"Now when they were going, behold, some of the watch came into the city, and declared unto the chief priests all the things that were done. And when they had assembled with the elders, and had taken counsel, they gave large money unto the soldiers, saying, Say ye, His disciples came by night, and stole Him away while we slept. And if this come to the governor's ears, we will persuade him, and secure you."
For the sake of these soldiers that earthquake took place, in order to dismay them, and that the testimony might come from them, which accordingly was the result. For the report was thus free from suspicion, as proceeding from the guards themselves. For of the signs some were displayed publicly to the world, others privately to those present on the spot; publicly for the world was the darkness, privately the appearance of the angel, the earthquake. When then they came and showed it (for truth shines forth, being proclaimed by its adversaries), they again gave money, that they might say, as it is expressed, "that His disciples came and stole Him."
How did they steal Him? O most foolish of all men! For because of the clearness and conspicuousness of the truth, they are not even able to make up a falsehood. For indeed what they said was highly incredible, and the falsehood had not even speciousness. For how, I ask, did the disciples steal Him, men poor and unlearned, and not venturing so much as to show themselves? What? was not a seal put upon it? What? were there not so many watchmen, and soldiers, and Jews stationed round it? What? did not those men suspect this very thing, and take thought, and break their rest, and continue anxious about it? And wherefore moreover did they steal it? That they might feign the doctrine of the resurrection? And how should it enter their minds to feign such a thing, men who were well content to be hidden and to live? And how could they remove the stone that was made sure? how could they have escaped the observation of so many? Nay, though they had despised death, they would not have attempted without purpose, and fruitlessly to venture in defiance of so many who were on the watch. And that moreover they were timorous, what they had done before showed clearly, at least, when they saw Him seized, all rushed away from Him. If then at that time they did not dare so much as to stand their ground when they saw Him alive, how when He was dead could they but have feared such a number of soldiers? What? was it to burst open a door? Was it that one should escape notice? A great stone lay upon it, needing many hands to move it.
They were right in saying, "So the last error shall be worse than the first," making this declaration against themselves, for that, when after so much mad conduct they ought to have repented, they rather strive to outdo their former acts, feigning absurd fictions, and as, when He was alive, they purchased His blood, so when He was dead and risen again, they again by money were striving to undermine the evidence of His resurrection. But do thou mark, I pray thee, how by their own doings they are caught everywhere. For if they had not come to Pilate, nor asked for the guard, they would have been more able to act thus impudently, but as it was, not so. For indeed, as though they were laboring to stop their own mouths, even so did they all things. For if the disciples had not strength to watch with Him, and that, though upbraided by Him, how could they have ventured upon these things? And wherefore did they not steal Him before this, but when ye were come? For if they had been minded to do this, they would have done it, when the tomb was not yet guarded on the first night, when it was to be done without danger, and in security. For it was on the Sabbath that they came and begged of Pilate to have the watch, and kept guard, but during the first night none of these was present by the sepulchre.
2. And what mean also the napkins that were stuck on with the myrrh; for Peter saw these lying. For if they had been disposed to steal, they would not have stolen the body naked, not because of dishonoring it only, but in order not to delay and lose time in stripping it, and not to give them that were so disposed opportunity to awake and seize them. Especially when it was myrrh, a drug that adheres so to the body, and cleaves to the clothes, whence it was not easy to take the clothes off the body, but they that did this needed much time, so that from this again, the tale of the theft is improbable.
What? did they not know the rage of the Jews? and that they would vent their anger on them? And what profit was it at all to them, if He had not risen again?
So these men, being conscious that they had made up all this tale, gave money, and said, "Say ye these things, and we will persuade the governor." For they desire that the report should be published, fighting in vain against the truth; and by their endeavors to obscure it, by these even against their will they occasioned it to appear clearly. For indeed even this establishes the resurrection, the fact I mean of their saying, that the disciples stole Him. For this is the language of men confessing, that the body was not there. When therefore they confess the body was not there, but the stealing it is shown to be false and incredible, by their watching by it, and by the seals, and by the timidity of the disciples, the proof of the resurrection even hence appears incontrovertible.
Nevertheless, these shameless and audacious men, although there were so many things to stop their mouths, "Say ye," these are their words, "and we will persuade, and will secure you." Seest thou all depraved? Pilate, for he was persuaded? the soldiers? the Jewish people? But marvel not, if money prevailed over soldiers. For if with His disciple it showed its might to be so great, much more with these.
"And this saying is commonly reported," it is said, "until this day." Seest thou again the disciples' love of truth, how they are not ashamed of saying even this, that such a report prevailed against them.
"Then the eleven disciples went away into Galilee, and some worshipped, and some when they saw Him doubted."
This seems to me to be the last appearance in Galilee, when He sent them forth to baptize. And if "some doubted," herein again admire their truthfulness, how they conceal not even their shortcomings up to the last day. Nevertheless, even these are assured by their sight.
What then saith He unto them, when He seeth them? "All power is given unto me in heaven and on earth." Again He speaketh to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high. "Go ye, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you;" giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.
After that, because he had enjoined on them great things, to raise their courage, He says, "Lo! I am with you alway, even unto the end of the world." Seest thou His own proper power again? Seest thou how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto "the end of the world;" but he speaks to the believers as to one body. For tell me not, saith He, of the difficulty of the things: for "I am with you," who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, as to Moses and Ezekiel shrinking from the office, "I am with you," this here also to these men. And mark, I pray thee, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end.
"For the irksome things, saith He, that ye will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which ye shall enjoy remain immortal, as I have often told you before." Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.
But let us not fear only, and shudder, but let us change too, while there is opportunity, and let us rise out of our wickedness, for we can, if we be willing. For if before grace many did this, much more after grace.
3. For what grievous things are we enjoined? to cleave mountains asunder? to fly into the air? or to cross the Tuscan sea? By no means, but a way of life so easy, as not so much as to want any instruments, but a soul and purpose only. For what instruments had these apostles, who effected such things? Did they not go about with one vestment and unshod? and they got the better of all.
For what is difficult of the injunctions? Have no enemy. Hate no man. Speak ill of no man. Nay, the opposites of these things are the greater hardships. But He said, you reply, Throw away thy money. Is this then the grievous thing? In the first place, He did not command, but advised it. Yet even if it were a command, what is it grievous not to carry about burdens and unseasonable cares?
But oh covetousness! All things are become money; for this cause all things are turned upside down. If anyone declares another happy, he mentions this; should he pronounce him wretched, hence is derived the description of wretchedness. And all reckonings are made on this account, how such an one gets rich, how such an one gets poor. Should it be military service, should it be marriage, should it be a trade, should it be what you will that any man takes in hand, he does not apply to what is proposed, until he see these riches are coming in rapidly upon him. After this shall we not meet together and consult how we shall drive away this pest? Shall we not regard with shame the good deeds of our fathers? of the three thousand, of the five thousand, who had all things common?
What is the profit of this present life, when we do not use it for our future gain? How long do ye not enslave the mammon that hath enslaved you? How long are ye slaves of money? How long have ye no love for liberty, and do not rend in pieces the bargains of covetousness? But while, if ye should have become slaves of men, you do all things, if any one should promise you liberty; yet being captives of covetousness, ye do not so much as consider how ye may be delivered from this bitter bondage. And yet the one were nothing terrible, the other is the most bitter tyranny.
Consider how great a price Christ paid for us. He shed His own blood; He gave up Himself. But ye, even after all this, are grown supine; and the most grievous thing of all is, that ye even take delight in the slavery, ye luxuriate in the dishonor, and that, from which ye ought to flee, is become an object of desire to you.
But since it is right not only to lament and to blame, but also to correct, let us see from what cause this passion and this evil have become an object of desire to you. Whence then, whence hath this come to be an object of desire? Because, thou sayest, it makes me to be in honor and in security. In what kind of security, I pray thee? In the confidence, not to suffer hunger, nor cold, not to be harmed, not to be despised. Wilt thou then, if we promise thee this security, refrain from being rich? For if it is for this that riches are an object of desire, if it be in your power to have security without these, what need hast thou of these any more? "And how is it possible," thou sayest, "for one who is not rich to attain to this?" Nay, how is it possible (for I say the opposite thing) if one is rich? For it is necessary to flatter many, both rulers and subjects, and to entreat countless numbers, and to be a base slave, and to be in fear and trembling, and to regard with suspicion the eyes of the envious, and to fear the tongues of false accusers, and the desires of other covetous men. But poverty is not like this, but altogether the contrary. It is a place of refuge and security, a calm harbor, a wrestling ground, and school of exercise to learn self-command, an imitation of the life of angels.
Hear these things, as many as are poor; or rather also, as many as desire to be rich. It is not poverty that is the thing to be feared, but the not being willing to be poor. Account poverty to be nothing to fear, and it will not be to thee a matter for fear. For neither is this fear in the nature of the thing, but in the judgment of feeble-minded men. Or rather, I am even ashamed that I have occasion to say so much concerning poverty, to show that it is nothing to be feared. For if thou practise self-command, it is even a fountain to thee of countless blessings. And if any one were to offer thee sovereignty, and political power, and wealth, and luxury, and then having set against them poverty, were to give thee thy choice to take which thou wouldest, thou wouldest straightway seize upon poverty, if indeed thou knewest the beauty thereof.
4. And I know that many laugh, when these things are said; but we are not troubled but we require you to stay, and soon ye will give judgment with us. For to me poverty seems like some comely, fair, and well-favored damsel, but covetousness like some monster shaped woman, some Scylla or Hydra, or some other like prodigies feigned by fabulous writers.
For bring not forward, I pray thee, them that accuse poverty, but them that have shone thereby. Nurtured in this, Elias was caught up in that blessed assumption. With this Eliseus shone; with this John; with this all the apostles; but with the other, Ahab, Jezebel, Gehazi, Judas, Nero, Caiaphas, were condemned.
But if it please you, let us not look to those only that have been glorious in poverty, but let us observe the beauty itself of this damsel. For indeed her eye is clear and piercing, having nothing turbid in it, like the eye of covetousness, which is at one time full of anger, at another sated with pleasure, at another troubled by incontinence. But the eye of poverty is not like this, but mild, calm, looking kindly on all, meek, gentle, hating no man, shunning no man. For where there are riches, there is matter for enmity, and for countless wars. The mouth again of the other is full of insults, of a certain haughtiness, of much boasting, cursing, deceit; but the mouth and the tongue of this are sound, filled with continual thanksgiving, blessing, words of gentleness, of affection, of courtesy, of praise, of commendation. And if thou wouldest see also the proportion of her members, she is of a goodly height, and far loftier than wealth. And if many flee from her, marvel not at it, for indeed so do fools from the rest of virtue.
