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THAT EVIL COMES OF SLOTH, AND VIRTUE
FROM DILIGENCE, AND THAT NEITHER
WICKED MEN, NOR THE DEVIL HIMSELF, ARE
ABLE TO DO THE WARY MAN ANY HARM. THE
PROOF OF THIS FROM MANY PASSAGES, AND
AMONGST OTHERS FROM THOSE WHICH RELATE
TO ADAM AND TO JOB.
1. The day before yesterday we set on foot our sermon concerning the
Devil, out of our love for you. But others, the day before
yesterday while these matters were being set on foot here, took their
places in the theatre, and were looking on at the Devil's show.
They were taking part in lascivious songs; ye were having a share in
spiritual music. They were eating of the Devil's garbage: ye were
feeding on spiritual unguents. Who pray decoyed them? Who pray
separated them from the sacred flock? Did the Devil pray deceive
them? How did he not deceive you? you and they are men alike; I
mean as regards your nature. You and they have the same soul, you
have the same desires, so far as nature is concerned. How is it then
that you and they were not in the same place? Because you and they
have not the same purpose. On this account they indeed are under
deception, but you beyond deception. I do not say these things again
as discharging the Devil from accusation, but as desiring earnestly to
free you from sins. The Devil is wicked; I grant this indeed, but
he is wicked for himself not towards us if we are wary. For the nature
of wickedness is of this kind. It is destructive to those alone who
hold to it. Virtue is the contrary. It is not only able to profit
those who hold to it, but those nearest at hand too. And in order
that thou mayest learn that evil is evil in itself, but good is also
good to others, I provide thee with proverbial evidence: "My son"
saith he "if thou art become evil, thou shall bear thine evils alone,
but if wise, for thyself and thy neighbour."
They were deceived in the theatre, but ye were not deceived. This is
the greatest proof of things, a clear testimony, and unquestionable
reasoning, that in every case, the purpose is master. Do thou
accordingly use this method of proof, and if thou seest a man living in
wickedness, and exhibiting all kinds of evil; then blaming the
providence of God, and saying that by the necessity of fortune and
fate and through tyranny of Demons He gave us our nature, and on all
sides shifting the cause from himself indeed, and transferring it to
the creator who provides for all; silence his speech not by word, but
by deed, shewing him mother fellow servant living in virtue and
forbearance. There is no need of long speeches, no need of a complex
plan, nor even of syllogisms. By means of deeds the proof is brought
about. He said to him: thou art a servant, and he is a servant;
thou art a man and he is a man. Thou livest in the same world: thou
art nourished with the same nourishment under the same heaven: How is
it that thou art living in wickedness, he in virtue? on this account
God allowed the wicked to be mingled with the good; and did not give
one law to the wicked indeed, and appointed another world as a colony
for the good, but mixed these and those; conferring great benefit.
For the good appear more thoroughly approved when they are in the midst
of those who try to hinder them from living rightly, and who entice
them to evil, and yet keep hold of virtue. "For there must" he
saith "be also heresies among you that they which are approved may be
made manifest among you."
Therefore also on this account he has left the wicked to be in the
world, in order that the good may shine the brighter. Dost thou see
how great is the gain? But the gain is not owing to the wicked, but
owing to the courage of the good. On this account also we admire
Noe, not because he was righteous nor yet because he was perfect
alone, but because in that perverse and wicked generation he preserved
his virtue, when he had no pattern of virtue, when all men invited him
to wickedness; and he went his whole way contrary to them, like some
traveller, pursuing his way while the great multitude is being borne
along vehemently. On this account he did not simply say "Noe was
just, perfect," but added "in his generation" in that perverse,
that desperate generation, when there was no acquisition of virtue.
To the good indeed then this was the gain from the wicked. Thus at
all events; also trees tossed about by contrary winds, become
stronger. And there is a gain to the wicked from their mixing with the
good. They feel confusion, they are ashamed, they blush in their
presence; and even if they do not abstain from evil, yet nevertheless
they dare what they dare with secrecy. And this is no small thing not
to have transgression publicly committed. For the life of the others
becomes the accuser of the wickedness of these. Hear at least what
they say about the righteous man. "He is grievous to us, even when
beheld," and it is no small beginning of amendment to be tormented at
his presence. For if the sight of the righteous man did not torment
them, this word would not have been uttered. But to be stung, and
pinched in conscience at his presence, would be no little hindrance to
indulging in wickedness with pleasure, Dost thou see how great is the
gain both to the good from the wicked, and to the wicked from the
good? On this account God has not set them apart, but allowed them
to be mingled together.
