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Philippians iv. 10--14.
"But I rejoice in the Lord greatly, that now at length ye have
revived your thought for me; wherein ye did indeed take thought, but
ye lacked opportunity. Not that I speak in respect of want: for I
have learned, in whatsoever state I am, therein to be content. I
know how to be abused, and I know also how to abound: in everything
and in all things have I learned the secret both to be filled and to be
hungry, both to abound and to be in want. I can do all things in him
that strengtheneth me. Howbeit, ye did well, that ye had fellowship
with my affliction."
I HAVE ofttimes said, that almsgiving hath been introduced not for
the sake of the receivers, but of the givers, for the latter are they
which make the greatest gain. And this Paul shows here also. In
what way? The Philippians had sent him somewhat, after a long time,
and had committed the same to Epaphroditus. See then, how when he is
about to send Epaphroditus as the bearer of this Epistle, he praises
them, and shows that this action was for the need, not of the
receiver, but of the givers. This he doth, both that they who
benefited him may not be lifted up with arrogance, and that they may
become more zealous in well-doing, since they rather benefit
themselves; and that they who receive may not fearlessly rush forward
to receive, lest they meet with condemnation. For "it is more
blessed," He saith, "to give than to receive." (Acts xx.
35.) Why then does he say, "I rejoice in the Lord greatly "?
Not with worldly rejoicing, saith he, nor with the joy of this life,
but in.the Lord. Not because I had refreshment, but because ye
advanced; for this is my refreshment. Wherefore he also saith
"greatly"; since this joy was not corporeal, nor on account of his
own refreshment, but because of their advancement.
And see how, when he had gently rebuked them on account of the times
that were passed, he quickly throweth a shadow over this, and teacheth
them constantly and always to remain in well doing. "Because at
length," saith he. The words, "at length," show long time to
have elapsed. "Ye have revived," as fruits which have shot forth,
dried up, and afterwards shot forth. Here he showeth, that being at
first blooming, then having faded, they again budded forth. So that
the word "flourished again," has both rebuke and praise. For it is
no small thing, that he who hath withered should flourish again. He
showeth also, that it was from indolence all this had happened to
them. But here he signifies, that even in former time they were wont
to be zealous in these things. Wherefore he addeth, "your thought
for me, wherein ye did indeed take thought." And lest you should
think, that in other things too they had been more zealous, and had
then withered, but in this thing alone, behold how he has added,
"your thought for me." I apply the words, "now at length," only
to this; for in other things it is not so.
Here some one may enquire, how when he had said, "It is more
blessed to give than to receive" (Acts xx. 25, 34); and,
"These hands ministered to my necessities, and to them that were with
me"; and again when writing to the Corinthians, "For it were good
for me rather to die, than that any man should make my glorying void"
(1 Cor. ix. 15); he suffereth his glorying to be made void?
And how? By receiving. For if his glorying was, that he received
not, how doth he now endure so to do? What is it then? Probably,
he then did not receive on account of the false Apostles, "that
wherein they glory" (2 Cor. xi. 12), saith he, "they may be
found even as we." And he said not "are," but "glory"; for they
received but secretly. Wherefore he said, "wherein they glory."
Wherefore he also said, "No man shall stop me of this glorying."
(2 Cor. xi. 10,) And he said not simply, shall not stop me,
but what? "in the regions of Achaia." And again, "I robbed
other Churches, taking wages of them that I might minister unto
you." (2 Cor. xi. 8.) Here he showed that he did receive.
But Paul indeed received rightly, having so great a work; if in
truth he did receive. But they who work not, how can they receive?
"Yet I pray," saith one. But there is no work. For this may be
done together with work. "But I fast." Neither is this work.
For see this blessed one, preaching in many places, and working too.
"But ye lacked opportunity." What meaneth lacked opportunity? It
came not; saith he, of indolence, but of necessity. Ye had it not
in your hands, nor were in abundance. This is the meaning of, "Ye
lacked opportunity." Thus most men speak, when the things of this
life do not flow in to them abundantly, and are in short supply.
