"Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellow-laborer, And to our beloved Apphia, and Archippus our fellow-soldier, and to the Church in thy house: Grace to you, and peace, from God our Father and the Lord Jesus Christ."

These things are said to a master in behalf of a servant. Immediately at the outset, he has pulled down his spirit, and not suffered him to be ashamed, he has quenched his anger; calling himself a prisoner, he strikes him with compunction, and makes him collect himself, and makes it appear that present things are nothing. For if a chain for Christ's sake is not a shame but a boast, much more is slavery not to be considered a reproach. And this he says, not exalting himself, but for a good purpose doing this, showing thence that he was worthy of credit; and this he does not for his own sake, but that he may more readily obtain the favor. As if he had said, "It is on your account that I am invested with this chain." As he also has said elsewhere, there indeed showing his concern, but here his trustworthiness.

Nothing is greater than this boast, to be called "the stigmatized (Gal. vi. 17.)

"The prisoner of the Lord." For he had been bound on His account. Who would not be struck with awe, who would not be humbled when he hears of the chains of Christ? Who would not be ready to give up even his own life, much less one domestic?

"And Timothy our brother."

He joins another also with himself, that he, being entreated by many, may the more readily yield and grant the favor.

"Unto Philemon our dearly beloved, and fellow-laborer."

If "beloved," then his confidence is not boldness nor forwardness, but a proof of much affection. If a "fellow-laborer," then not only may he be instructed in such a matter, but he ought to acknowledge it as a favor. For he is gratifying himself, he is building up the same work. So that apart from any request, he says, thou hast another necessity for granting the favor. For if he is profitable to the Gospel, and thou art anxious to promote the Gospel, then oughtest thou not to be entreated, but to entreat.

Ver. 2. "And to our beloved Apphia."

It seems to me that she was his partner in life. Observe the humility of Paul; he both joins Timothy with him in his request, and asks not only the husband, but the wife also, and some one else, perhaps a friend.

"And Archippus," he says, "our fellow-soldier."

Not wishing to effect such things by command, and not taking it ill, if he did not immediately comply with his request; but he begs them to do what a stranger might have done to aid his request. For not only the being requested by many, but the petition being urged to many, contributes to its being granted. And on this account he says, "And Archippus our fellow-soldier." If thou art a fellow-soldier, thou oughtest also to take a concern in these things. But this is the Archippus, about whom he says in his Epistle to the Colossians, "Say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it." (Col. iv. 17.) It seems to me too, that he, whom he joins with him in this request, was also one of the Clergy. And he calls him his fellow-soldier, that he may by all means cooperate with him.

"And to the Church in thy house."

Here he has not omitted even the slaves. For he knew that often even the words of slaves have power to overthrow their master; and more especially when his request was in behalf of a slave. And perhaps it was they particularly who exasperated him. He does not suffer them therefore to fall into envy, having honored them by including them in a salutation with their masters. And neither does he allow the master to take offense. For if he had made mention of them by name, perhaps he would have been angry. And if he had not mentioned them at all, he might have been displeased. Observe therefore how prudently he has found a way by his manner of mentioning them, both to honor them by his mention of them, and not to wound him. For the name of the "Church" does not suffer masters to be angry, even though they are reckoned together with their servants. For the Church knows not the distinction of master and servant. By good actions and by sins she defines the one and the other. If then it is a Church, be not displeased that thy slave is saluted with thee. "For in Christ Jesus there is neither bond nor free." (Gal. iii. 28.)

"Grace to you, and peace."

By mentioning "grace," he brings his own sins to his remembrance. Consider, he says, how great things God has pardoned in thee, how by grace thou art saved. Imitate thy Lord. And he prays for "peace" to him; and naturally: for it comes then when we imitate Him, then grace abides. Since even that servant who was unmerciful to his fellow-servants, until he demanded the hundred pence, had the grace of his master abiding on him. But when he made that demand, it was taken from him, and he was delivered to the tormentors.

