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the crown is greater than the former's. Therefore he did not simply say, For as many as live by the Spirit of God, but, As many as are led by the Spirit of God, showing that he wishes it to be lord of our life, as the pilot of the ship, and the charioteer of the team of horses. And not only the body, but also the soul itself he subjects to such reins. For he does not wish it to have authority, but he has placed its power under the might of the Spirit. For lest, being confident in the gift of the font, they should neglect the subsequent way of life, he says that even if you receive baptism, but are not subsequently led by the Spirit, you have lost the given dignity, and the preeminence of the adoption. For this reason he did not say, As many as have received the Spirit, but, As many as are led by the Spirit of God; that is, As many as conduct themselves thus throughout their whole life, these are the sons of God. Then, since this dignity was also given to the Jews; For I said, he says; You are gods, and all of you sons of the Most High; and again, I have begotten and exalted sons; and, Israel is my firstborn; and Paul also says, Whose is the adoption; he therefore establishes how great the difference is between that honor and this. For even if the names are the same, he says, the things are not the same. And he provides a clear proof of these things, introducing the comparison from their achievements, and from the things given, and from the things that are to be; and first he shows what things were given to them. What then are these? A spirit of bondage; for which reason he also added 60.526 saying; For you have not received a spirit of bondage again unto fear. Then, omitting to say what is contrasted with bondage, that is, a spirit of liberty, he has put what is much greater, that of adoption, through which that also was inferred, saying; But you have received a spirit of adoption. But this is clear; but what the spirit of bondage is, is unclear. Therefore it is necessary to make it clearer; for what has been said is not only unclear, but also very perplexing. For the people of the Jews did not receive the Spirit; what then does he say here? He so called the letters, because they were spiritual, just as he also called the law spiritual, and the water from the rock and the manna; For all, he says, ate the same spiritual food, and all drank the same spiritual drink. And he so names the rock, saying: And they drank from a spiritual rock that followed. For since all the things that were accomplished were above nature, he called them spiritual, not because those who partook of them then received the Spirit. And how were those letters letters of bondage? Bring