But the poor man, thou wilt say, is insulted by him that is rich. Again thou art declaring to me the praise of poverty. For who, I pray thee, is blessed, the insulter, or the insulted? It is manifest that it is the insulted person. But then, the one, covetousness, urges to insult the other; poverty persuades to endure. "But the poor man suffers hunger," thou wilt say. Paul also suffered hunger, and was in famine. "But he has no rest." Neither "had the Son of Man where to lay His head."
Seest thou how far the praises of poverty have proceeded, and where it places thee, to what men it leads thee on, and how it makes thee a follower of the Lord? If it were good to have gold, Christ, who have the unutterable blessings, would have given this to His disciples. But now so far from giving it them, He forbad them to have it. Wherefore Peter also, so far from being ashamed of poverty, even glories in it, saying, "Silver and gold have I none; but what I have give I thee." And who of you would not have desired to utter this saying? Nay, we all would extremely, perhaps some one may say. Then throw away thy silver, throw away thy gold. "And if I throw it away, thou wilt say, shall I receive the power of Peter?" Why, what made Peter blessed, tell me? Was it indeed to have lifted up the lame man? By no means, but the not having these riches, this procured him Heaven. For of those that wrought these miracles, many fell into hell, but they, who did those good things, attained a kingdom. And this you may learn even of Peter himself. For there were two things that he said, "Silver and gold have I none;" and, "In the name of Jesus Christ rise up and walk."
Which sort of thing then made Him glorious and blessed, the raising up the lame man, or the casting away his money? And this you may learn from the Master of the conflicts Himself. What then doth He Himself say to the rich man seeking eternal life? He said not, "raise up the lame," but, "Sell thy goods, and give to the poor, and come and follow me, and thou shalt have treasure in Heaven." And Peter again said not, "Behold, in Thy name we cast out devils;" although he was casting them out, but, "Behold, we have forsaken all and followed Thee what shall we have?" And Christ again, in answering this apostle, said not, "If any man raise up the lame," but, "Whosoever hath forsaken houses or lands, shall receive an hundredfold in this world, and shall inherit everlasting life."
Let us also then emulate this man, that we may not be confounded, but may with confidence stand at the judgment seat of Christ; that we may win Him to be with us, even as He was with His disciples. For He will be with us, like as He was with them, if we are willing to follow them, and to be imitators of their life and conversation. For in consequence of these things God crowns, and commends men, not requiring of thee to raise the dead, or to cure the lame. For not these things make one to be like Peter, but the casting away one's goods, for this was the apostles' achievement.
But dost thou not find it possible to cast them away? In the first place, I say, it is possible; but I compel thee not, if thou art not willing, nor constrain thee to it; but this I entreat, to spend at least a part on the needy, and to seek for thyself nothing more than is necessary. For thus shall we both live our life here without trouble, and in security, and enjoy eternal life; unto which God grant we all may attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, together with the Father and the Holy Ghost, now and always, and world without end. Amen.
[R.V., "and rid you of care." The entire passage is in verbal agreement with the received text.--R.]
Matt. xxviii. 15. [R.V., "was spread abroad." The phrase "among the Jews" is omitted, and hemra is added, as in the Vatican ms., and Vulgate.--R.]
Matt. xxviii. 16, 17. [The citation is abridged and altered.--R.]
Matt. xxviii. 18. [The citation is accurate. R.V., "All authority hath been given," etc.]
Matt. xxviii. 18, 19. [on is omitted, as in many mss. R.V., "make disciples of all the nations, baptizing them into," etc...."whatsoever I commanded you."--R.]
1 Cor. iv. 11; 2 Cor. xi. 27; Phil. iv. 12.
Matt. xix. 29. [Abridged.]
INDEX OF SUBJECTS.
Abraham, humility of, 175, 439; heartiness of, 237; varied life of, 330; craft of, 350.
Aceldama, how a witness of the truth, 508.
Adam, temptation of, 80-1, 92; life of described, 417.
Adoption, may be useless, 59; intimated by Christ, 94.
Adultery, the Jews' law of, 23; Christ's law of, 116-9; evils of, 300.
Advent, the first, 38; the second, 448, 458; will be in the night, 464, 470; is not near, 470.
Almsgiving, merit of, 30, 35, 73, 268, 314, 325, 408, 467-8, 482, 500; duty of, 295, 395, 408, 441, 496, 523, 533; rule of, 100, 131, 235, 325, 433-5, 509; examples of, 395. (See Charity.)
Angels, ministry of, 30, 83, 368, 502, 527.
Anger, how to be tamed, 23; when right, 110; evils of, 127, 319, 479, 518; how caused, 429.
Antioch, people of, ceremonious, 129; riotous, 217; profane, 248; given to theatricals, 248; worldly, 370; ungrateful to God, 377; uncharitable, 390, 509, 523; luxurious, 430; population of, 510.
Apostles, the, inspiration of, 2, 222; how victorious, 4, 14, 57; how rulers of the kingdom, 6; teachers in the Church, 73; reward of, sure, 85, 227, 229; call of, 87-8; represented all Christians, 91; above the Prophets, 97; slow to understand the truth, 104, 190, 318, 327, 398, 502; firmness of, 169; how trained by Christ, 190, 212, 215, 227; mission of, how seasonable, 213; list of, 213; why not sent to Samaritans, 214; why to be provided for, 215; to bid peace, 216; first mission of, prophetic, 219; how like sheep and doves, 220; how proved in the Acts, 221; aids and trials of, 221; above heathen heroes, 222; case of, worse than ours, 224; when to flee, 227; will be justified, 227; boldness of, 228; how to confess Christ, 229; how to hate life, etc., 233; how encouraged by Christ, 234; how humbled, 251; kindness of, 284; how leavened the Church, 290; why employed in the miracle of loaves, 305; why washed not, 315; why sharply rebuked, 318; begin to believe, 327; varied life of, 330; why questioned at Cæsarea Philippi, 332; confession of, inferior to Peter's, 333; leaders of, who, 345; lovers of mankind, 389; how to be judges, 393; how warned of the Passion, and why, 398; when first perfect, 401; reconciled by Christ, 401; how all equal, 438; deaths of, predicted, 446; physicians of the soul, 448; eager for the Advent, 450; why warned of the Jews'troubles, 451; triumph of, 453; encouraged against troubles, 458; how prepared for the Passion, 477, 502-3; why against Mary of Bethany, 481; flight of, predicted, 493; what taught, at the Agony, 498; what, at the Betrayal, 502-3; commission of, 531; blessed in poverty, 533.
Ascension, a proof of Christ's equality with the Father, 45.
Babylonish captivity, why mentioned in the genealogy, 20, 40.
Baptism (of Christ), twofold, 10; a second beginning of the, gospel, 44; virtue of the, 71; humiliation of, 75; reasons for, 62, 75.
Baptism (of John), how for remission of sins, 62; prepared for Christ's, 63; effect of, on the Jews, 63; of what value, 70, 71.
Baptism, sin after, dangerous, 26, 59, 60, 78; how to be recovered, 467; followed by temptation, 80; makes men brothers, 475.
Beatitudes, the, connection of, 96; the seeds of Christian doctrine, 105.
Bethlehem, the glory of, 39, 44, 47; the slaughter at, 55-7.
Blessing, frequent use of, in the early Church, 216, (note).
Charity, of timely interference, 101; which the greatest, 126; extent of, 127; contrasted with riches, 166; the root of all good, 291; true motive of, what, 374; how to be shown, 468; easiness of, 472. (See Almsgiving.)
Children, the Three, humble confession of, 18, 92; glory of, 22, 99, 226; temperance of, 55.
Christ, law of, simple, 5; twofold birth of, 9; why called Jesus, 10, 25; why traced up to David, 10; why to Thamar, 15; reserved in teaching the Incarnation, 15, 44; birth of, full of mysteries, 22; how to be called Immanuel, 32; brethren of, why so called, 33; witnessed by His enemies, 44; revealed Himself gradually, 44; favored the Jews first, 45; why sent into Egypt, 51; why settled at Nazareth, 58; why came to John's baptism, 62; His baptism far greater than John's, 71; why taught by natural emblems, 72; indwelling of, mysterious, 73; why humbled Himself to be baptized, 75; why went into the desert, 80; why fasted, 80; temptation of, contrasted with Adam's, 82; in temptation represented us, 83; why went into Galilee, 86; why waited for John's imprisonment, 87; reserved His doctrine at first, 87; preached to all, through His disciples, 91; why referred sometimes to His Father's power only, 103; how fulfilled the law, 104; and enlarged it, 105, 108; legislates with authority, 107; uses temporal sanctions, 114; why begins with the second table, 115; straitened the law of marriage, 119; how far forbids display, 131; what most loves and hates, 137; prepares to teach greater strictness, 148; why teaches from the lower creatures, 148, why from the lilies, 150; why referred often to the Father, 151; acted what He taught, 151; why enjoins reserve, 159; law of, how easy, 162; why repeated John's threat, 164; forbearing, even in judgment, 165; often enforces obedience, 168, 170; joined miracles with doctrine, 172; intimates His Divinity to the leper, 172; His care to keep Himself in our minds, 175; draws out men's faith, 176, 206, 404; encourages high thoughts of Himself, 177; why repeated His miracles, 185; rejects some, invites others, 186-7; answers to men's thoughts, 186, 196, 264, 329, 387; intimates His Divinity in healing the demoniacs, 191, in the cure of the paralytic, 196; careful to prove His miracles, 197; why sat with sinners, 200; reproved ignorance of Holy Scripture, 201; teaches reserve and caution, 204-5; how prepared for His miracles, 206; merciful according to faith, 211; why went on circuit, 212; why sent out the Twelve, 213; His merciful care for them, 215; how much worked in them, 223; will own His saints, 229; how sent war, 232; encourages His ministers, 234; His mercy contrasted with ours, 235; His answer to John's message, 239; His account of John, 245; how superior to John, 246; His joy in the gospel, 251; declares His Divinity, 252; His yoke, how easy, 253; straitened the law of the sabbath, 257; His reserve and its end foretold, 260; defends His miracles, 264; foresaw the Jews' unbelief, 274; how like Jonah, 274; why rebuked His kindred, 279; His treatment of His Mother, 280; willed the Jews' salvation, 285; His Mercy, a reason for ours, 286; His cure for His countrymen, 297; why prayed in some miracles only, 304; His Divinity recognized, on the sea, 312; how far condemned tradition, 315; prepares to abrogate Judaism, 316; His doctrine of meats, 318; what favoured, in the woman of Canaan, 323; why refused a sign, 329; why reproved His disciples, and in what spirit, 329-30; how asserted His Divinity to Peter, 333; how long reserved as to His Passion, 334; what teaches by Peter, 335; extent of His promises, 337; would have willing service, 339; how to be followed, 340; Merciful in severity, 340; why Transfigured, 345; always spake of His Passion after His miracles, 353; His care of the possessed, 355; shewed His Sonship by the tribute money, 358; His care for little ones, 368; aims wholly at repentance, 373; who "gathered in His Name," 374; His love, the source of ours, 375; our pattern of forgiveness, 380; His law of marriage, 383; recommended what, in children, 385; reproved what, in the rich young man, 388; His promises conditional, 392; prepared the twelve for His Passion, 398; why gives not Heaven Himself, 400; His care to reconcile the Twelve, 401; His care to shew the faith of those whom He healed, 404; His power shewn in entering the city, 405; His self-denial, 405; His wisdom in answering the elders, 411; His severity to the Pharisees, 427; draws men on to own His Godhead, 432; why referred to David, 432; respects authority even in the bad, 436; predicts His Passion, 445; His Judgment, 448; His grief for Jerusalem, 447; why warned the Jews, 448; His power shewn in the time of preaching the gospel, 452; how to come to Judgment, 459; would be followed of choice, 460; is all in all to Christians, 461; forbids curiosity, 463; why spoke as if ignorant of the Day, 464-5; how overcame Satan, 473; is in His poor, 475; how declared His Passion, 477; how loved His enemies, 477; His considerateness, 481; why kept the Passover, 485; His Mercy to Judas, 486, 491, 498, to the Jews, 503, 512, 521; why partook of the Supper, 492; why ate and drank after His rising, 492; why went into Galilee, 493; why needed to pray, 494; yielded Himself freely, yet shewed His Power, 499, 503; how to be entertained, 500; glorious under insult, 504; why silent before Pilate, 511; suffered in all His members, 516; why spake aloud on the Cross, 521; is in His poor, 522; how to be embraced, 527; how always present with His Church, 531; (See Divinity, Humanity, Economy, Passion, etc.)
