23.  Now, consider the charges laid against us.  You have been ruler of the church, it is said, for so long, and favoured by the course of time, and the influence of the sovereign, a most important matter.  What change have we been able to notice?  How many men have in days gone by used us outrageously?  What sufferings have we failed to undergo?  Ill-usage?  Threats?  Banishment?  Plunder?  Confiscation?  The burning The burning, etc., cf. This was by order of Valens. of priests at sea?  The desecration of temples by the blood of the saints, till, instead of temples, they became charnel-houses?  The public slaughter of aged Bishops, to speak more accurately, of Patriarchs?  The denial of access to every place in the case of the godly alone?  In fact any kind of suffering which could be mentioned?  And for which of these have we requited the wrongdoers?  For the wheel of fortune gave us the power of rightly treating those who so treated us, and our persecutors ought to have received a lesson.  Apart from all other things, speaking only of our experiences, not to mention your own, have we not been persecuted, maltreated, driven from churches, houses, and, most terrible of all, even from the deserts?  Have we not had to endure an enraged people, insolent governors, the disregard of Emperors and their decrees?  What was the result?  We became stronger, and our persecutors took to flight.  That was actually the case.  The power to requite them seemed to me a sufficient vengeance on those who had wronged us.  These men thought otherwise; for they are exceedingly exact and just in requiting:  and accordingly they demand Demand.  After all these persecutions, some thought S. Gregory ought to have used his influence with Theodosius to requite or punish the former persecutors of the orthodox. what the state of things permits.  What governor, they say, has been fined?  What populace chastised?  What ringleaders of the populace?  What fear of ourselves have we been able to inspire for the future?