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EPHESIANS iv. 4-7.
"There is one body, and one Spirit, even as
also ye were called in one hope of your calling;
one Lord, one faith, one baptism, one God
and Father of all, who is over all, and
through all, and in all. But unto each one of
us was the grace given according to the measure
of the gift of Christ."
The love Paul requires of us is no common
love, but that which cements us together, and
makes us cleave inseparably to one another, and
effects as great and as perfect a union as though
it were between limb and limb. For this is that
love which produces great and glorious fruits.
Hence he saith, there is "one body"; one,
both by sympathy, and by not opposing the good
of others, and by sharing their joy, having
expressed all at once by this figure. He then
beautifully adds, "and one Spirit," showing
that from the one body there will be one
Spirit: or, that it is possible that there may
be indeed one body, and yet not one Spirit;
as, for instance, if any member of it should be
a friend of heretics: or else he is, by this
expression, shaming them into unanimity,
saying, as it were, "Ye who have received one
Spirit, and have been made to drink at one
fountain, ought not to be divided in mind"; or
else by spirit here he means their zeal. Then
he adds, "Even as ye were called in one hope
of your calling," that is, God hath called
you all on the same terms. He hath bestowed
nothing upon one more than upon another. To all
He hath freely given immortality, to all
eternal life, to all immortal glory, to all
brotherhood, to all inheritance. He is the
common Head of all; "He hath raised all"
up, "and made them sit with Him." (Eph.
ii. 6.) Ye then who in the spiritual world
have so great equality of privileges, whence is
it that ye are high-minded? Is it that one is
wealthy and another strong? How ridiculous must
this be? For tell me, if the emperor some day
were to take ten persons, and to array them all
in purple, and seat them on the royal throne,
and to bestow upon all the same honor, would any
one of these, think ye, venture to reproach
another, as being more wealthy or more
illustrious than he? Surely never. And I
have not yet said all; for the difference is not
so great in heaven as here below we differ.
There is "one Lord, one faith, one
baptism." Behold "the hope of your calling.
One God and Father of all, who is over all,
and through all, and in all." For can it be,
that thou art called by the name of a greater
God another, of a lesser God? That thou art
saved by faith, and another by works? That
thou hast received remission in baptism, whilst
another has not? "There is one God and
Father of all, who is over all, and through
all, and in all." "Who is over all," that
is, the Lord and above all; and "through
all," that is, providing for, ordering all;
and "in you all," that is, who dwelleth in
you all. Now this they own to be an attribute
of the Son; so that were it an argument of
inferiority, it never would have been said of
the Father.
"But unto each one of us was the grace
given."
What then? he saith, whence are those diverse
spiritual gifts? For this subject was
continually carrying away both the Ephesians
themselves and the Corinthians, and many
others, some into vain arrogance, and others
into despondency or envy. Hence he everywhere
takes along with him this illustration of the
body. Hence it is that now also he has proposed
it, inasmuch as he was about to make mention of
diverse gifts. He enters indeed into the
subject more fully in the Epistle to the
Corinthians, because it was among them that
this malady most especially reigned: here
however he has only alluded to it. And mark
what he says: he does not say, "according to
the faith of each," lest he should throw those
who have no large attainments into despondency.
But what saith he? "According to the measure
of the gift of Christ." The chief and
principal points of all, he
saith,-Baptism, the being saved by faith,
the having God for our Father, our all
partaking of the same Spirit,-these are
common to all. If then this or that man
possesses any superiority in any spiritual gift,
grieve not at it; since his labor also is
greater. He that had received the five
talents, had five required of him; whilst he
that had received the two, brought only two,
and yet received no less a reward than the
other. And therefore the Apostle here also
encourages the hearer on the same ground,
showing that gifts are bestowed not for the honor
of one above another, but for the work of the
church, even as he says further on:
"For the perfecting of the saints unto the work
of ministering unto the building up of the body
of Christ."
Hence it is that even he himself saith, "Woe
is unto me, if I preach not the Gospel."
(1 Cor. ix. 16.) For example: he
received the grace of Apostleship, but for this
very reason, "woe unto him," because he
received it: whereas thou art free from the
danger. "According to the measure."