"Not that I speak in respect of want." said, saith he, "now at
length," and I rebuked you, not seeking mine own, nor censuring you
on this account, as if I were in want: for I sought it not on this
account. Whence is this, O Paul, that thou makest no vain
boasting? To the Corinthians he saith, "For we write none other
things unto you, than what ye read or even acknowledge." (2 Cor.
i. 13.) And in this case he would not have spoken to them so as to
be convicted, he would not, had he been making boasts, have spoken
thus. He was speaking to those who knew the facts, with whom
detection, would have been a greater disgrace. "For I have
learnt," saith he, "in whatsoever state I am, therein to be
content." Wherefore, this is an object of discipline, and
exercise, and care, for it is not easy of attainment, but very
difficult, and a new thing. "In whatsoever state I am," saith
he, "therein to be content. I know how to be abased, and I know
also how to abound. In everything and in all things have I learned
the secret." That is, I know how to use little, to bear hunger and
want. "Both to abound, and to suffer need." "But, says one,
there is no need of wisdom or of virtue in order to abound." There is
great need of virtue, not less than in the other case. For as want
inclines us to do many evil things, so too doth plenty. For many
ofttimes, coming into plenty, have become indolent, and have not
known how to bear their good fortune. Many men have taken it as an
occasion of no longer working. But Paul did not so, for what he
received he consumed on others, and emptied himself for them. This is
to know. He was in nowise relaxed, nor did he exult at his
abundance; but was the same in want and in plenty, he was neither
oppressed on the one hand, nor rendered a boaster on the other.
"Both to be filled," saith he "and to be hungry, both to abound,
and to be in want." Many know not how to be full, as for example,
the Israelites, "ate, and kicked" (Deut. xxxii. 15), but I
am equally well ordered in all. He showeth that he neither is now
elated, nor was before grieved: or if he grieved, it was on their
account, not on his own, for he himself was similarly affected.
"In everything," saith he, "and in all things I have learned the
secret," i.e. I have had experience of all things in this long
time, and these things have all succeeded with me. But since boasting
might seem to have a place here, see how quickly he checks up, and
says, "I can do all things in Christ that strengtheneth me." The
success is not mine own, but His who has given me strength. But
since they who confer benefits, when they see the receiver not well
affected toward them, but despising the gifts, are themselves rendered
more remiss, (for they considered themselves as conferring a benefit
and refreshment,) if therefore Paul despises the refreshment, they
must necessarily become remiss, in order then that this may not
happen, see how he healeth it again. By what he hath said above, he
hath brought down their proud thoughts, by what followeth he maketh
their readiness revive, by saying, "Howbeit ye did well, that ye
had fellowship with my affliction."
Seest thou, how he removed himself, and again united himself to
them. This is the part of true and spiritual friendship. Think not,
saith he, because I was not in want, that I had no need of this act
of yours. I have need of it for your sake. How then, did they share
his afflictions? By this means. As he said when in bonds, "Ye all
are partakers with me of grace." (Phil. i. 7.) For it is grace
to suffer for Christ, as he himself saith in another place, "For to
you it is given from God not only to believe on Him, but also to
suffer for Him." (Phil. i. 29.) For since those former words
by themselves might have made them regardless, for this cause he
consoleth them, and receiveth them, and praiseth them again. And
this in measured words. For he said not, "gave," but "had
fellowship," to show that they too were profiled by becoming partakers
of his labors. He said not, ye did lighten, but ye did communicate
with my affliction, which was something more elevated. Seest thou the
humility of Paul? seest thou his noble nature? When he has shown
that he had no need of their gifts on his own account, he afterward
uses freely such lowly words as they do who make a request; "since
thou art wont to give." For he refuseth neither to do, nor say
anything. That is, "Think not that my words show want of shame,
wherein I accuse you, and say, ' Now at length ye have revived,'
or are those of one in necessity; I speak not thus because I am in
need, but why? From my exceeding confidence in you, and of this also
ye yourselves are the authors."
Seest thou how he sootbeth them? How are ye the authors? In that ye
hasted to the work before all the others; and have given me confidence
to remind you of these things. And observe his elevation; he accuseth
them not while they did not send, lest he should seem to regard his own
benefit, but when they had sent, then he rebuked them for the time
past, and they received it, for he could not seem after that to regard
his own benefit.
Ver. 15. "Ye yourselves also know, ye Philippians, that in the
beginning of the Gospel, when I departed from Macedonia, no Church
had fellowship with me, in the matter of giving and receiving, but ye
only."
Lo, how great is his commendation! For the Corinthians and Romans
are stirred up by hearing these things from him, whilst the
Philippians did it without any other Church having made a beginning.