forward the whole polity, and then you will know this clearly too. For punishments were at their feet, and the reward followed immediately, being commensurate and like some daily food-ration given to servants, and much fear from every side flourishing before their eyes, and purifications for their bodies, and self-control even in their actions. But with us it is not so, but both reasoning and conscience are cleansed. For it does not say, You shall not murder, only, but, You shall not even be angry; nor, You shall not commit adultery, but, You shall not even look with lust; so that it is no longer by fear of present punishment, but by desire for him, that there is both the state of virtue and the other things that are accomplished. Nor does it promise a land flowing with milk and honey, but makes one a joint-heir with the Only-begotten, drawing us away from present things by all means, and promising especially to give those things which it is fitting for those who have become sons of God to receive: nothing perceptible nor bodily, but all things spiritual. So that they, even if they were called sons, were so as slaves; but we, having become free, have received the adoption and await heaven; and to them he spoke through others, but to us through himself; and they did all things being led by fear of punishment, but the spiritual by desire and longing; and this they show by even going beyond the commandments. They, as hired servants and ungrateful, at any rate never ceased murmuring; but these for the pleasure of the Father; and the one group, when receiving benefits, blasphemed; but we, when in danger, give thanks. And if

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τοῦ προτέρου μείζων ὁ στέφανος. ∆ιὸ οὐδὲ ἁπλῶς εἶπεν, Ὅσοι γὰρ Πνεύματι Θεοῦ ζῶσιν, ἀλλ', Ὅσοι Πνεύματι Θεοῦ ἄγονται, δεικνὺς ὅτι οὕτω βούλεται αὐτὸ κύριον εἶναι τῆς ἡμετέρας ζωῆς, ὡς τὸν κυβερνήτην τοῦ πλοίου, καὶ τὸν ἡνίοχον τοῦ ζεύγους τῶν ἵππων. Καὶ οὐχὶ τὸ σῶμα μόνον, ἀλλὰ καὶ αὐτὴν τὴν ψυχὴν ὑποβάλλει ταῖς τοιαύταις ἡνίαις. Οὐδὲ γὰρ ἐκείνην βούλεται αὐθεντεῖν, ἀλλὰ καὶ ἐκείνης τὴν ἐξουσίαν ὑπὸ τῇ τοῦ Πνεύματος ἔθηκε δυνάμει. Ἵνα γὰρ μὴ τῇ δωρεᾷ τοῦ λουτροῦ θαῤῥήσαντες, τῆς μετὰ ταῦτα ἀμελήσωσι πολιτείας, φησὶν, ὅτι κἂν βάπτισμα λάβῃς, μὴ μέλλῃς δὲ Πνεύματι μετὰ ταῦτα ἄγεσθαι, ἀπώλεσας τὴν δεδομένην ἀξίαν, καὶ τῆς υἱοθεσίας τὴν προεδρίαν. ∆ιὰ τοῦτο οὐκ εἶπεν, Ὅσοι Πνεῦμα ἔλαβον, ἀλλ', Ὅσοι Πνεύματι Θεοῦ ἄγονται· τουτέστιν, Ὅσοι παρὰ πάντα τὸν βίον οὕτω πολιτεύονται, οὗτοί εἰσιν υἱοὶ Θεοῦ. Εἶτα ἐπειδὴ τοῦτο τὸ ἀξίωμα καὶ τοῖς Ἰουδαίοις ἦν δεδομένον· Ἐγὼ γὰρ εἶπον, φησί· Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες· καὶ πάλιν, Υἱοὺς ἐγέννησα καὶ ὕψωσα· καὶ, Πρωτότοκός μου Ἰσραήλ· καὶ ὁ Παῦλος δέ φησιν, Ὧν ἡ υἱοθεσία· κατασκευάζει