Moral. Considering these things, then, let us also be merciful and forgiving towards those who have trespassed against us. The offenses against us here are a hundred pence, but those from us against God are ten thousand talents. But you know that offenses are also judged by the quality of the persons: for instance, he who has insulted a private person has done wrong, but not so much as he who has insulted a magistrate, and he who has offended a greater magistrate offends in a higher degree, and he who offends an inferior one in a lower degree; but he who insults the king offends much more. The injury indeed is the same, but it becomes greater by the excellence of the person. And if he who insults a king receives intolerable punishment, on account of the superiority of the person; for how many talents will he be answerable who insults God? so that even if we should commit the same offenses against God, that we do against men, even so it is not an equal thing: but as great as is the difference between God and men, so great is that between the offenses against Him and them.

But now I find also that the offenses exceed, not only in that they become great by the eminence of the person, but by their very nature. And it is a horrible saying that I am about to utter, and truly awful, but it is necessary to be said, that it may even so shake our minds and strike them with terror, showing that we fear men much more than God, and we honor men much more than God. For consider, he that commits adultery knows that God sees him, yet he disregards Him; but if a man see him, he restrains his lust. Does not such a one not only honor men above God, not only insult God, but, which is even much more dreadful, whilst he fears them, despise Him? For if he sees them, he restrains the flame of lust, but rather what flame? it is not a flame, but a willfulness. For if indeed it was not lawful to have intercourse with a woman, the matter perhaps would be a flame, but now it is insult and wantonness. For if he should see men, he desists from his mad passion, but for the longsuffering of God he has less regard. Again, another who steals, is conscious that he is committing robbery, and endeavors to deceive men, and defends himself against those who accuse him, and clothes his apology with a fair show; but though he cannot thus prevail with God, he does not regard Him, nor stand in awe of Him, nor honor Him. And if the king indeed commands us to abstain from other men's goods, or even to give away our own, all readily contribute, but when God commands not to rob, not to gather other men's goods, we do not forbear.

Do you see then that we honor men more than God? It is a sad and grievous saying, a heavy charge. But show that it is grievous; flee from the fact! But if you fear not the fact, how can I believe you when you say, We fear your words, you lay a burden on us! It is you that by the deed lay a burden on yourselves, and not our words. And if I but name the words of which you do the deeds, you are offended. And is not this absurd?

May the thing spoken by me prove false! I would rather myself in That Day bear the imputation of ill language, as having vainly and causelessly reproached you, than see you accused of such things.

But not only do you honor men more than God, but you compel others to do so likewise. Many have thus compelled their domestics and slaves. Some have drawn them into marriage against their will, and others have forced them to minister to disgraceful services, to infamous love, to acts of rapine, and fraud, and violence: so that the accusation is twofold, and neither can they obtain pardon upon the plea of necessity. For if you yourself do wrong things unwillingly, and on account of the command of the ruler, not even so is it by any means a sufficient excuse: but the offense becomes heavier, when you compel them also to fall into the same sins. For what pardon can there be any more for such an one?

These things I have said, not from a wish to condemn you, but to show in how many things we are debtors to God. For if by honoring men even equally with God, we insult God, how much more, when we honor men above Him? But if those offenses that are committed against men are shown to be much greater against God; how much more when the actual offense is greater and more grievous in its own quality.

Let any one examine himself, and he will see that he does everything on account of men. Exceedingly blessed we should be, if we did as many things for the sake of God, as we do for the sake of men, and of the opinion of men, and for the dread or the respect of men. If then we have so many things to answer for, we ought with all alacrity to forgive those who injure us, who defraud us, and not to bear malice. For there is a way to the forgiveness of our sins that needs no labors, nor expense of wealth, nor any other things, but merely our own choice. We have no need to set out upon our travels, nor go beyond the boundaries of our country, nor submit to dangers and toils, but only to will.

What excuse, tell me, shall we have in things that appear difficult, gain and so much benefit, and no trouble? Canst thou not despise wealth? Canst thou not spend thy substance on the needy? Canst thou not will anything that is good? Canst thou not forgive him that has injured thee? For if thou hadst not so many things to answer for, and God had only commanded thee to forgive, oughtest thou not to do it? But now having so many things to answer for, dost thou not forgive? and that too, knowing that thou art required to do it on account of things which thou hast from Him? If indeed we go to our debtor, he knowing it, receives us courteously, and shows us honor, and pays us every attention in a liberal way; and that though he is not paying off his debt, but because he wishes to render us merciful in our demand of payment: and thou, who owest so much to God, and art commanded to forgive that thou mayest receive in return, dost not thou forgive? And wherefore not, I beseech you? Woe is me! How much of goodness do we receive, and what wickedness do we show in return! What sleepiness! what indolence! How easy a thing is virtue, attended too with much advantage; and how laborious a thing is vice! But we, flying from that which is so light, pursue that which is heavier than lead.

