12…For even the Lord says, Many things I have to say to you, but you cannot bear them now. What is therefore, These two things I have heard? These two things which to you I am about to say not of myself to you I say, but what things I have heard I say. Once has God spoken: One Word has He, the Only-begotten God. In that Word are all things, because by the Word were made all things. One Word has He, in whom all the treasures of wisdom and knowledge are hidden. One Word He has, once has God spoken. These two things, which to you I am about to say, these I have heard: not of myself I speak, not of myself I say: to this belongs the I have heard. But the friend of the Bridegroom stands and hears Him, that he may speak the truth. For he hears Him, lest by speaking a lie, of his own he should speak: lest you should say, Who are you that sayest this thing to me? Whence do you say this to me? I have heard these two things, and I that speak to you that I have heard these two things, am one who also does know that once God has spoken. Do not despise a hearer saying to you certain two things for you so necessary; him, I say, that by leaping over the whole creation has attained unto the Only-begotten Word of God, where he has learned that once God has spoken.

13. Let him therefore now say certain two things. For greatly to us belong these two things. For power is of God, and to You, O Lord, is mercy. Are these the two things, power and mercy? These two evidently: perceive ye the power of God, perceive ye the mercy of God. In these two things are contained nearly all the Scriptures. Because of these two things are the Prophets, because of these two, the Patriarchs, because of these the Law, because of these Himself our Lord Jesus Christ, because of these the Apostles, because of these all the preaching and spreading of the word of God in the Church, because of these two, because of the power of God, and His mercy. His power fear ye, His mercy love ye. Neither so on His mercy rely, as that His power ye despise: nor so the power fear ye, as that of mercy ye despair. With Him is power, with Him mercy. This man He humbles, and that man He exalts: this man He humbles with power, that man He exalts in mercy. For if God, willing to show wrath and to prove His power, has in much patience borne with the vessels of wrath, which have been perfected unto perdition — you have heard of power: inquire for mercy — and that He might make known, He says, His riches unto the vessels of mercy. It belongs therefore to His power to condemn unjust men. And to Him who would say, What have you done? For you, O man, who are you that should make answer to God? Fear therefore and tremble at His power: but hope for His mercy. The devil is a sort of power; ofttimes however he wishes to hurt, and is not able, because that power is under power. For if the devil could hurt as much as he would; no one of just men would remain, nor could any one of the faithful be on earth. The same through his vessels smites against, as it were, a wall bowed down: but he only smites against, so far as he receives power. But in order that the wall may not fall, the Lord will support: for He that gives power to the tempter, does Himself to the tempted extend mercy. For according to measure the devil is permitted to tempt. And, You will give us to drink in tears in a measure. Do not therefore fear the tempter permitted to do somewhat: for you have a most merciful Saviour. So much he is permitted to tempt as is profitable for you, that you may be exercised, may be proved; in order that by yourself you may be found out, that know not yourself. For where, or from whence, ought we to be secure, except by this power and mercy of God? After that Apostolic saying, Faithful is God, that does not suffer you to be tempted above that which you are able…Fear not the enemy: so much he does as he has received power to do, fear Him that has the chief power: fear Him, that does as much as He wills, and who does nothing unjustly, and whatever He shall have done, is just. We might suppose something or other to be unjust: inasmuch as God has done it, believe it to be just.

