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EPHESIANS vi. 5-8.
"Servants, be obedient unto them that,
according to the flesh, are your masters, with
fear and trembling, in singleness of your
heart, as unto Christ; not in the way of
eye-service, as men-pleasers: but as servants
of Christ, doing the will of God from the
heart; with good-will doing service, as unto
the Lord, and not unto men: knowing that
whatsoever good thing each one doeth, the same
shall he receive again from the Lord, whether
he be bond or free."
THUS then it is not husband only, nor wife,
nor children, but virtuous servants also that
contribute to the organization and protection of
a house.
Therefore the blessed Paul has not overlooked
this department even. He comes to it,
however, in the last place, because it is last
in dignity and rank.
Still he addresses much discourse also to them,
no longer in the same tone as to children, but
in a far more advanced way, inasmuch as he does
not hold out to these the promise in this world,
but in that which is to come. "Knowing,"
saith he, "that whatsoever good or evil thing
each one doeth, the same shall he receive of the
Lord," and thus at once instructs them to love
wisdom. For though they be inferior to the
children in dignity, still in mind they are
superior to them.
"Servants," saith he, "be obedient to them
that, according to the flesh, are your
masters."
Thus at once he raises up, at once soothes the
wounded soul. Be not grieved, he seems to
say, that you are inferior to the wife and the
children. Slavery is nothing but a name. The
mastership is "according to the flesh," brief
and temporary; for whatever is of the flesh, is
transitory. "With fear," he adds, "and
trembling." Thou seest that he does not
require the same fear from slaves as from wives:
for in that case he simply said, "and let the
wife see that she fear her husband "; whereas
in this case he heightens the expression, "with
fear," he saith, "and trembling, in
singleness of your heart, as unto Christ."
This is what he constantly says. What meanest
thou, blessed Paul? He is a brother, or
rather he has become a brother, he enjoys the
same privileges, he belongs to the same body.
Yea, more, he is the brother, not of his own
master only, but also of the Son of God, he
is partaker of all the same privileges; yet
sayest thou, "obey your masters according to
the flesh, with fear and trembling"? Yes,
for this very reason, he would say, I say it.
For if I charge free men to submit themselves
one to another in the fear of God,-as he
said above, "submitting yourselves one to
another in the fear of Christ";-if I
charge moreover the wife to fear and reverence
her husband, although she is his equal; much
more must I so speak to the servant. It is no
sign of low birth, rather it is the truest
nobility, to understand how to lower ourselves,
to be modest and unassuming, and to give way to
our neighbor. And the free have served the free
with much fear and trembling. "In singleness
of heart," he says.
And it is well said, since it is possible to
serve with fear and trembling, and yet not of
good will, but in just any way that may be
possible. Many servants in many instances
secretly cheat their masters. And this cheating
accordingly he does away, by saying, "in
singleness of your heart as unto Christ, not in
the way of eye-service as men-pleasers, but as
servants of Christ, doing the will of God from
the heart; with good-will doing service, as
unto the Lord, and not unto men." Seest thou
how many words he requires, in order to implant
this good principle, "with goodwill," I
mean, and "from the heart"? That other
service, "with fear and trembling" I mean,
we see many rendering to their masters, and the
master's threat goes far to secure that. But
show, saith he, that thou servest as "the
servant of Christ," not of man. Make the
right action your own, not one of compulsion.
Just as in the words which follow, he persuades
and instructs the man who is ill-treated by
another to make the right action his own, and
the work of his own free choice. Because
inasmuch as the man that smites the cheek, is
not supposed to come to that act in consequence
of any intention in the person struck, but only
of his own individual malice, what saith He?
"Turn to him the other also" (Matt. v.
39); to show him that in submitting to the
first thou wert not unwilling. For he that is
lavish in suffering wrong, makes that his own
which is not his own act, by suffering himself
to be smitten on the other cheek also, and not
merely by enduring the first blow. For this
latter will have perhaps the appearance even of
cowardice; but that of a high
philosophy.-Thus thou wilt show that it was
for the sake of wisdom that thou didst bear the
first blow also. And so in the present case,
show here too, that thou bearest this slavery
also willingly. The man-pleaser then is no
servant of Christ. The servant of Christ is
not a man-pleaser. (Gal. i. 10.) For
who that is the servant of God, makes it his
object to please men? And who that pleases
men, can be a servant of God?
