moses came down from the mountain and saw the blindness of the people, and knew that this zeal was not from all of them, but from some of them, he ground the calf into powder and cast its dust upon the face of the waters. And when the people drank from them, they became inquirers of thoughts. And those who had previously been formed by the calf in their thoughts: and they were zealots upon the face of the matter of this evil, in them it is written that the sign of the calf was seen. And those who were killed by the swords of the Levites. And from the end of their deaths, sin is understood. Also the beginning of the error that was in them. Because they were zealous. And they were the first in error, they attained. Also the placing of the head of the decree of the word of Moses, by the sign of the calf that was seen in their presence. Here and also there, from that which in the plague, that from silence, twenty-four thousand fell alone. And Scripture says that in them the account of those who went out from Egypt was completed. It is right for you to know from this that only they were completed in zeal.

And from the terror of their death, their simplicity was learned. And from their violent death, know that their simplicity also was violent. And they were reminded of the fear of the idols in Egypt, and as soon as they saw it in the desert, they were filled with it. And the simplicity of the perfect ones who were born in the wilderness preserved their eyes toward the Lord. And with the clarity of their heart, they sat at the door of the tabernacle of the covenant. And with prayers far from deceit, and with thoughts restrained from the snare of wickedness, they sought mercy from the Lord. And because of this, they also were filled with the promises made to Abraham, and the cause of simplicity and the inheritance of the land of promise. And a watch was set at the border of his inheritance, which was appointed over the head of their race. And the perfection that they had with the Lord, that which saved their eyes in their battles against the Amorites. For Joshua commanded them after they crossed the Jordan, that they should encircle Jericho seven days, seven times, and on the seventh day they should encircle seven times, while he went before them with the priests of the erring cities, and the tomb of the Lord. And the entire people in simplicity, like children after their fathers, walked after Joshua and after the tomb. And what it says about the rest of the entire people, also about Joshua the scripture hints to us, that in him especially was found simplicity and clarity.

And the child Yeshua did not cease from the service, but was diligent in his service of the altar. And he who was restrained from the going out and the coming in of the assemblies of the many, he was more especially near to simplicity. For if craftiness and wickedness are stirred up from association with the many, it is known that simplicity and integrity are acquired from solitude and from the turning away from the multitude. And the more one dwells in solitude, the more he becomes a possessor of simplicity. And concerning this, even the customs of the world bear witness to us: that all those who were raised in solitude, and had no going out into the streets, and no association and dealings with the many, they are found to be more especially upright and simple, and there is in them that guilelessness from which rectitude is born. As also the blessed David joins rectitude to integrity in his word: "The upright and the simple have followed me because I have found you." And again, the prophet bears witness concerning the purity of his soul, that he was as if with God: "If I am pure and do not know, and I am a beast with you." For until this whole matter is explained, that as a beast is with a man, who has no concern for his actions or his turnings, because there is no speech and no discernment of his nature, so was the knowledge of David with God.

like a beast that is led by a man, so he placed himself to be led by the will of God. And he was not a judge of his will in any of the forms, as he shows after the word and says: Because I was like a beast with you in all purity, in your contemplation you did not confuse me, and after your external honor. And again he said: I did not inquire what is in heaven with you, or what your will is on earth. For I did not stand upon the distinctions of your governance, so that when I wish to know that in this you willed, your other will is required. And because you humbled yourself to me, in the changes of your works I ran and took hold of a simple manner with you. And I was with you like a beast that knows nothing, that your will alone should be my guide, and your knowledge should lead me in the way of life. And in everything that is necessary for spiritual and bodily life, the simplicity of your wisdom will give to me. And again he shows in the Psalm that especially toward the pure the goodness of God is abundant. God was not good to Israel except to the pure of heart. He joined purity to the vision of God, because Israel sees God as divided. And whoever is simple and pure in heart, he is able to be a seer of God, as also our Lord said in his Gospel: Blessed are those who are pure in heart, for they shall see God. And again that prophet David shows.

