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1 COR. IV. 3, 4.
But with me it is a very small thing that I
should be judged of you, or of man's judgment:
yea I judge not mine own self. For I know
nothing against myself, yet am I not hereby
justified: but He that judgeth me is the
Lord.
TOGETHER with all other ills, I know
not how, there hath come upon man's nature the
disease of restless prying and of unseasonable
curiosity, which Christ Himself chastised,
saying, (S. Matt. vii, 1.) "Judge
not, that ye be not judged." A kind of
thing, which hath no pleasure as all other sins
have, but only punishment and vengeance. For
though we are ourselves full of ten thousand
evils, and bearing the "beams" in our own
eyes, we become exact inquisitors of the
offences of our neighbor which are not at all
bigger than "motes." And so this matter at
Corinth was failing out. Religious men and
dear to God were ridiculed and cast out for
their want Of learning; while others, brimful
of evils innumerable, were classed highly
because of their fluent speech. Then like
persons sitting in public to try causes, these
were the sort of votes they kept rashly passing:
"such an one is worthy: such an one is better
than such another; this man is inferior to
that; that, better than this." And, leaving
off to mourn for their own bad ways, they were
become judges of others; and in this way again
were kindling grievous warfare.
Mark then, how wisely Paul corrects them,
doing away with this disease. For since he had
said, "Moreover, it is required in stewards
that a man be found faithful," and it seemed as
if he were giving them an opening to judge and
pry into each man's life, and this was
aggravating the party feeling; lest such should
be the effect on them, he draws them away from
that kind of petty disputation, saying, "With
me it is a very small thing that I should be
judged of you;" again in his own person
carrying on the discourse.
But what means, "With me it is a very small
thing that I should be judged of you or of
man's day?" (hmeras) "I judge myself
unworthy," saith he, "of being judged by
you." And why say I, "by you?" I will
add, "by (cai to [tou]) any one else."
Howbeit, let no one condemn Paul of
arrogance; though he saith that no man is worthy
to pass sentence con cerning him. For first,
he saith these things not for his own sake, but
wishing to rescue others from the odium which
they had incurred from the Corinthians. And in
the next place, he limits not the matter to the
Corinthians merely, but himself also he deposes
from this right of judging; saying, that to
decree such things was a matter beyond his
decision. At least he adds, "I judge not
mine own self."
But besides what has been said, we must search
out the ground upon which these expressions were
uttered. For he knew well in many cases how to
speak with high spirit: and that, not of pride
or arrogance, but of a certain excellent
management [oiconomias arisths] seeing that in
the present case also he saith this, not as
lifting up himself, but as taking down other
men's sails, and earnestly seeking to invest
the saints with due honor. For in proof that he
was one of the very humble, hear what he saith,
bringing forward the testimony of his enemies on
this point; "His bodily presence is weak, and
his speech of no account; (2 Cor. x.
10.) and again, "Last of all, as to one
born out of due time, He appeared unto me
also." (2 Cor. xv. 8.) But
notwithstanding, see this lowly man, when the
time called on him, to what a pitch he raises
the spirit of the disciples, not teaching pride
but instilling a wholesome courage. For with
these same discoursing he saith, "And if the
world shall be judged by you, are ye unworthy to
judge the smallest matters? 1 COR. VI. 2.
For as the Christian ought to be far removed
from arrogance, so also from flattery and a mean
spirit. Thus, if any one says, "I count
money as nothing, but all things here are to me
as a shadow, and a dream, and child's play;"
we are not at all to charge him as arrogant;
since in this way we shall have to accuse
Solomon himself of arrogance, for speaking
austerely (filosofounta) on these things,
saying "Vanity of vanities (Eccles. i.
2.) all is vanity." But God forbid that we
should call the strict rule of life by the name
of arrogance. Wherefore to despise these things
is not haughtiness, but greatness of soul;
albeit we see kings, and rulers, and
potentates, making much of them. But many a
poor man, leading a strict life despises them;
and we are not therefore to call him arrogant but
highminded: just as, on the other hand, if any
be extremely addicted to them, we do not call
him lowly of heart and moderate, but weak, and
poor spirited, and ignoble. For so, should a
son despise the pursuits which become his father
and affect slavish ways, we should not commend
him as lowly of heart, but as base and servile
we should reproach him. What we should admire
in him would be, his despising those meaner
things and making much account of what came to
him from his father. For this is arrogance, to
think one's self better than one's
fellow-servants: but to pass the true sentence
on things cometh not of boasting, but of
strictness of life.
