we retain, but we retain that faith of Peter just as we would retain Peter himself; for while we retain the faith of Peter, we possess Peter himself. Thus, when we behold an imitator of him, we seem to behold the man himself; since Christ called John "Elias," not because John was Elias, but because he had come in the spirit and power of Elias. Just as therefore John, because he had come in the spirit and power of Elias, was called Elias, so also this man, because he arrives in the confession and faith of Peter, will deservedly be endowed with his appellation as well. For the kinship of one's manner of life generates also a partnership of names. Let us all pray, moreover, that he may reach the old age of Peter; for the apostle finished his life already an old man. "When thou shalt be old," he says, "thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wilt not" (John 21:18). Let us pray also for this man that he may have a long life; for if his old age is prolonged, he will cause our spiritual youth to be more vigorous and lively: which may we be fortunate enough to keep forever flourishing and vivid, through his prayers and those of this Peter, and through the grace and kindness of our Lord Jesus Christ, to whom be glory and power together with the Holy Spirit, now and always, and unto the ages of ages. Amen.
THAT THE READING OF HOLY SCRIPTURE IS USEFUL, AND THAT IT RENDERS ONE WHO IS INTENT UPON IT INVINCIBLE AGAINST SERVITUDE AND ALL ADVERSITIES; THAT THE NAME OF THE APOSTLES IS A NAME OF MANY DIGNITIES, AND THAT THE APOSTLES POSSESS GREATER POWER AND AUTHORITY THAN EXTERNAL MAGISTRATES AND EVEN KINGS THEMSELVES; AND AT THE END, TO THE NEWLY BAPTIZED.
When I consider the poverty of my own mind, I grow numb and retreat, invited to speak before such a great multitude; but when I look at the alacrity of your spirit, such that no weariness of listening ever takes hold of you, I resume my confidence and am stirred, and I gird myself with a ready mind for the stadium of doctrine. For you could, even if you had encountered a mind of stone, make it lighter than any feather by this desire and zeal of yours for hearing. And just as animals that hide in their dens and bury themselves within rocks in mid-winter, when they see summer appear, leave their dens, and congregate with other living creatures, and rejoice together with us: so also our soul, which was hiding itself as if in a den of the conscience of its own weakness, when it looks upon the desire of your charity, leaves its den, and congregates with you, and in this spiritual and divine meadow, in the paradise of Scripture, in the splendid leaps of the Scriptures, rejoices together with you. For the reading of the Holy Scriptures is a spiritual meadow and a paradise of delights, and a paradise much better than that one of old. God planted this paradise not on earth, but in the souls of the faithful; he placed this paradise not in Eden, nor in the east, circumscribed in one location, but expanded it everywhere in the world, and extended it to the ends of the earth. And that you may understand that the Scriptures have been spread throughout the whole world, hear the prophet saying: "Their sound hath gone forth into all the earth, and their words unto the ends of the world" (Ps. 18:5; Rom. 10:18). Whether you betake yourself to the Indians, whom the rising sun first beholds, or whether you betake yourself to the ocean, or to those British islands, or sail to the Euxine Sea, or go to the southern parts, you will hear all everywhere philosophizing about those things that are in Scripture, with a different voice indeed, but not a different faith, and with a different language indeed, but with a consonant mind. For languages differ in sound, but do not differ in the manner of religion: and they speak in a barbarian tongue, but philosophize in the sense of the mind; they commit solocisms in sound, but cultivate piety in their morals. B C D Do you see the breadth of the paradise extended to the ends of the world? Here there is no serpent, the place is immune from wild beasts, and it is fortified by the grace of the Holy Spirit. This paradise also has a fountain, just as that one did, a fountain from which are born numberless rivers, not merely four. For this fountain pours forth not the Tigris, nor the Euphrates, nor the Egyptian Nile, nor the Indian Ganges, but countless rivers. Who says this? God himself, who has bestowed these rivers upon us: "He that believeth in me," he says, "as the Scripture hath said, out of his belly shall flow rivers of living water" (John 7:38). Do you see how not four rivers, but infinite ones flow from that fountain? And indeed, the fountain is marvelous not only in multitude, but also in nature; for they are not streams of water, but gifts of the Spirit. This fountain is divided into the individual minds of the faithful, and is not diminished: it is divided, and is not consumed: it is distributed, and becomes none the less; it is whole among all, and whole in each. For such are the gifts of the Spirit. Do you wish to know the abundance of these streams? Do you wish to know the nature of the waters? And in what way they are not like these, but better and more marvelous than these? Hear Christ himself speaking again to the Samaritan woman, that you may know the abundance of the fountain. "The water that I will give," he says to the faithful, "shall become in him a fountain of water springing up into life everlasting" (John 4:14). He did not say "flowing out," he did not say "poured forth," but "springing up,"
