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ACTS VII. 54.
"When they heard these things, they were cut
to "the heart, and they gnashed on him with
their teeth."
See, once more, the wrong-doers in trouble.
Just as the Jews are perplexed, saying,"
What are we to do with these men?" so these
also are "cut to the heart." (ch. iv.
16.) And yet it was he that had good right
to be incensed, who, having done no wrong, was
treated like a criminal, and was spitefully
calumniated. But the calumniators had the worst
of it in the end. So true is that saying,
which I am ever repeating, "Ill to do, is
ill to fare." And yet he (in his charges
against them) resorted to no calumny, but
proved (what he said). So sure are we, when
we are shamefully borne down in a matter wherein
we have a clear conscience, to be none the worse
for it.--"If they desired," say you, "to
kill him, how was it that they did not take
occasion, out of what he said, that they might
kill him?" They would fain have a
fair-seeming plea to put upon their outrage.
"Well then, was not the insulting them a fair
plea?" It was not his doing, if they were
insulted: it was the Prophet's accusation of
them. And besides, they did not wish it to
look as if they killed him because of what he had
said against them --just as they acted in the
case of Christ; no, but for impiety: now this
word of his was the expression of piety.
Wherefore, as they attempted, besides killing
him, to hurt his reputation also, "they were
cut to the heart." For they were afraid lest
he should on the contrary become an object of
even greater reverence. Therefore, just what
they did in Christ's case, the same they do
here also. For as He said, "Ye shall see
the Son of Man sitting on the right hand of
God" (Matt. xxvi. 64), and they,
calling it blasphemy, "ran upon Him;" just
so was it here. There, they "rent their
garments;" here, they "stopped their ears.
But he, being full of the Holy Ghost, looked
up steadfastly into heaven, and saw the glory of
God, and Jesus standing on the right hand of
God, and said, Behold I see the heavens
opened, and the Son of Man standing on the
right hand of God. Then they cried out with a
loud voice, and stopped their ears, and ran
upon him with one accord, and cast him out of
the city, and stoned him." (v.
55-58.) And yet, if he lied, they ought
to have thought him beside himself, and to have
let him go.--But he wished to bring them
over, "and said, Behold," etc., for,
since he had spoken of Christ's death, and had
said nothing of His resurrection, he would fain
add this doctrine also. "Standing at the right
hand of God." And in this manner He appeared
to him: that, were it but so, the Jews might
receive Him: for since the (idea of His)
sitting (at the right hand of God) was
offensive to them, for the present he brings
forward only what relates to His Resurrection.
This is the reason also why his face was
glorified. For God, being merciful, desired
to make their machinations the means of recalling
them unto Himself. And see, how many signs
are wrought! "And cast him out of the city,
and stoned him." Here again, "without the
city," and even in death, Confession and
Preaching. (Heb. xiii. 21.) "And the
witnesses laid down their clothes at a young
man's feet, whose name was Saul. And they
stoned Stephen, calling upon God, and
saying, Lord Jesus, receive my spirit."
(v. 59.) This is meant to show them that
he is not perishing, and to teach them. "And
he knelt down, and cried with a loud voice,
Lord, lay not this sin to their charge."
(v. 60.) To clear himself, and show that
neither were his former words prompted by
passion, he says, "Lord" "lay not this sin
to their charge": wishing also even in this way
to win them over. For to show that he forgave
their wrath and rage in murdering him, and that
his own soul was free from all passion, was the
way to make his saying to be favorably received.
"And Saul was consenting unto his death."
Hereupon arises a persecution, and it becomes a
great one. "And at that time there was a great
persecution against the Church which was at
Jerusalem. And they were all scattered abroad
throughout the regions of Judea and Samaria,
except the Apostles." (ch. viii. 1.)
Mark how once more God permits temptations to
arise; mark, and well observe, how the events
are ordered by Divine Providence. They were
admired because of the signs: being scourged,
they were none the worse for it: (some) were
ordained in the matter of the widows: the word
increased: once more, God permits a great
hindrance to arise. And a persecution of no
ordinary kind ["and they were all scattered,"
etc.]; for they feared their enemies, now
become more daring: and at the same time it is
shown that they were but men, these that were
afraid, that fled. For, that thou mayest not
say after these things that a by grace alone they
effected (what they did), they were also
persecuted, and themselves became more
timorous, while their adversaries were more
daring. "And were all scattered abroad," it
says, "except the Apostles." But this was
divinely ordered, so that they should no longer
all sit there in Jerusalem. "And devout
men," it says, "carried Stephen to his
burial, and made great lamentation over him."