On this account Paul also, not to exalt
himself, but to humble others, and to keep down
those who were rising up out of their places,
and to persuade them to be modest, said,
"With me it is a very small thing that I
should be judged of you or of man's day."
Observe how he soothes the other party also.
For whosoever is told that he looks down on all
alike, and deigns not to be judged of any one,
will not thenceforth any more feel pain, as
though himself were the only one excluded. For
if he had said, "Of you," only, and so held
his peace; this were enough to gall them as if
treated contemptuously. But now, by
introducing, "nor yet of man's day," he
brought alleviation to the blow; giving them
partners in the contempt. Nay, he even softens
this point again, saying, "not even do I
judge myself." Mark the expression, how
entirely free from arrogance: in that not even
he himself, he saith, is capable of so great
exactness.
Then because this saying also seemed to be that
of one extolling himself greatly, this too he
corrects, saying, "Yet am I not hereby
justified." What then? Ought we not to judge
ourselves and our own misdeeds? Yes surely:
there is great need to do this when we sin. But
Paul said not this, "For I know nothing,"
saith he, "against myself." What misdeed
then was he to judge, when he "knew nothing
against himself?' Yet, saith he, "he was
not justified." (1 COR. VI. 3.) We
then who have our conscience filled with ten
thousand wounds, and are conscious to ourselves
of nothing good, but quite the contrary; what
can we say?
And how could it be, if he knew nothing against
himself that he was not justified? Because it
was possible for him to have committed certain
sins, not however, knowing that they were
sins. From this make thine estimate how great
shall be the strictness of the future judgment.
It is not, you see, as considering himself
unblameable that he saith it is so unmeet for him
to be judged by them, but to stop the mouths of
those who were doing so unreasonably. At least
in another place, even though men's sins be
notorious, he permits not judgment unto others,
because the occasion required it. "For why
dost thou judge thy brother," saith he,
(Rom. xiv. 10.) or, "thou, why dost
thou set at nought thy brother?" For thou wert
not enjoined, O man, to judge others, but to
test thine own doings. Why then dost thou seize
upon the office of the Lord? Judgment is
His, not thine.
To which effect, he adds, "Therefore judge
nothing before the time, until the Lord come;
who will both bring to light the hidden things of
darkness, and make manifest the counsels of the
hearts, and then shall each man have his praise
from God." What then? Is it not right that
our teachers should do this? It is right in the
case of open and confessed sins, and that with
fitting opportunity, and even then with pain and
inward vexation: not as these were acting at
that time, of vain-glory and arrogance. For
neither in this instance is he speaking of those
sins which all own to be such, but about
preferring one before another, and making
comparisons of modes of life. For these things
He alone knows how to judge with accuracy, who
is to judge our secret doings, which of these be
worthy of greater and which of less punishment
and honor. But we do all this according to what
meets our eye. "For if in mine own errors,"
saith he, "I know nothing clearly, how can I
be worthy to pass sentence on other men? And
how shall I who know not my own case with
accuracy, be able to judge the state of
others?" Now if Paul felt this, much more
we. For (to proceed) he spake these things,
not to exhibit himself as faultless, but to shew
that even should there be among them some such
person, free from transgression, not even he
would be worthy to judge the lives of others:
and that if he, though conscious to himself of
nothing declare himself guilty, much more they
who have ten thousand sins to be conscious of in
themselves.
Having thus, you see, stopped the mouths of
those who pass such sentences, he travails next
with strong feeling ready to break out and come
upon the unclean person. And like as when a
storm is coming on, some clouds fraught with
darkness run before it; afterwards, when the
crash of the thunders ariseth and works the whole
heavens into one black cloud, then all at once
the rain bursts down upon the earth: so also did
it then happen. For though he might in deep
indignation have dealt with the fornicator, he
doth not so; but with fearful words he first
represses the swelling pride of the man, since
in truth, what had occurred was a twofold sin,
fornication, and, that which is worse than
fornication, the not grieving over the sin
committed. For not so much does he bewail the
sin, as him that committed it and did not as yet
repent. Thus, "I shall bewail many of
those," saith he, not simply "who have sinned
heretofore," but he adds, "who have not
repented of the uncleanness and impurity which
they wrought." (2 Cor. xii. 21.) For
he who after sinning hath practised repentance,
is a worthy object not of grief but of
gratulations, having passed over into the choir
of the righteous. For, (Is. xliii,
26.) "declare thou thine iniquities first,
that thou mayest be justified:" but if after
sinning one is void of shame, he is not so much
to be pitied for falling as for lying where he is
fallen.
