Homily XXXIV

Hebrews xiii. 17

"Obey them that have the rule over you, and submit yourselves. For they watch for your souls, as they that must give account, that they may do it with joy, and not with grief, for this is unprofitable for you."

[1.] Anarchy is an evil, and the occasion of many calamities, and the source of disorder and confusion. For as, if thou take away the leader from a chorus, the chorus will not be in tune and in order; and if from a phalanx of an army thou remove the commander, the evolutions will no longer be made in time and order, and if from a ship thou take away the helmsman, thou wilt sink the vessel; so too if from a flock thou remove the shepherd, thou hast overthrown and destroyed all.

Anarchy then is an evil, and a cause of ruin. But no less an evil also is the disobedience to rulers. For it comes again to the same. For a people not obeying a ruler, is like one which has none; and perhaps even worse. For in the former case they have at least an excuse for disorder, but no longer in the latter, but are punished.

But perhaps some one will say, there is also a third evil, when the ruler is bad. I myself too know it, and no small evil it is, but even a far worse evil than anarchy. For it is better to be led by no one, than to be led by one who is evil. For the former indeed are oftentimes saved, and oftentimes are in peril, but the latter will be altogether in peril, being led into the pit [of destruction].

How then does Paul say, "Obey them that have the rule over you, and submit yourselves"? Having said above, "whose faith follow, considering the end of their conversation" ( c. ver. 7 ), he then said, "Obey them that have the rule over you, and submit yourselves."

What then (you say), when he is wicked should we obey?

Wicked? In what sense? If indeed in regard to Faith, flee and avoid him; not only if he be a man, but even if he be an angel come down from Heaven; but if in regard to life, be not over-curious. And this instance I do not allege from my own mind, but from the Divine Scripture. For hear Christ saying, "The Scribes and the Pharisees sit on Moses' seat." ( Matt. xxiii. 2.) Having previously spoken many fearful things concerning them, He then says, "They sit on Moses' seat: all therefore whatsoever they tell you observe, do; but do not ye after their works." ( Matt. xxiii. 2, 3.) They have (He means) the dignity of office, but are of unclean life. Do thou however attend, not to their life, but to their words. For as regards their characters, no one would be harmed [thereby]. How is this? Both because their characters are manifest to all, and also because though he were ten thousand times as wicked, he will never teach what is wicked. But as respects Faith, [the evil] is not manifest to all, and the wicked [ruler] will not shrink from teaching it.

Moreover, "Judge not that ye be not judged" ( Matt. vii. 1 ) concerns life, not faith: surely what follows makes this plain. For "why" (He says) "beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" ( Matt. vii. 3.)

"All things therefore" (He says) "which they bid you observe, do ye" (now to "do" belongs to works not to Faith) "but do not ye after their works." Seest thou that [the discourse] is not concerning doctrines, but concerning life and works?

[2.] Paul however previously commended them, and then says, "Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that shall give account."

Let those who rule also hear, and not only those who are under their rule; that as the subjects ought to be obedient, so also the rulers ought to be watchful and sober. What sayest thou? He watches; he imperils his own head; he is subject to the punishments of thy sins, and for thy sake is amenable to what is so fearful, and art thou slothful, and affectedly indifferent, and at ease? Therefore he says, "That they may do this with joy, and not with grief: for this is unprofitable for you."

Seest thou that the despised ruler ought not to avenge himself, but his great revenge is to weep and lament? For neither is it possible for the physician, despised by his patient, to avenge himself, but to weep and lament. But if [the ruler] lament (he means), God inflicts vengeance on thee. For if when we lament for our own sins we draw God to us, shall we not much rather [do this], when we lament for the arrogance and scornfulness of others? Seest thou that he does not suffer him to be led on to reproaches? Seest thou how great is his philosophy? He ought to lament who is despised, is trodden under foot, is spit upon.

Be not confident because he does not avenge himself on thee, for lamenting is worse than any revenge. For when of himself he profits nothing by lamenting, he calls on the Lord: and as in the case of a teacher and nurse, when the child does not listen to him, one is called in who will treat him more severely, so also in this case.

[3.] Oh! how great the danger! What should one say to those wretched men, who throw themselves upon so great an abyss of punishments? Thou hast to give account of all over whom thou rulest, women and children and men; into so great a fire dost thou put thy head. I marvel if any of the rulers can be saved, when in the face of such a threat, and of the present indifference, I see some still even running on, and casting themselves upon so great a burden of authority.

For if they who are dragged by force have no refuge or defense, if they discharge duty ill and are negligent; since even Aaron was dragged by force, and yet was imperiled; and Moses again was imperiled, although he had oftentimes declined; and Saul having been entrusted with another kind of rule, after he had declined it, was in peril, because he managed it amiss; how much more they who take so great pains to obtain it, and cast themselves upon it? Such an one much more deprives himself of all excuse. For men ought to fear and to tremble, both because of conscience, and because of the burden of the office; and neither when dragged to it should they once for all decline, nor, when not dragged cast themselves upon it, but should even flee, foreseeing the greatness of the dignity; and when they have been seized, they ought again to show their godly fear. Let there be nothing out of measure. If thou hast perceived it beforehand, retire; convince thyself that thou art unworthy of the office. Again, if thou hast been seized, in like manner be thou reverential, always showing rightmindedness.

[4.] Ver. 18. "Pray for us" (he says); "for we trust we have a good conscience among all, willing to live honestly."

Thou seest that he used these apologies, as writing to persons grieved with him, as to those who turned away, who were disposed as towards a transgressor, not enduring even to hear his name? Inasmuch then as he asked from those who hated him what all others ask from those who love them [their prayers for him], therefore he here introduces this; saying, "We trust that we have a good conscience." For do not tell me of accusations; our conscience, he says, in nothing hurts us; nor are we conscious to ourselves that we have plotted against you. "For we trust," he says, "that we have a good conscience among all," not among the Gentiles only, but also among you. We have done nothing with deceitfulness, nothing with hypocrisy: for it was probable that these [calumnies] were reported respecting him. "For they have been informed concerning thee" (it is said) "that thou teachest apostasy." ( Acts xxi. 21.) Not as an enemy, he means, nor as an adversary I write these things, but as a friend. And this he shows also by what follows.

Ver. 19. "But I beseech you the rather to do this, that I may be restored to you the sooner." His thus praying was [the act] of one who loved them greatly, and that not simply, but with all earnestness, that so, he says, I may come to you speedily. The earnest desire to come to them is [the mark] of one conscious to himself of nothing [wrong], also the entreating them to pray for him.

Therefore having first asked their prayers, he then himself also prays for all good things on them. ( Ver. 20 ) "Now the God of peace," he says (be ye not therefore at variance one with another), "that brought again from the earth the Shepherd of the sheep" (this is said concerning the resurrection) "the Great [Shepherd]" (another addition: here again he confirms to them even to the end, his discourse concerning the Resurrection) "through the blood of the everlasting covenant, our Lord Jesus Christ," ( ver. 21 ) "make you perfect in every good work, to do His will, working in you that which is well-pleasing in His sight."

Again he bears high testimony to them. For that is made "perfect" which having a beginning is afterwards completed. And he prays for them which is the act of one who yearns for them. And while in the other Epistles, he prays in the prefaces, here he does it at the end. "Working in you," he says, "that which is well-pleasing in His sight through Jesus Christ, to whom be glory for ever and ever. Amen."

[5.] Ver. 22. "And I beseech you, brethren, suffer the word of exhortation, for indeed I have written a letter unto you in few words." Seest thou that what he wrote to no one [else], he writes to them? For (he means) I do not even trouble you with long discourse.

I suppose that they were not at all unfavorably disposed towards Timothy: wherefore he also put him forward. For ( ver. 23 ) "know ye," he says, "that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you." "Set at liberty," he says; from whence? I suppose he had been cast into prison: or if not this, that he was sent away from Athens. For this also is mentioned in the Acts.

Ver. 24, 25. "Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen."

[6.] Seest thou how he shows that virtue is born neither wholly from God, nor yet from ourselves alone? First by saying, "make you perfect in every good work"; Ye have virtue indeed, he means, but need to be made complete. What is "good work and word"? So as to have both life and doctrines right. "According to His will, working in you that which is well-pleasing in His sight."

"In His sight," he says. For this is the highest virtue, to do that which is well-pleasing in the sight of God, as the Prophet also says, "And according to the cleanness of my hands in His eye-sight." ( Ps. xviii. 24.)

And having written thus much, he said this was little, in comparison with what he was going to say. As he says also in another place, "As I wrote to you in few words: whereby when ye read, ye may understand my knowledge in the mystery of Christ." ( Eph. iii. 3, 4.)

And observe his wisdom. He says not, "I beseech you, suffer the word of" admonition, but "the word of exhortation," that is, of consolation, of encouragement. No one, he means, can be wearied at the length of what has been said (Did this then make them turn away from him? By no means: he does not indeed wish to express this): that is, even if ye be of little spirit, for it is the peculiarity of such persons not to endure a long discourse.

"Know ye that our brother Timothy is set at liberty, with whom if he come shortly I will see you." This is enough to persuade them to submit themselves, if he is ready to come with his disciple.

"Salute them that have the rule over you, and all the saints." See how he honored them, since he wrote to them instead of to those [their rulers].

"They of Italy salute you. Grace be with you all. Amen." Which was for them all in common.

But how does "Grace" come to be "with" us? If we do not do despite to the benefit, if we do not become indolent in regard to the Gift. And what is "the grace"? Remission of sins, Cleansing: this is "with" us. For who (he means) can keep the Grace despitefully, and not destroy it? For instance; He freely forgave thee thy sins. How then shall the "Grace be with" thee, whether it be the good favor or the effectual working of the Spirit? If thou draw it to thee by good deeds. For the cause of all good things is this, the continual abiding with us of the "grace" of the Spirit. For this guides us to all [good things], just as when it flies away from us, it ruins us, and leaves us desolate.

[7.] Let us not then drive it from us. For on ourselves depends, both its remaining, and its departing. For the one results, when we mind heavenly things; the other, when [we mind] the things of this life. "Which the world" (He says) "cannot receive because it seeth Him not, neither knoweth Him." ( John xiv. 17.) Seest thou that a worldly soul cannot have Him? We need great earnestness that so there He may be held fast by us, so as to direct all our affairs, and do them in security, and in much peace.

For as a ship sailing with favorable winds is neither to be hindered nor sunk, so long as it enjoys a prosperous and steady breeze, but also causes great admiration according to the march of its progress both to the mariners, and to the passengers, giving rest to the one, and not forcing them to toil on at their oars, and setting the others free from all fear, and giving them the most delightful view of her course; so too a soul strengthened by the Divine Spirit, is far above all the billows of this life, and more strongly than the ship, cuts the way bearing on to Heaven, since it is not sent along by wind, but has all the pure sails filled by the Paraclete Himself: and He casts out of our minds all that is slackened and relaxed.

For as the wind if it fall upon a slackened sail, would have no effect; so neither does the Spirit endure to continue in a slack soul; but there is need of much tension, of much vehemence, so that our mind may be on fire, and our conduct under all circumstances on the stretch, and braced up. For instance when we pray, we ought to do it with much intentness, stretching forth the soul toward Heaven, not with cords, but with great earnestness. Again when we do works of mercy, we have need of intentness, lest by any means, thought for our household, and care for children, and anxiety about wife, and fear of poverty entering in, should slacken our sail. For if we put it on the stretch on all sides by the hope of the things to come, it receives well the energy of the Spirit; and none of those perishable and wretched things will fall upon it, yea, and if any of them should fall, it does it no harm, but is quickly thrown back by the tightness, and is shaken off and fails down.

Therefore we have need of much intentness. For we too are sailing over a great and wide sea, full of many monsters, and of many rocks, and bringing forth for us many storms, and from the midst of serene weather raising up a most violent tempest. It is necessary then if we would sail with ease, and without danger, to stretch the sails, that is, our determination: for this is sufficient for us. For Abraham also, when he had stretched forth his affections towards God and set before Him his fixed resolution, what else had he need of? Nothing: but "he believed God, and it was counted unto him for righteousness." ( Gen. xv. 6.) But Faith [comes] of a sincere will. He offered up his son, and though he did not slay him, he received a recompense as if he had slain him, and though the work was not done the reward was given.

Let our sails then be in good order, not grown old (for everything "that is decayed and waxen old is nigh to vanishing away" ) ( c. viii. 13 ), not worn into holes, that so they may bear the energy of the Spirit. "For the natural man," it is said, "receiveth not the things of the Spirit." ( 1 Cor. ii. 14.) For as the webs of spiders could not receive a blast of wind, so neither will the soul devoted to this life, nor the natural man ever be able to receive the grace of the Spirit: for our reasonings differ nothing from them, preserving a connection in appearance only but destitute of all power.

[8.] Our condition, however, is not such, if we are watchful: but whatever may fall upon [the Christian], he bears all, and is above all, stronger than any whirlpool. For suppose there be a spiritual man, and that innumerable calamities befall him, yet is he overcome by none of them. And what do I say? Let poverty come upon him, disease, insults, revilings, mockings, stripes, every sort of infliction, every sort of mocking, and slanders, and insults: yet, as though he were outside the world, and set free from the feelings of the body, so will he laugh all to scorn.

And that my words are not mere boasting, I think many [such] exist even now; for instance, of those who have embraced the life of the desert. This however, you say, is nothing wonderful. But I say that of those also who live in cities, there are such men unsuspected. If thou wish however, I shall be able to exhibit some among those of old. And that thou mayest learn, consider Paul, I pray thee. What is there fearful that he did not suffer, and that he did not submit to? But he bore all nobly. Let us imitate him, for so shall we be able to land in the tranquil havens with much merchandise.

Let us then stretch our mind towards Heaven, let us be held fast by that desire, let us clothe ourselves with spiritual fire, let us gird ourselves with its flame. No man who bears flame fears those who meet him; be it wild beast, be it man, be it snares innumerable, so long as he is armed with fire, all things stand out of his way, all things retire. The flame is intolerable, the fire cannot be endured, it consumes all.

With this fire let us clothe ourselves, offering up glory to our Lord Jesus Christ, with whom to the Father, together with the Holy Ghost, be glory, might, honor, now and ever and world without end. Amen.

Thanks be to God.

INDEXES OF SUBJECTS.

HOMILIES ON THE GOSPEL OF JOHN.

Abraham, supposed by the Samaritans to have offered Isaac on mount Gerizim, 113; Christ talked with, 116; who the real seed of, 194; wrongly compared with Christ, 198; how he saw Christ's day, 198.

Adam, said to die from the moment of the Fall, because under sentence, 97.

Adulterers, salvation of, impossible, 234.

Adultery, the woman taken in, not mentioned by St. Chrysostom, 187.

Advice, to be welcomed from any, by Christ's example, 174.

Affliction, the best trial of faith, 125.

Affronts here, to be borne, from thought of heaven, 291, 293; from thought of our Christian membership, 294; of imperious women often borne by their lovers, 294.

Age, adds dignity to virtue, 332.

Agony, the, expressed the weakness of nature, 318.

Agreement, not always good, 206.

Alms, win praise of God and Angels, 256.

Almsgiving, wins forgiving, 29, 47; a pure sacrifice, 46; must not come from dishonest gain, 47; indispensable to our entering the kingdom, 83; a seal to the charitable, 86; will win treasure in heaven, 89; the way to true honor, 118, 143; to gain present delight and the future crown, 147; the meat that perisheth not, 158; to be practiced throughout life, 219; the measure of God's mercy to us, ib.; necessary to life, yet easy, and sobering, 220; brings contentment, 244; cleanses from sin, 270; better none, than with covetousness, ib.; duty of, enjoined, 284; neglect of, leads to hell, 285; due to Christ, 285; blessing of here and hereafter, 286; cleanses and heals the soul, 302; the best winding sheet for the dead, 321; profits both the dying and the dead, 322; raised Dorcas to life, ib.

Altar, awfulness of the Christian, 167; danger of approaching in sin, ib.; danger of profaning it with gifts from unjust gains, 270.

I Am, implies absolute being, 53.

Ancestry, nobility of, no protection to the bad, 75, 108; availed not the Jews, 108.

Andrew, St., praise of his zeal and modesty in coming to Christ, 64, 65; of his zeal in his brother's conversion, 67; his faith in the miracle of the loaves, 152.

Angel of counsel, a title of Christ, 53 (note).

Angels, learn from revelations given to the Church, 2; worshiped Christ in His human nature, 39; have appeared in brightness, 40; act under command, 41; have a well-ordered polity, 42; how men become like them, ib.; are holy, 49; have not seen God in His Essence, but only in Christ, 52; their ministry to Christ a proof of His Deity, 73; behold but understand not the mystery of Regeneration, 88; their troubling the water of Bethesda a type of the work of the Spirit, 126; work without weariness, 127; their happiness in wanting nothing, 298.

Anger, not to be retained, 19; absurdity of, 20; brings remorse, ib.; deformity of, 92; with servants, reproved, 93; its mischief and pitiableness, 175; a madness and foretaste of hell, ib.; appeased by penitent sorrow, 219.

Antichrist, his characteristic, to glorify himself, 148; why more clearly predicted by St. Paul than by Christ, ib.

Antioch, its covetousness and luxury, 280.

Apostles, the, mission of, 42; did not all witness all, 61; preached Christ absent, 63; why greater than Christ's kinsmen and countrymen, 75; did not believe at first, because not confirmed by the Spirit, 82; taught high doctrines gradually, 106; traveled without provision, 108; moderation of, 109; their reverence for Christ, 117; zeal of, seen in the Samaritan woman, 118; their love for Christ in urging him to eat, 119; slowness to understand his meaning: but forbore to ask, ib.; reaped where the Prophets had sown, 120; their task the easier, ib.; their inspiration immediate and complete, 135; their humble fare, 152; their distance from their Master in respect of grace, ib.; their love for their Master shown on the sea, 155; witnessed some miracles alone, ib.; disclaimed acting of themselves, 238; retired with Christ during the feasts, 242; spoke like Judas at Bethany, but with different intent, ib.; understood not the mystery of the ass's colt, 245; their mutual love, 266; struck dumb hearing of persecution, 286; yet started not back, and comforted by Christ's Omniscience, 286, 287 [see Disciples].

Applause, in Church, 10.

Arius, heresy of, refuted by Christ's indwelling in His disciples, 304.

Article, the, why added in the phrase, "The Word," 7, 8; omission of, sometimes unimportant, 17, 18; distinguishes Christ from all, 64.

"As," expressing agreement not comparison, 41; said of the Father and the Son implies their equality, of men not so, 303, 304.

Asa, his gout a punishment for sin, 132.

Babel, an example of mischievous agreement, 206.

Baptism, promise at, 4; gift of the Spirit in, 36; regeneration in, 37; superior to natural birth, 88; not needful to Christ, 59; but Christ to it, 60; benefits of, 89, 126; an obligation to holiness, 89; danger of delaying, 90; in what sense an earthly thing, 93, 112; how connected with the Cross, 94; sin after, not unpardonable, 96; buries sin, 121; gifts of, typified in the miracle of Bethesda, 126; way prepared for the use of water under the law, 126; the only cure of sin, 190; cleanses from sin, 270; the work of all Three Persons of the Trinity, 289.

Baskets, the twelve, of fragments in number proved its truth, 153.

Basilides, 30 (note).

"Because," refers to the event, not the cause, 252.

Beasts, spare their own kind, 130.

Bethabara, why mentioned by John, 38.

Bethlehem, the Messiah expected from, 70, 71.

Bethesda, the miracle of, was to prepare the Jews for the regeneration of holy Baptism, 84.

Bibles, splendid copies of, written in gold letters, on fine parchment, a charm against the Devil, 114; unfolds the spectacle of the spiritual combat, ib.

Birds, teach their young to fly by degrees, 45.

Blind man, the, his courage and truthfulness, 204, 208, 209; becomes a disciple, 209; bore reproach and suffering for the truth, 210.

Blindness, never cured until Christ, 200; a judgment on the Jews, 212; sensible and spiritual compared, 213.

Blood, the, of Christ, the soul's nourishment, 166; the terror of Demons, ib.

Body, the, chastised for the soul's health, 131; of Christ includes all, 166; how worketh on the soul, 167.

Boldness, its virtue and reward, 58; comes by hearing, 210.

Books, scarcity of, 38; generally neglected at Antioch, or only kept for show and ornament, 114; written in letters of gold, on fine parchments, ib.

Bosom, of the Father, implies Unity of Essence, 52; and Coeternity, 53.

Branches, signify our need of Grace, and of union with Christ, 279; the fruitless perish, 280; are true disciples, ib.

Bread of life, said only of Christ's Godhead, 161; of His doctrines, and of His Body, 165.

Brethren, of Christ, did not profit by their relation to Him, 75; believed not, from envy, 174.

Brightness of the Father's glory, why said of Christ, 17, 28; of Moses's face, 40; of Angels, ib.

Brotherly affection best shown in spiritual aid, 67.

Burdens, duty of bearing one another's, 253.

Burial, the, so ordered as to give testimony to the Resurrection, 319, 320; a reproof to costly funerals, 321; was done in ignorance of the Resurrection, ib.

Business, no excuse for neglecting public worship, 38.

Caiaphas, his shameless boldness, 241; prophesied ignorantly and instrumentally, ib.

Cain, offered not his best, 47; ruined by envy, 130.

Callosity, similar in soul and body, 196.

"Can, cannot," sometimes express choice, not power, 252.

Cana, marriage at, 73; miracle at, the first absolutely, ib.

Canaan, woman of, 42; an example of perseverance rewarded, 77.

Capernaum, corruption of, 80; why Christ's "own country," 123; carnal-mindedness of, after the miracle of the loaves, 156.

Carefulness, a slavery, 298.

Catechumen, position of, contrasted with that of the faithful, 89.

Change of pastors and flocks condemned, 44.

Charity, wins forgiveness, 29; unites the brethren, 54; to be substituted for luxury, 215; may be exercised by the poor, 216; the means of entertaining Christ, ib.

Chastisement, the right use of, 132.

Chastity, consists in self-restraint and subduing, not wanting passion, 127.

Children, need spiritual instruction, 10; should receive right impressions, ib.; pass over the real, to admire false show, 301.

Christ, His humility, 13, 204; His condescension, 26; known to Patriarchs, 30; always in the world, 31; his forgiveness, 36; both God and Man by unity of Person, 38; His authority, 41; His mean appearance, 45; in what sense both before and after John's Baptism, 46; the Fountain of Grace, 47; His fullness, 48; how superior to Moses, 49; His acts brought grace and truth, 50; alone of all, hath seen God in His Essence, 52; one with the Father, because "in His Bosom," ib.; clearness of His teaching shown in the word "declared," 53; inferior to the Baptist in externals, 55; why mixed unknown among the people, 57; His dignity compared to John's, ib.; why came to John again after His Baptism, 59; object of His coming into the world greater than John's, ib.; needed not Baptism for Himself, but for us, ib.; received His disciples from John, 63; distinguished from all by use of the article, 64; asked question of the disciples to encourage them, 65; how bade them to house, ib.; first revealed His divinity by predictions, 68; showed His authority in changing names, ib.; His wisdom in the time and place of calling His disciples, 69, 70; convinced Nathanael by His foreknowledge, 71; how to be welcomed by those to whom he came, 72; proved His Deity by the ministry of Angels, 73; used to give present proof of some prophecies, so to gain credit to others, ib.; invited to Cana as a common guest, ib.; did no miracles in His childhood, 74; nor till after His Baptism, 80; rebuked His Mother at Cana, to clear His miracles, and to instruct her, 74; His care to show respect for her, 75, 77; was not bound to certain seasons, but Himself appointed His hour, 76; made the wine at Cana without a new creation, yet proved Himself Creator by His power over matter, 77; His care to provide evidence for His miracles, 78, 125, 129; improved upon nature, 78; changes men's disposition as the water at Cana, ib.; how manifested His glory at Cana, 80; why went to Capernaum from Cana, ib.; Baptized just before the Passover, ib.; cleansed the temple twice, at the first and last Passover, ib.; His care to show respect for the law, 81; refused a sign to the Jews, because insensible, ib.; used dark sayings to the dull hearers, 82; why used often the sign of Jonas, ib.; knew and trusted not false disciples, 83; his condescension to Nicodemus, 84; His usual authority abated, ib.; often speaks obscurely to rouse His hearers to attention, 85; His care to lead Nicodemus to higher thoughts, 87; but permits him not to pry into mysteries, 90; His Flesh was of the Virgin, 91; His perfect knowledge signified by Seeing and Hearing, 92, 103; his perfect gentleness, 92, 175; why dealt most in the lower doctrines, 93; foretold his Passion darkly: its benefits plainly, 94, 95; His love contrasted with man's ingratitude, 95; His twofold Advent to redeem and to judge, 96; delays judgment to admit repentance, 97; rejected by those who chose to continue in sin, 98; His different dealings with Nathanael and Nicodemus, 99; why frequented crowded places, ib.; why not baptizing till death of John, 100; needed not the support of John's testimony, 103; His credibility arising from His knowledge, 104; referred to His Father and the Prophets to convince the Jews, ib.; one with God, because speaking God's words, ib.; Self-sufficient unmeasured by the Spirit, 105; did not Himself baptize, as reported to the Pharisees, 107; His care to act as a man in general, ib.; yet to speak as God, ib.; went to the Samaritans when driven out by Jews, and yet as if in passing, ib.; His frugality in traveling on foot, 108; His carelessness of food, ib.; His humility in going alone, 109; His stay at Samaria was for rest, ib.; abrogated the law of meats in speaking to the Samaritan woman, 109; shows Himself greater than Jacob, 112; often prophesied concerning particular persons, 113; shows His Divine knowledge in rebuking the woman of Samaria, ib.; cared not to answer, but to lead men to the Truth, 114; unfolds the doctrine of spiritual worship to the Samaritan woman, 115; identifies Himself with the Church, 116; expected by the Samaritans, from the writings of Moses, ib.; condescended to the ignorance of Samaritan woman, 117; our salvation His meat, 119; leads on the disciples to enquire, ib.; acknowledged to be the true Saviour by the Samaritans, 123; avoided His own country, not to increase its guilt, ib.; most received by those most under reproach, ib.; goes again to Cana to confirm the believers there, ib.; first object of His miracles to save souls, 124; why attended the feasts, 125; rewarded perseverance in the paralytic at Bethesda, 126; did not require faith before sight from strangers, 129; His reasons for concealing Himself, 130; used different modes of defense, ib.; why dwelt on the sins of some whom He cured, not of others, 132; claimed not the merit of His own cure, 132; showed His Omniscience in His words to the paralytic, ib.; defends His healing on the Sabbath by revealing His Equality with the Father, 133; appealed at need now to His Humanity, now to His Deity, ib.; did really make Himself equal to the Father, 134, 152; had shown it by breaking the sabbath, 133, 145; has power to act, but not apart from the Father, 134; used lower expressions of His Deity to persuade the indisposed, 135; but joined with them such as imply His Godhead, 136; differs from the Father only in His Sonship, 137; His Equality with God proved by His being Judge, ib.; used lower expressions of Himself to conciliate the Jews, ib.; but the higher to guard us from heresy, 138; His honor connected with His Father's essentially, ib.; why spoke of being "sent," 139; His condescension led men to receive the higher doctrines, ib.; appeal to his raising the dead, ib.; why spoke much of the Judgment, ib.; to be Judge, because Son of God, 140; His care in propounding the Judgment and the Resurrection, 140, 141; confirms His future predictions by His past, 140; shows His agreement with the Jewish Prophets, 141; His unanimity and identity with the Father, ib.; His Will and the Father's one, ib.; addressed His words to men's suspicions, ib.; proves His justice, speaking humanly, from His self-denial, ib.; did not remind of sin, but blotted it out, 142; His witness of Himself, in what senses, true and not true, 143; replies to the secret objections of the Jews, 144; His threefold witness, ib.; refutes the Jews by their own faith in John, ib.; yet inconstancy to him, 145; the witness of His works, ib.; His doctrine of the Deity, 146; appeals to the witness of Scripture, ib.; His commands, and mammon's, 147; His motive for reasoning with the Jews was to save them, 148; rejected for Antichrist, ib.; why spoke not clearly of Antichrist, 149; appealed to God's witness in that of Moses, ib.; why told not in what place Moses prophesied of Him, ib.; avoided contention, 150; teaches us to retire from the bustle of life, 151; showed His freedom from the Law, by absenting Himself from a Passover, ib.; His diligence in instructing the disciples, ib.; His preparation for His miracles, ib.; why He employed things created in His miracles, 152, 153; gave thanks for our example, and to show His submission to God, 153; why performed His greater miracles without, His lesser with, prayer, ib.; by fleeing from the multitude, teacheth contempt of the world, 154; why left the disciples alone, 155; showed His Power on the sea, but only for a moment, ib.; why repeated His miracles, ib.; several reasons for what He did on the sea, 156; His passage of the sea superior to that of Moses, 156; His timely severity, 157; really requires good works, 158; rebuked inattention in Martha, ib.; "sealed," that is, certified by the Father, 159; referred unbelievers to the Father, 160; in what sense the Bread of Life, 161; His Will one with the Father's, 162; declared not His Birth to unbelievers, 164, 165; His "Drawing" implies man's coming, 164; spoke mysteriously of His Flesh to rouse attention, 165; taught in synagogues, to show His agreement with Jehovah, 169; eating His Flesh, how a hard saying, ib.; how detained the Twelve, 170; His wisdom in reproving Judas secretly, 171; would not flatter the Twelve, ib.; proved His Godhead and Manhood now in seeking, now in avoiding, the Jews, 173; unbelief and envy of His brethren, ib.; why He went up to Jerusalem secretly, 174, 176; His foreknowledge of His time, 175; acted as a man, to prove His Incarnatian, and to train others, 176; the power of His teaching, 177; His doctrine, His and not His, because one with the Father's, 177; used lowly expressions of Himself, not to offend the Jews, 178; declared His Equality to show His agreement with the Father, ib.; His prudence and humility in reasoning with the Jews from the Law, 179; rebukes the Jews, both by their ignorance and by their knowledge, 181, 188; foreshoweth His death, 182; His foreknowledge of the Jews' vain repentance, ib.; referred to the Scriptures, 183; answered not the careless, 185; how the Light of the World, 187; judgeth not yet, 188; began to speak boldly, ib.; of the same substance with, and equal to, the Father, 189; His hour, that is, His Crucifixion, was of His own appointing, 190; manifested to the Jews after His Passion, 191; why He forbore judging the Pharisees, ib.; makes Himself known in punishment, ib.; condescended, that men might believe, 192; benefit of meditating on His humble birth and education, ib.; sought not to triumph in argument, but to save, 194; relaxes the Law, ib.; signified His Power by "His Father's House," ib.; showed most boldness after miracles, 195; one with the Father in Power, Substance, and Truth, 194, 195; love of, the proof of our knowing God, 196; His care to show His own power in healing the blind man, 204; why always retired after miracles, 204; defended by the blind man, 210; His meekness in praying for His murderers, 219; His mercy in receiving sinners, an example to us, 221; delivered men from prison, ib.; His washing men's feet was to set an example of mercy, ib.; why abode in Judea towards His Passion, 222; His meekness in replying to malicious questions, 223; His works His chief and sufficient witness, ib.; His Hand and His Flock, one with the Father's, ib.; His coequality in Power, 224; delayed doing, to show the truth of, His miracle, 227; His care to clear it from suspicion, 228; His condescension, to raise men's faith, 229; His love of Lazarus, 231; why would not raise Lazarus from a distance, 223; spoke for men's salvation, not His own honor, 236; condescended in preaching, not to give offense, ib.; declared His Generation from, and Equality with, the Father, 237; His humiliation was worthy of His Divine Love, ib.; so prayed at the grave of Lazarus as to show He needed not prayer, 238; why prayed at raising Lazarus, ib.; showed His power in deeds, humility in words, ib.; identity of His Will with the Father's, ib.; His moderation in not claiming honor, 239; gave no real offense to the power of the Romans, ib.; wept for the Jews' hardness, 240; retires from Jewry, 241; His care to save Judas, 243; His royal riding into the City, 245; waited for the Jews, before He would call the Gentiles, 246; how prepared the disciples for His death and theirs, 248; His shrinking from death proved His Humanity, and fits Him to be our pattern, 249; His Victory, 250; like the Sun, will reappear shortly, 251; withdrew often, to avoid offense, and returned to declare His Power, 252; One with the Father, because seen by Isaiah, ib.; His condescension in speaking of His knowledge, 255; His care always to show Himself Inseparable from God, ib.; our pattern of suffering in the flesh, 256; His forbearance with Judas, 257; His unceasing love for "His own," ib.; taught humble-mindedness by the washing, ib.; by doing all Himself, 258; signified cleansing of the conscience by washing, 259; adopts the disciples' confession of Him, 260; shames our pride, by washing the feet of Judas, ib.; taught patience with servants, by His own with Judas, 261; His full knowledge of His coming Passion, ib.; strove for Judas to the end, 262; comforts the disciples, 263; was "troubled" on account of Judas, ib.; did not expose him openly, 265; His care for the poor, and His own poverty, ib.; His Glory at, and after, the Crucifixion, ib.; why He discoursed after the Supper, 266; comforted the disciples with the New Commandment, 266, 272; by promises of Heaven, 268; by reading their hearts, ib.; how the Way, the Truth, and the Life, 269; His independent authority to be followed by self-mortification, 273; left us free to practice or not virginity, but required almsgiving, ib.; present with His disciples by the Spirit, 275; His presence not visionary, 276; promised to the obedient, ib.; His foreknowledge of His Passion, ib.; His speaking to men's thoughts, 277; His readiness for death, ib.; familiarizes the disciples with His Passion, ib.; why discoursed of His Power in the Garden, 279; His love for man, 280; speaks at once with authority and condescension, ib.; enjoins perseverance, 281; why always exalts love, 682; His agreement with the Father, ib.; proof of His love for His disciples, ib.; His miracles without parallel, 283; thinking of Him, our support in trial, 284; His righteousness proved by His Ascension, 287; by His victory over Satan, ib.; His knowledge the same as that of the Spirit, 288; leaves the inward operations to the Spirit, 289; prepared His disciples for belief in the Spirit, ib.; by "going" showed that he would not perish, 291; alludes to His Resurrection as a birth, 291; power of His Name, 292; answers to the thoughts of the disciple, ib.; His Power shown in the manner of His expiring, 294; used prayer in temptation for our sakes, 296; teaches us to be earnest in prayer, ib.; His Freedom and Glory in the Crucifixion, ib.; His care to prepare them for the calling of the Gentiles, ib.; His eternal authority, 297; was to be glorified in His Human Nature, 298; His prayer for His Own, showed His love for them, 300, 303; in what sense received them from the Father, 300; glorified in the disciples as well as the Father, ib.; in what sense not in the world, 300, 301; lost none but the willful, 301; mingled explanation with command, to suit their infirmity, ib.; speaks of the future as past, 303; His great love in dying for us, 304; His last discourse summed up in love, 305; goes willingly and with pains to His Passion, 306; His prayer was a discourse for the sake of the disciples, 307; His habit of passing the night abroad, ib.; His readiness in giving up Himself, 307, 308; His Divine power over the soldiers, 307; His care to save His disciples, ib.; led to Annas by way of triumph, 308; was questioned as if seditious, 309; appealed to His enemies' witness, ib.; His, straightforwardness and care to remove every pretext, ib.; His thought for Peter, 310; ate the Passover by anticipation, ib.; His behavior before Pilate, 311; nature of His Kingdom a proof of His Deity, ib.; His humility and meekness our example, 311, 313; His longsuffering with His enemies, 313, 314; why He made no defense before Pilate, 314; never "made Himself a King" outwardly, 315; teaches to return good for evil, ib.; His care for His Mother, 318; His self-possession on the Cross, ib.; showed human weakness in the Agony, Divine power on the Cross, ib.; taught filial affection on the Cross, ib.; revealed Himself risen by His Voice, 324; would not be touched, because changed, and about to ascend, ib.; declares His superiority in honor, ib.; reason of His first reappearance to His disciples, ib.; why He bade Peace, 325; gave a foretaste of the Spirit in breathing on the disciples, ib.; His lovingkindness in the case of St. Thomas 327; His second appearance, ib.; the Spiritual nature of His Body after His Resurrection, 328; preserved the marks of Crucifixion, to persuade the disciples, ib.; many signs followed His Resurrection, ib.; appeared to the disciples only by condescension, and for short intervals, ib.; awfulness of His Form after His Rising, 329; showed greater Power in His miracles after His Rising, ib.; ate with the disciples to show Himself alive, ib.; His coming hereafter, our bliss in seeing Him then, ib.; love of Him conquers the world, 330.