2. Let our argument also about the Devil be the same. For on this
account He hath left him also to be here, in order that he might
render thee the stronger, in order that he may make the athlete more
illustrious, in order that the contests may be greater. When
therefore any one says, why has God left the Devil here? say these
words to him, because he not only does no harm to the war and the
heedful, but even profits them, not owing to his own purpose (for
that is wicked), but owing to their courage who have used that
wickedness aright. Since he even fixed upon Job not on this account
that he might make him more illustrious, but in order that he might
upset him. On this account he is wicked both because of such an
opinion and such a purpose. But notwithstanding he did no harm to the
righteous man, but he rather rejoiced in the conflict as we accordingly
shewed. Both the Demon shewed his wickedness and the righteous man
his courage. But he does upset many says one: owing to their
weakness, not owing to his own strength: for this too has been already
proved by many examples. Direct thine own intention aright then, and
thou shalt never receive harm from any, but shall get the greatest
gain, not only from the good but even from the wicked. For on this
account, as I have before said, God has suffered men to be with one
another, and especially the wicked with the good, in order that they
may bring them over to their own virtue. Hear at least what Christ
saith to his disciples, "The Kingdom of heaven is like unto a woman
who took leaven and hid it in three measures of meal." So that the
righteous have the power of leaven, in order that they may transfer the
wicked to their own manner of conduct. But the righteous are few, for
the leaven is small. But the smallness in no way injures the lump,
but that little quantity converts the whole of the meal to itself by
means of the power inherent in it. So accordingly the power also of
the righteous has its force not m the magnitude of their number, but in
the grace of the Spirit. There were twelve Apostles. Dost thou see
how little is the leaven? The whole world was in unbelief. Dost thou
see how great is the lump? But those twelve turned the whole world to
themselves. The leaven and the lump had the same nature but not the
same manner of conduct. On this account he left the wicked in the
midst of the good, that since they are of the same nature as the
righteous they may also become of the same purpose.
Remember these things. With these stop the mouths of the indolent,
the dissolute, the slothful, the indisposed towards the labours of
virtue, those who accuse their common Master. "Thou hast sinned"
he saith "be still." "Do not add a second more grievous sin? It
is not so grievous to sin, as after the sin to accuse the Master.
Take knowledge of the cause of the sin, and thou wilt find that it is
none other than thyself who hast sinned. Everywhere there is a need of
a good intention. I have shewn you this not from simple reasoning
only, but from the case of fellow-servants living in the world
itself. Do thou also use this proof. Thus too our common master will
judge us. Learn this method of proof, and no one will be able to
reason with you. Is any a fornicator? Shew him another who is
self-restrained. Is any covetous and rapacious? Shew him one who
gives alms. Does he live in jealousy and envy? Shew him one clean
from passion. Is he overcome by anger? Bring into the midst one who
is living in wisdom, for we must not only have recourse to ancient
example, but take our models from present times. For even to-day by
the grace of God, good deeds are done not less than of old. Is a man
incredulous? and does he think that the scriptures are false? Does he
not believe that Job was such as he was? Shew him another man,
emulating the life of that righteous person. Thus will the Master
also judge us: He places fellow servants with fellow-servants, nor
does he give sentence according to his own judgment, in order that no
one may begin to say again, as that servant said, who was entrusted
with the talent, and who instead of a talent brought the accusation.
"Thou art an austere man." For he ought to mourn, because he did
not double the talent, but rendered his sin the more grievous, by
adding to his own idleness, his accusation against the Master. For
what saith he? "I knew thee that thou art an austere man." O
miserable, and wretched, ungrateful and lazy man! Thou oughtest to
have accused thine own idleness, and to have taken away somewhat from
thy former sin. But thou in bringing an account against the master
hast doubled thy sin instead of doubling thy talent.
3. On this account God places together servants and servants in
order that the one set may judge the other, and that some being judged
by the others may not be able for the future to accuse the master. On
this account, he saith "The Son of Man cometh in the glory of his
Father." See the equality of the glory: he does not say in glory
like to the glory of the Father, but in the glory of the Father, and
will gather together all the nations. Terrible is the tribunal:
terrible to the sinful, and the accountable. Since to those who are
conscious to themselves of good works, it is desirable and mild.