Here there is no need of bodily strength, nor of wealth, nor possessions, nor of power, nor of friendship, nor of any other thing; but it is sufficient only to will, and all is accomplished. Hath some one grieved thee, and insulted thee, and mocked thee? But consider, how often thou hast done such things to others, and even to the Lord Himself; and forbear, and forgive him it. Consider that thou sayest, "Forgive us our debts, as we also forgive our debtors." (Matt. vi. 13.) Consider, that if thou dost not forgive, thou wilt not be able to say this with confidence: but if thou forgivest, thou demandest the matter as a debt, not by reason of the nature of the thing, but on account of the lovingkindness of Him that hath granted it. And wherein is it equal, that one who forgives his fellow-servants should receive remission of the sins committed against the Lord? but nevertheless we do receive such great lovingkindness, because He is rich in mercy and pity.

And that I may show that even without these things, and without the remission, thou art a gainer by forgiving, consider how many friends such a person has, how the praises of such an one are everywhere sounded by men who go about saying, "This is a good man, he is easily reconciled, he knows not to bear malice, he is no sooner stricken than he is healed." When such an one falls into any misfortune, who will not pity him? when he has offended, who will not pardon him? When he asks a favor of others, who will not grant it to him? Who will not be willing to be the friend and servant of so good a soul? Yea, I entreat you, let us do all things for Him, not to our friends, not to our relations only, but even to our domestics. For He says, "Forbearing threatening, knowing that your Master also is in heaven." (Eph. vi. 9.)

If we forgive our neighbors their trespasses, ours will be forgiven to us, if we bestow alms, if we be humble. For this also taketh away sins. For if the publican, only for saying, "God be merciful to me a sinner" (Luke xviii. 13.), went down justified, much more we also, if we be humble and contrite, shall be able to obtain abundant lovingkindness. If we confess our own sins and condemn ourselves, we shall be cleansed from the most of our defilement. For there are many ways that purify. Let us therefore in every way war against the devil. I have said nothing difficult, nothing burdensome. Forgive him that has injured thee, have pity on the needy, humble thy soul, and though thou be a grievous sinner, thou wilt be able to obtain the kingdom, by these means purging off thy sins themselves, and wiping off their stain. And God grant that we all, having purified ourselves here by confession from all the filth of our sins, may there obtain the blessings promised in Christ Jesus our Lord, &c.

for it. The last editor defends the singular, as the expression used would please Philemon.

later Greek "of consideration." Sav. mar. B. and Ven. have huperochen.

despised," and, "but what is forbidden made much of, it is all," &c.

there that we would do them if we could?"

unexpected turn upon the last clause. Compare the general argument of Bp. Butler's Sermons on the Love of God.

"I thank my God, making mention of thee always in my prayers, Hearing of thy love and faith, which thou hast towards the Lord Jesus, and toward all saints. That the communication of thy faith may become effectual by the acknowledging [in the knowledge] of every good thing which is in us, in Christ Jesus."

He does not immediately at the commencement ask the favor, but having first admired the man, and having praised him for his good actions, and having shown no small proof of his love, that he always made mention of him in his prayers, and having said that many are refreshed by him, and that he is obedient and complying in all things; then he puts it last of all, by this particularly putting him to the blush. For if others obtain the things which they ask, much more Paul. If coming before others, he was worthy to obtain, much more when he comes after others, and asks a thing not pertaining to himself, but in behalf of another. Then, that he may not seem to have written on this account only, and that no one may say, "If it were not for Onesimus thou wouldest not have written," see how he assigns other causes also of his Epistle. In the first place manifesting his love, then also desiring that a lodging may be prepared for him.

"Hearing," he says, "of thy love."

This is wonderful, and much greater than if being present he had seen it when he was present. For it is plain that from its being excessive it had become manifest, and had reached even to Paul. And yet the distance between Rome and Phrygia was not small. For he seems to have been there from the mention of Archippus. For the Colossians were of Phrygia, writing to whom he said, "When this Epistle is read among you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the Epistle from Laodicea." (Col. iv. 16.) And this is a city of Phrygia.

