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to be distressed by the present plague, or, having fallen into a depth of evils, to be contemptuous (for there is such an affliction among many), but to have a sound mind toward the admonition, and not to provoke a greater one, through insensibility to this one.

6. Terrible is the barrenness of the land, and the loss of crops; and how could it not be, when they were already rejoicing in their hopes, and drawing near to the storehouses? And terrible is an untimely harvest, and farmers grieving over their labors, and as it were sitting beside their dead produce, which gentle rain nourished, and a savage one reaped; of which the reaper did not fill his hand, nor he who gathers the sheaves his bosom; nor did he receive over them the blessing which passers-by grant to farmers. And a pitiful sight, a land insulted, and shorn, and not having its own adornment. This the blessed Joel laments, the destruction of the land and the torment of famine, if anyone else, having dramatized it; and another prophet laments, contrasting the former good order with the final disorder, in what he says speaking of the Lord's anger, shattering the land: Before him a paradise of delight, and behind him a plain of destruction. Terrible indeed are these things, and beyond terrible, as long as only present things grieve, and the sense of a more grievous plague does not yet vex; since, just as in diseases, the present suffering is always more grievous than the one not present; but the treasures of God's wrath hold things even more terrible than these, of which may you not have experience; nor will you, if you take refuge in the compassions of God, and draw the one who wills mercy with tears, and turn away the rest of the wrath through repentance. These things are still gentleness, and love for mankind, and gentle instruction, and the elements 35.944 of a plague, training infancy; still the smoke of wrath, a prelude to torments; not yet a consuming fire, the height of the commotion; nor kindled coals, the final parts of the scourge; of which he threatened one part, stretched out another, restrained another by force, and brought on another; likewise instructing by both the plague and the threat, and making a path for his wrath, through an excess of goodness; beginning from the lesser things, so as not to have need of the more severe; but also instructing with the greater things, if he should be forced to them.

7. I know a sword being polished, and a sword drunk in heaven, commanded to slay, to despise, to make childless, so as not to spare flesh, and marrow, and bones. I know the impassible one, like a bear at a loss, and like a leopard meeting them on the road of the Assyrians, not only of those then, but also if anyone now is an Assyrian in wickedness; and it is not possible to flee the power of his wrath and its swiftness, when it has been roused against our impieties, and zeal pursues his enemies, knowing how to devour his adversaries. I know a shaking out, and a shaking up, and a boiling, and a shattering of the heart, and a paralysis of the knees, and that such are the penalties of the impious; for I omit to speak of the tribunals there, to which the sparing here hands one over, as it is better to be disciplined now and purified, than to be sent to the torment there, when it is the time of punishment, not of purification. For just as he who remembers God here is better than death, and this has been most beautifully philosophized by the divine David; so in Hades there is no confession and correction for those who have departed. For God has confined here both life and action, but there the examination of things done.

8. What shall we do in the day of visitation, with which one of the prophets terrifies me, whether of God's justification against us, or of that upon the mountains and hills, which we heard, or of whatever kind and upon whomever it may happen when he both convicts us, and sets against us to our face 35.945 setting our sins, those bitter accusers, and bringing up in opposition to the good things we have received, the lawless things we have done, and striking thought with thought, and straightening deed with deed, and demanding what belongs to the image

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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 ἀναι σθησίας.

ςʹ. ∆εινὸν 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 παρ άγοντες. 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 εὐ κοσμίᾳ τὴν τελευταίαν ἀκοσμίαν ἀντιτιθεὶς, ἐν οἷς φησι περὶ ὀργῆς Κυρίου διαλεγόμενος, θραύοντος γῆν· Τὰ ἔμπροσθεν αὐτοῦ παράδεισος τρυφῆς, καὶ τὰ ὄπισθεν πεδίον ἀφανισμοῦ. ∆εινὰ μὲν δὴ ταῦτα, καὶ πέρα δεινῶν, ἕως μόνα λυπεῖ τὰ παρόντα, καὶ οὔπω χαλεπωτέρας ἀνιᾷ πληγῆς αἴ σθησις· 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 35.944 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 ἐκ βιασθείη.