The shepherd who is far from the roughness of the doctrines of the simple, he more abundantly perceives the righteousness of God, and stands in the simplicity of spirit, and the trust with everything is disturbed. Because I did not know letters, I entered into the might of the Lord. And I remembered your righteousness alone. And when he teaches that for the simple and plain, and for the known and wise, he said: My doctrine from my youth until now, that I might show your wonders. And again when he shows concerning the purity of his thoughts, he washed his hands. And for the purity of his hands from iniquity, he cleansed them with the washing of hands. I washed my hands purely. This then, I cleansed and purified my thoughts. And I remembered your altar, O Lord. And again he said that I walked in the integrity of my heart within my house, until the time when it would come to me. And again he said: Let not one sit within my house who makes a disturbance. And it is known that disturbance is composed of roughness. And again he said: In my elect, O Lord, and my ascetic, and in my kidneys and my heart. And again he said: I came alone, I purified my heart. And I washed my hands in purity. And again with these, also this election of his testifies, that from the place where he teaches simplicity he was chosen, for his election was from the hidden depth, as also he himself confesses and witnesses his election.

In one of his psalms, he chose for himself David his servant, and led him from the flock of sheep, and from the enclosure of the sheepfold of the shepherds, and while teaching that even his kingdom was administered in simplicity, he said: "Behold, see the integrity of his heart." And integrity is manifest: it is simplicity, and also clarity. The book of his history also hints to us, because of his simplicity. For in the vicissitudes of the world's affairs, the counsellor of counsellors of the Chaldean astrologers was brought to him. For Ahithophel, the counsellor of David's counsellor, the book makes known. When it is clear to us that even from the narratives we see the simplicity of the blessed David. That same one, even when he was speaking with Jonathan, makes known, in that he said: "There is no evil in my heart, and your father seeks to take my life." And that blessed saying which was spoken from Jonathan to his father: that he placed himself in your hands, and waged war and killed the Philistines, teaches about the simplicity of David. And again, when the men of his people were counselling him to kill Saul, he persisted in the intention of simplicity. For that which they counselled him to kill his enemy, that was the craftiness and the cunning of the world. Because such is the custom of those who are full of the craftiness of the world, that they would spread out and take from before them their opponents. For David persisted in his simplicity and his compassion.

And there are many things in the holy scriptures that show the simplicity and the purity of heart of this man of God. Even that which was said by the Lord to Samuel, "I have found a man after my heart," was a testimony to the purity of David's heart. And purity of heart is known to be born from simplicity. Again, he himself used to ask in prayer, "Create in me a pure heart, O God." See also, along with these, the rest of the other humble and righteous ones, that all of them pleased God by their simplicity. For concerning those first disciples of the apostles, after the ascension of our Lord to heaven, it is written thus about them, that they all lived together. And they were of one mind and one soul. And in the house they would spread a table and receive sustenance while rejoicing. And in the sincerity of their heart they would praise God. And no one would say about the vessels that he had brought, "These are mine." Because everything that they had was common. And equality like this is clearly born from simplicity. And their praise ascended to God from the sincerity of their heart.

And that which receives the tradition in simplicity, all together, without considering whether what it receives is more than what is fitting, is better than the other which casts nothing within, from the simplicity of the mind it was. And again the word shows that more than the whole people, the blessed Joshua was chosen, because of his faithful upbringing within the tabernacle. And this one, who was more simple and pure than the whole people, because he was raised in peace within the tabernacle, was chosen for that renowned leadership after the great Moses. And that simplicity is near to those who are raised in the tabernacle or within the house, more than the rest of the others who are trained in going in and out. The history of Jacob and Esau also bears witness. Esau was not a man who knew hunting, a man of the field. And Jacob was a perfect man and dwelt in the tabernacle. And from their deeds it is possible to understand also the distinction of their minds. For the scriptures everywhere name Esau as rough and harsh, and that he kept anger and held a grudge. He kept his anger forever, and his grudge he kept eternally. And again it says concerning his anger towards the offspring of Jacob: "If I had children, I would kill them." And again when it was known that his brother went out to meet him with four hundred men, even this was done because of his anger, which was strong and persistent. For for twenty years after Jacob fled from Haran, he was demanding from him the tithe of the blessing.

And because of the humility of Jacob and the hidden providence of God, his anger was changed to gentleness, that which he had intended to do. Jacob, on the other hand, is seen in everything opposite to these, whether with his parents or in the house of Laban. For he is shown to us as simple and obedient, that he is known by his deeds. For this reason, the holy Scripture also, in one word, reveals to us all his simplicity. Jacob was a perfect man, dwelling in a tent. And again, it was not because of his simplicity that he was blessed by Isaac, but because his mother had not taught him deceit. When, however, he heard the helpful counsel, he was caught by the simplicity of his thought and did not hesitate, and without delay he thought that his simplicity was not foolishness but wisdom. See how careful he was of the curses of his father, and he answers concerning those who are placed in the middle by knowledge: "Behold, Esau my brother is a hairy man, and Jacob is a smooth man. Lest my father touch me, and I become in his eyes like a laughingstock, and curses come upon me and not blessings." His mother, however, in faith, when she began to recount to him the first revelations that had been made to her, and what had been spoken with her when she went to ask from the Lord, it was said to her that the greater would be servant to the lesser. She answered him the word: "Upon me are your curses, my son. Only listen to my voice, and do what I command you.