Christians, how sanctified, 48; duties of, high as their privileges, 50, 53; to imitate Christ by love of the brethren, 54; their duties as members one of another, 53, 54; indifference of, a stumblingblock to heathens, 61; taught by the zeal of heathens to study and to defend the truth, 62; should show their joy in Christ by works of love, 72; united only by common holiness, 89; their ingratitude towards Christ, 95; a ridicule to heathens and heretics, because ignorant of Holy Scripture, 105; inattention of, rebuked by the woman of Samaria, 110; their neglect of Holy Scripture and Christian doctrine, 114; exhorted to judge themselves, 121; must not demand miracles to support their faith, 125; to retire frequently to solitude, after the example of Christ, 151; must needs believe a Resurrection, 163; made one with Christ by partaking of Him, 166; specially bound to forgiveness of injuries, 174, 186; intended to be the teachers, leaven, salt, light of the world, 181; sin of, worse than of heathens, 250.

Chrysostom, St., why varied his preaching, 79; preached two days in the week, 87; his despair of his hearers, 105; an admirer of holy virginity, 206.

Church, the, wedded to God by a Voice, and teaching, 102; signified by "the true worshipers," 116; consists by the Water and the Blood, 319.

Churches, no worldly thoughts to intrude there, 8; spiritual surgeries, 9; behavior in, 10; attended for form's sake: preparation for, commended, 38; weariness of the congregation, 110; good effect of attending, 192; neglect of, 210; presiding over, a great matter, 216; frequented from curiosity, 306; attendance at useless, without good works, ib.

Circumcision, was before the Law, and of equal obligation, 179; performed on the sabbath, ib.

City of God, compared with earthly cities, 203.

Clamor, Paul against, 92.

Clay made by Christ, proves Him Creator, 201.

Clothing, costliness in, condemned, 95.

Coat, the, without seam, a type of Christ's nature, 317.

Comforter, the, proved a distinct Person from the Son, but of the same Substance, 274; came not, because not needed, before Christ's Sacrifice, ib.; indwelling of, promised, ib.; so called by reason of our afflictions, 276; credible, because the Spirit of Truth, 284.

Coming of Christ, means the Incarnation, 36; why said to be after the Baptist, 45; expected by St. Chrysostom, 121; its suddenness, ib.

Commandments, keeping them the test of Christian love, 275, 276.

Communion, of Christians, depends on holiness, 89; joins men to the Body of Christ, 166; absolute necessity of, 168; to be understood spiritually, 169.

Company of wicked men dangerous and offensive, 206.

Conception of the Blessed Virgin, accredited in the Old Testament, 92.

Concubinage, sanctioned by heathen philosophers, 50.

Condescension, lessens not greatness, 38.

Confession, a way to pardon, 29; not needful to Christ, 59; best made by good works, 72; Nathanael's and Peter's contrasted, 72, 73.

Conscience, cleansing of, signified by Christ washing the disciples' feet, 259; a foretaste of judgment or of reward, 333; convicted Ahab to his good, ib.

Consubstantiality of the Father and the Son, 254.

Consubstantiality and Condignity of the Father and the Son, 272.

Contention to be avoided by Christians, after the example of Christ, 50.

Continence, a higher path than married life, 318.

Conversation on religious matters recommended, 10.

Conversion, may be sudden, 6; of sinners by Christ, 42; efficacy of, 50; of the penitent thief, a kind of shaking the rocks, 317.

Corinthian, the, adulterer recovered by timely rebuke, 130, 131.

Covetousness, a hindrance to hearing the Word, 8; its power, 31; separates the brethren, 54; a betraying of Christ, 172; a subject for mourning, 240; examples of its evil effects in Judas and others, 243; the worst idolatry, ib.; begins in envy, ib.; ruins the merit of almsgiving, 270; without excuse, 273; its general spread and mischiefs, 280; spoils our charity and other virtues, 333.

Created things, have had a beginning, 11; implied in "Earth" and "Man," 12; the Word proved not one of them; 12, 13; not to be worshiped, 19; not "the Life" nor "the Light," 24; acknowledged Christ their Master, 41; described as willing, because independent of our will, 91; work on the sabbath, by continuance, 133.

Creation, an attribute of God, 18; lessens nothing in God, 23; was an act of grace, 49; works of, require faith as much as things spiritual, 87; superiority of the new, 88.

Cross, the, a Baptism, 89; how connected with Baptism, 94; opened the door to the Gentiles, 246; God's glory in, 249; foretold by Jacob, 251; being accursed, was to prevent any future remembrance of Jesus, 315; borne by Christ as a symbol of victory, 317; buried, and discovered in after times, ib.

Crucifixion, the, glory of, 42; why foretold obscurely, 94; virtue of, exceeded that of its type, the brazen serpent, ib.; the fountain of life, 95; the beginning of Grace, 184; and of Glory, ib.; the time of, ordered by Christ Himself, not the Jews, 190; the beginning of Christ's Glory, 265.

Cup of the Lord's Supper, the, shown in the Blood from His Side, 319.

Curiosity, in divine mysteries a device of Satan, 27; leads away from the faith without satisfying, 85; may be too much and too little, 327; condemned in St. Thomas, ib.

Dæmon, of the Gnostics, 30.

Dancers, preferred to Christ, 61; power of, to inflame the mind, 66; encouragement of, sinful, 154.

Daniel, 40, 61.

Darkness, used for death and error, 24; for sin, ib.; caused by worldliness, 31; preferred to light, 97; by those who willfully continue in sin, 98; signifies error and sin, 188; put for sin, 277.

Day of Christ, what, 198.

Dead, prayers for the, 43 (note); to be honored not by mourning, but by good imitation, 231; to be clothed in almsgiving, not rich robes, 321; memory of, a benefit to the living, 322.

Death, overcome by Christ, 24; the cause of victory, 293; and immortality, ib.; its awfulness to the unprepared, 306; to be neither feared nor sought, 318; the fear of, intended for a safeguard to life, 332.

Deceit, folly of, 150.

"Declared," hath, implies Christ's clearness in teaching, 53.

Dedication, great national Feast of the, 222.

Despair, condemned, 295.

Despondency, useful if leading to repentance, 286; increased by dwelling on the cause, 291; compared to childbirth, ib.

Devil, the, tempts to curiosity in Divine mysteries, 28; fell by pride, 57; his versatility in attack, 79; afraid of the Bible, 114; does not make war on his own kind as malicious men, 130; flies from the mysteries, 167; called a wolf, a lion, a serpent, a dragon, 215; the works of Christ attributed to, because more than human, 219; ruler of the wicked only in the world, 277.

Devils, the authors of suicide, 332.

Disciples of John, some jealous of Christ, 64; two zealous in seeking him, 65; why questioned by our Lord, ib.; their question with a certain Jew, 100 (note); their jealousy of Christ's disciples, 101; vainglory of, 102; slow to believe in Jesus Christ, 104.

Disciples of Christ, began to believe at Cana, 80; slow to believe the doctrines of the Resurrection and Incarnation, 82; because not at first informed by the Spirit, ib.; the more perfect, attracted by Christ's teaching, the grosser sort by His miracles, 83; object of their baptism the same as of John's, 100; moderation of, 109; their reverence for Christ, 117; their manner of discoursing with Christ, 151; their faith in sitting down without question at the miracle of the loaves, 152; their love for Christ, 155; witnessed more miracles than the people, ib.; in what sense some "went back," 170; faith of, still imperfect, 228; their fear of the Jews, ib.; understood nothing perfectly of the Resurrection, 245; still ignorant of Christ's Equality, 248; "clean," because free from Jewish error, 259; their confession of Christ, 260; taught not to contend for greatness, by the washing, ib.; gradually prepared for the Resurrection, 276, 277; understood not high doctrines until inspired, 276; their imperfect faith in Christ and the Resurrection, ib.; their courage after Pentecost, 279; how taught to rejoice in persecution, 283; credible, because eye-witnesses, 284; slow, because unwilling, to believe in His death, 291; still imperfect, though professing knowledge, 292; not taught perfectly, but assured of peace, 293; in what sense not of the world, 303; sanctified by the Word, and by the Sacrifice, ib.; their unity, through faith, 304; to be known in the world by their mutual love, ib.; their glory given by Christ, ib.; why took no part in the burial, 320; their hasty return home, 323; their mission, 325; received somewhat of grace by His breathing on them, ib.; their candor in telling all their faults, 327; returned to their trade after Christ's Resurrection, 328; knew Him not at first on the lake, 329; awe-struck by Christ's risen form, ib.

Disease, produced by sin, 131.

Discontent, comes of ambition, 231.

Dives, judged, because not self-judging, 121; tormented because he did no actual good, 147; his impunity in life increased his punishment, 157.

Divination, forbidden to the Jews, 48.

Docetæ, 39 (note).

Doctrine of Christ and of the Father one, 177; of men, aims at reputation, ib.

Doctrines, growth of, harder than of natural seed, 62; general neglect of, condemned, 114; the higher cannot be received without faith, 115; the true, sanctify the soul, 303.

Domestics, patience with, taught by Christ's with Judas, 261.

Door of the fold, the Scriptures, 213.

Earthly things, their fleeting nature typified in the water at Cana, 78; how said of Holy Baptism, 93, 103.

Elijah, how glorified, 40.

Elisha, how glorified, 40.

Empedocles believed the Metempsychosis, 5 (note).

End of the world expected by St. Chrys., 121; implied a brief period, ib.

Envy, evils of, seen in the Jews, 54, 55, 122; of the Jews towards Christ, contrasted with the goodwill of the Samaritans, 122; inexcusable because not from natural passion, 130; its evils extend to all times, ib.; examples of, ib.; a war against Christ, ib.; hard to heal, ib.; of Satan ruined the world: of the Jews made them murderers of Christ, 173; of the brethren, 174; examples of its sinfulness, 199, 200.

Equality of the Son with the Father, 13, 14, 22; declared to the Jews, to show Him Lord of the sabbath, 132; proved by His breaking the sabbath, 133; by His doing nothing of Himself, 135; of Christ with the Father, 199.

Esau ruined by envy, 130.

Essence, of the Father and the Son, one, 18, 28, 254, 272; of the Son, simple, 24; the Divine, in Christ, unchanged by the Incarnation, 38; and different from His flesh, 39.

Eternity, a subject difficult to contemplate, 7; of The Word, maintained, 11, 17, 27; Christ's proved by the phrase, "was in the beginning," 11, 12, 18; by His being called "Maker of the ages," 11; by His being Maker of "all things," 17; by His being "in the Bosom of the Father," 53; that of the Father involved in Christ's, 17; of Christ's manhood asserted, 53; shown in the Jewish types, 169.

Evangelists begin from different points, yet agree, 16; dwell on different periods, 58; truth of, shown by their reporting matters of reproach, and by their omitting miracles, 61; conciseness of, 67, 70; omit many particulars, but not general results, 123; were careful to correct any misapprehensions about Christ, 134; their candor in relating things apparently discreditable, 173; prove the reality of Christ's death in different ways, 233; candid in confessing the disciples' ignorance, 245; their veracity argued from their many omissions, 328.

Everlasting life, promised to obedience, 197.

Excuses of the negligent, 38.

Exhortation, duty of mutual, 172.

Eye, the noblest member, 201.

Faith without works insufficient, 19, 27, 37, 106; the only way to apprehend things spiritual, 87, 93; required in studying things natural, 88; without works a denial of Christ, 97; in heathens come from purity of intention, 98; in Christ is faith in God, 104; need of, 115; without a sign, exemplified in the Samaritans, 123; of the nobleman of Cana, imperfect, because after the miracle, 124; of the centurion (Matt. viii. 5) more perfect, because before it, ib.; tried by affliction, 125; before sight, not required of strangers who had not seen Christ, 129; of the paralytic at Bethesda, 132; requires some greatness of soul, 162; must be founded on Holy Scripture, 184; the condition of receiving the Promises, ib.; God's work, 202; the blind man had it, ib.; Naaman had it not, ib.; produced in some Jews, by Christ's condescension, but imperfectly, 192; of the blind man in going to Siloam, 204; most needed in things invisible, 205; the truest way to glorify God, 208; steps by which it was called forth in the blind man, 212; of the lepers, ib.; with righteousness, its power, 234; triumphed in the Apostles, ib.; nothing without holiness, ib.; its object, the unseen, 327.

False Christs called strangers, 214; wherein differing from the True, ib.; their evil designs, ib.

Fasting, a way to pardon, 29, 142.

Fatalism inconsistent with a belief in the Resurrection, 163.

Father, His Eternity involved in the Son's, 17; unbegotten, 28; the manner, of His "working," 133; His witness to Christ, 146, 162; His Will one with the Son's, 165; "draweth" us, but not without our consent, 164; can not be seen by any, known only through the Son, 271; Consubstantiality of, with the Son, 272; His Greatness as the cause, hinders not the Son's Consubstantiality, 277; His union with the Son, as the Root of the Branches, 279; hated in the Son, 283.

Fear of God, the, secures the soul, 193.

Feast, the first and last its great days, 183.

Feasts, rulers of, selected for sobriety, 78.

Female sex, their superior feeling, 323.

Figures used in the Gospels to give spirit and sweetness to the doctrine, 119; the latest, were the most clear, 126.

Finery has no power to please long, 226.

Fire, a likeness of Christ's fullness, 47; the double, of sin and of hell, 66.

Firmness marks Christ as the good Shepherd, 217.

Flesh of Christ, the, was of the substance of the Virgin, 91; no excuse for a carnal mind, because overcome by the Spirit, 277; examples of its subjection, 278.

Following of Christ, lies in imitating His actions, 142.

Foreknowledge of Christ, 170, 174.

Forgiveness, how won, 29; must be shown to others, that we may receive it ourselves, 142; of injuries: Moses, Noah, Joseph, examples of, 262; its obligations on Christians, ib.

Fornication, worse than idolatry, its punishment, 234; persons guilty of, warned from the Church, 235.

Freedom, from sin, the only real liberty, 194; consists in having no wants: of Adam such, 298.

Free-will asserted, 24, 29, 35, 36, 42; argued from the offer of Heaven and the threat of Hell, 134; shown in our learning and believing voluntarily, 162; consistent with God's "drawing," 164.

Frugality, the mother of health, 79.

Fullness of Christ's Grace, 2.

Funerals, great folly of expense at, 321; vainglorious, ib.; moderation in, a proof of faith in the Resurrection, 322.

Futurity, knowledge of, universally coveted, 288; foresight of, belongs to God only, 289.

Games, attention paid to, 1, 38.

Galileans, general dullness of, 70; received Christ, but after sight of miracles, 123.

Garden, the, why Christ led the disciples there, 279.

Generation, Christ's Eternal, to be received humbly, not enquired into, 86; the second, of men in Baptism, how superior to the natural, 88; not understood of Angels, to be taken on trust by men, ib.

Gentiles, fallen state of, 32; readily accepted the Gospel, 33; first visited by Christ in passing through Samaria, 107; why called A Dispersion, 182; their morality a reproof to Christians, 186; called Children by anticipation, 241; in what sense "not of this fold," 217; their future union, ib.; shown in the ass's colt, 245; call of, began from the Cross, 246, 250; signified by "all flesh," 296; knew a Creator, not His Son, 299.

Giving, grace inferior to "coming," said of the Father and the Son, implies the generation, 304, 311.

Glory, of the Son, surpassing, 40; of Christ, how revealed, 41; of the Passion, 42; of heaven, 43; how given to God, 46; of Christ, how manifested at Cana, 80; to be gained by renouncing vainglory, 99; of this world and the next compared, 102; won by humility and charity, 117, 118; of this world, a slavery, 154; not mentioned in the Lord's Prayer, 157; to be won by suffering, 298; folly of losing it, for vanities, ib.

Glory of God, whether the object, or the consequence of the cure of the blind men, 201; either view justified, ib.

Gluttony, power of, exemplified in those who would have made Christ a King, 153.

Gnostics, opinions of, 30 (note).

GOD, His nature admits not number, 7; nor time, 17; impossible to be described, 28; to be named only from His operations, 7; before all, 8; incapable of suffering, 12; infinite, 17; attributes of, ascribed to the Son, 18; indefectible, 23; omnipresent, 25; unsearchable, 27; not known to all, 30; to the Son only, 52; without wants, 35; unchangeable, 39; without equal, ib.; seen by the Prophets only by His condescending to certain forms, 51; seen in His Essence only by the Son, 52; seen only in thought, ib.; makes things necessary easy, 87; the operations of, in regeneration to be taken on trust, 88; great strength of His love expressed in "So loved," 95; His mercy in appointing a day of trial, 96; to dispense with the law of the sabbath is for Him only, 133; "works," by preserving all things, ib.; said to "send" the Son because the Great Cause, 135; Christ's doctrine of His Spiritual nature, 146; in what sense "seen" by Isaiah and others, ib.; witnessed to Christ at Jordan, at the Transfiguration, in the Scriptures, 146; the fear of, the true wisdom, 150; in what sense said to "prove" men's faith, and to "search the heart," 152; allows the wicked only for a time, 157; His Providence not fully shown before the Judgment, 162; "draweth" by helping man's weakness, 164; is most glorified by our faith, 208; spoke of Himself condescendingly in the Old Testament, 237; His "hearing" Christ signified identity of will, 239; glorified by the Cross of Christ, 249; by the judgment of Satan, 250; in our obedience, ib.; known only through Christ, 271; in what sense "seen" by men, 272; His Essence invisible, ib.; receives less love and homage than some harlots, 295; glorified by man's service, and by Christ's Incarnation, 297; known only through the Son, 305; to be loved by works, ib.

Godhead of Christ, indirectly declared, 201.

Golden, necklaces worn by servants, 95.

Gold mines, 125, 143.

Golgotha, said to be Adam's place of burial, 317.

Gospel, its persuasiveness a proof of its truth, 5; wide spread of, 6; read on Lord's Day and sabbath, 38; superior to the Law, 48; its offers universal, 24, 29, 36; rejected from the love of sin, 98; a charm against Satan, 114; why especially to be studied, 192.

Grace, of Baptism, 36; must be guarded, ib.; fullness of, in Christ, 47; shown in the Creation, in the natural law, 49; in the Law of Moses, ib.; "given," inferior to "coming," 50; of God abounded beyond man's transgression, 90; not exhausted by use like the water of Bethesda, 126; in Christ was without, in the Apostle with, measure, 153; prevents and co-operates with men's will, 164.

Greek Philosophers, mistakes of, concerning the soul and heaven, 234.

Greeks, why at the Passover, 246; their devotion to their gods, and contempt of riches, a reproach to evil Christians, 316.

Habit, power of, 25.

Hand, the emblem of authority, 224.

Hardening of our hearts is of our own fault, 253.

Harlots, their imperious treatment of their lovers, 294, 295; their rapacity in spoiling their lovers, 330.

Harvest of souls, 119; prepared by the Prophets, reaped by the Apostles, 120.

Health, the daughter of Abstinence, 78.

Hearers, what their disposition should be, 2, 8; why to be earnest, 2; why tranquil, 2; should prepare themselves, 3, 38; how they become confused, 8; the careless, condemned, ib.; worse than beasts, 9; should keep what they hear, 32; should not resent reproof, 40; state of, to be considered in teaching and reading Scripture, 105; should imitate the woman of Samaria, 110.

Hearing and seeing, said of God, and Christ, imply their exact knowledge, 92, 103, 136, 141; the word, requires stillness, 168; a spiritual mind, 169; earnest zeal, 183; carefulness, 187; tends to reverence, 192.

Heathens, conversion of, hindered by our indifference, 61; zeal of, our reproach, 62; some rejected Christianity from love of vice, 97; some virtuous but very rarely, 98; did not go to the light when it came to them, ib.; none believed but those who before wished to live well, ib.; doctrines of, weak and inconsistent, 247; conversion of, hindered by the coldness and sins of Christians, 266.

Heaven, the thoughts of, should set us above the world, 293; and little affronts, 294; our real home, 293.

Hell, fire of, prepared for the devil, 66; existence of, denied by some, 96; proved credible by 1 Cor. v., 131; threat of, proves human freedom, 134.

Heralds of Christ's birth, 41.

Heretics err, by not considering the objects of the speakers in Holy Scripture, 144; must be refuted from Holy Scripture, 149; an objection of, to Christ's answer to the Jews, 198; barred from the fold by Scripture, 213; their misinterpretation of the parable of the sheepfold, 214; denied the Resurrection on Heathen principles of the eternity of matter, 247; to be resisted by knowledge of the Scriptures, ib.

Herod the Tetrarch, his troops destroyed by Aretas, 44 (note).

High Priest, the, inspired for his office's sake, 241; chosen annually through corruption, ib.

High Priesthood, the, trafficked and made annual under Christ, 241.

Hireling, the, marks of, 215; signifies the Jewish teachers, 216.

Holiness of Christians and Jews contrasted, 48; a relative term, 49; absolutely necessary to salvation, 106.

Holy Ghost, the, speaks through the Scriptures, 2, 16, 22; not meant by the words "in Him was life," 21; uncreated, 22; given in Baptism, 36; His descent upon Christ was to declare Him, 59; not given in John's Baptism, 60; office of, not to teach, but to recall Christ's teaching, 83; superior to soul, in giving life, 88; performs the work of God, 91; power of, shown by the comparison of wind, ib.; His Infinity declared by John Baptist, 105; the names of "Fire," and "Water," used to express His operations, not His Essence, because possessing the qualities of both, 111; His grace may be increased, may be quenched by covetousness and cruelty, 183; largeness of, intended by the "Living Water," 184; spake by the Prophets, ib.; and triumphed in the Apostles, but not before the Crucifixion, ib.; deserted the Jews after the Passion, 241; His power in the Apostles, 277, 278; enables us to overcome the flesh, and makes men equal to Angels, 278; is "of Truth," because of the Father, 284; speaks only the words of Christ, 288; the guide to truth, ib.; could not come before the sacrifice of the Cross, ib.; His office in Holy Baptism, 289; His dignity in prophecy, not contrary to Christ's, ib.; awfulness of His gift in Ordination, 325.

Honesty, 122.

Honor to be sought of God, not men, 15; like wealth, most had when despised, ib.; of men, shared with harlots and dancers, 136; the greatest, gained by almsgiving, 143; not taken by Christ for Himself, 198.

House-building extravagant, 203; moral deduced from, ib.

"How?" the question of the weak in faith, as Sarah, 85; the cause of unbelief, 166.

Human nature suffered in Christ, not the Divine, 12; of Christ taught before the Godhead, 13; taken into God, 38; the Tabernacle of David, 39; repaired by Christ, 41; requires the aid of society, 67.

Human way of speaking adopted by Christ, 218; why, ib.

Humility, the gain of, 106; the cause of Christ's preference for John, 117; example of in Moses, ib.; the crown of good works, 118; the truest greatness, 261; taught by Christ's behavior before Pilate, 311.

"I am," force of the expression, 199.

Idleness really condemned by Christ, 158; the meat which perisheth, ib.

Ignorance, in St. John, a proof of inspiration, 4, & (note), 5; will be no excuse, 142; weakens the soul, 279; of some things, desirable, 281.

Impatience rebuked by the paralytic at Bethesda, 126.

Impossibility, arising from the Essence of God, a proof of power, 135.

Incarnation, a veil of the Godhead, 26, 40; believed by Patriarchs, 30; lateness of, no objection, ib.; a "coming" of Christ, 36; the cause of our Regeneration, 38; changed not the Son's Essence, 39; a taking of the manhood into God, ib.; Christ's care to prove it, 107; because a chief point in the work of Redemption, ib.; proved by Christ's weeping, 233; by the different accounts of the Passion, ib.

Ingratitude of man towards Christ, self-condemned, 95.

Injury, if unavenged, recoils on the doer, 261; forgiveness of, shown in the Old Testament, 262.

Injustice conspicuous in small acts of parsimony, 221.

Insults, how answered by Christ, 197, 198.

Intention without acts may be sinful, 306.

Isaac, miraculous birth of, was to prepare for Christ's, 92; type of Christ, 198; bearing the wood, a type of Christ on the Cross, 317.

Isaiah's vision, a proof of the Trinity, 253.

Jacob predicted a Messiah, 116.

Jacob's ladder, a type of gradual advance to Heaven, 312.

Jesus, how made both Lord and Christ, 12 [see Christ].

Jews, the, blindness of, 32; cast off through pride, 33; their discontent unreasonable, ib.; abused their privileges, 34; needed a man for a teacher, 45; nominally sons of God, really servants, 48; were under Grace, but less than we, 49; their envy of the Baptist, 54; why preferred him to Christ, 55; why questioned Him, ib.; from their faith in John, ought to have believed in Christ, 56; in what sense knew not Christ, 57; why believed not after the descent of the Spirit on Jesus, 60; malice of, contrasted with the candor of Nathanael, 71; were not profited by relationship to Christ, 75; provoked to hear of Christ's Equality with God, 81; their wickedness in requiring a sign in the temple, ib.; sinned by vainglory, 98; weaned from idolatry by gradual teaching, 106; had been rejected, long before Christ, 108; their inattention contrasted with the care of the woman of Samaria, 110, 114; did not attend to the Word, and hindered others, 110; preferred to the Samaritans because purer in faith, 115; and their spiritual fathers, 116; but inferior to Christians, ib.; did not enquire to learn, but to mock, 117; their envy of the paralytic's cure, 130; their faith hindered by vainglory, 136, 148; really believed in John the Baptist, 144; but only for a season, 145; rejected God's witness to Christ, in rejecting that of the Scriptures, 146; convicted of not loving God, 148; and of excessive pride, ib.; rejected Christ for Antichrist, ib.; how to be accused by Moses, 149; their gluttony made them affected by the miracle of the loaves, 153, 157, 159; their ingratitude and hypocrisy in mentioning the Manna, 160; incredulous because disappointed of their lust, 161; fled from Christ's spiritual doctrine, 164; led astray by unlawful curiosity, 166; their rage against Christ was from fear, 176; their wickedness in wondering at, not obeying, His word, 177; subverted the Law by their conduct, 178; confuted out of the Law itself, ib.; those who saw most of Christ's miracles hated Him most, 180; their inconsistency, ib.; in what sense knew and knew not Christ, 180, 181; not really ignorant, 71, 110, 181; how sought Christ "in a little while," 181; their contempt of Gentiles, 182; their malice in pretending ignorance, 185, 188; imperfect faith of some of them, 192; carried texts of Scripture on their dress, 193; erred, because they had not the fear of God, ib.; their insensibility to the bondage of sin, ib.; were in bondage repeatedly, 194; differed from us, as servants from sons, ib.; hindered from believing, by reliance on their descent, 195; proved children of the devil, from envy and murder, ib.; contracted unlawful marriages, 196; alien from God and from Abraham, ib.; their blasphemy, that Christ had a devil, 197, 198; trust in Abraham only, 198; knew not the Father, ib.; malice of, towards the blind man at Siloam, 205, 207; labor to depreciate the miracle, ib.; subtlety and hypocrisy of their questions, 208; neither Moses' nor Christ's disciples, 209; asked questions of Christ, not to learn, but to silence Him, 222; their wickedness in rejecting the greater witness of His works, and demanding words, 223; provoked by Christ's claiming coequality with God, 224; thought to save, but ruined themselves, by slaying Christ, 239; did not escape the Romans, 241; deserted by the Spirit after the Crucifixion, ib.; their wickedness in plotting at a Passover, 242; ruined by covetousness, 243; the people believed, the rulers rejected Christ, 244; design to kill Lazarus, 245; really understood Christ's meaning, 251; but misconstrued it deliberately, ib.; still in darkness, ib.; their unbelief foretold, 252; opposed both God and Moses, in Christ, 283; their unbelief, worldly pride, ib.; absurdity of their scruple to enter Pilate's palace, 310; in what sense could not put any to death, ib.; their madness in preferring Barabbas, 313; made to confess their own downfall, 315; why wished to slay Jesus by crucifying, ib.; spoiled by success from the beginning, 316; fulfilled the prophecy unconsciously, 317; madness of, proclaimed by the Title on the Cross, ib.; their obduracy to the last, 319.

