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It were indeed meet for us not at all to require the aid of the written
Word, but to exhibit a life so pure, that the grace of the Spirit
should be instead of books to our souls, and that as these are
inscribed with ink, even so should our hearts be with the Spirit.
But, since we have utterly put away from us this grace, come, let us
at any rate embrace the second best course.
For that the former was better, God hath made manifest, both by His
words, and by His doings. Since unto Noah, and unto Abraham, and
unto his offspring, and unto Job, and unto Moses too, He
discoursed not by writings, but Himself by Himself, finding their
mind pure. But after the whole people of the Hebrews had fallen into
the very pit of wickedness, then and thereafter was a written word,
and tables, and the admonition which is given by these.
And this one may perceive was the case, not of the saints in the Old
Testament only, but also of those in the New. For neither to the
apostles did God give anything in writing, but instead of written
words He promised that He would give them the grace of the Spirit:
for "He," saith our Lord, "shall bring all things to your
remembrance."And that thou mayest learn that this was far better,
hear what He saith by the Prophet: "I will make a new covenant with
you, putting my laws into their mind, and in their heart I will write
them," and, "they shall be all taught of God." And Paul too,
pointing out the same superiority, said, that they had received a law
"not in tables of stone, but in fleshy tables of the heart."
But since in process of time they made shipwreck, some with regard to
doctrines, others as to life and manners, there was again need that
they should be put in remembrance by the written word.
2. Reflect then how great an evil it is for us, who ought to live so
purely as not even to need written words, but to yield up our hearts,
as books, to the Spirit; now that we have lost that honor, and are
come to have need of these, to fail again in duly employing even this
second remedy. For if it be a blame to stand in need of written
words, and not to have brought down on ourselves the grace of the
Spirit; consider how heavy the charge of not choosing to profit even
after this assistance, but rather treating what is written with
neglect, as if it were cast forth without purpose, and at random, and
so bringing down upon ourselves our punishment with increase. But that
no such effect may ensue, let us give strict heed unto the things that
are written; and let us learn how the Old Law was given on the one
hand, how on the other the New Covenant.
3. How then was that law given in time past, and when, and where?
After the destruction of the Egyptians, in the wilderness, on Mount
Sinai, when smoke and fire were rising up out of the mountain, a
trumpet sounding, thunders and lightnings, and Moses entering into
the very depth of the cloud.But in the new covenant not
so,--neither in a wilderness, nor in a mountain, nor with smoke and
darkness and cloud and tempest; but at the beginning of the day, in a
house, while all were sitting together, with great quietness, all
took place. For to those, being more unreasonable, and hard to
guide, there was need of outward pomp,as of a wilderness, a
mountain, a smoke, a sound of trumpet, and the other like things:
but they who were of a higher character, and submissive, trod who had
risen above mere corporeal imaginations,required none of these. And
if even in their case there was a sound, it was not for the sake of the
apostles, but for the Jews, who were present, on whose account also
the tongues of fire appeared. For if even after this, some said,
"they are filled with new wine,"much more would they have said so,
had they seen none of these things.
And in the Old Testament, it was upon Moses' going up, that God
came down; but here, when our nature hath been carried up into
Heaven, or rather unto the royal throne, then the Spirit makes His
descent.
Now had the Spirit been an inferior being,the results would not have
been greater and more wonderful. For indeed these tables are far
better, and the achievements more illustrious. Since the apostles
came not down from a mountain, as Moses, bearing monuments of stone
in their hands, but carrying about the Spirit in their mind, and
pouring forth a kind of treasure and fountain of doctrines and of gifts
and of all things that are good, so they went everywhere around, and
became, through that grace, living books and laws. Thus they won
over "the three thousand," thus "the five thousand,"thus the
nations of the world; God, by their tongue, discoursing with all
that approached them.
4. By whom Matthew also, being filled with the Spirit, wrote,
what he did write:--Matthew the Publican, for I am not ashamed to
name him by his trade, neither him nor the others. For this in a very
special way indicates both the grace of the Spirit, and their virtue.
