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ACTS XIX. 8, 9.
"And he went into the synagogue, and spake
boldly for the space of three months, disputing
and persuading the things concerning the kingdom
of God. But when divers were hardened, and
believed not, but spake evil of that way before
the multitude, he departed from them, and
separated the disciples, disputing daily in the
school of one Tyrannus."
See him in every place forcing his way into the
synagogue, and in this manner departing thence.
For in every place, he wished to have the
occasion given him by them. He wished to
separate the disciples thence, and to have the
beginning for ceasing to assemble with them,
given by (the Jews) themselves. And it was
not for nothing that he did thiswhich have said.
He was henceforth "provoking them to
jealousy." For both the Gentiles readily
received him, and the Jews, upon the Gentiles
receiving him, repented. This is why he
continually made a stir among them, "for three
months arguing and persuading concerning the
kingdom of God:" for you must not suppose
because you hear of his "speaking boldly,"
that there was any harshness: it was of good
things that he discoursed, of a kingdom : who
would not have heard him? "But when divers
were hardened, speaking evil of the way."
They might well call it "the way;" this was
indeed the way, that led into the kingdom of
heaven. "He departed from them, and separated
the disciples, disputing daily in the school of
one Tyrannus. And this was done for the space
of two years, so that all that were in Asia
heard the word of the Lord, both Jews and
Greeks." (v. 10.) Do you mark how much
was effected by his persisting? "Both Jews
and Greeks heard: all that dwelt in Asia:"
it was for this also that the Lord suffered him
not to go into Asia (oh. xvi. 6) (on a
former occasion); waiting, as it seems to me,
for this same conjuncture. (Hom. xl. p.
245.) "And God wrought special miracles
by the hands of Paul: so that from his body
were brought unto the sick handkerchiefs or
aprons, and the diseases departed from them,
and the evil spirits. went out of them." (v.
11, 12.) Not touched the wearer only
(and so were healed), but also receiving
them, they laid them upon the sick (and so
healed them)." He that believed on Me,"
saith Christ, "doeth greater works than those
which do." (John xiv. 12.) This, and
the miracle of the shadows is what He meant (in
those words). "Then certain of the vagabond
Jews, exorcists, took upon them to call over
them which had evil spirits the name of the Lord
Jesus, saying, We adjure you by Jesus whom
Paul preacheth." (v. 13.) So entirely
did they do all by way of trade! Observe:
vagabond, or, itinerant, Jewish exorcists.
And to believe indeed, they had no mind; but
by that Name they wished to cast out the
demons. "By Jesus, whom Paul preacheth."
Only see what a name Paul had got! "And
there were seven sons of one Sceva, a Jew,
and chief of the priests, which did so. And
the evil spirit answered and said, Jesus know,
and Paul know; but who are ye? And the man in
whom the evil spirit was leaped on them, and
overcame them, and prevailed against them, so
that they fled out of that house naked and
wounded." (v. 14-16.) They did it in
secret: then their impotence is publicly
exposed. Then not the Name does anything,
unless it be spoken with faith.
See how they used their weapons against
themselves! So far were they from thinking
Jesus to be anything great: no, they must
needs add Paul, as thinking him to be something
great. Here one may marvel how it was that the
demon did not cooperate with the imposture of the
exorcists, but on the contrary exposed them,
and laid open their stage-play. He seems to me
(to have done this) in exceeding wrath: just
as it might be, if a person being in uttermost
peril, should be exposed by some pitiful
creature, and wish to vent all his rage upon
him. "Jesus know, and Paul know." For,
that there may not seem to be any slight put upon
the Name of Jesus, (the demon) first
confesses (Him), and then has permission
given him. For, to show that it was not any
weakness of the Name, but all owing to the
imposture of those men, why did not the same
take place in the case of Paul? "They fled
out of that house naked and wounded:" he sorely
battered their heads, perhaps rent their
garments.
" And this became known to all, both Jews and
Greeks, that dwelt at Ephesus, and fear fell
upon them all, and the name of the Lord Jesus
was magnified. And many of them that had
believed came confessing and making known their
practices." (v. 17, 18.) For since
they had got to possess such power as, by means
of the demons, to do such things, well might
this be the consequence, "And many of them
that practised curious arts, brought their books
together, and burnt them in the presence of all
men; "--having seen that there was no more
use of them now that the demons themselves do
these things--" and reckoned up the price of
them, and found the amount fifty thousand pieces
of silver.* So mightily grew the word of God
and prevailed." (v. 19, 20.) "And"
"he disputed," in the school of one Tyrannus
for two years :" where were believers, and
believers exceedingly (advanced in the faith).