"From the heart," saith he, "with
good-will doing service." For since it is
possible to do service even with singleness of
heart and not wrongfully, and yet not with all
one's might, but only so far as fulfilling
one's bounden duty, therefore he says, do it
with alacrity, not of necessity, upon
principle, not upon constraint. If thus thou
do service, thou art no slave; if thou do it
upon principle, if with good-will, if from the
heart, and if for Christ's sake. For this is
the servitude that even Paul, the free man,
serves, and exclaims, "For we preach not
ourselves, but Christ Jesus, as Lord, and
ourselves as your servants for Jesus' sake."
(2 Cor. iv. 5.) Look how he divests thy
slavery of its meanness. For just in the same
way as the man who has been robbed, if he gives
still more to him who has taken, is not ranked
among those robbed, but rather amongst liberal
givers; not amongst those who suffer evil, but
amongst those who do good; and rather clothes
the other with disgrace by his liberality, than
is clothed with disgrace by being
robbed,-so, I say, in this case, by his
generosity he will appear at once more
high-minded, and by showing that he does not
feel the wrong, will put the other to shame.
Let us then do service to our masters for
Christ's sake, "knowing," he continues,
"that whatsoever good thing each one doeth, the
same shall he receive of the Lord, whether he
be bond or free." For inasmuch as it was
probable that many masters, as being
unbelievers, would have no sense of shame, and
would make no return to their slaves for their
obedience, observe how he has given them
encouragement, so that they may have no
misgiving about the remuneration, but may have
full confidence respecting the recompense. For
as they who receive a benefit, when they make no
return, make God a debtor to their
benefactors; so, I say, do masters also,
if, when well-treated by thee, they fail to
requite thee, requite thee the more, by
rendering God thy debtor.
Ver. 9. "And ye masters," he continues,
"do the same things unto them."
The same things. What are these? "With
good-will do service." However he does not
actually say, "do service," though by
saying, "the same things," he plainly shows
this to be his meaning. For the master himself
is a servant. "Not as men-pleasers," he
means, "and with fear and trembling": that
is, toward God, fearing lest He one day
accuse you for your negligence toward your
slaves.
"And forbear threatening;" be not
irritating, he means, nor oppressive.
"Knowing that both their Master and yours is
in Heaven." Ah! How mighty a Master does
he hint at here! How startling the suggestion!
It is this. "With what measure thou metest,
it shall be measured unto thee again" (Matt.
vii. 2); lest thou hear the sentence,
"Thou wicked servant. I forgave thee all that
debt." (Matt. xviii. 32.)
"And there is no respect of persons," he
saith, "with Him."
Think not, he would say, that what is done
towards a servant, He will therefore forgive,
because done to a servant. Heathen laws indeed
as being the laws of men, recognize a difference
between these kinds of offenses. But the law of
the common Lord and Master of all, as doing
good to all alike, and dispensing the same
rights to all, knows no such difference.
But should any one ask, whence is slavery, and
why it has found entrance into human life, (and
many I know are both glad to ask such
questions, and desirous to be informed of
them,) I will tell you. Slavery is the fruit
of covetousness, of degradation, of savagery;
since Noah, we know, had no servant, nor had
Abel, nor Seth, no, nor they who came after
them. The thing was the fruit of sin, of
rebellion against parents. Let children hearken
to this, that whenever they are undutiful to
their parents, they deserve to be servants.
Such a child strips himself of his nobility of
birth; for he who rebels against his father is
no longer a son; and if he who rebels against
his father is not a son, how shall he be a son
who rebels against our true Father?
He has departed from his nobility of birth, he
has done outrage to nature.
Then come also wars, and battles, and take
their prisoners. Well, but Abraham, you will
say, had servants. Yes, but he used them not
as servants.
Observe how everything depends upon the head;
the wife, by telling him "to love her"; the
children, by telling him "to bring them up in
the chastening and admonition of the Lord";
the servants, by the words, "knowing that both
their Master and yours is in Heaven." So,
saith he, ye also in like manner, as being
yourselves servants, shall be kind and
indulgent. "Finally, be strong in the Lord
and in the strength of His might."