And He hath properly called His work by a name (which signifies)
good tidings.Yea, for it was removal of punishment, and remission of
sins, and "righteousness, and sanctification, and redemption,"and
adoption, and an inheritance of Heaven, and a relationship unto the
Son of God, which he came declaring unto all; to enemies, to the
perverse, to them that were sitting in darkness. What then could ever
be equal to these good tidings? God on earth, man in Heaven; and
all became mingled together, angels joined the choirs of men, men had
fellowship with the angels, and with the other powers above: and one
might see the long war brought to an end, and reconciliation made
between God and our nature,the devil brought to shame, demons in
flight, death destroyed, Paradise opened, the curse blotted out,
sin put out of the way, error driven off, truth returning, the word
of godliness everywhere sown, and flourishing in its growth, the
polity of those above planted on the earth, those powers in secure
intercourse with us, and on earth angels continually haunting, and
hope abundant touching things to come.
Therefore he hath called the history good tidings, forasmuch as all
other things surely are words only without substance; as, for
instance, plenty of wealth, greatness of power, kingdoms, and
glories, and honors, and whatever other things among men are accounted
to be good: but those which are published by the fishermen would be
legitimately and properly called good tidings: not only as being sure
and immoveable blessings, and beyond our deserts, but also as being
given to us with all facility.
For not by laboring and sweating, not by fatigue and suffering, but
merely as being beloved of God, we received what we have received.
5. And why can it have been, that when there were so many
disciples, two write only from among the apostles, and two from among
their followers? (For one that was a disciple of Paul, and another
of Peter, together with Matthew and John, wrote the Gospels.)
It was because they did nothing for vainglory, but all things for
use. "What then? Was not one evangelist sufficient to tell all?"
One indeed was sufficient; but if there be four that write, not at
the same times, nor in the same places, neither after having met
together, and conversed one with another, and then they speak all
things as it were out of one mouth, this becomes a very great
demonstration of the truth.
6. "But the contrary," it may be said, "hath come to pass, for
in many places they are convicted of discordance." Nay, this very
thing is a very great evidence of their truth. For if they had agreed
in all things exactly even to time, and place, and to the very words,
none of our enemies would have believed but that they had met together,
and had written what they wrote by some human compact; because such
entire agreement as this cometh not of simplicity. But now even that
discordance which seems to exist in little matters delivers them from
all suspicion, and speaks clearly in behalf of the character of the
writers.
But if there be anything touching times or places, which they have
related differently, this nothinginjures the truth of what they have
said. And these things too, so far as God shall enable us, we will
endeavor, as we proceed, to point out; requiring you, together with
what we have mentioned, to observe, that in the chief heads, those
which constitute our life and furnish outour doctrine, nowhere is any
of them found to have disagreed, no not ever so little.
But what are these points? Such as follow: That God became man,
that He wrought miracles, that He was crucified, that He was
buried, that He rose again, that He ascended, that He will judge,
that He hath given commandments tending to salvation, that He hath
brought in a law not contrary to the Old Testament, that He is a
Son, that He is only-begotten, that He is a true Son, that He
is of the same substance with the Father, and as many things as are
like these; for touching these we shall find that there is in them a
full agreement.
And if amongst the miracles they have not all of them mentioned all,
but one these, the other those, let not this trouble thee. For if on
the one hand one had spoken of all, the number of the rest would have
been superfluous; and if again all had written fresh things, and
different one from another, the proof of their agreement would not have
been manifest. For this cause they have both treated of many in
common, and each of them hath also received and declared something of
his own; that, on the one hand, he might not seem superfluous, and
cast on the heapto no purpose; on the other, he might make our test of
the truth of their affirmations perfect.
7. Now Luke tells us also the cause wherefore he proceeds to write:
"that thou mayest hold," saith he, "the certainty of the words
wherein thou hast been instructed;"that is, that being continually
reminded thou mayest hold to the certainty,and abide in certainty.
But as to John, he hath himself kept silence touching the cause;
yet,(as a traditionsaith, which hath come down to us from the first,
even from the Fathers,) neither did he come to write without
purpose; but forasmuch as it had been the care of the three to dwell
upon the account of the dispensation,and the doctrines of the Godhead
were near being left in silence, he, moved by Christ, then and not
till then set himself to compose his Gospel. And this is manifest
both from the history itself, and from the opening of his Gospel.
For he doth not begin like the rest from beneath, but from above,
from the same point, at which he was aiming, and it was with a view to
this thathe composed the whole book. And not in the beginning only,
but throughout all the Gospel, he is more lofty than the rest.
