Of the illusion of Abbot John
IN this manner we have heard that Abbot John who lived at Lycon, was recently deceived. For when his body was exhausted and failing as he had put off taking food during a fast of two days, on the third day while he was on his way to take some refreshment the devil came in the shape of a filthy Ethiopian, and falling at his feet, cried “Pardon me because I appointed this labour for you.” And so that great man, who was so perfect in the matter of discretion, understood that under pretence of an abstinence practised unsuitably, he was deceived by the craft of the devil, and engaged in a fast of such a character as to affect his worn out body with a weariness that was unnecessary, indeed that was harmful to the spirit; as he was deceived by a counterfeit coin, and, while he paid respect to the image of the true king upon it, was not sufficiently alive to the question whether it was rightly cut and stamped. But the last duty of this “good money-changer,” which, as we mentioned before, concerns the examination of the weight, will be fulfilled, if whenever our thoughts suggest that anything is to be done, we scrupulously think it over, and, laying it in the scales of our breast, weigh it with the most exact balance, whether it be full of good for all, or heavy with the fear of God: or entire and sound in meaning; or whether it be light with human display or some conceit of novelty, or whether the pride of foolish vain glory has not diminished or lessened the weight of its merit. And so straightway weighing them in the public balance, i.e., testing them by the acts and proofs of the Apostles and Prophets let us hold them as it were entire and perfect and of full weight, or else with all care and diligence reject them as imperfect and counterfeit, and of insufficient weight.
Of the fourfold method of discrimination.
THIS power of discriminating will then be necessary for us in the fourfold manner of which we have spoken; viz., first that the material does not escape our notice whether it be of true or of painted gold: secondly, that those thoughts which falsely promise works of religion should be rejected by us as forged and counterfeit coins, as they are those which are not rightly stamped, and which bear an untrue image of the king; and that we may be able in the same way to detect those which in the case of the precious gold of Scripture, by means of a false and heretical meaning, show the image not of the true king but of an usurper; and that we refuse those whose weight and value the rust of vanity has depreciated and not allowed to pass in the scales of the fathers, as coins that are too light, and are false and weigh too little; so that we may not incur that which we are warned by the Lord’s command to avoid with all our power, and lose the value and reward of all our labour. “Lay not up for yourselves treasures on the earth, where rust and moth corrupt and where thieves break through and steal.” For whenever we do anything with a view to human glory we know that we are, as the Lord says, laying up for ourselves treasure on earth, and that consequently being as it were hidden in the ground and buried in the earth it must be destroyed by sundry demons or consumed by the biting rust of vain glory, or devoured by the moths of pride so as to contribute nothing to the use and profits of the man who has hidden it. We should then constantly search all the inner chambers of our hearts, and trace out the footsteps of whatever enters into them with the closest investigation lest haply some beast, if I may say so, relating to the understanding, either lion or dragon, passing through has furtively left the dangerous marks of his track, which will show to others the way of access into the secret recesses of the heart, owing to a carelessness about our thoughts. And so daily and hourly turning up the ground of our heart with the gospel plough, i.e., the constant recollection of the Lord’s cross, we shall manage to stamp out or extirpate from our hearts the lairs of noxious beasts and the lurking places of poisonous serpents.
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Of the discourse of the teacher in regard to the merits of his hearers.
AT this the old man seeing that we were astonished, and inflamed at the words of his discourse with an insatiable desire, stopped his speech for a little in consequence of our admiration and earnestness, and presently added: Since your zeal, my sons, has led to so long a discussion, and a sort of fire supplies keener zest to our conference in proportion to your earnestness, as from this very thing I can clearly see that you are truly thirsting after teaching about perfection, I want still to say something to you on the excellence of discrimination and grace which rules and holds the field among all virtues, and not merely to prove its value and usefulness by daily instances of it, but also from former deliberations and opinions of the fathers. For I remember that frequently when men were asking me with sighs and tears for a discourse of this kind, and I myself was anxious to give them some teaching I could not possibly manage it, and not merely my thoughts but even my very power of speech failed me so that I could not find how to send them away with even some slight consolation. And by these signs we clearly see that the grace of the Lord inspires the speakers with words according to the deserts and zeal of the hearers. And because the very short night which is before us does not allow me to finish the discourse, let us then rather give it up to bodily rest, in which the whole of it will have to be spent, if a reasonable portion is refused, and let us reserve the complete scheme of the discourse for unbroken consideration on a future day or night. For it is right for the best counsellors on discretion to show the diligence of their minds in the first place in this, and to prove whether they are or can be possessors of it by this evidence and patience, so that in treating of that virtue which is the mother of moderation they may by no means fall into the vice which is opposite to it; viz., that of undue length, by their actions and deeds destroying the force of the system and nature which they recommend in word.
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In regard then to this most excellent discretion, on which we still propose to inquire, so far as the Lord gives us power, it may in the first instance be a good thing, when we are disputing about its excellence and the moderation which we know exists in it as the first of virtues, not to allow ourselves to exceed the due limit of the discussion and of our time.
And so with this the blessed Moses put a stop to our talk, and urged us, eager though we were and hanging on his lips, to go off to bed for a little, advising us to lie down on the same mats on which we were sitting, and to put our bundles under our heads instead of pillows, as these being tied evenly to thicker leaves of papyrus collected in long and slender bundles, six feet apart, at one time provide the brethren when sitting at service with a very low seat instead of a footstool, at another time being put under their necks when they go to bed furnish a support for their heads, that is not too hard, but comfortable and just right. For which uses of the monks these things are considered especially fit and suitable not only because they are somewhat soft, and prepared at little cost of money and labour, as the papyrus grows everywhere along the banks of the Nile, but also because they are of a convenient stuff and light enough to be removed or fetched as need may require. And so at last at the bidding of the old man we settled ourselves down to sleep in deep stillness, both excited with delight at the conference we had held, and also buoyed up with hope of the promised discussion.