Moreover (Paul) writes (to them) as to
great men.
(Recapitulation.) "And having enteredin to
the synagogue," etc. (v. 8.) But why
eparrhsiazeto? t means, he was ready to
confront dangers, and disputed more openly, not
veiling the doctrines. "But when some were
hardened, and spake evil of the way, having
departed from them, he separated the
disciples." (v. 9.) He put a stop, it
means, to their evil-speaking: he did not wish
to kindle their envy, nor to bring them rate
more contention. Hence let us also learn not to
put ourselves in the way of evil-speaking men,
but to depart from them: he did not speak evil,
when himself evil spoken of. "He disputed
daily," and by this gained the many, that,
being evil intreated and (evil) spoken of, he
did not (utterly) break away from them, and
keep aloof. The evil-speakers are defeated.
They calumniated the doctrine itself;
(therefore) so as neither to rouse the
disciples to wrath, nor * * them he withdrew,
showing that everywhere alike they repel
salvation from them. Here now he does not even
apologize, seeing that the Gentiles everywhere
have believed. "n the school of one
Tyrannus:" it was not that he sought the
place, but without more ado where there was a
school (there he discoursed).* And look, no
sooner is the trial from those without over,
than this from the demons begins. Mark the
infatuated Jewish hardness. Having seen his
garments working miracles, they paid no heed to
it. What could be greater than this? But, on
the contrary, it resulted in just the opposite
effect. f any of the heathens believe not,
having seen the (verb,) dust working these
effects, let him believe.
Wonderful, how great the power of them that
have believed! Both Simon for the sake of
merchandise sought the grace of the Spirit, and
these for this object did this. What hardness
(of heart)! Why does not Paul rebuke them?
t would have looked like envy, therefore it is
so ordered. This same took place in the case of
Christ (Mark ix. 36): but then the person
is not hindered, for it was the beginning of the
new state of things: since Judas also is not
hindered, whereas Ananias and Sapphira were
struck dead: and many Jews even for opposing
(Christ) suffered nothing, while Elymas was
blinded. "For am not come," saith Christ,
"to judge the world, but that the world might
be saved." (John iii. 17.) "And seven
sons," etc. (v. 14.) See the villany of
the men! They still continued to be Jews,
while wishing to make a gain of that Name. All
that they did was for glory and profit. Look,
in every case, how men are converted not so much
in consequence of good things as of things
fearful. n the case of Sapphira, fear fell
upon the Church, and men dared not join
themselves to them: here they received
handkerchiefs and aprons, and were healed: and
after this, then they came confessing their
sins. (Hereby) the power of the demons is
shown to be a great one, when it is against
unbelievers. For why did he not say, "Who is
Jesus?" He was afraid, lest he also should
suffer punishment; but, that it might be
permitted him to take revenge upon those who
mocked him, he did this; "Jesus," says he,
" know," etc. He was in dread of Paul.
For why did not those wretched men say to him,
We believe? How much more splendid an
appearance they would have made had they said
this, that is, if they had claimed Him as
their Master? But instead of that, they spoke
even those senseless words, "By Jesus, whom
Paul preacheth."
Do you mark the forbearance (of the writer),
how he writes history and does not call names?
This makes the Apostles admirable. "And the
evil spirit," etc. (v. 15), for what had
happened at Philippi (ch. xvi. 16) had
given a lesson to these also. He mentions the
name, and the number, thereby giving to the
persons then living a credible proof of what he
wrote. And why were they itinerant? For the
sake of merchandise: not assuredly to bear
tidings of the word; how should that be their
object? And how ran they anon, preaching by
the things they suffered? "Insomuch," it
says, "that all that dwelt in Asia heard the
word of the Lord." Ought not this to have
converted all? And marvel not, for nothing
convinces malice. But come now, let us look at
the affair of the exorcists, with what an evil
disposition (they acted). Why the same was
not done in the case of Christ, is an inquiry
for another time, and not for the present, save
that this also was well and use fully ordered.