Christians, must be more righteous than Jews, 258; more than the Pharisees, 395; to fight for one another, 369; to act rightly, without respect to others, 396; guilt of, extreme, 455; should obey Christ of choice, 460; vanquished because of their own unsoundness, 523; arms of, 524.
Church, the, in the Patriarchs, 16; fidelity of, shewn in Ruth, 17; is the "Salt of the earth," the "Light," the "City," the "Candle," 97-8; how increased, 290; the last appeal, 373; charity of, 407; trials of, 452; triumph of, 453; whereon built, 494. (See Kingdom, Gospel.)
Church Offerings, how far commendable, 313, 482.
Church Service, God speaks in, 7; how to be improved, 73; a spiritual school, 122; sin of irreverence in, 139, 216; preparation for, 319; lewd looks in, reproved, 443.
Circumcision, law of, how far, and when, repealed, 316.
City of God, its glories, 7, 8, 10, 78, 79.
Commandment, the eighth, how implied in the ninth, 120.
Communion, Holy, how to be improved, 31; deserted for the stage, 48; why private, 160; how a sacrifice of thanksgiving, 174; intended for a bond of brotherly love, 218; sin of profaning, 242; dignity of, 312; could not soften Judas, 491; the profane not to be received at, 123, 496. (See Sacraments.)
Consolation, whence to be sought by mourners, 209; sources of, in death, 331.
Corinthians, sin of, 41; repentance of, 13.
Covetousness, how punished here, 60; akin to sensuality, 61; blinds the soul, 143; dangerous, 144; unnatural, 145, 194; heathenish, 152; a madness, 193, 320; how wasteful, 194; in feasts, reproved, 301; exhortation against, 426; how to be cured, 449; extreme guilt of, 475; in Judas, 482; description of, 483; nakedness of, 488; self-wounded, 489; the worst vice, 489; ensnaring, 499; insatiable, 499; miserable, 500; forbidden even in thought, 515; a slavery, 532.
Creatures, the, not evil, 343, 356, 365, 384. (See Manichæans.)
Cross, the, beginning of remission, 62; predicted by John, Isaiah, and David, 240; offence of, when removed, 334; must be borne as a Crown, 335; sign of, its use and power, 336, 518; glory of, shewn at the Transfiguration, 346; the beginning of Grace, 436; will be seen at the Judgment, 459; power of, 520-1.
David, why first in the genealogy, 10, 21; repentance of, 14, 181-4; humility of, 19, 56, 96, 149, 175; Son of, title of honor, 210; profaneness of, why defended by Christ, 256; strong in virtue, weak in sin, 270; pleased God without miracles, 290; forbearance of, 386; true judgment of, 396; his testimony to Christ, 433; sin of, heinous, 455.
Death-bed, full of comfort to the good, 331.
Demoniac, the relapsed, a type of the Jews, 275.
Devil, the, not sensual, 27; encourages play, 42; his craft in the Temptation, 181; his activity for our ruin, 83; how believes, 84; how fell, 92; being defeated, departs, 99; how to be resisted, 124; how "the wicked One," 136; power of, limited, 220; ought to mourn, 208; why cannot stand divided, 264; cast out by the Disciples, 265; his fall prophesied, 266; strives to bring reproach on nature, 355; how to be cast out, 355; devised self-mutilation, 384; an example of pride, 403; more obeyed than Christ, 407; loves lewd company, 430; tempts by vain glory, 434; his mode of attack, 487, 513.
Disciples, why from Galilee, 88; distinguished from the multitudes, 91; why sent on circuit, 212. (See Apostles.)
Dives, why damned, 60, 84, 430, 454, 455.
Divinity of Christ, declared by John, 3 (note); concealed at first, 45, 71, 104; tokens of, in the Epiphany, 47; first declared by the Spirit, 71; doubted by Satan, 81; intimated in words of Christ, 95, 99; hid from the Jews, 103, 116, 127, 151, 167; confessed by the leper, 172, by the Centurion, 179; in two miracles, 190-1; by His answering to men's thoughts, 195, 211; by the two blind men, 211; in His answer to John, 239; in His sayings of John, 245, 246; in His thanksgiving, 251; in His revealing the Father, 252; in Isaiah's prophecy, 260-1; in His acts of authority, 304; by Peter and others, 333; in His charge to Peter, 333; by His Coming in Glory, 341; in the Transfiguration, 346; in the miracle of the Tribute, 358; in His answer to the rich young man, 387; in His Entry into Jerusalem, 405; by the children in the Temple, 409; in the Parable of the Marriage Feast, 421; to the Lawyer, 432; in the question about David's Lord, 433; in the Garden, 497-503; to Caiaphas, 504.
Divorce, why allowed to the Jews, 119; why not to Christians, 119.
Doctrine, summary of Christian, 3; why taught by familiar things, 38; revealed gradually, 45; which, first taught, 71; without practice vain, 167; supported by miracles, 172; not to be pressed unseasonably, 203; may vary according to the persons addressed, 236; seldom put forward by Christ, 395.
Dress, excess of, censured, 26, 307, 527; hinders devotion, 308; leads to sin, 308; to pride, 528.
Election, of the wise men, 39; time and extent of, 394; is of grace, but requires work, 423; belongs to all believers, 457.
Elijah, despair of, 149; boldness of, 170, 290; why at the Transfiguration, 346; in what sense, come already, 352; how to come hereafter, 353.
End, signs of the, 66, 458; suddenness of the, 464; to be in the night, 464; why concealed from us, 465; is not near, 470.
Envy, misery of, 262; of the countrymen of Christ, 296; rebuked in the laborers in the vineyard, 394.
Eunuch, the Ethiopian, believed after search, 6.
Evil speaking, sinful and dangerous, 13, 26, 111; not to be listened to, 248.
Example, force of, 99; of Christ and His saints to be followed, 396; to be found in deserts, 439; neglect of, dangerous, 456; of some, condemns others, 476.
Excommunication, threatened by St. Chrysostom, 123, 496.
Faith, in hell necessary, 85; why not required at first by Christ, 89; must be followed by practice, 167, 395; examples of, 172, 176, 179, 195, 205, 321, 354, 404, 486; need of, 311; in the doers only, has worked miracles, 354; how a mustard seed, yet moves mountains, 355; hindered by fear, 411.
Faithful, the, will endure to the end, 463.
Falling back, after baptism, dangerous, 276, 395; how recovered, 427.
Fasting, benefits of, 74, 80; of Christ, how ordered, 81; Christian rule of, 140; why not enjoined to the disciples, 202; inferior to charity, 291; a help to prayer and almsgiving, 356; when commendable, 468.
Fig-tree, the, an example of vengeance, 410.
Forgiveness, how gained from God, 35; how connected with John's baptism, 63; not to be had in the next world, 90; gained by forgiving, 102; hope of, taught by the Lord's Prayer, 135; depends on ourselves, 136; duty of, unlimited, 376, 379; forfeited by cruelty, 379; benefits all parties, 380; reasons for, 478.
Free-will, not destroyed by grace, 39; allowed by Christ, 364; proved by our own conduct, 365; of Judas asserted, 486; needs God's help, 494; of Christ, 498, 503.
Genealogy, the, difficulties of, 6, 20; why mentions bad women, 6, 17; why omits three kings, 6; the vestibule of the Gospel, 8; sum of the gospel, 10; of females, not traced, 11; why divided in three parts, 20.
Gentiles, call of the, signified, 26; in the star, 38, in the wise men, 47, in "these stones," 69, in Christ's settling at Capernaum, 86, 180, by Isaiah, 260, in the ass's colt, 405, by the children in the temple, 409, in parables, 416, 421, in Mary of Bethany, 481; spiritual pride of, 59; condition of, before Christ, 87, 251; sin and punishment of, 242; to be respected in our lives, 277.
Gentleness, needful to the ministry, 197.
Glory, personified, and shown worthless, 363.
God, spake to the patriarchs, 1; to Moses, 2; in the apostes, 2; kingdom of, described, 6; speaks in divine service, 7; threatens hell, 7; city and court of, described, 7, 8; present at baptism of Christ, 44; deceives His enemies, 51; appeared in fire, 71; long-suffering of, 84, 154, 197; why must reward His saints, 85; how our Debtor, 100; rewards His own work in us, 115; how we may resemble, 127; is invisible, 133; why mentioned in the Lord's Prayer, 134, why in the sermon, 137; cannot agree with mammon, 146; sure bounty of, 152; unfailing goodness of, 156; providence of, 228; how gives to him that hath, 285; how near to His servants, 336; appears ever in clouds, 348; wills the salvation of all, 368; His gifts to man, 376; calls each in his season, 394; throne of, inaccessible, 399; has given His bond for our alms, 408; why sometimes speaks uncertainly, 415; a Teacher of good works, 434; unity of, why declared in Holy Scriptures, 432, 438; hates bloodshed, 447; why speaks as if ignorant, 465.