(v. 2.) If they were "devout," why did
they "make great lamentation over him?" They
were not yet perfect. The man was gracious and
amiable: this also shows that they were
men--not their fear alone, but their grief and
lamentation. Who would not have wept to see
that mild, that lamb-like person stoned, and
lying dead? Fit eulogy to be spoken over his
grave has the Evangelist recorded, in this one
speech, "Lay not this sin to their
charge."--"And made," he says, "great
lamentation over him."--But let us look over
again what has been said.
He mentions the cause of his (angelic)
appearance (Recapitulation, vii 54; viii.
2.); "But he, being full of the Holy
Ghost, looked up steadfastly into heaven, and
saw the glory of God, and Jesus standing on
the right hand of God." And when he said,
"I see the heavens opened, they stopped their
ears, and ran upon him with one accord." (v.
56, 57.) And vet in what respect are
these things deserving of accusation? "Upon
him," the man who has wrought such miracles,
the man who has prevailed over all in speech,
the man who can hold such discourse! As if they
had got the very thing they wanted, they
straightway give full scope to their rage.
"And the witnesses," he says, "laid down
their clothes at the feet of a young man, whose
name was Saul. (v. 58.) Observe how
particularly he relates what concerns Paul, to
show thee that the Power which wrought in him
was of God. But after all these things, not
only did he not believe, but also aimed at Him
with a thousand hands: for this is why it says,
"And Saul was consenting unto his
death."--And this blessed man does not
simply pray, but does it with earnestness:
"having kneeled down." Mark his divine
death! So long only the Lord permitted the
soul to remain in him. "And having said this,
he fell asleep." (v. 60.)--"And they
were all scattered abroad throughout the region
of Judea and Samaria. (ch. viii. 1.)
And now without scruple they had intercourse
with Samaria, whereas it had been said to
them, "Go not into the way of the Gentiles"
"and into any city of the Samaritans enter ye
not." (Matt. x. 5.) "Except the
Apostles," it says: they, in this way also,
wishing to win the Jews,--but not to leave
the city,--and to be the means of inspiring
others with boldness.
"As for Saul, he made havoc of the Church,
entering into every house, and halins men and
women committed them to prison." (v. 3.)
Great was his frenzy: that he was alone, that
he even entered into houses: for indeed he was
ready to give his life for the Law.
"Haling," it says, "men and women:" mark
both the confidence, and the violence, and the
frenzy. All that fell into his hands, he put
to all manner of ill-treatment: for in
consequence of the recent murder, he was become
more daring. "Therefore they that were
scattered abroad went everywhere preaching the
word. Then Philip went down to the city of
Samaria, and preached Christ unto them. And
the people with one accord gave heed unto those
things which Philip spake, hearing and seeing
the miracles which he did. For unclean
spirits, crying with loud voice, came out of
many that were possessed with them: and many
taken with palsies, and that were lame, were
healed. And there was great joy in that city.
But there was a certain man, called Simon,
which before time in the same city used sorcery,
and bewitched the people of Samaria." (v.
4-9.) Observe another trial, this affair
of Simon. "Giving out," it says, "that he
was himself some great one. To whom they all
gave heed, from the least to the greatest,
saying, This man is the great power of God.
And to him they had regard, because that of
long time he had bewitched them with sorceries.
But when they believed Philip preaching the
things concerning the kingdom of God, and the
name of Jesus Christ, they were baptized,
both men and women. Then Simon himself
believed also: and when he was baptized, he
continued with Philip, and wondered, beholding
the miracles and signs which were done. Now
when the Apostles which were at Jerusalem heard
that Samaria had received the word of God,
they sent unto them Peter and John: who, when
they were come down, prayed for them, that they
might receive the Holy Ghost." (v.
10-15.) And (yet) great signs had been
done: how then had they not received the
Spirit? They had received the Spirit,
namely, of remission of sins: but the Spirit
of miracles they had not received. "For as yet
He was fallen upon none of them: only they were
baptized in the name of the Lord Jesus. Then
laid they their hands on them, and they received
the Holy Ghost." (v. 16, 17.) For,
to show that this was the case, and that it was
the Spirit of miracles they had not received,
observe how, having seen the result, Simon
came and asked for this. "And when Simon saw
that through laying on of the Apostles' hands
the Holy Ghost was given, he offered them
money, saying. Give me also this power, that
on whomsoever I lay hands, he may receive the
Holy Ghost." (v. 18, 19.) "The
persecution," say you, "gained strength."