"And he will place the sheep on his right hand, and the kids on his
left." Both these and those are men. For what reason then are those
indeed sheep but these kids? Not that thou mayest learn a difference
in their nature, but the difference in their purpose. But for what
reason are the who did not show compassion kids? Because that animal
is unfruitful and is not able to contribute services, either by its
milk, or by progeny, or by its hair, to those who possess it, being
on all sides destitute of such a contribution as this, on account of
the immaturity of its age. On this account he has called those who
bear no fruit, by comparison, kids, but those on the right hand
sheep. For from these the offering is great, both of their natural
wool, their progeny, and their milk. What then does he say to them?
"Ye saw me hungering and ye fed me, naked and ye clothed me, a
stranger and ye took me in." Again to those he says the contrary.
And yet both these and those were alike men, both these and those
received the same promises, the same rewards were assigned to both on
doing right. The same person came both to these and to those, with
the same nakedness: and to these and to those with the same hunger,
and in the same way and a stranger. All things were alike to those and
to these.
How then was the end not the same? Because the purpose did not permit
it. For this alone made the difference. On this account the one set
went to Gehenna, but the other to the Kingdom. But if the Devil
were the cause to them of their sins, these would not be destined to be
chastened, when another sinned and drove them on. Dost thou see here
both those who sin, and those who do good works? Dost thou see how on
seeing their fellow-servants they were silenced? Come and let us
bring our discourse to another example for thy benefit. There were ten
virgins he says. Here again there are purposes which are upright, and
purposes which are sinful, in order thou mayest see side by side, both
the sins of the one and the good works of the others. For the
comparison makes these things the plainer. And these and those were
virgins; and these were five, and also those. All awaited the
bridegroom. How then did some enter in, and others did not enter in?
Because some indeed were churlish, and others were gentle and loving.
Dost thou see again that the purpose determined the nature of the end,
not the Devil? Dost thou see that the judgments were parallel, and
that the verdict given proceeds from those who are like each other?
Fellow-servants will judge fellow-servants. Dost thou wish that I
should shew thee a comparison arising from contrasts? for there is one
also from contrasts so that the condemnation may become the greater.
"The men of Nineveh" he saith "shall rise up, and shall condemn
this generation." The judged are no longer alike, for the one are
barbarians, the others are Jews. The one enjoyed prophetic
teaching, the others were never partakers of a divine instruction.
And this is not the only difference, but the fact that in that case a
servant went to them, in this the master; and that man came and
proclaimed an overthrow; but this man declared the glad tidings of a
kingdom of heaven. Which of these was it the more likely, would
believe? The barbarians, and ignorant, and they who had never
partaken of divine teaching, or they who had from their earliest age
been trained in prophetic books? To every one, it is plain, that the
Jews would be more likely to believe. But the contrary took place.
And these disbelieved the Master when he preached a kingdom of
heaven, but those believed their fellow-servant when he threatened an
overthrow: in order that their goodness, and these men's folly might
be manifested to a greater degree. Is there a Demon? a Devil?
chance? or Fate? has not each become the cause to himself both of
evil, and of virtue? For if they themselves were not to be liable to
account, he would not have said that they shall judge this generation.
Nor would he have said that the Queen of the
South would condemn the Jews. For then indeed not only will one
people condemn another people, but one man will often judge a whole
people, when they who, it is allowed, might readily have been
deceived, are found to remain undeceived, and they who ought in every
way to have the advantage, turn out to be worsted. On this account,
we made mention of Adam and of Job, for there is necessity to revert
to that subject, so as to put the finish to our discourse. He
attacked Adam indeed by means of mere words, but Job by means of
deeds. For the one he denuded of all his wealth, and deprived of his
children. But from this man he took not away anything, great or
little of his possessions. But let us rather examine the very words
and the method of the plot. "The serpent came" saith he "and said
to the woman, What is it that God hath said, ye shall not eat of
every tree which is in the garden" Here it is a serpent; there a
woman, in the case of Job: mean while great is the difference between
the counsellors. The one is a servant, the other a partner of the
man's life. She is a helpmate, but the other is under subjection.