It seems to me that they did this also in
mockery, and that in consequence of this
(punishment), none dared even at random to
name that Name. Why did this put them upon
confession? Because this was a most mighty
argument of God's omniscience (therefore),
before they should be exposed by the demons,
they accused themselves, fearing lest they
should suffer the same things. For when the
demons their helpers are their accusers, what
hope is there thenceforth, save the confession
by deeds?
But see, I pray you, after such signs had
been wrought, what evils within a short space
ensue. Such is human nature: it soon forgets.
Or, do ye not remember what has been the case
among ourselves? Did not God last year shake
our whole city? Did not all run to baptism?
Did not whoremongers and effeminate and corrupt
persons leave their dwellings, and the places
where they spent their time, and change and
become religious? But three days passed, and
they returned again to their own proper
wickedness. And whence is this? From the
excessive laziness. And what marvel if, when
the things have passed away (this be the
case), seeing that, the images lasting
perpetually, the result is such? The fate of
Sodom--say, does it not still last (in its
effects)?" Well, did the dwellers beside it
become any the better? And what say you to the
son of Noah? Was he not such (as he is
represented), did he not see with his eyes so
vast a desolation, and yet was wicked? Then
let us not marvel how, when such things had been
done, these Jews (at Ephesus) believe not,
when we see that belief itself often comes round
for them into its opposite, into malignity;
as, for instance, when they say that He hath a
devil, He, the Son of God! Do you not see
these things even now, and how men are many of
them like serpents, both faithless and
thankless, men who, viper-like, when they
have enjoyed benefits and have been warmed by
some, then they sting their benefactors? This
we have said, lest any should marvel, how,
such signs having been wrought, they were not
all converted, For behold, in our own times
happened those (miracles) relating to the
martyr Babylas, those relating to Jerusalem,
those relating to the destruction of the
temples, and not all were converted. Why need
I speak of ancient things? I have told you
what happened last year; and none gave heed to
it, but again little by little they fell off and
sunk back. The heaven stands perpetually crying
aloud that it has a Master, and that it is the
work of an Artificer, all this that we
see--I mean the world--and yet some say that
it is not so. What happened to that Theodorus
last year--whom did it not startle? And yet
nothing came of it, but having for a season
become religious, they returned to the point
from which they had started in their attempt to
be religious. So it was with the Jews. This
is what the Prophet said of them: "When He
slew them, then they sought Him, and turned
early unto God," (Ps. lxxviii. 34.)
And what need to speak of those things that are
common to all? How many have fallen into
diseases, how many have promised, if raised
up, to work so great a change, and yet they
have again become the same as ever! This, if
nothing else, shows that we have natural
free-will--our changing all at once. Were
evil natural, this would not be: things that
are natural and necessary, we cannot change
from. "And yet," you will say, "we do
change from them. For do we not see some, who
have the natural faculty to see, but are blinded
by fear?" (True--) because this also is
natural: [* *] if a different (necessity
of) nature come not also into operation:
(thus) it is natural to us, that being
terrified we do not see; it is natural to us
that when a greater fear supervenes, the other
gives way. "What then," you will say, "if
right-mindedness be indeed according to nature,
but fear having overpowered it cast it out?"
What then if I shall show that some even then
are not brought to a right mind, but even in
these fears are reckless? Is this natural?
Shall I speak of ancient things? Well then,
of recent? How many in the midst of those fears
continued laughing, mocking, and experienced
nothing of the sort? Did not Pharaoh change
immediately, and (as quickly) run back to his
former wickedness? But here, as if (the
demons) knew Him not, they (the exorcists)
added, "Whom Paul preacheth," whereas they
ought to have said, "the Saviour of the
world." "Him that rose again." By this
they show that they do know, but they did not
choose to confess His glory. Wherefore the
demon exposes them, leaping upon them, and
saying, "Jesus I know, and Paul I know,
but who are ye?" So that not ye are
believers, but ye abuse that Name when ye say
this. Therefore the Temple is desolate, the
implement easy to be overcome. So that ye are
not preachers; mine, says he, ye are. Great
was the wrath of the demon. The Apostles had
power to do this to them, but they did it not as
yet. For they that had power over the demons
that did these things to them, much more had
power over the men themselves. Mark how their
forbearance is shown, in that they whom they
repulsed do these things, while the demons whom
they courted do the contrary. "Jesus," says
he, "I know." Be ashamed, ye that are
ignorant (of Him). "And Paul I know."