What is meant by, "according to the
measure"? It means, "not according to our
merit," for then would no one have received
what he has received: but of the free gift we
have all received. And why then one more, and
another less? There is nothing to cause this,
he would say, but the matter itself is
indifferent; for every one contributes towards
"the building." And by this too he shows,
that it is not of his own intrinsic merit that
one has received more and another less, but that
it is for the sake of others, as God Himself
hath measured it; since he saith also
elsewhere, "But now hath God set the members
each one of them in the body, even as it pleased
Him." (1 Cor. xii. 18.) And he
mentions not the reason, lest he should deject
or dispirit the hearers.
Ver. 8. "Wherefore he saith, When He
ascended on high, He led captivity captive,
and gave gifts unto men."
As though he had said, Why art thou
high-minded? The whole is of God. The
Prophet saith in the Psalm, "Thou hast
received gifts among men" (Ps. lxviii.
18), whereas the Apostle saith, "He gave
gifts unto men." The one is the same as the
other.
Ver. 9, 10. "Now this, He ascended,
what is it, but that He also descended into the
lower parts of the earth? He that descended,
is the same also that ascended far above all the
Heavens, that He might fill all things."
When thou hearest these words, think not of a
mere removal from one place to another; for what
Paul establishes in the Epistle to the
Philippians (Phil. ii. 5-8), that very
argument is he also insisting upon here. In the
same way as there, when exhorting them
concerning lowliness, he brings forward Christ
as an example, so does he here also, saying,
"He descended into the lower parts of the
earth." For were not this so, this expression
which he uses, "He became obedient even unto
death" (Phil. ii. 8, 9), were
superfluous; whereas from His ascending, he
implies His descent, and by "the lower parts
of the earth," he means "death," according
to the notions of men; as Jacob also said,
"Then shall ye bring down my gray hairs with
sorrow to the grave." (Gen. xxxii. 48.)
And again as it is in the Psalm, "Lest I
become like them that go down into the pit"
(Ps. cxliii. 7), that is like the dead.
Why does he descant upon this region here? And
of what captivity does he speak? Of that of the
devil; for He took the tyrant captive, the
devil, I mean, and death, and the curse, and
sin. Behold His spoils and His trophies.
"Now this, He ascended, what is it but that
He also descended?"
This strikes at Paul of Samosata and his
school.
"He that descended, is the same also that
ascended far above all the Heavens, that He
might fill all things."
He descended, saith he, into the lower parts
of the earth, beyond which there are none
other: and He ascended up far above all
things, to that place, beyond which there is
none other. This is to show His divine
energy, and supreme dominion. For indeed even
of old had all things been filled.
Ver. 11, 12. "And He gave some to be
apostles; and some, prophets; and some,
evangelists; and some, pastors and teachers;
for the perfecting of the saints, unto the work
of ministering, unto the building up of the body
of Christ."
What he said elsewhere, "Wherefore also God
hath highly exalted Him" (Phil. ii. 9),
that saith he also here. "He that descended,
is the same also that ascended." It did Him
no injury that He came down into the lower parts
of the earth, nor was it any hindrance to His
becoming far higher than the Heavens. So that
the more a man is humbled, so much the more. is
he exalted. For as in the case of water, the
more a man presses it downwards, the more he
forces it up; and the further a man retires to
hurl a javelin, the surer his aim; so is it
also with humility. However, when we speak of
ascents with reference to God, we must needs
conceive a descent first; but when with
reference to man, not at all so. Then he goes
on to show further His providential care, and
His wisdom, for He who hath wrought such
things as these, who had such might, and who
refused not to go down even to those lower parts
for our sakes, never would He have made these
distributions of spiritual gifts without a
purpose. Now elsewhere he tells us that this
was the work of the Spirit, in the words,
"In the which the Holy Ghost hath made you
bishops to feed the Church of God." And here
he saith that it is the Son; and elsewhere that
it is God. "And He gave to the Church some
apostles, and some prophets." But in the
Epistle to the Corinthians, he saith, "I
planted, Apollos watered; but God gave the
increase." And again, "Now he that planteth
and he that watereth are one: but each shall
receive his own reward according to his own
labor." (1 Cor. iii. 6-8.) So is it
also here; for what if thou bring in but
little? Thou hast received so much. First,
he says, "apostles"; for these had all
gifts; secondarily, "prophets;" for there
were some who were not indeed apostles, but
prophets, as Agabus; thirdly,
"evangelists," who did not go about
everywhere, but only preached the Gospel, as
Priscilla and Aquila; "pastors and
teachers," those who were entrusted with the
charge of a whole nation. What then? are the
pastors and the teachers inferior? Yes,
surely; those who were settled and employed
about one spot, as Timothy and Titus, were
inferior to those who went about the world and
preached the Gospel. However, it is not
possible from this passage to frame the
subordination and precedence, but from another
Epistle. "He gave," saith he; thou must
not say a word to gainsay it. Or perhaps by
"evangelists" he means those who wrote the
Gospel.