For "in the beginning of the Gospel," saith he, they manifested
such zeal towards the holy Apostle, as themselves first to begin,
without having any example, to bear this fruit. And no one can say
that they did these things because he abode with them, or for their own
benefit; for he saith, "When I departed from Macedonia, no
Church had fellowship with me, in the matter of giving and receiving,
but ye only." What meaneth "receiving," and what "had fellowship
"? Wherefore said he not, "no Church gave to me," but "had
fellowship with me, in the matter of giving and receiving"? Because
it is a case of communication. He saith, "If we sowed unto you
spiritual things, is it a great matter if we shall reap your carnal
things." (I Cor. ix. 11.) And again, "That your abundance
may be a supply to their want." ( 2 Cor. viii. 14.) How did
they communicate? In the matter of giving carnal things, and
receiving spiritual. For as they who sell and buy communicate with
each other, by mutually giving what they have, (and this is
communication,) so too is it here. For there is not anything more
profitable than this trade and traffic. It is performed on the earth,
but is completed in heaven. They who buy are on the earth, but they
buy and agree about heavenly things, whilst they lay down an earthly
price.
But despond not; heavenly things are not to be bought with money,
riches cannot purchase these things, but the purpose of him who giveth
the money, his true wisdom, his superiority to earthly things, his
love toward man, his mercifulness. For if money could purchase it,
she who threw in the two mites would have gained nothing great. But
since it was not the money, but the purpose that availed, she received
everything, who exhibited a full purpose of mind. Let us not then
say, that the Kingdom can be bought with money; it is not by money,
but by purpose of mind which is exhibited by the money.
Therefore, will one answer, there is no need of money? There is no
need of money, but of the disposition; if thou hast this, thou wilt
be able even by two mites to purchase Heaven; where this is not, not
even ten thousand talents of gold will be able to do that, which the
two mites could. Wherefore? Because if thou who hast much throwest
in but a small portion, thou gavest an alms indeed, but not so great
as the Widow did; for thou didst not throw it in with the same
readiness as she. For she deprived herself of all she had, or rather
she deprived not, but gave it all as a free gift to herself Not for a
cup of cold water hath God promised the kingdom, but for readiness of
heart; not for death, but for purpose of mind. For indeed it is no
great thing. For what is it to give one life? that is giving one
man; but one man is not of worth enough.
Ver. 16. "For even in Thessalonica, ye sent once and again unto
my need."
Here again is great praise, that he, when dwelling in the
metropolis, should be nourished by a little city. And lest, by
always withdrawing himself from the supposition of want, he should, as
I said at first, render them amiss, having previously shown by so
many proofs that he is not in want, he here does it by one word only,
by saying "needs." And he said not "my," but
absolutely,--having a care of dignity. And not this only, but what
followeth too, for since he was conscious that it was a very lowly
thing, he again secures it, by adding as a correction, Ver. 17.
"Not that I seek for the gift."
As he said above, "Not that I speak in re spect of want"; that is
stronger than this. For it is one thing, that he who is in want,
should not seek, and another that he who is in want should not even
consider himself to be in want. "Not that I seek for the gift," he
says, "but I seek for the fruit, that increaseth to your account."
Not mine own. Seest thou, that the fruit is produced for them?
This say I for your sake, says he, not for my own, for your
salvation. For I gain nothing when I receive, but the grace
belongeth to the givers, for the recompense is yonder in store for
givers, but the gifts are here consumed by them who receive. Again
even his desire is combined with praise and sympathy.
When he had said, I do not seek, lest he should again render them
remiss, he adds, Ver. 18. "But I have all things and
abound," i.e. through this gift ye have filled up what was wanting,
which would make them more eager. For benefactors, the wiser they
are, the more do they seek gratitude from the benefited. That is, ye
have not only filled up what was deficient in former time, but ye have
gone beyond. For lest by these words he should seem to accuse them,
see how he seals up all. After he had said, "Not that I seek for
the gift," and "Now at length"; and had shown that their deed was
a debt, for this is meant by, "I have all," then again he
showeth, that they had acted above what was due, and saith, "I have
all things and abound, I am filled." I say not this at hazard, or
only from the feeling of my mind, but why? "Having received of
Epaphroditus the things that came from you, an odor of a sweet smell;
a sacrifice acceptable, well pleasing to God." Lo, whither he hath
raised their gift; not I, he saith, received, but God through me.