John Baptist, St., spoke as sent from God, 25; why sent to witness to Christ, 26; inferior to Christ, ib.; confessed his inferiority, 45; reverenced by the Jews, 44; praised by Josephus, ib.;, taught from heaven, 45; prepared the Jews for Christ by degrees, ib.; how "after" Christ, ib.; in externals superior to Christ, 55; preferred to Christ by the Jews, ib.; why questioned by the Jews, ib.; in his confessing Christ, replied to their secret thoughts, 56; and detected their treachery, ib.; his dignity compared to ours, 57; boldness of, 58; object of his mission inferior to Christ's, 59; gave not the Spirit in his baptism, 60; did not know Christ at first, but before His baptism, ib.; why used repetitions, 63; how brought the Bride to Christ, ib.; called the friend of the Bridegroom because present with Christ, 64; why able to preach at all hours, ib.; some disciples of, jealous of Christ, ib.; why continued to baptize all his life, 100; His death facilitated Christ's ministry, ib.; witnessed to Christ's superiority, 101, 102; called himself Christ's "friend" to disclaim jealousy, 101; his work finished as Christ's began, 102; his reserve in speaking of Christ, 105; his testimony was that of God, 144; called a torch because his light was not his own, 145; proved trustworthy by the acts of Christ, 225.

John Evangelist, St., his intimacy with Christ, 1; manner of his appearing, ib.; truthfulness, 1, 36; birth and occupation, 4; unlearned, 5; instance of his plain speaking, 7; the beloved disciple, 117; does not himself relate the cause of Christ's preference, ib.; favored by St. Peter, ib.; his humility, ib.; his care to correct mistakes, 152; exactness of, 156; why omits many events between the Feasts, 173; Christ's love for him, enabled him to ask, 263; why indulged in great familiarity by Christ, 264; associated often with Peter, ib.; his forbearance and exactness in relating the betrayal, 308; in relating his own conduct and Peter's at the Palace, ib.; his modesty in speaking of his standing by the Cross, 318; honored by having the charge of Christ's mother, ib.; an eye-witness of the piercing of the side, 319; why took no part in the burial, 320; does full credit to Mary's zeal and to Peter's, 320, 321; the first to recognize Christ on the lake, as St. Peter to hasten to Him, 329; his modesty in correcting the mistake of the disciples concerning himself, 332; his reason for writing his Gospel, 333; his veracity argued by his choice of subjects, his confidence in himself, his friendship with Christ and His mother, ib.

John's Gospel, St., its marvelous teaching, 5; consistency of, ib.; translations of, 6; perspicuity of, ib.; teaching of, why outlived other philosophy, ib.; style of, ib.; dwells most on doctrines, 9; why begins with Christ's eternal subsistence, 16; unlike Genesis, ascends at once to the Creator, 21; heretical reading in [ch. i. 3], ib.; leads us upwards gradually, 49; speaks most of the time before John's imprisonments, 59; most concerned with Christ's discourses, 151.

Jonas, sign of, why often given, 82.

Joseph, an example of forgiveness, 262.

Joseph of Arimathæa, one of the Seventy Disciples, 320; buried Christ with cost and zeal, but as a mere man, ib.

Josephus, relates St. John Baptist's death, 4 (note).

Judas, why reproved secretly by Christ, 171; shared in the Apostles' gifts and miracles, 172; but fell by covetousness, ib.; his pretended zeal for the poor, 242; his obduracy to Christ's love, 243; cast off to Satan by giving of the sop: his hardness, 264; received a secret rebuke, 265; his wickedness after sharing the salt, and the washing, 257; was probably washed first of the disciples, 258; his insensibility, 258, 260, 262; his ingratitude, 261.

Judgment, will be according to men's deserts, 96; delayed to give time for repentance, 97; will reveal men's sins to one another, 121; remembrance of, a help to virtue, 137; most attracts the obstinate hearer, 139; the doctrine of, carefully propounded by Christ and St. John, 140; its inexorable strictness, 154; thought of, a check to sin, 162, 163; of the flood, and of Sodom, 163; by appearance sinful, 179; after the flesh, is judging unjustly, 188; of Christ, and of the Father, is One, 189; in what sense the object of Christ's coming, 212; of others, to be made with mercy, 220; of ourselves, a cure for inhumanity, 221; only denied by these who fear it, 247; of men worthless, 281; the future, proved, by Christ's victory over Satan, 287.

Jurymen of Antioch, often no better than the criminals, 306.

Justice must be impartial to rich and poor, 179.

King, splendors of a, described, 41.

Kingdom of Christ, to be attained only by zeal, 196; its spiritual nature, 311.

Knowledge, will not save without holiness, 106; real and nominal, 180, 181; exact, represented by sight, because the most perfect sense, 274.

Knowledge of one another, of the Shepherd and His sheep, 217; of the Father and the Son, 134.

Labor, imposed after the fall for discipline, 126, 127; makes virtue meritorious, 128.

Lamb of God, why said of Christ, 59; name of, implied the doctrine of communion with Christ, 165 (note).

Law, the, of nature, was of God's grace, 49; not greater than the sabbath or Circumcision, 179.

Law of Moses, the, a gift of Grace, 49; Christ's respect for, shown in cleaning the Temple, 81; the root and groundwork of the Gospel, 116; imposed for restraint of unruly passions, 127.

Law suits, full of frauds, 306.

Laying down of life, belongs only to Christ, 218.

Lazarus, not injured by his poverty, 96; reward of, 121; suffered no actual wrong from Dives, 147.

Lazarus, of Bethany, history of, teaches resignation to sickness and death, 227; His death proved by the Jews coming, 229; by the stone, 233; by the grave clothes, and the stench, ib.; by the Jews loosing him, 239; his resurrection proved by his eating with Christ, 242; case of, attracted the people, 245.

Leah, praised for her choice of her children's names, 68.

"Life," why said of the Son, 7; implies His Eternity, 18; meaning of, 19; not applied to the Holy Spirit, 21; nor to created things, 22; implies providence and a resurrection, 23.

Life, the present, a seed time, 90; a time of preparation for a better state, 111; eternal, in Christ, underived and original, 168; imparted to men, by partaking of His Flesh, ib.; mercifully shortened, 211; will not bear comparison with the future, 248; how far to be hated in this world, 248; desire of, natural, 249.

"Light," why said of the Son, 7, 24; a name not peculiar to the Holy Spirit, 21; not sensuous, 24; came unsought by men, 98; this life described as, 202; the future life, why so called, ib.

Likeness, of the Son to the Father, 14, 26, 28; of God impressed on the Baptized, 36.

Lord's day, Gospels read on, 38.

Lord's Prayer, the, its character wholly spiritual, 157.

Love, of our neighbor, the way to life, 15; of God, to be shown by acts, not words, 35, 72; of Christ, towards man marvelous, 97; of the Father for Christ, 217; more powerful than miracles, 266; want of, a stumbling-block to the heathen, 267; in St. Peter, 257, 332; to be shown by keeping the commandments, 275; by acts, not words, 280; of God and man inseparable, 282; multiplies strength, and makes men ubiquitous, 289; the best protection to rich and poor, 290; the motive of the Solitaries, ib.; independent of place, ib.; of enemies, taught by the Passion, 315; gives much boldness towards God, 331.

Luxury, the mother of diseases of the body, 78; and of the soul, 79; wretchedness of, 127; folly of, 159; cured by meditation on Christ's birth, education, and life, 192; vanity and sinfulness of, 197; hinders almsgiving, 285.

Malice, the most inexcusable vice, because not from nature, 130; wounds itself and excludes from life, 142; evils of, 240; its private and public evils in the world, and in the Church, ib.

Mammon, cannot be served with God, 31; a hard master, ib.; its commands contrary to Christ's, 147; service of, 215.

Man, created to serve God, 215.

Manes, 30 (note).

Manna, tauntingly mentioned by the Jews, 160; why mysteriously, by Christ, 161.

Marcion, 30 (note); his heresy on the Resurrection, 247; heresy of, refuted by Christ's care for His Mother, 318; his error, guarded against by Christ, 320.

Martha, rebuked not for inhospitality but inattention, 158; unequal to her sister in faith and wisdom, 229; led on by Christ to belief in the resurrection, ib.; had no vanity in her grief, 232; had forgotten Christ's lessons, 233.

Mary, St., the Virgin, her opinion of Christ, 74; her forwardness at Cana owing to maternal vanity, ib.; was saved by her own goodness, not her relation to Christ, 75.

Mary Magdalene, her zeal to see Christ's Body in the tomb, 320, 323, 324; had no idea of the resurrection, 323; reward of her perseverance, in seeing Christ risen, 324.

Mary, of Bethany, not the "Harlot" mentioned by St. Matthew, 227; her gravity and earnestness, ib.; her faith greater than Martha's, 229; her wisdom and affectionateness, 230; her great ardor, 232; her improvement in faith, 242.

Material things only comprehended by the Jews, 213.

Matthew, St., says most of John's imprisonment, 59.

Matrimony, advantage of, 67.

Meat, that perisheth, idleness, 158; that never perisheth, almsgiving, ib.

Meekness, duty of, 92; taught by, Christ's answer to the Jews, 219; acquired by penitence, ib.; the first of virtues, 222; of Christ not confined to words, ib.; of Christ before Pilate, our pattern, 311.

Merchants, activity of, 3.

Mercy, the oil of the Christian's lamp, 46; attracts men to Christ more than power, 63; a call to repentance, 132; may be shown in words, 178, 180.

Miracles, revealed Christ's glory, 41; of Christ's childhood proved false from John's ignorance, 60; and from the number and rapid fame of the true, 73; a more important testimony to Christ than John's word, 64; of turning water into wine, how evidenced, 78; Christ's care to provide sufficient testimony to, 78, 124-128; of Christ, improved on nature, 78; shown to the honest, withheld from the ill-disposed, 80; most attracted the grosser sort, 83; not to be demanded from God by the faithful, 84; their first object, to save souls, 124; addressed to unbelievers and the grosser sort, 124, 151; clearness of their testimony, 146; not all of them related in the Gospels, 151; of the loaves, performed by the Prophets, 152; some, witnessed by the disciples only, 155; of stilling the storm occurred more than once, ib.; of the loaves, was a warning to Capernaum, 156; of the manna, only a type, 160; their power with the people, 181; sight of, hardened the Pharisees, 186; when and why performed by material means, 202; their effect on the people, 205; the best and sufficient witness to Christ, 223; inferior to love, 266.

Mission, of the Apostles, 42.

Moses, his veil, 40; his love for Israel, 44; compared to Christ, 49; gave only types, 50; how far saw God, 51; highly privileged in visions, 61; his prophecy of Christ, 116; will accuse the Jews for not believing in Christ who had fulfilled his prophecy, 149; his testimony to Christ was that of God, ib.; questioned by God before a miracle, to arouse his attention to it, 151; at the Red Sea, compared with Christ on the lake, 156.

Moses and Prophets, witnesses to Christ, 214; the door-keeper of the fold, ib.

Money, love of, produces uncharitableness, and many sins, 330; made for use, not hoarding, ib.

Mourning, indecent manner of, at Antioch, 230; excess of, condemned, 231; moderate among the old Greeks, 230; wherein honorable, 231; should be for sinners, not for the dead, ib.; for the general sin, becomes Christians, 240; for the covetous, better than for the dead, ib.; excess of, ridiculed even by the world, 322; and a sign of unbelief, ib.

Mules, white, used by kings, 41.

Multitudes most moved by miracles, 181; their faith imperfect, ib.

Mystery, its use in exciting attention, 165.

Mysteries, the, awfulness of, 167; danger of approaching of, in sin, ib.

Names of God, why, many, 7; of men, anciently taken from things, 68; why given and sometimes changed by Christ, ib.; dignity and responsibility of the Christian, ib.

Nathanael, his exactness and candor, 70; contrasted with the Jews, 71; showed his joy in Christ by confessing Him, ib.; his confession, why inferior to Peter's, 72; less zealous and less timid than Nicodemus, 98; a lover of truth, and learned, 185.

Nazareth, why profited not by Christ's being born there, 75.

Necessary things made easy by God, 87.

Necessity, Christ not subject to, 76.

New Commandment, how a comfort to the disciples, 266.

Nicodemus, well disposed but fearful, 84, 91; received graciously by Christ, 84; and led on to enquiry, 85; desirous of instruction, ib.; perplexed by his attempts to reason, ib.; could not perceive things spiritual, 86; more zealous and more fearful than Nathanael, 98.

Night, futurity described as, 202; this life, why so called, 203.

Nobleman, the, in John iv. different from the centurion in Matthew, 123; an example of faith, 124; but imperfect, ib.

Number, not admissible in the Deity, 7.

Obedience, Christ's blessing on, 261.

Obscurity, used to rivet attention, 214.

Officers, the, of the Pharisees, an example of candor, and of its reward, 186, 187.

Offenses, danger of causing, 206.

Oil, in the lamps, said of mercy, 46 (note); of almsgiving, 82.

Omnipotence, includes not the power of ceasing to be God, 39.

Oracles of the heathen, not really prophetic, 68.

Palestine, its scarcity of water, 77.

Parable of the sower, 9, 43; laborers in the vineyard, 33; the wedding garment, 37; the sheepfold, 213-215.

Paralytic of Bethesda, an example of patience under sickness, 128; of meekness, ib.; his cure different from that in St. Matthew [ix. 2] in all its circumstances, ib.; his ready faith and courage, 129; his disease was caused by sin, 131; suffered longer than he sinned, 131; Christ urged his sins to warn others, 132; his cure was of grace, not merit, ib.; his grateful return and boldness, 132; cure of, 199, 200.

Parents, obedience to, how limited, 74; virtue of, aggravates the children's guilt, 75.

Participation, Christ received not grace by, 47.

Paschal Lamb, a type of Christ crucified, 319.

Passion of Christ, the, foretold darkly, its benefits plainly, 95; voluntary, 199; a proof that His promise of life to man should be fulfilled, 217; in what sense the cause of the Father's love towards Him, ib.; proves His Resurrection, how, 218; His peculiar power shown therein, ib.; was voluntary, ib.; not commanded, but consented to by the Father, ib.; was to teach us to suffer patiently, 315.

Passions, the, restraint of, not their absence, constitutes virtue, 127; are some excuse for sin, 14, 130; make us voluntary slaves, 215; only venial when natural, 278.

Passover, the, when eaten by Christ, 310.

Pastor, character of the true, 44; not to change places, ib.

Patience, a duty of, 20; a victory, ib.

Patriarchs knew Christ, 30.

Paul of Samosata, forgot Christ's Eternity, 16; madness of, 29, 59; account of, 30 (note); his reading of John v. 27, ib.

Paul, St., an instance of God's longsuffering, 36; humility of, 35; spoke of the end by anticipation, 121; an example of diligence without carefulness, 158; overcame the world by his love of Christ, 330.

Peace, Christ's, saves from all trouble, 276.

Pearls, why the words of Scripture so called, 3.

Penitent thief, his sudden change, 3, 42.

People, full of folly, 14; weaker in the mass, 15; most moved by fear of punishment, 106; fickleness of, after miracles, 156.

Perfection in virtue required, 146.

Persecution, strengthens faith, 279; foretold by Christ, 284.

Perseverance, makes us worthy to receive, 77; great example of, in the Paralytic of Bethesda, 126; enjoined by Christ, 282; its blessedness, 284.

Person, God and Man, one in Christ, 39; Christ's, described sometimes from His Humanity, sometimes from His Deity, 94.

Personality of the Son, 28.

Peter, St., first received the faith from Andrew, 65; praised for his readiness to hear the Word, 67; change of his name, 68; his confession more perfect than Nathanael's, 72; offended because ignorant of the Resurrection, 82; his regard for John, 117; in fear for himself, because called Satan, 171; shadow of, raised a dead man, 234; his reverence in refusing the washing, 258; his vehement love in seeking it, ib.; his forbearance from asking at the Supper, 263; recovers his boldness, 267; taught self-distrust by his fall, 268; contrasted with Thomas, 269; his conduct before and after the gift of the Spirit, 308; his love of Christ seen in his approaching the palace, his fear in staying without it, ib.; his stubbornness in the denial, 309; his lethargy during Christ's examination, 309, 310; his denial related to teach self-distrust, 310; his zeal at the sepulcher outstripped St. John's, 321; his zeal at the lake, 329; as the leader of the disciples, receives the charge of the flock, 331; why thrice questioned, ib.; his martyrdom foretold, 332; appointed "teacher of the world," ib.; his loving question about John, evaded by Christ, ib.

Pharaoh, an instance of reprobation, 199.

Pharisees, hardened by seeing Christ's miracles, 186; reproved by the conduct of their own officers, ib.; by Nicodemus, 187; insolence of their appeal to the Scripture, ib.; ignorant, because unwilling to learn, 189; superficial followers of Christ, 213; their foolish obstinacy, 239; their folly in seeking His death, who raised the dead, ib.; their false pretenses, ib. [see Jews].

Philip, St., his thoughtfulness and ready obedience to Christ's call, 69; his brotherly love, 70; why questioned by Christ about the loaves, 151; his trial compared to Abraham's, 152; his imperfect faith the reason of his question, 271.

Philosophers, follies of the ancient, 5; their uncertainty, ib.; their doctrines exploded, 6; their vainglory, ib.; more zealous against, than we for, Christ, 62.

Philosophy, of Christianity profitable, 232; of the heathen failed, because it trusted to reason only, 234.

Piety, an art, 211.

Pilate, not hasty or malicious in judgment, 310; less wicked than the Jews, 311; instructed by Christ, 311, 313; desire to rescue Christ, 313; declares his innocence, 314; his fears of Christ, ib.; made no exact enquiry as to the charge of treason to Cæsar, ib.; his guilt in giving way against his conscience: his act was "allowed," not enforced, "from above," ib.; his cowardice, 315; his guilt in not enquiring, 316.

Plato, his disciples' enquiries, 5; his visit to Sicily, 6; style, ib.; inconsistency, ib.; doctrine of the Deity, 7.

Pleasure, of sense vain and fleeting, of labor real and lasting, 127; danger of resting in, 156.

Pleasures of vice and virtue compared, 330.

Poor, wiser, healthier, happier, than the rich, 79; better off than the uncharitable, 96; generally elated by prosperity, 109.

Possessions, how to be turned to account, 215.

Poverty, only evil here, 159; its benefits shown by examples, 281; the best estate to prepare for Heaven, 298.

Power, words of, sometimes used for the will only, 252.

Praise, love of, kept certain rulers from the faith, 254.

Prayer, a way to pardon, 29; for the dead, 43 (note); needed, to understand the Scriptures, 72; impatience in, rebuked, 126; ours, as Christ's, should be for things spiritual, 157; not suited to God, 196; not consistent with Godhead, 239; for all mankind, 290.

Preachers, to be attended to more than performers, 1, 3; must arouse the sluggish, 40.

Preaching, its labor lightened by the hearer's attention, 76; reward of, not lost by the hearer's fault, 105; without holiness an offense to unbelievers, 141.

Presumption, dangerous, 27; caused Adam's fall, 28.

Pride, ruined the Jews, 33; evils of, 34, 54; remedies of, 34; separates the brethren, 54; why more inexcusable than other vices, 57; of Christian's shamed by Christ's washing the disciples' feet, 260.

Priesthood, its dignity and danger, 326; to be honored, because in Moses' seat, ib.; their unworthiness, hinders not the effect of the Sacraments, ib.; God dispenses grace by their hands, ib.

Prisons, the sobering effect of visiting, 220; contrasted with theaters, ib.; the inmates of, sometimes better than others, 221; all men were confined in, but delivered by Christ, ib.; St. Paul preached in with effect, 222.

Prophecies, sometimes made unconsciously, 241.

Prophecy, why more persuasive than miracles, 68; impossible to devils, ib.; addressed to particular persons by Christ, 113; of the future confirmed by the fulfillment of the past, 140; given by the mouths of evil men, 241; caused by, not the cause of the event, 252, 301; fulfillment of, in the parting of the garments, 317; in the piercing of The Side, 319.

Prophets, the, quoted by the Evangelists, 44; speak of future events as past, 46; sowed for the Apostle's reaping, 120; Christ's agreement with, concerning the Judgment, 141; wrongly compared with Christ, 198; in what sense "saw" God, 271.

Providence, implied in Christ being the Life, 23; not perfectly developed before the Judgment, 162.

Psalms, titles of, to teach attention, 51.

Public amusements supersede religious duties, 210.

Punishment, a proof of God's love, 35; of those who received not Christ, 36; of the wicked for the sake of the good, 37; everlasting, 43; to be avoided by holiness only, ib.; the fear of, the most powerful motive with most men, 106; endures longer than the sin, 131; redoubled after relapse, ib.; if not sent now, will be the more heavy hereafter, ib.; brings men to virtue, more than reward, 137; delayed, but certain, 157-162; not inherited, 200; objection removed, 201.

Pythagoras, his disciples' enquiries, 5; in Magna Græcia, 6; how conversed with brutes, ib.; his doctrines unprofitable, ib.

"Reaping," was kept for the Apostles', 120; easier than sowing, ib.

Reason, unassisted, cannot reach Divine truth, 5, 27, 87; failed to discover the nature of the soul and heaven, 234.

Reasoning, human, inapplicable to God, 17; uncertain, ib.; in Divine mysteries dangerous, 86, 87; unable to penetrate things natural, 88.

Regeneration in Baptism, 37; a real sonship, 48; superior to natural birth, 88; to be taken on trust as a mystery, not understood of angels, ib.; inferior to Christ's eternal birth, 91; types of, in the Old Testament, 92; doctrine of, received by faith, 93; the work of the Spirit, 126; shown in the Water from The Side, 319.

Relationship, to Christ, did not profit His enemies, 75; to good men, no protection to the wicked, ib.; earthly, useless without the spiritual, 89.

Repentance, its efficacy to procure pardon, 50; to avert judgment, 121; is the not doing the same again, ib.; great difficulty of, 260; a source of hope, 295.

Repetitions, vain, consist in praying for vain things, 157.

Reproach, to be borne patiently, after the example of Christ, 312; injures only the author, ib.

Reserve, in teaching doctrine, 13, 93; of John Baptist, 105; and Paul, ib.

Resurrection, the, implied in Christ, "The Life," 22; of Christ glorious, 42; witnessed by few only, 61; the great Evidence, 82; why not plainly foretold, ib.; doctrine of, most affects the obstinate, 139; a token of, in the cure of the Paralytic, 140; the general, is common to the godly and ungodly, 161; the special, for the good only, ib.; belief of, destroys, Fatalism, 163; belief in, the Essence of Christianity, ib.; confessed by devils, ib.; necessary to God's justice, ib.; the special, with, the general, without, reward, 168; of Christ, proved by his death, 218; the doctrine of, concerned in the raising of Lazarus, 232; truth of, proved by the Apostles' acts, 234; shown in the growth of seed, 246; moral argument for, ib.; denied by heretics on heathen principles, 247; foretold in Jacob's prophecy, 251; compared to birth, 291; Christ's, alluded to in "a man born into the world," ib.; the beginning of knowledge, 292; various proofs of, in the burial-place, embalming, position of the clothes, 320, 321; why first made known to Mary Magdalene, 323.

Retirement, frequently recommended by the example of Christ, 151; its spiritual blessings, 225.

Return, what, to be made to Christ, 40.

Reverence, promoted by merely hearing the Word, 192.

Revenge, the best is to return good for evil, 261; of what sort to be employed by Christians, 185.

Reward of the true pastors, 43.

Riches, transitory nature of, here, 57; how to be made lasting, 58; the thorn of the humble, 86; vanity of, 118; only good here, 159; abuse of, a betraying of Christ, 172; dangerous to the soul, 244; love of, hinders faith, 254; their end is to be used, not hoarded, nor abused, 69, 299; the earthly to be despised for the heavenly, 301.

Robber, the, compared with the Shepherd, 213; is he that useth not the Scriptures, ib.

Romans, the, danger from, a mere pretense of the Pharisees, 239.

Rulers, the, some believed in Christ, 205; in general, believed not, 214.

Sabbath, the, Gospels appointed to be read on, 38; breach of, how the keeping of the Law, 179.

Sabellians, denied the Personality of the Son, 28, 138.

Sabellius, separated the Father and the Son, 271; his life and doctrine, 274 (note); doctrine of, refuted by Christ's indwelling in His disciples, 303.

Sacraments of the Jews, types of ours, 48; of the Lord's Body and Blood, unites us with Christ, 166; its usefulness, 167.

Sacrifice, mercy preferred to, 46; sin of making, with the fruits of injustice, 270.

Saints, their merits no help to the sinner, 175; the glory of, will consist in reflecting that of the Son, 304.

Salvation, signified by the names of "Christ's meat," the "field," the "harvest," 119.

Samaria, the woman of, an example of a soul healed by Christ, 42; encouraged by Christ's appearance to approach Him, 45; converted by prophecy, 68; her considerateness, 109; more reverent than Nicodemus, 110; more attentive to the Word than the Jews, ib.; her patience in listening, a reproach to Christian congregations, ib.; bolder than Nicodemus, in bringing others to Christ, 112; her candor in judgment, 112; her meekness in bearing reproof, 113; her desire to learn, 117; her zeal for her countrymen, 118; her prudence, ib.; in faith superior to those Jews who would have Manna from Christ, 161; doubted, but with humility, 198; a sinner, but received by Christ, 221.

Samaritans, the, visited by Christ, but only in passing, 107; origin and history of, ib.; only received the works of Moses, 108; hated by the Jews, ib.; their call not intended by Christ, but deserved by their zeal, 109; inferior to the Jews in purity of faith, 115; received all from the Jews, 116; why expected a Messiah, ib.; their reception of Christ, and candor in hearing Him, rewarded by the gift of faith, 122; praised for believing without miracles, after teaching only, 123, 125; name of, a term of reproach against Christ, 197.

Sanctification, of the Jews only negative, of Christians positive, 48.

Satan, cast down by Christ's death, because not deserved by sin, 250.

Scribes, the robbers of the fold, 213.

Scripture, Holy, its elevating power, 1, 4, 7, 8; its taming power, 10; its inspiration, 2, 4; safeguard of the soul, 11; publicly read, 38; mystery of, meant to excite our attention, 51; the food and medicine of the languid soul, 66; needs careful study, 72; its preaching varied to include all, 80; why imputes a will to things without life, 91; significant in every word, 95; copies of, to be studied, not shown, 114; deters Devils from approaching, ib.; draw down the Spirit, ib.; general ignorance of, ib.; no part of, to be passed over, 125; its universal use, 128; its humility in expression, intended to excite attention, 142; requires care to clear its obscurity, as gold in the mine, 143; contradictions of, only apparent, ib.; what cautions to be observed in its interpretation, 144; speaks to the majority, 164; a charm for anger, 175; has said nothing in vain, 180; requires exact search, 207; the only means to refute heresy, 247; uses the same words in different senses of God and men, 275; qualifications necessary for understanding it, 301; neglect of, the cause of our little wisdom, 316; and of our unfruitfulness, ib.; duty and benefits of searching it, 333.

Sea, an inadequate type of Christ's fullness, 47.

Seal, implies testimony to that which is sealed, 159.

Self, to be conquered, 19.

Self-deceit, danger of, 75.

Self-judgment, the only way to escape God's, 120-142.

Separation from the wicked, sometimes necessary, 154, 206.

Sermon, Christ's, after the Supper, was to comfort the Disciples, 266; recalled, to their minds afterwards by the Spirit, 265.

Servants, to be rebuked without clamor, 92; how far different from sons, 194.

Severity, use of, in rousing the dull, 157.

Shame, is for the insulter, not the insulted, 24.

Shepherd, distinguished from the robber, 213, 214; layeth down his life, 215.

Sight, the most trustworthy sense, 92; applied to Christ and God, means exact knowledge, 104, 137; said of God, signifies intellectual perception, 269.

Signs, why refused to the Jews, 81, 84; of Jonas, why often used by Christ, 82; asking for, a practice of tempters, 84; not for the faithful, but heathens, ib.

Sin, its blindness, 24; misery, ib.; madness, 25; shamefulness, ib.; ways to put away, 29; a fire, 66; after Baptism, not unpardonable, 96; of all will be revealed to all in the Judgment, 121; buried in Baptism, ib.; more excusable when from natural passion, 130; punished both in body and soul, 131; how affected by blindness, 213; its filthiness, 189; to be put away only by Holy Baptism, 190; the greatest bondage, ib.; only to be removed by God, 194; freedom from, the only real liberty, ib.; worse in Christians than Heathens, 250; cleansed in Baptism, and by alms, 270; its offensiveness, ib.

Sin before birth, not possible, 200.

Sinfulness, in what sense attributed to the blind man and his parents, 200.

Sloth, its danger, 29; is of willfulness, 62.

Society, a remedy for human weakness, 67.

Son of God, Christ and man differently so called, 11; not greater than the Father, 13; declared equal with the Father, 14, 52, 53; not "younger" than the Father, 17; of the same Essence 18, 53; Infinite, 18; has attributes of Godhead ascribed to Him, 18, 24; personality of, 28; begotten, ib.; left not heaven to be made man, 36; alone of all hath seen God in His Essence, 52; coeternal with the Father, 53; addressed in the words, "Let us make man," 116; independence of, 189; to be glorified by works, not words only, ib.; His identity of Power and Essence with the Father, 224; only different in being a Son, ib.; seeing and believing on Him is seeing and believing on the Father, 254; the True God equally with the Father, 297; why called the Messenger, 299; His agreement with the Father, 299, 300; His glory from the Eternal Generation, 304, 311; His agreement with the Father proved by His pre-existence, 305.

Sonship, of Christians real, of Jews nominal, 44; of Christ implied in the word "Sent," 138; and in "hath given," 139.

Sophists, their rhetorical displays, 1; their inflated style condemned by Socrates, 6.

Sorrow, its use in calming the passions, 219; immoderate, brings death, 286.

Soul, weakened by earthly passions, 8, 31; being one cannot contain many desires at once, 8, 31; when unmoved by externals, 11; its own mistress, 42; healed by Christ, ib.; culture of, more difficult than of the earth, 62; how may recover its appetite of spiritual food, 66; its diseases produced by luxury, 79; is invisible, yet most exposed to attack, ib.; real though invisible, 88, 91; how inferior to spirit, 88; chastised through the body, 131; but secured by the fear of God, 193; darkened by grief, 230; how best adorned, 256.

Sowing, the, was done by the Prophets, 120; harder than the reaping, ib.