I pray, he says, "that the communication of thy faith may become effectual in the knowledge of every good thing which is in Christ Jesus." Dost thou see him first giving, before he receives, and before he asks a favor himself bestowing a much greater one of his own? "That the communication of thy faith," he says, "may become effectual by the acknowledging of every good thing which is in you in Christ Jesus"; that is, that thou mayest attain all virtue, that nothing may be deficient. For so faith becomes effectual, when it is accompanied with works. For "without works faith is dead." (Jas. ii. 26.) And he has not said, "Thy faith," but "the communication of thy faith," connecting it with himself, and showing that it is one body, and by this particularly making him ashamed to refuse. If thou art a partaker, he says, with respect to the faith, thou oughtest to communicate also with respect to other things.

Ver. 7. "For we have [I had] great joy and consolation in thy love, because the bowels [hearts] of the Saints are refreshed by thee, brother."

Nothing so shames us into giving, as to bring forward the kindnesses bestowed on others, and particularly when a man is more entitled to respect than they. And he has not said, "If you do it to others, much more to me"; but he has insinuated the same thing, though he has contrived to do it in another and a more gracious manner.

"I had joy," that is, thou hast given me confidence from the things which thou hast done to others. "And consolation," that is, we are not only gratified, but we are also comforted. For they are members of us. If then there ought to be such an agreement, that in the refreshing of any others who are in affliction, though we obtain nothing, we should be delighted on their account, as if it were one body that was benefited; much more if you shall refresh us also. And he has not said, "Because thou yieldest, and compliest," but even more vehemently and emphatically, "because the bowels of the Saints," as if it were for a darling child fondly loved by its parents, so that this love and affection shows that he also is exceedingly beloved by them.

Ver. 8. "Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient [befitting]."

Observe how cautious he is, lest any of the things which were spoken even from exceeding love should so strike the hearer, as that he should be hurt. For this reason before he says, "to enjoin thee," since it was offensive, although, as spoken out of love, it was more proper to soothe him, yet nevertheless from an excess of delicacy, he as it were corrects it by saying, "Having confidence," by which he implies that Philemon was a great man, that is "Thou hast given confidence to us." And not only that, but adding the expression "in Christ," by which he shows that it was not that he was more illustrious in the world, not that he was more powerful, but it was on account of his faith in Christ,--then he also adds, "to enjoin thee," and not that only, but "that which is convenient," that is, a reasonable action. And see out of how many things he brings proof for this. Thou doest good to others, he says, and to me, and for Christ's sake, and that the thing is reasonable, and that love giveth, wherefore also he adds,

Ver. 9. "Yet for love's sake, I rather beseech thee."

As if he had said, I know indeed that I can effect it by commanding with much authority, from things which have already taken place. But because I am very solicitous about this matter, "I beseech thee." He shows both these things at once; that he has confidence in him, for he commands him; and that he is exceedingly concerned about the matter, wherefore he beseeches him.

"Being such an one," he says, "as Paul the aged." Strange! how many things are here to shame him into compliance! Paul, from the quality of his person, from his age, because he was old, and from what was more just than all, because he was also "a prisoner of Jesus Christ."

For who would not receive with open arms a combatant who had been crowned? Who seeing him bound for Christ's sake, would not have granted him ten thousand favors? By so many considerations having previously soothed his mind, he has not immediately introduced the name, but defers making so great a request. For you know what are the minds of masters towards slaves that have run away; and particularly when they have done this with robbery, even if they have good masters, how their anger is increased. This anger then having taken all these pains to soothe, and having first persuaded him readily to serve him in anything whatever, and having prepared his soul to all obedience, then he introduces his request, and says, "I beseech thee," and with the addition of praises, "for my son whom I have begotten in my bonds."

Again the chains are mentioned to shame him into compliance, and then the name. For he has not only extinguished his anger, but has caused him to be delighted. For I would not have called him my son, he says, if he were not especially profitable. What I called Timothy, that I call him also. And repeatedly showing his affection, he urges him by the very period of his new birth, "I have begotten him in my bonds," he says, so that on this account also he was worthy to obtain much honor, because he was begotten in his very conflicts, in his trials in the cause of Christ.

"Onesimus,"

Ver. 11. "Which in time past was to thee unprofitable."

See how great is his prudence, how he confesses the man's faults, and thereby extinguishes his anger. I know, he says, that he was unprofitable.

