And now He who has received this name from a disciple, bestows a name upon a disciple: '_Thou art Simon; thou shalt be called a Stone_.' The creatures were brought to the first Adam, that he might say what was the name of each. If this was the second Adam, He could say to any one of His human creatures, 'That is thy name; understand by it what is the work I have given thee to do.' Simon Peter, after many perplexities and falls, did learn fully the meaning and force of his new name. He declared to the Jews at Pentecost, he declared to Cornelius the heathen, that Jesus had been proved to be both Lord and Christ. A society of Jews and Gentiles grew up which recognised Jesus as its Corner-stone. Lest they should fancy that he or any mere man could be a rock or resting-place for them, he wrote an Epistle specially to show that his Master is the Corner-stone, elect, precious, on which men are builded together a spiritual house; that such a spiritual house cannot be overthrown; that any spiritual house which is built on any weaker foundation, which has any other stone or rock, must be destroyed. '_The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. Now Philip was of Bethsaida, the city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph._' Philip does not go in search of the Lamb of God, as those did who heard John speak. Jesus is said to find him, and to speak the words, 'Follow me,' which he obeys. The effect is the same as in the former case--only Philip is, perhaps, a little more courageous: he speaks confidently of this as the Person to whom all the holy men of old were pointing. He speaks so even while he makes the offensive announcement, 'He is Jesus of _Nazareth_, the son of Joseph.' From what place the new teacher came, was nothing to the young disciple. He had proved Himself to him to be the King over his heart. Whose son He was called was nothing. In the most living sense He must be what John had called Him--the Son of God. Hereafter doubts and questions might arise upon these points; the Prophet's words respecting the city of David might have to be reconciled with this apparently Galilæan origin of the new Teacher; explanations might be given respecting His parentage. For Philip all this was premature and unnecessary. The deepest knowledge must come first; the other would follow when it was wanted.