Of Matthew again it is said,that when those who from amongst the
Jews had believed came to him, and besought him to leave to them in
writing those same things, which he had spoken to them by word, he
also composed his Gospel in the language of the Hebrews. And Mark
too, in Egypt,is said to have done this self-same thing at the
entreaty of the disciples.
For this cause then Matthew, as writing to Hebrews, sought to shew
nothing more, than that He was from Abraham, and David; but
Luke, as discoursing to all in general, traces up the account
higher, going on even to Adam. And the one begins with His
generation, because nothing was so soothing to the Jew as to be told
that Christ was the offspring of Abraham and David: the other doth
not so, but mentions many other things, and then proceeds to the
genealogy.
8. But the harmony between them we will establish, both by the whole
world, which hath received their statements, and by the very enemies
of the truth. For many sects have had birth, since their time,
holding opinions opposed to their words; whereof some have received all
that they have said, while some have cut off from the rest certain
portions of their statements, and so retain them for themselves.But
if there were any hostilityin their statements, neither would the
sects, who maintain the contrary part, have received all, but only so
much as Seemed to harmonize with themselves; nor would those, which
have parted off a portion, be utterly refuted by that portion; so that
the very fragments cannot be hid, but declare aloud their
connectionwith the whole body. And like as if thou shouldest take any
part from the side of an animal, even in that part thou wouldest find
all the things out of which the whole is composed;--nerves and
veins, bones, arteries, and blood, and a sample, as one might say,
of the whole lump;--so likewise with regard to the Scriptures; in
each portion of what is there stated, one may see the connection with
the whole clearly appearing. Whereas, if they were in discord,
neither could this have been pointed out, and the doctrine itself had
long since been brought to nought: "for every kingdom," saith He,
"divided against itself shall not stand."4 But now even in this
shines forth the might of the Spirit, namely, in that it prevailed on
these men, engaged as they were in those things which are more
necessary and very urgent, to take no hurt at all from these little
matters.
Now, where each one was abiding, when he wrote, it is not right for
us to affirm very positively.
But that they are not opposed to each other, this we will endeavor to
prove, throughout the whole work. And thou, in accusing them of
disagreement, art doing just the same as if thou wert to insist upon
their using the same words and forms of speech.
9. And I do not yet say, that those likewise who glory greatly in
rhetoric and philosophy, having many of them written many books
touching the same matters, have not merely expressed themselves
differently, but have even spoken in opposition to one another (for it
is one thing to speak differently and another to speak at variance);
none of these things do I say. Far be it from me to frame our defense
from the frenzy of those men, neither am I willing out of falsehood to
make recommendations for the truth.
But this I would be glad to inquire: how were the differing accounts
believed? how did they prevail? how was it that, while saying
opposite things, they were admired, were believed, were celebrated
everywhere in the world?
And yet the witnesses of what they said were many, and many too were
the adversaries and enemies thereof. For they did not write these
things in one corner and bury them, but everywhere, by sea and by
land, they unfolded them in the ears of all, and these things were
read in the presence of enemies, even as they are now, and none of the
things which they said offended any one. And very naturally, for it
was a divine power that pervaded all, and made it to prosper with all
men.
10. For if it had not been so, how could the publican, and the
fisherman, and the unlearned, have attained to such philosophy? For
things, which they that are without have never been able to imagine,
no not in a dream, are by these men with great certainty both published
and made convincing, and not in their lives only, but even after
death: neither to two men, nor twenty men, nor an hundred, nor a
thousand, nor ten thousand, but to cities, nations, and people,
both to land and sea, in the land both of Greeks and barbarians, both
inhabited and desert; and all concerning things far beyond our nature.
For leaving the earth, all their discourse is concerning the things in
heaven, while they bring in unto us another principle of life, another
manner of living: both wealth and poverty, freedom and slavery, life
and death, our world and our polity, all changed.