Now if it be a grievous fault not to repent
after sins; to be puffed up because of sins,
what sort of punishment doth it deserve? For if
he who is elate for his good deeds is unclean,
what pardon shall he meet with who has that
feeling with regard to his sins?
Since then the fornicator was of this sort, and
had rendered his mind so headstrong and
unyielding through his sin, he of course begins
by casting down his pride. And he neither puts
the charge first, for fear of making him
hardened, as singled out for accusation before
the rest; nor yet later, lest he should suppose
that what related to him was but incidental.
But, having first excited great alarm in him by
his plain speaking towards others, then, and
not till then, he goes on to him, in the course
of his rebuke to others giving the man's
wilfulness a share beforehand.
For these same words, viz. "I know nothing
against myself, yet am I not hereby
justified," and this, "He that judgeth me is
the Lord, who will both bring to light the
hidden things of darkness, and make manifest the
counsels of the hearts," glance not lightly
both upon that person, and upon such as act in
concert with him and despise the saints. "For
what," saith he, "if any outwardly appear to
be virtuous and admirable persons? He, the
Judge, is not a discerner of externals only,
but also brings to light all secrets."
On two accounts you see, or rather on three,
correct judgement belongs not to us. One,
because, though we be conscious to ourselves of
nothing, still we need one to reprove our sins
with strictness. Another, because the most
part of the things which are done escape us and
are concealed. And for a third besides these,
because many things which are done by others seem
to us indeed fair, but they come not of a right
mind. Why say ye then, that no sin hath been
committed by this or that person? That such an
one is better than such another? Seeing that
this we are not to pronounce, not even
concerning him who knows nothing against
himself. For He who discerns secrets, He it
is who with certainty judges. Behold, for
example; I for my part know nothing against
myself: yet neither so am I justified, that
is, I am not quit of accounts to be given, nor
of charges to be answered. For he doth not say
this, "I rank not among the righteous;" but
"I am not pure from sin." For elsewhere he
saith also, (Rom. vi. 7, dedicaiwtai,
toutestin aphllactai.) "He that hath died is
justified from sin," that is, "is
liberated."
Again, many things we do, good indeed, but
not of a right mind. For so we commend many,
not from a wish to render them conspicuous, but
to wound others by means of them. And the thing
done indeed is right for the well-doer is
praised; but the intention is corrupt: for it
is done of a satanical purpose. For this one
hath often done, not rejoicing with his
brother, but desiring to wound the other party.
Again, a man hath committed a great error;
some other person, wishing to supplant him,
says that he hath done nothing, and comforts him
forsooth in his error by recurring to the common
frailty of nature. But oftentimes he doth this
from no mind to sympathize, but to make him more
easy in his faults.
Again, a man rebukes oftentimes not so much to
reprove and admonish, as publicly to
(ecpompeusai cai ectragwdhsai) display and
exaggerate his neighbor' s sin. Our counsels
however themselves men do not know; but,
(Rom. viii, 27.) "He that searcheth the
hearts," knows them perfectly; and He will
bring all such things into view at that time.
Wherefore he saith, "Who will bring to light
the secret things of darkness and make manifest
the counsels of the hearts."
Seeing then that not even where we "know
nothing against ourselves," can we be clean
from accusations, and where we do any thing
good, but do it not of a right mind, we are
liable to punishment; consider how vastly men
are deceived in their judgments. For all these
matters are not be come at by men, but by the
unsleeping Eye alone: and though we may deceive
men, our sophistry will never avail against
Him. Say not then, darkness is around me and
walls; who seeth me? For He who by Himself
formed our hearts, Himself knoweth all things.