Wherefore though I be not in need, regard it not, for God had no
need, and He received at their hands in such sort, that the Holy
Scriptures shrunk not from saying, "God smelled a sweet savor"
(Gen. viii. 21), which denotes one who was pleased. For ye
know, indeed ye know, how our soul is affected by sweet savors, how
it is pleased, how it is delighted. The Scriptures therefore shrunk
not from applying to God a word so human, and so lowly, that it might
show to men that their gifts are become acceptable. For not the fat,
not the smoke, made them acceptable, but the purpose of mind which
offered them. Had it been otherwise, Cain's offering too had been
received. It saith then, that He is even pleased, and how He is
pleased. For men could not without this have learned. He then, who
hath no need, saith that He is thus pleased, that they may not become
remiss by the absence of need. And afterward, when they had no care
for other virtues, and trusted to their offerings alone, behold, how
again he setteth them right by saying, "Will I eat the flesh of
bulls, or drink the blood of goats?" (Ps. 1. 13.) This
Paul also saith. "Not that I seek," saith he, "for the gift."
Ver. 19. "And may my God fulfill every. need of yours,
according to His riches in glory, in Christ Jesus."
Behold how he invokes blessings upon them, as poor men do. But if
even Paul blesseth those who give, much more let us not be ashamed to
do this when we receive. Let us not receive as though we ourselves had
need, let us not rejoice on our own account, but on that of the
givers. Thus we too who receive shall have a reward, if we rejoice
for their sake. Thus we shall not take it hardly, when men do not
give, but rather shall grieve for their sake. So shall we render them
more zealous, if we teach them, that not for our own sake do we so
act; "but may my God" fulfill every need of yours, or every grace,
or every joy. If the second be true, "every grace," he meaneth not
only the alms, which are of earth, but every excellency. If the
first, "your every need," which I think too should rather be read,
this is what he means to show. As he had said, "ye lacked
opportunity," he here maketh an addition, as he doth in the Epistle
to the Corinthians, saying, "And He that supplieth seed to the
sower, may He supply bread for food, and multiply your seed for
sowing, and increase the fruits of your righteousness." (2 Cor.
ix. 10.) He invokes blessings upon them, that they may abound,
and have wherewith to sow. He blesseth them too, not simply that they
might abound, but "according to His riches," so that this too is
done in measured terms. For had they been as he was, so truly wise,
so crucified, he would not have done this; but since they were men
that were handicraftsmen, poor, having wives, bringing up children,
ruling their families, and who had given these very gifts out of small
possessions, and had certain desires of the things of this world, he
blesseth them appropriately. For it is not unseemly to invoke
sufficiency and plenty upon those who thus use them. See too what he
said. He said not, May He make you rich, and to abound greatly;
but what said he? "May He fulfill every need of yours," so that ye
may not be in want, but have things for your necessities. Since
Christ too, when He gave us a form of prayer, inserted also this in
the prayer, when He taught us to say, "Give us this day our daily
bread." (Matt. vi. 11.)
"According to His riches." That is, accord ing to His free
gift, i.e. it is easy to Him, and possible, and quickly. And
since I have spoken of need, do not think that he will drive you into
straits. Wherefore he added, "according to his riches in glory in
Christ Jesus." So shall all things abound to you, that you may
have them to His glory. Or, ye are wanting in nothing; (for it is
written, "great grace was upon them all, neither was there any that
lacked.") (Acts iv. 33.) Or, so as to do all things for His
glory, as if he had said, that ye may use your abundance to His
glory.
Ver. 20. "Now unto our God and Father be the glory for ever and
ever. Amen." For the glory of which he speaks belongs not only to
the Son, but to the Father too, for when the Son is glorified,
then is the Father also. For when he said, This is done to the
glory of Christ, lest any one should suppose that it is to His glory
alone, he continued, "Unto our God and Father be the glory,"
that glory which is paid to the Son.
Ver. 21. "Salute every saint in Christ Jesus." This also is
no small thing. For it is a proof of great good will, to salute them
through letters. "The brethren which are with me salute you." And
yet thou saidst that thou hast "no one like-minded, who will care
truly for your state." How then sayest thou now, "The brethren
which are with me"? He either saith, "The brethren which are with
me," because he hath no one like-minded of those who are with him,
(where he doth not speak of those in the city, for how were they
constrained to undertake the affairs of the Apostles?) or that he did
not refuse to call even those brethren.