"But now" he will be "profitable to thee and to me."

He has not said he will be useful to thee, lest he should contradict it, but he has introduced his own person, that his hopes may seem worthy of credit, "But now," he says, "profitable to thee and to me." For if he was profitable to Paul, who required so great strictness, much more would he be so to his master.

Ver. 12. "Whom I have sent again to thee."

By this also he has quenched his anger, by delivering him up. For masters are then most enraged, when they are entreated for the absent, so that by this very act he mollified him the more.

Ver. 12. "Thou therefore receive him, that is mine own bowels."

And again he has not given the bare name, but uses with it a word that might move him, which is more affectionate than son. He has said, "son," he has said, "I have begotten" him, so that it was probable he would love him much, because he begot him in his trials. For it is manifest that we are most inflamed with affection for those children, who have been born to us in dangers which we have escaped, as when the Scripture saith, "Woe, Barochabel!" and again when Rachel names Benjamin, "the son of my sorrow." (Gen. xxxv. 18.)

"Thou therefore," he says, "receive him, that is mine own bowels." He shows the greatness of his affection. He has not said, Take him back, is, he is worthy not only of pardon, but of honor. Why? Because he is become the son of Paul.

Ver. 13. "Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel."

Dost thou see after how much previous preparation, he has at length brought him honorably before his master, and observe with how much wisdom he has done this. See for how much he makes him answerable, and how much he honors the other. Thou hast found, he says, a way by which thou mayest through him repay thy service to me. Here he shows that he has considered his advantage more than that of his slave, and that he respects him exceedingly.

Ver. 14. "But without thy mind," he says, "would I do nothing; that thy benefit should not be, as it were, of necessity, but willingly."

This particularly flatters the person asked, when the thing being profitable in itself, it is brought out with his concurrence. For two good effects are produced thence, the one person gains, and the other is rendered more secure. And he has not said, That it should not be of necessity, but "as it were of necessity." For I knew, he says, that not having learnt it, but coming to know it at once, thou wouldest not have been angry, but nevertheless out of an excess of consideration, that it should "not be as it were of necessity."

Ver. 15, 16. "For perhaps he was therefore parted from thee for a season that thou shouldest have him for ever; no longer as a bond-servant."

He has well said, "perhaps," that the master may yield. For since the flight arose from perverseness, and a corrupt mind, and not from such intention, he has said, "perhaps." And he has not said, therefore he fled, but, therefore he was "separated," by a more fair sounding expression softening him the more. And he has not said, He separated himself, but, "he was separated." For it was not his own arrangement that he should depart either for this purpose or for that. Which also Joseph says, in making excuse for his brethren, "For God did send me hither" (Gen. xlv. 5.), that is, He made use of their wickedness for a good end. "Therefore," he says, "he was parted for a season." Thus he contracts the time, acknowledges the offense, and turns it all to a providence. "That thou shouldest receive him," he says, "for ever," not for the present season only, but even for the future, that thou mightest always have him, no longer a slave, but more honorable than a slave. For thou wilt have a slave abiding with thee, more well-disposed than a brother, so that thou hast gained both in time, and in the quality of thy slave. For hereafter he will not run away. "That thou shouldest receive him," he says, "for ever," that is, have him again.

"No longer as a bond-servant, but more than a bond-servant, a brother beloved, especially to me."

Thou hast lost a slave for a short time, but thou wilt find a brother for ever, not only thy brother, but mine also. Here also there is much virtue. But if he is my brother, thou also wilt not be ashamed of him. By calling him his son, he hath shown his natural affection; and by calling him his brother, his great good will for him, and his equality in honor.

Moral. These things are not written without an object, but that we masters may not despair of our servants, nor press too hard on them, but may learn to pardon the offenses of such servants, that we may not be always severe, that we may not from their servitude be ashamed to make them partakers with us in all things when they are good. For if Paul was not ashamed to call one "his son, his own bowels, his brother, his beloved," surely we ought not to be ashamed. And why do I say Paul? The Master of Paul is not ashamed to call our servants His own brethren; and are we ashamed? See how He honors us; He calls our servants His own brethren, friends, and fellow-heirs. See to what He has descended! What therefore having done, shall we have accomplished our whole duty? We shall never in any wise do it; but to whatever degree of humility we have come, the greater part of it is still left behind. For consider, whatever thou doest, thou doest to a fellow-servant, but thy Master hath done it to thy servants. Hear and shudder! Never be elated at thy humility!