(Ps. cxxxix, 12.) "For darkness is no
darkness with Him." And yet he who is
committing sin, well saith, "Darkness is
around me and walls;" for were there not a
darkness in his mind he would not have cast out
the fear of God and acted as he pleased. For
unless the ruling principle be first darkened,
the entrance of sin without fear is a thing
impossible. Say not then, who seeth me? For
there is that (Heb. iv, 12.) "pierceth
even unto soul and spirit, joints and marrow;"
but thou seest not thyself nor canst thou pierce
the cloud; but as if thou hadst a wall on all
sides surrounding thee, thou art without power
to look up unto the heaven.
For whatsoever sin thou wilt, first let us
examine, and thou shalt see that so it is
engendered. For as robbers and they who dig
through walls when they desire to carry off any
valuable thing, put out the candle and then do
their work; so also doth men's perverse
reasoning in the case of those who are committing
sin. Since in us also surely there is a light,
the light of reason, ever burning. But if the
spirit of wickedness coming eagerly on with its
strong blast quench that flame, it straightway
darkens the soul and prevails against it, and
despoils it straightway of all that is laid up
therein. For when by unclean desire the soul is
made captive, even as a cloud and mist the eyes
of the body, so that desire intercepts the
foresight of the mind, and suffers it to see
nothing at any distance, either precipice, or
hell, or fear; but thenceforth, having that
deceit as a tyrant over him, he comes to be
easily vanquished by sin; and there is raised up
before his eyes as it were a wall without
windows, which suffers not the ray of
righteousness to shine in upon the mind, the
absurd conceits of lust enclosing it as with a
rampart on all sides. And from that time
forward the unchaste woman is everywhere meeting
him: standing present before his eyes, before
his mind, before his thoughts. And as the
blind, although they stand at high noon beneath
the very central point of the heaven, receive
not the light, their eyes being fast dosed up;
just so these also, though ten thousand
doctrines of salvation sound in their ears from
all quarters, having their soul preoccupied with
this passion stop their ears against such
discourses. And they know it well who have made
the trial. But God forbid that you should know
it from actual experience.
And not only this sin hath these effects, but
every misplaced affection as well. For let us
transfer, if you please, the argument from the
unchaste woman unto money, and we shall see here
also thick and unbroken darkness. For in the
former case, inasmuch as the beloved object is
one and shut up in one place, the feeling is not
so violent; but in the case of money which
sheweth itself every where, in silversmiths'
shops, in taverns, in foundries for gold, in
the houses of the wealthy, the passion blows a
vehement gale. For when servants swaggering in
the market place, horses with golden trappings,
men decked with costly garments, are seen with
desire by him who has that distemper, the
darkness becomes intense which envelopes him.
And why speak of houses and silversmiths'
shops? for my part I think that such persons,
though it be but in a picture and image that they
see the wealth, are convulsed, and grow wild,
and rave. So that from all quarters the
darkness gathers around them. And if they
chance to behold a portraiture of a King, they
admire not the beauty of the precious stones,
nor yet the gold, nor the purple robe, but they
pine away. And as the wretched lover before
mentioned, though he see but the image of the
woman beloved, cleaveth unto the lifeless
thing; so this man also, beholding a lifeless
image of wealth, is more strongly affected in
the same way, as being holden of a more
tyrannical passion. And he must henceforth
either abide at home, or if he venture into the
Forum, return home with innumerable hurts.
For many are the objects which grieve his eyes.
And just as the former seeth nothing else save
the woman, even so the latter hastens by poor
persons, and all things else, that he may not
obtain so much as a slight alleviation. But
upon the wealthy he steadily fixeth his eyes; by
the sight of them introducing the fire into his
own soul mightily and vehemently. For it is a
fire that miserably devours the person that falls
into it; and if no hell were threatened nor yet
punishment, this condition were itself
punishment; to be continually tormented and
never able to find an end to the malady.
Well: these things alone might suffice to
recommend our fleeing from this distemper. But
there is no greater evil than inconsideration
which causes men to be rivetted unto things that
bring sorrow of heart and no advantage.
Wherefore I exhort that you cut off the passion
at its beginning: for just as a fever on its
first attack, does not violently burn up the
patients with thirst, but on its increase and
the heightening of its fire causes from that time
incurable thirst; and though one should let them
fill themselves full of drink, it puts not out
the furnace but makes it burn fiercer: so also
it happens in regard to this passion; unless
when it first invadeth our soul we stop it and
shut the doors; having got in, from that time
it makes the disease of those who have admitted
it incurable. For so both good things and bad,
the longer they abide in us, the more powerful
they become.
