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

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 counting on their all but harvested stores.  Terrible again is an unseasonable harvest, when the farmers labour with heavy hearts, sitting as it were beside the grave of their crops, which the gentle rain nourished, but the wild storm has rooted up, whereof the mower filleth not his hand, neither he that bindeth up the sheaves his bosom,33    Ps. cxxix. 7. nor have they obtained the blessing which passers-by bestow upon the farmers.  Wretched indeed is the sight of the ground devastated, cleared, and shorn of its ornaments, over which the blessed Joel wails in his most tragic picture of the desolation of the land, and the scourge of famine;34    Joel i. 10. while another35    Another.  Either this is a wrong reading, or S. Gregory’s memory fails him.  The second quotation is also from Joel. prophet wails, as he contrasts with its former beauty its final disorder, and thus discourses on the anger of the Lord when He smites the land:  before him is the garden of Eden, behind Him a desolate wilderness.36    Joel ii. 3.  Terrible indeed these things are, and more than terrible, when we are grieved only at what is present, and are not yet distressed by the feeling of a severer blow:  since, as in sickness, the suffering which pains us from time to time is more distressing than that which is not present.  But more terrible still are those which the treasures37    Deut. xxxii. 34; Jer. l. 25. of God’s wrath contain, of which God forbid that you should make trial; nor will you, if you fly for refuge to the mercies of God, and win over by your tears Him Who will have mercy,38    Hos. vi. 6. and avert by your conversion what remains of His wrath.  As yet, this is gentleness and loving-kindness and gentle reproof, and the first elements of a scourge to train our tender years:  as yet, the smoke39    Ps. xviii. 8. of His anger, the prelude of His torments; not yet has fallen the flaming fire,40    Ib. cv. 32. the climax of His being moved; not yet the kindled coals,41    Ib. lxxviii. 50. the final scourge, part of which He threatened, when He lifted up the other over us, part He held back by force, when He brought the other upon us; using the threat and the blow alike for our instruction, and making a way for His indignation, in the excess of His goodness; beginning with what is slight, so that the more severe may not be needed; but ready to instruct us by what is greater, if He be forced so to do.

#2ʹ. Δεινὸν ἀφορία γῆς, καὶ καρπῶν ἀπώλεια: πῶς δὲ οὒ, ἤδη ταῖς ἐλπίσιν εὐφραινόντων, καὶ ταῖς ἀποθήκαις πλησιαζόντων; Καὶ δεινὸν ἄωρος θερισμὸς, καὶ γεωργοὶ τοῖς πόνοις ἐπιστυγνάζοντες, καὶ οἷον νεκροῖς παρακαθήμενοι τοῖς γεννήμασιν, ἃ ὑπετὸς ἐξέθρεψεν ἥμερος, καὶ ἄγριος ἐξεθέρισεν: ὧν οὐκ ἐπλήρωσε τὴν χεῖρα αὐτοῦ ὁ θερίζων, καὶ τὸν κόλπον αὐτοῦ ὁ τὰ δράγματα συλλέγων: οὐδὲ τῆς εὐλογίας ἐπ' αὐτοῖς ἔτυχεν, ἣν χαρίζονται γεωργοῖς οἱ παράγοντες. Καὶ θέαμα ἐλεεινὸν, γῆ καθυβρισμένη, καὶ ἀποκειραμένη, καὶ τὸν ἑαυτῆς κόσμον οὐκ ἔχουσα. Ὃ θρηνεῖ μὲν ὁ μακάριος Ἰωὴλ, γῆς καταφθορὰν, καὶ λιμοῦ βάσανον, εἰ καί τις ἄλλος, ἐκτραγῳδήσας: θρηνεῖ δὲ προφήτης ἕτερος, τῇ πρότερον εὐκοσμίᾳ τὴν τελευταίαν ἀκοσμίαν ἀντιτιθεὶς, ἐν οἷς φησι περὶ ὀργῆς Κυρίου διαλεγόμενος, θραύοντος γῆν: Τὰ ἔμπροσθεν αὐτοῦ παράδεισος τρυφῆς, καὶ τὰ ὄπισθεν πεδίον ἀφανισμοῦ. Δεινὰ μὲν δὴ ταῦτα, καὶ πέρα δεινῶν, ἕως μόνα λυπεῖ τὰ παρόντα, καὶ οὔπω χαλεπωτέρας ἀνιᾷ πληγῆς αἴσθησις: ἐπειδὴ, καθάπερ ἐν τοῖς νοσήμασι, τὸ λυποῦν ἀεὶ πάθος τοῦ μὴ παρόντος ἀνιαρώτερον: δεινότερα δ' ἔτι τούτων οἱ τῆς ὀργῆς τοῦ Θεοῦ θησαυροὶ παρ' ἑαυτοῖς κατέχουσιν, ὧν μὴ γένοιτο πεῖραν ὑμᾶς λαβεῖν: οὐδέ γε λήψεσθε πρὸς τοὺς οἰκτιρμοὺς τοῦ Θεοῦ καταφεύγοντες, καὶ τὸν θελητὴν τοῦ ἐλέους τοῖς δάκρυσιν ἕλκοντες, καὶ τὸ ἑξῆς τῆς ὀργῆς διὰ τῆς ἐπιστροφῆς ἀποστρέφοντες. Ἔτι πραότης ταῦτα, καὶ φιλανθρωπία, καὶ παίδευσις ἥμερος, καὶ στοιχεῖα πληγῆς, νηπιότητα παιδαγωγούσης: ἔτι καπνὸς ὀργῆς, βασάνων προοίμιον: οὔπω δὲ πῦρ καταφλεγόμενον, ἡ ἀκμὴ τῆς κινήσεως: οὐδ' ἄνθρακες ἀναπτόμενοι, τὰ τελευταῖα τῆς μάστιγος: ἧς τὸ μὲν ἠπείλησε, τὸ δ' ἀνετείνατο, τὸ δὲ βίᾳ κατέσχε, τὸ δὲ ἐπήγαγεν: ὁμοίως καὶ τῇ πληγῇ παιδεύων καὶ τῇ ἀπειλῇ, καὶ ὁδοποιῶν τρίβον τῇ ὀργῇ αὐτοῦ, δι' ὑπερβολὴν ἀγαθότητος: ἀπὸ μὲν τῶν ἐλαττόνων ἀρχόμενος, ὥστε μὴ δεηθῆναι τῶν σφοδροτέρων: παιδεύων δὲ καὶ τοῖς μείζοσιν, εἰ πρὸς ταῦτα ἐκβιασθείη.