λοιπὸν ὅσον τὸ μέσον ἐκείνης καὶ ταύτης τῆς τιμῆς. Εἰ γὰρ καὶ τὰ ὀνόματα τὰ αὐτὰ, φησὶν, ἀλλ' οὐ τὰ πράγματα τὰ αὐτά. Καὶ σαφῆ παρέχει τούτων ἀπόδειξιν, καὶ ἀπὸ τῶν κατορθούντων, καὶ ἀπὸ τῶν δεδομένων, καὶ ἀπὸ τῶν μελλόντων ἔσεσθαι τὴν σύγκρισιν εἰσαγαγών· καὶ πρότερον δείκνυσι τίνα ἦν τὰ ἐκείνοις δεδομένα. Τίνα οὖν ταῦτα; Πνεῦμα δουλείας· διὸ καὶ ἐπήγαγε 60.526 λέγων· Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον. Εἶτα ἀφεὶς εἰπεῖν τὸ ἀντιδιαστελλόμενον τῇ δουλείᾳ, τουτέστι, πνεῦμα ἐλευθερίας, τὸ πολλῷ μεῖζον τέθεικε, τὸ τῆς υἱοθεσίας, δι' οὗ κἀκεῖνο συνήγετο, εἰπών· Ἀλλ' ἐλάβετε πνεῦμα υἱοθεσίας. Ἀλλὰ τοῦτο μὲν δῆλον· τὸ δὲ πνεῦμα τῆς δουλείας τί ποτέ ἐστιν, ἄδηλον. Οὐκοῦν ἀναγκαῖον αὐτὸ ποιῆσαι σαφέστερον· οὐδὲ γὰρ ἀσαφὲς μόνον, ἀλλὰ καὶ σφόδρα ἄπορον τὸ εἰρημένον. Πνεῦμα γὰρ οὐκ ἔλαβεν ὁ τῶν Ἰουδαίων δῆμος· τί οὖν ἐνταῦθά φησι; Τὰ γράμματα οὕτως ἐκάλεσεν, ἐπειδὴ πνευματικὰ ἦν, ὥσπερ οὖν καὶ τὸν νόμον πνευματικὸν, καὶ τὸ ὕδωρ τὸ ἀπὸ τῆς πέτρας καὶ τὸ μάννα· Πάντες γὰρ, φησὶ, τὸ αὐτὸ βρῶμα πνευματικὸν ἔφαγον, καὶ πάντες τὸ αὐτὸ πόμα πνευματικὸν ἔπιον. Καὶ τὴν πέτραν δὲ οὕτως ὀνομάζει, λέγων· Ἔπινον δὲ ἐκ πνευματικῆς ἀκολουθούσης πέτρας. Ἐπειδὴ γὰρ ὑπὲρ φύσιν ἦν πάντα τὰ τελούμενα, πνευματικὰ αὐτὰ ἐκάλεσεν, οὐκ ἐπειδὴ Πνεῦμα ἔλαβον οἱ μετέχοντες αὐτῶν τότε. Καὶ πῶς τὰ γράμματα ἐκεῖνα δουλείας ἦν γράμματα; Παράγαγε πᾶσαν τὴν πολιτείαν, καὶ τότε εἴσῃ καὶ τοῦτο σαφῶς. Καὶ γὰρ αἱ τιμωρίαι παρὰ πόδας αὐτοῖς, καὶ ὁ μισθὸς εὐθέως εἵπετο, σύμμετρός τε ὢν καὶ ὥσπερ σιτηρέσιόν τι καθημερινὸν διδόμενον οἰκέταις, καὶ πολὺς πανταχόθεν ὁ φόβος πρὸ τῆς ὄψεως ἀκμάζων, καὶ περὶ τὰ σώματα οἱ καθαρμοὶ, καὶ μέχρι τῶν πράξεων ἡ ἐγκράτεια. Παρὰ δὲ ἡμῖν οὐχ οὕτως, ἀλλὰ καὶ λογισμὸς καὶ συνειδὸς ἐκκαθαίρεται. Οὐ γὰρ λέγει, Μὴ φονεύσῃς, μόνον, ἀλλὰ, Μηδὲ ὀργισθῇς· οὐδὲ, Μὴ μοιχεύσῃς, ἀλλὰ, Μηδὲ ἴδῃς ἀκολάστως· ἵνα μηκέτι τῷ φόβῳ τῆς κολάσεως τῆς παρούσης, ἀλλὰ τῷ πόθῳ τῷ πρὸς αὐτὸν, τό τε ἐν ἕξει τῆς ἀρετῆς εἶναι καὶ τὰ ἄλλα τὰ κατορθούμενα ᾖ. Οὐδὲ ἐπαγγέλλεται γῆν ῥέουσαν μέλι καὶ γάλα, ἀλλὰ τῷ Μονογενεῖ συγκληρονόμον ποιεῖ, τῶν παρόντων ἡμᾶς διὰ πάντων ἀφιστὰς, καὶ ἐκεῖνα μάλιστα ἐπαγγελλόμενος διδόναι, ἃ τοῖς γενομένοις υἱοῖς Θεοῦ πρέπει λαμβάνειν· αἰσθητὸν μὲν οὐδὲν οὐδὲ σωματικὸν, πνευματικὰ δὲ ἅπαντα. Ὥστε ἐκεῖνοι μὲν εἰ καὶ υἱοὶ ἐκαλοῦντο, ἀλλ' ὡς δοῦλοι· ἡμεῖς δὲ ὡς ἐλεύθεροι γενόμενοι, τὴν υἱοθεσίαν ἐλάβομεν καὶ τὸν οὐρανὸν ἀναμένομεν· κἀκείνοις μὲν δι' ἑτέρων διελέγετο, ἡμῖν δὲ δι' ἑαυτοῦ· κἀκεῖνοι μὲν φόβῳ τιμωρίας πάντα ἔπραττον ἀγόμενοι, οἱ δὲ πνευματικοὶ ἐπιθυμίᾳ καὶ πόθῳ· καὶ τοῦτο δηλοῦσι τῷ καὶ ὑπερβαίνειν τὰ ἐπιτάγματα. Ἐκεῖνοι ὡς μισθωτοὶ καὶ ἀγνώμονες, οὐδέποτε γοῦν διέλειπον γογγύζοντες· οὗτοι δὲ εἰς ἀρέσκειαν τοῦ Πατρός· καὶ οἱ μὲν εὐεργετούμενοι ἐβλασφήμουν· ἡμεῖς δὲ κινδυνεύοντες εὐχαριστοῦμεν. Κἂν