And immediately he obeyed his mother like a child, and she prepared and gave him the food that Isaac was about to eat, and she smeared skins on his hands and on his neck, in the places that were near the neck. And in his simplicity he did not perceive anything that was happening to him. But like a child who is placed before his nurse and does whatever he wants, so also that man, submitting himself through his simplicity, was before his mother. And again, when he took and brought the food to his father, whatever portion she had placed in his mouth, he would taste it like a child, neither adding nor subtracting. And when the time of marriage came again, he did not step forward to approach this of his own will. But he looked in his innocence to the command of his parents. Esau, however, like a youth of evil disposition, because he desired to grieve and embitter his parents, instead of that which they had trusted in him, went and took wives from the daughters of Canaan, who were bitterly embittering the spirit of Isaac and Rebecca. And when he saw that the effort of his parents toward him was great, because of the bitter grief of his wives, and he saw that he would not be cut off from the bodily inheritance, he also saw this in his youth, and went and took a wife, Basemath, the daughter of Ishmael, as it is said, that with a blow he received a wound. And this was not like a distinguished son who was added to those whom he had done before, but because he feared that Isaac would not bless him.

from the inheritance of the skins and the goatskins which he loved. As also concerning the firstborn and the blessings which were taken from him, it was not because he lost the spiritual gifts that were in them, but because of the excessive portion of skins that was taken from him, which they were accustomed to take with the firstborn. And because he saw that his father's love toward him had changed, for whose sake he had expected that there was something more for him to take in the inheritance, for all these things of Esau teach about his coarseness and wickedness to one who knows to examine them. But here also, along with these, the simplicity of Isaac can be seen. Their father in this very place. For when all his love was turned toward Esau, and he loved him as a firstborn, at the very hour that he perceived the guidance of God, which is above nature, and Rebecca went and revealed to him what had been spoken to her, when she went to ask from the Lord, at that very hour his love changed from toward Esau and turned toward Jacob, who was equal to him. See also the obedience of Jacob himself, who like a child submitted to his parents in everything. But here, did not Jacob also take wives from the daughters of Canaan? Rebecca said, "Why should I live?" And Isaac called Jacob and commanded him and said to him, "Do not take a wife for yourself from the daughters of the Canaanites.

He went to Laban, the son of Bethuel, the brother of his mother, and took a wife from there. And he was obedient and went forth willingly. And he was of very great peace, for all the comforts of his father's house. And like a stranger who desires nothing, he set out on the path of his discipline. And he did not seek from them anything for his need: cattle for the flock, servants for service, or honor for display, along with the other things that are bodily, those in which he had been held for many days. But he went forth from them with his staff, while he was wandering and providing for himself in place of these things with blessings and good gifts. And again his own word is revealing, as he confesses to God before those who were with him. And he asks to be delivered from his brother, because with my staff I did not cross this Jordan. And now I have become for two camps. Deliver me from the hands of Esau, my brother, because I fear him. Again, hear also his word which he spoke in that place where God was revealed to him, and from it his simplicity is seen more clearly. Truly, there is no Lord in this place, and I did not know. And what did I think, O righteous Jacob, that God is confined only to the place where your fathers dwelt, and is not revealed and shown in every place to those who are worthy of his revelation? See again how many times his wages were changed in the house of Laban, as his word at the end covered over that young man.

She changed for me the ten years' wages, and the Lord did not allow you to harm me. And again, when he worked with him for his younger daughter, he took another in her place and brought her in. And he deceived him through his simplicity, and he did not perceive it. And when he inquired by means of the word concerning which hand had used the staff with him, his fellow herdsman immediately offered him a reconciliation, though it was a deception; his simplicity was heard and accepted. For how many times did Laban seek to have a pretext through his wickedness. And he changed toward him through many forms, by his bitterness and his sorcery. And Jacob's tranquility was not disturbed. And his simplicity was not confounded, and his integrity was not corrupted. And as he was vigilant concerning his own affairs, so also God was concerned for the affairs that pertained to him. For this is the clear teaching for everyone who wishes to work with the Lord: that he not turn his thoughts away from the contemplation of God, and that he seek after forms of pretexts, by which he might overcome his enemies. But remain, O disciple, in the tranquility of your mind, and it is for the Lord to know how to conduct your life, and which things are beneficial for you to arrange for you. You have heard about others who are prepared to harm you, and about others who sit in ambush to take your life, and about others who have made themselves agents for your destruction.