Perhaps you laugh at the expression, as if humility could puff up. But be not surprised at it, it puffs up, when it is not genuine. How, and in what manner? When it is practiced to gain the favor of men, and not of God, that we may be praised, and be high-minded. For this also is diabolical. For as many are vainglorious on account of their not being vainglorious, so are they elated on account of their humbling themselves, by reason of their being high-minded. For instance, a brother has come, or even a servant thou hast received him, thou hast washed his feet; immediately thou thinkest highly of thyself. I have done, thou sayest, what no other has done. I have achieved humility. How then may any one continue in humility? If he remembers the command of Christ, which says, "When ye shall have done all things, say, We are unprofitable servants." (Luke xvii. 10.) And again the Teacher of the world, saying, "I count not myself to have apprehended." (Philip. iii. 13.) He who has persuaded himself that he has done no great thing, however many things he may have done, he alone can be humble-minded, he who thinks that he has not reached perfection.

Many are elated on account of their humility; but let not us be so affected. Hast thou done any act of humility? be not proud of it, otherwise all the merit of it is lost. Such was the Pharisee, he was puffed up because he gave his tythes to the poor, and he lost all the merit of it. (Luke xviii. 12.) But not so the publican. Hear Paul again saying, "I know nothing by myself, yet am I not hereby justified." (1 Cor. iv. 4.) Seest thou that he does not exalt himself, but by every means abases and humbles himself, and that too when he had arrived at the very summit. And the Three Children were in the fire, and in the midst of the furnace, and what said they? "We have sinned and committed iniquity with our fathers." (Song, v. 6, in Sept.; Dan. iii. 29, 30; v. 16.) This it is to have a contrite heart; on this account they could say, "Nevertheless in a contrite heart and a humble spirit let us be accepted." Thus even after they had fallen into the furnace they were exceedingly humbled, even more so than they were before. For when they saw the miracle that was wrought, thinking themselves unworthy of that deliverance, they were brought lower in humility. For when we are persuaded that we have received great benefits beyond our desert, then we are particularly grieved. And yet what benefit had they received beyond their desert? They had given themselves up to the furnace; they had been taken captive for the sins of others; for they were still young; and they murmured not, nor were indignant, nor did they say, What good is it to us that we serve God, or what advantage have we in worshiping Him? This man is impious, and is become our lord. We are punished with the idolatrous by an idolatrous king. We have been led into captivity. We are deprived of our country, our freedom, all our paternal goods, we are become prisoners and slaves, we are enslaved to a barbarous king. None of these things did they say. But what? "We have sinned and committed iniquity." And not for themselves but for others they offer prayers. Because, say they, "Thou hast delivered us to a hateful and a wicked king." Again, Daniel, being a second time cast into the pit, said, "For God hath remembered me." Wherefore should He not remember thee, O Daniel, when thou didst glorify Him before the king, saying, "Not for any wisdom that I have"? (Dan. ii. 30.) But when thou wast cast into the den of lions, because thou didst not obey that most wicked decree, wherefore should He not remember thee? For this very reason surely should He. Wast thou not cast into it on His account? "Yea truly," he says, "but I am a debtor for many things." And if he said such things after having displayed so great virtue, what should we say after this? But hear what David says, "If He thus say, I have no delight in thee, behold here am I, let Him do to me as seemeth good unto Him." (2 Sam. xv. 26.) And yet he had an infinite number of good things to speak of. And Eli also says, "It is the Lord: let Him do what seemeth Him good." (1 Sam. iii. 18.)

This is the part of well-disposed servants, not only in His mercies, but in His corrections, and in punishments wholly to submit to Him. For how is it not absurd, if we bear with masters beating their servants, knowing that they will spare them, because they are their own; and yet suppose that God in punishing will not spare? This also Paul has intimated, saying, "Whether we live or die, we are the Lord's." (Rom. xiv. 8.) A man, we say, wishes not his property to be diminished, he knows how he punishes, he is punishing his own servants. But surely no one of us spares more than He Who brought us into being out of nothing, Who maketh the sun to rise, Who causeth rain; Who breathed our life into us, Who gave His own Son for us.