True, but at that very time to men possessed
before (by a hostile power) it brought
deliverance. For it planted the miracles like a
stronghold, in the heart of the enemy's'
country.--Not even the death of Stephen
quenched their rage, nay, increased it rather:
it scattered wide the teachers, so that the
greater became the discipleship.--"And there
was joy." And yet there had been "great
lamentation:" true; but mark again the
good--"Of aa long time" was the
ance.--And how came he to baptize Simon
also? Just as Christ chose Judas.--And
"beholding the signs" which he did, forasmuch
as the others did not receive the (power of
working) signs he durst not ask for it.--How
was it then that they did not strike him dead,
as they did Ananias and Sapphira?
Because even in the old times, he that gathered
sticks (on the sabbath-day) was put to death
as a warning to others (Num. xV. 32) and
in no other instance did any suffer the same
fate. So too on the present occasion, "Peter
said to him, Thy money perish, because thou
hast imagined that the gift of God is to be
purchased with money."-- (v. 20.) Why
had not these received the Holy Ghost, when
baptized? Either because Philip kept this
honor for the Apostles; or, because he had not
this gift (to impart); or, he was one of the
Seven: which is rather to be said. Whence,
I take it, this Philip was one of the
Apostle. But observe; those went not forth:
it was Providentially ordered that these should
go forth and those be lacking, because of the
Holy Ghost: for they had received power to
work miracles, but not also to impart the
Spirit to others: this was the prerogative of
the Apostles. And observe (how they sent)
the chief ones: not any others, but Peter
[and John]. "And when Simon," it says,
"saw that through laying on of the Apostles'
hands the Holy Ghost was given." He would
"Then laid they their hands on them," etc.
Just as Paul also did, when they spake with
tongues. (ch. xix. 6) Observe the
execrable conduct of Simon. "He offered
money," with what object? And yet he did not
see Peter doing this for money. And it was not
of ignorance that he acted thus; it was because
he would tempt them, because he wished to get
matter of accusation against them. And
therefore also Peter says, "Thou hast no part
nor lot in this matter, for thine heart is not
right before God "because thou hast thought,"
etc. (v. 21.) Once more he brings to
light what was in the thoughts, because Simon
thought to escape detection. "Repent therefore
of this thy wickedness and pray God, if perhaps
the thought of thine heart may be forgiven thee.
For I perceive the bond of inquity. Then
answered Simon, and said, Pray ye to the
Lord for me, that none of these things which ye
have spoken come upon me." (v. 22-24.)
Even this he did only formally, as words of
course, when he ought to have wept and mourned
as a penitent. "If perchance it may be
forgiven thee." Not as though it would not
have been pardoned, had he wept, but this is
the manner of the Prophet also, to denounce
absolutely, (apaUoreuein) and not to say,
"Howbeit, if thou do this, thy sin shall be
forgiven," but that in any wise the punishment
shall take effect.
"Therefore they that were scattered abroad,
went everywhere, preaching the word." But I
would have thee admire how even in a season of
calamity they neglected not the preaching.
"Hearing and seeing the miracles which he
did." (Recapitulation, v. 4-6.) Just
as in the case of Moses by contrast (with the
magicians) the miracles were evident miracles,
so here also. There was magic, and so these
signs were manifest. "For unclean spirits came
out of many that were possessed with them "
(v. 7); for this was a manifest
miracle:--not as the magicians did: for the
other (Simon), it is likely, bound (men
with spells);--"and many," it says,
"that were palsied and lame were healed."
There was no deceit here: for it needed but
that they should walk and work. "And to him
they all gave heed, saying, This (man) is
the Power of God." (v. 10.) And that
was fulfilled which was spoken by Christ,
"There shall come false Christs and false
Prophets in My name."-- (Matt. xxiv.
24.) "And to him they had regard, because
that of long time he had bewitched them with
sorceries." (v. 11.) And yet there ought
to have been not one demoniac there, seeing that
of a long time he had been bewitching them with
sorceries: but if there were many demoniacs,
many palsied, these pretences were not truth.
But Philip here by his word also won them
over, discoursing concerning the kingdom of
Christ. (v. 12.) "And Simon," it
says, "being baptized, continued with Philip
(v. 13): not for faith's sake, but in
order that he might become such (as he). But
why did they not correct him instantly?
They were content with his condemning himself.