Good works, our own to be forgotten, 18; magnified by humility, 19; spoiled by pride, 100; necessary to salvation, 395, 495; which the best, 468; the best furniture, 500.
Gospel, the, contrasted with the law, 1; excellency of, 4; how higher than the law, 23, 167; described Isaiah, and John, 64; all things raised by, 78; how a light, 87; comprises the law, 109; how brings war, 232; raised the standard of faith and practice, 241; how soon spread, 452; triumph of, 453; how a testament, 491.
Gospels, the, why several, 3; harmony of, 3; accepted by all heretics, 4; simple purity of, 5, 6; letters of the Divine King, 8; nature of, 14; object of, the life of Christ, 298; written in mildness, 300.
Habit, no excuse for sin, 122; how broken through, 122; danger of evil, 515.
Heaven, glories of, 7, 8; by what usury gained, 35; first named by John, 65; why opened at Christ s baptism, 76; unseen but certain, 85; to be sought before all else, 153; will be given impartially, 400.
Hell, object of, 7; descent to, 9; first named by John, 63; proved by John, 72; typifed by the furnace, 73; prepared for avarice, 79; proportioned to present impurity, 84; confessed by devils, 84; when first mentioned by Christ, 111; why less than Heaven, 129; intolerable, 164; pains of, 276; mention of profitable, 277; how described by Christ, 389; not prepared for us, 476.
Heretics, involuntary witnesses to the truth of Holy Scripture, 4; reproved by the monks' grace, 343, by Christ's blessing children, 360; how to be dealt with, 288; meant by the tares, 287; denied the Passion, 492. (See Marcion, etc.)
Herod, folly of, 45; an example of the profane, 48.
Herod (Antipas), overcome by John, 171; marriage of, why illegal, 298.
Holy Spirit, gift of, higher than Holy Scripture, 1; how came on the apostles, 1; signs of, 2, 77; equality of, 2, 77; inspired the evangelists, 4; descents of, showed the new dispensation, 10; absolute need of, 12; His operation in the Incarnation, 22, 25; moved the Magi, Cyrus, Paul, 39; why appeared in fire, 40, 71; why first named by John Baptist, 71; an earnest of judgment, 72; why descended on Christ, 76; why as a dove, 77; a token of Heaven, 86; gifts of, sometimes without holiness, 168; what the blasphemy against, 266; effect of, upon the apostles, 401; gift of, always ready, 413; saves not the unwilling, 495.
Humanity, raised to heaven by Christ, 2, 78.
Humanity (of Christ), the bond between earth and heaven, 10; how proved by Paul and Matthew, 22; denied by Valentinus and others, 22 (note); preached earlier than the Godhead, 215; shewn in the Epiphany, 47, 50, in His fasting, 81, in His sleeping 119, in His sailing, 195, in feeling the crowd, 206, in His prayer to God, 304, in His agony, 497. (See Incarnation.)
Humility, the crown of virtue, 17; examples of, 19; why first named in the sermon, 92; the true wisdom, 175; happiness, 362; neglect of, fatal, 295; the way to glory, 401; in the Monks, 438, also in seculars, 439.
Hypocrisy, what it is, 132, 141; provoked the severity of Christ, 427; ruined the scribes, 440; worse in Christians, 441.
Incarnation, the, declared by the three first Evangelists, 3; binds Heaven and earth, 10; reserved at first, 15, 52; account of, 22, 32; when first taught, 45; shown in the fasting, and temptation, 80, in His retiring to the desert place, 303, in His question to Peter, 332; His care to prove it, 417, 497; the great mercy of God, 175.
Indulgence, cruelty of, 108, 123; unfits for Heaven, 467.
Innocents, the murder of, why permitted, 55; was foretold, 57.
Insolence, against charity, 111; to the poor, censured, 236; to be suffered, not acted, 473.
Intemperance, evils of, 283; vileness of, 356; lasting debasement of, 357; its punishment, 357; mother of lust, 429; power of, overcome by the Monks, 429; sinfulness of, 467.
Intercession, duty of, 189; not always effectual, 34, 374.
Isaiah, Evangelical propecies of, 32, 63, 240, 260, 285, 337.
Jacob, an example of freedom from care, 149; of forbearance, 270; trial of, 310.
James, the brother of our Lord, his character, 33.
Jerusalem, old names of, 32; council of, 33; destruction of, foretold, 422.
Jews, the, account of their unbelief, 15, 76, 87, 119, 273, 406; their pride of birth, 16; gained nothing from Abraham, 59, 69; envious disposition of, 43; reproved by Heathens, 38; were first favored in the gospel, 45, 422; yet outrun by the Gentiles, 47; said, and did not, 167; confusion of, 170; unthankful, 175; convicted by their inconsistency, 246; punishment of, foretold, 275, 395, 415, 421; blindness of, proved wilful, 284; asked no right questions, 246, 286, 292; final conversion of, by Elijah, 353; how to be judged by the apostles, 392; craft of, 410; cowardice of, 411; how bidden, 421; their troubles from God, 451; hated by all, 452; why to flee, 457; how much and why punished, 457; madness of, against Christ, 477, 506, 516; government of, changed, 482; how broke the Passover, and why, 503, 512; perverted justice in the trial of Christ, 503, 511; resisted all warning, 508, 513, yet not all reprobated, 513; sole authors of the Passion, 516; used all cruelties, 516; how convicted themselves, 525. (See Pharisees.)
Job, patience of, 84; righteous, 107; bore all but reproach, 96; charitable interference of, 101; not a slave to wealth, 147, 225; virtues of, eminent, 224, under special disadvantages, 225, as compared with other saints, 225; prevailed by his piety, without miracle, 290; trials of, ordered by God, 192, 310.
John, the Baptist, humility of, 19; time of his preaching, 61; why sent, 62; how baptized for Remission, 62; how prepared for Christ, 63; effect of his preaching, 63, 65; austerity of, 64; great before grace, 65; why did no miracles, 87; disciples of, envious of Christ's, 201; message of, explained, 238; how predicted the Cross, 240; equalled the prophets in knowledge, 240; clear from charge of fickleness by Christ, 243; stood between the law and the gospel, 244; his system contrasted with Christ's, 246; murder of, how aggravated, 300; in what sense, Elias, 353.
John, the Evangelist, purpose of his Gospel, to establish the Godhead, 3 (note); not jealous of Peter after Pentecost, 401; why did not speak of the destruction of Jerusalem, 458; the most spiritual in doctrine, 482.
Joseph, an example of forgiveness, 381, of self-denial, 505; a type of Christ, 505.
Joseph, the husband of Mary, genealogy of, why traced, 6, 11, 14; his descent from David proved by his marriage, 11; his espousals were to shelter the Virgin, 15; his conduct proved the miraculous birth, 23; encouraged to adopt the Child, 25; referred to the prophets, 32; praised for self-restraint, 23, and for obedience, 33.
Joseph, of Arimathæa, emboldened by the Cross, 522.
Josephus, to be believed, because a zealous Jew, 457.
Judah, incest of, why mentioned in the Gospel, 15, 17.
Judas, ruined by avarice, 61, 193, 482, 488; irritated by reproach, 96; had received grace, 168; had been once elect, 392; hardness of, 482, 499; deaf to all warning, 482; not excused by predestination, 486; utter ruin of, 508; downward progress of, 514.
Judgment, of others blamed, 397; of our own soul, commended, 271.
Judgment, The, why compared to threshing, 72; certainty of, 86; day of a theatre, 132; suddenness of, 146; will be equitable to all, 242; foreseen by Isaiah, 260; is partly present, partly future, 267; fairness of, 270; expectation of, in the early church, 342; why named in the Monks' Grace, 342; shewn in the Transfiguration, 349; how to be thought of, 460; how proved, 462; why hidden, 465; not really delayed, 466; justice of, shown, 476.
Kingdom, the, rewards, guides, and wars of, 6; glories of, 7; a New Polity, begun at the Baptism of Jesus, 44; shown to be distant, 458; is our inheritance, 476; yet of grace, 477.
Law, the, given in terrors, 2, 8; was typified in Phares, 16, 17; given in consequence of Gentile grossness, 38; ceased at the Baptism of Christ, 78; enlarged by Christ, 103; with new sanctions, 106; how fulfilled by Christ, 107, 108; not evil, though defective, 107; retaliation of, really merciful, 109, 123; how permitted evil, 120; an education for the gospel, 121; respected by Christ in His charge to the leper, 173; abrogation of, hinted by Christ, 316, 329, 458; how hangs on love, 431; put for the whole Old Testament, 435; in morals confirmed, in ceremonials repealed, 436, 441; how measured punishments, 455; rites of, when ceased, 491.
Life, inequalities of, solved by the doctrine of a judgment, 86, 461; a prison, 90; full of joy as of sorrow, 330; different ages, and sins of, 490.
Lord's Day, the, how to be spent, 31; little improved, 73.
Luke, addresses heathens, 4; his genealogy fuller than Matthew's, 7; imitates the style of Paul, 20; added to Matthew's account, 24, 96, 178, 201, 205, 206, 471.
Lust, a possession of the Devil, 193; leads to cruelty, 300; how best cured, 371; comes of drunkenness, 429; invites Devils, 430; forbidden in thought, 515.
Luxury, why compared to thorns, 283; in feasting reproved, 301, and in dress, 307; pain of, 330; lust the cause of, 356; destructiveness of, 430; sin of, 467.
Manichæans, heresy of the, 108, 181, 305, 317, 343. (See Creatures.)
Marriage, Jewish law of, 11, 12, 22, 25, 428; a great mystery, 42; duties of, 49; protected by Christ, 119; law of, explained by Christ, 382; prudent, in youth, 371; abuse of, 443.
Mary the Virgin, the parents of, not named by Matthew, 6, 11, 12; protected by her marriage, 15, 22; character of, considered in the Annunciation, 24; the perpetual virginity of, not contradicted by Matthew, 33; made illustrious by her stay in Egypt, 53; vanity of, reproved, 279.
Mary, of Bethany, promise to, 314; the faith of, 486; fame of, 481; an example of liberality in church offerings, 482.