and others who dig up your praise, and others who dig up your pride, and others who dig up and cast your honor to the ground from the height on which you stood, and others who mock, and others who speak against you with scorn, and pour out bitter insults upon you, and others for whom you have become a parable and a byword, and the whole story of the blows against you is their occupation—you, in all these, you remain in your simplicity. And do not be turned from your place, from that place where you are, and do not be distracted from your hidden occupation with God. And do not let the knot of these outside you prevail over the hidden anchor of your soul, that on which your life depends. But hold fast to the hope that cannot be deceived, Christ, according to the word of Paul to you, that you should hold fast to the hope that is king for you. That which is for you like an anchor for your heart, by which you will not be shaken. For just as the anchor that is cast down by its weight holds and stops the ship in the midst of the waves, so that it does not wander and stray in the storm outside its course, so also the hope that is king for you in heaven, which is the hidden anchor, placed above you, and is deep and hidden from you in the heaven of heavens—hold fast to it with your thoughts, and bind the ship of your soul so that it does not wander and stray among the stumbling blocks and waves that the world casts against it. And you will go out from the course of its storm.

You continue to dwell in your simplicity, in what you have heard, and your thoughts are not changed by those who speak against you, so that you might become like them. For this reason, the enemy also stirs up these ones and arrays them against you, to change your mind from its tranquility, and to disturb and trouble your serenity, and to confound your simplicity, and that you might become in the likeness of those who are arrayed against you, and be filled with wrath like them, and become a vessel for anger in their likeness, and put on the garment of malice. And when your thought has descended from that simplicity which is uniquely in one look, and you have looked about for yourself among many, and have heard those who speak against you, the enemy can do with you as he wishes, and you have become for him, from close at hand, an easy and prepared prey. But if you persist in simplicity, which is the vessel of righteousness—for just as water is a vessel of purity, receiving whatever falls into it, so also simplicity is a pure and honorable vessel, receiving the impressions of righteousness—then let the example of those I told you about, Jacob the Simple, whose story I have described to you, be for you. And when the voice of the herald who has proclaimed your simplicity is stirred up, and you are made aware of the snares of the enemy who wish to pervert you, look to this blessed man, and consider his entire course from beginning to end.

For this reason, these and those like them are written in the Scriptures, and they become a support for the soul that is about to fall, and a confirmation for the thoughts that are filled with the venom of the serpent. See how Esau and Laban spread themselves out to do evil to Jacob, and the Lord, on his behalf, ran in his deeds. And when he was silent and did not care, that the plots of his enemies might occur, God turned their counsels backwards. And instead of loss, gain was brought about in him. For Jacob was blind in his simplicity, and God sought good for him. He himself turns in every deed like a child in his simplicity, and the Lord, in his wisdom, made his ways successful. Laban ran and spread himself out to harm him, and Jacob did not perceive. And the simple one did not worry. And the guileless one did not know. And on his behalf, God acted as the seer and knower of all of them. And when Laban plotted, the Lord loosed. He mounted the chariot of loss against Jacob, his high wall. He found a finding that increased his own smallness and diminished Jacob's. God found another opposite to him. For when Jacob was silent, the judge made his defense. And when he was driving simply in his deeds, God wisely directed his ways. These things of Jacob are written for you and are yours. If you abide in the simplicity of Jacob's mind, and in the guilelessness of that simple one's soul. For the Lord's ones are simple. Do not be ashamed of simplicity.

What is the nature of those who are cunning and crafty? Do not trust in it and take pleasure in craftiness. For craftiness is a land that gives birth to wickedness, and simplicity is a field that produces righteousness. And concerning this, in every place where the Lord speaks with simplicity, and through it his revelations are made known, and it becomes the dwelling place and receiver of his revelations. For Eli and his sons were sleeping inside the temple of the Lord. And when the Lord desired to speak with the sons of the sanctuary, he left aside the old age of the teacher of the wise, and the one experienced in the affairs of the world, and the youth that had received the craftiness of evils, and came to simplicity and spoke with her. And he chose the conversation with her. The Lord called Samuel. Samuel, Samuel, twice. And simplicity arose and ran towards old age. And the boy did not know who was calling him, that he might answer. And instead of God, he ran to answer the word to Eli. And for this reason, he did this three times, because he had not yet understood the revelations of the divinity. But when Eli understood that the Lord had called him, he commanded him to answer the word as to the Lord, and not to run to him himself. For Eli understood that the Lord had called the boy. And old age sent youth to the Lord to learn his will.