Ζʹ. Οἶδα στιλβουμένην ῥομφαίαν, καὶ μεθύουσαν μάχαιραν ἐν τῷ οὐρανῷ, σφάζειν, ἐξουθενεῖν, ἀτεκνοῦν κελευομένην, ἕως σαρκῶν, καὶ μυελῶν, καὶ ὀστέων μὴ φείδεσθαι. Οἶδα, ὡς ἄρκτον ἀπορου μένην, τὸν ἀπαθῆ, καὶ ὡς πάρδαλιν ἀπαντῶντα κατὰ τὴν ὁδὸν Ἀσσυρίων, οὐ τῶν τότε μόνον, ἀλλὰ καὶ εἴ τις νῦν τὴν κακίαν Ἀσσύριος· καὶ οὐκ ἐνὸν φυγεῖν τὸ κράτος τῆς ὀργῆς αὐτοῦ καὶ τὸ τάχος, ὅταν γρηγορήσῃ ἐπὶ τὰ ἀσεβήματα ἡμῶν, καὶ τοὺς ἐχθροὺς αὐτοῦ καταδιώκῃ ζῆλος, ἐσθίειν εἰδὼς τοὺς ὑπεναντίους. Οἶδα ἐκτιναγμὸν, καὶ ἀνατιναγμὸν, καὶ βρασμὸν, καὶ καρδίας θραυσμὸν, καὶ παράλυσιν γονάτων, καὶ τοιαῦτα ὄντα τὰ τῶν ἀσεβῶν ἐπιτίμια· ἐῶ γὰρ λέγειν τὰ ἐκεῖθεν δικαιωτήρια, οἷς ἡ ἐνταῦθα φειδὼ παραδίδωσιν, ὡς βέλτιον εἶναι νῦν παιδευθῆναι καὶ καθαρθῆναι, ἢ τῇ ἐκεῖθεν βασάνῳ παρα πεμφθῆναι, ἡνίκα κολάσεως καιρὸς, οὐ καθάρσεως. Ὥσπερ γὰρ θανάτου κρείττων ὁ ἐνταῦθα Θεοῦ μνημονεύων, καὶ κάλλιστα τῷ θείῳ ∆αβὶδ τοῦτο πεφιλοσόφηται· οὕτως οὐκ ἔστιν ἐν ᾅδῃ τοῖς ἀπελ θοῦσιν ἐξομολόγησις καὶ διόρθωσις. Συνέκλεισε γὰρ ὁ Θεὸς ἐνταῦθα μὲν καὶ βίον καὶ πρᾶξιν, ἐκεῖ δὲ τὴν τῶν πεπραγμένων ἐξέτασιν.

Ηʹ. Τί ποιήσομεν ἐν ἡμέρᾳ ἐπαγωγῆς, ᾗ με ἐκφοβεῖ τις τῶν προφητῶν, εἴτε δικαιολογίας τοῦ Θεοῦ πρὸς ἡμᾶς, εἴτε τῆς ἐπὶ τῶν ὀρέων καὶ βουνῶν, ὅπερ ἠκούσαμεν, εἴτε τῆς ὁποιασοῦν καὶ ἐφ' ὧν δήποτε γινομένης ὅταν διελέγχῃ τε πρὸς ἡμᾶς, καὶ ἀντικαθιστῆται κατὰ πρόσωπον ἡμῶν 35.945 ἱστὰς τὰ ἁμαρτήματα, τοὺς πικροὺς κατηγόρους, καὶ οἷς εὖ πεπόνθαμεν, ἃ ἠνομήσαμεν ἀντεξάγων, καὶ λογισμῷ λογισμὸν πλήσσων, καὶ πράξει πρᾶξιν εὐ θύνων, καὶ τὸ τῆς εἰκόνος ἀπαιτῶν