Matthew, the humble condition and high graces of, 2; wrote in Hebrew for the Jews, 3; Christ spoke in, 6; difficulties of, 6; wrote before Mark, 20; call of, 198; how trained by Christ, 205; virtues of, 295; candor of, 345.
Meats, question of, indirectly settled, 317; Christ's law of, 318; Manichæan doctrine of, reproved, 343.
Meditation, the benefits of, 12; neglect of, too common, 271.
Meekness, duty and benefits of, 93, 123, 478, 519; better than honor, 166; the true mode of following Christ, 472.
Mercy, man's different from God's, 94; benefits of, 102; sometimes lies in severity, 109; of both Covenants, 109; preferred to sacrifice, 200; God's, a reproof to ours, 235; of kind answering, 235; enforced by the mercies of Christ, 286; of Christ, shewn in severity, 340; brings ease, 350; how to be shewn to the brethren, 372; how towards heathens, 373; to be shewn to Christians, for Christ's sake, 378; is for others, not ourselves, 436; must be had before death, 471.
Ministry, the, responsibility of, 97; has need of gentleness, 197; and caution, 203; how a harvest, 213; how like sheep and doves, 220; made strong in weakness, 220; must have Scripture knowledge, 294; warned in the Transfiguration, 346; sin of, heinous, 455; should be free from secular care, 509.
Miracles, why told differently in the Gospels, 3; use of, 20, 192; ceased when no longer wanted, 20; some under Julian, 21; why few at first, 44, 52; declared the Creator, 104; did not save the unholy, 168; alternated with doctrine, 172; confirmed by prophecy, 180; abundance of, 185; Christ's care to prove, 197, 206; inferior to obedience, 218; defended by Christ, 264; nothing without holiness, 290; why always followed the predictions of the Passion, 353; sometimes followed, sometimes went before faith, 354; some wrought by the garments of Christ, 516.
Monks, holiness of the Egyptian, 54; some, never drank, 149; number of the, 223; their grace before meat commended, 342; devotion of, an example to seculars, 344; their retreats, dress, devotion, labors, music, contrasted with the stage, 417, etc.; have the wedding garment, 423; soldiers of Christ, 424; converse with angels, 425; nobility of, 425; victorious over the vices, 429; humility of, 438.
Moses, mission of, contrasted with Christ's, 1, 2, 10; prayer of, once rejected, 34; self-denial of, 55; the sons of, rejected for unworthiness, 59; why at the Transfiguration, 346; an example of forgiveness, 381; how honored by Christ, 436; why loved by God, 474.
Mourning, for sin, blessed, 40, 93; excess of, censured, 208, 330; profitable for the soul, 263.
Names, significance of, in Holy Scripture, 21; used to represent events, 32.
Nature, proved not evil, against the Manichæans, 360, 366; often symbolized by Christ, 462.
Nazareth, why our Lord lived at, 58; His second visit to, 296.
Nebuchadnezzar, pride of, 28; repentance of, 84; did justice to the virtue of the Three Children, 99; received a revelation, 168.
Necessity, doctrine of, disproved, 181; not implied in our Lord's preference of the apostles 284-6; in what sense taught by Christ, 462.
Neutrality, impossible to Christians, 266; not enough for salvation, 472.
Ninevites, the, a reproach to the Jews, 38; the repentance of, deferred God's wrath, 274, 392.
Nobility, what it is, to Christians, 16; pride of, condemned, 17; is no substitute for virtue, 34; reproved by Christ at Nazareth, 59; vanity of the common, 361; real, in John the Baptist, 362; in the Monks, 425.
Obedience, to be joined with prayer, 161; the end of our Lord's teaching, 171; the best miracle, 219; joins to Christ, 280; necessary to salvation, 392; must be perfect, 395; easiness of, 532.
Offenses, why not removed, 364; why foretold, 364, 367.
Oneness, of God, why often mentioned, 432, 438.
Parable, the, of the relapsed demoniac, applied to the Jews, 275; of the Sower, why the first, 281; of the Tares, against heresy, 288; not to be explained literally throughout, 292, 394.
Parasites, encouragement of, unchristian, 302; a cruelty, 302.
Parents, wickedness of, not dangerous to good sons, 55; goodness of, not a shelter to the evil, 59; in what sense to be hated by Christians, 233.
Passion, the, when first predicted by Christ, 334; prediction of, preceded and followed by miracles, 353; foreshown at the Transfiguration, 349, in Galilee, 358, in the way to Jerusalem, 397; warnings of, not understood, 398; why a baptism, 399; how Christ prepared the disciples for, 477; how foreshown by Mary of Bethany, 482; why took place at the Passover, 485, 491; a mystery, 492; denied by what heretics, 492; by whom caused, 516; how our glory, 516; description of, 517; of what a lesson, 518.
Passions, the, how to be mortified, 27, 74, 336; must be tamed as beasts, 370; sleep in children, 385; when to be checked, 513.
Passover, the, why observed by Christ, 485, 491; how broken by the Jewish rulers, 503.
Patience, how taught us by God, 67; subdues calumny, 99; blessing of, 126; duty of, 127, 197; praised in the woman of Canaan, 323; victory of, 504.
Patriarchs, inspiraion of the, 1; church of, appeared first, then withdrawn, 16, 17; humble parentage of, 16; praise of, 59.
Paul, an example of humility, 19, 439; love of Christ, 28; obedience, 39; zeal, 40; disinterested labor, 54, 378; thankfulness, 175; repentance, 198-9; spiritual power, 223; final triumph, 331; sometimes used temporal sanctions, 114; conversion of, seasonable, 394.
Paul, of Samosata, denied the Divinity of Christ, 47.
Peace, salutation of, enjoined to the apostles, 216; sin of breaking, in the church, 217; of Christians, to be gained only by war, 232.
Persia, first heard of the Messiah, 37, 38, 40, 44, 47, 51.
Persecution, suffered unjustly, does away sin, and increases reward, 56; puts us in communion with the prophets, 95; real gain, 169, and happiness, 170; Christian preparation for, 224; injures the doer most, 270; from relations, foretold, 393.
Peter, humility of, 19; style of his Epistle, 20; call of, 87; first fall of, 311; forward zeal of, 317, 318, 472; second "offence" of, 335, 473; his all-forsaking, and reward, 391; had sometimes the first place, 401; indulged in freedom of speech, by Christ, 450; last presumption of, 493; why suffered to fall, 494; how affected by his fall, 497, 502; denial of, harmonized, 507; finally blessed in poverty, 533.
Pharaoh, an example of God's long-suffering, 84; why, being sinful, received a revelation, 168; shown inferior to Abraham, 403; dream of, why repeated, 498.
Pharez, a type of the Jewish Church, 15-17.
Pharisees, design of the, against John, 68; righteousness of, real, but defective, 107; ignorant of the scriptures, 201; how "wise and prudent," 251; enraged with the disciples, 255, with Christ's healing, 259, on account of envy, 265; false sons of Abraham, 269; why they asked, and were refused a sign, 273, 328-29; unbelief of, foreseen, 274; self-convicted of adding to the law, 350; of breaking it, by Christ, 350, by Isaiah, 351; why put questions often, 381; never abashed, 388; gave a third of their goods in charity; never repented, 412, 426; vainglory of, 433, 437, 441, 446; when in real authority, supported by Christ, 436; yet rebuked for hardness, 437; corrupters of youth, 440; whence ruined, 442; how worse than their fathers, 444. (See Jews.)
Pharisee, the proud, lost for want of humility and charity, 17, 92, 396, in spite of almsgiving, 396.
Philistines, the, taught the truth by the heifers, 39.
Philosophers, the Grecian, doctrines of, unnatural and devilish, 5; despised by Christians, 54; despised externals, 59, 100; contrasted with John the Baptist, 65; a shame to evil Christians, 100; contrasted with the apostles, 222.
Pilate, character of, compared to that of Lysias, 512.
Plato, the Republic of, censured, 5; and contrasted with Christ's, 6.
Pleasure, when innocent, 250; of labor, 331.
Plotinous, his doctrine of souls refuted, 191.
Poor, the, ill-treatment of, censured, 236; represented by the apostles, 391; only a tenth part of the population, 407; how Christ's brethren, and ours, 475.
Poverty, a furnace, 29; outward and inward care of, 30; of the rich man in torment, 60; praise of voluntary, 92; Christ's gradual training for, 150; real lightness of, 254; glory and reward of, 295-6; real dignity of, 500, 532.
Praise, danger of, 96; love of, a snare, 263.
Prayer, for others, not always effectual, 34, 374; requires perseverance, 67, 155; never unreasonaable, 156; Christ's rule of, 132; forgiveness, the special moral of the Lord's, 137; enjoined after hard commands, 160; two conditions of, 161; a remedy for sin, 268; requires purity of tongue, and of heart, 319; Hezekiah's, 331; blessedness of concord in, 374.
Preaching, a school, 73; why necessary, 523.
Predestination, no excuse for Judas, 486; objections from, how answered, 487.
Profaneness, censure of, 74; sin of listening to, 248.
Promises, the, of Christ always conditional, 392.
Prophets, the, why appealed to personal revelations, 20; disregarded by the Jews, 38; of the Philistines, seconded by God, 39; maintained the doctrine of Providence, 57; the works of some lost, 58 (note); anticipated the history of John, 64; rebuked pride, 68; double sense of, 72; persecution of, 95; how fulfilled by Christ, 104; confirmed by miracle, 180; accuracy of, 260, 406; all had wives, 344.
Providence, doctrine of, maintained by the prophets, 57; urged by Christ to console the apostles, 228.
Psalms, study of, profitable, but neglected, 13; chanted in the church, 73.
Publican, the, saved by penitence, 198; a lesson not to despair, 449.
Publicans, the, virtue of, a shame to Christians, 128; trade of, mean, 199; why Christ sat with, 200; wickedness of, proved, 373; comparative obedience of, 422.
Punishment, scale of, under the gospel, 111; under the law, 455; two kinds of, 373.
Purification, the, waited for by Mary, 58; law of, enlarged by the Pharisees, 314-5; must be inward, 319.
Purity, blessing of, 94; required for prayer, 319; Christ's law of, 441.
Rahab, why mentioned in the genealogy, 17.
Reconciliation, religious duty of, 112, 478.
Regeneration, by the Spirit in baptism, asserted, 10, 41, 62, 78.
Relapse after baptism, dangerous, 276; how to be recovered, 467.