But if, before considering this next, ye have
a mind to hearken, I shall make the same
remarks concerning servants, as I have also
made before concerning children. Teach them to
be religious, and everything else will follow of
necessity. But now, when any one is going to
the theater, or going off to the bath, he drags
all his servants after him; but when he goes to
church, not for a moment; nor does he compel
them to attend and hear. Now how shall thy
servant listen, when thou his master art
attending to other things? Hast thou
purchased, hast thou bought thy slave? Before
all things enjoin him what God would have him
do, to be gentle towards his fellow-servants,
and to make much account of virtue.
Every one's house is a city; and every man is
a prince in his own house. That the house of
the rich is of this character, is plain enough,
where there are both lands, and stewards, and
rulers over rulers. But I say that the house
of the poor also is a city. Because here too
there are offices of authority; for instance,
the husband has authority over the wife, the
wife over the servants, the servants again over
their own wives; again the wives and the
husbands over the children. Does he not seem to
you to be, as it were, a sort of king, having
so many authorities under his own authority? and
that it were meet that he should be more skilled
both in domestic and general government than all
the rest? For he who knows how to manage these
in their several relations, will know how to
select the fittest men for offices, yes, and
will choose excellent ones. And thus the wife
will be a second king in the house, lacking only
the diadem; and be who knows how to choose this
king, will excellently regulate all the rest.
Ver. 10. "Finally," saith he, "be
strong in the Lord."
Whenever the discourse is about to conclude, he
always employs this turn. Said I not well from
the first, that every man's house is a camp in
itself? For look, having disposed of the
several offices, he proceeds to arm them, and
to lead them out to war. If no one usurps the
other's office, but every one remains at his
post, all will be well ordered.
"Be strong," saith he, "in the Lord, and
in the strength of His might."
That is, in the hope which we have in Him, by
means of His aid. For as he had enjoined many
duties, which were necessary to be done, fear
not, he seems to say, cast your hope upon the
Lord, and He will make all easy.
Ver. 11. "Put on the whole armor of God,
that ye may be able to stand against the wiles of
the devil."
He saith not, against the fightings, nor
against the hostilities, but against the
"-wiles." For this enemy is at war with us,
not simply, nor openly, but by" wiles."
What is meant by wiles? To use "wiles," is
to deceive and to take by artifice or
contrivance; a thing which takes place both in
the case of the arts, and by words, and
actions, and stratagems, in the case of those
who seduce us.
I mean something like this. The Devil never
proposes to us sins in their proper colors; he
does not speak of idolatry, but he sets it off
in another dress, using "wiles," that is,
making his discourse plausible, employing
disguises. Now therefore the Apostle is by
this means both rousing the soldiers, and making
them vigilant, by persuading and instructing
them, that our conflict is with one skilled in
the arts of war, and with one who wars not
simply, nor directly, but with much wiliness.
And first then he arouses the disciples from the
consideration of the Devil's skill; but in the
second place, from his nature, and the number
of his forces. It is not from any desire to
dispirit the soldiers that stand under him, but
to arouse, and to awaken them, that he mentions
these stratagems, and prepares them to be
vigilant; for had he merely detailed their
power, and there stopped his discourse, he must
have dispirited them. But now, whereas both
before and after this, he shows that it is
possible to overcome such an enemy, he rather
raises their courage; for the more clearly the
strength of our adversaries is stated on our part
to our own people, so much the more earnest will
it render our soldiers.
Ver. 12. "For our wrestling is not,"
saith he, "against flesh and blood, but
against the principalities, against the powers,
against the world-rulers of this darkness,
against the spiritual hosts of wickedness, in
the heavenly places."
Having stimulated them by the character of the
conflict, he next goes on to arouse them also by
the prizes set before them. For what is his
argument? Having said that the enemies are
fierce, he adds further, that they despoil us
of vast blessings. What are these? The
conflict lies "in the heavenlies"; the
struggle is not about riches, not about glory,
but about our being enslaved. And thus is the
enmity irreconcilable. The strife and the
conflict are fiercer when for vast interests at
stake; for the expression "in the heavenlies"
is equivalent to, "for the heavenly things."
It is not that they may gain anything by the
conquest, but that they may despoil us. As if
one were to say, "In what does the contract
lie?" In gold. The word "in," means,
"in behalf of"; the word "in," also means,
"on account of." Observe how the power of the
enemy startles us; how it makes us all
circumspection, to know that the hazard is on
behalf of vast interests, and the victory for
the sake of great rewards. For he is doing his
best to cast us out of Heaven.
