Oration XVI. On His Father’s Silence, Because of the Plague of Hail.

 1.  Why do you infringe upon the approved order of things?  Why would you do violence to a tongue which is under obligation to the law?  Why do you ch

 2.  I have not yet alluded to the true and first wisdom, for which our wonderful husbandman and shepherd is conspicuous.  The first wisdom is a life w

 3.  Fairer in my eyes, is the beauty which we can gaze upon than that which is painted in words:  of more value the wealth which our hands can hold, t

 4.  Do not thou, therefore, restrain a tongue whose noble utterances and fruits have been many, which has begotten many children of righteousness—yea,

 5.  Tell us whence come such blows and scourges, and what account we can give of them.  Is it some disordered and irregular motion or some unguided cu

 6.  Terrible is an unfruitful season, and the loss of the crops.  It could not be otherwise, when men are already rejoicing in their hopes, and counti

 7.  I know the glittering sword, and the blade made drunk in heaven, bidden to slay, to bring to naught, to make childless, and to spare neither flesh

 8.  What shall we do in the day of visitation, with which one of the Prophets terrifies me, whether that of the righteous sentence of God against us,

 9.  But then what advocate shall we have?  What pretext?  What false excuse?  What plausible artifice?  What device contrary to the truth will impose

 10.  What are we to do now, my brethren, when crushed, cast down, and drunken but not with strong drink nor with wine, which excites and obfuscates bu

 11.  Perchance He will say to me, who am not reformed even by blows, I know that thou art obstinate, and thy neck is an iron sinew, the heedless is he

 12.  Far be it from me that I should ever, among other chastisements, be thus reproached by Him Who is good, but walks contrary to me in fury because

 13.  With these words I invoke mercy:  and if it were possible to propitiate His wrath with whole burnt offerings or sacrifices, I would not even have

 14.  Come then, all of you, my brethren, let us worship and fall down, and weep before the Lord our Maker let us appoint a public mourning, in our va

 15.  Let us be assured that to do no wrong is really superhuman, and belongs to God alone.  I say nothing about the Angels, that we may give no room f

 16.  It is a fearful thing, my brethren, to fall into the hands of a living God, and fearful is the face of the Lord against them that do evil,

 17.  Only let us recognise the purpose of the evil.  Why have the crops withered, our storehouses been emptied, the pastures of our flocks failed, the

 18.  One of us has oppressed the poor, and wrested from him his portion of land, and wrongly encroached upon his landmark by fraud or violence, and jo

 19.  What shall be said to this by those of us who are buyers and sellers of corn, and watch the hardships of the seasons, in order to grow prosperous

 20.  Join with us, thou divine and sacred person, in considering these questions, with the store of experience, that source of wisdom, which thou hast

5.  Tell us whence come such blows and scourges, and what account we can give of them.  Is it some disordered and irregular motion or some unguided current, some unreason of the universe, as though there were no Ruler of the world, which is therefore borne along by chance, as is the doctrine of the foolishly wise, who are themselves borne along at random by the disorderly spirit of darkness?  Or are the disturbances and changes of the universe, (which was originally constituted, blended, bound together, and set in motion in a harmony known only to Him Who gave it motion,) directed by reason and order under the guidance of the reins of Providence?  Whence come famines and tornadoes and hailstorms, our present warning blow?  Whence pestilences, diseases, earthquakes, tidal waves, and fearful things in the heavens?  And how is the creation, once ordered for the enjoyment of men, their common and equal delight, changed for the punishment of the ungodly, in order that we may be chastised through that for which, when honoured with it, we did not give thanks, and recognise in our sufferings that power which we did not recognise in our benefits?  How is it that some receive at the Lord’s hand double for their sins,29    Isai. xl. 2. and the measure of their wickedness is doubly filled up, as in the correction of Israel, while the sins of others are done away by a sevenfold recompense into their bosom?30    Ps. lxxix. 12.  What is the measure of the Amorites that is not yet full?31    Gen. xv. 16.  And how is the sinner either let go, or chastised again, let go perhaps, because reserved for the other world, chastised, because healed thereby in this?  Under what circumstances again is the righteous, when unfortunate, possibly being put to the test, or, when prosperous, being observed, to see if he be poor in mind or not very far superior to visible things, as indeed conscience, our interior and unerring tribunal, tells us.  What is our calamity, and what its cause?  Is it a test of virtue, or a touchstone of wickedness?  And is it better to bow beneath it as a chastisement, even though it be not so, and humble ourselves under the mighty hand of God,32    1 Pet. v. 6. or, considering it as a trial, to rise superior to it?  On these points give us instruction and warning, lest we be too much discouraged by our present calamity, or fall into the gulf of evil and despise it; for some such feeling is very general; but rather that we may bear our admonition quietly, and not provoke one more severe by our insensibility to this.