"For the perfecting of the saints unto the work
of ministering, unto the building up of the body
of Christ."
Perceive ye the dignity of the office? Each
one edifies, each one perfects, each one
ministers.
Ver. 13. "Till we all attain," he
proceeds, "unto the unity of the faith and of
the knowledge of the Son of God, unto a
full-grown man, unto the measure of the stature
of the fullness of Christ."
By "stature" here he means perfect
"knowledge"; for as a man will stand firmly,
whereas children are carried about and waver in
mind so is it also with believers.
"To the unity," saith he, "of the faith."
That is, until we shall be shown to have all
one faith: for this is unity of faith, when we
all are one, when we shall all alike acknowledge
the common bond. Till then thou must labor to
this end. If for this thou hast received a
gift, that thou mightest edify others, look
well that thou overturn not thyself, by envying
another. God hath honored thee, and ordained
thee, that thou shouldest build up another.
Yea, for about this was the Apostle also
engaged; and for this was the prophet
prophesying and persuading, and the Evangelist
preaching the Gospel, and for this was the
pastor and teacher; all had undertaken one
common work. For tell me not of the difference
of the spiritual gifts; but that all had one
work. Now when we shall all believe alike then
shall there be unity; for that this is what he
calls "a perfect man," is plain. And yet he
elsewhere calls us "babes" (1 Cor. xiii.
11), even when we are of mature age; but he
is there looking to another comparison, for
there it is in comparison with our future
knowledge that he there calls us babes. For
having said, "We know in part" (1 Cor.
xiii. 9, 12), he adds also the word
"darkly," and the like: whereas here he
speaks with reference to another thing, with
reference to changeableness, as he saith also
elsewhere, "But solid food is for full-grown
men." (Heb. v. 14.) Do you see then
also in what sense he there calls them
full-grown? Observe also in what sense he
calls men "perfect here, by the words next
added, where he says, "that we may be no
longer children." That we keep, he means to
say, that little measure, which we may have
received, with all diligence, with firmness and
steadfastness.
Ver. 14. "That we may be no
longer."-The word, "no longer," shows
that they had of old been in this case, and he
reckons himself moreover as a subject for
correction, and corrects himself. For this
cause, he would say, are there so many
workmen, that the building may not be shaken,
may not be "carried about," that the stones
may be firmly fixed. For this is the character
of children, to be tossed to and fro, to be
carried about and shaken. "That we may be no
longer," saith he, "children, tossed to and
fro, and carried about with every wind of
doctrine, by the sleight of men, in
craftiness, after the wiles of error." "And
carried about," saith he, "with every
wind." He comes to this figure of speech, to
point out in how great peril doubting souls are.
"With every wind," saith he, "by the
sleight of men, in craftiness, after the wiles
of error." The word "sleight" means the art
of gamesters. Such are the "crafty,"
whenever they lay hold on the simpler sort. For
they also change and shift about everything. He
here glances also at human life.
Ver. 15, 16. "But speaking truth,"
saith he, "in love, may grow up in all things
into Him, which is the Head, even Christ,
from whom," (that is, from Christ,) "all
the body filly framed and knit together, through
that which every joint supplieth, according to
the working in due measure of each several part,
maketh increase of the body unto the building up
of itself in love."