And craftiness was troubled by simplicity, for through it she learned the desires of divinity. For it was making peace with Samuel, and asking of him that he reveal to him everything that he heard from the Lord, and that he conceal not one word from him. And because he saw that he himself had not drunk with whom the Lord spoke, he was offering a petition to the child that he reveal to him the divine mystery. And in the inquiry of divinity for knowledge, simplicity was the interpreter. And childhood received and acted. And the young son of the prophets, the little ones, in the very things of the turning of the inquirers did not cease, to him the knowledge of God was revealed, because the Lord dwells in the simple and speaks with the straightforward. And he chooses the firstborn. Thus what they have learned of the Word is not considered their own, but they know its speaker and refer the reception of grace to him. And the Word of God does not become for them a cause for pride and empty boasting. And they do not exalt themselves in the things of God as if they were their own. And they do not say that the word of wisdom that is with them is their own. These simple and straightforward ones, then, are not considered. But through their simplicity they confess that whatever is with them is the Lord’s. And because of this, in every place here you will find a decree that God rejected craftiness and chose simplicity.

For it is not in a hidden manner that the wise one of the spirit is found, he who by the simplicity of his self takes the taste of the knowledge of life. On this account, the simplicity of the righteous is accepted by God. For this is a gift that is his own. And his first creation was that of the righteous. For when God created from the beginning, he placed simplicity in him. Simplicity is placed in the middle. And there are those who ascend from it to the teaching of spiritual things, and become wise in spirit; and there are those who descend from it to the teaching and study of the desires of this world. And this one is called small and coarse, because by the base name of their desires they are spoken of. Not those who are diligent and whose entire study is in bodily things are called wise. And not those whose simplicity has been studied in spiritual things are spoken of as small and coarse. But those who from the world corrupt their knowledge are named coarse and small. Those, however, who study in spiritual things are wise and intelligent. For wisdom belongs to God alone. And that of a human being, whatever is placed in his thought toward God. For the knowledge of the world is not worthy to be called wisdom in the language of truth. Nor is the wisdom of God to be spoken of as coarseness and smallness in the knowledge of distinction. For there is no division in this wisdom. And it is not established by the composition of changing opinions.

It passes beyond speech, this matter also, that because of this God delights in simplicity, and chooses it more than the wisdom of the world. For even the wisdom of the world is a gift of God, as the Apostle said: by the wisdom of God, the world does not know God through wisdom. And on this account it is known that if there were no wisdom in the nature of creation, and wisdom were not placed in all its works, then wisdom could not be sought from the world. For it is evident that even the wisdom of the world is a gift of God. Why then does he reject it and choose simplicity? It is known, therefore, because there is in it the toil of the natural constitution, and because when it is sought from those who seek it, their gaze turns towards the world and not towards God. And again, in their minds the wise think that they run after it, and as if to say, they fill their souls with passions and afflictions, while they burn and seek this wisdom within works. And by the fact that they have applied toils to the search, and constraint and grinding of their natural constitution, for the finding of this knowledge, they have supposed that it is their own. When they are examined by their toil on its behalf, and on this account our Lord rejected the wise of the world, and chose the simple instead of them. And again, that the wisdom of the world is contrary to everything divine wisdom, and there is no possibility that they can be mingled with each other, because light cannot be mingled with darkness.

Thus also a man desires, from among the wise of the world, to become wise in these things of the spirit; he first sets aside the thoughts of that wisdom, and all the reasoning of his former knowledge, and stands at the beginning of the path of the first step, which is simplicity and childhood and the faith that hears and receives perfectly; and he begins in this discipline of the path of the wisdom of Christ. And contrary to its course, that which is eager to run before it, that wisdom also shows itself. Simplicity, however, is a gift of nature; and it is its own that acts; and from its own nothing is mixed with it. This, then, is not from desire nor from effort. And upon this the giving of its gift begins in its gift. And its wisdom dwells in the place where it is established. As also here, he bowed down to Samuel, and left aside cunning and spoke with him. And the multitude of his priesthood came to him. And behold, the holy scripture does not reproach him for many evils, but only for this, that he believed and did not restrain his sons. He, however, in his wickedness, was not to be associated with deeds. And that a man said that in his youth he was conducted like them, the scripture does not accept this, nor does it say, "You erred in this in your youth," and now your sons do like you.