Well said, "Think not that it is because I
despise them, that I do these things." Great
was the fear of the demon. And why without
these words did he not rend their garments? For
so he would both have sated his wrath, and
established the delusion. He feared as I
said, the unapproachable force, and would not
have had such power had he not said this. But
observe how we find the demons everywhere more
right minded (than the Jews), not daring to
contradict nor accuse the Apostles, or
Christ. There they say, "We know Thee who
Thou art" (Matt. viii. 29); and,
"Why art Thou come hither before the time to
torment us" (Mark i. 24): and again,
"I know Thee who Thou art, the Son of
God." And here, "These men are servants of
the most high God" (ch. xvi. 17): and
again, "Jesus I know, and Paul I know."
For they exceedingly feared and trembled before
those holy persons. Perhaps some one of you,
hearing of these things, wishes he were
possessed of this power, so that the demons
should not be able to look him in the face, and
accounts those saints happy for this, that they
had such power. But let him hear Christ
saying, "Rejoice not because the demons are
subject unto you" (Luke x. 20), because
He knew that all men rejoice most in this,
through vainglory. For if thou seekest that
which pleaseth God, and that which is for the
common good, there is another, a greater way.
It is not so great to free from a demon as it is
to rescue from sin. A demon hinders not to
attain unto the kingdom of Heaven, nay, even
co perates, unwillingly indeed, but
nevertheless co perates by making him that has
the demon more sober-minded; but sin casts a
man out.
But it is likely some man will say, "God
forbid it should ever befall me to be sobered in
this way!" Nor do I wish it for you, but a
very different way, that you should do all from
love of Christ: if however, which God
forbid, it should so befall you, then even on
this behalf I would comfort you. If then the
demon does not cast out (from the kingdom of
heaven), but sin does cast out, to free a man
from sin is greater beneficence.
From this let us study to free our neighbors,
and before our neighbors, our own selves. Let
us see to it, lest we have a demon: let us
examine ourselves strictly. More grievous than
a demon is sin, for the demon makes men humble.
See ye not those possessed with a demon, when
they have recovered from the attack, how
downcast they are, of how sad a countenance,
how fraught with shame their faces are, how they
have not even courage to look one in the face?
See the strange inconsistency! While those are
ashamed on account of the things they suffer, we
are not ashamed on account of the things we do;
while they are abashed being wronged, we are not
abashed when doing wrong: and vet their
condition is not a subject for shame, but for
pity and tenderness and indulgence: nay, great
is the admiration it calls for, and many the
praises, when struggling against such a spirit,
they bear all thankfully: whereas our condition
in very deed is a subject for ridicule, for
shame, for accusation, for correction, for
punishment, for the worst of evils, for
hell-fire; calling for no compassion whatever.
Seest thou, that worse than a demon is sin?
And those indeed, from the ills they suffer,
reap a double profit: first, their being
sobered and brought to more self-control;
then, that having suffered here the chastisement
of their own sins, they depart hence to their
Master, purified. For indeed upon this we
have often discoursed to you, that those who are
punished here, if they bear it thankfully, may
naturally be supposed to put away thereby many of
their sins. Whereas from sins the mischief
resulting is twofold; first, that we offend;
secondly, that we become worse. Attend to what
I say. Not this is the only injury we get from
sin, that we commit a sin: but another and a
worse is this, that our soul receives a habit.
Just as it is in the case of the body--for it
will be more plain when put in the form of an
example--as he who has taken a lever has got
harm not only in this respect, that he is sick,
but also that after the sickness he is become
weaker, even though he may return to health
after a long disease: just so in the case of
sin, though we may regain health, yet we are
far from having the strength we need. For take
the case of one who has been insolently abusive:
does he not suffer his deserts for his abusive
conduct? Aye, but there is another and a worse
thing to rue (which is), that his soul is
become more insensible to shame. For from each
several sin that is committed, even after the
sin has been done and has ceased, there remains
a kind of venom instilled into our souls. Do
you not hear people saying, when they are
recovered from sickness, "I dare not drink
water now?" And yet the man has regained his
health: aye, but the disease has done him this
harm also. And whereas those (possessed)
persons, albeit suffering ill, are thankful,
we, when faring well, blaspheme God, and
think ourselves very ill used: for you will find
more persons behaving thus in health and wealth
than in poverty and sickness. For there stands
the demon over (the possessed), like a very
hangman, fierce, uttering many (menaces),
even as a schoolmaster brandishing the lash, and
not suffering them to give way to any laxity.