Spectacle of the spiritual combat to be seen in Holy Scripture, 114; of heathen theaters to be avoided, ib.

Spirit, the Holy [see Holy Ghost].

Spiritual life, its pleasures, 295.

Spiritual sight is within the mind, 170.

Spiritual things, superior to worldly, 8; should occupy part of our time, 10; objects of faith, not reason, 27, 87; perfection of, immediate, 90; real though invisible, 91; the substance and end of things temporal, 156; folly of losing them for things temporal, 159.

Spoilers of the flock, either active or passive, 217.

State, love of, makes men depend on their slaves, 298.

Stoning, why avoided rather than prevented by Christ, 199.

Success, its intoxicating effect upon the careless, 316.

Suffering for Christ's sake rewarded, 212; the clearest witness of Christ's truth, 217; and of St. Paul's, ib.; an offense, but wrongly, to weak Christians, 227; for Christ's sake enjoined, 284.

Tabernacle of David, Christ's human nature, 39.

Teachers should speak with certainty, 7; and a little at a time, 16; like builders, 27.

Temporal blessings given us as we can bear them, 15.

Testimony, facts the best, 49.

"Testimony of two," how applicable to God, 188; of man, when credible, 189.

That, expresses the consequence, not the final cause, 227.

Theaters, indecency of, 3; to be avoided, 4; corrupting tendency of, 66; corrupt their inmates more than prisons, 220.

Thomas, St., his fear before, exceeded by his courage after, the Crucifixion, 228; condemned for vain curiosity, 327; his doubt was from unbelief, ib.; after receiving the Gift, perfect in faith, ib.

Thieves, the, did not obscure the Glory of the Cross, 317.

Threatenings of God, their use, 37.

Time disregarded in prophecies, 46; waste of, in idle talkers condemned, 66; "fullness of," in what sense said of the age of St. Paul, 121; shortness of, urged, 172; waste of, a sin and folly, 211.

Title on the Cross, a shame to the Jews, 317.

Titles of Christ (Shepherd, Door, &c.), their significance, 214.

Tradition, to be kept, 28.

Transmigration of souls asserted by the ancients, 5; by Plato, 7.

Trinity, the, the same expressions applied to each Person, 23; proved by Isaiah's vision, 252; Three Persons of, distinct, yet equal, 289; Baptism, the common work of, ib.; Will of, one, ib.; Equality of the Three Persons, 325; concurred in the call of the Apostles, 326.

Truth, seen in Christ's fulfillment of the types, 50; boldness of, 99; rewards honest enquirers, 122; its power with candid hearers, 186; made illustrious by opposition, 207; the kindness of speaking it in season, 287.

Twelve, the, how detained by Christ, 170; their affection for Him, 171; they admit the Resurrection, ib.

Types of the Law, their relation to realities, 48; how fulfilled in Christ's acts, 50; became clearer and nobler as the Antitypes approached, 126.

Unbelief, a transgression of God's Will, 120; arises from unlawful curiosity, 166.

Unbelievers, condemned already, because under sentence, 97; punishment of, certain, ib.; to be judged by God's word, 255.

Uncharitable, the, shamed by infidels, 305; their manifold extravagancies, ib.

Union, of the Father and the Son, essential: of Christ and Christians, spiritual, 275.

Universal, warnings most acceptable, 106.

Universality, of Gospel offers, 24, 29, 36.

Vainglory, tyranny of, 14, 30; meanness of, 14; evil effects of, 15; worse than fornication, 98; ruined the Jews, ib.; the source of avarice and passion, ib.; of John's disciples, 102; its evils, and examples of, ib.; hard to tame, ib.; hindered belief in the Jews, 136; folly and danger of, 103, 136; hinders faith, 254, 255; leads to domestic show and expense, 256.

Valentinus, 30 (note); his heresy on the Resurrection, 247.

Vinegar, offered to Christ in mockery, as to a criminal, 319.

Virgin, the study of her history profitable, 192; rebuked by Christ at Cana, cared for on the Cross, 318; why entrusted to the beloved disciple, ib.

Virtue, has no merit without labor, 127; the true wisdom, 150; hated by the world as reflecting on itself, 302.

Vision, the beatific, 43; of the Divine Presence, not granted to all, 61.

Voice, from Heaven, was to persuade the disciples, 249.

"Was," twofold use of the word in Holy Scripture, 12.

Watchfulness, need of, against Satan, 79.

Water, at Cana, a type of worldly minds, 78; a medium between air and earth, 88; why used in Holy Baptism, 89; virtue of, in Holy Baptism, 90; "living," when from a spring, 112; a type under the Law, 126; useless without the Spirit, ib.

Waterpots, at Cana, why expressly mentioned by St. John, 77.

Water and the blood, the life of the Church, 319.

Wedding garment, a holy life, 37.

Weeping of Christ proves His true humanity, 233.

Wickedness, extreme folly of, 150.

Widows, cared for by Christ, because unprotected, 259.

Will, the, must be earnest, 3; free to learn and believe or not, 162; of Christ and the Father, one, ib.

Willful continuance in sin, the cause why men come not to the light, 98.

Wind, a fit type of the Spirit, because lighter than solid bodies, 91; real though invisible; ib.

Wine, at Cana, a type of strength of mind, 78.

Wisdom, true, consists in despising present vanities, 261.

Women, should keep at home, 225; examples of their power for good or evil, ib.; best adorned by modesty, piety, and economy, 226; the poor, reproved for indecency: the rich, for vanity, in mourning, 230; sought new husbands by showing much grief for the old, 231; exhorted to almsgiving instead of dress and ornament, 256; to edify their husbands, ib.; boldness of, in standing by the Cross, 318; in coming to the tomb before the Disciples, 323.

Word, the, why mentioned first by St. John, 7; twofold meaning of, ib.; eternal Sonship of, 11; coeternal with the Father, 17; how "with God," 12; how in the world, 17; the Creator of all, 21; the true Life, ib.; and Light, 22; why said to have been "made flesh," 39; will judge unbelievers, 254; cleanses the Church, 303.

Word of God, means often commands or prophecies, 16; to hear it, the first duty of all, 65; toil of preaching, how lightened, 76; spoken to all in general, but must be applied particularly by each, 79; minute significance of, 95.

Work, in Paradise, was without labor, 125 (note).

Works, earnestness to be shown in, 3; must be added to faith, 19, 27; necessary after Baptism, 37; should correspond with our privileges, 42; the only safety, 43; set forth God's glory, 46; of love the best confession, 72; of others, will not assist us, 75; to win forgiveness, 142; of the Father, works of Christ, 202; proper time for working, ib.; evidence of, required by the world, 267; absolute need of, 273.

World, what, 30; ignorant of God, 31; love of, cause of darkness, ib.; fleeting nature of, 78; love of, an insult to Christ, 111; approaching end of, conjectured from wars, earthquakes, &c., 121; love of, universal, 136; danger of living for, ib.; the danger of resting in its pleasures, 157; to be given up for heaven, 196; signifies the wicked, 266, 274; how "convinced" by the Spirit, 287; conquered by despising it, 293; in Holy Scripture signifies either the creation, or the wicked, 245.

Worldly men, like children, admire vain shows the most, 301; hate virtue as opposed to themselves, 302.

Worship, doctrine of, first given to the Samaritan woman, 115; of the Jews purer than of the Samaritans, ib.; yet only a type of the true, 116; which is universal and spiritual, ib.

Zeal of John's two disciples in visiting Christ, 64; of Christ for the Temple was to conciliate the Jews, 81; necessity of, 118; shown in the Samaritan woman, ib.

Zenobia, 30 (note).

HOMILIES ON THE EPISTLE TO THE HEBREWS.

Abraham, how received not the promises, having patiently endured, received the promise, 418; his patience, ib.; and great-heartedness, 418, 474, 477 sqq.; and intense resolve of his affection Godward, 521, 522; learn from his hospitality, 422; exceeding superiority of Melchisedek to, and thus to the Jewish polity too, 424, 427 sqq.; fortitude of, manifested by God to all men, 478; his faith to the end, ib.; enjoyed things of the world, with affliction, 482; and affliction made him bright, 500.

Affliction (see Suffering, Pain, Punishment), afflicting ourselves here, benefit of, 442; came to Abraham, and must come to every righteous person, 475, 499; a great good, 483, 494, 517; wipes out sins, makes people firm and steady, 494; makes God our debtor, 517; casts out sloth, and ill desire, and collects the soul, 500; brings forth joy, 503; for a time, 512; helps to pay the penalty of our sins, 391, 517; thrusts into the narrow way, 517.

Age, full, 406; how to be attained, ib.; him of, who holds the Faith, and a right life, 409.

Aid, each can others, in the way of salvation, 504, 505; and not seek for himself only, 506.

Almsgiving, 412, 417; can exhaust hell-fires, 369; saves from, 513; of the very poor, yea, of the beggar, surpasses that of the rich, 369, 374, 375; in, God estimates will, 369; the most essential ingredient in medicine, of repentance, 412; causes our prayer to be heard, 420; God looks at our purpose, 422, 513, 514; not worthiness of recipients, 422; cleanses after sins, 426, 509; blessing of, 454; hand withered that is without, 480; guilt of giving, and receiving from ill-gotten gains, 481, 513; what is, 495; we ought to give superfluities in, ib.; the oil for our lamps, 498; cf. 513; gives earthly, receives heavenly, 509; heaven's gates open to, 513; might of, ib.; some do it but scantly, ib.; some their all, 516 (note e); in doing, we must be intent, lest anxiety for wife and children intervene, 521; false receiving of, 516. See Poor, Poverty.

Alphabet, 409, 490.

Angels, minister to our salvation, 377; the Son's servants, our fellow-servants, ib.; great, the interval betwixt us and, ib.; manifold examples of, ministry of, ib.; their ministry to us an encouragement, ib.; law given through, how, 378; entrusted with the charge of nation, ib.; with care of us, mourn over our badness, 472; are by us in the night, 438; in Church especially, 442; and in fear when Christians pray, 490; were our enemies, reconciled by Christ, 447; Cherubim dwell on earth, 444; despise us their fellow-citizens, if enslaved to gold, 480; do not need attendants when they go through the world, 495; the theatre of Christians, 496; with, is that soul, whose lover God is, 498; angelic work, yea, Christ's work to do all for salvation of brethren, 377.

Anger, how guarded against, 393; a fire a flame, forbearance quenches it, as iron red-hot dipped in water is quenched, 468.

Animals, do not readily attack their fellows of the same species, 480.

Antichrist, the Jews having rejected Christ, will fall into hand of, 515.

Apostles, received nothing in writing, 435; tombs of but four known (see Tombs), 482.

Arians, 376, 407; their formula, there was when He was not, 367; as by an instrument, 371; God needed not an helper, 376.

Arius, 370, 371, 376.

Armor, some parts of Christian, explained, 393; shield of faith, 468; girdle of truth, 450.

Article, definite, force of, 376.

Athlete, example of an, 392, 456, 462, 470; Christ's, 478; chastisement strengthens, 503.

Babylonians, of less understanding than they of Lystra, 486.

Baptism, sins forgiven in, 389; cleanses the soul, 455; repentance after, is of grace, 400; after, comes repentance, 436; necessary, 410; one, 410 sqq., 457; if not so, how careless we should get, 411; if more than one, an endless number, ib.; a cross, 410; our death and rising, 411; gifts in, ib.; a grace once for all, ib.; the whole is grace, 410; called "the Seal," 430; enlightening, 431; peril of delaying to the end of life, ib.; they who do so alluded to, 457, 481 (note); great loss thence even if one does not receive baptism, 431 sqq.; shame that accrues to these when they behold others' sweats and rewards, 431 sqq.; bears sons, 433; our Lord's Passion, 444; if without fruit, punishment, 457; makes brotherhood, because God then our Father, 480.

Baptized, the, called Enlightened, 432.

Bastards, not worth punishing, 500.

Beatitudes, 403.

Begging, a disgrace, 421,

Beginning, value of, 412; and hardness, ib.

Bitterness, root of, difference between and a bitter root, 506.

Brother, in St. Paul meant not a monk but a believer, 480, 481.

Cain, what St. Chrysostom thought the fault of his sacrifice, 514.

Carnal, tempers what, 452.

Catechumens, 430, 432; know Christ and the Faith, 432; not a brother in St. Paul's sense, even if he be a monk, 480.

Chance, they who all to, are not pleasing to God, 467.

Charity, praise of, 381; his work on, referred to, ib.; loves not in order to be loved in turn but for God, ib.; wears itself out for Jews, heathen, heretics, ib.; pitying those who have done not well but wrong, 417.

Chastisement is exercise, bearing sweet fruit, 503.

Children, in a passion, if they strike us, we do but laugh, 468; if ourselves in a passion we become, ib.; intelligent, will sometimes decline playthings, longing for what is higher, 471; playthings kept back if too eagerly longed for, given freely if not so, 479.

Christ, His sufferings, 389; from the Jews, 493; from disciples, 494; in babyhood, ib.; from scorning, 493, 494; an aid to patience, 365, 494; an honor, 384; a glory, 499; far, far greater than creation, 384; we are to have fellowship with, 515, 517; calls His Cross glory, 383; cf. 384; His Death called a taste because it held Him not long, 383; smote the devil, 385; and death, ib.; His Resurrection, 365, 373, 384, 411, 520; to prove, one aim of St. Paul in Epistle, 365, 520; known to those of old, 481; His appointment as Priest, 403; His weeping at prayer not told in Gospels, 404; sometimes spoken of from the Divine, sometimes from the Human, 368; in Spirit, and flesh, 368 init.; not?narchos or alien from God (according to some), 370; acts of His own authority, 490; calls His own coming in the flesh Exodus, St. Paul Eisodos (coming in), 375; Apostle as sent, 391; became Priest when He took flesh, 428, 433; One Priest because undying, 429; one act of, 430, 447, 448; Godhead and Manhood in, 430, 433; our One Sacrifice, 430, 434, 439 (see Sacrifice); all heavenly, 434; died once, 447; died for all even though all accepted not, ib.; suffered because He willed, 493, 517; and gladly, 493; His enemies are Jews, unbelievers, carnal, 452; Jews' contumelies to, 493; many of His words already come to pass, 463; gives His Gifts in ways contrary to natural course 479; because nature's Maker, ib.; His Death our safeguard, 487; why He chose death of the Cross, 493; prayed, not needing prayer, but to teach us, 490; if we suffer we must look to, 493, 494; has implanted in us of His Beauty and Comeliness, 368; we one with, 394; we read not that He laughed, 442; to be looked to as a Master, that we may learn how to do, 493; gave us the Faith, ib.; gave the beginning, will put on the end, ib.

Christ's Blood, 499; mixed up with the very substance of people's souls, rendering them vigorous and pure, 444; sprinkled in our souls, 487; we have, ib.; partake of, 517; has cleansed all, 510; purifies us, 440, 444; flowed from the Body which had been framed by the Spirit, 444; carried into Heaven, 517.

Christ's Body, framed by the Holy Spirit 440, 444.

Christ God, 372, 389, 430, 433; though Priest sits, stands not, 373, 430, 433, 452, 454.

Christian, shines out most brightly in poverty, 374; the crucified, has Charity, 381; the crucified, the mourner, 442; how to fight, bravely, not inviting war, not interfering, 392; to be ready to pour out his blood as though it were water, ib.; his constant daily warfare, 392, 393; different parts of his armor explained, 393; mercifulness his special characteristic, 513; his superhuman might, 522; should arm himself with desire of Heaven, a fire which none may withstand, ib.

Christianity, danger of fulfilling as a custom, 414.

Chrysostom, St., rejoices that things will not always abide as they are, 376; thought that miraculous gifts were less at the date of the Epistle to the Hebrews, 379; refers to an already published writing of his on charity, 381; speaks from necessity, would from pleasure too if he knew his hearers were earnest, 382; would fain have been silent lest he increase their peril, but fears to be silent, 476; will examine the careless ones, will not tell them when, 382, 383; prays and exhorts others to pray that no untimely deaths may befall, 387; threatens to punish hired mourners brought into Christian funerals and to suspend those who bring them, ib.; cannot preach the Resurrection while Christians thus contradict, 385, 387; calls himself a good-for-nothing, yet must use his authority, 387; begs them to bear with him if severe, ib.; would fain only loose, yea, not need power of loosing, ib.; longs to praise, 388, 472; speaks of the want of Bible knowledge among his people, 407 sqq.; the discouragement in his teaching from their inattention, 382, 408; and risk through repetition of making the account of some heavier at the Judgment, 409; expects that his people will bring forth fruit suddenly, 417; thought that the sky did not move and is not spherical, 433, 490; addresses not Christians only, but even heathen, if any present, on the truth of Christ's words, 463; thought that Pharisee spake his prayer in no man's hearing, 464; elsewhere thought otherwise, 490; apologizes for what he says, as constrained to say it, 472; calls himself a father, 473; attests his inmost grief, ib.; always has to repeat same things, 476; knew not how to rebuke owing to the sin of alms out of ill-gotten gains, 481; wants his people to help him by helping each other on, 504 sqq.

Church, bonds of, if any despise, put on by authority, the Day of Judgment will teach him, 387; if any burst, he answers it to Christ, ib.; laws of (see Laws, Church, Heaven), 434. See Service.

Clergy who are over us we must obey, 518, 519; even if bad, so their faith be sound, 519; must be sober and watchful; if despised must weep, God punishes, ib.; their terrible responsibility, ib.; and account, ib.; peril in throwing themselves upon dignity, they ought to flee; then, if seized, to submit, 520.

Club, the, in St. Chrysostom's time, 504.

Comfort, the duty of giving, 396.

Commands, easiness of God's, 432. See Will.

Compunction, God's gift, 408; to prayer, 459; Publican filled with, when Pharisee's words came to him, 490.

Confession, the Faith, 391, 400, 410; of sins, 490. See Sins, Priest, Repentance.

Conscience must be compelled to own sins, that it may repent and escape torment, 508.

Consulate, its transitoriness, 412.

Contrition an ingredient of Repentance, 412; what, ib.

Cornelius, the centurion, his offering, 420.

Covenants, both of God, though not in like manner, 378.

Covetous, 505; they who overreach, ruin themselves, not others, 480; sin of going to their entertainments, 480, 481; a poor man who refused to go for his own soul's sake would shame, 481.

Covetousness worse than mire, 480.

Creation a less thing than preservation, 372; transfiguration of, so easy, 376; fulfills its appointed course, 489; reverenced Joshua for the name he bore, ib.

Credibility, those who handed to us Gospel Truth accredited as not forgers, 379; what has already come to pass accredit those yet to come, 463.

Creed. See Confession.

Cross, our Master calls glory, 383; why He chose, 493; fruit of, how great, 383; our, 494.

Crowning, time of, one; of conflict of each, manifold, 492.

Danger, to run needlessly into, tempting God, 484.

Daniel, why he did not refuse the oblation and sweet odors, 485 sqq.; he was humble, 485, 486.

Deacon's warning and searching cry at Holy Communion, 449, 450; after the whole sacrifice is completed, 450; meaning of, ib.

Death, of Christ, smote the devil, 385; death's death, ib.; once only, 411, 447; our purification, 444; how death undone to us, 447; its terror, 385; untimely, St. Chrysostom prays and exhorts prelates and all to pray that no, may befall, 387; day of each person's, nearer than end of all things, 463; death's death, hope given of, in Enoch's translation, 467.

Desire, implanted, 374; but capable of most grievous abuse, 502; evil cast out by chastisement, 500; hides sight of God, 468. See Lust.

Despair, we may not, 396; even after deepest wickedness, 426.

Devil, smitten in Christ's death, 385; and brought to nought, ib.; aims to make us speak against God, 459; overthrow of, hope given in Enoch's translation, 467; if he wound not, wounded, 468; wounded in his attack on Job, wounded in his attack on St. Paul, ib.; his dart concupiscence, ib.; glories at our evil state, 472.

Disobedience, peril of, 378.

Dives received (apelabes received not as a gift, but in return) here the reward of his good deeds, 391.

Docetæ alluded to, 385.

Doctrines which concern the soul must be contended for, 392; cf. 519.

Dress, a lady sometimes had a precious garment inwoven with gold, 459; beautiful and costly belong to the stage, 496; by St. Paul set at nought in the very Church itself, 334. See Lady, Lace, Silk.

Drunkards, we go to their houses though St. Paul forbids us, 481.

Drunkenness, sin of, 490.

Enoch not discouraged by what had befallen Abel, 466; and knew that he had received a recompense, 467.

Envy, no one envies himself, 456; Hebrews obnoxious to, 466; we give way to, 490.

Eucharist, 468; the Sacrifice, 430; daily, 449; therein the purifying Blood entereth the soul, springing up like a fountain in our souls, 444; many partake once or twice a year, many often, the solitaries yearly or after two years, 449; Lent the preparation for the Easter-Eucharist, 449; frequent receiving right if prepared, seldom receiving too frequent if unprepared, ib.; peril of unworthy receiving, 449, 458; the Deacon's warning cry at, 449, 450; the beauty of ornament that fits to approach, 450; the beauty of Eunuchs who stand by the Majesty, ib.; may be a cause of disease, even as food when the system is disordered, 449; a Royal Table, sweet Ointment, ib.; forty days' preparation, one week's care after, ib.; in, a person becomes the Body of Christ, 458; unworthy partaking of, 490.

Eunuchs, spiritual, to stand before King, 450.

Evil-speaking, earns praise to the receiver if he requite it not, more abundant disgrace to the giver, 368; terrible harm we do by, 464; rife, 473; vain prayer uttered by one while repeating gossip, 464; if Pharisees condemned though he spake truth, what we when we utter lies, ib.

Eyes, what we see with, more readily retained than what we hear, 434; sometimes injured from a bad habit of body, 449; of the soul, how to make beautiful and keen of sight, 450; evil desires, passions, affairs of this life darken, 468.

Ezra, gathered the scattered Scriptures, 407.

Faintheartedness, 463, 465; sometimes produces unbelief, 416; springs from unbelief, 455; hinders a promise of its fruit, 418; makes one no ready hearer, 423; loss from at the last, 476; at last came on the Hebrews, 483; danger of, to soul in tribulation, 516.

Faith, the, 391, 398, 400, 409, 410, 419, 432, 462; handed down that we may not have to engage with every heresy, 407; known to Catechumens, 432; Christ gave, 493; imparts holiness, 504; the, and right life make of full age, 409; we are to endure so long as the, is not touched, 504; cf. 392; who misteach, we must shun, 519; cf. on Galatians, p. 16.

Faith; to need absolute proof of God's Providence or care, want of, 396; insufficient without a right life, 398; necessary to salvation, ib.; cf. 455, 516; must be very sure, 455; in it we trust the Holy Ghost, ib.; contrary to reasoning, 516; the very essence of things of hope, 462, 463; comes of a sincere will, 522; needs a generous soul, 465; saves, ib.; its might, 487, 488; can do all, 487; is all, 516; a pure life, springs of, 515; makes all things pure, ib.; mutual aid from, 465; accused by some as being without proof, and defended by St. Paul, ib.; knowledge concerning God, belongs to, 465, 466; of Abel, 466; of Enoch, 469; of them of old, 482; of Joseph, ib.; manifoldly, ib.; in retribution necessary, 467; holds nothing more to be relied on than God's words, 469.

Father, his desire to remit punishment, seen in God also, 467; as he lets approved children wait for the others, so God orders that the saints wait for us, 492; sends away from a son an evil companion, if the son persist after he is warned, 518.

Filth, like a host who gives a splendid entertainment, and sits down with his hands smeared with the veriest, such is the covetous host, 480.

Fire, no longer consumes but bears to heaven Christian sacrifices, 420; of spirit to burn up desire of wealth, ib.; the ardent desire for heaven, the Christian's, 522.

Flesh, taken of us, sits on high, and is worshiped by angels, archangels, cherubim, seraphim, 388.

Food, mischief of immoderate eaters, 501, 502; what can be digested nourishes, 502; repletion worse than famine, ib.

Forerunner, implies them who follow, 419.

Forgiveness of others ingredient of repentance, 412.

Form of a slave, man; form of God, God, 372.

Freewill, its proneness to ill, 425; its reality, ib.; it is aided by God, 425, 520.

Friends, favor of, must be risked to obtain his salvation, 472; real, help one another's souls, 505.

Funerals, hymns and psalmody at, proclaim triumph, 386; unseemly grief at, ib.; those who tear their hair and behave unseemly ought to be long while shut out of Church, ib.; the part of madmen, ib.; harmful, ib.; a scandal and makes Resurrection disbelieved, 385, 387; Psalms cxvi, xxiii, xxxii, sung at, 386; hired mourners if admitted to Christian funeral shall be punished, those who admit them treated as idolaters, 387; daily, hourly, 426.

Garden, untilled part of, 501.

Garments, precious, laid among perfume and spices to preserve them from moths, 459.

Gifts, some receive not because of impure life, some lest it should harm their souls, 379, 380; diversity of, 380; if householder knows to whom to entrust, God more, ib.; how to comfort ourselves that we have not, 380, 381; must use thankfully the little ones we have, 380; the greatest, Charity, offered to all, 381.

Glory, from men we must account as nothing, 493; obtained by simplicity, 497.

Glutton, overreaching, 506.

God, His Peace surpasses mind, much more does He, 370; reverence and faith needed to hear or speak of, 370; when our human language fails, then we must praise Him for His greatness, ib.; of, we know somewhat yet understand not, ib.; or conceive and cannot utter, ib.; not enclosed by space, 373; spoken of as though man, 391; wonderful in His works, in His love to man more wonderful, 381; through uncertainty would keep us watchful, 382; teaches patience, 418; His condescension in swearing, who ought to be believed without, 419; cf. 429; everywhere present, 432; by remembering we forget wickedness, 437; we must remember specially at night and at daybreak, ib.; and so have Him our helper, ib.; remembrance of Him uplifts us to endure and be brave, 484; and makes hard things easy, ib.; several results of His remembering us, and we Him, ib.; commands nothing impossible, 446; what philosophers knew of His Being, belonged to Faith, not to reason, 465, 466; Being of, Faith assures; truths of His Essence neither Faith nor reasoning may attain, 467; inflicted punishment of death, as He threatened, as a Parent showed mercy at once in translating Enoch undying, ib.; they who attribute all to chance are not pleasing to, ib.; a Rewarder, 467, 468; how to be sought, 468; evil desires, passions, cares, obstruct sight, ib.; how to lift ourselves toward, ib.; His manifold gifts at creation, 471; His Gift of His Son, ib.; the God and Friend of holy people, 475; will be ours if we will be strangers to the world, 476; obedience makes us friends of, ib.; gives not full rest here but some refreshment, 470; wished to seem a Debtor even in giving up His own Son, 478; a glory to, to be called God of the good; a shame to, to be called God of the wicked, 475, 476; gives earthly things if our hearts be not set on them, 479; with fear of Him bitter things not painful, 485; the friend of, besought God his Friend and the creatures yielded, 489; if we hold fast to, we shall stand against the foe and temptation, 494; the Lover of holy souls, 498; chastens as sons tenderly loved, 500; gave Law, gives too the Gospel, 512; our example in mercifulness, 513; if our friend, temporal things matter not, 516; alone knows what is good for us, 517.

God the Father, angry for dishonor done to His Son, 377; and the Son, each subsist, 370; God the Son, God the Holy Ghost, unity of, 371.

God the Son, from the Father, 370, 371; absolutely equal to the Father, 370, 377; has absolute Power, 371; equal Honor, 517; gift of Redemption enhanced by being through, 373; what means sitting, ib.; who disdained not to become Man, neither disdained He the lowly expressions ib.; teaches us thereby lowliness, ib.; marked off from creatures, 376; sent, i.e. made flesh, 377; no minister, ib.; assumed what is of us and united it to Himself, 382; suffered though God is incapable of suffering, 389; why called a sword, 398; passes through inner heart, to judge, ib.; severity of, 399; tender aid given by, 400; sympathy of, 389, 400; appointed Priest, 403; His obedience, 404; His learning it, 419; prayed yet raised Himself from the dead, 404; prayed for us, ib.; emptied Himself and glorified Himself, ib.; mediated by an oath, 419; and all the power of the Spirit dwell in His flesh, 440.

God the Son God, 372; who is worshiped, 375; who beholds all, 400; who stands not as High Priest but is on the Throne, ib.; who in the Gospels swears by Himself, 418. See also Christ God.

God the Holy Ghost, 420; argument against objectors to His Godhead, 366; God who reveals, 469; grace of, shows Its might as It will, 367; mighty, 468, 487, 521. See Grace. His inspiration of and care for preservation of Scriptures, 407; received in Baptism, 410; St. Paul's words words of, 413; might of in Body of the Word, 440; whose Body of (ek), ib.; framed by, 444; His presence hallows men, 450; we trust to in matters of faith, 455; somewhat that St. Chrysostom said, the words of, 449; waters us, Christ having planted us, 457; we know not how to pray save by, 517.

Gold is but dirt, 480.

Gold-embroidered linen, 480; ornaments, 496, 497; we must part with for others' need that we may enjoy His Beauty, 498.

Gossip, grievous sins of, 464; idle excuse that it was another that told us, ib.; if we must, to speak of our sins to God and our friends, ib.

Grace, Throne of, now will then be throne of Doom, 400; Repentance after Baptism is of, ib.; of the Spirit, 468, 487, 500, 521, 522; compared to wind filling sails and wafting ship, 521; even of old time wrought through the unworthy, 476; prevents, our diligence follows, ib.; fills up our work, 520; poured on Moses in his babyhood, wrought in Pharaoh's daughter, 483; surpasses the Law in that it can bring to Heaven, 489.

Hair, see Temple.

Hand, withered that doth not alms, 480; filthy that grasps beyond its due, ib.

Heaven, 396, 397; not to be reached negligently, 398; we lose by seeking first things of time, 408; the glory beyond words, 413; through hope we now there, 419; offerings presented by Christians borne unconsumed to, 420; who wishes may be in, may be heaven, 444, 445; as St. Paul and others did, 445; there calm, ib.; there good things abide, 512, 513; the Patriarchs alive to, dead to the world, we alive to the world, dead to, 473, 474; Theater of, 496; Beauty of, how much more His Beauty, 498; the homes that are there the Poor build us, 513.

Hebrews, Epistle to, written to Jews (he thought) in Palestine and Jerusalem, 364; mode in, compared to that in Epistle to Romans, 403, 405, 424, 462; Galatians, 405, 406, 415; 1 Corinthians, 406, 511; 2 Corinthians, 514; Thessalonians, 515; others, 520; and his discourse at Athens, 405; had been Christians long time, 365, 405; babes, 406; had been better once, 405, 406, 483; their Faith and Patience, 483; St. Paul apologizes to them, 520; place of his prayer here at end, in other Epistles at beginning, ib.

Hell, 396, 403, 421, 431, 456, 457, 461, 469, 471, 476, 481, 490; terror of, 368, 369; none afraid of, 472; some believe not that there is, 507; we must often think of lest we suffer it, 369; almsgiving will quench, ib.; everlasting, 396, 450, 495; terrible beyond thought, 495, 509; due punishment for evil speaking, 464; we must hinder in friends what leads to, 505; there none may aid, 509.

Heretics, 404, 406, 428; the faith handed down to us our preservative against, 407. See Arius, Manichæus, Marcellus, Marcion, Paul, Novatians, etc.

Highmindedness to no purpose, 373; danger of, 379, 380, 425, 426; St. Peter's special danger of, as knowing that he loved Christ more than all, 507; prosperity sometimes produces, 517; constant memory of our sins does away with, 508.

Hope, its stay, 391, 393, 415, 419, 429; that of each covenant contrasted, 434; of future bears through despondency, 503.