Ver. 22, 23. "All the saints salute you, especially they that
are of C sar's household. The grace of the Lord Jesus Christ be
with your spirit."
He elevated them and strengthened them, by showing that his preaching
had reached even to the king's household. For if those who were in
the king's palace despised all things for the sake of the King of
Heaven, far more ought they to do this. And this too was a proof of
the love of Paul, and that he had told many things of them, and said
great things of them, whence he had even led those who were in the
palace to a longing for them, so that those who had never seen them
saluted them. Especially because the faithful were then in
affliction, his love was great. And those who were absent from each
other were closely conjoined together as if real limbs. And the poor
man was similarly disposed toward the rich, and the rich toward the
poor, and there was no pre minence, in that they were all equally
hated and cast out, and that for the same cause. For as, if captives
taken from divers cities should arise and come to the same towns, they
eagerly embrace each other, their common calamity binding them
together; thus too at that time they had great love one toward
another, the communion of their afflictions and persecutions uniting
them.
MORAL. For affliction is an unbroken bond, the increase of
love, the occasion of compunction and piety. Hear the words of
David, "It is good for me that I have been afflicted, that I
might learn Thy statutes." (Ps. cxix. 71.) And again another
prophet, who saith, "It is good for a man that he bear the yoke in
his youth." (Lam. iii. 27.) And again, "Blessed is the man
whom Thou chastenest, O Lord." (Ps. xciv. 12.) And
another who saith, "Despise not the chastening of the Lord."
(Prov. iii. 11.) And "if thou come near to serve the Lord,
prepare thy soul for temptation." (Ecclus. xi. 1.) And Christ
also said to His disciples, "In the world ye shall have
tribulation, but be of good cheer." (John xvi. 33.) And
again, "Ye shall weep and lament, but the world shall rejoice."
(John. xvi. 20.) And again, "Narrow and straitened is the
way." (Matt. vii. 14.) Dost thou see how tribulation is
everywhere lauded, everywhere assumed as needful for us? For if in
the contests of the world, no one without this receiveth the crown,
unless he fortify himself by toil, by abstinence from delicacies, by
living according to rule, by watchings, and innumerable other things,
much more so here. For whom wilt thou name as an instance? The
king? Not even he liveth a life free from care, but one burdened with
much tribulation and anxiety. For look not to his diadem, but to his
sea of cares, by which the crown is produced for him. Nor look to his
purple robe, but to his soul, which is darker than that purple. His
crown doth not so closely bind his brow, as care doth his soul. Nor
look to the multitude of his spearmen, but to the multitude of his
disquietudes. For it is not possible to find a private house laden
with so many cares as a king's palace. Violent deaths are each day
expected, and a vision of blood is seen as they sit down to eat and
drink. Nor can we say how oft he is disturbed in the night season,
and leaps up, haunted with visions. And all this in peace; but if
war should overtake him, what could be more piteous than such a life as
this! What evils has he from those that are his own, I mean, those
who are under his dominion.
Nay, and of a truth the pavement of a king's house is always full of
blood, the blood of his own relations. And if ye will, I will also
relate some instances, and ye will presently know; chiefly old
occurrences--but also some things that have happened in our own
times--yet still preserved in memory. One, it is said, having
suspected his wife of adultery, bound her naked upon mules, and
exposed her to wild beasts, though she had already been the mother to
him of many princes. What sort of life, think ye, could that man
have lived? For he would not have broken out into such vengeance, had
he not been deeply affected with that distress. Moreover, this same
man slew his own son, or rather his brother did so. Of his sons, the
one indeed slew himself when seized by a tyrant, and another put to
death his cousin, his colleague in the kingdom, to which he had
appointed him; and saw his wife destroyed by pessaries, for when she
bore not, a certain wretched and miserable woman (for such indeed she
was who thought to supply the gift of God by her own wisdom) gave her
pessaries, and destroyed the queen, and herself perished with her.