And suppose that some are not at all brought to
a sober mind, neither are these liable to
punishment; no small thing this: even as
fools, even as madmen and children, are not
called to account, so neither are these: since
for things that are done in a state of
unconsciousness, none can be so merciless as to
call the doers to account. Why then, in a far
worse condition than those who are possessed of
evil sprits are we that sin. We do not,
indeed, foam at the mouth, nor distort our
eyes, or throw about our hands convulsively;
but as for this, would that we did it in our
body and not in our soul! Will you that I show
you a soul, foaming, filthy, and a distortion
of the mind's eyes? Think of those who are in
a passion and drunken with rage; can any form be
filthier than the words they discharge? In very
deed it is like a sputtering of noisome slaver.
And just as the possessed know none of those who
are present, so neither do these. Their
understanding darkened, their eyes distorted,
they see not who is friend, who foe, who worthy
of respect, who contemptible, but they see all
alike without a difference. And then, do you
not see them, how they tremble, just like those
others? But they do not fall to the ground,
say you? True, but their soul lies on the
ground and fails there in convulsions: since had
it stood upright, it would not have come into
the condition it is in. Or think you not that
it betokens a soul abjectly sprawling and lost to
all self-possession, the things men can do and
say when drunken with rage? There is also
another form of madness worse than this. What
may this be? When men cannot so much as suffer
themselves to vent their anger, but instead of
that nourish within their own bosoms, to their
own proper hurt, as it were a very hangman with
his lash, the rancorous remembrance of wrongs.
For it is a bane to themselves first, (he
malice that they bear. To say nothing of the
things to come, what torture, think you, must
that man undergo in the scourging of his soul,
as day by day he looks how he may avenge himself
on his enemy? He chastises himself first, and
suffers punishment, swelling (with suppressed
passion), fighting against himself, setting
himself on fire. For needs must the fire be
always burning within thee: while raising the
fever to such a height, and not suffering it to
wane, thou thinkest thou art inflicting some
evil on the other, whereas thou art wasting
thyself, ever bearing about with thee a flame
which is always at its height, and not letting
thy soul have rest, but evermore being in a
state of fury, and having thy thoughts in a
turmoil and tempest. What is more grievous than
this madness, to be always smarting with pain,
and ever swelling and inflamed? For such are
the souls of the resentful: when they see him on
whom they wish to be revenged, straightway it is
as if a blow were struck them: if they hear his
voice, they cower and tremble: if they be on
their bed, they picture to themselves numberless
revenges, hanging, torturing that enemy of
theirs: and if, beside all this, they see him
also to be in renown, O! the misery they
suffer! Forgive him the offence, and free
thyself from the torment. Why continue always
in a state of punishment, that thou wayest once
punish him, and take thy revenge? Why
establish for thyself a hectic disease? Why,
when thy wrath would fain depart from thee, dost
thou keep it back? Let it not remain until the
evening, says Paul. (Eph. iv. 26.)
For like some eating rot or moth, even so does
it gnaw through the very root of our
understanding. Why shut up a beast within thy
bowels? Better a serpent or an adder to lie
within thy heart, than anger and resentment:
for those indeed would soon have done with us,
but this remains forever fixing in us its fangs,
instilling its poison, letting loose upon us an
invading host of bitter thoughts. "That he
should laugh me to scorn," say you, "that he
should despise me!" 0 wretched, miserable
man, wouldest thou not be ridiculed by thy
fellow-servant, and wouldest thou be hated by
thy Master? Wouldest thou not be despised by
thy fellow-servant, and despisest thou thy
Master? To be despised by him, is it more
than thou canst bear, but thinkest thou not that
God is indignant, because thou ridiculest
Him, because thou despisest Him, when thou
wilt not do as He bids thee? But that thine
enemy will not even ridicule thee, is manifest
froth hence (that), whereas if thou follow up
the revenge, great is the ridicule, great the
contempt, for this is a mark of a little mind;
on the contrary, if thou forgive him, great is
the admiration, for this is a mark of greatness
of soul. But you will say, he knows not this.