He speaks of certain "principalities, and
powers, and world-rulers of this darkness."
What darkness? Is it that of night? No, but
of wickedness. "For ye were," saith he,
"once darkness" (Eph. v. 8); so naming
that wickedness which is in this present life;
for beyond it, it will have no place, not in
Heaven, nor in the world to come.
"World-rulers " he calls them, not as having
the mastery over the world, but the Scripture
is wont to call wicked practices "the world,"
as, for example, where Christ saith, "They
are not of this world, even as I am not of the
world." (John xvii. 16.) What then,
were they not of the world? Were they not
clothed with flesh? Were they not of those who
are in the world? And again; "The world
hateth Me, but you it cannot hate." (John
vii. 7.) Where again He calls wicked
practices by this name. Thus the Apostle here
by the world means wicked men, and the evil
spirits have more especial power over them.
"Against the spiritual hosts of wickedness,"
saith he, "in the heavenly places."
"Principalities, and powers," he speaks of;
just as in the heavenly places there are
"thrones and dominions, principalities and
powers." (Col. i. 16.)
Ver. 13. "Wherefore," saith he, "take
up the whole armor of God, that ye may be able
to withstand in the evil day, and, having done
all, to stand."
By "evil day" he means the present life, and
calls it too "this present evil world" (Gal.
i. 4), from the evils which are done in it.
It is as much as to say, Always be armed.
And again, "having done all," saith he;
that is, both passions, and vile lusts, and
all things else that trouble us. He speaks not
merely of doing the deed, but of completing it,
so as not only to slay, but to stand also after
we have slain. For many who have gained this
victory, have fallen again. "Having done,"
saith he, "all"; not having done one, but
not the other. For even after the victory, we
must stand. An enemy may be struck, but things
that are struck revive again if we do not stand.
But if after having fallen they rise up again,
so long as we stand, they are fallen. So long
as we waver not, the adversary rises not again.
"Let us put on the whole armor of God."
Seest thou how he banishes all fear? For if it
be possible "to do all, and to stand," his de
scribing in detail the power of the enemy does
not create cowardice and fear, but it shakes off
indolence. "That ye may be able," he saith,
"to withstand in the evil day." And he
further gives them encouragement too from the
time; the time, he seems to say, is short; so
that ye must needs stand; faint not when the
slaughter is achieved.
MORAL. If then it is a warfare, if such
are the forces arrayed against us, if "the
principalities" are incorporeal, if they are
"rulers of the world," if they are "the
spiritual hosts of wickedness," how, tell me,
canst thou live in self-indulgence? How canst
thou be dissolute? How if we are unarmed,
shall we be able to overcome? These words let
every one repeat to himself every day, whenever
he is under the influence of anger, or of lust,
whenever he is aiming, and all to no profit,
after this languid life. Let him hearken to the
blessed Paul, saying to him, "Our wrestling
is not against flesh and blood, but against the
principalities, against the powers." A harder
warfare this than that which is matter of sense,
a fiercer conflict. Think how long time this
enemy is wrestling, for what it is that he is
fighting, and be more guarded than ever.
"Nay," a man will say, "but as he is the
devil, he ought to have been removed out of the
way, and then all had been saved." These are
the pretenses to which some of your indolent ones
m self-defense give utterance. When thou
oughtest to be thankful, O man, that, if thou
hast a mind, thou hast the victory over such a
foe, thou art on the contrary even
discontented, and givest utterance to the words
of some sluggish and sleepy soldier. Thou
knowest the points of attack, if thou choosest.
Reconnoiter on all sides, fortify thyself.
Not against the devil alone is the conflict,
but also against his powers. How then, you may
say, are we to wrestle with the darkness? By
becoming light. How with the "spiritual hosts
of wickedness"? By becoming good. For
wickedness is contrary to good, and light drives
away darkness. But if we ourselves too be
darkness, we shall inevitably be taken captive.
How then shall we overcome them? If, what
they are by nature, that we become by choice,
free from flesh and blood, thus shall we
vanquish them. For nce it was probable that the
disciples would have many persecutors, "imagine
not," he would say, "that it is they who war
with you. They that really war with you, are
the spirits that work in them. Against them is
our conflict."