Εʹ. Εἰπὲ, πόθεν αἱ τοιαῦται πληγαὶ καὶ μάστιγες; καὶ τίς ὁ περὶ ταῦτα λόγος; Πότερον κίνησίς τις τοῦ παντὸς ἄτακτος, καὶ ἀνώμαλος, καὶ ἀκυβέρνητος φορά τε καὶ ἀλογία, ὡς οὐδενὸς τοῖς οὖσιν ἐπιστατοῦντος, καὶ τὸ αὐτόματον ταῦτα φέρει, ὡς δοκεῖ τοῖς ἀσόφως σοφοῖς, καὶ τοῖς εἰκῆ φερομένοις ὑπὸ τοῦ ἀτάκτου καὶ σκοτεινοῦ πνεύματος: ἢ λόγῳ τινὶ καὶ τάξει, ὥσπερ ὑπέστη τὸ πᾶν ἀπ' ἀρχῆς, καὶ ἐκράθη, καὶ συνεδέθη, καὶ ἐκινήθη κοσμίως, ὡς μόνῳ τῷ κινήσαντι γνώριμον, οὕτω καὶ μετακινεῖται καὶ μετατίθεται Προνοίας χαλινοῖς ὁδηγούμενον; Πόθεν ἀφορίαι, καὶ ἀνεμοφθορίαι, καὶ χάλαζαι, ἡ νῦν ἡμετέρα πληγὴ καὶ νουθεσία; Πόθεν ἀέρων φθοραὶ, καὶ νόσοι, καὶ βρασμοὶ γῆς, καὶ θαλάσσης ἐπαναστάσεις, καὶ τὰ ἐξ οὐρανοῦ δείματα; Καὶ πῶς ἡ εἰς ἀπόλαυσιν ἀνθρώπων δημιουργηθεῖσα κτίσις, τὸ κοινὸν ἐντρύφημα καὶ ἰσότιμον, εἰς τὴν τῶν ἀσεβῶν κόλασιν μεταβάλλεται, ἵν' οἷς τιμηθέντες οὐκ ηὐχαριστήσαμεν, τούτοις καὶ παιδευθῶμεν, καὶ γνῶμεν τὴν δύναμιν ἐξ ὧν πάσχομεν, ἐπειδὴ μὴ ἔγνωμεν ἐξ ὧν εὖ πεπόνθαμεν; Πῶς τοῖς μὲν ἐκ χειρὸς Κυρίου διπλᾶ τὰ ἁμαρτήματα δίδοται, καὶ ἀναπληροῦται τὸ τῆς κακίας μέτρον τῇ διπλασίᾳ, καθ' ἣν καὶ ὁ Ἰσραὴλ σωφρονίζεται: τοῖς δὲ, διὰ τῆς ἑπταπλασίας εἰς τὸν κόλπον ἀποδιδομένης, κενοῦται τὰ ἁμαρτήματα; Καὶ τί τὸ τῶν Ἀμοῤῥαίων μέτρον οὔπω πεπληρωμένον; Καὶ πῶς ὁ ἁμαρτωλὸς ἢ ἀφίεται, ἢ κολάζεται πάλιν: τὸ μὲν, ἐκεῖθεν τυχὸν τηρούμενος, τὸ δὲ, ἐντεῦθεν ἰατρευόμενος; Καὶ πῶς ὁ δίκαιος, ἢ κακοπαθεῖ πειραζόμενος ἴσως, ἢ εὐπαθεῖ συντηρούμενος, ἄνπερ ᾖ πτωχὸς τὴν διάνοιαν, καὶ μὴ σφόδρα ὑπεράνω τῶν ὁρωμένων, καὶ ὡς τὸ συνειδὸς διδάσκει τούτων ἑκάτερον, τὸ οἰκεῖον καὶ ἀψευδὲς κριτήριον; Τίς ἡ πληγὴ, καὶ πόθεν; Πότερον ἀρετῆς ἔλεγχος, ἢ κακίας βάσανος, καὶ ὅτι κρεῖττον ὡς κολάσει κάμπτεσθαι, κἂν μὴ οὕτως ἔχῃ, καὶ ὑπὸ τὴν κραταιὰν τοῦ Θεοῦ χεῖρα ταπεινοῦσθαι, ἢ ὡς δοκιμασίᾳ μετεωρίζεσθαι. Ταῦτα δίδαξον καὶ νουθέτησον, μὴ σφόδρα τῇ παρούσῃ πληγῇ δυσφορεῖν ἡμᾶς, ἢ εἰς κακῶν βάθος ἐμπεσόντας καταφρονεῖν (ἔστι γάρ τι καὶ τοιοῦτο πάθημα ἐν τοῖς πολλοῖς), ἀλλὰ σωφρόνως ἔχειν πρὸς τὴν νουθεσίαν, καὶ μὴ τὴν μείζω προκαλεῖσθαι, διὰ τῆς πρὸς ταύτην ἀναισθησίας.