A accustomed to leaping and jumping from every side, which the springs cannot retain within their own bosoms, but, overcome by the continuity of the flow, they gush forth on all sides. Wishing, therefore, to show the abundance of these waters, he said "springing up," not "going out." Do you wish to learn its nature? Learn it from its utility. For it is useful not for the present life, but for life eternal. Let us, then, abide in this paradise; let us sit beside the spring; let us not suffer what Adam suffered and fall from paradise; let us not receive a deadly counsel; let us not admit the deception of the devil. Let us remain within, for the safety thereof is great; let us remain in the reading of these Scriptures. For just as those who sit by a spring, and enjoy that breeze, and, when the heat is present, constantly drench their face, repel the stifling heat with the waters and easily cure the ailment of thirst, having the remedy close at hand from the spring; so too, he who sits beside the spring of the divine Scriptures, even if he sees a flame of forbidden desire troubling him, by washing his soul with those waters, he easily repels the flame; and if burning anger troubles him, boiling his heart like a cauldron being heated from below, by letting fall a little of that water, he immediately suppresses the shamelessness of that passion; and from all wicked thoughts, as from the midst of flame, the reading of the divine Scriptures rescues the soul.
2. For this reason, also, that great prophet David, knowing the benefit from the reading of the Scriptures, likens the person who perpetually pays attention to the Scriptures and enjoys their conversation to a tree always flourishing, standing by the brooks of waters, saying thus: "Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the pestilent: but his delight is in the law of the Lord; and in his law will he meditate day and night. And he shall be like a tree which is planted near the running waters" (Ps. 1, 1-3). For just as that tree, which is planted near the running waters, standing by the very brooks, having a continuous supply of irrigation, becomes invincible to every atmospheric intemperance, and fears neither the sun when it becomes hotter nor is afraid of the air changing into drought—for having sufficient moisture locked up within itself, it immediately repels and thrusts aside any excess of solar heat striking it from without—so too, the soul B standing by the brooks of the divine Scriptures, and being continually watered, gathering those waters and the dew of the Spirit within itself, will be invincible against every complication of affairs. If disease, if injury, if calumny, if reproaches, if mockeries, if any listlessness, if all the evils of the world strike such a soul, it easily repels the searing of the passions, having sufficient consolation from the reading of the Scriptures. For neither greatness of glory, nor bulk of power, nor the presence of friends, nor anything else of human things will be able to console one in pain as well as the reading of the divine Scriptures. Why so? Because those things are passing and corruptible, and therefore their consolation is also corruptible; but the reading of the Scriptures is the conversation of God. When, therefore, God consoles the one who is in despondency, what of the things that exist can be able to cast him into despondency?
Let us, therefore, pay attention to the reading; let us not take only these few hours (for this simple hearing does not suffice us for safety), but let us be occupied with it continuously. Let each one depart to his home and take the books into his hands, and let him go over the thoughts of the things spoken, if he intends to have continuous and sufficient benefit from the Scripture. For that tree, standing by the brooks, does not converse with the waters for two or three hours, but all day and all night. For this reason it thrives with leaves, for this reason it is heavy with fruit, although no one waters it; because it stands by the brooks and draws up the moisture through its roots. So also, he who continuously reads the divine Scriptures, and stands by their brooks, even if he has no one to interpret, through the continuous reading, as if through certain roots, he draws much benefit. For this reason, also, we make your concerns stable, making the memory of what is said permanent. For a heavy rain, when it breaks forth, floods the surface and does not help the depth of the earth at all, but, as if through certain veins of its pores, slipping down to the depth, its moisture filling its cavities, it makes it most capable for the bearing of fruit. Therefore, we also let this spiritual rain fall quietly onto your souls. For the Scriptures are like spiritual clouds, and the words and thoughts are like rain much better than this; and for this reason, we let this spiritual rain fall on you little by little, so that the words may reach the very depth. For this reason, we have been occupied with the interpretation for the fourth day already, and we have not yet been able to pass by one inscription, but we are still revolving around it. For it is better, by digging a small plot and descending to the depth, to find a large treasure of things necessary, than to go over many C fields from above, simply and idly, and in vain. And yet I know many are annoyed at this slowness; but I care not about their accusation, but I care about your benefit. Those who are able to walk more swiftly should wait for the slower of their brethren; for these are able to wait for them, but the weaker are not able to stretch themselves out toward them. For this reason also Paul says that we ought not to compel the weak before the time to extend themselves toward the perfection of the strong, but that we who are strong ought to bear the infirmities of the weak (Rom. 15:1). We are concerned for your benefit, not for display; for this reason we dwell on the thoughts.