Human things, their transitoriness, 412; a shadow, 484; nought if God our friend, 516; hope a help even in, 419; the whole of virtue to be loose from, 473. See Temporal things.

Humility, aid from listening to our Lord's words on, 409; not true, to call ourselves sinners and be angry when so called, 490; what, ib.

Ill, we are apt to suspect, good not so, 422; our will readily inclines to side of, 425; we often abstain from, out of respect to men, 516.

Image and Express Image contrasted, 372.

Indolence the reason why the bad become not better, 474; why we imitate not the Saints, 456.

Injure, they who, injure themselves, 479.

Injuries, remembrance of, a great sin, 412, 490; will go if we ever remember our sins, 508; bearing will help us and the injuring party too, 504.

Insult, who, insult themselves, 479, 480.

Isaac, only-begotten in respect to the promise, 478; praise of, 474, 482; his toils and gain therefrom, 500.

Jacob, faith of, 474, 482; gain through affliction, 500, 501.

Jesus, in the form of Man, 489.

Jews, had power in their own land to act independently of their rulers, 365; their priests ceasing to be priests, 403; St. Paul proves that far superior to, and to their polity is the uncircumcised Melchizedek, 424; times of, under Ezra and Malachi referred to, 436; their law, old, ib.; Jewish captives glorious even in captivity, 484; having deprived themselves of Christ will fall into hands of Antichrist, 515; heathens, heretics, true charity wears itself out for, 381.

Jews Christian, how well-nigh worn out when St. Paul wrote to them, 365, 366; cf. 514; had long believed and borne, 365; compared to Elijah in their troubles, 491; exhorted to perseverance in that whereunto they had attained, 514; their enemies Christ's enemies, 377.

Joshua, reverenced as a very special type of Christ, 489; availed more than did Moses, ib.; even while Moses was living, 490.

Joy, never unmixed here, 442; the true, how to be attained, ib.; endurance with, Apostolical, 462; fruit of grief, of chastisement, 503.

Judge, the Judge of words as well as of actions, 438; propitiated if we accuse ourselves for our sins, 508; confess to, ib.

Judgment, 401; the Throne of grace now, becomes then Throne of, 400; day of, 420, 472; near, 463; the Judge will be there, 509; sins of all publicly displayed then except we do them away by continual remembrance of them, 508, 509; in that day the poor man will deliver thee, 421; proof that end of world is nigh, 463; end of all at hand, day of each one's death yet nearer, ib.; we shudder at end, as if going to, 475; special account then taken of purity, 476; Judgments mentioned in his day, 472; common, of all indisputable, 503.

Jugglers' sleights, 445.

Lace, a superfluity, 496.

Lady, walking with few attendants attracts less notice, 495, 496; to dress simply, 496 sqq.; such an one has her husband's respect, 497.

Lamb, paschal, type of our deliverance, 487.

Laughing, evil habit of, in Church and at prayers, 442; Sarah rebuked for, ib.; her denial of it was from her faith, 471; right use of and misuse of, 442; women do not laugh, save in times of relaxation, in presence of their husbands, ib.; we laugh at children who strike us in a passion, 468; when we ought to mourn bitterly, 471, 472.

Law, has less might than has grace, 489; superiority of Christian things over those of, 511; the same who gave the Gospel, 512; Laws Ecclesiastical, 387; written in hearts belong not to Jews but to Christians, 435.

Lent, forty days' preparation for Easter Communion, 449; loss if insufficient, 450.

Long-suffering tames anger, 468.

Lose, not to, of less toil than afterward to recover it, 462.

Lost, a thing, with what earnestness sought, 468.

Love, the perfect thing, 455; from, all good things, 456; nought good which is not from, ib.; assembling ourselves increases, 455, 456; a natural path leading to virtue, 456; as self what, ib.; of enemies and the bad, praise of, ib.

Lungs, reason given why they be placed under the heart, 393.

Lust, not pleasure, a mere shadow of pleasure, 393; he who is possessed by, worse than one in a fever, 441; evil desire hinders our seeing when we would find God, 468; generated by overeating, 502.

Luxury, brings to an ill end, 501; enfeebles body and soul, ib.; produces low spirits, ib.; food for lusts, 502.

Man, spoken of sometimes from the lower, sometimes the higher part, so Christ, 368; Image of God, 372; young, old; see Young, Old.

Manichæans, 406, 409; the modernest heresy, 407.

Marcellus, 370, 371, 376; taught as did Labellius, 407.

Marcion, 371, 376, 409; the first heresy, 407.

Marriage, 516; not it, but want of moderation in, hurts, 402.

Martyrs, whole burnt-offerings, body and soul, 420.

Mary, Virgin, some deemed that God the Son had His beginning from, 407 [see St. Cyril Alex. de recta fide 11 a, 20 fin., 21 a, 44 e; Quod Unus est Christus 717 b, contra Nest. i. 4 (p. 21, O.T.); Apol. contra Theod. cap. i. 206 e]; the heresy of Paul of Samosata, 407.

Matter, self-existent, some people say that it is, 467.

Mediator, not the owner of that in regard to which he mediates, 443.

Medicine, of Repentance, what its ingredients, 411; a, if removes disease utterly at once, has strength; if needed continually, is weak, 448; not needed where no stroke, 449; bitter, gives first unpleasantness, then benefits, 503.

Mercifulness, untold beauty of, 513; might of, ib.; specially belongs to a Christian, ib.; God first showed forth, ib. See Almsgiving.

Milk, the lowlier doctrines, 404, 406; cf. 398.

Mind, how the grace of the Spirit gives it wings, 468; winged, it soars above the devil's darts, ib.

Miracles, they who wrought, and prophesied, and were denied; it was probably the want of perseverance, 476; perhaps, too, they were wicked while they wrought, ib.

Money, the degradation of those who give themselves to, 441; peril of love of, 459, 460, 476; and slavery to care of choice treasures, 459; address to Mammon, 442; value for, a worse than Egyptian bondage, 459; gold mere dirt, 480; angels would despise them who love, ib.

Monks, or solitaries, not for them alone Christ's precepts, but for people living in the world, 386, 403; saints in life and in faith, 416; might of their life, 522; some wanted to aid only, 417; when beggars, called impostors, 422; sometimes communicate yearly or after two years, 449.

Moses, compared with Christ, 389, 390; a part of the house, 390; his faithfulness, 391; grace poured on in his very babyhood, 483; cared not for Palace of Egypt when Heaven is before him, ib.; his flight was of faith, 484; less than Joshua, 489, 490; fled from dignity yet imperilled in discharge of it, 520.

Mourners, hired, forbidden even to come to a Christian funeral and threatened, 387. See Funerals.

Night, some spend in prayer, some in deeds of evil, 438; prayer at, 490.

Novatians alluded to, 457.

Obedience, makes friends of God, 476; aids others too, 481; lack of, worse than anarchy, 518; punishment follows, 519.

Of (ex) the Father, 370, 371, 373, 385.

Oil, for lamps, is kindness, 498; cf. 513.

Old age, exceeding disgrace of a wicked, 401; depends not on years, but on virtue, 402; of sin, repentance frees from, 410, 436; impairs not beauty of soul, 498; man, an emperor if he have all his in subjection, 402.

Olympic games, interest excited by, 437; herald's cry at, 450; to homoion kata panta (similarity in all respects), 371.

Oppression, deeds of, and of defrauding so great that many would gladly have parted with life, 471; see 480.

Orator, his special pains at the end of his speech, 476.

Pain, here, 392, 477, 478, 508.

Painting, the outline a shadow, with the colors an image, 447, 448.

Passion, patience disarms, 468; if in a, we become very children, ib.

Passions, some are useful, 374.

Patience, 416, 419 note, 459; Christ's sufferings an aid to, 365, 383; needed while things are still in process of being subjected to our King, 383; of fisherman and husbandman, 417; of Abraham, 418; why God teaches it us, ib.; lost at very end when combat even over, 462, 463; disarms passion, 468; of the Hebrews, 483; need of much, 490.

Patriarchs, strangers to the whole world, 471, 473, 474; and lived as foreigners, 474; their faith very persevering, 483.

Paul, St., Apostle of Gentiles, 363; Jews ill-disposed to, ib.; why not sent to Jews, ib.; once a Jew himself, and holding with them, has greater force thereby, 364; why he wrote to them, 364, 365; his love for them, 364, 365; for each, 416; his history after close of Acts, 364; his trade alluded to, 367; (like his Master) leads up by little steps, then down, 367, 370; cf. 174, 365; his way of speaking of the Son compared with St. John's, 372, 373; (like his Master) does not utter all, but leaves to conscience of hearers, 378; is not particular in use of phrases, ib.; cites holy Scripture anonymously to those who were familiar with it, 382; his example as an athlete, 392; transposes his thoughts, 394 [cf. St. Irenæus, iii. 7, 2, p. 217, O.T.]; his mode and in the Epistle to the Romans compared, 403, 405, 424, 462; here and in Epistle to the Galatians, 405, 406, 415, 462; and in Epistles to Corinthians, 406, 511, 514; to Thessalonians, 515; and discourse to Athenians, 405; leads his hearers on even to the very hard, 405; by little and little, 423, 429; mixes praise and blame, 415, 416, 418, 461; his praise of them, 416; passes not away, 413; words of, words of the Holy Ghost, of Christ, 413; his fear of failing, 414; mixes lowly and lofty, 433; expands Prophet Jeremiah, 436; and others lived in Heaven while here, 445; praises of, 456; his travail-pangs, 472; did not call himself a stranger only, but dead to the world, 473; allows not to eat with the covetous, 480, 481; nor drunkards, yet we disobey, 481; his use of term brother, 480, 481; not a trace of monastic life in his time, 481; his great wealth of thought, 487; his triumph over troubles when now in twentieth year of preaching, 494; commanding simplicity of attire utterly disobeyed in the very Church, 497; ever gave thanks in all his afflictions, ib.; his apology to the Hebrews, 520; his deep love for them and prayers and asking their prayers, ib.; we must imitate in his overcoming all affliction for Heaven's love, 522.

Paul of Samosata, 371, 376, 407; taught that God the Son has His beginning from the holy Virgin, 407; his followers called Jews, 376 and note.

Peacock, beauty of, 513.

Perseverance, need of, when near the goal, 398, 399; need of, 398, 476, 490; from examples, 476; want of, probably cost those who had prophesied and cast out devils their crown, 476.

Peter, St., a common person may be as, 453; praise of, 456; his tomb known, 482; his penitence perfect, 507; God left, that he might learn not to contradict the Master, ib.; his special temptation to be highminded, ib.; his courage afterward, ib.

Photinus, 370; taught same as Sabellius, 407.

Physicians, taste food first for the sick man, 384; why they say the lungs are under the heart, 393; parts of bodies that are grown callous yield not to hands of, 394; mix medicines of many ingredients, one the essence of the medicine, 411; after deep incisions use gentle remedies, 461; if he go not forward to the end, his early success but loss, 476; if despised cannot avenge himself on his patient, 519.

Playthings, sometimes offered to an intelligent child, to show how he cares for higher things, 471; withheld if too eagerly desired, 479.

Pleasure, less if disappointment be expected to follow, 503; that brings despondency no pleasure, ib.

Poor, the, a fellow-freeman, 421; will stand by thee in the day of Doom, thy Advocate, ib.; neglected while a dead body is richly adorned, ib.; if he beg, called impostor, 421, 422; ought to be helped, for we always eat, our children beg of us, 421; ought to be helped without enquiry, for we, too, say, remember not my sins, 421, 422; the Saints of old poor, yet very mighty, 452, 453; who feed, feed Christ, 454; many of, bitterly defrauded and oppressed, 471, 480; the rich most truly, 480; if a poor man asked to an entertainment by a defrauder therefore refused, the other would he shamed, 481; none too, to give the cup of water, the two mites, to visit sick, prisoners, 509; build our houses in Heaven, 513; offerings of, accepted equally with gold, 514; yea, of ten thousand talents, 378.

Poverty, not, but caring to be despised for, makes us despicable, 374; the Christian shines out more in, than in riches, 374; it affords, too, more pleasure, ib.; we may not be impatient of, 375; many blessings of, 452, 459; makes bold, 453; leads by the hand to Heaven, ib.; great independence of, ib.; Christ called perfection of virtue, ib.; an ill-omened thing, ib.; if voluntary, gives great might, 453, 454; and trust toward God, 454; every one afraid of, 472; not painful with the fear of God, 485; luxurious habits make hated, 497; to be sought, 518.

Praise, to repudiate, one form of pride, 490.

Prayer, intense, one ingredient of repentance, 412; heard through alms, 420; no marvel if not heard when we neglect those who beg of us, 421; night-long (pannuchis), 438; a great weapon, 437; special need of night and morning, 437, 468; a certain, uttered in act of tale-telling, 464; intense, 468, 490, 521; we sin-stained, if not heard at our first, draw back, 485; watching in, what, 490; a mighty weapon, ib.; made worthy one unworthy, ib.; some yawn and scratch themselves at, ib.; laugh during, 442; prevents sins, heals misdeeds, 490; cf. 509; need of, 490; usually asked of them who love us, 520.

Priest, our, not visible, under old Covenant not visible, 455; in offerings of Christians, each his own, 420.

Priests, their aid toward forgiveness, 412; the, offer up the prayer of all, 442; if a man call himself a, enquire as not giving but receiving from him, 422; wicked, grace works through, for sake of their flock, themselves condemned, 476; may not be silent, ib.; grave responsibility of, 519. See Clergy.

Promises, in what respect they of old received them not, 470, 481, 482; received by trusting thoroughly, 471; Christ's, not that we shall have power to stay the sun and moon, but that He and the Father will dwell in us, 490.

Proof, continued after a person is satisfied, wearies him, 488.

Proverb, a, 480.

Psalm, xxiii., xxxii., cxvi., sung at funerals, 386; vi., said every day, 442.

Punishments, 403; there not here, 391, 458, 473; given with blessing here, that there may be no account, 391; instances, ib.; evil of being without, alluded to, 374; in store for the wicked, 396; to the soul, too, 398 (see Soul); much spared us, 412; use of, 426; we must exact from ourselves, 508; greater to those who have enjoyed good things here without becoming better, 460; will come, 463; as in dread of, we grieve at leaving this life, 475; if we deny our sins, 508; if clergy are disobeyed and weep, we incur, 519.

Purity, of itself admits to the kingdom, its absence takes to destruction, 476.

Race, foot, St. Paul uses for a simile, as being easiest of the contests, 493.

Reasoning, faith opposed to, 465, 516; our reasonings like spiderwebs, 522; reasoning power given to each is a talent, 504.

Repentance, 412; after Baptism, yet remains to us, 457; a propitiation, ib.; after Baptism, is of grace, 400; sets free from old age of sin, and makes strong, renews not the former brightness, 410; if used aright, will blot out all sins, 412; in deepest peril can deliver, ib.; medicine of, contains about nine ingredients, almsgiving the most essential, ib.; necessity of strict, 426, 490; its might, 426; restores lost beauty, so as even the King may desire it, 436, 437; even from worst deformity, 436; ours a weak, 450; here of use, there of no avail, 463, 464; why unavailing Esau's, 506, 507; Cain's, 506; Judas', 507; sins too great for, ib.; St. Peter's, ib.; King David's, 507, 508; does not forget sins,507, 508. See Sins.

Repetition, use of, 409, 509.

Reproach, apt to pervert the soul and darken the judgment, 461; sore trial of, when in presence of many, ib.; Christ endured, 484; we must accept, thus we put away, 490; makes our sins lighter for us, ib.; St. Paul does not allow the clergy, if despised, to use, but to weep, 519.

Reproof, profitable to endure, 387; bitterer than fire and knife; we must learn from surgeon in using, 505; patience in giving, ib.; looking to the reward in store, ib.; not always immediate, 507.

Rest, God gives not full here, 470; not here, 512.

Resurrection, preaching to heathen of no avail while Christians by unseemly grief at funerals contradict, 385, 387; they believe it not who give way to mad grief at loss of friends, 386; some believe that some rise and others do not, 455; aids to those who believe not, 391; deceit not to believe, 396; disbelief of, 407; that there is, a part of our Confession, 400; though not yet here, hope realizes it in our soul, 463; at the doors, ib.; Abel and those of his time knew not of a, 467; yet of old the hope of it given, 478; of all together, 509; Christ's, 365, 373, 383, 411, 520.

Rewards, there, 391, 459, 463, 489; cf. 484; to receive here an insult, 489; if we are virtuous only for, shall never be so, 431; differences of, 432; given to thankfulness, 459, 460; who believe not in, please not God, 467; we may not despond of, 503.

Sabbath-day, meet occupations for, what, 396.

Sabbath-rests, three, 393; the first God's, the second Palestine, ib.; the third Heaven, 394, 396, 400; the proof of this, 395, 396.

Sabellius, 370, 371; taught that Father, Son, Spirit, are but one, 407.

Sacrifice, the Cross the One, 439, 449; cf. 430, 434, 444, 452, 457, 487, 507; ours the memorial of that One, 449; our, 517; Deacon's cry, Holy things for the holy, uttered after completion of, 450. See Eucharist.

Sacrifices, showed weakness by needing repetition, 448, 451; the weakness of, shown, and they abolished ere Christ came, 451; of Christians, 420; all their rites heavenly, 434; their own souls, 420; shadowed out in Old Testament too, ib.; the martyr's body and soul, ib.; voluntary poverty is also a whole burnt-offering, ib.; those of Cornelius, ib.

Saint, every Christian a, in faith, 416.

Saints, if weighed against whole world, avail more, 475, 489; some say we cannot be as the, 487; friends of God, 475, 476, 489; how great their virtue, 490; gladly wait for us, 491, 492; made to shine by affliction, 500, 501.

Salvation, each can aid others in the way of, 504, 505; can aid even more than teacher can, 504.

Saul, declined the Kingdom, yet scaped not peril for managing it ill, 520.

Scripture, Holy, Old and New Testaments of one and the same, 366; uses human expressions of God, 391; food, 406; experience of, makes of full age, 406, 407; no one attends to, 407; some do not know existence of, ib.; Holy Ghost provided for preservation of, ib.; Scripture testimonies to, ib.; may not be known without learning, 407, 408; people's ignorance of, 408; what the reader in Church gives out when at the desk to read, ib.; when dispersed, God inspired Ezra to collect them, 407; to be heard with fear, 413; Old Testament prefigures Christian sacrifices, 420; say no more than needed, 467; texts commented on or explained:--

Ps. vi. 7 450 xxv. 7 401 xxxii. 4 414 xl. 1 420 xlv. 10 (forget) 437 11 (thy beauty) 436, 498 13 496 lii. 8 513 lxviii. 13 513 lxxvii. 2 468 ciii. 5 410 Prov. xiv. 29 456, 468 xxiv. 11 417 Isa. i. 16-18 426 Mal. i. 14 514 St. Matt. v. 42 421 vii. 7 468 14 501 22 476 x. 38 494 xviii. 18 387 xxiii. 2, 3 519 xxv. 2 509 8 498 15 504 St. Mark xii. 44 495 St. Luke vi. 36 422 x. 30 sqq. 417 xvi. 9 369 25 391 St. John viii. 35 481 xvi. 33 400 Rom. xii. 1 420 xiii. 14 502 1 Cor. v. 11 480, 481 vi. 9, 10 504 vii. 23 481 ix. 26 400 x. 13 499 2 Cor. iv. 17 (light affliction) 494 xi. 2 498 xii. 9 517 Gal. vi. 2 505 Eph. vi. 14, 17 393 Phil. ii. 6, 7 (of slave and of God) 372 Col. i. 20 447 1 Tim. ii. 9 496, 497

Sepulchres, see Tombs.

Sermons, applause at, 409.

Servants, two are enough, 495; lady walking out should not be attended by many, ib.; angels do not have, ib.

Service in church, every day, 450; increases love, 455, 456; benefit of being together in, 504, 516.

Seventy, the, translated (ordered of the Holy Ghost) Scriptures into Greek, 407.

Shame, in the wicked their own witness against themselves, 474; before men, not before God, 508.

Sheep, treatment of the sickly, 450.

Silence, peril of, to ministers of the Word, 476.

Silk, a superfluity, 496.

Sin, a very plague, 441; in Heb. xi. 25, holding back from affliction, 483; to, belongs ease, 484; its bitterness causes some to pine away, 506; easily overcome if we will, 493; the sole disgrace, though none think so, 496; the sole evil, 518; it is a duty to keep others from sin even if by force, after in other ways and by begging his help for one's self, 505; King David long bewailed his, 507; may be hindered even from a lower motive, by degrees leading to a higher, 505; abstaining from, a due observance, 516.

Sins, the lesser not a spot or wrinkle, but far worse, 368; not small, 490; recoil on the doer, 368; parent of unbelief, 394; notwithstanding, hope remains, while to-day lasts, 396; we may not despair after, 396, 426; he who seeks pardon for sins of youth must not sin when old, 401; they who are old in, repentance frees, 410; all can be blotted out by right repentance, 412; must be confessed one by one, 412, 508; affliction wipes out, 494; confession lessens, 508; we must remember our, 412, 437, 507 sqq.; if we remember, God forgets, 508; remembering, helps cure, ib.; great help of remembering, 473, 508, 509; punishment if we deny, 508; pity if we confess, ib.; called thorns, 414, 415; not enough to remove, treatment also needed, 414; if we cut out, may enjoy the good things innumerable, 415; difficulty of cleansing away, 426; almsgiving and defending the wronged do it, ib.; cf. 412; if we begin, God cleanses, 426; of ignorance none is free from, 439; we should mourn over others', 442; and keep silence as to them, 464; to tell our own to God and our friends, ib.; prevented or healed by prayer, 490; one enough to cast us out of the kingdom, and they are many, ib.; to confess, not humility but candor, ib.; some too great for repentance, 507; remembering always our own, we forget wrongs from others, 508; we must offer to God, 447, 508; penitence, prayer, deeds of mercy, wash away, 509; by mourning our, we draw God to us, 519; putting away, what, 448.

Sinners, if others call us, we must not be angry, 491; cf. 507.

Slave-dealers, 495.

Slaves, esteemed, the Master sometimes called after, 475, 476; two suffice for a family willing to part with superfluities, 495.

Sleep, some indulge in by day, we spiritually, 474.

Son, force of the word, 367, 368, 373, 375, 385, 390, 430; the Son and sons contrasted, 384, 385.

Soul, punished, 398, 459; suffers, 396; in its vigor when a person is aged, 401; when one is young it is subject to fevers, ib.; purified by Blood of Christ, 440; its eye, how to make quick and beautiful, 450; mingled with soul increases love, 455; might of a great, 456; in calamity apt to be impatient, 459; reproach a sore trial of the, 461; and scorning and jests, 493; covetousness degrades, 480; eating at banquets of the overreaching destroys, ib.; and defiles, 481; striving in prayer to God, 490; wrestles in theater of Heaven, 496; the well-adorned, has God for its Lover, and place with the choirs of angels, 498; virgin if pure, even though married, 496, 498; it the Lord seeks after, 498; exhausted, how refreshed, 499; made collected through affliction, 500; enervated through luxury, 501; shares it if body be effeminate, ib.; must be forced to remember its sins, 508; in tribulation liable to despond, 516; must be braced to receive the impulses of the Spirit, 521, 522.

Spirit, Holy, see God the Holy Ghost.

Starvation, no one dies of, except by his own will, 422.

Strangers, Patriarchs, to this world, 471, 473 sqq.; King David 475; we to our own country, 473, 475; to the world if we, God to be called our God, 475, 476.

Substance, no word will express, even of angel, far less of God, 372.

Suffering, perfects, 384, 392, 404; is a cause of salvation, 384; cf. 404; we are to rejoice in our own, as paying the penalty of sins, 391; helps to wipe them out, 494; use of, 426, 494; it is only our own which moves us, 426; amid, we may be calm within, as the sky when overclouded, 445; of Abel preaches beyond all speech, 466; of them of old during their whole lives we have no idea of, 491, 494; all can be borne if we be approved of Heaven, 494, 495.

Suicide, some long for death, and only the fear of God withholds them, 512.

Surgeons, their mingled gentleness and firmness, 505.

Suspect, we are apt to, 422.

Swearing, 477.

Talents, teacher has five, learner one, 504; earth wherein single talent is buried, the bad heart, ib.

Teacher, of grammar, must make boy master the things to be learnt, 409; if he repeat the alphabet, it is not to teach himself, 490; has five talents, learner one, 504; if he teach a child heedless, one is called who punishes the child, 519.

Tears, help wash away sins, 442, 509; one ingredient in medicine of repentance, 412, 426; of wailing and mourning, they worthy who choose to fail of the things to come, 471; St. Chrysostom calls for, 472; of Christ, 442.

Temple, its magnificence, 446; its wonders, 510; its being One, 446; as the Jewish was for whole world, so is Christ our Priest in the temple of Heaven, 447; offering even of hair accepted for, 514.

Temporal things, we seek first, and lose both them and Heaven, 408; God gives, when He sees us prefer spiritual things, 460, 479; given as a refreshment, 470; often possessed, not as His gift, but by fraud, 460; Patriarchs of old loved their Home, cared not for these, 471; so magnificent, ib.; who seek, lose them and Divine things; who prefer Divine obtain both, 486; soon go, 512; when we mind, the grace of the Spirit leaves, 521. See Human things.

Temptation, different kinds of conduct under, 392; terrible attack of, on young men met by ascetic practices, 403; the noblest had to pass through, 416; stronger in time of calamity, 459; shall be trifling, if we hold fast to God, 494.

Thanksgiving, we must bear all with, to attain the true joy, 442, 517; as St. Paul did, 517; to God, both for comfort and afflictions, 518; brings untold blessings, 459, 460; without, we cannot serve God, 514; our offering, 517; offered with a contrite mind, ib.; due to God the Son, ib.

Thoughts, some beyond power of expression, 370, 372.

Through or by (dia), not limited to the Son, but used of the Father, too, 384; cf. on Galatians, pp. 4, 5.

To-day, 373, 394 sqq., 399, 515.

Tombs, why they of old cared for their, 482; of Sts. Peter, Paul, John, Thomas, known, of rest unknown, ib.; where any one's may be, the earth is the Lord's, ib.

Tongue, why given us, 368.

Trial, without, we cannot know ourselves, 380; life full of those who cause, and thus strengthen us, 456; God exercises His athletes with, 478; in, bearing with evil a great weapon, 504.

Trinity, see God the Father, God the Son, God the Holy Ghost.

Truth our girdle, 450.

Unbelief, 469, 471; arises sometimes from faint heart, 416.

Vainglory, source of evils, 490; we act for, 496.

Virgin souls, pure even though married, 496, 498; literal virginity a mere shadow of, 498; the true, ib.

Virtue, like bitter medicine, 503.

Virtues, to practice one by one, careful in learning one not to lose another, 476, 477.

Wants, who has few, preferred, 374, 495 sqq.

Water, taken, lessens not fountain; so works remain to doer, 368; fevered person drinking much, not high-minded, 373; quenches hot iron, so forbearance anger, 468.

Wealth, peril of love of, 476; peril of, 518. See Money, Poor, Poverty, Covetous.

Wicked, sometimes has here the reward of a few good deeds, there utter punishment, 391; instances of, ib.; God wills that His children show compassion for the, 417; deride and condemn their like, 474; thereby judge themselves, ib.

Wickedness, by remembering God we forget, 437; of alms from ill-gotten gains, 481.

Wife, a great good and great evil, 459.

Will, with, nothing difficult, 432; not even to overcome sin, 493; inclines readily to ill, 425; great power of, not apart from action, 445, 446; two kinds of, 451, 452; alone needed, 477; of it comes faith, 522.

Wine, need of moderation in, 402.

Women, breed of, in towns weak through delicate habits, 501; in the country stronger than men in towns, ib.

Words, human, fail to express God, Him must we praise, 370; thoughts not to be expressed by, 370, 372; our, bare, God's not so, 372.

Works, good or ill, the doer first reaps the fruit of, 368; who holds the Faith and does right, of full age, 409; dead, a grievous offense, 441; our work and God's act combine, 455; God's grace preceding, our work following, 476; good, need of, 457; aid from, 447; the wealth of, 450; of teachers, their power, 455; ill, 457.

World, to be one day transfigured, 376; avails not weighed against the saints, 475, 489; nor against the soul's beauty, 498.

Yawning, at prayers, 490.

Yonder, Heaven, 391, 397, 398, 408, 444, 474, 480, 490; are the Rewards, the punishments, 391; the Rewards, ib.; the Rest, 477.

Young man, has excuse only in things that need experience, not courage and effort, 402; ascetic habits his safeguard against strong temptation, 403.

