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Hymns on Faith

St Ephrem the Syrian, tr. Morris, 1847; selections

56. Rhythm the Fifty-sixth

Who would not imitate those patriarchs, who have believed in simplicity? They examined not, and scrutinized not; for they set aside and cast out the disputations of the subtle one, who made our heart wax gross; and it¹ became too heavy to rise up to² the Godhead. I rejoice in the simple who have believed and have triumphed.

Who could ever comprehend how Noah was silent³, who for a hundred years repressed his questioning within his heart? When the foolish jeeringly asked how the Flood should be, he questioned not, neither disputed when the surge should slay the ungodly; for, indeed, it was not revealed to him that in a hundred years it was to be. Who could look to Abraham and not be silent, for he bound his beloved⁴ son, the son of the promise, and upon the altar he placed him; he questioned not, he scrutinized not: he disputed not, he asked not, Where is the promise, or where the vouchsafement? He sheathed his tongue, and drew his knife. Who would not marvel how Abraham was silent, when there was indeed room for him to speak and to enquire? If that aged man were silent, and asked not concerning his son who was to die, who is there so desperate as to dare to scrutinize⁵ about the Son of God, by whom Isaac was redeemed?

Lest thou shouldest err, and think that Abraham was not of the eloquent, thou wilt find that he was both an orator,⁶ and comprehend that he was a questioner. For if he did not blush to be earnest for the people of Sodom, when he made the Judge of all content with ten instead of fifty; his speaking was a benefit, his silence was a victory. He spoke, because it was beneficial: and was silent, because it was becoming; he kept [silence] discriminatingly, and answered beneficially. Also, lest thou shouldest think that he was of the weaker sort, in that he avenged not himself, four kings were conquered [by him], and he went and delivered his brother’s⁷ son, whom they had snatched away from him, and was patient so as to be victorious.

Let us learn from the Old Testament, which the children of the truth heard with discriminating love, and believed on the Giver of it, and relied upon the Writer of it, that all⁸ of it was edifying. And the children of error heard it with ears of strife: and the mouths of mockers were rejected, because they scorned it. Wherefore both the Testaments⁹ persuade us that faithful men at no time ever disputed or scrutinized, since they believed God. But the learned and the cavillous disputants it is that rest not; the Scriptures are full of peace¹⁰: and they are full of angriness; their disputing is inveterate in them: their rust fretteth them away.

Who would not [be led to] fear by Moses, who because he let himself slip and become doubtful, as to whether a rock¹¹ could bring forth water, was hindered from going into the land of promise? Who shall be able to enter into the abode of the living, who believeth not upon the Son of Divine Majesty? From the artificers one may gain wholesome learning, since it is not permitted to, or put in the power of, those that are uninstructed¹² to judge of their works; nor are these able to serve as an assay-furnace of their skill, since when skill of all kinds is measured, feeble men cannot make a point which is above their skill¹³. Who then can judge the words of the Judge of all? Who can reprove the Voice of Him who reproveth all? As the blind searcheth not, but trusteth to the medicines, and confidingly commits his pain to the knife¹⁴ to be healed, though it excruciate him much; yet he confideth, and this even to cauterizing, though it torture him much: who would not wonder that every one believes in the book of medicines¹⁵, wherein the physician¹⁶ reads and repeats and instructeth us, that we should rely on his words, and agree to his medicines, since questioning is not befitting: and yet the books of God have not yet been able to convince men concerning the Son, that He is His Begotten?

Notes

Mat. 13, 15.
S. was heavy and lowered from
p. 263, n. a.
Gen. 22, 2. &c.
Heb. 11, 17—19.
Gen. 18, 23.
Gen. 14, 16.
R. liii. §. 1.
R. viii. and ix.
R. liii. §. 3. R. lix. §. 5. R. lxv. §. 1. R. lxvi. §. 2.
Numb. 27, 14.
R. xlvii. §. 1.
S. the haven which is too great for them.
Vol. ii. p. 437. “It is by love that he who would be a physician in difficult cases, increases the sick man’s pangs: he gives pain without wrath, and suffering without anger, for he is no physician who cuts from hatred. And though his love be indeed great, his knife is fearful and severe, sweet in the relief he gives, but bitter in his medicines.” See R. lxv. §. 3.
R. liii. §. 3.
This seems to allude to some definite book in vogue then, possibly to some of the pharmaceutical works of Galen, (whom St. E. mentions vol. ii. p. 317.) which were then in great repute. The parallel, here tacitly alluded to, between the physician and Christ, is fully drawn out, vol. iii. p. 388, e. it may be allowable to add a portion of it here. “The medicines of Thy goodness it is the sick only that need. See them stricken at Thy door, asking of Thee pardon! Whoso needeth not, O Lord, to him mercy is not beloved. The good physician also hath no triumph, save in ulcers: he is not able to give a healthy body to one in health. For what way should a physician who cometh to the sick, heal one in health? Idly labours that physician that would heal a man in health: it is in ulcers and in pains that he shews the triumph of his art, and by merit and with propriety taketh the reward of his healing. In the sick the physician triumpheth when they get well of their pains.......greatly doth the physician rejoice that pains and sicknesses increase, and ulcers, in his own neighbourhood, that he may gather from them advantages, yea, praise and glory, and the triumph of his art. And Thou so merciful and kind, O bring to me the medicine of Thy mercies, and triumph in me that am weak and longing for Thine abundant mercies,” &c.