"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

And, even if the waters above the heavens are sometimes invited to praise the common Master of the universe, yet we do not for this reason consider them to be an intellectual nature. The heavens are not endowed with life because they "show forth the glory of God," nor is the firmament a perceptive being because it "declares the work of his hands." And, if someone says that the heavens are speculative powers, and the firmament, active powers productive of the good, we accept the expression as neatly said, but we will not concede that it is altogether true. For, in that case, dew, hoarfrost, cold and heat, since they were ordered by Daniel to praise in hymns the Creator of the universe, will be intelligent and invisible natures. The meaning in these words, however, accepted by speculative minds, is a fulfillment of the praise of the Creator. Not only the water that is above the heavens, as if holding the first place in honor because of the preeminence added to it from its excellence, fulfills the praise of God, but, "Praise him," the psalmist says, "from the earth, you dragons and all you deeps." So that even the deep, which those who speak allegories relegated to the inferior portion, was not itself judged deserving of rejection by the psalmist, since it was admitted to the general chorus of creation; but even it harmoniously sings a hymn of praise to the Creator through the language assigned to it.

(viii. de Trin. ante med) Our Lord therefore hath not left it uncertain whether the Paraclete be from the Father, or from the Son; for He is sent by the Son, and proceedeth from the Father, both these He receiveth from the Son. You ask whether to receive from the Son and to proceed from the Father be the same thing. Certainly, to receive from the Son must be thought one and the same thing with receiving from the Father: for when He says, All things that the Father hath are Mine, therefore said I, that He shall receive of Mine, He sheweth herein that the things are received from Him, because all things which the Father hath are His, but that they are received from the Father also. This unity hath no diversity; nor doth it matter from whom the thing is received; since that which is given by the Father, is counted also as given by the Son.