23. Is it not on this account that Maximus was forsaken, who, before the days of the expedition, hearing that a synagogue had been burnt in Rome, had sent an edict to Rome, as if he were the upholder of public order? Wherefore the Christian people said, No good is in store for him. That king has become a Jew, we have heard of him as a defender of order, and Christ, Who died for sinners, soon tested him. If this was said of words, what will be said of punishment? And then at once he was overcome by the Franks and the Saxons, in Sicily, at Siscia, at Petavio, in a word everywhere. What has the believer in common with the unbeliever? The instances of his unbelief ought to be done away with together with the unbeliever himself. That which injured him, that wherein he who was conquered offended, the conqueror ought not to follow but to condemn.
24. I have, then, recounted these things not as to one who is ungrateful, but have enumerated them as rightly bestowed, in order that, warned by them, you, to whom more has been given, may love more. When Simon answered in these words the Lord Jesus said: "Thou hast judged rightly." And straightway turning to the woman who anointed His feet with ointment, setting forth a type of the Church, He said to Simon: "Wherefore I say unto thee, her sins which are many are forgiven, since she loved much. But he to whom less is forgiven loveth less." This is the woman who entered into the house of the Pharisee, and cast off the Jew, but gained Christ. For the Church shut out the Synagogue, why is it now again attempted that in the servant of Christ the Synagogue should exclude the Church from the bosom of faith, from the house of Christ?
25. I have brought these matters together in this address, O Emperor, out of love and zeal for you. For I owe it to your kindnesses (whereby, at my request, you have liberated many from exile, from prison, from the extreme penalty of death) that I should not fear even offending your feelings for the sake of your own salvation (no one has greater confidence than he who loves from his heart, certainly no one ought to injure him who takes thought for him); that I may not lose in one moment that favour granted to every priest and received by me for so many years; and yet it is not the loss of favour which I deprecate but the peril to salvation.
26. And yet how great a thing it is, O Emperor, that you should not think it necessary to enquire or to punish in regard to a matter as to which up to this day no one has enquired, no one has ever inflicted punishment. It is a serious matter to endanger your salvation for the Jews. When Gideon had slain the sacred calf, the heathen said, The gods will themselves avenge the injury done to them. Who is to avenge the Synagogue? Christ, Whom they slew, Whom they denied? Will God the Father avenge those who do not receive the Father, since they have not received the Son? Who is to avenge the heresy of the Valentinians? How can your piety avenge them, seeing it has commanded them to be excluded, and denied them permission to meet together? If I set before you Josiah as a king approved of God, will you condemn that in them which was approved in him?
27. But at any rate if too little confidence is placed in me, command the presence of those bishops whom you think fit, let it be discussed, O Emperor, what ought to be done without injury to the faith, If you consult your officers concerning pecuniary causes, how much more just is it that you should consult the priests of God in the cause of religion.
28. Let your Clemency consider from how many plotters, how many spies the Church suffers. If they come upon a slight crack, they plant a dart in it. I speak after the manner of men, but God is feared more than men, Who is rightly set before even emperors. If any one thinks it right that deference should be paid to a friend, a parent, or a neighbour, I am right in judging that deference should be paid to God, and that He should be preferred to all. Consult, O Emperor, your own advantage, or suffer me to consult mine.
29. What shall I answer hereafter, if it be discovered that, by authority given from this place, Christians have been slain by the sword, or by clubs, or thongs knotted with lead? How shall I explain such a fact? How shall I excuse it to those bishops, who now mourn bitterly because some, who have discharged the office of the priesthood for thirty and many more years, or other ministers of the Church, are withdrawn from their sacred office, and set to discharge municipal duties? For if they who war for you serve for a stated time of service, how much more ought you to consider those who war for God. How, I say, shall I excuse this to the bishops, who make complaint concerning the clergy, and write that the Churches are wasted by a serious attack upon them?
30. I was desirous that this should come to the knowledge of your Clemency. You will, when it pleases you, vouchsafe to consider and give order according to your will, but exclude and cast out that which troubles me, and troubles me rightly. You do yourself whatever you order to be done, even if he, your officer, do not do it. I much prefer that you should be merciful, than that he should not do what he has been ordered.
31. You have those for whom you ought yet to invite and to merit the mercy of the Lord in regard to the Roman Empire; you have those for whom you hope even more than for yourself; let the grace of God for them, let their salvation appeal to you in these words of mine. I fear that you may commit your cause to the judgment of others. Everything is still unprejudiced before you. On this point I pledge myself to our God for you, do not fear your oath. Is it possible that that should displease God which is amended for His honour? You need not alter anything in that letter, whether it be sent or is not yet sent. Order another to be written, which shall be full of faith, full of piety. For you it is possible to change for the better, for me it is not possible to hide the truth.
32. You forgave the Antiochians the insult offered to you; you have recalled the daughters of your enemy, and given them to be brought up by a relative; you sent sums of money to the mother of your enemy from your own treasury. This so great piety, this so great faith towards God, will be darkened by this deed. Do not you, then, I entreat, who spared enemies in arms, and preserved your adversaries, think that Christians ought to be punished with such eagerness.
33. And now, O Emperor, I beg you not to disdain to hear me who am in fear both for yourself and for myself, for it is the voice of a Saint which says: "Wherefore was I made to see the misery of my people?" that I should commit an offence against God. I, indeed, have done what could be done consistently with honour to you, that you might rather listen to me in the palace, lest, if it were necessary, you should listen to me in the Church.