He expresses himself with great obscurity, from
his desire to utter everything at once. What he
means, however, is this. In the same way as
the spirit, or vital principle, which descends
from the brain, communicates the sensitive
faculty which is conveyed through the nerves,
not simply to all the members, but according to
the proportion of each member, to that which is
capable of receiving more, more, to that which
is capable of less, less, (for the spirit is
the root or source;) so also is Christ. For
the souls of men being dependent upon Him as
members, His provident care, and supply of the
spiritual gifts according to a due proportion in
the measure of every single member, effects
their increase. But what is the meaning of
this, "by the touch of the supply"? that is
to say, by the sensitive faculty. For that
spirit which is supplied to the members from the
head, "touches," each single member, and
thus actuates it. As though one should say,
"the body receiving the supply according to the
proportion of its several members, thus maketh
the increase"; or, in other words, "the
members receiving the supply according to the
proportion of their proper measure, thus make
increase"; or otherwise again thus, "the
spirit flowing plenteously from above, and
touching all the members, and supplying them as
each is capable of "receiving it, thus maketh
increase." But wherefore doth he add, "in
love"? Because in no other way is it possible
for that Spirit to descend. For as, in case a
band should happen to be torn from the body, the
spirit which pro ceeds from the brain seeks the
limb, and if it finds it not, does not leap
forth from the body, and fly about and go to the
hand, but if it finds it not in its place, does
not touch it; so also will it be here, if we be
not bound together in love. All these
expressions he uses as tending to humility. For
what, he seems to say, if this or that man
receives more than another? He has received the
same Spirit, sent forth from the same Head,
effectually working in all alike, communicating
itself to all alike.
"Fitly framed and knit together."
That is, having great care bestowed upon it;
for the body must not be put together anyhow,
but with exceeding art and nicety, since if it
gets out of place, it is no longer. So that
each must not only be united to the body, but
also occupy his proper place, since if thou
shalt go beyond this, thou art not united to
it, neither dost thou receive the Spirit.
Dost thou not see, that in those dislocations
of the bones which take place in any accident,
when a bone gets out of its proper place and
occupies that of another, how it injures the
whole body, and oftentimes will produce,
death? So that sometimes it will be found to be
no longer worth preserving. For many in many
cases will cut it off, and leave a void in its
place; because everywhere what is in excess is
an evil. And so again with the elements, if
they lose their proper proportion and be in
excess, they impair the whole system. This is
the meaning of the being "fitly framed and knit
together." Consider then of how vast
importance it is, that each should remain in his
own proper place, and not encroach on another
which in nowise appertains to him. Thou puttest
the members together, He supplieth them from
above. For as there are in the body such
recipient organs, as we have seen, so is it
also with the Spirit, the whole root or source
being from above. For example, the heart is
the recipient of the breath, the liver of the
blood, the spleen of the bile, and the other
organs, some of one thing, others of another,
but all these have their source from the brain.
So also hath God done, highly honoring man,
and being unwilling to be far from him, He hath
made Himself indeed the source of his
dependence, and hath constituted them
fellow-workers with Himself; and some He hath
appointed to one office, and others to another.
For example, the Apostle is the most vital
vessel of the whole body, receiving everything
from Him; so that He maketh eternal life to
run through them to all, as through veins and
arteries, I mean through their discourse. The
Prophet foretells things to come, whilst He
alone ordereth the same; Thou puttest the
members together, but He supplies them with
life, "For the perfecting of the saints, for
the work of the ministry." Love builds up,
and makes men cleave one to another, and be
fastened and fitted together.
Moral. If therefore we desire to have the
benefit of that Spirit which is from the Head,
let us cleave one to another. For there are two
kinds of separation from the body of the
Church; the one, when we wax cold in love,
the other, when we dare commit things unworthy
of our belonging to that body; for in either way
we cut ourselves off from the "fullness of
Christ." But if we are appointed to build up
others also, what shall not be done to them who
are first to make division? Nothing will so
avail to divide the Church as love of power.
Nothing so provokes God's anger as the
division of the Church. Yea, though we have
achieved ten thousand glorious acts, yet shall
we, if we cut to pieces the fullness of the
Church, suffer punishment no less sore than
they who m. angled His body. For that indeed
was brought to pass for the benefit of the
world, even though it was done with no such
intention; whereas this produces no advantage in
any case, but the injury is excessive. These
remarks I am addressing not to the governors
only, but also to the governed. Now a certain
holy man said what might seem to be a bold
thing; yet, nevertheless, he spoke it out.
What then is this? He said, that not even the
blood of martyrdom can wash out this sin? For
tell me for what dost thou suffer as a martyr?