3. On the first day, therefore, I said that we should not simply pass over inscriptions, when also the title D of the reading is with God. Therefore, let each one take the books into his hands when he goes home, and let him go over in his mind the things that were said, so that he may have continuous and sufficient benefit from the Scripture. For that tree, standing by the brooks, does not converse with the waters for two or three hours, but all day and all night. For this reason it thrives with leaves, for this reason it is heavy with fruit, even if no man waters it; since it stands by the brooks, it sends the benefit through certain channels to the entire body. Just so, he who continuously reads the divine Scriptures, and stands by their brooks, even if he has no one to interpret for him, through continuous reading, as if through certain roots, he draws in much benefit. And for this reason, knowing your concerns, your many occupations, we quietly and little by little bring you to the thoughts of the Scriptures, by the leisure of the interpretation, quietly and little by little settling it like oil on the surface of the earth, as if through certain veins of its pores sliding down toward the depth, filling its cavities, making it most capable for the carrying of fruits. Therefore we also let this spiritual rain fall onto your souls quietly; for the Scriptures are like spiritual clouds, and the words and thoughts are like rain much better than this; and for this reason we let this spiritual rain drip onto you little by little, so that the words may reach to the depth itself.
A I spoke on the first day of why it is not rashly that the inscriptions are passed over, at which time I read the title to you and demonstrated the wisdom of Paul, who took the alien soldier—inasmuch as he was standing in the ranks of the enemy—and transferred him to his own army. The whole teaching of the previous day ended in this. After that, on the second day, we inquired who the author of this book is, and by the grace of God we found the evangelist Luke, and through many proofs we demonstrated the matter set for inquiry, of which some were clearer, while others were deeper. For I know that many of the hearers did not follow what was said in the final part; yet we shall not therefore cease to pursue the more subtle meanings with confidence. Therefore, what is clearer will be useful for the simpler, while the deeper will profit those who look more sharply. For the table must be varied and different, because the appetite of those who are invited is also different.
On the first day, therefore, we discoursed about the inscription; on the second day, about who wrote the book; and on the third day, yesterday, we discoursed before those who had come regarding the beginning of the writing: and we showed, even as those who were present know, what is an act, and what is a miracle, and what is a manner of life, what is a sign, and a portent, and a power, and how much difference there is between each, and how the one is greater and the other more useful, and how the one of itself alone acquires a kingdom, while the other, if it does not take up the support of B deeds, is cast out outside the vestibule. Today it is worthwhile to speak of the remainder of the inscription, and to show what the name of Apostle signifies. For this name is not a bare title, but it is the designation of an office, of the greatest office, a most spiritual office, a heavenly office. But attend diligently. For just as in worldly affairs there are many offices, yet not all of the same dignity, but some are greater, some are lesser—as an example, that we may start the enumeration from below: there is the Defender of the city; there is the Governor of a province, who is higher than him; there is another office after him that is greater; there is, again, the Master of Soldiers; there is the Prefect; there is an office higher than these, the dignity of the Consuls; and all these of course are offices, but not all of the same dignity—so also there are many spiritual offices, not equal in dignity, but the dignity of the Apostolate is greater than all.