For this too belonged to their work of teaching
(ths didaskalias) But when he had not power to
resist, he plays the hypocrite, just as did the
magicians, who said, "This is the finger of
God." And indeed that he might not be driven
away again, therefore he "continued with
Philip," and did not part from him.
"And when the Apostles which were at
Jerusalem," etc. (v. 13, 14.) See
how many things are brought about by God's
Providence through the death of Stephen!
"But they," it says, "having come down,
prayed for them that they might receive the Holy
Ghost: for as yet He was fallen upon none of
them. Then laid they their hands upon them,
and they received the Holy Ghost." (v.
15-17.) Seest thou that it was not to be
done in any ordinary manner, but it needed great
power to give the Holy Ghost? For it is not
all one, to obtain remission of sins, and to
receive such a power. By degrees it is, that
those receive the gift. It was a twofold sign:
both the giving to those, and the not giving to
this man. Whereas then this man ought, on the
contrary, to have asked to receive the Holy
Ghost, he, because he cared not for this,
asks power to give It to others. And yet those
received not this power to give: but this man
wished to be more illustrious than Philip, he
being among the disciples! "He offered them
money." (v. 18, 19.) What? had he
seen the others doing this? had he seen
Philip? Did he imagine they did not know with
what mind he came to them? "Thy money with
thee to perdition" (v. 20): since thou
hast not used it as it ought to be used. These
are not words of imprecation, but of
chastisement. "To thee," he says, be it
(to thee): being such. As if one should
say, Let it perish along with thy purpose.
Hast thou so mean conceptions of the gift of
God, that thou hast imagined it to be
altogether a thing of man? It is not this.
Wherefore also Peter well calls the affair a
gift: "Thou hast thought that the gift of God
may be purchased with money." Dost thou
observe how on all occasions they are clean from
money? "For thine heart is not right in the
sight of God." (v. 21.) Dost thou see
how he does all of malice? To be simple,
however, was the thing needed. For had it been
done with simplicity, he would have even wel
comed his willing mind. Seest thou that to have
mean conceptions of great things is to sin
doubly? Accordingly, two things he bids him:
"Repent and pray, if haply the thought of
thine heart may be forgiven thee." (v.
22.) Seest thou it was a wicked thought he
had entertained? Therefore he says, "If
haply it may be forgiven thee:" because he knew
him to be incorrigible. "For I perceive that
thou art in the gall of bitterness, and in the
bond of iniquity." (v. 23.) Words of
exceeding wrath! But otherwise he did not
punish him: that faith may not thereafter be of
compulsion; that the matter may not seem to be
carried ruthlessly; that he may introduce the
subject of repentance: or also, because it
suffices for correction to have convicted him,
to have told him what was in his heart, to have
brought him to confess himself overcome (oti
ealw). For that he says, "Pray ye for
me," is a confession that he has done wrong.
Observe him, what a miscreant he is; when he
was convicted, then he believed: when again he
was convicted, then he became humble. "Seeing
his miracles," ["he was amazed," and came
over.] He thought to be able to escape
detection: he thought the thing was an art: but
when he had not power to defeat (elein) the
Apostles, *** Again, he fears the
multitude, and is afraid to deny it; and yet he
might have said, "I did not know: I did it
in simplicity: but he was struck with dismay
first by the former circumstance, that he was
overcome (oti ealw), by the miracles and
secondly by this, that his thoughts are made
manifest.
Therefore he now takes himself a long way off,
to Rome, thinking the Apostle would not soon
come there.
"And they, when they had terrified, and
preached the word of the Lord, returned to
Jerusalem. (v. 25.) "Testified,"
probably because of him (Simon), that they
may not be deceived; that thenceforth they may
be safe. "Hating preached," it says, "the
word of the Lord, the), returned to
Jerusalem." Why do they go thither again
where was the tyranny of the bad, where were
those most bent upon killing them? Just as
generals do in wars, they occupy that part of
the scene of war which is most distressed.
"And preached the Gospel in many villages of
the Samaritans." Observe them again, how
they do not (prohUoumenws) of set purpose come
to Samaria, but driven by stress of
persecution, just as it was in the case of
Christ; and how when the Apostles go thither,
it is to men now believers, no longer
Samaritans. "But when the Apostles," it
says, "which were at Jerusalem heard this,
they sent unto them Peter and John. Sent"
them, again, to rid them of magic. And
besides, (the Lord) had given them a pattern
at the time when the Samaritans believed.
"And in many villages," it says, "of the
Samaritans, they preached the Gospel."