Repentance, blessed in Hannah, 41; good works, a great part of, 66; more needful than bodily cure, 89; why ought to be painful, 89; not be had after death, 90, 241; proved not in vain, by the example of David, 182; its power to avert wrath, shown in the Ninevites, 392; striking example of, at Antioch, 412; of Manasseh, Paul, and others, 413; its labor small, its gain great, 414; accepted in believing Jews, 513.
Repetitions, when forbidden in prayer, 133; why used in Holy Scripture, 498.
Reproach, the greatest trial, 96; effect of, on Job and others, 96; when undeserved and for Christ's sake, alone glorious, 99; overcome by virtue, 99; endured by Christ, 380.
Reserve, examples of, in Christ's life and teaching: in the Nativity, 10; in the Incarnation, 14, 15, 44; in the Epiphany, 52; in His early life, 63; in John's report of Him, 71; in the temptation, 82; commanded in the Sermon, 159; in retiring from the Gergesenes, 193; from the Scribes, 198; in teaching the resurrection and other mysteries, 202; in doing miracles, 207; in delaying to heal, 210; after sending out the Twelve, 238; how long continued, 260, 345; before Pilate, 511.
Resurrection, the, truth of, argued from reason, 85-6; shown in the raising of Jairus's daughter, and Lazarus, 206; proved real by the history of Jonah, 273; shown in the parable of the marriage feast, 421; why denied by the Sadducees, 428; how contained in the Old Testament, 429; foretasted by the monks, 429; should be rejoiced at by Christians, 460; natural emblems of, 462, 472; to be at night, 470; our best support in trouble, 479; how most commonly proved, 492.
Resurrection of Christ, proved by men's faith, 34; reserve in teaching the, 202; foretold by John, 240; signs of the, 521; how proved by the Jews' behavior, 525, and by that of the apostles, 526; why so early in the day, 526; witnessed by the guard, 530.
Revenge, sinfulness of, 271; reasons against, 478.
Reviling, the author of, suffers most, 320; may be borne, by the example of Christ, 380; brings to hell, 395.
Reward, of Christians certain, 85; is both spiritual, 95, and temporal, 96; partly given here, 169; accumulation of, in Isaiah, 337; will be given impartially, 402; of God's grace, not our merit, 476.
Riches, contempt of, the true wealth, 30, 35; taught gradually by Christ, 142; dependence on, unsafe, 60; disquiet of keeping, 142; peril of pursuing, 144; love of, unnatural, 144, 320; how overcome, 145; cast out of God's service, 146; compared with charity, 166; love of, condemned in the rich young man, 388; engrossing power of, 388; may be renounced by grace, 389; duties of, considered, 407; why given to the wicked, 454-5; vanity of, 461; a trust, 467; inflame desire, 484.
Righteous, the, so called ironically, 201.
Righteousness, is the fulfilling of the commandments, 62, 76; includes all virtue, 94, 106; of the Jews, real but insufficient, 107; how much, required of Christians, 122.
Sabbath, the, law of, why strict at first, 257; why straitened by Christ, 257; kept, at home, 525.
Sacraments, the Jewish, ended by Christ, 78; represent Christ, 313; are spiritual, 495; now to be received, 405; from whom to be withheld, and why, 496.
Sadducees, the case proposed by, probably fictitious, 428.
Saints, the, intercession of, how received, 35; why kept waiting by God, 67; sufferings of, to be rewarded, 85; mourned for others, 93; the final glory of, 349; some actually, and all figuratively, removed mountains, 355; can not be envious, 394; our best patterns, 396; why admired, 402; how conquered, 505.
Samaritan, the good, a shame to Christians, 101.
Samuel, could not prevail for Saul, 34; sons of, rejected for sin, 59.
Saul, injured himself most, in his treatment of David, 270; ruined by pride, 361; malice of, contrasted with David's goodness, 385; ensnared by Satan, from small sins to greater, 513.
Scripture, Holy, given for our frailty, 1; gift of, aggravates sin, 1; harmonious connection of, 4; how to be used at preaching, 6; its necessity for all, shown by examples, 13; helps repentance, 14; a mirror of the soul, 27; a cure of sin, 28; late translations of, 32; teaches by examples from the animal creation, 49; both New and Old Testaments to be studied by ministers, 294; neglect of, impoverishes the soul, 294; speaks according to men's own notions, 355; the Monks' food, 419; why uses repetitions, 498.
Self-denial, persuasive force of, 278; of the apostles, our pattern, 278; what it is, 339; the best victory, 504.
Sensuality, an excess of folly, beyond the devil's, 84; the soul's vermin, 90; a demoniacal possession, 193; how best cured, 390; sinfulness of, 467.
Septuagint, the, the writers of, above suspicion, from their time of writing, 32.
Sexes, the, both impartially treated in, Holy Scripture, 117.
Sheep, Christians warned to be productive, by the name of, 475.
Sickness, the consequence of sin, 89, 185.
Signs, imply something beyond nature, 33; use of, to draw the attention of the dull to new dispensations, 77; why refused to Satan, and to the Jews, 81, 328; of Jonas, explained, 273-4, 520; of the Cross, used for self-admonition, 518.
Sin, why not always equally punished here, 86; the cause of sickness, 89; pleasant in act, bitter in effect, 89; a chain, a jailor, 90; used synonymously with its punishment, 129; a burden here, 171; dangerous in believers, 181, yet not hopeless in any, 181, is worse in us than we think, 242; a heavier yoke than Christ's, 253; which, the unpardonable, 266; the least, dangerous, 268; remedies for, 268; ours against God, greater than men's against us, 376; the sense of, should teach mercy, 378; foulness of, before God, 442; guilt of, how measured, 455; different at different ages, 490; how long blinds men, 507; progress of, described, 513.
Sinners, when to be avoided, when not, 200; need never despair, 412; why rich, 454; condemned by the example of the righteous, 476.
Sloth, dangerous in church rulers, 288; rebuked in the Parable of the Talents, 472.
Sodomites, lust of, began in surfeit, and luxury, 42, 80, 356; why not named in chap. xxiv., 464.
Soldiers, wickedness of the, at Antioch, 377.
Solomon, parentage of, an argument against pride, 16, 361; prayer of, heard, because right, 161.
Son, the, different from servants, 420; is One with the Father, 421; not really ignorant of the last day, 465. (See Christ.)
Songs, profaneness and lewdness of those heard on the stage, 13, 248, 419; compared with the Monks' music, 419.
Soul, state of the departed, 191-2; will be brought up for judgment, 271; is commonly neglected for the body, 272, 370; loss of, irreparable, 341; the chief part of man, 341; should be first thought of, in education, 371; meant by the inside of the cup and platter, 441; treatment of, 448; the apostles, the best physicians of, 448.
Sower, the, not to blame, but the ground, 281.
Star, the, was not natural, 37; object of, to reprove the Jews, 38; the course of, accounted for, 46; witnessed to Christ's Divinity, 47.
Stewardship, the, of God's gifts, how dispensed to Christians, 466.
Strife, in public, to be repressed, 101; shameful to Christians, 102; monstrous, after prayer, 138; after Holy Communion, 218.
Suffering, needful for our own sakes, 338; but left free to us, 339; is greater than charity, 388; of saints here, proves a judgment, 462; the truest conquest, 505; its many benefits, 518. (See Passion.)
Supper, the, was celebrated in the fifth day of the week, i.e. the day before the feast, 485.
Swine, the, why destroyed by Christ, 192.
Swords, why granted to the apostles in the garden, 502.
Sympathy, want of, among Christians, condemned, 478.
Synagogue, the, denounced as unfaithful by the prophets, 17.
Temple, the, remains of, existing in time of St. Chrysostom, 450.
Temptation, why follows baptism, 80; comes in solitude, 81; Adam's and Christ's, compared, 81; Christ's includes all, 83; may be avoided, if possible, 80, 86; the last generally the worst, 83.
Thamar, Christ's descent from, shows His perfect humanity, 15.
Theatres, at Antioch, the whole day wasted at, 7, 42, 49; corrupting effect of, on men's minds, 13; scenes of lawlessness, 26, 42; gross mockery of the mysteries of marriage at, 42; spectacle of females swimming in, 48, fatal to public morals, 49, and insulting to the sex, 50; attract evil acquaintance, 118; unnatural acting of both sexes at, 249; the cause of frequent adulteries, and necromancy, 249; all encouragement of, blamed, 250; expenses of, enormous, compared with men's alms, 407; devilish company, and music of, compared with the Monks' choir, 418, their contrary effects, upon spectators, 419.
Themistocles, how inferior to the apostles, 222.
Till, implies nothing for the time to come, 33.
Tongue, the, abuse of, reproved, 7, 13, 26; must be clean for prayer, 319; a talent for what use, 472; how to be made like Christ's, 473; how like Satan's, 473.
Transfiguration, the, a vision of future glory, 345.
Travellers, zeal and exactness, of, a reproach to Christians, 7.
Tribute, Cæsar's, and God's, compatible, 427.
Truth, duty of always witnessing to the, 174.
Types, use of, to prepare for extraordinary events, 10.
Uncharitableness, inexcusable in lovers of pleasure, 407; is every where denounced, 467; a sin against Christ Himself, 475; evils of, to the church, 509. (See Covetousness.)
Unprofitableness, danger of spiritual, 472.
Usury, comparison of heavenly and earthly, cruelty of the latter, 35; forbidden to Christians, 350, and even to Gentiles, 351; evils of, 351.
Vainglory, defeats itself, 18, 386; makes us hateful to God and man, 18, 386; rebuked in the second temptation, 80; spoils our good actions, 100; condemned in the Sermon, 130, in Christ's cure of the leper, 173; the nurse of covetousness, 142; the source of unthankfulness, 175; hinders self-knowledge, 175; observed in the Virgin Mary, 279; folly of, 361; a slavery, 362; real baseness of, 402; is in the devil, and the wicked, 402-3; in good works the worst, 433; betrays the soul to shame, 434; in trifles, condemned, in the Pharisees, 437.
Virginity, called youth, in Holy Scripture, 33; of Mary, declared perpetual, 33; how far recommended by Paul, 93; not necessary to salvation, and so inferior to alms-giving, 295, 314, 468; indirectly recommended by Christ, 383; but must be voluntary, and spiritual, 384; a gift, but attainable, 384; spoiled by selfishness, 470; lies in renouncing riches, 471.
Virtue, home the best school of, 74; the Christian scale of, 126, 128; to be followed for her own sake, 141; has her reward even here, 169; to be shown in the world, for heathen's sake, 277; possible to all classes, 278; the best affinity to Christ, 280; must be perfect, 282; better than miracles, 291; poetical description of, 294; must be added to faith, 395; the best furniture, 500.