And this man is said to have also killed his own brother. Another
again, his successor, was destroyed by noxious drugs, and his cup was
to him no longer drink, but death. And his son had an eye put out,
from fear of what was to follow, though he had done no wrong. It is
not befitting to mention how another ended his life miserably. And
after them, one was burnt, like some miserable wretch, amongst
horses, and beams, and all sorts of things, and left his wife in
widowhood. For it is not possible to relate the woes which he was
compelled to undergo in his lifetime. when he rose up in revolt. And
hath not he who now rules, from the time he received the crown, been
in toil, in danger, in grief, in dejection, in misfortune, exposed
to conspiracies? Such is not the kingdom of heaven, but after it is
received, there is peace, life, joy delight. But as I said, life
cannot be without pain. For if in the affairs of this world even he
who is accounted most happy, if the king is burdened with so many
misfortunes, what thinkest thou must be true of private life? I
cannot say how many other evils there are! How many stories have
ofttimes been woven on these subjects! For nearly all the tragedies of
the stage, as well as the mythical stories, have kings for their
subjects. For most of these stories are formed from true incidents,
for it is thus they please. As for example, Thyestes' banquet, and
the destruction to all that family by their misfortunes.
These things we know from the writers that are without: but if ye
will, I will adduce instances from the Scripture too. Saul was the
first king, and ye knew how he perished, after experiencing numberless
ills. After him, David, Solomon, Abia, Hezekiah, Josiah, in
like sort. For it is not possible, without affliction and toil, and
without dejection of mind, to pass through the present life. But let
us be cast down in mind, not for such things as these, for which kings
grieve, but for those things, whence we (thus) have great gain.
"For godly sorrow worketh repentance unto salvation, a repentance
which bringeth no regret." (2 Cor. vii. 10.) On account of
these things we should be grieved, for these things we should be
pained, for these things we should be pricked at heart; thus was Paul
grieved for sinners, thus did he weep. "For out of much affliction
and anguish of heart I wrote unto you in many tears." (2 Cor.
ii. 4.) For when he had no cause of grief on his own account, he
did so on account of others, or rather he accounted those things too to
be his own, at least as far as grief went. Others were offended, and
he burned; others were weak, and he was weak: such grief as this is
good, is superior to all worldly joy. Him who so grieves I prefer to
all men, or rather the Lord Himself pronounces them blessed, who so
grieve, who are sympathizing. I do not so much admire him in
dangers, or rather I do not admire him less for the dangers by which
he died daily, yet this still more captivates me. For it came of a
soul devoted to God, and full of affection: from the love which
Christ Himself seeketh: from a brotherly and a fatherly sympathy, or
rather, of one greater than both these. Thus we should be affected,
thus weep; such tears as these are full of great delight; such grief
as this is the ground of joy.
And say not to me: What do they for whom I grieve gain by my so
doing? Though we no way profit them for whom we grieve, at all events
we shall profit ourselves. For he who grieveth thus on account of
others, much more will so do for himself; he who thus weepeth for the
sins of others will not pass by his own transgressions unwept, or
rather, he will not quickly sin. But this is dreadful, that when we
are ordered so to grieve for them that sin, we do not even exhibit any
repentance for our own sins, but when sinning remain without feeling,
and have care for and take account of anything, rather than our own
sins. For this cause we rejoice with a worthless joy, which is the
joy of the world, and straightway quenched, and which brings forth
griefs innumerable. Let us then grieve with grief which is the mother
of joy, and let us not rejoice with joy which brings forth grief. Let
us shed tears which are the seeds of great joy, and not laugh with that
laughter, which brings forth the gnashing of teeth for us. Let us be
afflicted with affliction, from which springs up ease, and let us not
seek luxury, whence great affliction and pain is born. Let us labor a
little time upon the earth, that we may have continual enjoyment in
heaven. Let us afflict ourselves in this transitory life, that we may
attain rest in that which is endless. Let us not be remiss in this
short life, lest we groan in that which is endless.
See ye not how many are here in affliction for the sake of worldly
things? Consider that thou also art one of them, and bear thy
affliction and thy pain, feeding on the hope of things to come. Thou
art not better than Paul or Peter, who never obtained rest, who
passed all their life in hunger and thirst and nakedness. If thou
wouldest attain the same things with them, why journeyest thou along a
contrary road? If thou wouldest arrive at that City, of which they
have been deemed worthy, walk along the path which leadeth thither.
The way of ease leadeth not thither, but that of affliction. The
former is broad, the latter is narrow; along this let us walk, that
we may attain eternal life in Christ Jesus our Lord, with whom, to
the Father, together with the Holy Ghost, be honor, might,
power, now and ever, and world without end. Amen.
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