But the Lord said to Samuel, "Behold, I am doing this sign in Israel, that everyone who hears it, both his ears will be deafened, because of the iniquity of what he heard about Eli, that his sons commit in the Tabernacle at Shiloh, and he does not rebuke them." Now the whole cause of Eli is due to his negligence, and that he was unable to rebuke his sons for their transgression. For it is written that he rebuked them, but the rebuke was weak and feeble, and not as that whole transgression required. For this alone, the beginning of Eli's priesthood, his negligence, and not the evil deeds of his sons, caused him to fall. And when it was good here, God chose youth more than old age, and with childhood and simplicity he accomplished his work. For as Scripture shows, Samuel's upbringing was within the Temple of the Lord, like Joshua son of Nun and Jacob, for these also were raised in the Tabernacle, as the word from above showed. And the example of such as these, from these two dwellings, the Lord called his chosen ones, or from those who were raised in the Tabernacle, or from those who were raised within the Tabernacle. For in both of these dwellings, simplicity is found. For indeed, David and Moses along with the rest of the others, God separated from the Tabernacle for his governance. But Samuel, Joshua, and Jacob he chose from the upbringing of the Tabernacle. Here also, then, let us know that simplicity is beloved by God.

And this is the beginning of the way of those who approached God. You can see again the simplicity of Abel, the first righteous one, who was simpler than Cain. The holy Scripture hints to you: both of them brought offerings to the Lord, and the offering of simplicity was accepted, while wickedness was rejected. And Cain was angry with the Lord and with Abel—with Abel because he was jealous of him, and with the Lord because He rejected his offering. If he had been simple, he would not have been jealous; if he had been pure, he would not have been angry with the Lord either. Again, you see the cunning of Cain, from the fact that he found his wickedness. When he considered that he would kill his brother Abel, and could not do so in the place where he was near his parents, he said to him, "Let us go out to the plain." Abel, in his innocence, heard and agreed like a child, and his simplicity did not consider it evil, nor did it occur to his heart why he was calling him to the plain. For he was not even aware of Cain's malice toward him, because simplicity does not know how to be suspicious of these things. Rather, in the innocence of his heart and in brotherly love with him, he went along, and wherever he called him, he willingly obeyed. But see here also the works of simplicity, and how it was caught in the snares of cunning and wickedness, and how it hastened to be on the side of the simple—those who in every time have pleased God.

and to put on cunning as something that does not befit you and does not suit the form in which you stand. For you see that the garment that suits your form is known, and if you put on its opposite, every man will laugh at you. So too, the garment of simplicity befits you, and if you put on that of cunning, you will be laughed at by the discerning. For even that garment does not receive you when it is put on. See again, along with these, also Joseph the chaste: his honor toward his father and his love toward his brothers were born from his simplicity. For he was hidden from his brothers and did not perceive; murder was plotted against him and he did not know. His father commanded him to go and buy grain for his brothers, and he obeyed him readily. He saw the dreams that revealed their greatness and their conspiracy, and in his simplicity he approached and revealed their conspiracy to them, and the simple one did not perceive that cunning was adding to its evil, and that hatred was being nurtured among his brothers through the words of Reuben. But when the old man Jacob saw the simplicity of his son Joseph, he concealed it from him so that it would not be revealed—not that he did not allow the events to happen. For Scripture says that he kept these words from them because he believed that what was to come would happen. But he concealed it because of Joseph’s simplicity, so that hatred toward him would not be increased by the revelation of his dreams. For he was wandering and leading them astray, and passing from place to place in his search for them.

and it is not fitting that he run toward the executioners and not toward his brothers. See, Esau was filled with joy in his simplicity, but Jacob, in his cunning, was filled with bitterness and wrath. And when simplicity was considered good, and in the sight of the brothers love was abundant, the shame that gave birth to cunning increased and grew, and murder was considered. And they thought evil and did evil. But look at the outcome of both, and see in which God was pleased. For when simplicity, which did not know how to hide its limbs, was mounted on the chariot of honor, cunning was cast down before it on the ground. And simplicity commanded, and cunning obeyed. For simplicity was raised by the wisdom of God, and cunning increased by wickedness. Have you not seen that there is no one wiser or more foolish than you? said the king of Egypt to that simple one. Because simplicity is near to wisdom, and it attains the thought of God for perfection. And it is fitting that simplicity receives divine revelations. Beautifully, then, does the blessed Paul also reject cunning. Not that you should walk in cunning, nor that you should eat the word of God with cunning. But in the clarity of truth you should show your own self before all the pastors of the people of men. Behold, Paul also teaches you, who rebuked cunning with severity. And it is fitting that it be the end of all evils. And for this reason, Paul also flees from it.