For you must be led by the hand from sensible things to spiritual things. Christ also did this, discoursing regarding the Spirit, He made mention of water. For "Everyone," He says, "who drinks of this water will thirst again; but whoever drinks of the water that I shall give him will never thirst" (John IV, 13). Do you see Him leading that poor woman by the hand from sensible things to spiritual things? We do the same, and we ascend from the lower to the higher, so that the speech may become clearer. For this reason, when we were speaking of office, we made mention not only of the spiritual, but of the sensible office, so that we might lead you by the hand from the latter to the former. You have heard how many worldly offices we enumerated, and in what way some are greater, C others indeed are lesser, and in what way the office of Consul shines forth like a summit and head above all the rest: let us see the spiritual offices also. The office is spiritual: the office of Prophecy; there is another, that of the Evangelist; that of the Pastor, that of the Teacher, that of gifts, that of healings, that of the interpretation of tongues. These all are names of gifts, but they are matters of offices and powers. The Prophet is an office; with us he who casts out demons is an office; with us the Pastor and Teacher is a spiritual office; but greater than all these is the Apostolic office.
But whence is this evident? Because the Apostle takes precedence over all these. And just as among the sensible offices the Consul enjoys the prerogative of honor, so among the spiritual ones does the Apostle. Let us hear Paul himself enumerating the dignities, and placing the Apostolic in the higher place. What therefore does he say? "And God has appointed some in the Church, first apostles, second prophets, third teachers, then gifts of healings, helps, administrations, kinds of tongues" (I Cor. XII, 28).
The greatness of the Apostolic dignity. What he understands by kinds of tongues.
Do you see the summit of dignities? Do you see the Apostle sitting on high, and no one being before him, nor anyone being higher than him? For he says first Apostles, second Prophets, third Teachers and Pastors, then gifts of healings, helps, governments, kinds of tongues. And truly, the Apostolate is not only the headship of the other dignities, but also a root and foundation. And just as the head, situated in a higher place, is not only the headship and command of the body, but also the root (inasmuch as the nerves, which govern the body, arise from it, and born from its brain, and enriched by the bounty of the spirit, then govern the whole animal), so also the Apostolate not only stands out above the other gifts like a headship and command, but also holds the roots of all things comprised within itself. And indeed, a Prophet cannot be an Apostle and a Prophet; but an Apostle is also altogether D a Prophet, and has gifts of healings, and kinds of tongues, and interpretations of tongues; therefore it is the headship and root of the gifts. But it is necessary first to say what this finally is, "kinds of tongues"?What therefore are "kinds of tongues"? Formerly, he who had been baptized and had believed immediately, for the manifestation of the Spirit, spoke in various tongues. For since the men of that age were still weaker, and could not contemplate spiritual gifts with the eyes of the flesh, a sensible gift was given, so that the spiritual might be known, and he who had been baptized immediately spoke in our tongue, and Persian, and Indian, and Scythian; so that the unbelievers might understand that he had been gifted with the Holy Spirit. And the sign indeed was subject to the senses—such, I mean, was the voice; for they heard it with the sense of the body; but that spiritual gift, which was not seen at all, this sign made manifest to all, being subject to the senses. And this sign was called "kinds of tongues." For he who had a single tongue by nature, by the benefit of the grace spoke in various and different tongues: and it was possible to see one man in number, but varied
various mouths and various tongues. Let us see, then, how the Apostle possessed this gift, and all the others. Concerning this he speaks as follows: *I speak with tongues more than you all* (1 Cor. 14:18). Do you see how he possesses the kinds of tongues, and not only possesses them, but even with greater abundance than all the rest of the faithful? For he did not merely say, "I have the power to speak with tongues," but, *I speak with tongues more than you all*. And the prophecy which he possessed, he demonstrates through those words, saying thus: *But the Spirit expressly says that in the latter times there shall be perilous times* (1 Tim. 4:1): and that to speak of "latter times" is prophecy, is clear to everyone. And again, *Know this, that in the last days perilous times shall come* (2 Tim. 3:1); and again, *I say to you in the word of the Lord, that in His coming we who are alive, who remain, shall not forestall those who have fallen asleep* (1 Thess. 