Dost thou see how unpardonable this is? Eve indeed, the servant in
subjection deceived: but him not even his partner, and helpmate could
overthrow. But let us see what he saith. "What is this that God
hath said, thou shalt not eat of every tree?" Assuredly indeed God
did not say this but the opposite. See the villany of the Devil. He
said that which was not spoken, in order that he might learn what was
spoken. What then did the woman? She ought to have silenced him,
she ought not to have exchanged a word with him. In foolishness she
declared the judgment of the Master. Thereby she afforded the Devil
a powerful handle.
4. See what an evil it is to commit ourselves rashly to our enemies,
and to conspirators against us. On this account Christ used to say,
"Give not holy things to the dogs, neither cast ye your pearls before
the swine, lest they turn and rend you." (5 And this happened in
the case of Eve. She gave the holy things to the dog, to the swine.
He trod under foot the words: and turned and rent the woman. And see
how he works evil. "Ye shall not die the death" saith heft Give me
your attention on this point, that the woman was able to understand the
deceit. For he immediately announced his enmity, and his warfare
against God, he immediately contradicted Him. Let it be so.
Before this thou declaredst the judgment to one who wished to learn
it. After this why didst thou follow one who said the opposite? God
said ye shall die the death." The Devil made answer to this and said
"ye shall not die the death." What could be clearer than this
warfare? From what other quarter ought one to learn the enemy and the
foe, than from his answer returned to God? She ought then
immediately to have fled from the bait, she ought to have started back
from the snare. "Ye shall not die the death," saith he "for God
knoweth, that on the day on which ye eat, your eyes shall be opened,
and ye shall be as Gods. In hope of a greater promise she cast away
the goods in her hand. He promised that he would make them Gods, and
cast them down into the tyranny of death. Whence then O woman didst
thou believe the Devil? What good didst thou discern? Was not the
trustworthiness of the lawgiver sufficient to prove that the one was
God, both creator and framer of the world, and the other the Devil
and an enemy? And I do not say the Devil. Thou thoughtest that he
was a mere serpent. Ought a serpent to claim such equality that thou
shouldest tell him the Master's judgment? Thou seest that it was
possible to perceive the deceit, but she would not, and yet God gave
many proofs of his own beneficence and shewed forth his care of his
works. For he formed man, who had not existed before; and breathed a
soul into him, and made him according to his image, making him ruler
of all things upon the earth, and granted him a helpmate, planted
Paradise, and having committed to him the use of the rest of the
trees, refused him the taste of one only: and this very prohibition he
made for man's advantage. But the Devil manifested no good things by
his deed, whether little, or great: but exciting the woman with mere
words and puffing her up with vain hopes, thus he deceived her. But
nevertheless she considered the Devil to be more worthy of credit than
God, although God shewed forth his good will by his works. The
woman believed in one who professed mere words, and nothing else.
Dost thou see how, from folly alone and sloth, and not from force,
the deceit happened? and in order that thou mayest learn it more
clearly hear how the scripture accuses the woman: For it does not
say, being deceived, but "seeing the tree that it was fair, she
ate." So that the blame belongs to her uncontrolled vision, not to
the deceit alone which comes from the Devil. For she was defeated by
yielding to her own desire, not by the wickedness. of the Demon. On
this count she did not have the benefit of pardon, but though she
said, "the serpent deceived me," she paid the uttermost penalty.
For it was in her power not to have fallen. And in order that thou
mayest understand this more clearly, come, let us conduct our
discourse to the case of Job; from the defeated to the vanquisher,
from the conquered to the conqueror. For this man will give us greater
zeal, so that we may raise our hands against the Devil. There he who
deceived and conquered was a serpent; here the tempter was a woman,
and she did not prevail: and yet at least she was far more persuasive
than he. For to Job after the destruction of his wealth, after the
loss of his children, after being stripped bare of all his goods, her
wiles were added. But in the other case there was nothing of this
kind. Adam did not suffer the destruction! of his children, nor did
he lose his wealth: he did not sit upon a dunghill, but inhabited a
Paradise of luxury and enjoyed all manner of fruits, and fountains and
rivers, and every other kind of security. Nowhere was there labour or
pain, or despair and cares, or reproaches, and insults, or the
countless ills which assailed Job: but nevertheless, when nothing of
this kind existed, he fell and was overthrown. Is it not evident that
it was on account of sloth? Even so therefore as the other, when all
these things beset him, and weighed upon him, stood nobly and did not
fall, is it not evident that his steadfastness was owing to his
vigilance of soul?