Indexes

Index of Scripture References

Genesis

1:1 1:2 1:3 1:20 1:26 1:26 2:7 2:17 2:18 3:5 3:9 3:9 3:10 3:16 3:18 3:19 4:4 4:7 4:7 4:9 4:10 6:2 6:5 6:9 7:1 11:4 12:1 12:7 12:7 13:15 13:15 15:5 15:6 17:14 18 18 18:15 18:17 18:21 18:21 21:12 22:1 22:1-2 22:12 23:4 25:27 26:18-22 27:41 28:20 37:7 37:9 37:10 47:9 47:9 47:31 49:9

Exodus

2:14 2:14 2:14-15 3:6 3:14 6:9 12:3 12:46 14:21 17:12 17:12 19 19:16 19:16 19:18 19:19 19:19 19:19 19:20 19:20 20:9 20:13 20:19 20:21 23:3 32:10 33:13 33:20 35:23

Leviticus

15:18

Numbers

5 6:3 9:12 11:12 14:3 14:29 16:5 17:12

Deuteronomy

4:19 4:33 5:9 5:29 6:4 6:7 6:8 7:7 13 13:1 18:10 18:15 18:15 18:15 18:18-22 24:16 27:26 28:12 28:23 29:18 32:9 32:15 32:35 33:2

Joshua

2:10 6:4 6:15 10:12

Judges

2:1 13:3

1 Samuel

1:1 2:12 2:30 24:13

2 Samuel

12:8 12:12 16:11-12 22:3 24:14 24:17

1 Kings

8:39 15:23 16:24 18:18 21:27

2 Kings

1:8 4:43 5:11 6:17 14:6 15:29 15:29-30 17:3 17:4 19:34 26

2 Chronicles

18:19

Ezra

6:15

Job

1:21 1:21 2:4 2:5 2:9 2:10 9:8 31:31 34:3 60:8

Psalms

1:2 1:3 2:4-5 2:5 2:8 2:9 2:11 2:25 2:27 2:27 2:27 3:5 3:5 3:6-7 3:20 3:20 4:4 4:5 5:9 6 6:5 6:5 6:5 6:6 6:6 6:6 6:6 6:7 7:9 7:11 7:12 8:8 9:15 9:16 10:1 10:5 10:5 10:7 10:13 11:5 11:5 11:7 12:4 12:9 14:1 14:2 16:2 16:4 16:7 17:3-4 18:6 18:9 18:13 18:15 18:24 18:43-45 19:1 19:5 19:10 19:71 19:103 19:103 19:120 21:3 21:3 21:4 22:16 22:18 22:22 22:30 23:1 23:4 24:1 24:1 25:7 25:8 25:18 25:19 27:1 28:1 30:31 31 32:1 32:4 32:5 32:5 32:5 32:7 32:12 32:42 33:1 33:15 34:11 34:11 34:12 34:13 34:13-14 35:15 35:19 36:1-2 37:1 37:4 37:5 37:27 38:3-4 38:5 38:5 38:7 39:4 39:11 39:12 39:12 40:1 40:6-7 40:10 40:12 41:2 41:9 42:6 42:10 44:22 45:3 45:8 45:9 45:10-11 45:11 45:11 45:13 45:13 46:9 47:5 48:2 49:6 49:7 49:7 49:7 49:7 49:8 50:3 50:14 50:16 50:20 50:20 50:21 50:23 51:1 51:1 51:4 51:10 51:10 51:16 51:17 51:17 52:8 55:12 58:4 60:12 62:12 63:6 65:9 68:13 69:4 69:4 69:9 69:9 69:21 73:27 76:3 77:2 78:34 80:29 81:5 82:6 82:6 82:8 90:2 90:2 90:10 94 94:7 94:12 95:2 96:10 97:3 104:2 119:18 121:4

Proverbs

1:7 2:4 2:4 3:3 3:14 3:21 3:27 4:18 8:22 9:9 10:4 10:8 11:25 12:28 14 14:23 14:29 14:29 16:5 16:6 17:17 18:3 18:17 18:19 18:19 21:8 21:13 23:27 24:11 26:27 30:8

Ecclesiastes

1:2 2:4 2:6 2:7 7:2 9:16 12:8

Isaiah

1 1:2 1:2 1:3 1:3 1:7 1:10 1:12 1:15 1:16 1:16 1:16-17 1:17 1:17-18 1:18 1:19 1:23 4:6 5:2 5:6 5:8 5:8-9 6:1 6:1 6:3 6:4 6:5 6:8 6:10 7:9 7:14 8:3 8:18 9:6 9:6 11:9 11:10 22:31 26:10 26:12 35:10 35:10 40:2 40:3 40:26 42:2-3 43:10 43:10 43:10 43:12 43:25 43:26 43:26 43:26 44:6 44:24 45:1 47:13 48:10 49:16 50:2 50:4 52:5 52:11 52:15 53:7 53:7 53:7-8 53:9 53:9 53:12 54:13 57:17-18 59:2 60:1 65:16 65:17 65:17 66:2

Jeremiah

1:9 3:3 3:3 4:14 4:14 6:20 7:4 8:4 9:1 9:17 10:11 13:23 22:13 27:6 31:15 31:31 43:12

Ezekiel

1 2:5 3:1 3:11 3:18 3:19 10 14:14 14:16 16:49 18:2 18:3 18:32 25:8 28:3 33:9 33:11 34:2 34:4

Daniel

2:30 2:30 2:46 2:46 2:46 3:1 4:1 4:8 4:27 4:27 5:17 5:29 7:9 12:10

Hosea

1:4 1:6 1:9 4:2 4:6 6:6 6:6 11:1 12:10 12:10 12:12

Amos

5:23 6:6 8:11 8:11 9:11

Micah

3:1 5:2 5:2 5:7-8 6:1 6:2 6:8 7:1-2 7:1-2

Habakkuk

1:5 2:3

Zechariah

9:9 9:9 9:9 12:10

Malachi

1 1:6 1:14 2:10 3:1 3:1 4:1

Matthew

1:18 1:20 1:20 1:21 1:22 2:4 2:5 2:6 2:15 2:18 3:5 3:9 3:11 3:11 3:11 3:11 3:14 3:15 3:15 3:16 4:6 4:11 4:19 4:21 4:24 4:24 4:24 5 5:3 5:3 5:4 5:6 5:6 5:7 5:8 5:8 5:8 5:8 5:11-12 5:11-12 5:16 5:17 5:17 5:19 5:20 5:20 5:20 5:21-22 5:21-22 5:22 5:22 5:22 5:22 5:29 5:32 5:39 5:42 5:42 5:44 5:44-45 5:45 5:45 6:12 6:14 6:24 6:24 6:24 6:30 6:33 6:33 6:33 6:34 7:1 7:1 7:1 7:2 7:3 7:6 7:6 7:7 7:8 7:12 7:13-14 7:14 7:14 7:21 7:21 7:22 7:22 7:23 7:24 7:28-29 7:29 8:3 8:3 8:4 8:5 8:5 8:7 8:8 8:20 8:20 8:20 8:28 8:29 9:2 9:2 9:2 9:2 9:2 9:2 9:2 9:3 9:6 9:6 9:13 9:14 9:14 9:28 9:33 10:1 10:5 10:5 10:5 10:5 10:5 10:5 10:8 10:9-10 10:16 10:16 10:16 10:16 10:17 10:18 10:18 10:24 10:25 10:27 10:28 10:28 10:34 10:36 10:38 10:38 10:38 10:38 10:40 10:40 10:42 11:6 11:8 11:11 11:12 11:19 11:23 11:27 11:27 11:28 11:29 11:29 12 12:1 12:2 12:5 12:7 12:19-20 12:24 12:24 12:24 12:27 12:29 12:38 12:39 12:39 12:48 12:48 13:3 13:4-5 13:6 13:7 13:17 13:22 13:22 13:24-25 13:36 13:41-42 13:44 13:55 13:55 13:55 13:58 14 14:13 14:28 15:9 15:11 15:11 15:19 15:24 15:24 15:24 15:24 15:26 15:26 15:26-27 15:28 15:32 15:37 16:4 16:6 16:6 16:9 16:15 16:16 16:17 16:17-18 16:18 16:22 16:22 16:22 16:22 16:24 16:24 17:1 17:10 17:10 17:20 17:27 17:27 18:1 18:1 18:8 18:10 18:14 18:15-17 18:18 18:20 18:30-34 19:3 19:12 19:12 19:12 19:16 19:21 19:21 19:21 19:21 19:23 19:24 19:28 19:29 19:29 20:14 20:18-19 20:21 20:26 21:2 21:8 21:10 21:18 21:40 21:40-41 21:43 21:44 22 22:13 22:17 22:23 22:23 22:29 22:40 22:43 23:2 23:2-3 23:2-3 23:8-9 23:10 23:12 23:37 23:38 23:38 23:38 24:12 24:14 24:21 24:37 25 25 25:8 25:9 25:12 25:12 25:12 25:26 25:31 25:31-32 25:33 25:34 25:34-36 25:34-36 25:35 25:40 25:41 25:42 25:42 25:45 25:45 25:45 25:46 26:7 26:22 26:28 26:35 26:38-39 26:41 26:52 26:53 26:53 26:68 26:70 26:75 27:39 27:40 27:40 27:40 27:42 27:63 27:63 28:9 28:18 28:19 28:19 28:19 28:20 28:20 114

Mark

1:2 1:17 1:41 2:5 2:10 2:20 3:5 3:17 4:34 4:39 4:39 4:39 5:41 6:3 6:18 9:24 9:25 9:25 9:25 9:44 9:44 10:39 10:40 11:3 11:25 12 12:36 12:42 12:44 16:1

Luke

1:1-2 1:2 1:2 1:36 1:66 2:14 2:14 2:26 2:26 2:46 2:51 2:51 3:16 3:16 3:16 3:16 3:19 5:10 6 6:24 6:25 6:25 6:26 6:30 6:36 6:36 6:36 6:37 7:37 8:3 8:3 8:51 8:55 9:55 9:58 9:58 10:15 10:19 10:20 10:20 10:22 10:24 10:30 10:33 10:34 10:35 10:37 10:41-42 10:42 11:8 11:15 11:15 11:27 11:41 11:41 11:41 12:8 12:42 12:47 12:49 12:49 12:50 13 13:34 13:34 13:34-35 14:27 14:33 14:33 15 16:9 16:9 16:11 16:15 16:25 16:25 16:25 16:26 16:26 17:9 17:10 17:10 17:25 17:26-27 18:6 18:11 18:11 18:13 18:13 18:34 19:8 19:9 19:27 19:46 20:42 21 21:2 21:15 22:19 22:28 22:31-32 22:32 22:33 22:45 23:43 23:49 24 24:37 24:39 24:39 31

John

1:1 1:1 1:1 1:1 1:1 1:3 1:3 1:3 1:3 1:3-4 1:4 1:4 1:4 1:5 1:6 1:6-7 1:7 1:8 1:8 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:15 1:15 1:16 1:16 1:17 1:17 1:17 1:18 1:18 1:19 1:20 1:21 1:22 1:23 1:24-25 1:26-27 1:27 1:28-29 1:29 1:30 1:30 1:31 1:32-34 1:33 1:33 1:33 1:35-37 1:38 1:39 1:39 1:40 1:40 1:41-42 1:42 1:43-44 1:45 1:46 1:46 1:46 1:46-47 1:48 1:49 1:49-50 1:50 1:51 1:51 2:1-2 2:3 2:4 2:4 2:4 2:5 2:6-7 2:8-10 2:11 2:11 2:12 2:13 2:16 2:17 2:18 2:19 2:19 2:19 2:19 2:19 2:19 2:20 2:22 2:23 2:24 2:25 3:1-2 3:2 3:3 3:4 3:5 3:6 3:7-8 3:9-10 3:11 3:11 3:11 3:11 3:12-13 3:13 3:14 3:15 3:16 3:17 3:17 3:17 3:18 3:18 3:18 3:19 3:19-20 3:20 3:20 3:20 3:22 3:23 3:24 3:24 3:25 3:26 3:26 3:27 3:27 3:27 3:28 3:29 3:29 3:30 3:31 3:31-32 3:32 3:32 3:33 3:33 3:33 3:34 3:34 3:34 3:35-36 3:36 4 4:1-3 4:4 4:5-6 4:6-8 4:7 4:8 4:9 4:10 4:10 4:10 4:11 4:12 4:12 4:13-14 4:14 4:15 4:16-19 4:18 4:20 4:21-22 4:23 4:24 4:24 4:24 4:24 4:25-26 4:26 4:27 4:28-29 4:31 4:32-33 4:34 4:34 4:35 4:36 4:37 4:38 4:39 4:40-43 4:44 4:45 4:46 4:46 4:47 4:48 4:49 4:51-53 4:54 5 5:2-3 5:6-7 5:8 5:8 5:10 5:11 5:12-13 5:14 5:14 5:14 5:15 5:16 5:17 5:17 5:17 5:17 5:17 5:18 5:18 5:18 5:19 5:19 5:19 5:20 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:22 5:22 5:22 5:23 5:23 5:23 5:23 5:23-24 5:24 5:24 5:25 5:26 5:26 5:26 5:26 5:26 5:27 5:27 5:28 5:28 5:28-29 5:29 5:30 5:30 5:30 5:30 5:30 5:30 5:31 5:31 5:31-32 5:32 5:33 5:34 5:34 5:34 5:34 5:34 5:34 5:34 5:35 5:36 5:36 5:37 5:37 5:38 5:39 5:39 5:39 5:39 5:39 5:39 5:39-40 5:41 5:41 5:41 5:42 5:43 5:43-44 5:44 5:44 5:44 5:44 5:44 5:44 5:44 5:44 5:45 5:45 5:45-47 5:46 6 6:1 6:2 6:4 6:4 6:4 6:5 6:6 6:7 6:8-9 6:10-11 6:12 6:14 6:15 6:16-18 6:19 6:20 6:21 6:22 6:22-24 6:24 6:25 6:26 6:26-27 6:27 6:28 6:28-30 6:30 6:30 6:31 6:32 6:33 6:33 6:34 6:35 6:35-36 6:36 6:37 6:37 6:37 6:38 6:39 6:39 6:39-40 6:40 6:40 6:40 6:40 6:40 6:41-42 6:42 6:44 6:44 6:44 6:44 6:44 6:44 6:44 6:45 6:45 6:45 6:46 6:46 6:46 6:46 6:48 6:49 6:50 6:51 6:52 6:53-54 6:55 6:56 6:57 6:58 6:58 6:59 6:60 6:60 6:60 6:61-62 6:63 6:63 6:64 6:64 6:64 6:65 6:65 6:65 6:66 6:66 6:67 6:67 6:68-69 6:70 6:71 7:1-2 7:3-5 7:5 7:6 7:7 7:7 7:7 7:7 7:8 7:9-10 7:11 7:12 7:12 7:12 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:18 7:19 7:19 7:19 7:19 7:20 7:20 7:20 7:21 7:22 7:23 7:23 7:24 7:25-26 7:25-27 7:27 7:28 7:28 7:28 7:29 7:30 7:30 7:31 7:31 7:31 7:32 7:33 7:33 7:33 7:33 7:33 7:34 7:34 7:34 7:35 7:35 7:37-38 7:38 7:38 7:39 7:40-42 7:41 7:42 7:42 7:44 7:45-46 7:47 7:48 7:48 7:49 7:49 7:49 7:50 7:51 7:51 7:52 7:52 7:52 7:52 7:52 7:53-8:11 8 8:12 8:12 8:12 8:12 8:12 8:13 8:13 8:13 8:14 8:14 8:14 8:14 8:15 8:16 8:17 8:18 8:18 8:19 8:19 8:19 8:19 8:20 8:20 8:21 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:28 8:28 8:28 8:28-29 8:29 8:30 8:31 8:31-32 8:33 8:33 8:34 8:35 8:35 8:35 8:36 8:37 8:37 8:38 8:39-40 8:40 8:41 8:41 8:42 8:42-44 8:45 8:46 8:46 8:46 8:48 8:48 8:48 8:48 8:48 8:48 8:48 8:48-49 8:50 8:51 8:51 8:51 8:52 8:52 8:52 8:53 8:54 8:54 8:55 8:56 8:56 8:56 8:57 8:58 8:58-59 9 9:1-2 9:3 9:4 9:4 9:5 9:6 9:6-7 9:6-7 9:8-9 9:9 9:10-11 9:12 9:14 9:15 9:15 9:16 9:16 9:16 9:16 9:17 9:17-18 9:19 9:20-21 9:22 9:22 9:22-24 9:24 9:25 9:26 9:26 9:27 9:28 9:29 9:29 9:29 9:29 9:29 9:30 9:31 9:32 9:32 9:32 9:33 9:33 9:34 9:34-36 9:35 9:37 9:37 9:37 9:38 9:39 9:39 9:39 9:40 9:41 10:1 10:2-4 10:4 10:5 10:6 10:8 10:9 10:10 10:10 10:10 10:10 10:11 10:12 10:13 10:14-15 10:15 10:15 10:15 10:16 10:16 10:17 10:18 10:18 10:18 10:18 10:18 10:18 10:18 10:19 10:20 10:20 10:22-24 10:24 10:25 10:26 10:27-30 10:28 10:28 10:30 10:30 10:31 10:31-32 10:33 10:33-36 10:34 10:36 10:37 10:37 10:37-38 10:37-38 10:38 10:39-41 10:41 10:42 11:1-2 11:3 11:4 11:5 11:5 11:6 11:7 11:8 11:9 11:9-10 11:11-12 11:12 11:13-15 11:14 11:15 11:16 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:25 11:25 11:25 11:26 11:26 11:26 11:27 11:30-31 11:31 11:32 11:32-33 11:34 11:35 11:36-37 11:37 11:38 11:39 11:39 11:40 11:41-42 11:42 11:43 11:44 11:45-47 11:47 11:48 11:49-50 11:51 11:52 11:53 11:53 11:54 11:54 11:55 11:55 11:55-57 11:56 11:56 11:57 12:1-2 12:1-2 12:3-6 12:7 12:8 12:8 12:10-11 12:12-15 12:13 12:15 12:16 12:16 12:17 12:17-18 12:19 12:20 12:21 12:21-22 12:23 12:23-24 12:25 12:25 12:25-26 12:26 12:27 12:28 12:29 12:30 12:30 12:31 12:32 12:32 12:34 12:35 12:36 12:36 12:36 12:37 12:38 12:39-41 12:40 12:40 12:40 12:41 12:42 12:42 12:42-43 12:44 12:44 12:45 12:46 12:47 12:47 12:48 12:49 12:49 12:49 12:50 13:1 13:2 13:3 13:4 13:5 13:5 13:6 13:7 13:8 13:8 13:9 13:10-11 13:13 13:14 13:14-15 13:16 13:16 13:16 13:16-18 13:18 13:18 13:19 13:20 13:21 13:22 13:23-25 13:24 13:26 13:27 13:28 13:29-30 13:31 13:31 13:32 13:32 13:33 13:34 13:34 13:34 13:34 13:35 13:35 13:35 13:36 13:36 13:36 13:36 13:37 13:37 13:37 13:38 14:1 14:1 14:2 14:2 14:2 14:3 14:3 14:3 14:4 14:5 14:5 14:5 14:6 14:6 14:6 14:6 14:6 14:6 14:7 14:7 14:8 14:8 14:8-9 14:9 14:9 14:10 14:10 14:10 14:10-11 14:11 14:11 14:12 14:12 14:13 14:14 14:14-15 14:15 14:15 14:15-17 14:16 14:17 14:17 14:18 14:19 14:19 14:20 14:21 14:22 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:24 14:24 14:25 14:26 14:26 14:26 14:26 14:26 14:27 14:27 14:27 14:27 14:28 14:28 14:28 14:28 14:28 14:29 14:30 14:30 14:30 14:30 14:31 14:31 14:31 15:1 15:2 15:3 15:3 15:3 15:3 15:4 15:4 15:5 15:5 15:6 15:6 15:7 15:8 15:9 15:9 15:10 15:10 15:11-12 15:13 15:13 15:14 15:14 15:14-15 15:14-15 15:15 15:15 15:15 15:15 15:16 15:16 15:17 15:18 15:19 15:19 15:19 15:19 15:19 15:20 15:20 15:21 15:22 15:22 15:22 15:22 15:22 15:23 15:24 15:24 15:25 15:25 15:25 15:26 15:26-27 15:27 16:1 16:2 16:3 16:4 16:4-6 16:6 16:7 16:7 16:7 16:7 16:7 16:8 16:9 16:10 16:10 16:11 16:12 16:12 16:12 16:13 16:13 16:13 16:13-15 16:15 16:16-17 16:17 16:17-18 16:19 16:20 16:20 16:21 16:22 16:22 16:22-23 16:24 16:25 16:26 16:26 16:27-28 16:28 16:29 16:29 16:30 16:30 16:31-32 16:32 16:33 16:33 16:33 16:33 16:33 16:33 16:33 17:1 17:1 17:2 17:3 17:3 17:3 17:4 17:4 17:5 17:6 17:6 17:6 17:7 17:8 17:9 17:9 17:10 17:10 17:11 17:11 17:11 17:12 17:12 17:13 17:13 17:14 17:14 17:15 17:16 17:17 17:17 17:19 17:19 17:19 17:20 17:20 17:21 17:21 17:21 17:22 17:23 17:23 17:24 17:24 17:24 17:24 17:24 17:25 17:26 18:1 18:2 18:3 18:4 18:4 18:5 18:5 18:5-6 18:6 18:6 18:6 18:7 18:8 18:8-9 18:9 18:10 18:11 18:11 18:12-13 18:12-13 18:14 18:15 18:15 18:15-16 18:17 18:17 18:18 18:19 18:20 18:20 18:21 18:22 18:23 18:23 18:23 18:24 18:25 18:25 18:26 18:26 18:27 18:28 18:29 18:30 18:30 18:31-32 18:33-34 18:35 18:36 18:36 18:37 18:37 18:37 18:38 18:39-40 19:1-3 19:4-5 19:4-5 19:5 19:6 19:6 19:7 19:8-9 19:10 19:10 19:11 19:12 19:12 19:12 19:13 19:14-15 19:14-15 19:15 19:16-18 19:19 19:19-20 19:21-22 19:23 19:23-24 19:24 19:25 19:25-27 19:26 19:27 19:27 19:28 19:29 19:30 19:31 19:32-34 19:35 19:35 19:36 19:36-37 19:37 19:37 19:38 19:38-40 19:39 19:41-42 20:1 20:2 20:2 20:3-7 20:8-9 20:10-11 20:11 20:12 20:13 20:14 20:15 20:16 20:16 20:17 20:18 20:18 20:19 20:19 20:20 20:20 20:21 20:21 20:21 20:22 20:22 20:22 20:22-23 20:23 20:24-25 20:26 20:26 20:26 20:27 20:28 20:29 20:29 20:29 20:30 20:31 20:31 21:1 21:2 21:3-4 21:4 21:5 21:5-6 21:7 21:8 21:9-10 21:11 21:12 21:13 21:14 21:15 21:15 21:16 21:17 21:17 21:18 21:19 21:20-21 21:22 21:23 21:24 21:25 21:25 21:25

Acts

1:3-4 1:4 1:8 1:11 1:18 1:23 2:5 2:9 2:10 2:36 2:36 2:36 2:46 2:46 3:1 3:6 3:6 3:6 3:12 3:17 3:19 3:24 3:26 4:13 4:29 4:31 4:32 4:32 4:36 4:36-37 5:8 5:20 5:32 5:36 5:39 5:41 6:7 7:5 7:34 7:36 7:51 7:53 9:26-27 9:39 10:4 10:41 10:41 10:41 10:44 10:45 10:47 11:3 11:21 11:25-26 11:29 12:5 12:22-23 13:2 13:26 13:41 13:46 14:11-12 14:12 14:14 14:15 14:15 15:10 15:32 17:16 17:28 17:30-31 17:31 18:3 18:17 18:24-28 19:2 19:6 19:6 20:24 20:34 20:35 21:20 21:20-21 21:21 21:21 21:21 21:28 21:31-33 22:3 22:18 22:19-20 22:21 22:21 23:5 28:4 414

Romans

1:3 1:4 1:7 1:9 1:10 1:12 1:12 1:17 1:18 1:18 1:19-20 1:20 1:20 1:25 1:27 1:28 1:32 2:4-5 2:6 2:7 2:12 2:17 2:21 2:23 2:24 3:3-4 3:8 3:12 3:19 3:22-24 3:23 3:23 3:23-24 3:23-24 3:31 4:14-15 4:16 4:17 4:17 4:17 4:19 5:5 5:7 5:10 5:10 5:12 5:14 5:15 5:20 5:20 5:20 6:1-2 6:4 6:4-6 6:5 6:6 6:9 6:11 6:23 8:2 8:3 8:3 8:3 8:3 8:3 8:7 8:9 8:10 8:11 8:15 8:15 8:15 8:15 8:17 8:18 8:20 8:21 8:24 8:25 8:26 8:26 8:27 8:32 8:32 8:33-34 8:34 8:35 8:37 8:38-39 9:3 9:4 9:4 9:5 9:5 9:15 9:16 9:16 9:19 9:20 9:30 9:30 9:30-31 9:32 10:3 10:6-7 10:12 10:17 10:18 10:20 11:2 11:4 11:4 11:7 11:13-14 11:26 11:33 12 12:1 12:1 12:1 12:1 12:2 12:5 12:15 12:17 12:18 12:19 12:19 12:20 13:1 13:10 13:10 13:10 13:11 13:11 13:11 13:12 13:13 13:14 13:14 13:14 13:14 13:14 14:10 15:3 15:4 15:4 15:4 15:12 15:14 15:16 15:25 16

1 Corinthians

1:1 1:4 1:9 1:9 1:17 1:24 1:27 2:8 2:9 2:9 2:9 2:9 2:10 2:10-12 2:11 2:11 2:11 2:14 2:14 3:1-2 3:2 3:2 3:3 3:3 3:3 3:8 3:10 3:11 3:12 3:22 3:22-23 3:23 3:23 4:5 4:7 4:10 4:11 4:11-13 4:13 5 5 5:2 5:5 5:5 5:6 5:11 5:11 5:13 6:7 6:7 6:7 6:7 6:9-10 6:10 6:11 6:15 7:7 7:7 7:13 7:14 7:16 7:16 7:23 7:28 7:29 7:29 7:29 7:31 7:31 7:34 8:6 8:11 9:6 9:6 9:15 9:17 9:18 9:26 9:26 9:27 9:27 9:27 10:4 10:4 10:10 10:11 10:11 10:11 10:12 10:13 10:13 10:13 10:24 10:27 10:32 11:1 11:1 11:29 11:30 11:32 12:3 12:4 12:7 12:7 12:7 12:11 12:13 12:16 12:18 12:31 12:31 13:1-2 13:2 13:3 13:3 13:3 13:5 13:5 13:12 13:12 13:13 14:20 14:20 14:22 15:9 15:24 15:24 15:27 15:32 15:33 15:33 15:33 15:45 15:49 15:52 15:53 15:58 16:4 16:12 16:13

2 Corinthians

1:19 1:21-22 1:22 2:7 2:8 2:17 3:11 3:13 3:18 3:18 4 4:17 4:17-18 4:18 4:18 5:4 5:7 5:10 5:10 5:10 5:17 5:19 5:20 5:20 6:2 6:4-5 6:8 6:10 6:10 6:14 6:16 7:1 8:1-3 8:5 8:12 8:18 9:12 10:5 10:5 10:7 11:2 11:23 11:24-26 11:26 12:2 12:8-9 12:8-10 12:9 12:10

Galatians

1:1 1:1 1:4 1:6 1:6 1:13 1:18 1:19 2:8 2:9 2:10 2:13-14 2:20 3:4 3:4 3:13 3:19 3:27 4:4 4:10 4:10 4:18 4:19 4:19 4:19 4:19 4:20 5:4 5:6 5:7 5:7 5:10 5:10 5:15 5:18 5:22 5:22-23 6 6:2 6:10 6:10 6:14

Ephesians

2:3 2:6 2:7 2:13 2:15 3:3-4 3:6 3:10 4:26 4:28 4:29 4:31 5:2 5:2 5:3 5:4 5:4 5:5 5:5 5:12 5:26 5:27 5:27 5:27 5:29 5:30 5:30 6 6:11 6:12 6:14 6:14 6:15 6:17 6:18

Philippians

1:18 1:18 1:18 2 2:6 2:6 2:6 2:6 2:6 2:6-7 2:6-7 2:7 2:7 2:7 2:7 2:7 2:7 2:9-10 2:14 2:21 3:1 3:1 3:1 3:3 3:6 3:10 3:19 3:19 3:19 3:20 4:3 4:5-6 4:5-6 4:5-6 4:7

Colossians

1 1:15 1:16 1:16-17 1:18 1:20 1:20 1:20 2:5 2:14 2:16 2:19 3:5 3:5 3:5 3:13 3:16 3:16

1 Thessalonians

1:1 2:6 2:14 2:14 4:3 4:10-12 4:13 4:16 4:18 4:18 5:3 5:3 5:11 5:11 5:13 5:14 5:19

2 Thessalonians

1:1 1:6-7 2:4 2:11-12 2:17 3:10 3:13

1 Timothy

1:13 1:15 1:16 1:19 2 2:1 2:6 2:9 2:9 2:9 2:9-10 3:6-7 3:16 3:16 4:14 4:15 5:5 5:8 5:11 5:13 5:14 5:14 5:17 5:17 5:20 5:21 6:8 6:10 6:16 6:16

2 Timothy

1:3 1:7 1:10 2:9 2:12 2:12 2:12-13 2:14 2:19 2:25 2:25-26 3:12 3:16 3:16-17 4:2 4:6 4:11 4:16

Titus

1:16 1:16 1:16 2:13 3:3 3:5

Hebrews

1:1 1:1-2 1:1-2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3-4 1:4 1:5 1:5 1:5 1:6 1:6-8 1:7 1:9 1:10 1:10 1:10-12 1:13 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:28 2:1 2:1 2:2-3 2:3 2:3 2:3 2:4 2:5-7 2:8 2:9 2:10 2:12 2:13 2:14 2:14 2:14 2:15 2:16-17 2:18 2:18 3:1-2 3:2 3:3 3:4 3:5 3:6 3:6 3:6 3:6 3:7 3:7-11 3:9 3:12 3:12 3:12 3:12 3:13 3:13 3:13 3:13 3:13 3:14 3:14 3:15 3:16-19 3:17 4:1 4:1-2 4:3 4:4-5 4:6-7 4:7 4:8 4:8 4:9 4:9 4:10 4:10 4:11-13 4:12 4:14 4:14 4:15 4:15 4:16 5:1 5:1-3 5:2 5:3 5:4 5:5 5:5 5:6 5:6 5:6 5:7 5:7-8 5:8 5:9-10 5:11 5:11 5:11 5:11 5:11 5:11-12 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:13 5:13 5:14 5:29 6:1-3 6:4-5 6:4-8 6:7-8 6:8 6:9 6:9 6:9 6:10 6:10 6:10 6:11-12 6:12 6:12 6:13-16 6:17 6:18 6:18 6:19 6:19 6:19 6:19 6:19-20 6:20 7 7:1-3 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:11-14 7:12 7:15 7:16 7:16 7:16 7:16 7:18 7:18 7:18 7:18 7:19 7:19 7:19 7:19 7:19 7:19 7:20 7:21-22 7:23-24 7:25 7:26 7:27 7:27 7:27 7:28 8:1-2 8:3 8:3 8:6 8:7 8:7 8:7 8:7 8:8-9 8:10 8:10 8:11-12 8:13 8:13 8:13 9:1-5 9:6 9:7 9:8 9:9 9:9 9:10 9:10 9:11 9:11 9:12 9:12 9:12 9:12 9:12-13 9:13-14 9:15-18 9:19-20 9:21-22 9:23 9:23 9:24 9:24-26 9:26 9:27 9:28 9:28 10:1 10:2-9 10:5 10:8-13 10:10 10:10 10:12 10:14 10:14 10:14-15 10:16-18 10:19-23 10:20 10:20 10:20 10:20 10:20 10:22 10:24-25 10:25 10:25 10:25 10:25 10:26-27 10:28 10:28-29 10:29 10:30 10:30 10:31 10:31 10:32 10:32 10:32 10:32 10:32 10:32-34 10:32-36 10:34 10:34 10:34 10:35 10:36 10:37 10:37 10:37 10:38 10:38 10:39 11:1 11:1 11:1-2 11:3-4 11:4 11:5 11:7 11:8-9 11:10 11:11 11:12 11:13 11:13 11:13-16 11:17-19 11:20-22 11:23 11:24-26 11:25 11:27 11:28-31 11:32 11:33 11:34 11:34 11:35 11:35 11:36 11:37-38 11:37-38 11:38 11:38 11:39 11:39-40 12:1 12:2 12:2 12:3 12:4-6 12:6 12:7 12:8 12:8 12:9 12:9 12:10 12:11-13 12:12 12:12 12:12 12:12 12:12 12:12-13 12:13 12:13 12:14 12:14 12:14 12:14 12:14 12:14 12:15 12:16 12:16 12:17 12:18-24 12:23 12:25-29 12:28 12:28-29 13:1-2 13:2 13:2 13:3-5 13:4 13:5 13:6 13:7 13:7 13:7 13:7 13:8-9 13:9 13:10 13:11-12 13:13 13:13 13:14-15 13:15 13:16 13:16 13:17 13:17 13:17 13:17-19 13:18 13:19 13:20 13:21 13:21 13:21 13:22 13:22 13:23 13:23 13:23 13:23 13:23-25 13:24-25 14:2 820

James

2 2:18 5:13 5:15 5:19-20

1 Peter

1:24 2:22 2:22 2:22 2:24 3:15 5:8 5:12

1 John

1:5 4:2

2 John

1:7

Jude

1:19

Revelation

1:15 5:6 5:9 5:12 22:16

Wisdom of Solomon

1:5 2:24 4:8-9 5:3 9:14 19:20

Bel and the Dragon

1:38

Sirach

1:22 1:22 1:22 1:22 2:12 2:18 2:18 3:30 3:30 3:30 5:6 5:6 5:6 7:40 9:15 10:9 10:12 10:13 10:28 16:3 16:3 16:3 16:12 18:30 19:10 19:11 20:29 20:29 21:1 28:3 28:25 31:22 34:22 34:22 34:24