4:15). And this also is prophecy. Do you see how he has kinds of tongues and prophecies? Do you wish to learn how he has also the gifts of healings? But perhaps this does not even need proof from words, when we see not only the apostles, but even their garments possessing gifts of healings. That he was also a teacher of the Gentiles, he says in many places, and that he cared for the whole world, and governed the Churches. When therefore you hear, *first apostles, second prophets, third pastors and teachers, gifts of healings, helps, governments, kinds of tongues* (1 Cor. 12:28), learn that the entire distribution of the remaining gifts resides in the apostolate, as if in a head. Did you not previously think the name of apostles to be a hollow one? Lo, now you know what depth of meaning the name contains. We have said these things, not making a show of our own power; for the things said are not ours, but of the grace of the Spirit B stirring up the sluggishness of the more indifferent, that nothing might pass by in vain. We have therefore rightly called the apostolate a spiritual consulate. For apostles are rulers ordained by God; rulers who did not receive various nations and cities, but all of them in common were entrusted with the world. And that they are spiritual rulers, I shall try to prove this too, so that after the proof you may learn that the apostles are as much better than worldly rulers as those worldly rulers themselves are better than children who are playing. For this rule is much greater than that one, and holds our life together all the more, and when it is removed, everything perishes and is dissolved. What then is the token of rule, and what must a ruler possess? The power of the prison, so that he is lord to bind some and to release others, to cast some out and to bring others in; again, to remit debts of money, and to be lord to release some who are liable, and to command others to pay; again, to lead forth to death, and to call back from death; nay, rather, this is not the work of a ruler, but of a king alone; or rather, not even the gift of a king is complete. For he does not call the departed back from death, but only from the procession to execution, and he can indeed dissolve a sentence, but he cannot recall from death; he has the lesser power, but is deprived of the greater. Again, we test the ruler by the belt, by the voice of the herald, by the lictors, by the carriage, by the sword: for these are all symbols of rule. Let us see therefore also the apostles' rule, if it has these symbols; it has them, yet not such as these, but far better. And that you may learn that these are but names of things, while those are the reality of things; that you may learn the difference between the rule of children playing, and the rule of those who possess true rule; and, if you wish, we will reckon from the prison C first. For we said that the ruler is lord of binding and loosing. See then the apostles possessing this rule. *For whatever you bind on earth*, He says, *shall be bound in heaven: and whatever you loose on earth shall be loosed in heaven* (Matt. 18:18). Do you see the power of a prison, and a prison? And the name is the same, but the reality is not the same. Bonds, and bonds; but some on earth, some in heaven. For heaven is to them the prison. Learn therefore the magnitude of the rule. Sitting on earth they carry the judgment, and the power of the judgment crosses the heavens. And just as kings sitting in one city vote and make laws, and the power of the decrees and laws runs through the whole world; so then, the apostles in one place sitting were legislating; but the power of the laws, and of these bonds, did not only run through the world, but even ascended to the very height of the heavens. Do you see a prison, and a prison; the one on earth, the other in heaven; the one of bodies, the other of souls; nay, rather of both souls and bodies; for they did not bind bodies only, but also souls.
5. Do you wish to learn how they were also lords to remit debts? For here too you will see a great difference; for they did not remit debts of money, but debts of sins; *for if*, He says, *you remit the sins, they are remitted to them; and whose you retain, they are retained* (John 20:23). What must be proved after this, that they even sent to death, and again called back from death, not from a sentence alone and an execution, but raising up those already lying and perished from death? Where then did they condemn? And where did they release from death? Ananias and Sapphira were caught in sacrilege; for even if they stole their own money, D yet it was the act of sacrilege; for after the promise the money was no longer theirs. What then the Apostle? Hear how, as if sitting in a court of law, he brings in the sacrilegious one, and applies questioning like a judge, and then pronounces the sentence.
