9. (ii) In a second sense water is the people or mankind, because many waters are many peoples; wine is the Deity; salt, the teaching of the divine law which is the salt of the covenant; ashes, that which preserveth the remembrance of the Lord's Passion. Wine mixed with water, is Christ, God and Man. For by means of faith in the Lord's Passion (_ashes_), which is had through the teaching of the Divine Law (_salt_), the people, denoted by the water, is joined through the union of faith, to its Head, God and Man. 10. (iii) In a third method we may say also that this consecrated water signifieth the Holy Spirit, without Whose influence nothing ever is sanctified, and without Whose grace there is no remission of sins. That the Holy Spirit is called water, truth itself showeth when He saith, 'Whosoever believeth in Me, out of his belly shall flow rivers of living water': [Footnote 423] which the Evangelist explaining saith, 'This He spake of the Holy Ghost which they should receive who believed upon Him.' [Footnote 423: S. John vii, 38, 39.] 11. And note the order of the sacrament; the church is consecrated outwardly by water, inwardly by the Spirit. For this is what the Lord saith, 'Unless a man shall be born again of water and of the Holy Ghost,' etc. [Footnote 424] Here is the water: here the Holy Spirit. For in the sacrament of baptism, neither is the water without the Spirit, nor the Spirit without the water: which element indeed the Spirit Himself did sanctify, when in the first creation of the world 'He moved upon the face {117} of the waters.' [Footnote 425] With this water therefore, both the altar itself and the whole interior of the church is sprinkled, when both it and the altar are dedicated on the same occasion. [Footnote 424: S. John iii, 5.] [Footnote 425: Genesis i, 2.] 12. Although therefore the Spirit and water would suffice for the perfect operation of baptism and the consecration of a church, yet the holy fathers who have made this constitution, wished to satisfy us not only in those particulars which pertain to the efficacy of the sacraments, but in those also which relate to its greater sanctification: and on this account they have added salt, wine, oil, ashes, and chrism. (For Philip, when he baptised the eunuch, had neither oil nor chrism.) Therefore not one of these ingredients ought to be wanting; and they ought all to be mixed together, because the people of God, which is the Church, is neither sanctified nor released from sins without the union of these qualities. On this I shall treat also in the chapter upon consecrations. With respect to water indeed the case is evident, because 'unless a man be born again,' etc.