Not like Plato, who composed that ridiculous Republic,or Zeno, or
if there be any one else that hath written a polity, or hath framed
laws. For indeed, touching all these, it hath been made manifest by
themselves, that an evil spirit, and some cruel demon at war with our
race, a foe to modesty, and an enemy to good order, oversetting all
things, hath made his voice be heard in their soul. When, for
example, they make their women common to all, and stripping virgins
naked in the Palaestra, bring them into the gaze of men; and when
they establish secret marriages, mingling all things together and
confounding them, and overturning the limits of nature, what else is
there to say? For that these their sayings are all inventions of
devils, and contrary to nature, even nature herself would testify,
not tolerating what we have mentioned; and this, though they write not
amidst persecutions, nor dangers, nor fightings, but in all security
and freedom, and deck it out with many ornaments from many sources.
But these doctrines of the fishermen, chased as they were, scourged
and in jeopardy, both learned and unlearned, both bond and free, both
kings and private soldiers, both barbarians and Greeks, have received
with all good will.
11. And thou canst not say, that it was because these things were
trifling and low, that they were easily to be received by all men:
nay, for these doctrines are far higher than those. For as to
virginity, they never imagined even the name thereof so much as in a
dream, nor yet of voluntary poverty, nor of fasting, nor of any other
of those things that are high.
But they that are of our part not only exterminate lust, they chastise
not only the act, but even an unchaste look, and insulting language,
and disorderly laughter, and dress, and gait, and clamor, and they
carry on their exactness even to the smallest things, and have filled
the whole earth with the plant of virginity. And touching God too,
and the things in heaven, they persuade men to be wise with such
knowledge as no one of those hath at any time been able so much as to
conceive in his mind. For how could they, who made for gods images of
beasts, and of monsters that crawl on the earth, and of other things
still more vile?
Yet these high doctrines were both accepted and believed, and they
flourish every day and increase; but the others have passed away, and
perished, having disappeared more easily than spiders' webs.
And very naturally, for they were demons that published these things;
wherefore besides their uncleanness, their obscurity is great, and the
labor they require greater. For what could be more ridiculous than
that "republic,"in which, besides what I have mentioned, the
philosopher, when he hath spent lines without number, that he may be
able to shew what justice is, hath over and above this prolixity filled
his discourse with much indistinctness? This, even if it did contain
anything profitable, must needs be very useless for the life of man.
For if the husbandman and the smith, the builder and the pilot, and
every one who subsists by the labor of his hands, is to leave his
trade, and his honest toils, and is to spend such and such a number of
years in order to learn what justice is; before he has learnt he will
often times be absolutely destroyed by hunger, and perish because of
this justice, not having learnt anything else useful to be known, and
having ended his life by a cruel death.
12. But our lessons are not such; rather Christ hath taught us
what is just, and what is seemly, and what is expedient, and all
virtue in general, comprising it in few and plain words: at one time
saying that, "on two commandments hang the Law and the Prophets;
that is to say, on the love of God and on the love of our neighbor:
at another time, "Whatsoever ye would that men should do to you, do
ye also to them; for this is the Law and the Prophets.
And these things even to a laborer, and to a servant, and to a widow
woman, and to a very child, and to him that appeareth to be
exceedingly slow of understanding, are all plain to comprehend and easy
to learn. For the lessons of the truth are like this; and the actual
result bears witness thereto. All at least have learned what things
they are to do, and not learned only, but been emulous also of them;
and not in the cities alone nor in the midst of the market places, but
also in the summits of the mountains.
Yea, for there wilt thou see true wisdomabounding, and choirs of
angels shining forth in a human body, and the commonwealthof Heaven
manifested here on earth. For a commonwealthdid these fishermen too
write for us, not with commands that it should be embraced from
childhood, like those others, nor making it a law that the virtuous
man must be so many years old, but addressing their discourse generally
to every age. For those lessons are children's toys, but these are
the truth of things.
And as a place for this their commonwealththey have assigned Heaven,
and God they have brought in as the framer thereof, and as lawgiver of
the statutes there set; as indeed was their duty. And the rewards in
their commonwealth" are not leaves of bay nor olive, nor an allowance
of meat in the public hall, nor statues of brass, these cold and
ordinary things, but a life which hath no end, and to become children
of God, to join the angels' choir, and to stand by the royal
throne, and to be always with Christ. And the popular guides of this
commonwealthare publicans, and fishermen, and tent-makers, not such
as have lived for a short time, but such as are now living for ever.
Therefore even after their death they may possibly do the greatest good
to the governed.