A For he does not pass sentence before he examines; although the crime was manifest, yet that he might persuade us who stand outside that the sentence passed was just, he therefore employs questioning, using these words: "Why hath Satan filled thy heart, that thou shouldest lie to the Holy Spirit, and keep back part of the price of the land? While it remained, did it not remain to thee? and after it was sold, was it not in thine own power? Thou hast not lied unto men, but unto God" (Acts v. 3, 4). What, then, hearing these words, did that man do? He fell, and expired. Do you see that the Apostles also have a sword? When you hear Paul saying, "And the sword of the Spirit, which is the word of God" (Ephes. vi. 17), B remember this judgment, that nowhere was there a sword, and the sacrilegious man fell, struck simply by words. Have you seen the sword sharpened and drawn? Nowhere, no iron, nowhere a hilt, nowhere a hand; but in place of a hand, the tongue, bringing forth words in place of a sword, at once killed him. After him, his wife entered, and he wished to provide her an opportunity for excuse, a handle for pardon; therefore he asks again, "Tell me, did ye sell the land for so much?" (Acts v. 8). Although he knew it was not sold for so much, yet in order that he might invite her by the questioning to repentance, and to condemn herself of the sin, and to grant her pardon, for this reason he interrogates her. She, however, persisted in her impudence; therefore she came into the partnership of her husband's punishment. Do you see the power of the prison? Do you see how they are able to dispatch to death? Let us see that which is better: in what way they again recall from death. Tabitha, the disciple, died, who was celebrated by many alms, and they ran at once to the Apostles. C For they knew that they had the power of death and life; they knew that the heavenly principality had descended to earth. What, then, did Peter do? "Tabitha, arise," he said (Acts ix. 40). No works did he need, no ministrations, but his words sufficed for the resurrection; having heard the voice, death ceased, and could not retain the dead woman. Do you see what kind of voices these judges use? For the voices of external judges are weak. For even if one of them commands, if a servant does not obey, the thing commanded is interrupted; but here there is no need of servants; he only spoke, and it was immediately done. Do you see their prison, which is the mark of a magistrate; do you see in what way they forgive sins, in what way they dispel death, in what way they call back to life? Do you wish to know their girdle also? For Christ sent them out girded, not with leather, but with truth; this girdle is holy and spiritual; therefore he says: "Having girded your loins about with truth" (Ephes. vi. 14). For the magistracy is spiritual, wherefore nothing sensible should be sought; "For all the glory of the king's daughter is from within" (Ps. xliv. 14). The Apostles have demons as executioners. D But what? Do you wish to see the executioners also? Executioners are those who beat the accused with rods, who hang them on a tree, and scourge their sides, who chastise, who punish. Do you wish, therefore, to see these? They do not have men, but the devil himself and demons; while being themselves encompassed with body and flesh, they had incorporeal powers as ministers. Hear, indeed, how Paulus commanded them with authority; for, writing about the one who had committed fornication, he said: "To deliver such a one unto Satan for the destruction of the flesh" (I Cor. v. 5). And again, concerning those who blasphemed, he did this same thing: "For I have delivered them," he says, "unto Satan, that they may learn not to blaspheme" (I Tim. i. 20). What remains to be shown? Do they have chariots too? But not even this demonstration will be lacking to us; for Philip, after he had baptized the eunuch, and initiated him in the holy mysteries, when it was time for him to return, the Spirit snatched him away, and he was found removed from the desert to Azotus (Acts viii. 39, 40). Do you see a winged chariot? Do you see a vehicle swifter than the wind? Again, it was necessary for the Apostle to go to paradise, distant by such a length of journey, by such an immense interval; then he, suddenly snatched away, was transferred thither without any difficulty and in a brief moment of time (II Cor. xii. 2). Such therefore are the chariots; but the voice of the herald is also itself worthy of the magistracy. For not a man went before them sending forth a voice, but the grace of the Spirit, and the demonstration through miracles, sent forth a voice clearer than any trumpet, and so made a way for them everywhere. And just as they are established in great dignity and magnificence, and private individuals do not dare to mingle with them, so it happened with the Apostles: "For of the rest," it is said, "no man dared to join himself to them; but the people magnified them" (Acts v. 13). Do you see the power of the prison, and the authority to remit debts, and that they carried swords, and were girded with a belt, and borne in a chariot, and had a voice going before them clearer than any trumpet, and were adorned in much pomp and splendor? But now it would be worth the labor to indicate all their deeds performed so gloriously, and what blessings of theirs exist for the whole world. For this also belongs to magistrates, that they should not only enjoy honor, but also manifest much solicitude and care for their subjects. But now more has been said than was fitting. Wherefore, deferring these things to another treatise, I will endeavor to transfer the discourse to the exhortation of those who have been recently enlightened. And let no one think the counsel inopportune; for I have already said that not only after ten and twenty days, and after ten and twenty years, can those who have been initiated into the mysteries be called "recently enlightened," if they are watchful and sober. What, therefore, is the best exhortation we shall use toward them? If, indeed, we call to their memory the manner of their birth, both the former and the latter, the natural and the spiritual, and demonstrate what the difference is between the two births. Nay, indeed, it is not necessary that they should learn these things from us; the son of thunder himself, John, the beloved of Christ, will admonish them about these things. What, therefore, does he say? "But as many as received him, to them gave he power to become the sons of God" (John i. 12); then, calling to their memory the former birth, and declaring from the comparison the holiness and dignity of the present grace, he says thus: "Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John i. 13). In one phrase he expressed their nobility. O clean births! O spiritual deliveries! O new puerperal efforts! A conception without a womb, a birth without a belly, without flesh