Index of Scripture Commentary

John

1:1 1:1 1:1 1:3 1:6 1:9 1:9 1:11 1:11 1:14 1:14 1:15 1:16 1:18 1:19 1:28-29 1:35-37 1:41-42 1:43-44 1:49-50 2:4 2:11 2:23 3:5 3:6 3:12-13 3:17 3:22 3:31 3:35-36 4:13-14 4:21-22 4:28-29 4:40-43 4:54 5:1 5:6-7 5:14 5:23-24 5:31-32 5:39-40 6:1 6:4 6:16-18 6:26-27 6:28-30 6:41-42 6:53-54 7:1-2 7:9-10 7:25-27 7:37-38 7:45-46 8:20 8:31-32 8:48-49 9:1-2 9:6-7 9:17-18 9:32-36 10:14-15 10:22-24 11:1-2 11:30-31 11:41-42 11:49-50 12:8 12:25-26 12:34 12:42-43 13 13:1 13:20 13:36 14:8-9 14:15-17 14:31 15:1 15:11-12 16:4-6 16:16-17 17:1 17:6 17:14 18:1 18:37 19:16-18 20:10-11 20:24-25 21:15

Hebrews

1:1-2 1:3 1:6-8 2:5-7 2:16-17 3:7-11 4:11-13 5:1-3 6:1-3 6:7-8 6:13-16 7:1-3 7:11-14 8:1-2 9:1-5 9:15-18 9:24-26 10:8-13 10:19-23 10:26-27 10:32-34 11:3-4 11:7 11:13-16 11:17-19 11:20-22 11:28-31 11:37-38 12:4-6 12:11-13 12:14 12:18-24 12:28-29 13:17