This republicis at war not with men, but with devils, and those
incorporeal powers. Wherefore also their captain is no one of men,
nor of angels, but God Himself. And the armor too of these warriors
suits the nature of the warfare, for it is not formed of hides and
steel, but of truth and of righteousness, and faith, and all true
love of wisdom.
13. Since then the aforesaid republicis both the subject on which
this book was written, and it is now proposed for us to speak thereof,
let us give careful heed to Matthew, discoursing plainly concerning
this: for what he saith is not his own, but all Christ's, who hath
made the laws of this city.Let us give heed, I say, that we may be
capable of enrolment therein, and of shining forth among those that
have already become citizens thereof, and are awaiting those
incorruptible crowns. To many, however, this discourse seems to be
easy, while the prophetic writings are difficult. But this again is
the view of men who know not the depth of the thoughts laid up therein.
Wherefore I entreat you to follow us with much diligence, so as to
enter into the very ocean of the things written, with Christ for our
guide at this our entering in.
But in order that the word may be the more easy to learn, we pray and
entreat you, as we have done also with respect to the other
Scriptures, to take up beforehand that portion of the Scripture which
we may be going to explain, that your reading may prepare the way for
your understanding (as also was the case with the eunuch(3)), and
so may greatly facilitate our task.
14. And this becausethe questions are many and frequent. See, for
instance, at once in the beginning of his Gospel, how many
difficulties might be raised one after the other. As first, wherefore
the genealogy of Joseph is traced, who was not father of Christ.
Secondly, whence may it be made manifest that He derives His origin
from David, while the forefathers of Mary, who bare Him, are not
known, for the Virgin's genealogy is not traced? Thirdly, on what
account Joseph's genealogy is traced, when he had nothing to do with
the birth; while with regard to the Virgin, who was the very mother,
it is not shown of what fathers, or grandfathers, or ancestors, she
is sprung.
And along with these things, this is also worth inquiry, wherefore it
can be, that, when tracing the genealogy through the men, he hath
mentioned women also; and why since he determined upon doing this, he
yet did not mention them all, but passing over the more eminent, such
as Sarah, Rebecca, and as many as are like them, he hath brought
forward only them that are famed for some bad thing; as, for
instance, if any was a harlot, or an adulteress, or a mother by an
unlawful marriage, if any was a stranger or barbarian. For he hath
made mention of the wife of Uriah, and of Thamar, and of Rahab,
and of Ruth, of whom one was of a strange race, another an harlot,
another was defiled by her near kinsman, and with him not in the form
of marriage, but by a stolen intercourse, when she had put on herself
the mask of an harlot; and touching the wife of Uriah no one is
ignorant, by reason of the notoriety of the crime. And yet the
evangelist hath passed by all the rest, and inserted in the genealogy
these alone. Whereas, if women were to be mentioned, all ought to be
so; if not all but some, then those famed in the way of virtue, not
for evil deeds.
See you how much care is required of us straightway in the first
beginning? and yet the beginning seems to be plainer than the rest; to
many perhaps even superfluous, as being a mere numbering of names.
After this, another point again is worth inquiry; wherefore he hath
omitted three kings. For if, because they were exceeding ungodly, he
therefore passed by their names in silence, neither should he have
mentioned the others, that were like them. And this againis another
question; why, after having spoken of fourteen generations, he hath
not in the third division maintained the number.
And wherefore Luke hath made mention of other names, and not only not
all of them the same, but also many more of them, while Matthew hath
both fewer and different, though he too hath ended with Joseph, with
whom Luke likewise concluded.
Ye see how much wakeful attention is needed on our part, not only for
explanation, but even that we may learn what things we have to
explain. For neither is this a little matter, to be able to find out
the difficulties; there being also this other hard point, how
Elizabeth, who was of the Levitical tribe, was kinswoman to Mary.
15. But that we may not overload your memory, by stringing many
things together, here let us stay our discourse for a time. For it is
enough for you in order that ye be thoroughly roused, that you learnthe
questions only. But if ye long fortheir solution also, this again
depends on yourselves, before we speak. For if I see you thoroughly
awakened, and longing to learn, I will endeavor to add the solution
also; but if gaping and not attending, I will conceal both the
difficulties, and their solution, in obedience to a divine law.
For, saith He, "Give not the holy things to the dogs, neither
cast ye your pearls before swine, lest they trample them under their
feet."