(John iv. 39.) Observe how actively
employed even their journeys were, how they do
nothing without a purpose.
Such travels should we also make. And why do
I speak of travels? Many possess villages and
lands, and give themselves no concern, nor make
any account of this. That baths may be
provided, their revenues increased, courts and
buildings erected, for this they take plenty of
pains: but for the husbandry of souls, not so.
When you see thorns--answer me--you cut them
up, you burn, you utterly destroy them, to rid
your land of the hurt thence arising. And seest
thou the laborers themselves overrun with
thorns, and dost not cut them up, and art thou
not afraid of the Owner Who shall call thee to
account? For ought not each individual believer
to build a Church, to get a Teacher, to
cooperate (sunai resqai) (with him), to make
this above all his object, that all may be
Christians? Say, how is it likely thy laborer
should be a Christian, when he sees thee so
regardless of his salvation? Thou canst not
work miracles, and so convert (peisai) him.
By the means which are in thy power, convert
him; by kindness, by good offices, by
gentleness, by courting (kolakeia) indeed,
and baths, the most do provide; but him, by
all other means. Market--places, indeed,
and baths, the most do provide; but no
Churches: nay, sooner everything than this!
Wherefore I beseech and implore, as a favor I
entreat, yea as a law I lay it down, that
there be no estate to be seen destitute of a
Church. Tell not me, There is one hard by;
there is one in the neighboring properties; the
expense is great, the income not great. If
thou have anything to expend upon the poor,
expend it there: better there than here.
Maintain a Teacher, maintain a Deacon, and a
sacerdotal body complete. As by a bride,
whether a wife whom thou takest, or a daughter
whom thou givest in marriage, so act by the
Church: give her a dowry. So shall thy estate
be filled with blessing. For what shall not be
there of all that is good? Is it a small
thing, tell me, that thy wine-press should be
blessed; a small thing, tell me, that of thy
fruits God is the first to taste, and that the
first fruits are there (with Him)? And then
even for the peace of the laboring people this is
profitable. Then as one whom they must
respect, there will be the presbyter among them
and this will contribute to the security of the
estate. There will be constant prayers there
through thee (infra, note, p. 119) hymns
and Communions through thee; the Oblation on
each Lord's Day. For only consider what a
praise it will be, that, whereas others have
built splendid tombs, to have it said
hereafter: "Such a one butt this," thou hast
reared Churches! Bethink thee that even until
the coming of Christ thou shalt have thy
reward, who hast reared up the altars of God.
Suppose an Emperor had ordered thee to build an
house that he might lodge there, wouldest thou
not have done everything to please him? And
here now it is palace of Christ, the Church,
the Church which thou buildest. Look not at
the cost, but calculate the profit. Thy people
yonder cultivate thy field: cultivate thou their
souls: they bring to thee thy fruits, raise
thou them to heaven. He that makes the
beginning is the cause of all the rest: and thou
wilt be the cause that the people are brought
under Christian teaching (kathkoumenwn) both
there, and in the neighboring estates. Your
baths do but make the peasants less hardy, your
taverns give them a taste for luxury, and yet
you provide these for credit's sake. Your
markets and fairs, (panhUureis) on the other
hand, promote covetousness. But think now what
a thing it would be to see a presbyter, the
moving picture of Abraham, gray-headed,
girded up, digging and working with his own
hands? What more pleasant than such a field!
Their virtue thrives. No intemperance there,
nay, it is driven away: no drunkenness and
wantonness, nay, it is cast out: no vanity,
nay, it is extinguished. All benevolent
tempers shine out the brighter through the
simplicity of manners. How pleasant to go forth
and enter into the House of God, and to know
that one built it himself: to fling himself on
his back in his litter, and after the bodily
benefit of his pleasant airing, be present both
at the evening and the morning hymns, have the
priest as a guest at his table, in associating
with him enjoy his benediction, see others also
coming thither! This is a wall for his field,
this in security. This is the field of which it
is said," The smell of a full field which the
Lord hath blessed." (Gen. xxvii. 27.)
If, even without this, the country is
pleasant, because it is so quiet, so free from
distraction of business, what will it not be
when this is added to it? The country with a
Church is like the Paradise of God. No
clamor there, no turmoil, no enemies at
variance, no heresies: there you shall see all
friends, holding the same doctrines in common.
The very quiet shall lead thee to higher views,
and receiving thee thus prepared by philosophy,
the presbyter shall give thee an excellent cure.