5. On both sides, beloved, reap the utmost gain, and avoid the
imitation of Adam knowing how many ills are begotten of indolence: and
imitate the piety of Job, learning how many glorious things spring
from earnestness. Consider him, the conqueror throughout, and thou
shall have much consolation in all pain: and peril. For as it were in
the common theatre of the world that blessed and noble man stands
forth, and by means of the sufferings which happened to him discourses
to all to bear all things which befal them nobly, and never give in
to. the troubles which come upon them. For verily, there is no human
suffering which cannot receive consolation from thence. For the
sufferings which are scattered over the whole world, these came
together, and bore down upon one body, even his. What pardon then
shall there be for him who is unable to bear with thankfulness his share
of the troubles which are brought upon him? Since he appears not
bearing a part only, but the entire ills of all men, and in order that
thou mayest not condemn the extravagance of my words, come, and let us
take in hand severally the ills that came upon him, and bring forward
this fulfilment of them. And if thou wishest, let us first bring
forward that which seems to be the most unendurable of all, I mean
poverty, and the pain which arises from it. For everywhere all men
bewail this. What was poorer then than Job, who was poorer than the
outcasts at the baths, and those who sleep in the ashes of the
furnace, poorer in fact than all men? For these indeed have one
ragged garment, but he sat naked, and had only the garment which
nature supplies, the clothing of the flesh, and this the Devil
destroyed on all sides, with a distressing kind of decay. Again these
poor folk are at least under the roof of the porches at the baths, and
are covered with a shelter. But he continued always to pass his nights
in the open air, not having even the consolation of a bare roof.
And, what is still greater, the fact that these are conscious of many
terrible evils within themselves, but he was conscious of nothing
against himself. For this is to be noticed in each of the things which
happened to him, a thing which caused him greater pain, and produced
more perplexity; the ignorance of the reason of what took place.
These persons then, as I said, would have many things with which to
reproach themselves. And this contributes no little to consolation in
calamity; to be conscious in oneself of being punished justly. But he
was deprived of this consolation, and while exhibiting a conversation
full of virtue, endured the fate of those who had dared to do extreme
wickedness. And these folk who are with us, are poor from the
outset, and from the beginning are versed in calamity. But he endured
calamity in which he was unversed, experiencing the immense change from
wealth. As then the knowledge of the cause of what takes place, is
the greatest consolation; so it is not less than this, to have been
versed in poverty from the beginning, and so to continue in it. Of
both these consolations that man was deprived, and not even then, did
he fall away. Dost thou see him indeed come to extreme poverty, even
in comparison with which it is impossible to find a fellow? For what
could be poorer than the naked who has not even a roof over him? Yea
rather not even was it in his power to enjoy the bare ground, but he
sat upon the dunghill. Therefore whenever thou seest thyself come to
poverty, consider the suffering of the just one, and straightway thou
shalt rise up, and shake off every thought of despondency. This one
calamity therefore seems to men to be the groundwork of all sufferings
together. And the second after it, yea rather before it, is the
affliction of the body. Who then was even so disabled? Who endured
such disease? Who received or saw any one else receive so great an
affliction? No one. Little by little his body was wasted, and a
stream of worms on every side issued from his limbs, the running was
constant, and the evil smell which surrounded him was strong, and the
body being destroyed little by little, and decaying with such
putrefaction, used to make food distasteful and hunger was to him
strange and unusual. For not even was he able to enjoy the nourishment
which was given to him. For saith he "I see my food to be
loathsome." Whenever then thou fallest into weakness, O man,
remember that body and that saintly flesh. For it was saintly and
pure, even when it had so many wounds. And if any one belong to the
army, and then unjustly and without any reasonable pretext, be hanged
upon the pillory, and has his sides rasped to pieces, let him not
think the matter to be a reproach, nor let him give way to the pain
when he thinks upon this saint. But this man, says one, has much
comfort and consolation in knowing that God was bringing these
sufferings upon him. This indeed especially troubled and disturbed
him, to think that the just God who had in every way been served By
him, was at war with him. And he was not able to find any reasonable
pretext for what took place, since, when at least he afterwards
learned the cause, see what piety he shewed, for when God said to him
"Dost thou think that I have had dealings with thee in order that
thou mightest appear righteous?" conscious-stricken he says "I will
lay my hand upon my mouth, once have I spoken but to a second word I
will not proceed," and again "as far as the hearing of the ear I
have heard thee before, but now mine eye hath seen thee, wherefore I
have held myself to be vile, and am wasted away, and I consider
myself to be earth and ashes.