But who is he that tramples them under foot? He that doth not account
these things precious, and venerable. And who, it may be asked, is
so wretched as not to esteem these things venerable, and more precious
than all? He who doth not bestow on them so much leisure as on the
harlot women in the theatres of Satan. For there the multitude pass
the whole day, and give up not a few of their domestic concerns for the
sake of this unseasonable employment, and they retain with exactness
whatever they have heard, and this though it be to the injury of their
souls, that they keep it. But here, where God is speaking, they
will not bear to tarry even a little time.
Therefore, let me warn you, we have nothing in common with Heaven,
but our citizenshipgoes no further than words. And yet because of
this, God hath threatened even hell, not in order to cast us
therein, but that He might persuade us to flee this grievous tyranny.
But we do the opposite, and run each day the way that leads thither,
and while God is commanding us not only to hear, but also to do what
He saith, we do not submit so much as to hearken.
When then, I pray thee, are we to do what is commanded, and to put
our hand to the works, if we do not endure so much as to hear the words
that relate to them, but are impatient and restless about the time we
stay here, although it be exceedingly short?
16. And besides, when we are talking of indifferent matters, if we
see those that are in company do not attend, we call what they do an
insult; but do we consider that we are provoking God, if, while He
is discoursing of such things as these, we despise what is said, and
look another way?
Why, he that is grown old, and hath travelled over much country,
reports to us with all exactness the number of stadia, and the
situations of cities, their plans, and their harbors and markets; but
we ourselves know not even how far we are from the city that is in
Heaven. For surely we should have endeavored to shorten the space,
had we known the distance. That city being not only as far from us as
Heaven is from the earth, but even much farther, if we be negligent;
like as, on the other hand, if we do our best,even in one instant we
shall come to the gates thereof. For not by local space, but by moral
disposition, are these distances defined.
But thou knowest exactly the affairs of the world, as well new as
old, and such too as are quite ancient; thou canst number the princes
under whom thou hast served in time past, and the ruler of the games,
and them that gained the prize, and the leaders of armies, matters
that are of no concern to thee; but who hath become ruler in this
city, the first or the second or the third, and for how long, each of
them; and what each hath accomplished, and brought to pass, thou hast
not imagined even as in a dream. And the laws that are set in this
city thou wilt not endure to hear, nor attend to them, even when
others tell thee of them. How then, I pray thee, dost thou expect
to obtain the blessings that are promised, when thou dost not even
attend to what is said?
17. But though never before, now, at any rate, let us do this.
Yea, for weare on the point of entering into a city (if God permit)
of gold, and more precious than any gold. Let us then mark her
foundations, her gates consisting of sapphires and pearls; for indeed
we have in Matthew an excellent guide. For through his gate we shall
now enter in, and much diligence is required on our part. For should
He see any one not attentive, He casts him out of the city.
Yes, for the city is most kingly and glorious; not as the cities with
us, divided into a market-place, and the royal courts; for there all
is the court of the King. Let us open therefore the gates of our
mind, let us open our ears, and with great trembling, when on the
point of setting foot on the threshold, let us worship the King that
is therein. For indeed the first approach hath power straightway to
confound the beholder.
For the present we find the gates closed; but when we see them thrown
open (for this is the solution of the difficulties), then we shall
perceive the greatness of the splendor within. For there also,
leading thee with the eyes of the Spirit, is one who offers to show
thee all, even this Publican; where the King sitteth, and who of
His host stand by Him; where are the angels, where the archangels;
and what place is set apart for the new citizens in this city, and what
kind of way it is that leads thither, and what manner of portion they
have received, who first were citizens therein, and those next after
them, and such as followed these. And how many are the orders of
these tribes, how many those of the senate, how many the distinctions
of dignity.
Let us not therefore with noise or tumult enter in, but with a
mystical silence.
For if in a theatre, when a great silence hath been made, then the
letters of the king are read, much more in this city must all be
composed, and stand with soul and ear erect. For it is not the
letters of any earthly master, but of the Lord of angels, which are
on the point of being read.
If we would order ourselves on this wise, the grace itself of the
Spirit will lead us in great perfection, and we shall arrive at the
very royal throne, and attain to all the good things, by the grace and
love towards man of our Lord Jesus Christ, to whom be glory and
might, together with the Father and the Holy Ghost, now and
always, even for ever and ever. Amen.
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