And in all other things too, any one may see
that this cometh to pass. For so a plant but
lately set in the ground is easily pulled up;
but no more so when rooted for a long time; it
then requires great strength in the lever. And
a building newly put together is easily thrown
down by those who push against it; but once well
fixed, it gives great trouble to those who
attempt to pull it down. And a wild beast that
hath made his accustomed haunt in certain places
for a long time is with difficulty driven away.
Those therefore who are not yet possessed by the
passion in question, I exhort not to be taken
captive. For it is more easy to guard against
falling into it, than having fallen to get
away.
But unto those who are seized by it and broken
down, if they will consent to put themselves
into the hands of the WORD of healing, I
promise large hope of salvation, by the Grace
of God. For if they will consider those who
have suffered and fallen into that distemper and
have recovered, they will have good hopes
respecting the removal of the disease. Who then
ever fell into this disease, and was easily rid
of it? That welt-known Zacchaeus. For who
could be more fond of money than a publican?
But all at once he became a man of strict life,
(Filosofos) and put out all that blaze.
Matthew in like manner: for he too was a
publican, living in continual rapine. But he
likewise all at once stripped himself of the
mischief, and quenched his thirst, and followed
after spiritual gain. Considering therefore
these, and the like to them, despair not even
thou. For if thou wilt, quickly thou shalt be
able to recover. And if you please, according
to the rule of physicians, we will prescribe
accurately what thou shouldest do.
It is necessary then, before all other things,
to be right in this, that we never despond, nor
despair of our salvation. Next, we must look
not only upon the examples of those who have done
well, but also upon the sufferings of those who
have persisted in sin. For as we have
considered Zacchaeus, and Matthew, even so
ought we also to take account of Judas, and
Gehazi, and Ahar, [perhaps Achan, Josh.
vii.] and Ahab, and Ananias, and
Sapphira, in order that by the one, we may
cast out all despair, and by the other cut off
all indolence; and that the soul become not
reckless of the remedies suggested. And let us
teach them of themselves to say what the Jews
said on that day, approaching unto Peter,
(Acts ii, 37, cf. xvi, 30.) "What
must we do to be saved?" And let them hear
what they must do.
[10.] What then must we do? We must know
how worthless the things in question are, and
that wealth is a run-away slave, and
heartless, and encompasseth its possessors with
ills innumerable. And such words, like
charms, let us sound in their ears continually.
And as physicians soothe their patients when
they ask for cold water, by saying that they
will give it, making excuses about the spring,
and the vessel, and the fit time, and many more
such, (for should they refuse at once, they
make them wild with phrensy,) so let us also
act towards the lovers of money. When they say
we desire to be rich, let us not say immediately
that wealth is an evil thing; but let us
assent, and say that we also desire it; but in
due time; yea, true wealth; yea, that which
hath undying pleasure: yea, that which is
gathered for thyself, and not for others, and
those often our enemies. And let us produce the
lessons of true wisdom, and say, we forbid not
riches, but ill-gotten riches. For it is
lawful to be rich, but without covetousness,
without rapine and violence, and an ill report
from all men. With these arguments let us first
smooth them down, and not as yet discourse of
hell. For the sick man endures not yet such
sayings. Wherefore let us go to this world for
all our arguments upon these matters; and say,
"Why is it thy choice to be rich through
covetousness? That the gold and the silver may
be laid up. for others, but for thee, curses
and accusations innumerable? That he whom you
have defrauded may be stung by want of the very
necessaries of life, and bewail himself, and
draw down upon thee the censure of thousands;
and may go at fall of evening about the market
place, encountering every one in the alleys,
and in utter perplexity, and not knowing what to
trust to even for that one night? For how is he
to sleep after all, with pangs of the belly,
restless famine besetting him, and that often
while it is freezing, and the rain coming down
on him? And while thou, having washed,
returnest home from the bath, in a glow with
soft raiment, merry of heart and rejoicing, and
hastening unto a banquet prepared and costly:
he, driven every where about the market place by
cold and hunger, takes his round, stooping low
and stretching out his hands; nor hath he even
spirit without trembling to make his suit for his
necessary food to one so full fed and so bent on
taking his ease; nay, often he has to retire
with insult. When therefore thou hast returned
home, when thou liest down on thy couch, when
the lights round thine house shine bright, when
the table is prepared and plentiful, at that
time call to rememberance that poor miserable man
wandering about, like the dogs in the alleys,
in darkness and in mire; except indeed when, as
is often the case, he has to depart thence, not
unto house, nor wife, nor bed, but unto a
pallet of straw; even as we see the dogs baying
all through the night. And thou, if thou seest
but a little drop failing from the roof,
throwest the whole house into confusion, calling
thy slaves and disturbing every thing: while
he, laid in rags, and straw, and dirt, has to
bear all the cold.