For here, whatever we may speak, the noise of
the market drives it all out: but there, what
thou shalt hear, thou wilt keep fixed in thy
mind. Thou wilt be quite another man in the
country through him: and moreover to the people
there he will be director, he will watch over
them both by his presence and by his influence in
forming their manners. And what, I ask,
would be the cost? Make for a beginning a small
house (en taxei naou) to serve as temple. Thy
successor will build a porch, his successor will
make other additions, and the whole shall be put
to thy account. Thou givest little, and
receivest the reward for the whole. At any
rate, make a beginning: lay a foundation.
Exhort one another, vie one with another in
this matter. But now, where there is straw and
grain and such like to be stored, you make no
difficulty of building: but for a place where
the fruits of souls may be gathered in, we below
not a thought; and the people are forced to go
miles and miles, and to make long journeys,
that they may get to Church! Think, how good
it is, when with all quietness the priest
presents himself in the Church, that he may
draw near unto God, and say prayers for the
village, day by day, and for its owner! Say,
is it a small matter, that even in the Holy
Oblations evermore thy name is included in the
prayers, and that for the village day by day
prayers are made unto God?--How greatly this
profits thee for all else! It chances that
certain (great) persons dwell in the
neighborhood, and have overseers: now to thee,
being poor, one of them will not deign even to
pay a visit: but the presbyter, it is likely,
he will invite, and make him sit at his table.
How much good results from this! The village
will in the first place be free from all evil
suspicion. None will charge it with murder,
with theft: none will suspect anything of the
kind.--They have also another comfort, if
sickness befall, if death.--Then again the
friendships formed there by people as they go
side by side (to and from the Church) are not
struck up at random and promiscuously: and the
meetings there are far more pleasant than those
which take place in marts and fairs. The people
themselves also will be more respectable,
because of their presbyter. How is it you hear
that Jerusalem was had in honor in the old times
above all other cities? Why was this? Because
of the then prevailing religion. Therefore it
is that where God is honored, there is nothing
evil: as, on the contrary, where He is not
honored, there is nothing good. It will be
great security both with God and with men.
Only, I beseech you, that ye be not remiss:
only may you put your hand to this work. For if
he who brings out "the precious from the the,"
shall be "as the mouth of God" (Jer. xv.
19); he who benefits and recovers so many
souls, both that now are and that shall be even
until the coming of Christ, what favor shall
not that person reap from God! Raise thou a
garrison against the devil: for that is what the
Church is. Thence as from headquarters let the
hands go forth to work: first let the people
hold them up for prayers, and then go their way
to work. So shall there be vigor of body; so
shall the tillage be abundant; so shall all evil
be kept aloof. It is not possible to represent
in words the pleasure thence arising, until it
be realized. Look not to this, that it brings
in no revenue: if thou do it at all in this
spirit, then do it not at all; if thou account
not the revenue thou gettest thence greater than
from the whole estate beside; if thou be not
thus affected, then let it alone; if thou do
not account this work to stand thee more in stead
than any work beside. What can be greater than
this revenue, the gathering in of souls into the
threshing-floor which is in heaven! Alas,
that ye know not how much it is, to gain souls!
Hear what Christ says to Peter, "Feed My
sheep." (John xxi. 15-17.) If,
seeing the emperors sheep, or herd of horses,
by reason of having no fold or stable, exposed
to depredation, thou wert to take them in hand,
and build a fold or stables, or also provide a
shepherd or herdsman to take charge of them,
what would not the emperor do for thee in
return? Now, thou gatherest the flock of
Christ, and puttest a shepherd over them, and
thinkest thou it is no great gain thou art
earning? But, if for offending even one, a
man shall incur so great a punishment, how can
he that saves so many, ever be punished? What
sin will he have thenceforth? for, though he
have it, does not this blot it out? From the
punishment threatened to him that offends, learn
the reward of him that saves. Were not the
salvation of even one soul a matter of great
importance, to offend would not move God to so
great angel Knowing these things, let us apply
ourselves forthwith to this spiritual work. And
let each invite me, and we will together help to
the best of our ability. If there be three
joint-owners, let them do it by each beating
his part: if but one, he will induce the others
also that are near. Only be earnest to effect
this, I beseech you, that in every way being
well-pleasing unto God, we may attain unto the
eternal blessings, by the grace and mercy of our
Lord Jesus Christ with Whom to the Father
and the Holy Ghost together be glory,
dominion, and honor, now and ever world without
end. Amen.
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