and that disciple who does not forget them. If an apostle forgot and expelled them, and beyond the pure teaching of Christ which he performed, it would not even be fitting for him. For just as evil is opposed to good, so is craftiness opposed to simplicity. And again, in another place, Paul writes to his disciples: "Lest, like a crafty man, you be caught in the net of your election." And here again, he attaches the net to craftiness. And again, in another word, he contends against the heretics, and shows that their entire teaching stands on craftiness. They are not to be children who are shaken and swayed by every wind of cunning teachings of the deceivers, those who, in their craftiness, are burned so that they may err. But be steadfast in love, so that everything of yours may grow in Christ. And again, he also rebukes the heretics: "I have made known to you that you are false and crafty." For he said: "Beware of false teachers," those who come to you in the garments of lambs, while within they are ravenous wolves. And this too: when one thing is shown in one place, it appears in another; it is the work of craftiness. For that which, when they are wolves, they appear in the garments of lambs—craftiness taught them to do thus. For craftiness serves both sides. It conceals evil, and it nurtures evil. And again, it is spread so that it may teach others likewise, and where it is fitting, it may hide.

and where he knows that it is fitting that the hidden be revealed. For evil is a planted thing, and it has roots of heresy. And again, in another place, our Lord was teaching his disciples, that they should beware of the heresy of the Pharisees and the Sadducees. "Beware of the leaven of the Pharisees and the Sadducees, and of the leaven of Herod." And let it be known that here he calls "leaven" heresy and evil. In another place, when the Pharisees said to him, "Herod wants to kill you," he called him a fox because of his heresy. "Go, tell that fox," they said, because he does not have the power to do by authority what he desires. Behold, he puts on the masks of hypocrisy, so that heresy might fill for him the place of power, just as also for the fox the place of power is filled by heresy. "By my will I will not go," he says, "but your heresy, which is apart from my will, cannot compel me. I will do signs today and tomorrow, and on the third day I will be fulfilled." Behold, he confesses from the heresy of Herod and the evil of the Pharisees, that when they do one thing, they teach another. Our Lord was warning his disciples. For it was not from the teaching of Moses, which the Pharisees were teaching, that our Lord was warning them, but from their own traditions, those which they had found in their heresy to be a filling for the evil commerce.

and how they would show themselves to be righteous to the sons of men, while being careless of the honor of God, when by their hidden deeds they dishonor him. And how they would lengthen their prayers because they had eaten the cakes of widows. And how they would make their faces pale because they might be seen as fasters. And how they would mix the son of the cup and the son of the zabbūrā. But this one, who makes his revelations pleasing and beautiful, while within he is full of iniquity and all deceit, and who composes his standing outwardly with humility and bending for the sight of the simple, while secretly he is full of rapacity, guile, vileness, and the desire of all the passions. For from this is the teaching of the Pharisees, which our Lord commanded his apostles to beware of. And all these things that are done with guile and in a deceitful manner are born from hypocrisy. What then instead of these does our Lord command the disciples? That they be simple as doves toward good things, and cunning as serpents against evil things. For toward faith there is simplicity, and against error there is cunning. So that they may preserve their lives whole, and that they may not lose their lives squandered. For the acquisition of beautiful things requires simplicity, so that it not be lost from you; squandering requires cunning. Toward God, simplicity of mind; toward the sons of men, however, who strive to take from you those things that are of God, cunning of thoughts.

It is fitting to confess that our Lord commanded that they be perfect like doves toward one another and toward him, and cunning like serpents against the serpent who is spread out from spiritual beings, the glutton. For the cunning of the serpent is toward the human being, not toward itself. And it delivers its body to the blows through the cunning of its tail, and it protects its head from the blow by which death is brought upon the whole of it. And again, to the disciples who asked artfully, that they might be great in the kingdom of heaven, and in the creation of righteousness they desired to ascend one degree above another. He taught them the simplicity of children, which has no desire for authority and preeminence, and whose thought does not strive for the love of worldly honor. He said to them, "Amen, I say to you, unless you turn and become boys and simple ones like children, you will not enter the kingdom of heaven." And again, everyone who does not receive the kingdom of God like a child, with integrity of heart and with simplicity, will not enter it. And again, Paul also teaches about this simplicity, not only that it should be toward God and toward one another, but he also commands it toward the servants of the household. That with simplicity without hindrance and artfulness, they should honor their masters. "Servants, have you not obeyed your masters in everything? Not by showing a pretext like those who please the eyes of men, but with fear and with trembling and with simplicity of heart, as to Christ." And again, he also commands the Hebrews.