What wild beast would not be softened by these
things? Who is there so savage and inhuman that
these things should not make him mild? and yet
there are some who are arrived at such a pitch of
cruelty as even to say that they deserve what
they suffer. Yea, when they ought to pity,
and weep, and help to alleviate men's
calamities, they on the contrary visit them with
savage and inhuman censures. Of these I should
be glad to ask, Tell me, why do they deserve
what they suffer? Is it because they would be
fed and not starve?
No, you will reply; but because they would be
fed in idleness. And thou, dost not thou
wanton in idleness? What say I? Art thou not
oft-times toiling in an occupation more grievous
than any idleness, grasping, and oppressing,
and coveting? Better were it if thou too wert
idle after this sort; for it is better to be
idle in this way, than to be covetous. But now
thou even tramplest on the calamities of others,
not only idling, not only pursuing an occupation
worse than idleness, but also maligning those
who spend their days in misery.
And let us farther narrate to them the disasters
of others; the untimely bereavements, the
dwellers in prison, those who are torn to pieces
before tribunals, those who are trembling for
life; the unlooked for widowhood of women; the
sudden reverse of the rich: and with this let us
soften their minds. For by our narrations
concerning others, we shall induce them by all
means to fear these evils in their own case too.
For when they hear that the son of such an one
who was a covetous and grasping man, or (h tou
deinos instead of hn; tou deinos) the wife of
such an one who did many tyrannical actions,
after the death of her husband endured
afflictions without end; the injured persons
setting upon the wife and the children, and a
general war being raised from all quarters
against his house; although a man be the most
senseless of beings, yet expecting himself also
to suffer the same, and fearing for his own lest
they undergo the same fate, he will become more
moderate. Now we find life full of many such
histories, and we shall not be at a loss for
correctives of this kind.
But when we speak these things, let us not
speak them as giving advice or counsel, test our
discourse become too irksome: but as in the
order of the narrative and by association with
something else, let us proceed in each case unto
that kind of conversation, and let us be
constantly putting them upon stories of the
kind, permitting them to speak of no subject
except these which follow: How such an one's
splendid and famous mansion fell down; How it
is so entirely desolate that all things that were
in it have come into the hands of others; How
many trials have taken place daily about this
same property, what a stir; How many of that
man's relations (oicetai, probably oiceioi)
have died either beggars, or inhabitants of a
prison.
All these things let us speak as in pity for the
deceased, and as depreciating things present;
in order that by fear and by pity we may soften
the cruel mind. And when we see men shrinking
into themselves at these narrations, then and
not till then let us introduce to their notice
also the doctrine of hell, not as terrifying
these, but in compassion for others. And let
us say, But why speak of things present? For
far, indeed, will our concern be from ending
with these; a yet more grievous punishment will
await all such persons: even a river of fire,
and a poisonous worm, and darkness
interminable, and undying tortures. If with
such addresses we succeed in throwing a spell
over them, we shall correct both ourselves and
them, and quickly get the better of our
infirmity.
And on that day we shall have God to praise
us: as also Paul saith, "And then shall each
man have praise from God." For that which
cometh from men, is both fleeting, and
sometimes it proceeds from no good intentions.
But that which cometh from God both abideth
continually, and shines out clearly. For when
He who knew all things before their creation,
and who is free from all passion, gives praise,
then also the demonstration of our virtue is even
unquestionable.
Knowing these things therefore, let us act so
as to be praised of God, and to acquire the
greatest blessings; which God grant us all to
obtain, through the grace and loving-kindness
of our Lord Jesus Christ, with Whom to the
Father and the Holy Spirit be glory, power,
honor, now and always, and unto all the ages of
eternity. Amen.
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