14. Therefore, you say, if any one slay an innocent man, does he justly or unjustly? Unjustly certainly. Wherefore does God permit this?…The counsel of God to tell to you, O man, I am not able: this thing however I say, both that the man has done unjustly that has slain an innocent person, and that it would not have been done unless God permitted it: and though the man has done unjustly, yet God has not unjustly permitted this. Let the reason lie concealed in that person whoever it be, for whose sake you are moved, whose innocence does much move you. For to you speedily I might make answer. He would not have been slain unless he were guilty: but you think him innocent. I might speedily say this to you. For you could not examine his heart, sift his deeds, weigh his thoughts, so that you could say to me, unjustly he was slain. I might easily therefore make answer: but there is forced upon my view a certain Just One, without dispute just, without doubt just, who had no sin, slain by sinners, betrayed by a sinner; Himself Christ the Lord, of whom we cannot say that He has any iniquity, for those things which He robbed not He paid, is made an objection to my answer. And why should I speak of Christ? With you I am dealing, you say. And I with you. About Him you propose a question, about Him I am solving the question. For therein the counsel of God we know, which except by His own revealing we should not know: so that when you shall have found out that counsel of God, whereby He has permitted His innocent Son to be slain by unjust men, and such a counsel as pleases you, and such a counsel as cannot displease you, if you are just, you may believe that in other things also by His counsel God does the same, but it escaped you. Ah! Brethren, need there was of the blood of a just one to blot out the handwriting of sins; need there was of an example of patience, of an example of humility; need there was of the Sign of the Cross to beat down the devil and his angels; need for us there was of the Passion of our Lord; for by the Passion of the Lord redeemed has been the world. How many good things has the Passion of the Lord done! And yet the Passion of this Just One would not have been, unless unrighteous men had slain the Lord. What then? Is this good thing which to us has been granted by the Lord’s Passion to be ascribed to the unjust slayers of Christ? Far be it. They willed, God permitted. They guilty would have been, even if only they had willed it: but God would not have permitted it, unless just it had been…Accordingly, my brethren, both Judas the foul traitor to Christ, and the persecutors of Christ, malignant all, ungodly all, unjust all, are to be condemned all: and nevertheless the Father His own proper Son has not spared, but for the sake of us all He has delivered Him up. Order if you are able; distinguish if you are able (these things): render to God your vows, which your lips have uttered: see what the unjust has here done, what the Just One. The one has willed, the Other has permitted: the one unjustly has willed, the Other justly has permitted. Let unjust will be condemned, just permission be glorified. For what evil thing has befallen Christ, in that Christ has died? Both evil were they that evil willed to do, and yet nothing of evil did He suffer on whom they did it. Slain was mortal flesh, slaying death by death, giving a lesson of patience, sending before an example of Resurrection. How great good things of the Just One were wrought by the evil things of the unjust! This is the great mystery of God: that even a good thing which you do He has Himself given it to you, and by your evil He does good Himself. Do not therefore wonder, God permits, and in judgment permits: He permits, and in measure, number, weight, He permits. With Him is not iniquity: do thou only belong to Him; on Himself set your hope, let Himself be your Helper, your Salvation: in Him be there the fortified place, the tower of strength, your refuge let Himself be, and He will not suffer you to be tempted above that which you are able to bear, but will make with the temptation also an escape, that you may be able to support it: so that His suffering you to bear temptation, be His power; His suffering not any more on you to be done than you are able to bear, be His mercy: for power is of God, and to You, O Lord, is mercy, because You will render to each one after his works.

15. That thirst of the Church, would fain drink up that man also whom you see. At the same time also, in order that you may know how many in the mixed multitude of Christians with their mouth do bless, and in their heart curse, this man having been a Christian and a believer returns as a penitent, and being terrified by the power of the Lord, turns him to the mercy of the Lord. For having been led astray by the enemy when he was a believer, long time he has been an astrologer, led astray, leading astray, deceived, deceiving, he has allured, has beguiled, many lies he has spoken against God, That has given to men power of doing that which is good, and of not doing that which is evil. He used to say, that one’s own will did not adultery, but Venus; one’s own will did not manslaying, but Mars; and God did not what is just, but Jupiter; and many other blasphemous things, and not light ones. From how many Christians do ye think he has pocketed money? How many from him have bought a lie, to whom we used to say, Sons of men, how long are you dull of heart, wherefore love ye vanity, and seek a lie? Now, as of him must be believed, he has shuddered at his lie, and being the allurer of many men, he has perceived at length that by the devil he has himself been allured, and he turns to God a penitent. We think, brethren, that because of great fear of heart it has come to pass. For what must we say? If out of a heathen an astrologer were converted, great indeed would be the joy: but nevertheless it might appear, that, if he had been converted, he was desiring the clerical office in the Church. A penitent he is, he seeks not anything save mercy alone. He must be recommended therefore both to your eyes and hearts. Him whom you see in hearts love ye, with eyes guard ye. See ye him, mark ye him, and wherever he shall have gone his way, to the rest of the brethren that now are not here, point him out: and such diligence is mercy; lest that leader astray drag back his heart and take it by storm. Guard ye him, let there not escape you his conversation, his way: in order that by your testimony it may be proved to us that truly to the Lord he has been turned. For report will not be silent about his life, when to you he is thus presented both to be seen and to be pitied. You know in the Acts of the Apostles how it is written, that many lost men, that is, men of such arts, and followers of naughty doctrines, brought unto the Apostles all their books; and there were burned so many volumes, that it was the writer’s task to make a valuation of them, and write down the sum of the price. This truly was for the glory of God, in order that even such lost men might not be despaired of by Him that knew how to seek that which had been lost. Therefore this man had been lost, is now sought, found, led hither, he brings with him books to be burned, by which he had been to be burned, so that when these have been thrown into the fire, he may himself pass over into a place of refreshment. Know ye that he, brethren, once knocked at the Church door before Easter: for before Easter he began to ask of the Church Christ’s medicine. But because the art wherein he had been practised is of such sort as that it was suspected of lying and deceit, he was put off that he might not tempt; at length however he was admitted, that he might not more dangerously be tempted. Pray for him through Christ. Straightway today’s prayer pour out for him to the Lord our God. For we know and are sure, that your prayer effaces all his impieties. The Lord be with you.