6. But if thou thinkest that this is sufficient for consolation,
thou wilt thyself also be able to experience this comfort. And even if
thou dost not suffer any of these misfortunes at the hands of God but
owing to the insolence of men; and yet givest thanks and dost not
blaspheme him who is able to prevent them indeed, but who permits them
for the sake of testing thee: just as they who suffer at the hands of
God are crowned, so also thou shalt obtain the same reward, because
thou hast borne nobly the calamities which were brought upon thee from
men, and didst give thanks to him who was able indeed to hinder them,
but not willing.
Behold then! thou hast seen poverty and disease, and both in the
extremest degree brought upon this just man. Dost thou wish that I
should shew thee the warfare at nature's hands, in such excessive
degree waged then against this noble man? He lost ten children, the
ten at one fell swoop, the ten in the very bloom of youth, ten who
displayed much virtue, and that not by the common law of nature, but
by a violent and pitiable death. Who could be able to recount so great
a calamity? No one. Whenever therefore thou losest son and daughter
together, have recourse to this just man, and thou shalt find
altogether much comfort for thyself. Were these then the only
misfortunes which happened to him? The desertion and treachery of his
friends, and the gibes, and raillery, and the mockery and derision,
and the tearing in pieces by all, was something intolerable. For the
character of calamities is not of such a kind, that they who reproach
us about our calamities are wont to vex our soul. Not only was there
no one to soothe him but many even on many sides beset him with taunts.
And thou seest him lamenting this bitterly, and saying "but even you
too fell upon me." And he calls them pitiless, and says "My
neighbours have rejected me, and my servants spake against me, and I
called the sons of my concubines, and they turned away from me."
"And others" saith he "sport upon me, and I became the common talk
of all. And my very raiment" saith he "abhorred me" These things
at least are unbearable to hear, still more to endure in their
reality, extreme poverty, and intolerable disease new and strange,
the loss of children so many and so good, and in such a manner,
reproaches and gibes, and insults from men. Some indeed mocked and
some reproached and others despised; not only enemies, but even
friends; not only friends, but even servants, and they not only mock
and reproach, but even abhorred him, and this not for two or three,
or ten days, but for many months; and (a circumstance which happened
in that man's case alone) not even had he comfort by night, but the
delusions of terrors by night were a greater aggravation of his
misfortunes by day. For that he endured more grievous things in his
sleep, hear what he says "why dost thou frighten me in sleep, and
terrify me in visions?" What man of iron what heart of steel could
have endured so many misfortunes? For if each of these was unbearable
in itself, consider what a tumult their simultaneous approach excited.
But nevertheless he bore all these, and in all that happened to him he
sinned not, nor was there guile in his lips.
7. Let the sufferings of that man then be the medicines for our
ills, and his grievous surging sea the harbour of our sufferings, and
in each of the accidents which befal us, let us consider this saint,
and seeing one person ex hausting the misfortunes of the universe, we
shall conduct ourselves bravely in those which fall to our share, and
as to some affectionate mother, stretching forth her hands on all
sides, and receiving and reviving her terrified children, so let us
always flee to this book, and even if the pitiable troubles of all men
assail us, let us take sufficient comfort for all and so depart. And
if thou sayest, he was Job, and for this reason bore all this, but
I am not like him; thou suppliest me with a greater accusation against
thyself and fresh praise of him. For it is more likely that thou
shouldest be able to bear all this than he. Why pray? Because he
indeed was before the day of grace and of the law, when there was not
much strictness of life, when the grace of the Spirit was not so
great, when sin was hard to fight against, when the curse prevailed
and when death was terrible. But now our wrestlings have become
easier, all these things being removed after the coming of Christ; so
that we have no excuse, when we are unable to reach the same standard
as he, after so long a time, and such advantage, and so many gifts
given to us by God. Considering therefore all these things, that
misfortunes were greater for him, and that when the conflict was more
grievous, then he stripped for the contest; let us bear all that comes
upon us nobly, and with much thankfulness, in order that we may be
able to obtain the same crown as he, by the grace and lovingkindness of
Jesus Christ our Lord, with whom be glory to the Father together
with the Holy Spirit, now and always and for ever and ever. Amen.
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