Two things he provides for by these
considerations; he renders them in themselves
more courageous and he lets loose their wrath
against those who war against them. And
wherefore is our conflict against these? Since
we have also an invincible ally, the grace of
the Spirit. We have been taught an art, such
as shall enable us to wrestle not against men,
but against spirits. Nay, if we have a mind,
neither shall we wrestle at all; for it is
because we choose it, that there is a struggle,
since so great is the power of Him that dwelleth
in us, as that He said, "Behold, I have
given you authority to tread upon serpents and
scorpions, and over all the power of the
enemy." (Luke x. 19.) All power hath
He given us, both of wrestling and of not
wrestling. It is because we are slothful, that
we have to wrestle with them; for that Paul
wrestled not, hear what he saith himself,
"Who shall separate us from the love of
Christ? shall tribulation, or anguish, or
persecution, or famine, or nakedness, or
peril, or sword?" (Rom. viii. 35.)
And again hear his words, "God shall bruise
Satan under your feet shortly." (Rom. xvi.
20.) For he had him under his subjection;
whence also he said, "I charge thee in the
name of Jesus Christ to come out of her."
(Acts xvi. 18.) And this is not the
language of one wrestling; for he that wrestles
has not yet conquered, and he that has conquered
no longer wrestles; he has subdued, has taken
his captive. And so Peter again wrestled not
with the devil, but he did that which was better
than wrestling. In the case of the faithful,
the obedient, the catechumens, they prevailed
over him to vast advantage and over his powers.
Hence too was it that the blessed Paul said,
"For we are not ignorant of his devices" (2
Cor. ii. 11), which was the way moreover
in which he especially overcame him; and again
hear his words, "And no marvel-if his
ministers also fashion themselves as ministers of
righteousness." (2 Cor. xi. 14,
15.) So well knew he every part of the
conflict, and nothing escaped him. Again,
"For the mystery of lawlessness," saith he,
"doth already work." (2 Thess. ii. 7.)
But against its is the struggle; for hearken
again to him, saying, "I am persuaded, that
neither angels, nor principalities, nor things
present, nor things to come, nor powers, nor
any other creature, shall be able to separate us
from the love of Christ." (Rom. viii.
38.) He saith not simply, "from
Christ," but, "from the love of Christ."
For many there are who are united forsooth to
Christ, and who yet love Him not. Not only,
saith he, shalt thou not persuade me to deny
Him, but, not even to love Him less. And if
the powers above had not strength to do this,
who else should move him? Not, however, that
he saith this, as though they were actually
attempting it, but upon the supposition;
wherefore also he said, "I am persuaded."
So then he did not wrestle, yet nevertheless he
fears his artifices; for hear what he saith,
"I fear lest by any means, as the serpent
beguiled Eve in his craftiness, your minds
should be corrupted from the simplicity that is
toward Christ." (2 Cor. xi. 3.)
True, you will say, but he uses this word
touching himself also where he saith, "For I
fear lest, by any means, after that I have
preached to others I myself should be
rejected." How then art thou "persuaded that
no one shall separate thee "? Perceivest thou
that the expression is that of lowliness and of
humility? For he already dwelt in Heaven.
And hence also it was that he said, "For I
know nothing against myself" (1 Cor. iv.
4); and again, "I have finished the
course." (2 Tim. iv. 7.) So that it
was not with regard to these matters that the
devil placed obstacles in his way, but with
reference to the interests of the disciples.
And why forsooth? Because in these points he
was not himself sole master, but also their own
will. There the devil prevailed in some cases;
nay, neither there was it over him that he
prevailed, but over the indolence of persons who
took no heed. If indeed, whether from
slothfulness, or anything else of the sort, he
had failed to fulfill his own duty, then had the
devil prevailed over him; but if he himself on
his part did all he could, and they obeyed not
it was not over him he prevailed, but over their
disobedience; and the disease prevailed not over
the physician, but over the unruliness of the
patient; for, when the physician takes every
precaution, and the patient undoes all, the
patient is defeated, not the physician. Thus
then in no instance did he prevail over Paul.
But in our own case, it is matter for
contentment that we should be so much as able to
wrestle. For the Romans indeed this is not
what he asks, but what? "He shall bruise
Satan under your feet shortly." (Rom. xvi.
20.) And for these Ephesians he invokes,
"Him that is able to do exceeding abundantly
above all that we ask or think." (Eph. iii.