that simplicity may be found with them in their gifts. For he who gives with simplicity and stands at the head with diligence, because if cunning is found in givers, they become examiners of the actions of the receivers. And because of this cause, the gift is hindered, that which gives simplicity and does not consider. For it is the custom of simplicity, that it does not consider and then give. But rather it distributes and gives abundantly to every man. And again this simplicity taught the Lord, in that he said: "To everyone who asks of you, give to him." And again Paul prays concerning the givers, that the fruits of their righteousness may increase, and that they may simply distribute gifts to the needy. For that God who gives seed to sowers and bread to eaters, he will give and multiply your seed, and increase the fruits of your righteousness, so that in everything you may be enriched in all simplicity, which perfects in the hand. Thanksgiving to God. Behold, here also Paul prays in simplicity for his disciples, that they may be enriched. And from this he says that thanksgiving to God grows and abounds. And again he says: "You have hearkened to the thanksgiving of the Gospel of Christ, and you have served in your simplicity with them and with every man." And again he says: "I fear that, just as the serpent led Eve astray by its cunning, so your minds may be corrupted from simplicity toward Christ.

And here again he teaches that whoever believes in Christ ought to abide in simplicity with his teaching. And again he indicates in the word that even until simplicity left the commandment of God, it did not receive the cunning of the craftiness of the artificer. And again, that holy peace which Paul commands his disciples to greet one another at the end of all his epistles—simplicity gives birth to it, and purity of intention gives it. And again he said, "Live for the spirit and be entrusted to the spirit." And let not those who receive one over another be empty of praise, nor envy one another. And whoever lives for the spirit and is entrusted to the spirit, this comes to him from simplicity and purity of intention. It is fitting for the disciples of Christ to run after simplicity and to devote themselves to purity of intention, and not to envy those who contrive evil deeds and strive to find honors and pleasures of the world. For behold, he has taught us from all the books of the Old and New Testaments that through simplicity one approaches God, and simplicity is the dwelling place of God. And along with the teaching of the Scriptures, this is also shown by the practice of deeds: that righteousness is closer to simplicity than craftiness is. For the crafty and the striving, even if they take up labors and appear in the ways of righteousness, they are held by other passions.

And because of this, they are distressed by labors, that evil sufferings which are stirred up in their souls, or honor, or glory, or authority are distributed to them in the course of their labors. Simplicity, however, does not have these thoughts in the performance of its labors, but rather the beautiful law which it received guides it, or the fear that it not abandon him, or the love toward God preserves it in its afflictions. If it has attained to this, for until the discovery of love, fear guards and supports simplicity. The disciple would not be established in this good gift, but rather hold it from the beginning of your discipleship until the end, and in all good things, it will be found with you. For in simplicity and faith, she heard God and went out from the world, and she did not turn back and remain with him in those things which he said to you. For if she had delayed, she would not have heard him, and if she had listened to his word with the thoughts of cunning, she would not have gone out after God who called her. Nor again would any of those who were called and heard God have listened to his word and gone out after his commandments, when he called them to go after him, or to be servants of his governance. In one of the ascetic practices among the sons of men, for from pure simplicity is born abundance of thought of the spirit. See, then, that even this worldly instruction, a simple thought is able to receive it.

For simplicity receives much worldly instruction, and fears the great ones. And as it grows in stature and is exercised in these things that belong to the passions, it preaches against the great ones. And instruction is submerged. Thus also for instruction of the spirit, simplicity receives it, being filled also with its own fear of the teacher, and is cautious in the instruction lest it go astray, and if a passion wishes to approach perfection, and from the agitations, immediately it submerges instruction and preaches against God. Take hold of the virtues and beware in this good gift. And with purity of heart be wholly of good conduct. And reject perfection. And distance yourself from falsehood. And suppress wickedness and beware of guile. And distance yourself from envy. And flee from slander. And cast away from yourself a tongue that strikes in secret. And with a simple mind and a pure disposition, glorify the holy Trinity of Father and Son and Holy Spirit, forever and ever. Amen. End of the first discourse on simplicity.