Is it not for the glory of Christ? Thou then
that yieldest up thy life for Christ's sake,
how dost thou lay waste the Church, for whose
sake Christ yielded up His life? Hear what
Paul saith, "I am not meet to be called an
Apostle (1 Cor. xv. 9), because I
persecuted the Church of God and made havoc of
it." (Gal. i. 13.) This injury is not
less than that received at the hands of enemies,
nay, it is far greater. For that indeed
renders her even more glorious, whereas this,
when she is warred upon by her own children,
disgraces her even before her enemies. Because
it seems to them a great mark of hypocrisy, that
those who have been born in her, and nurtured in
her bosom, and have learned perfectly her
secrets, that these should of a sudden change,
and do her enemies' work.
I mean these remarks for those who give
themselves up indiscriminately to the men who are
dividing the Church. For if on the one hand
those men have doctrines also contrary to ours,
then on that account further it is not right to
mix with them: if, on the other hand, they
hold the same opinions, the reason for not
mixing with them is greater still. And why so?
Because then the disease is from lust of
authority. Know ye not what was the fate of
Korah, Dathan, and Abiram? (Num. xvi.
1-35.) Of them only did I say? Was it
not also of them that were with them? What wilt
thou say? Shall it be said, "Their faith is
the same, they are orthodox as well as we"?
If so, why then are they not with us? There
is "one Lord, one faith, one baptism." If
their cause is right, then is ours wrong; if
ours is right, then is theirs wrong.
"Children," saith he, "tossed to and fro,
and carried about with every wind." Tell me,
dost thou think this is enough, to say that they
are orthodox? Is then the ordination of clergy
past and done away? And what is the advantage
of other things, if this be not strictly
observed? For as we must needs contend for the
faith; so must we for this also. For if it is
lawful for any one, according to the phrase of
them of old, "to fill his hands," and to
become. a priest, let all approach to
minister. In vain has this altar been raised,
in vain the fullness of the Church, in vain the
number of the priests. Let us take them away
and destroy them. "God forbid!" ye will
say. You are doing these things, and do ye
say, "God forbid"? How say ye, "God
forbid," when the very things are taking
place? I speak and testify, not looking to my
own interest, but to your salvation. But if
any one be indifferent, he must see to it
himself: if these things are a care to no one
else, yet are they a care to me. "I
planted," saith he, "Apollos watered, but
God gave the increase." (1 Cor. iii.
6.) How shall we bear the ridicule of the
Greeks? For if they reproach us on account of
our heresies, what will they not say of these
things? "If they have the same doctrines, if
the same mysteries, wherefore does a ruler in
one Church invade another? See ye," say
they, "how all things amongst the Christians
are full of vainglory? And there is an ambition
among them, and hypocrisy. Strip them," say
they, "of their numbers, and they are
nothing. Cut out the disease, the corrupt
multi-rode." Would ye have me tell what they
say of our city, how they accuse us on the score
of our easy compliances? Any one, say they,
that chooses may find followers, and would never
be at a loss for them. Oh, what a sneer is
that, what a disgrace are these things! And
yet the sneer is one thing, the disgrace is
another. If any amongst us are convicted of
deeds the most disgraceful, and are about to
meet with some penalty, great is the alarm,
great is the fear on all sides, lest he should
start away, people say, and join the other
side. Yea, let such an one start away ten
thousand times, and let him join them. And I
speak not only of those who have sinned, but if
there be any one free from offense, and he has a
mind to depart, let him depart. I am grieved
indeed at it, and bewail and lament it, and am
cut to the very heart, as though I were being
deprived of one of my own limbs; and yet I am
not so grieved, as to be compelled to do
anything wrong through such fear as this. We
have "not lordship over your faith" (2 Cor.
i. 24), beloved, nor command we these
things as your lords and masters. We are
appointed for the teaching of the word, not for
power, nor for absolute authority. We hold the
place of counselors to advise you. The
counselor speaks his own sentiments, not forcing
the hearer, but leaving him full master of his
choice upon what is said; in this case alone is
he blameable, if he fail to utter the things
which present themselves. For this cause do we
also say these things, these things do we
assert, that it may not be in your power in that
day to say, "No one told us, no one gave us
commandment, we were ignorant, we thought it
was no sin at all." Therefore I assert and
protest, that to make a schism in the Church is
no less an evil than to fall into heresy. Tell
me, suppose a subject of some king, though he
did not join himself to another king, nor give
himself to any other, yet should take and keep
hold of his king's royal purple, and should
tear it all from its clasp, and rend it into
many shreds; would he suffer less punishment
than those who join. themselves to the service
of another? And what, if withal he were to
seize the king himself by the throat and slay
him, and tear his body limb from limb, what
punishment could he undergo, that should be
equal to his deserts? Now if in doing this
toward a king, his fellow-servant, he would be
committing an act too great for any punishment to
reach; of what hell shall not he be worthy who
slays Christ, and plucks Him limb from limb?
of that one which is threatened? No, I think
not, but of another far more dreadful.