Watchfulness, must be perfect, to be useful, 283; the especial duty of church-rulers, 288; taught by Christ's seeming ignorance of the day, 465.
Wild beasts, more tameable than Christians, 27.
Wine, not the use, but the abuse of, evil (against the Manichæans), 356.
Wise men, the, journey of, rash, humanly speaking, 36; their adoration of the Child, absurd, except on faith, 37; were moved by God's grace, 39; their exceeding reverence hindered them from suspicion of Herod, 46; a type of the Gentiles, 47; an example of renouncing the world, for Christ, 47.
Woman, the, who was a sinner, blessed by repentance, 40.
Woman, the, with the issue, praised for uncommon faith, 206; of Canaan, for perseverance under reproach, 323.
Women, vanity of, reproved by Isaiah and Paul, 117; to be reformed with caution, 203; of Antioch, condemned for painting the face, 203; "the Holy," in "old time," praised, 204; intemperance of, monstrous, 356; tyranny of, 386; their fashion of wearing little Gospels, 437; once modest, 443; reproved for love of jewels and dress, 527; how ought to be adorned, 529.
Women, the, zeal of, at the Passion, 522; at the Resurrection, 527.
Works, which the best, 468; necessary for salvation, 499; the best furniture, 500.
World, the, is undergoing a change, 106; compared to children's games, 165; need not be left for cloisters, 278, 344; must be crucified in us, 336; love of, a slavery, 362; dangerous to salvation, 370; vanity of, 461; will be worst, at last, 464.
Youth, the most important period of life, 309; blest, in chastity, 309; unbridled passions of, 370, restrained by marriage, 371.
Zacchæus, an example, of the benefits of Christian communion, 200; of a rich man, saved, 449; adorned his home with charity, 500.
Zeal, of Paul, and the early Christians commended, 40; of Peter, 332, 493, 501; of the women, at the Passion, 522; of Joseph of Arimathæa, 522.
Zorababel, name of, symbolical, 21, 44.
Indexes
* a: 1 2 * agapetn: 1 * angaresai: 1 * angareusthai: 1 * agnomonen: 1 * agp: 1 * agpen: 1 * agr: 1 * agroikikteron: 1 * anchomnoi: 1 * athron: 1 * akrbeian: 1 * akrib: 1 * akrpoli: 1 * aktemosun: 1 * alein: 1 * alephesthki: 1 * alephonta: 1 * alethea: 1 * all: 1 * amermnou: 1 * anaballstho e semea: 1 * ananka: 1 * anathenai: 1 * anachorenokonoma: 1 * andrean: 1 * andriantopoio: 1 * anebesen: 1 * anelon: 1 * aneptrothe: 1 * anestoicheou: 1 * anertsato: 1 * anthrpou: 1 * animthai: 1 * anoa: 1 * anpton: 1 * antiphilotimesthai: 1 * anomala: 1 * axiopstou: 1 * ap: 1 * apanchoniznton: 1 * aparllakton: 1 * aparnesthai: 1 * aparnesstho: 1 * apartsa: 1 * apgagon: 1 * apedmese: 1 * apelthn: 1 * aperchmenoi: 1 * apertismnon: 1 * apnoian: 1 * apodeman: 1 2 * apokerttousi: 1 * apoklrosi: 1 * apokpsontai: 1 * aponoa: 1 2 * apopeds: 1 * apostllei: 1 * apostsion: 1 * apoteganizmeno: 1 * apoteganizmenoi: 1 * apragmosnen: 1 * aprsito: 1 * apsteilen: 1 * arnesthai: 1 * arnesstho: 1 * asthensteron gr gun: 1 * astrapn: 1 * atleston: 1 * aphdrna: 1 * aphosiomeno: 1 2 * aphosiomenoi: 1 2 * aphososi: 1 * aphronsteron: 1 * hagiasmn: 1 * hagon: 1 * hamartoln: 1 * a: 1 2 * akroi: 1 * anesin: 1 * anthrope: 1 * anothen: 1 * apelthe: 1 * ha: 1 * haptonapton: 1 * e: 1 2 3 * eg: 1 * egerth: 1 * enkallopizmeno: 1 * eddaxen: 1 * eddou: 1 2 * edlosen: 1 * ethorubonto: 1 * ek periousa: 1 * ek poll t periousa tithe t thrama: 1 * ek to ponero: 1 * ekeino: 1 * ekenen: 1 * ekkpton: 1 * ekpompeon: 1 * ekstatikteron: 1 * ektrachelizein: 1 * elachistotron: 1 * elnx: 1 * elthen: 1 * emparoinetai: 1 * en: 1 2 3 * en a n: 1 * en bathutt nukt: 1 * en ms strephomnoi: 1 * en t er: 1 * en t phaner: 1 * energean: 1 * enechsanta: 1 * enkrupsen: 1 * ex okonoma: 1 * exebakchethe: 1 * exekulsthen: 1 * exetrachelsthe: 1 * exeplthe: 1 * exluon: 1 * exomologesthai: 1 * exomologseo: 1 * ep: 1 * ep schmato: 1 * epagonzontai to protroi: 1 * epantln: 1 * epgazon: 1 * epembanonta ato t kair: 1 * epetechise: 1 * epetechisen ato: 1 * eperea: 1 * epidexasthai: 1 * epieike: 1 * epieikea: 1 * epiekean: 1 * epiekeian: 1 * epithetn: 1 * epikeron: 1 * epilabsthai: 1 * epiosio: 1 * episresthai: 1 * epistphonte: 1 * episphngomen: 1 * epitrpon: 1 * epstatai: 1 * epstese: 1 * epunthneto par atn: 1 * ereugomnou: 1 * erpet psuchn zosn: 1 * erte: 1 * esthesan: 1 * eskulmnoi: 1 * eschton: 1 * eph prei: 1 2 * ephdion: 1 * echreuen: 1 * heautn d phnise: 1 * heautn suneiagagen: 1 * hekatrothen dexai tn perboln: 1 * hepipdn: 1 * hetasthsontai: 1 * e: 1 2 * edoken: 1 * ekraxeu: 1 * exodon: 1 * exodon,: 1 * exothen: 1 * epempse: 1 * eranon: 1 * eripho: 1 * erota: 1 * esesthe: 1 * eteken tn un at tn prottokon: 1 * eteken un: 1 * ephthase: 1 * henaulon: 1 * heo: 1 * heo kairo: 1 * ekrbosen par atn: 1 * he to prgmato pthesi: 1 * hedon eripon: 1 * hemra: 1 * egagon: 1 * ethelon: 1 * eleiphe: 1 * idite: 1 * isChurn: 1 * isonom: 1 * ischn: 1 * histora: 1 * ideagpe: 1 * hina: 1 * hina scholaiteron bads: 1 * oduntai: 1 * oneiropolen: 1 * orte: 1 * ho: 1 * ho gapet: 1 * ho the: 1 * ho koruphao: 1 2 3 * ho mlista dnatai dknein: 1 * ho to dikaou lgo: 1 * ho christs: 1 * homologen: 1 2 * homologonta: 1 2 * ho ngonen: 1 * omoioi: 1 * onontn gnsin: 1 * ormatho: 1 * hosion: 1 * hote: 1 * hoti: 1 2 3 * hume: 1 * hupakousnton: 1 * huperboln: 1 * hupertthetai: 1 * hupestalmno: 1 * hupertai: 1 * hupobolimaoi tine: 1 * hupr: 1 2 3 * hupr t mtron diarregnei: 1 * huprthesichrin edte pr pnton t edti: 1 * huph o,: 1 * huphormosan: 1 * hubreo: 1 * hupage: 1 * odna lusen: 1 * horao: 1 * hoste: 1 * enag: 1 * um gumnzomen: 1 * etei: 1 * 'Iobela: 1 * isan: 1 * Ellene: 1 * rhetore: 1 * rhop: 1 * Ellnon: 1 * E' parako: 1 * 'Anotro: 1 * 'Asphleia: 1 * Despte: 1 * Doketa: 1 * E d ka met tata ngonen: 1 * Ka: 1 * Ka gr: 1 2 3 4 * Ka gr ka toto: 1 * Ka lathen ton rchonta to ano touto parthena Mara, ka tokets at, moo ka thnato to Kurou tra mustria kraug tina n such Theo prchthe: 1 * Kphino: 1 * M toinun peritt philosphei: 1 * Mlista mn odn t mson: 1 * T gia to goi: 1 * T sti, Ton rton tn piusion; To phmeron: 1 * Tacho skleuson, xo pronmeuson: 1 * Tko katostiao: 1 * a d: 1 * a nikethesai: 1 * athigeno: 1 * all phbon, ll pipthesin: 1 * ana: 1 * aron: 1 * at: 1 * at perthe: 1 * atn: 1 * atn nalaben: 1 * atoiso: 1 * atotels: 1 * ats: 1 * baptisthnte: 1 * bar prgma: 1 * basilea: 1 2 * bblion postasou: 1 * beelphegr: 1 * belnen: 1 * bi: 1 * bin: 1 * bio paraskeun pselotran: 1 * biotikn: 1 * bmo,: 1 * bmo, thusiastrion: 1 * bnausoi: 1 * boletai: 1 * g: 1 * genen: 1 * genn: 1 * genna: 1 * genne: 1 2 3 4 * georgan: 1 * ginomnou: 1 * gn potemnmeno: 1 * gnesthe: 1 * gnesiteta pideiknmeno: 1 * gnme: 1 2 * gnnesin: 1 * gr: 1 2 * gumn t kephal: 1 * gumnzei: 1 * gumnzon: 1 * d: 1 2 3 4 5 * d o: 1 * dapsile: 1 * dexmenoi: 1 * depnou genomnou: 1 * deuteroprt: 1 * demde: 1 * demde: 1 * di: 1 * di o: 1 * di rchesin at parachorsaiallogeno: 1 * di tn nanton t nntia: 1 * di to theo: 1 * di toto: 1 * diathke: 1 * diakodnisa: 1 * diaskepsmetha: 1 * diatrgein: 1 * didskein: 1 * didskesthai: 1 * diesthesan: 1 * dikaiosne: 1 * dikaiosnen: 1 * dikismnon: 1 * diksthe Mantinea: 1 * diorthnmeno: 1 * diorthsai: 1 * diplasi: 1 * dkesin: 1 * dmo: 1 * dnami: 1 * dnamin: 1 * dx: 1 * dxan: 1 2 * doke: 1 * dokimn: 1 * doloi: 1 * donai: 1 * dos: 1 * drkonte: 1 * drma: 1 * drso diasurzousa: 1 * dunastea: 1 * dusopsai: 1 * e: 1 * e d: 1 * e lthn: 1 * e msonasthetn: 1 * e tn basilean: 1 * e tn gennan to puro: 1 * e tn dn: 1 * e to klpou: 1 * eagagen pengellto: 1 * egneian: 1 * edon: 1 * edolon: 1 * eelthn: 1 * eznou: 1 * eths: 1 * ek: 1 * ekola: 1 * elogsa: 1 * en: 1 * enoian: 1 * erp: 1 * esagoga: 1 * esbeian: 1 * eserchmenoi: 1 * etelea: 1 * echarista: 1 2 * echaristsa: 1 * zetonte: 1 * zodon: 1 * thatron: 1 * thaumastn ti ka mga okonomnkakourgonte: 1 * theoran: 1 * thlo: 1 * thlomen: 1 * thmi: 1 * ka: 1 2 3 4 5 6 * ka g d: 1 * ka gr: 1 2 * ka di toto: 1 * ka eloga: 1 * ka epen: 1 * ka ms, Z Krio, met lethea n, krsei, ka n dikaiosn: 1 * ka nairen: 1 * ka ntiblpsai o tolm: 1 * ka p panta: 1 * ka p pnta: 1 * ka peribllesthai pleo: 1 * ka to sundolou tptonte pheid,: 1 * ka chrin chei soi totou polln: 1 * katharzon: 1 * katharzon: 1 2 * kathegets: 1 * kathiknomeno: 1 * katholikn: 1 * kai: 1 * kainteron: 1 * kakan: 1 * kapeleousinemporeontai: 1 * kat lxin: 1 * kat nagogn: 1 2 * kat storan tn marturan naginskon: 1 * kat tn lgon t okonoma: 1 * kat tn t okonoma lgonerphia: 1 * katathematzein: 1 * kataphoriktr: 1 * katestummnon: 1 * katkaion: 1 * katlabe: 1 * katrthoma: 1 * kechrsthai to pomnoi: 1 * kinsa: 1 * klasin: 1 * kmmata: 1 2 * kolophna: 1 * koruphao: 1 * krion: 1 * krugma: 1 * krupsen: 1 * kurou ka kurou: 1 * kphinoi: 1 * lgei Eke ka oto: 1 * lgon: 1 * lgon: 1 * lgon okonom: 1 * lim: 1 * liparn: 1 * logismos: 1 * loimo: 1 * lountr: 1 2 * lsai: 1 * makrthen, t Ieso p t Galilaa: 1 * margarou: 1 * mgisto trpo lea: 1 * mgoi: 1 * me: 1 * me dei: 1 * mezon: 1 * metharmzetai: 1 * mesasmos: 1 * mesolabonto: 1 * met lampro to schmato: 1 * met paesa: 1 * met poll t tragda: 1 * met t loutrn: 1 * metocheteei: 1 * metoro: 1 * metoron: 1 * med desthai: 1 * metrpoli: 1 * mikropsucha: 1 2 * misthn: 1 * montato: 1 * mou: 1 2 * mura: 1 * mche: 1 * morai: 1 * n sabbt: 1 * n t basile: 1 * nagog: 1 * nast: 1 * neanik: 1 * nearteti: 1 * niphda semeon: 1 * nmou: 1 2 * noetn: 1 * xodon: 1 * o Ioudaoi: 1 * o thniko: 1 * o per tn Loukn: 1 * o pol lgo at: 1 * od gro: 1 * ok aten chr mnou, ll ka chr iten: 1 * ok n aut dxan peritheke: 1 * okeo che: 1 * okonoma: 1 2 3 4 5 6 * okonoman: 1 * okonometai: 1 * okonomik: 1 2 * okonomn: 1 * okotrbon: 1 * okti schonte: 1 * on: 1 2 3 * osan: 1 * oto: 1 * ou sopsronzei: 1 * och pl: 1 * och tuche: 1 * p polonhos n pols: 1 * pankrtia: 1 * paesa: 1 * paesan: 1 * paesan bou: 1 * pathet: 1 * paidagogn: 1 * par pas: 1 * par pnton nthrpon...: 1 * paradidnai: 1 * parazelonte: 1 * paraiptesthai: 1 * paramuthan: 1 * paracharttein: 1 * pareboleueto: 1 * parlkei: 1 * parlkonta: 1 2 * patn: 1 2 * patra: 1 * pachteron: 1 * pelthe: 1 * per: 1 * periphanea: 1 * pesetaistethodesmdo: 1 * pistesai: 1 * pistn: 1 * pladarn: 1 * plektna: 1 * pleonexa: 1 * plesi: 1 * pleon: 1 * pma: 1 * pnema: 1 * pnton n mechan kathestton: 1 * poiso: 1 * politea: 1 2 3 4 5 6 7 8 9 10 11 12 13 * politean: 1 2 * politeumeno: 1 * poll ephrosne: 1 * polmion nta aut ka chthrn: 1 * ponera: 1 * poneran: 1 * pptomen p gnata: 1 * pr t okeon thama: 1 * pragmton: 1 * pristeroeid: 1 * proanakerttonto: 1 * proegomena: 1 * proegomeno: 1 * proegomenon: 1 * proegoumno: 1 * prokemena: 1 * prosephai pl: 1 * prosstato ato: 1 * prosstnai: 1 * prostasa: 1 * prostasan: 1 2 * promon: 1 * prottupo: 1 * pse pandaisa: 1 * ptero: 1 * rchomnon: 1 * s: 1 2 3 * sabbtou: 1 * sabbt;: 1 * se tn ndra esontaihapsda: 1 * seleniazomnou: 1 * seseruan: 1 * sesurmne: 1 * semea: 1 * semeon: 1 * skaio: 1 * skandalzein: 1 * skandlon: 1 * skao: 1 * skirtsete: 1 * skmmata: 1 * skndala: 1 * skndalon: 1 * snaxin: 1 2 * snisi: 1 * sntemnei: 1 * soben: 1 * sophn ka mgon: 1 * spoudzomen: 1 * spurde: 1 * spurs: 1 * stratego: 1 * stratopdoi: 1 * straphes: 1 * stchon: 1 * sungnmen: 1 * sunkatabmen: 1 * sunkrote: 1 * sunkrotonta: 1 * sunkrotosin: 1 * sullogismn: 1 * sumphere at: 1 * sunairen: 1 * sundrion loimn: 1 * suneisakto: 1 * sunelnta t prokemena: 1 * sunthe: 1 * suntribpleonexa: 1 * sunupokrinomnou: 1 * surphetod: 1 * susstou: 1 * sphagiasthnta: 1 * schmato: 1 * spsi: 1 * somat: 1 * somatik phantasa: 1 * sophrosne: 1 * t: 1 2 * t Trapze: 1 * t anigma: 1 * t at,: 1 * t basilea: 1 * t bnauson: 1 * t gnm: 1 * t gnme: 1 * t diabl: 1 * t distema: 1 * t thlosunkekleromnen: 1 * t kainn schzei: 1 * t krothnia: 1 * t lg poeson: 1 * t leo mn: 1 * t leo mo: 1 * t m prtero pipedn to thamasin, ll kalomeno: 1 * t megal: 1 * t metanoa: 1 * t mn kenon: 1 * t nepachths: 1 * t nmalon to thou: 1 * t palai: 1 * t par autn: 1 * t pistraphnai: 1 * t pleon: 1 * t poner: 1 * t pritton: 1 * t proairseipoie: 1 * t proegopa to paidou: 1 * t prs: 1 2 * t rga: 1 * t sarks: 1 * t sunxeo: 1 2 * t sunokou parthnou: 1 * t t okonoma lg: 1 * t teln nedeknuto: 1 * t philosophia: 1 * t phltr: 1 * t chrn pleonekte: 1 * t psuch,: 1 * tamieetai: 1 * tapeinn: 1 * tethlimmne: 1 * telona: 1 * tetrachelismna: 1 * ti tn o proeknton: 1 * timn: 1 2 * timoroumnou: 1 * tina: 1 * tko,: 1 * tktein: 1 * tktetai: 1 * tn Abram no ka kto parpheron: 1 * tn Despten: 1 * tn gpen: 1 * tn diulismnon onon: 1 * tn eremnon: 1 * tn thnn: 1 * tn koinn dikn pragmateestha se paraskeuzonpragmateesthai: 1 * tn m poisuton: 1 * tn n ms thorbon: 1 * tn ndra: 1 * tn orann: 1 2 3 * tn polln: 1 * tn polln, thus: 1 * tn prxin: 1 2 * tn prxin ato: 1 * tn skandalzonta: 1 * tn stauromnon: 1 * tn stron to orano: 1 * tn tkonoikonomoumena: 1 * tn tn somton nnoianeanglion: 1 * tn toioton logismn: 1 * tn pheiln: 1 * tn philosophonton: 1 * tne esn: 1 * to Ieso: 1 * to basilo: 1 * to dunamnoi: 1 * to theo;: 1 * to llophlu: 1 * to mnemeou: 1 * to okeoi: 1 * to orano: 1 * to peirasmo: 1 * to poionta tn noman: 1 * to protroi pagonizmenon: 1 * to rtou: 1 * to rchaoi: 1 * to rchieroto: 1 * to stoicheouparapheromne: 1 * to sullgonto: 1 * to tuphon: 1 * to philoumnougennan: 1 * tonun: 1 * tosoton okonomethnton: 1 * tot: 1 * tre: 1 * trpezan: 1 * tte: 1 2 * u t la: 1 * uo: 1 * uporttonto: 1 * phaloi: 1 * phaner enai: 1 * phaner naischntoun: 1 * phauon: 1 * phesn: 1 * philosoph: 1 * philosopha: 1 2 3 4 5 6 * philosophan: 1 2 3 4 5 6 7 * philosophe: 1 * philosophen: 1 2 3 * philosophotra: 1 * philotima: 1 2 * philotima ka: 1 * philotiman: 1 * phntasma: 1 * phragmn: 1 * phragms: 1 * phre krokot: 1 * phrikodestte: 1 * phurmato: 1 * chanou: 1 * chersothnte: 1 * chlanan mn suneln ka kea, posin neuden: 1 * chmai suromnon, al. e: 1 * chpussea chaleion: 1 * chri kairo: 1 * chrmata: 1 * chum: 1 * psuch: 1 2 * psuchn: 1 * ,: 1 2 * , rec. text, en paes enai. [The latter reading is that of all our authorities.--R]: 1 * [kan: 1 * ac tibi providens, ut a communi illa reddenda ratione te expedias: 1
i iii iv vii ix xvii xviii xix xx xxi xxii 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 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 262 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515