20.) He that wrestles is still held fast,
but it is enough for him that he has not fallen.
When we depart hence, then, and not till
then, will the glorious victory be achieved.
For instance, take the case of some evil lust.
The extraordinary thing would be, not even to
entertain it, but to stifle it. If, however,
this be not possible, then though we may have to
wrestle with it, and retain it to the last, yet
if we depart still wrestling, we are
conquerors. For the case is not the same here
as it is with wrestlers; for there if thou throw
not thy antagonist, thou hast not conquered;
but here if thou be not thrown, thou hast
conquered; if thou art not thrown, thou hast
thrown him; and with reason, because there both
strive for the victory, and when the one is
thrown, the other is crowned; here, however,
it is not thus, but the devil is striving for
our defeat; when then I strip him of that upon
which he is bent, I am conqueror. For it is
not to overthrow us, but to make us share his
overthrow that he is eager. Already then am I
conqueror, for he is already cast down, and in
a state of ruin; and his victory consists not in
being himself crowned, but in effecting my
ruin; so that though I overthrow him not, yet
if I be not overthrown, I have conquered.
What then is a glorious victory? It is, over
and above, to trample him underfoot, as Paul
did, by regarding the things of this present
world as nothing. Let us too imitate him, and
strive to become above them, and nowhere to give
him a hold upon us. Wealth, possessions,
vain-glory, give him a hold. And oftentimes
indeed this has roused him, and oftentimes
exasperated him. But what need is there of
wrestling? What need of engaging with him? He
who is engaged in the act of wrestling has the
issue in uncertainty, whether he may not be
himself defeated and captured. Whereas he that
tramples him under foot, has the victory
certain.
Oh then, let us trample under foot the power of
the devil; let us trample under foot our sins,
I mean everything that pertains to this life,
wrath, lust, vain-glory, every passion; that
when we depart to that world, we may not be
convicted of betraying that power which God hath
given us; for thus shall we attain also the
blessings that are to come. But if in this we
are unfaithful, who will entrust us with those
things which are greater? If we were not able
to trample down one who had fallen, who had been
disgraced, who had been despised, who was lying
beneath our feet, how shall the Father give us
a Father's rewards? If we subdue not one so
placed in subjection to us, what confidence
shall we have to enter into our Father's
house? For, tell me, suppose thou hadst a
son, and, that he, disregarding the
well-disposed part of thy household, should
associate with them that have distressed thee,
with them that have been expelled his father's
house, with them that spend their time at the
gaming table, and that he should go on so doing
to the very last; will he not be disinherited?
It is plain enough he will. And so too shall
we; if, disregarding the Angels who have well
pleased our Father and whom He hath set over
us, we have our conversation with the devil,
inevitably we shall be dis inherited, which God
forbid; but let us engage in the war we have to
wage with him.
If any one hath an enemy, if any one hath been
wronged by him, if any one is exasperated, let
him collect together all that wrath, all that
fierceness, and pour it out upon the head of the
devil. Here wrath is a good thing, here anger
is profitable, here revenge is praiseworthy,
for just as amongst the heathen, revenge is a
vice, so truly here is revenge a virtue. So
then if thou hast any failings, rid thyself of
them here. And if thou art not able thyself to
put them away, do it, though with thy members
also. Hath any one struck thee? Bear malice
against the devil, and never relinquish thy
hatred towards him. Or again, hath no one
struck thee? Yet bear him malice still,
because he insulted, because he offended thy
Lord and Master, because he injures and wars
against thy brethren. With him be ever at
enmity, ever implacable, ever merciless. Thus
shall he be humbled, thus despicable, thus
shall he be an easy prey. If we are fierce
towards him, he shall never be fierce towards
us. If we are compliant, then he will be
fierce; it is not with him as it is with our
brethren. He is the foe and enemy, both of
life and salvation, both ours and his own. If
he loves not himself, how shall he be able to
love us? Let us then put ourselves in array and
wound him, having for our mighty confederate the
Lord Jesus Christ, who can both render us
impregnable to his snares, and worthy of the
good things to come; which God grant that we
may all attain, through the grace and
lovingkindness of our Lord Jesus Christ, with
whom, together with the Holy Ghost, be unto
the Father, glory, might, and honor, now and
ever, and throughout all ages. Amen.
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