Let God know it, that thou mayest have the
greater reward. For He says," Lend to those
of whom ye hope not to receive." (Luke vi.
34.) So let us also do good to those who do
not even perceive that one is doing them good,
that they may not, by returning to us praise or
any other thing, lessen our reward. For when
we receive nothing from men, then we shall
receive greater things from God. But what is
more worthy of ridicule, what more paltry, than
a soul which is always in anger, and wishing to
take revenge? It is womanly, this
disposition, it is babyish. For as the babes
are angry even with lifeless things, and unless
the mother beats the ground, they will not let
go their anger: so do these persons wish to
revenge themselves on those who have aggrieved
them. Why then, it is they who are worthy of
ridicule: for to be overcome by, passion, is
the mark of a childish understanding, but to
overcome it, is a sign of manliness. Why
then, not we are the objects of ridicule, when
we keep our temper, but they. It is not this
that makes men contemptible--not to be
conquered by passion: what makes them
contemptible is this--to be so afraid of
ridicule from without, as on this account to
choose to subject one's self to one's besetting
passion, and to offend God, and take revenge
upon one's self. These things are indeed
worthy of ridicule. Let us flee them. Let a
man say, that having done us numberless ills,
he has suffered nothing in return: let him say
that he might again frantically assault us, and
have nothing to fear. Why, in no other
(better) way Could he have proclaimed our
virtue; no other words would he have sought, if
he had wished to praise us, than those which he
seems to say in abuse. Would that all men said
these things of me: "he is a poor tame
creature; all men heap insults on him, but he
bears it: all men trample upon him, but he does
not avenge himself." Would that they added,
"neither, if he should wish to do so, can
he:" that so I might have praise from God,
and not from men. Let him say, that it is for
want of spirit that we do not avenge ourselves.
This does us no hurt, when God knows (all):
it does but cause our treasure to be in greater
safety. If we are to have regard to them, we
shall fall away from everything. Let us not
look to what they say, but to what becomes us.
But, says he, "Let no man ridicule me,"
and some make a boast of this. O! what folly!
"No man," says he, "having injured me, has
ridiculed me:" that is, "I had my
revenge." And yet for this thou deservest to
be ridiculed, that thou didst take revenge.
Whence came these words among us--being, as
they are, a disgrace to us and a pest, an
overthrow of our own proper life and of our
discipline? It is in downright opposition to
God that thou speakest. The very thing which
makes thee equal to God--the not avenging
thyself--this thou thinkest a subject for
ridicule! Are not we for these things worthy to
be laughed at, both by ourselves, and by the
heathen, when we thus speak against God? I
wish to tell you a story of a thing that happened
in the old times (which they tell) not on the
subject of anger, but of money. A man had an
estate in which there was a hidden treasure,
unknown to the owner: this piece of ground he
sold. The buyer, when digging it for the
purpose of planting and cultivation, found the
treasure therein deposited, and came and wanted
to oblige the seller to receive the treasure,
urging that he had bought a piece of ground, not
a treasure. The seller on his part repudiated
the gift, saying, "The piece of ground (is
not mine), I have sold it, and I have no
concern whatever with this (treasure)." So
they fell to altercation about it, the one
wishing to give it, the other standing out
against receiving it. So chanting upon some
third person, they argued the matter before
him, and said to him, "To whom ought the
treasure to be assigned?" The man could not
settle that question; he said, however, that
he would put an end to their dispute--he would
(if they pleased) be master of it himself. So
he received the treasure, which they willingly
gave up to him; and in the sequel got into
troubles without end, and learnt by actual
experience that they had done well to have
nothing to do with it. So ought it be done
likewise with regard to anger; both ourselves
ought to be emulous not to take revenge, and
those who have aggrieved us, emulous to give
satisfaction. But perhaps these things also
seem to be matter of ridicule: for when that
madness is widely prevalent among men, those who
keep their temper are laughed at, and among many
madmen he who is not a madman seems to be mad.
Wherefore I beseech you that we may recover
(from this malady), and come to our senses,
that becoming pure from this pernicious passion,
we may be enabled to attain unto the kingdom of
heaven, through the grace and mercy of His
only-begotten Son, with Whom to the Father,
together with the Holy Spirit, be glory,
might, honor, now and ever, world without
end. Amen.
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