Speak, ye women, that are present,-for
this generally is a failing of women,-relate
to them that are absent this similitude which I
have made; startle them. If any think to
grieve me and thus to have their revenge, let
them be well aware that they do these things in
vain. For if thou wishest to revenge thyself on
me, I will give thee a method by which thou
mayest take vengeance without injury to thyself;
or rather without injury it is not possible to
revenge thyself, but at all events with less
injury. Buffet me, woman, spit upon me, when
thou meetest me in the public way, and aim blows
at me. Dost thou shudder at hearing this?
When I bid thee buffet me, dost thou shudder,
and dost thou tear thy Lord and Master and not
shudder? Dost thou pluck asunder the limbs of
thy Lord and Master, and not tremble? The
Church is our Father's house. "There is one
body, and one Spirit." But dost thou wish to
revenge thyself on me? Yet stop at me. Why
dost thou revenge thyself on Christ in my
stead? nay, rather, why kick against the
nails? In no case indeed is revenge good and
right, but to assault one when another has done
the wrong is far worse. Is it I that wronged
you? Why then inflict pain on Him who hath not
wronged you? This is the very extreme of
madness. I speak not in irony what I am about
to say, nor without purpose, but as I really
think and as I feel. I would that every one of
those who with you are exasperated against me,
and who by this exasperation are injuring
themselves, and departing elsewhere, would
direct his blows at me in my very face, would
strip me and scourge me, be his charge against
me just or unjust, and let loose his wrath upon
me, rather than that they should dare to commit
what they now dare. If this were done, it were
nothing; nothing, that a man who is a mere
nothing and of no account whatever, should be so
treated. And besides, I, the wronged and
injured person, might call upon God, and He
might forgive you your sins. Not because I
have so great confidence; but because when he
who has been wronged, entreats for him who has
done the wrong, he gains great confidence.
"If one man sin against another," it is
said, "then shall they pray for him "a (1
Sam. ii. 25); and if I were unable, I
might seek for other holy men, and entreat
them, and they might do it. But now whom shall
we even entreat, when God is outraged by us?
Mark the consistency; for of those who belong
to this Church, some never approach to
communicate at all, or but once in the year,
and then without purpose, and just as it may
happen; others more regularly indeed, yet they
too carelessly and without purpose, and while
engaged in conversation, and trifling about
nothing: whilst those who, forsooth, seem to
be in earnest, these are the very persons who
work this mischief. Yet surely, if it is for
these things ye are in earnest, it were better
that ye also were in the ranks of the
indifferent; or rather it were better still,
that neither they should be indifferent, nor you
such as ye are. I speak not of you that are
present, but of those who are deserting from
us. The act is adultery. And if ye bear not
to hear these things of them, neither should ye
of us. There must be breach of the law either
on the one side or the other. If then thou hast
these suspicions concerning me, I am ready to
retire from my office, and resign it to
whomsoever ye may choose. Only let the Church
be one. But if I have been lawfully made and
consecrated, entreat those who have contrary to
the law mounted the episcopal throne to resign
it.
These things I have said, not as dictating to
you, but only to secure and protect you. Since
every one of you is come to age, and will have
to give account of the things which he has done,
I entreat you not to cast the whole matter on
us, and consider yourselves to be
irresponsible, that ye may not go on fruitlessly
deceiving yourselves, and at last bewail it.
An account indeed we shall have to give of your
souls; but it will be when we have been wanting
on our part, when we fail to exhort, when we
fail to admonish, when we fail to protest. But
after these words, allow even me to say that
"I am pure from the blood of all men" (Acts
xx. 26); and that "God will deliver my
soul." (Ezek. iii. 19, 21.) Say
what ye will, give a just cause why ye depart,
and I will answer you. But no, ye will not
state it. Wherefore I entreat you, endeavor
hence-forward both to resist nobly and to bring
back those who have seceded, that we may with
one accord lift up thanksgiving to God; for to
Him belongs the glory for ever and ever.
Amen.
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