Index of Greek Words and Phrases

* Ekeinos: 1 * Enebrimesato: 1 * Epoleito. So Morel. Ben. and mss.: 1 * Idou, phesi, kai haute kaine tunchanei: 1 * Iesoun: 1 * Iesous.--: 1 * Ioudaiou tinos: 1 * Ioudaious: 1 * Ellenon: 1 * Ellenikon: 1 * O Theos: 1 * edeto: 1 * a gapen: 1 * a gapes: 1 2 * a geneton: 1 * a genneton: 1 * a gennetos: 1 * a gnomosi: 1 * a gnomon: 1 2 * a gnomosunen: 1 * a goraion: 1 * a grammatos: 1 * a nchomenous: 1 * a gonian: 1 * a gonias: 1 * a gonion auton: 1 * a delon: 1 * a dokimos: 1 2 * a dikeis: 1 * a dranes: 1 * a ei: 1 2 * a throon: 1 * a keraton: 1 * a katalutou: 1 * a kerato: 1 * a keratous: 1 * a kmen: 1 * a kouontes ton logon tou Theou: 1 * a koes logon opheilo;: 1 * a kolouthian: 1 * a kolouthias: 1 * a kribeian: 1 * a kribesteroi: 1 * a kribes: 1 * a krires: 1 * a krothinia: 1 * a ktina: 1 * a letheia: 1 * a logois: 1 * a luonta: 1 * a leiphei: 1 * a leiphonta: 1 * a letheis diathekai: 1 * a ll hama elthe: 1 * a ll onoma autou kalesetai. Mr. Field with hesitation adopts here the reading of the Catena kalesetai, in the sense here given. The mss.: 1 * a lla Ioannes entautha to Oupo ekei he hora mou eisagei ton Christon legonta deiknus hoti k.t.l: 1 * a lla dia ton houtos eiremenon touto delosai k.t.l: 1 * a lla zosan auten ekalese; toutesti, ta prostagmata, ten menousan. This is the reading of all the best mss.: 1 * a mbluteran: 1 * a moibes: 1 * a nankas: 1 * a narchos kai aidios: 1 * a nastaton: 1 * a nepaphon: 1 * a nephure: 1 * a neplotai: 1 * a neken: 1 * a nabantes [e mb: 1 * a naballometha: 1 * a nablepsas tois ophthalmois hora ochlon polun. In G. T. the words are: e paras oun ho Iesous tous ophthalmous, kai theasamenos hoti polus ochlos erchetai pros auton: 1 * a naginoskein: 1 * a nankaia kai aparaitetos: 1 * a nadechesthai: 1 * a natheorountes: 1 * a nairei: 1 * a nakanchazomen: 1 * a nakerasthomen: 1 * a nakirnatai: 1 * a napodeikton: 1 * a napeptokos: 1 * a nastas (e geiretai: 1 * a nastoicheiothentes: 1 * a nachaitison: 1 * a nenchoreton: 1 * a nelittontes: 1 * a nenenkein: 1 * a nermatistos: 1 * a ntheran: 1 * a nthropina periphronei. tapeina phronei, tapeinophronei. Montfaucon conjectured ta ano phronei: 1 * a nthropou aphistamenou apo tou: 1 * a nomia ek babulonos for e x anomon plemmeleia: 1 * a ntirropos: 1 * a ntitupa: 1 2 * a ntidiastolen: 1 * a ntilabesthai: 1 * a ntistrephei: 1 * a ntitupa: 1 * a nuparxian: 1 * a xian: 1 * a xiomati hieratiko: 1 * a p ekeinou, al. hu p ek: 1 * a pelabes: 1 * a peneime tois ethnesi: 1 * a pesteile [a pestalke: 1 * a pesteilen: 1 * a pentesen, according to Sav. conject. and some mss.: 1 * a pertesen: 1 * a pithanon: 1 * a po: 1 * a po kedeias: 1 * a po pathous tou eauton. Sav. reads to p. tou he: 1 * a po tou aionos: 1 * a pokeitai: 1 * a pophasin: 1 * a pophasis: 1 * a ponanto. This is the reading of the best mss.: 1 * a ponato: 1 * a pelthe [a nel: 1 * a paugasma: 1 * a pagoreuein ta kath he: 1 * a pathos: 1 * a panaischuntei: 1 * a parallakton: 1 2 * a parallaxia: 1 * a parresiastoi: 1 * a parresiastos: 1 * a pauthadiazomenous: 1 * a pesobei: 1 * a pegoreuse: 1 * a plos: 1 * a pogennethenai: 1 * a pognote: 1 * a podidosi: 1 * a poduetai pros: 1 * a poklerosin: 1 * a poknaiontes, al. a poknountes: 1 * a polauon: 1 * a polauosi: 1 * a polelumenon: 1 * a pologesomai: 1 * a poxuei: 1 * a poxusomen: alluding to the poetic phrase xusai apo geras oloion: 1 * a poroteron: 1 * a postrepsai. Some of Field's mss.: 1 * a poteinesthai: 1 * a poteganizomene: 1 * a potumpanisthesan: 1 * a potumpanismos. For instances of this meaning of the word, see Mr. Field': 1 * a prosopos: 1 * a rgias: 1 * a ristopoiountai: 1 * a rkestheometha: 1 * a rchen tes hupostaseos. St. Chrys. understands hu postasis: 1 * a rchegon: 1 * a sthenounton: 1 * a stragalous: 1 * a sunkritos: 1 * a sphalesteroi: 1 * a teles: 1 * a telesteron: 1 * a topotera: 1 * a phiemi: 1 * a pheke, [paredoke: 1 * a phienai: 1 * a phormes: 1 * a phosioumenous: 1 * a phosiosamenoi: 1 * a phrastou: 1 * a psidas: 1 * ha giou;: 1 * ha giou written above it.--: 1 * ha giazo: 1 * ha giasmou: 1 * ha plos: 1 2 3 4 5 6 * ha plos hexo proskeitai: 1 * ha plos kai eike: 1 * ha ptometha ton pragmaton. The expression (tou pragmatos haptetai: 1 * ha philosophias esti: 1 * a grupnon: 1 * a grupnos: 1 * a delos: 1 * a thlesin: 1 * a throon: 1 2 3 * a konta, Ben. tuchonta: 1 * a kraton: 1 * a kron kai ekribomenon: 1 * a lepton: 1 * a leptos: 1 * a llos tis: 1 * a llos: 1 * a llos de kaine for kaine two lines above, and kaine de kai haute t. for Idou... kaine t. in this place; by omitting phesi at the end of the objection; and substituting hi na deixe for e a n oun deixo: 1 * a narchon: 1 * a narchon. On this third heresy respecting the Holy Trinity, see St. Greg. Naz. Orat: 1 * a narchos: 1 * a nesis: 1 * a nomos: 1 * a no kai kato: 1 2 3 4 5 * a no kai kato strephete: 1 * a nothen: 1 2 3 4 5 6 7 * a nothen eleimmenen: 1 * a xios: 1 2 * a plastos: 1 * a plastos, possibly a corrupt form for a pelastos. Dr. Heyse conjectures a platos: 1 * a poios: 1 * a riston: 1 * a rchein cheiron adikon: 1 * a rchetai: 1 * a rchontes: 1 * a semon: 1 * ha gia: 1 * ha gia ton hagion: 1 * ha pax: 1 2 3 4 * e a n husterese hupomeinon auton (: 1 * e a n mhe e axios, ean me e dikaios. Mr. Field retains me in these clauses, in accordance with the common editions, though all the mss.: 1 * e a n me e ded. auto: 1 * e geneto [e gegonei: 1 * e go en to Patri kai ho Pater en emoi: 1 * e ngus aphanismou: 1 * e ngus tou tupou: 1 * e nkainia, it seems better to keep to the word adopted both by the A.V. and the Revision.--: 1 * e nkalei: 1 * e nkalupsamenos: 1 * e nkekainistai. It cannot be denied that the word in the classics bears both the closely related meanings of inaugurate: 1 * e gnorisa humin: 1 * e theorese: 1 * e thelokakeite: 1 * e thelokakountes: 1 * e therapeuse: 1 * e k: 1 2 * e k Theou [para Th: 1 * e k parergou: 1 2 * e k periousias: 1 * e k procheirou: 1 * e katheto [e kathezeto: 1 * e kerase: 1 * e kdotous: 1 * e keino: 1 * e keine: 1 * e kei: 1 2 3 * e keithen: 1 * e keino energeito: 1 * e keinon: 1 * e keinos: 1 2 * e keinos: 1 * e kinduneusen: 1 * e kkulisthe: 1 * e klueis: 1 * e kpluneis... e xitelon: 1 2 * e kpompeusai: 1 * e ktrachelizein: 1 * e ktrachelises: 1 * e kpherousa: 1 * e lenxai: 1 * e leemon akin to e leemosune: 1 * e leeseis: 1 * e lenchomenen: 1 * e leemosune: 1 2 3 4 5 * e leemosunes: 1 * e letemosunen ergazesthai: 1 * e mballei: 1 * e mesiteusen: 1 * e mpathe: 1 * e mplatunon heauton: 1 * e mporikos: 1 * e mpheresthai: 1 * e mphanizetai: 1 * e n: 1 2 3 * e n emoi ho Pater, kago en auto: 1 * e n hemin adopted by many critical authorities.--: 1 * e n hupodeigmati: 1 * e n ho: 1 * e n ainigmati: 1 2 * e n katepheia: 1 * e n pasin, see below. [The construction of e n pasi: 1 * e n parabusto: 1 * e n parabole: 1 * e n taxei: 1 * e n te eremo: 1 * e n te diastole: 1 * e n to legesthai: 1 * e n tais heothinais, en tais hesperinais: 1 * e n huio: 1 * e n philosophia: 1 * e n is in Scripture often equivalent to sun. c. 25 t. iii. 49. That e n is put for dia; is also said by St. Chrys. Hom. on 1 Cor. i. 4: 1 * e narka: 1 * e nergeian: 1 * e negesthe: 1 * e nergei: 1 * e napothaneto: 1 * e napomenei: 1 * e ndees: 1 * e ndeia: 1 * e ndiatheton: 1 * e ndiaitasthai: 1 * e ndidontes: 1 * e ndiogmois here appears to be entirely without authority, and was probably a slip of memory.--: 1 * e nedoeuonton autous: 1 * e nekainise: 1 * e nergeian: 1 * e nergeias: 1 2 3 * e nergoumenon auton: 1 * e nestekota: 1 * e ntautha: 1 2 3 * e ntautha e: 1 * e nteuthen: 1 * e nteuxei: 1 * e nteuxesin: 1 * e nteuthen: 1 2 3 * e ntetamenon, al. diat: 1 * e ntithenta: 1 * e ntrepein: 1 * e ntreptikos: 1 * e ntruphon: 1 * e nupostaton: 1 * e nupostatos: 1 * e x ametrias: 1 * e x amphoteron touton he Ekklesia sunesteke: 1 * e x arches: 1 * e x henos: 1 * e x ouk honton: 1 * e xeklinen exeneusen: 1 * e xepipte: i.e. tes huposcheseos: 1 * e xeste: 1 * e xegesin: 1 * e xitelon: 1 * e xaireton: 1 2 * e xekalupton: 1 * e xeutelizon: 1 * e xegesato: 1 * e xousia: 1 * e pi diorthosei: 1 * e pi te energeia: 1 * e pi te pege: 1 * e pi tois agathois: 1 * e pi [eis: 1 * e pi tisin: 1 * e padomenon: 1 * e padontos: 1 * e parai: 1 * e pantlei: 1 * e paporesas: 1 * e pegnosthen: 1 * e pethumese: 1 * e peide: 1 * e pirrhiptein: 1 * e pididonai: 1 * e pieikeian: 1 * e pithetes: 1 * e pikouria: 1 * e pilabometha: 1 * e piousion, i.e. eis ten epiousan hem: 1 * e pisuresthai: 1 * e pisemainetai: 1 * e piskopton: 1 * e piskopountes: 1 * e pispasometha: 1 * e pisteuthe. Dunæus suggested e pistothe: 1 * e pistrephei: 1 * e pistrepsai: 1 * e pituchomen without any conjunction preceding. Sav. conject. e piteuxometha: 1 * e pitrimmasi: 1 * e pichriomenous: 1 * e polemeito: 1 * e pragmateusato: 1 * e pterothesan: 1 * e ptoesthai: 1 * e ptoemenoi: 1 * e rgazetai: 1 * e reugomenon: 1 * e sageneuse: 1 * e skenosen: 1 * e sphagmenos: 1 * e schatou ton hemeron eschaton t. he. (in these last days) Sav. Ben. here and throughout the Homily. The former is considered to be the true reading of the Sacred Text. It is throughout the reading of St. Chrys. as is clear from his argument. [It is the reading of all the uncials; the cursives and the versions are divided. The R.V. follows the correct text.--F.G.]: 1 * e tureuon: 1 * e ubateuon: 1 * e phapax: 1 2 * e phikesthai: 1 * e phile: 1 * e phodia: 1 * e phodia gegone: 1 * e phodion gignetai. So Euseb. H. E.: 1 * e phodion: 1 * e ph. tes eis ten zoen eisodou: 1 * e charisamen: 1 * e cheirotonei: 1 * e chren: 1 * he auton: 1 * he autois without e n is the approved reading of the sacred text, and is found in all the mss.: 1 * he nosei: 1 * he tera autois haute proanaphonesis: 1 * e thnous: 1 * e ktisis: 1 2 * e labes: 1 * e lathon: 1 * e laion: 1 * e lenchon: 1 * e lenchos of a proof which makes things most certain and evident [and so Mutianus read.--F.G.].: 1 * e leon: 1 * e xodon: 1 * e xo: 1 * e pathe ti: 1 * e pelkon: 1 * e ranon: 1 * e sti paratereisthai: 1 * e stin: 1 * e sphinxe: 1 * e chei: 1 * e chein oikeios: 1 * he lkon: 1 * he n p: 1 * he n. The common texts add prosopon: 1 * he petai: 1 2 * he ola: 1 * he olos: 1 * e gnoesas: 1 * e dikethes: 1 * e thikoteron: 1 * e kroteriaze: 1 * e roton entautha parekaloun esti, te enchorio auton phone: 1 * e roton. E.V. prayed: Ben and ms.: 1 * e phanise: 1 * e phiesan: 1 * he arche tou logou: 1 2 * he episkope he par autou: 1 * he heorte ton I: 1 * he Leia: 1 * he goumenon: 1 * he graphe, the same form of quotation as in the case of the canonical Scriptures.--: 1 * he de hekastou zoe engutera pollo kai he teleute: 1 * he kata sunkrisin: 1 * he pule: 1 * e bolodi katatoxeuthesetai are omitted by St. Chrys., as by all critical editors of the N.T., and are not given in the R.V.--: 1 * e hois proepheteueto: 1 * e de an toutou egenomen: 1 * e de etuchete: 1 * e thlesan, see e thlesin: 1 * he martes; hesuchason: for which St. Chrys. substitutes the words of Ecclus. xxi. 1: 1 * he martes; me prosthes eti. He combines these two texts (either from confusing them or by way of explanation) in three other places. See Mr. Fields': 1 * he nose: 1 * e n kechrematismenon: 1 * e n kechrematismenon hupo (not dia ) tou Pneumatos,: 1 * i diomata: 1 * i diotes: 1 * i diazontos: 1 * i lingia: 1 * i lingion: 1 * i sostasion, al. i sotimon: 1 * i tamon: 1 * i tameuomenoi: 1 * i chor: 1 * i choros: 1 * hi ereon. The editions had hi erosunes; so the common text of the New Test. read hi erosunes, the critical editions have hi e reon: 1 * hi ereus, but from hi eros: 1 * hi ereion: 1 * hi erourgounta (ha p. leg.) in the highly figurative passage, Rom. xv. 16: 1 * i dete theorete: 1 * i lingiasantas: 1 * i lingos: 1 * hi na mathe: 1 * hi na mathes: 1 * hi na meta asphaleias asphaleia arche: 1 * hi na sothe ho kosmos di autou, G. T: 1 * o bolous: 1 * o kribantos: 1 * o ligopsuchian: 1 2 * o rchestras, al. o rchestas: 1 * o pheilousa apolabein: 1 * ho: 1 * ho erchomenos pros me: 1 * ho eros: 1 * ho Angelos: 1 * ho Theos: 1 * ho Kurios: 1 * ho Suros: 1 * ho Suros, kai enepurisen, eipen: 1 * ho theos: 1 * ho kurios: 1 * ho moskenos: 1 * ho mophuloi: 1 * ho mountai: 1 * ho mologia used of the Creed [and more generally of the profession of a Christian.--: 1 * ho motimos: 1 * ho nous: 1 * ho rata: 1 * ho raton: 1 * ho rkomosias: 1 * ho rman, al. chorein: 1 * ho tan meketi chalkous e, all hueton dido; hotan me akarpos, ouch hotan metablethe, ouch hotan ta men autou exairethe, ta de mene. Mr. Field says that he has: 1 * ho telon eis to soma: 1 * ho heor kai ek touto m: 1 * ho s hamartias hemon autos anenenken en to somati autou epi to xulon: 1 * ho s an phage, [ho trogon: 1 * ho s ou lambanei k.t.l: 1 * o n: 1 * o rei is omitted in Mr. Field's text, as by some [all--: 1 * o re: 1 * o rthrou batheos: 1 * ho then: 1 2 * ho then eikos deuteron touto gegenesthai: 1 * ho then kai epeisi moi: 1 * ho th. oude ep. m: 1 * ho per depou kai Elias pepoieke: 1 * ho per oun kai Elia: 1 * ho sa epadei: 1 * ho tan hupsotho: 1 * ho tan me akarpos: 1 * ho tan meketi ch. e. a. hu. dido, kai he ge homoios kaine, hotan me a. e, ouch hotan metablethe, kai oikos houto kainos hotan ta men k. l.: 1 * ho ti ex autou: 1 * ho ti erchomenos hexei, kai ou me chronise, &c. The Apostle interprets this by adding the article: ho erchomenos, the well-known designation of the Messiah.: 1 * ho ti kreisson heis poion thelema, &: 1 * hu meis epoiesate k.t.l: 1 * hu meis legete: 1 * hu parxeos: 1 * hu per hapanton: 1 * hu perantlon: 1 * hu podeigma: 1 * hu podikoi: 1 * hu pothesin: 1 2 * hu pothesis: 1 2 * hu postasin: 1 2 * hu pelthon: 1 * hu pekeito stoicheion: 1 * hu perakontisai: 1 * hu perbainei: 1 * hu perorias: 1 * hu pobathras: 1 * hu pographei, al. proup: 1 * hu pograpsas. al. e pigrapsas: 1 * hu pographas: 1 * hu pographe peiras, al. peira: 1 * hu podeigmata: 1 * hu podeigmati... latreuousi: 1 * hu potheseis: 1 * hu pokeimenon: 1 * hu popteuein: 1 * hu poskelisai: 1 2 * hu postasei: 1 * hu postaseos: 1 * hu postasis: 1 * hu postole: 1 * hu phainei: 1 * hu phestoti: 1 * hu phormoun: 1 2 * hu phormounta: 1 * hu thlon: 1 * hu poulon: 1 * o dinouses: 1 * o thon: 1 * ho s anthropon exetazen: 1 * ho s anthropos: 1 * ho s etuchen: 1 * ho s aitiologian tithemenes ta ek tes ekbaseos sumbainonta: 1 * ho s auten echein kai th. g: 1 * ho s loipon: 1 * o n: 1 * o rthrizon pros: 1 * ho ste einai paraklesin humin: the common editions follow mss.: 1 * ho ste ta meta tauta lumenasthai: 1 * ho ste, phesi. Sav. &c. om. phesi: 1 * ho n nooumen: 1 * ha dou: 1 * e esan, conj. for e san: 1 * o keiounto: 1 * ho apokeitai: 1 * Ara oun: 1 * Ede gar pot ego genomen kouros te kore te: 1 * Oper phthasas eipe, according to Savile's conjecture and a Vatican ms.: 1 * Agis: 1 * rh agdaion: 1 * rh athumias: 1 * rh omphaian: 1 * rh ope: 1 * rh open: 1 * rh opes: 1 2 3 4 * -88 (John vi.: 1 * --: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 * --a spiritual and so most intimate nearness--of the soul, not like that bodily nearness with which Moses was called to draw near.: 1 * --from His being the true: 1 * --our boast--: 1 * ': 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 * ' Eccl. Hist: 1 2 * ' bosom one of His disciples, whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom He spake. He then, lying on Jesus': 1 * ' preparation;: 1 * ' sake. The supposition that Moses was meant by ton chrematizonta is mentioned only to be rejected. [The words: 1 * 's Bible Dictionary (where the proportion is stated as 16 out of 32); but my attention was first called to the bearing of this upon the question of authorship by the quick observation of Rev. Hermann Lilienthal. It is not easy to give a precise numerical statement of the proportion because of the large number of historical allusions which can hardly be reckoned as quotations, and also because the New Testament writers often clothe their thoughts in the familiar words of the Old Testament, apparently without any conscious quotation. This matter, however, which cannot be tabulated, is quite in accord with the rest, and the whole Epistle is saturated with the language and the historical allusions of the Psalms. Taking only what may fairly be considered as designed quotations, the relative numbers taken from the Psalms are: Hebrews, 200; St. Luke, 25; St. Paul, 39; all others, 25. The Apocalypse is omitted from the calculation. In the comparatively few quotations in St. Luke less than one-third (17 out of 55) are from the Psalms, and every one of these in recording the words of others; less than one-fifth in St. Paul (16 out of 89); and in the others 22 out of 116. In Hebrews almost exactly one-half.: 1 * 's Grimm's N.T. Lexicon: 1 * 's conject. and two mss.: 1 * 's conjectural reading, para to tou P. in place of para tou P. for which there is also ms.: 1 * 's ed. kai is read here, and where the words are cited afterwards, in the common texts it is omitted. So critical editors consider that the sacred text is toioutos gar hemin kai eprepen k. l. [The critical editors are not agreed; some insert the kai, others place it in brackets.--: 1 * 's edition the passage stands thus: katapetasma ho ouranos; hosper gar apoteichizei ta hagia katapetasma, he sarx kruptousa ten theoteta. The translation is made as if the pointing was ta hagia; katapetasma he sarx, kruptousa ten th. Otherwise we must supply he sarx before ho sper. [The pointing is better as it stands; at most, it is only necessary to understand katapetasma after: 1 * 's interest in the Hebrews: that he not only wrote to them, but also intended to visit them;: 1 * 's interpretation;: 1 * 's liturgy. See Dr. Neale's Liturgies of Mark: 1 * 's mss.: 1 * 's sermons and thus preserved what might have been less deliberately uttered as though it had been thoroughly well weighed. De Ador: 1 * 's servant, and cut off his right ear. The servant': 1 * 's son, which should betray Him, Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein.: 1 * 's text is, ho [ho om. ms.: 1 * 's text omits Abraam, and has dexamenos for a nadexamenos: 1 * 's text seems needed here. The text of the Homily which he gives in accordance with all the authorities is: ho ras pos kai skenen kai katapetasma kai ouranon to soma kalei. But there is no appearance that the Apostle called Christ's body heaven, nor do any of the texts cited show it. If however, we introduce kai before to soma, or substitute it for to, we have a good sense, in accordance with the four texts cited by St Chrys. and the explanations which he afterwards gives. [The criticism of the English editor is not without some force; yet it seems best to adhere to the text of St. Chrys., as is here done. The proposed alteration does not remove the difficulty, which is merely negative. The rendering in the English edition is: 1 * 's text than to follow the alterations of the English edition--both because the passage is thus much clearer, and because this is professedly a translation of Field's text, and his critical sagacity must be considered on such a point of higher value.--: 1 * 's text, though contained in the Benedictine, and should of course be omitted here.--: 1 * 's translation;: 1 * 's work for men was concerned, it was universal. He put it in the power of all to believe.--: 1 * "But it is probable that the title, Paul the Apostle, was not prefixed to it. For as he wrote to the Hebrews, who had imbibed prejudices against him and suspected him, he wisely guards against diverting them from the perusal by giving his name.": 1 * "Now I tell you before it come, that when it is come to pass ye may believe that I am.": 1 * "The Optative Mode in Hellenistic Greek," by Prof. H. M. Harman, D.D., LL.D. Journal of Soc. of Bibl. Lit. and Exegesis: 1 *...: 1 2 3 * Aiguptou. This is the approved reading of the sacred text and of St. Chrys. The common editions have e n Aigupto: 1 * Dekanoi: 1 * Desposunoi: 1 * Despoten: 1 * Diamarturomai enopion tou Theou ] thrown into the imperative form.: 1 * Eis pur xainonti. Plat. Legg.: 1 * Thamnos t hoionos te kai ex halos empuros ichthus: 1 * Theou: 1 * Kurie: 1 * Kurion: 1 * Kurios eimi tou agein: 1 * Simon Iona: 1 * Suros. [Field's mss.: 1 * Simonos Petrou: 1 * To antikatestete, pros tous hestotas eiretai, which cannot easily be reproduced in English.--: 1 * Tous ochetous ton amaron helkein. An instance of employment requiring skill and practice. v. Iliad: 1 * Pharisaious: 1 * Chairete: 1 * aion: 1 * aionon: 1 * aionos: 1 * ainigmata: 1 * ainittesthai: 1 * aioniou: 1 * aionion: 1 * aionas: 1 * aition: 1 * hais; has: 1 * authentian: 1 * authentias: 1 * auta: 1 2 3 * autarkes: 1 * autos auto gignetai: 1 * autothen: 1 * automata: 1 2 * automatos: 1 * auton: 1 * aute: 1 * autou: 1 2 * autou hen marturei peri emou: 1 * autozoe: 1 * hautous eperose: 1 * haute: 1 * bale [phere: 1 * ballein: 1 * banauson kai hugron: 1 * bematos: 1 * bion: 1 2 * balein: 1 * barbarous: 1 * basileia, but Sav. basileia: 1 * bdelura: 1 * bebekota: 1 * bebiastai to son;: 1 * bebelountai: 1 * biotikas: 1 * bouletai: 1 * bouletai didaxai, Ben. and mss.: 1 * boulomai: 1 * boon: 1 * boulesei kai gnome: 1 * bouleseis: 1 * bounoi ) according to the Alexandrine mss.: 1 * bounoi) as called to witness by God: in the verse preceding this (Mic. vi. 1: 1 * gar: 1 * gegonen: 1 * ginetai: 1 * gomphous: 1 * geennes: 1 * gegenemenen... e k: 1 * gegone: 1 * genomenos emprosthen: 1 * genea: 1 * genetos: 1 * genete: 1 * genneseos: 1 * gennaios: 1 * gennetos agenetos: 1 * gennete: 1 * genomenon: Here and afterwards mellonton has been substituted in the modern editions of St. Chrys. genomenon: 1 * georgousi: 1 * gnesios: 1 2 3 * gnome: 1 * gnomes: 1 2 * gnesios: 1 * gnomen: 1 * gnostos: 1 * gumnazei: 1 * delon. Savile and Morell following some mss.: 1 * diaitan: 1 * dikais: 1 * dokimos: 1 * doxa: 1 * demon: 1 * dos for does: 1 * deilen: 1 * deixai: 1 * deiknus hoti ouk ekeina haplos en, alla kai aute he oikonomia exo pathous en: 1 * despoteias: 1 * deutero de hoti ou: 1 * demegoron: 1 * demiourgias: 1 * demiourgos: 1 * demiourgei: 1 * di ho kai ten hupakoen anaballetai: 1 * di humas: 1 * di hou: 1 2 * dia: 1 2 * dia loutrou: 1 * dia mesitou: 1 * dia to ten kephalen touto ginesthai, al. ginetai: 1 * dia to ton hamartematon anenergeton: 1 * dia ton pragmaton: 1 * dia tou huiou: 1 * dia touto, or dia tautes: 1 * diathesin: 1 * dianoia ous: 1 2 * diaplasin: 1 * diastema: 1 * diekupse: 1 * diesure: 1 * diesuron: 1 * diarrhein: 1 * diabalein, al. dialabein, al. diaperan: 1 * diabastazonta: 1 * diatheseos: 1 * diakupsai: 1 * diakechumenoi: 1 * diakechumenon: 1 * diakonian: 1 * diakratoumen: 1 * diakrouesthai: 1 * diakodonizei: 1 * diakodonisantes: 1 * diamokontai: 1 * diaxainomen: 1 * diaporthmeuon: 1 * diaspomenos: 1 * diastrophe: 1 * dieporthmeusen, the word is specially applied to messages between earth and heaven, by Pseudo-Dionys. Areop. de Celesti Hierarchia: 1 * diestraphe: 1 * dikaiomata: 1 * dikasterion: 1 * dineisthai. The common editions read kineisthai. Savile observes that it was the opinion of St. Chrys. that the heaven was stationary, and that the sun, moon and stars moved through it. [Such may have been St. Chrysostom's opinion, but it does not appear in this passage.--: 1 * dioikei: so Tertullian in the well-known words: Adv. Prax: 1 * diorthoseos: 1 * drapeteuonta: 1 * drapeteusei: 1 * duo prosopa deiknus, kai Theon kai anthropon. That is both: 1 * duo ton auton deiknus, k. th. k. a: 1 * dunameis: 1 * dusenios: 1 * dusanascheton: 1 * duseidia. Mut. and one ms.: 1 * dusodia: 1 * ei men oun teleiosis, toutesti tes ton pragmaton, tes ton dogmaton, tou Biou he teleiosis. It is not clear, as Mr. Field remarks, to what the articles tes, tes: 1 * ei me. Savile': 1 * ei p. hup: 1 * eikonos eikon, Ben.: eikon: 1 * eikosin. The comparison is not between the living object and the picture, but between representations in drawing and in painting; the word eikon: 1 * eike now rejected by nearly all critical editors.--: 1 * eike panta erotonta. Savile reads e roton, with the conjecture e ron. The reading rendered above best suits the sense, and is supported by mss.: 1 * eilikrinous: 1 * eironeias: 1 * eis athetesin tes hamartias dia tes thusias autou pephanerotai, which he had omitted before: a thetesis: 1 * eis hen: 1 * eis auton: 1 * eis dakrua kathelkon: 1 * eis katabolen spermatos: 1 * eis klibanon: 1 * eis paideian eis paideian hupomenete is the reading of the best mss.: 1 * eis paroxusmon: 1 * eis polu pareteineto: 1 * eis sunesin: 1 * eis ta mere: 1 * eis tas Spanias elthen; eita eis Ioudaian ebe hote kai Ioudaious eide.--F.G.]: 1 * eis telos: 1 * eis ten ton duo hupostasin. Sav. and Ben. read e. t. t. d. hupostaseon delosin: 1 * eis to onoma autou: 1 * eis to panteles: 1 * eis ton kosmon: 1 * eisagei ta par heautou: 1 * eisekomase: 1 2 * eiserchomenen; probably used by St. Chrys. as if ten sarka: 1 * eidos: 1 * eipon: 1 * eugeneia: 1 * eugnomones: 1 * eugnomonos: 1 * eugnomonesteron: 1 * eugnomosunen: 1 * eudokimon: 1 * eudaimones: 1 * eudokimesin: 1 * eukolian: 1 * eukolia, al. rh astone: 1 * eukolotera: 1 * eulabeian: 1 * eulabesterous: 1 * euperistaton: 1 * euripistoi: 1 * eusebeian: 1 * euschemonos: 1 * euteleias: 1 * eutonian: 1 * euphemo: 1 * euthrauston hormen, al. eukolon gnomen: 1 * zoen: 1 * thalamos: 1 * thelo: 1 * thesin: 1 * thuma kai hiereion: 1 * thalamou: 1 * thaumazon: 1 * thaumastoi: 1 * theorei: 1 * theia teleitai en auto sumbola: 1 * theatrizomenoi: 1 * theomachois had been substituted in the common texts. Both conjectures are now confirmed by ms.: 1 * therapeuei: 1 * theoria: 1 * theorei: 1 * theorematon: 1 * therion: 1 * theriomachois: 1 * thlibetai sphenoumenos: 1 * thlipsesi: 1 * thlipsis: 1 * thmizen: 1 * tholos: 1 * tholoi: 1 * threnon: 1 * thraseia: 1 * thusia: 1 * thusia commonly has the meaning given in the text, not that in the note.--: 1 * thusias, which has been followed in the translation. [There are, however, as many mss.: 1 * thusias. Mr. Field adopts the reading of the later mss.: 1 * kan eleutheros. Mr. Field many years ago in earlier volumes of his edition, suggested the true reading here, as also the word theriomachois: 1 * kan mhe katabale. One ms.: 1 * karo: 1 * kerugma: 1 * kerux: 1 * kerux was a special mark of dignity, belonging to certain offices. See Mr. Field': 1 * koptesthai: 1 * kurios.--: 1 * kome: 1 * kai apo exagoreuseos: 1 * kai arton aiton, phesi. There is great variation in the mss.: 1 * kai enepurisen ho Theos: 1 * kai hum. legete: 1 * kai hupopsias en meta to kerugma loipon: 1 * kai dia tou apaugasmatos tes ousias ten enguteta edeixen. Sav. and Ben. read dia de tou a. to ison esemane tes ousias, kai ten pros ton patera enguteta: 1 * kai katestesas auton epi ta erga ton cheiron sou. This clause is omitted from the text of the Epistle by critical editors of the New Testament, and is not commented on by St. Chrysostom. [It is bracketed by Lu., Tr., W. H., and the Basle ed., but retained in the Revision.--: 1 * kai panta ta autou ontos anezete, hos kai peri tes aorou helikias tes sphattomenes: 1 * kai pistesin. [These same two words, e leemosunai kai pisteis: 1 * kai para kairon helikias. The common texts of St. Chrys. add here e teken, in accordance with the common editions of the New Testament; but in neither case is it supposed to be genuine. [Field's text omits it, and it is not in critical editions of the text of Heb.--: 1 * kai peisthentes: 1 * kai peisthentes, are not in St. Chrysostom's text or in that of any critical edition. In the R.V. they are omitted.--: 1 * kai pros auton: 1 * kai pros se: 1 * kai tou me epi tois autois auten anamenein: 1 * kath heauten: 1 * kath ho: 1 * kath hon [kairon: 1 * kath huperbaton: 1 * kathapax: 1 2 * kathaper oun kai thneten genomenen: 1 * kathesteke: 1 * katheka: 1 * kathara: 1 * katharan: 1 * katheinai: 1 * kathegetes: 1 * kathupheis: 1 * kairio: 1 * kakos henomenon: 1 * kakouchoumenoi: 1 * kala: 1 * kalesai and (excepting one) not any stop after it. St. Chrys. probably has in view the fact of Moses being called up to the top of the Mount,: 1 * kalon tis: 1 * kalous kagathous: 1 * kalounti: 1 * kapeleias, see St. Chrys. on 2 Cor. ii. 17: 1 * karpous. [At the head of the homily the word is in the singular, as in the text of Hebrews; it is here commented upon as if in the plural.--: 1 * kat eniauton: 1 * kat eidos: 1 2 3 * kata pistin: 1 * kata pneuma is the reading adopted by Mr. Field, following herein an ancient Catena [compiled by Niketas Archbishop of Heraclea in Thrace who flourished in the 11th century] which has preserved it: kata ton patera is found in all other mss.: 1 * kata proairesin: 1 * kata ta eiremena: 1 * kata ten hupostasin: 1 * kata to rheton: 1 * kata to p: 1 * kata tou n: 1 * katorthoma: 1 * katablaptei: 1 * katagoghe: 1 * katakamptomenes: 1 * katakremnizetai: 1 * katalabe: 1 * katalusas, al. teleutesas: 1 * katanugomen: 1 * kataskeuasas: 1 * kataskeuazei: 1 * kataskeue: 1 * katastaseos: 1 * kataphronei: 1 * katachonnumena: 1 * katedexeto: 1 * katepothesan: 1 * katepontisthesan: 1 * kateskeuasen: 1 * kateskeuastai: 1 * katechomenou: 1 * kategorountes, conject. terountes: 1 * katexiothesan huper tou onomatos atimasthenai. The common editions of St. Chrys. as the common text of the New Testament, add autou: 1 * katephein: 1 * katechein: 1 * katorthomata: 1 2 * katorthomaton: 1 2 * katopheres: 1 * kenoseie: 1 * kenosai heauton: 1 * kenosai. This word is used commonly by St. Chrys. for giving away one': 1 * kenodoxia: 1 * kechrematistai --a word always used of Divine communications.--: 1 * kedemonias: 1 2 * kino, pasin anthropois homoios armozonta, kai pasin epitedeion pathesin: 1 * kinduneuo seems here as elsewhere in writers of this age to imply actual suffering as well as danger;: 1 * kirna: 1 * kleronomon aphienai ton Ch. aphienta may be conjectured. The Ben. ed. reads, peitheto kai kl. k.t.l: 1 * klopen dedemosieumenen: 1 * koinon proukeito: 1 * koines ennoias: 1 * koinonia: 1 * koitonisko: 1 * komonta: 1 * komisamenoi. This word is used by St. Chrys. throughout this passage without any variation of reading. The text of the Epistle here has labontes: 1 * kopiatai: 1 * koruphaiou: 1 * koruphaios: 1 * kosmikais kai kosmikois: 1 * krazein: 1 * krima: 1 * krinesthai: 1 * kratetikon. The common text, besides other additions, adds the explanatory words tou haimatos: 1 * ktistheis: 1 * kubernon: 1 * kurious: 1 * kuriotera: 1 * legei heteros prophetes; dolos ouch heurethe en to stomati autou (toutestin, ouch hupoulos; touto an tis peri Theou eipoi; kai ouk aischunetai legon, hoti ho theos ouk estin hupoulos, oude doleros; peri mentoi tou kata sakra echoi an logon: 1 * legontes, an irregular construction: the common texts substitute legousin: 1 * leme: 1 * lemes: 1 * lichnon: 1 * logon: 1 * logos: 1 * logos of the Second Person of the Trinity. It is now generally interpreted as a personification of the spoken or written word sent forth by Him.--: 1 * logou: 1 * logon hupothesei: 1 * luei: 1 * lume: 1 * lupes: 1 * lusin ton hemartemenon: 1 * luchnon: 1 * laleitai;: 1 * lalei, with the most approved mss.: 1 * latreuein: 1 * latreuomen is the reading of all the mss.: 1 * latreuomen, but elsewhere he concurs with nearly all the critical editors, the A.V. and the R.V. in reading latreuomen.--: 1 * latreuomen: 1 * leitourgia: 1 * leitourgian: 1 * leitourgias: 1 2 * lepton othonion: 1 * lexin: 1 * lipainei: 1 2 * lite: 1 * liton: 1 * logisamenos. The cognate word logismos: 1 * logismon: 1 * loipon: 1 * locheias: 1 * machairan: 1 * meson: 1 * mesos, al. mesos: 1 * me ho nomos hemon k.t.l: 1 * mallon autou kathaptetai sumpherontos: 1 * makron logon anelittontes diaulous. The diaulos: 1 * malattesthai: 1 * manaa: 1 * maniaken: 1 * manna, as has one ms.: 1 * marturon onkon. St. Chrys. connects o nkon with marturon and takes panta as a neuter plural; the words of the Apostle, tosouton echontes perikeimenon hemin nephos, marturon onkon, apothemenoi panta: 1 * marturoumen: 1 * meizonos eisin isotimias. If this be the right reading, the sense is, that the Father and the Son are more Equal in honor than human father and son. Sav. reads meizon. Ben. meizonos estin, omitting i s: 1 * meizona: 1 * meizonos politeias: 1 * megales boules angelos: 1 * methekthen dorean: 1 * memerinemenen: 1 * met adeias: 1 * met emon: 1 * meta: 1 * meta tauta: 1 * meta teleiosin, i.e. by Baptism. [The meaning of teleiosis can hardly here be restricted to the baptism of the individual, but rather refers to the perfection of the means of salvation under the Gospel, which the Apostle so often expresses in this Epistle by teleiosis.--F.G.]: 1 * meta tou Huiou sun to Pneumati to Agio, sometimes dia tou Huiou en to Pneumati to Agio. They said that the latter, by which they meant to imply inferiority in the Third Person especially, was the only proper form. This gave occasion to St. Basil's writing his Tract: 1 * metathesis ameinon: 1 * metepesen: 1 * meteoroi: 1 * meteoron: 1 * metapesein: 1 * metriazein: 1 * metriazomen: 1 * metriazon: 1 * metriopathein: 1 2 * mikropsuchian: 1 * mikropsuchomen: 1 * mimetai: 1 * monazonton andron: 1 * monomachos. The reading of the common editions is [kan doulos e] kan eleutheros, kan monachos. The word monachos had been at a very early period written by some copyists for monomachos (Mutianus has: 1 * mson: 1 * muria: 1 * muria philosophein: 1 * mustagogian: 1 * nekrosis: 1 * nephein: 1 * nepsate: 1 * noson: 1 * nun: 1 * nautiomen: 1 * neosei: 1 * neura: 1 * nenomothetetai is the reading of the best mss.: 1 * nenomotheteto: 1 * nenomotheteto, the critical editors have nenomothetetai: 1 * noei he dianoia: 1 * noeton: 1 2 * noetes: 1 * noeton: 1 * noetou: 1 * nomothetoumenon: 1 * nooumen: 1 * noseleuomen: 1 * numphon: 1 * nustaxei: 1 * nothroi: 1 2 * oikeiois akois: 1 * oikeion to pathos: 1 * oikeiousthai: 1 * oikonomesonta: 1 * oikonomia: 1 * oikonomia is not so much the Incarnation as the whole arrangement of the Christian dispensation--here with especial reference to Christ's death.--: 1 * oikonomias: 1 2 * oikonomias tinos: 1 * oikonomon: 1 * oikonomon ta anthropina: 1 * hoi kat ekeinous: 1 * hoi peripatesantes: 1 * hoi tuloi, a very happy emendation of Mr. Field's for stuloi: 1 * hoi tuphloi tous ophthalmous: 1 * hoikematon: 1 * oikothen: 1 2 * oikon: 1 * ou gar eipen, anothen se oida, kai ton tropon, kai ten ep: 1 * ou dunasthe: 1 * ou lambanete: 1 * ou me ap: 1 * ou pollen: 1 * oude onar: 1 * oude onar metechontas, al. oudena logon poioumenous: 1 * ouden to meson: 1 2 * oudamou gnorimoi gegonasi: 1 * oudeis anthropina phronei. This is the reading also of Savile and Morell. It is supported by one ms.: 1 * oudeis epiasen auton: 1 * oud. ourania ph: 1 * ouk apestalen: 1 * ouk apisto: 1 * ouk ekomisanto. [St. Chrys. in another work has the reading labontes, but komisamenoi is generally adopted by the critical editors as the true text in the Epistle.--: 1 * ouk echei phusin to pragma: 1 * ouk onta echarisato: 1 * ouketi: 1 2 * oun: 1 * ousia enupostatos: 1 * ousian: 1 * ousias: 1 2 * ousiothe: 1 * ousioseos: 1 2 * ouch hupoulos; kai hoti toioutos, akoue tou prophetou legontos; oude heurethe dolos en to stomati autou, touto oun an tis peri Theou eipoi; ho de ouk aischunetai legon, hoti ho theos ouk estin hupoulos, oude doleros; peri men oun tou kata sarka echoi an logon: 1 * housia: 1 * ou gar eichen exousian: 1 * houto ta pragmata okonomei: 1 * houto tois theiois logois prosballomen, kai houto meta suntetrimmenes sphodra tes dianoias k.t.l: 1 * houtos oude baptisthenai: 1 * hou malista kai enteuthen ten kedemonian esti mathein: 1 * houtoi kakeinoi: 1 * houtos. Mr. F. observes that St. Chrys. more usually cites the text without houtos: 1 * hou, al. he s: 1 * pathe: 1 2 * palin: 1 2 3 * palin epeste: 1 * panta: 1 * panta egineto: 1 * pantas: 1 * pantes: 1 * panti: 1 * parelkon: 1 * parerga: 1 * parergon: 1 * peran [eis to p: 1 * pinaka: 1 * pisteis were the distinct acts of faithfulness: 1 * pistis with the article in this place and a little below means the Creed;: 1 * pothen agorasomen artous hina erchetai, k.t.l: 1 * polin: 1 * pote, making a double question. The other editions have pote: 1 * pasan ten pragmateian sunestesato: 1 * pos an tauta for pos entautha: 1 * pos oun elaben auton; The Catena has pos sunelabon auton;: 1 * parrhesias: 1 2 * parrhesias polles: 1 * pathematon: 1 * panegurei should be connected with the preceding or following clause is merely a question of punctuation. It is joined to the latter both in the A.V. and the R.V.--: 1 * panegurei. See next column. This word is connected with the preceding muriasin angelon: 1 * pannuchis. The term applied by Christians to whole nights spent in Psalmody and Prayer;: 1 * pannuchisomen: 1 * panti to merimnonti enesti perisson: 1 * para: 1 2 * para Theou. The reading of the common edition is: Christou: 1 * para seauto: 1 * para soi, i.e. in the Godhead, or with God. However, one Vatican ms.: 1 * para to skenoun ekei: 1 * para se: 1 * parastesai: 1 * parelkon: 1 * parergos: 1 * parestanai. So Ben. and mss.: 1 * parechthemen: 1 * paraginetai: 1 * paradeigmatismos, of which the paradeigmatisai: 1 * parakupsein: 1 * parakaleite: 1 * parakleseos: 1 * paraknizein: 1 * paraluseos, al. parabaseos: 1 * parallagen: 1 * paraluthentas... pareimenous: 1 2 * paranoixantes: 1 * paraplesios: 1 * pararruenai: 1 * parateresis;: 1 * paratereisthe: 1 * paratereite: 1 * paraphthengontai: 1 * paracharatontas: 1 * paracharattosi: 1 * pareileptai epi tes oikonomias: 1 * parenguasantes: 1 * paresaleuthesan: 1 * parellagmenon: 1 * paroinethentos: 1 * parousia: 1 * paruphesteke: 1 * pastados: 1 * patridos: 1 * pachutata: 1 * pachutera: 1 * pachutetos: 1 * penthous: 1 * pepilemenen: 1 2 * pepoiekenai: 1 * peri ton Ch: 1 * peristasin pathein: 1 * periistesi: 1 * periousias: 1 * peripiptein: 1 * perisson echosi: 1 * peristenai: 1 * peristeleitai: 1 * pegasai: 1 * peromata: 1 * perountai, a conjecture of Dr. Heyse, for peirontai: 1 * pistos: 1 * pladosa: 1 * pleonexias: 1 * pleuras diorugmenous: 1 * pneuma: 1 * pneumatike: 1 * poiesas: 1 * poiomen [poioumen: 1 * poioumen: 1 * politen. The common editions have plesion, as has the common text of the New Testament, but there also Scholz, Lachmann, Tischendorf [Tregelles, W. and H.] read politen, which is the word used in Jeremiah, according to the Vatican ms.: 1 * polu mega: 1 * poluplokon: 1 * polutropos: 1 * politas: 1 * politeia: 1 * politeian: 1 * politeias: 1 2 3 4 * politismos: 1 * pollakis, see Mr. Field': 1 * pollen parechomen ten hesuchian: 1 * polloi ton anaginoskonton to rheton touto diaporountes phasi; ti depote Petros k.t.l: 1 * polueides: 1 * pompes: 1 * pompeuousa: 1 * pou epnei: 1 * prin geneseos: 1 * pros: 1 2 * pros hupostasin: 1 * pros soterias: 1 * prorrhesin: 1 * proschusin: 1 * proschusis: 1 * proen: 1 * pragma: 1 * protos en: 1 * presbutera. The word is elsewhere used in this sense by St. Chrys. See Mr. Field's notes. St. Chrys. often points out that the Ep. ii.: 1 * proeteinan: 1 * proeresthai: 1 * proairesin: 1 2 * proaionion: 1 * proaionios: 1 * proairesei: 1 * proaireseos: 1 * probatike kolumbethra [e pi te p: 1 * proeiretai: 1 * proeir.--F.G.] have eiretai,: 1 * proelesthai kai boulethenai: 1 * proelthousa: 1 * proegoreutai: 1 * proegoumenos: 1 * prothesmian apologias: 1 * prokataplettomenes auton hos oonto: 1 * prokeimenou... problethentos. The former word is used by St. Chrys. to express the portion of Scripture on which he is treating: the latter is a received term in the dialectical method of the Greeks to express a proposition put forward to be argued from, to see what consequences follow from it, with a view of showing it to be untrue, or determining the sense in which it is true. St. Chrys. means to say that this proposition was only thus argumentatively inferred by St. Paul.: 1 * prolepseos [preoccupation.--: 1 * proxenei: 1 * proxenousa: 1 * proxenousa, al. e pagousa: 1 * prooimion: 1 * prooimion: 1 * prosekonta kairon: 1 * prosistatai: 1 * prosedexasthe: 1 * prosekunesen: 1 * proselosas: 1 * proseloun: 1 * proskunei: 1 * prostasia: 1 * prostasian: 1 2 3 * prostetekenai: 1 * prostetekos: 1 * prostitheasi te ptesei palin kai... pleiona sunaptousin: 1 * prosphagion: 1 * protreptike: 1 * prophorikon: 1 * prototokia: 1 * puknos: 1 * puktion: 1 * sarx, which the contrast plainly suggests.--: 1 * semeron... se, and for e x hou estin ho theos hosper gar have e x autou estin; hosper de, so that the passage runs;: 1 * su legeis: 1 * su martureis: 1 * sullepsin: 1 * sumbolon: 1 * sunesis: 1 * sunthesin: 1 * sabbatismos: 1 * sagene: 1 * sageneuse: 1 * sageneusasa: 1 * satanikon: 1 * saphenizei: 1 * semnoteta: 1 * semnologemata: 1 * seko: 1 * skammata, diaulous, labas, terms of the wrestling school. skamma, the place dug out for the exercise, hence the exercise itself. diaulos, the double course. labe, the gripe of the wrestler. Thus of Job, on Stat. Hom. i. 16; of the Three Children, ib. Hom. iv. 8, &c.: 1 * skammati: 1 * skesamen: 1 * skommata: 1 * skaiorema: 1 * skammaton: 1 * skepasmata: 1 * skiatrophia: 1 * sobountas: 1 * sophias: 1 * stizesthai: 1 * stenazontes: 1 2 * sterrous kainous: 1 * steliteuesthai: 1 * stoicheiois: 1 * stoichei: 1 * stomaton: 1 * strephesthai: 1 * strephetai: 1 * stratiotai: 1 * sunkatabasis: 1 * sunkekramenous. Sav. and Ben. have sunkekramenes (i.e. a koes). The received text of the New Testament has sunkekramenos: 1 * sunkratei: 1 * sunkratei, al. sunkrotei: 1 * sunkrotei: 1 2 * sunkrotei. Sav. conjectures sunkratei: 1 * sumpathein: 1 * sunaxeos: 1 * sunedria: 1 * sunalizomenos autois en: 1 * sunapheia: 1 * sunestalthai: 1 * sunechos: 1 2 * suntrophou: 1 * suringon: 1 * sustrephon: 1 * sphinxai: 1 * sphinxas: 1 * sphodra pneousan: 1 * sphadazonton, al. a kmazonton: 1 * sphairizein: 1 * sphodroteron: 1 * schesei kai oikeiosei: 1 * schema: 1 * soteriou pathous aporrheta sumbola: 1 * sophrosunen kosmioteta: 1 * ta: 1 2 * ta hagia tois hagiois: 1 * ta ekei: 1 * ta entaphia: 1 * ta hemetera: 1 2 3 4 5 * ta hemetero: 1 * ta onta: 1 * ta hupokato tou Theou: 1 * ta genomena: 1 * ta deutereia prosenenkon: 1 * ta dia ton angelon oikonomethenta: 1 * ta kata: 1 * ta katepeigonta: 1 * ta mere: 1 * ta me onta hos onta); and for the next clause, see: 1 * ta meta tauta: 1 * ta par autou: 1 * ta polla: 1 * ta prokeimena: 1 * ta prokeimena. The Sacred Elements there set before God. [The English edition has here missed the sense of panta pneumatika ginetai ta prokeimena. prokeimena is predicate rather than subject, and panta is to be taken with pneumatika, not with prokeimena. The idea is (as shown by the context) that our spiritual things (hymns, praises, &c.) answer to the parts of the victim laid upon the carnal altar of old.--: 1 * ta stoicheia tes arches: 1 * ta tes a: 1 * ta tes ousias: 1 * ta tou Theou: 1 * ta tou Christou sunkrotounton, al. kata tou Ch: 1 * tas antidiastolas kurias: 1 * teos: 1 * ten archen: 1 * ten eleutheran: 1 * ten ennoian, ton logon: 1 * ten exothen: 1 * ten doxan tou pempsantos auton: 1 * ten douleian: 1 * ten theran: 1 * ten lecho: Edd. ten koiten: 1 * ten mellousan: 1 * ten megisten Ellada: 1 * ten polin: 1 * ten pros auton aparallaxian: 1 * ten pros auton sumphonian: 1 * ten sarka eiserchomenen eis to esot. t. katapet. is closely connected together, and it is hardly tolerable to separate sarka: 1 * ten sarka and eiserchomenen: and as if in the next clause toutesti was a part of the citation, being put by St. Chrys. before the words dia tou katapetasmatos, instead of after them, as in: 1 * ten ton pollon akolouthian, al. ton allon: 1 * ten phusin apasan: 1 * ti hustero ego: 1 * ti gar atopon proskeisthai en Kana, kai me archen einai tauten ton tou Iesou semeion: 1 * ti de Esdras enkalei;: 1 * ti thelo; reads ti ethelon idein: 1 * tiktousa: 1 * to: 1 * to aoraton: 1 * to athroon tes parousias: 1 * to akompaston: 1 * to anepachthes: 1 * to aparallakton: 1 * to aparallakton kai heni mono ten diaphoran emphainon: 1 * to alpha: 1 * to ex hemon: 1 * to exaireton: 1 * to epestummenon: 1 * to hemeteron: 1 * to homoios: 1 * to auto: 1 * to auto de touto estin houtos hos ekeine ousia prepon en: 1 * to auto therapeuei: 1 * to gar idion hos ep allotrio ta polla tithesi, i.e. when one: 1 * to gnesion: 1 * to gnesion tes huiotetos: 1 * to dikaioma tes boetheias: 1 * to euolisthon: 1 * to kauchema tou Christou ta pathemata: 1 * to katorthoma: 1 * to koinon: 1 * to logistikon: 1 * to meson: 1 2 * to monon: 1 * to pan: 1 2 * to pleroma autou: 1 * to soma; ta eiremena logismo men eurein, k.t.l: 1 * to sunkrotoun ten ar: 1 * to suneskiasmenon kai sunkekalummenon: 1 * to schema: 1 * to tes pisteos: 1 * to toiauta duneth SPsMBOL 210 \ph SIL Galatia \s 12 nai: 1 * to tuchon: 1 * to chalepon: 1 * ton hote ekratounto maten, e ton hote auton kratousi nun: 1 * ton aition: 1 * ton auton: 1 * ton logon: 1 * ton logon tes arches tou Christou: 1 * to, en, dia esti.--: 1 * topo apokleiomenos: 1 * tote: 1 2 3 4 5 6 * tote being implied in the past tense eiche: 1 * tote. Mr. Field seems to think that the Expositor read tote in the sacred text: though, as he observes, he presently has to te. Perhaps the difficulty is avoided by supposing that the word eiche: 1 * tupoi: 1 * tupon: 1 * tupos: 1 * turannoi: 1 * tes axias tou Theou: 1 * tes en meso: 1 * tes huper hemon sot: 1 * tes autes gnomes apophasis: 1 * tes gnomes ekeines: 1 * tes kata ten ousian sungeneias: 1 * tes ouses sub. ho dou: 1 * tes proaireseos: 1 * tes prostasias: 1 * tes chreias omen: 1 * te doxe autou: 1 * te proairesei: 1 * ton Ellenikon: 1 * ton gnesion: 1 * ton pollon: 1 * to prosopo: 1 * tais autais thusiais, as has the old translation of Mutian.; but it is omitted in the best mss.: 1 * tais prothekais tais epi ton ergasterion: 1 * tauta: 1 * tapeton: 1 * tethlimmene he hodos: 1 * teleiotes: 1 * teteleiomenon. This is the common Levitical term for priestly consecration: 1 2 * tetimemenoi: 1 * tetrachelismena: 1 * tiktomenos diaphtheirei: 1 * tina. The common editions have tina: 1 * tou Patros: 1 * tous aionas: 1 * tous memenotas: 1 * tous peri: 1 * touto: 1 * tois genomenois; probably the destruction of the Egyptians and the Amorites, &: 1 * tois desmiois. This is held to be the true reading of the sacred text: tois desmois mou was substituted here, but not in the body of the Homily, in some mss.: 1 * tois legomenois: 1 * tou Theou: 1 * tou Theou logou: 1 * tou edrein: 1 * tou kopou: 1 * tou kopou.--: 1 * tou mellontos: 1 * tou met ekeinon plunomenou: 1 * touto: 1 * touto ekeines tupos esti, kai haute ekeines: 1 * touto autois apagoreuei of the Benedictine text, supported by some mss.: 1 * touto kai ho Loukas hemin deiknusi legon; he de Mariam suneterei ta rhemata panta sumballousa en te k: 1 * toutesti, ta prostagmata and add houto delon. Mr. Field thinks the passage may be corrupt; the parenthetic words seem added to explain that it is the Christian ordinances: 1 * trephesthai: 1 * tribolon: 1 * tropoi: 1 * tropos: 1 * tropou to eidos: 1 * tropo: 1 * truphen: 1 * truphan: 1 * truphes: 1 * turannis: 1 * pheron kai agon: 1 * philtrou: 1 * phuseos: 1 * phusei eidechtheis: 1 * phaidrotetos: 1 * phanenai dia tes s: 1 * phantasiokopos: 1 * phantastikon: 1 * phesi after haima: 1 * phthongoi: 1 * phthonous: 1 * philoxenia: 1 * philanthropian: 1 * philoxenias: 1 * philoxenia, adopted throughout by St. Chrys.--: 1 * philosophian: 1 2 * philosophias: 1 * philosophein: 1 2 * philosophounta: 1 * philostorgias: 1 * phoibasesthe: 1 * phronomen: 1 * phronein meizo: 1 * phronemation: 1 * phonen: 1 * phone rhematon: 1 * charin echomen. St. Chrys. understands the expression in this sense;: 1 * charis: 1 * chariti: 1 2 * chalasas, al. chaunosas: 1 * chamaitupeia: 1 * charismatos: 1 * charakteron: 1 * charakterizein: 1 * choros: 1 * choreuei: 1 * choregia: 1 * choregian: 1 * chre pantote phulattein heautous, mepote aponustaxomen: 1 * chremata: 1 2 * chra. This word is properly used of quasi-Divine communications made through oracles: the words chrematizo and chrematismos: 1 * chreian: 1 * chrematizonta: 1 * chrematizonta does not refer so much to God's speaking as to Moses' speaking by God's direction.--: 1 * chrematizonta. The word is used of God's speaking. See above, Hom. xxiii., p. 469. St. Chrysostom': 1 * chrematistheis: 1 2 * chrematismos: 1 2 * chronike: 1 * chudaiou: 1 * chudaion: 1 * chorio: 1 * choreite: 1 * psephon: 1 * psellizontos: 1 * psephidas: 1 * psuchen: 1 * psuchike: 1 * psuchikos: 1 2 * psuchikos, opposed in G. T. to pneumatikos: 1 * &c...The corrector seems to have misapprehended the meaning of e x hou in this place.: 1 * &c. Mr. Field thinks that either the thread of the discourse is broken, and the second point not mentioned, or (which seems more probable) that it is contained in the words: 1 * &c. N.T. and some mss.: 1 * &c. The translation follows the Bened. pointing, as giving the meaning most in accordance with St. Chrys.'s teaching. [This pointing of the English edition is allowed to stand as making the sense more obvious to the English reader; but Mr. Field's pointing gives essentially the same sense and is more in St. Chrysostom's style.--F.G.]: 1 * &c. There does not however appear to be any need for this: on the contrary, while the old text is simple and intelligible, the additions bring in matters which are out of place. [The other Catena, however, that of Niketas, Archbishop of Heraklea, one of Mr. Field's valuable authorities, has the bracketed bits.]: 1 * &c. What is meant is that Christian belief which finds expression in the Creed, as well as elsewhere.--F.G.]: 1 * &c. [But previously he has connected with gephos, so that the present. connection with o nkon was probably an afterthought on the spur of the moment.--F.G.]: 1 * &c. he indicated the equality of His Substance and His nearness to the Father.: 1 * &c., as is read in the received version of the Epistle, where Lachman adopts the reading tina: 1 * &c., the LXX. have, me does eis salon ton poda son, mede nustaxe (Vat.) ho phulasson se: 1 * &c.: for this the common editions have proetupouto: 1 * &c.: the shorter text has only oude: 1 * (pro def. trium capp. lib. xi. c. 5, p. 488, ed Sirm.) [Gall. Bibl. Patr: 1 * But to soma should be the subject and skenen kai katapetasma kai ouranon predicates.--F.G.]: 1 * De Pud: 1 * De Pudicitia: 1 * For: 1 * Mr. Field says that the old translation of Mutianus in some degree confirms this latter reading, which is easier. The word hu postasin in the singular is used in the sense of: 1 * So perhaps it might be an error of Chrysostom.: 1 * They are found in the common editions of the Epistle, but are not supposed to be a genuine part of the Sacred Text. [They are rejected by all critical editors, and have very little support from the authorities for this text.--F.G.]: 1 * [The English editor seems to have regarded ha pax as the equivalent for the more emphatic e phapax: 1 * [The first kai may well be translated both: 1 * [This is also given in the margin of W. H. and of the Revisers.] Lachmann [and Tisch., W. H., and the Revisers] read sunkekerasmenous, which is the reading of some mss.: 1 * ferried: 1 * var. lect.: 1

Index of Pages of the Print Edition

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References

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