Discourse 7

Again concerning other kinds of trust: every door from it and to it. In short chapters: on the nature of trust in God, and whether it is right to trust in God. And even when one trusts, it can be according to his intention, and sometimes foolishly and without understanding. There is trust in God through faith of the heart, which is good and is the fruit of knowledge. And there is another which is wise and is of foolishness, and it is a false trust. Therefore, a man who has not cast himself entirely into the passing things of this world, and has not given himself over day and night to the works of God, and does not care that anything of this world be done, because of his great confidence in the abundance of his trust, and takes the whole form of these divine things—and because of this, he refrains from preparing clothing or food, or from arranging and preparing a place for his shelter and the rest, and trusts in God that He will prepare for His servant everything that is needed for him, and He cares for His own. This is truly trust of truth, and it is trust of wisdom. And as it is in truth, so it is good for him when he trusts in God, because he is His servant. And the cares that are his are lost, and the burden of his works is taken away, without the cause of the means.

And also to him: it is necessary to show concerning him in idleness, that it is distinct from the rest of the seekers, who hold fast to their station cautiously for the sake of the word of the Lord which said: "Seek the kingdom of God and its righteousness, and do not be anxious for the body." And when this anxiety is present, the world, like a servant, prepares everything for you. And as to a lord, it submits to your words without hesitation, when it does not resist your will in anything. And because of this, he does not cease from his steadfast standing before him by means of causes: he does not give himself over to these things which are necessary for the body. For he is not even occupied with other things, but one equality of idleness stands: from small to great, whether of rest or of leisure, or of idleness which is from the fear of God. And even that is possible wondrously: and when he does not approach one of these, or labor in them. Another, however: when the heart is completely buried in the earth, and steadfastly eats dust with the serpent, and is not idle even in one thing concerning these things which are pleasing to God, and does not taste anything of these things of the body: and dwells and is steadfastly idle by means of labor and leisure and strategy: and takes causes of something, something.

And in this labor and toil, from the abundance of the high: he steals, steals while he is constrained or lacking something, or the fruit of foolishness oppresses him in his desire. He says: "Trust in God, and He will do for me without care and give me rest." O fool! Until now, you have not remembered God, and you have belittled Him at the beginning of your works, and His name has been blasphemed among the peoples because of you, as it is written. And now, with your whole mouth you say: "I trust in Him that He will help me and care for me." Well said also God through the prophet: when He rebukes those like these: "You seek Me not every day, and you desire to know My ways." Like the people who do righteousness and do not leave the knowledge of their God: "You ask Me for knowledge and righteousness." From these is the fool, who does not even approach God in his thought, and at the time of his distresses he raises his hands to Him in trust. For this one, many times should be rebuked, that from here and there he may become wise. For when he has no work that is worthy of trust in God, but rather, as from his evil deeds and from the negligence of the commandments, he is worthy of rebuke, and in the rahmē he is lost.

He does not err by himself, nor is he deceived concerning the order of his first turn, and he says: "I trust in God." This is driven out: when he has no works of faith, he should not stretch out his feet in idleness and say: "I believe that God will give me food," as if by the deed of God he is wearied. Or he goes and falls into a pit because of his foolishness, and when everything is rejected before that, it does not occur to him—God does not enter his mind—then he says: "I trust in God that He will deliver me." Do not err, O fool. The labors that are for the sake of God and the service of His worship precede trust in God. You believe in God—you do well. However, faith also requires works. And trust in Him is the testimony of the conscience, which is born from the virtue of excellence. Believe that God is the provider of His creation and also possesses all power. But to your faith, join the deed that is fitting for it, and then it will avail you. Do not let your spirit be deceived by your zeal. Thus, faith without practices.

say: "I trust in God." This is driven out: when he has no works of faith, he should not stretch out his feet in idleness and go along a path where there is a wild beast, or a murderer, or any other such thing, while he is unaware. This is the inner trust in God, that at many times He makes him pass by, when He places him in a place where he is, by means of causes, until the evil one does evil, or a man meets him and turns him aside. And again: now a serpent, something evil, lies in the path, and he does not see it. And God wills that he not be caught by the evil, and from silence He raises a voice for the beasts, or He leaves and lets them go, or He makes them move before him, so that he sees them and takes heed. And God saves him, and it is not fitting, because of the hidden causes which He alone knows. And especially because of His mercy. And again, there is a time when a wall, or a stone, or a rock is near to falling, or to being displaced from its place, and to striking with force, and many people are there, as he is. And God commands the angel, and He delays the action and confuses it, until they rise from there. When a cause brings them out, so that not even one is found beneath it. And when they have gone out, at that hour it falls. And if a man is caught and held beneath it, no harm comes to him. For in this, He wishes to show the greatness of His power.

These and the like: it is an inner idleness. The righteous one, however, stands in need of this grace, firmly and singly, not communally. For the rest, God commanded them to guard themselves with discernment and to mingle knowledge with their trust in God in their affairs. The righteous one, however, does not desire to conduct his affairs by this knowledge. Instead of this knowledge, faith stands for him, by which he fills up defective lacks. And from something like these that are harmful, he does not cut off, as it is written: that the righteous one is like a confident lion, and in everything he grows bold through faith. Not as one who excuses himself to God, but as one who holds his own confidence, and like one armed and clothed in the strong armor of the Spirit. And concerning the abundance of his constant care over him, God also spoke thus: that I will be with him in affliction, and I will strengthen him and honor him, and I will fill his days with abundance, and I will show him my salvation. For one who is weak in his works and negligent, or who is sick, or whose deeds are evil, this hope that he has is not possible.

But to the one who is constant with God in everything, and near to him, it is by means of his beautiful works, and he directs the gaze of his heart to his grace constantly, as David said: "I will pass over the trees while I am seeking God.