1. Fix thou our hearing, that it be not loosed and wander! For it is a-wandering if one enquire, who He is and what He is like. For how can we avail, to paint in us the likeness, of that Being which is like to the mind? Naught is there in it that is limited, in all of it He sees and hears; all of p. 171 it as it were speaks; all of it is in all senses.
2. His aspect cannot be discerned, that it should be portrayed by our understanding: He hears without ears; He speaks without mouth; He works without hands, and He sees without eyes. Because our soul ceases not nor desists, in presence of Him Who is such; in His graciousness He put on the fashion of humankind and gathered us into His likeness.
3. Let us learn in what way that Being is spiritual and appeared as corporeal; and how it also is tranquil and appears as wrathful. These things were for our profit; that Being in our likeness was made like to us that we may be made like Him. One there is that is like Him, the Son Who proceeded from Him, Who is stamped with His likeness.
4. O Nisibis, hear these things, for, for thy sake these things were written and spoken. Both to thyself and to others, thou hast been in the world a cause of strife and of disputations. Mouths over thee, O thou that wast shut up, even over thee mouths sang; when thou didst triumph and wast enlarged, in thee mouths were opened, for lamentation and for thanksgiving.
5. The prayer of thy inhabitants, sufficed for thy deliverance; it was not that they were righteous, but that they were penitent: according as they were disgraced, so did they haste to submit to the rod. In transgressions and in triumphs they had like part. They whose crimes were great, so be their fruit great; they who triumphed in their sackcloth, have triumphed also in their crowns.
6. The day of thy deliverance, is king of all days. The Sabbath overthrew thy walls, it overthrew the ungrateful; the day of the Resurrection of the Son, raised again thy ruins; the day of Resurrection raised thee according to its name, it glorified its title. The Sabbath relaxed its watch; for the making of the breaches, it took blame to itself.
7. In Samaria hunger prevailed, but in thee fulness prevailed. In Samaria there broke in and came on her, abundance of a sudden; but in thee there roared and came in on thee a sea of a sudden. In her was eaten a child, and it saved her alive; in thee was eaten the body, living and all life-giving; of a sudden He delivered them, the Eaten delivered the eaters.
8. We know that the Blessed wills not the afflictions, that have been in all ages; though He has wrought them, it is our offences that are the cause of our troubles. No man can complain against our Creator; it is for Him to complain against us, who have sinned and constrained Him, to be wrathful though He wills it not, and to smite though He desires it not.
9. The Earth, the vine, and the olive, are in need of chastisement. When the olive is bruised, then its fruit smells sweet; when the vine is pruned, then its grapes are goodly; when the soil is ploughed its yield is goodly. When water is confined in channels, desert places drink of it; brass, silver and gold, when they are burnished shine.
10. If then it be that man, by chastening makes all things goodly; and if he who despises and rejects chastening, is hated and all rebels against him; then by that which he chastens, let him learn Him that chastens him; since whoso chastens does so that he may profit thereby. For whoso chastens his servants, does so that he may possess them; the good God chastens His servants that they may possess themselves.
11. Let thy afflictions be, books to admonish thee, for the thrice-besieged, suffice to become for thee, books to meditate therein, every hour on their histories. Because thou despisedst the two Testaments, wherein thou mightest read thy life, therefore He wrote for thee, three hard books wherein thou shouldst read thy chastisements.
12. Let us avert by that which has been, the thing that is yet to be; let us be taught by that which has come, to escape that which is coming; let us remember that which is past, to avoid that which is future. p. 172 Because we had forgotten the first stroke, the second fell on us; because we forgot the second, the third bore heavy on us. Who will yet again forget!
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