These are indeed fervid words and thoughts that burn; yet are they also words of truth and soberness; words, which, because they are glowing, approach the nearer to the truth; and are sober, because expressive of reality. It is not the language of declamation, but of a soul, which having now been "carried to hoar hairs[1]," would fain express the greatness of God's benefits, but "cannot, as it would." In like manner, S. Chrysostome[2], (though indirectly,) "Why, you will ask, did not John Baptist mention the signs and wonders which were to follow upon this 'the Baptising with the Holy Ghost and with fire?" Because this was greater than all, and for this did all those things take place. For having named the sum, he comprehended therein all the rest,—loosing of death, destruction of sins, abolition of the curse, freedom from the old man, entrance into paradise, ascent into heaven, life with the Angels, participation of future blessing, and those good things which eye hath not seen nor ear heard, nor have entered into the heart of man. For all these things were given through that gift, (Baptism)." Or, let any one read S. Cyprian's relation[3] of the greatness of the change, to him incredible beforehand, which Baptism wrought in him. It may suffice, in contrast, to say that moderns have thought it necessary to apologize for, or to defend it. Or, let them look at the manner in which St. Augustine[4] speaks of the workings of Baptism administered to the half senseless friend of his thoughtless and sceptical youth—how he speaks of it, who once mocked at it. Or, let them hear St. Chrysostome's[5] exhortation to those hangers-on of Christianity, who professed to believe, and yet shrunk from becoming Christians, and taking on them Christ's cross by Baptism. "The Apostle saith, 'through you is my name blasphemed among the nations.' Let us cause the contrary to be said, by 'living worthy of Him