But as I said before, and on which account I have said all that I have said, let us be humble-minded as we ought, let us be moderate as we ought. Let it not be to us an occasion of being puffed up. Art thou humble, and humbler than all men? Be not high-minded on that account, neither reproach others, lest thou lose thy boast. For this very cause thou art humble, that thou mayest be delivered from the madness of pride; if therefore through thy humility thou fallest into that madness, it were better for thee not to be humble. For hear Paul saying, "Sin worketh death in me by that which is good, that sin by the commandment might become exceeding sinful." (Rom. vii. 13.) When it enters into thy thought to admire thyself because thou art humble, consider thy Master, to what He descended, and thou wilt no longer admire thyself, nor praise thyself, but wilt deride thyself as having done nothing. Consider thyself altogether to be a debtor. Whatever thou hast done, remember that parable, "Which of you having a servant...will say unto him, when he is come in, Sit down to meat?...I say unto you, Nay...but stay and serve me." (From Luke xvii. 7, 8.) Do we return thanks to our servants, for waiting upon us? By no means. Yet God is thankful to us, who serve not Him, but do that which is expedient for ourselves.

But let not us be so affected, as if He owed us thanks, that He may owe us the more, but as if we were discharging a debt. For the matter truly is a debt, and all that we do is of debt. For if when we purchase slaves with our money, we wish them to live altogether for us, and whatever they have to have it for ourselves, how much more must it be so with Him, who brought us out of nothing into being, who after this bought us with His precious Blood, who paid down such a price for us as no one would endure to pay for his own son, who shed His own Blood for us? If therefore we had ten thousand souls, and should lay them all down for Him, should we make Him an equal return? By no means. And why? Because He did this, owing us nothing, but the whole was a matter of grace. But we henceforth are debtors: and being God Himself, He became a servant, and not being subject to death, subjected Himself to death in the flesh. We, if we do not lay down our lives for Him, by the law of nature must certainly lay them down, and a little later shall be separated from it, however unwillingly. So also in the case of riches, if we do not bestow them for His sake, we shall render them up from necessity at our end. So it is also with humility. Although we are not humble for His sake, we shall be made humble by tribulations, by calamities, by over-ruling powers. Seest thou therefore how great is the grace! He hath not said, "What great things do the Martyrs do? Although they die not for Me, they certainly will die." But He owns Himself much indebted to them, because they voluntarily resign that which in the course of nature they were about to resign shortly against their will. He hath not said, "What great thing do they, who give away their riches? Even against their will they will have to surrender them." But He owns Himself much indebted to them too, and is not ashamed to confess before all that He, the Master, is nourished by His slaves.

For this also is the glory of a Master, to have grateful slaves. And this is the glory of a Master, that He should thus love His slaves. And this is the glory of a Master, to claim for His own what is theirs. And this is the glory of a Master, not to be ashamed to confess them before all. Let us therefore be stricken with awe at this so great love of Christ. Let us be inflamed with this love-potion. Though a man be low and mean, yet if we hear that he loves us, we are above all things warmed with love towards him, and honor him exceedingly. And do we then love? and when our Master loveth us so much, we are not excited? Let us not, I beseech you, let us not be so indifferent with regard to the salvation of our souls, but let us love Him according to our power, and let us spend all upon His love, our life, our riches, our glory, everything, with delight, with joy, with alacrity, not as rendering anything to Him, but to ourselves. For such is the law of those who love. They think that they are receiving favors, when they are suffering wrong for the sake of their beloved. Therefore let us be so affected towards our Lord, that we also may partake of the good things to come in Christ Jesus our Lord.

"us," hemin, in the margin.--P.S.]

claims as his.

really not less, but more.

Hemsterhusius which curiously illustrates the variation of names. This ouaibarochabel is in Sept. 1 Sam. iv. 21, ouaibarchaboth, Vat. Ouaichaboth Alex., Or. Hex. ouai iochabed, E.V. "Ichabod."

remember." The construction in either case is so elliptical as to be difficult.

Daniel.--P.S.]

favored, but discontented when we are chastised; tell me now."

which is not uncommon in St. Chrysostom.

"If thou count me therefore a partner, receive him as myself. If he hath wronged thee at all, or oweth thee aught, put that to mine account; I Paul write it with mine own hand, I will repay it: that I say not to thee how thou owest unto me even thine own self besides."

No procedure is so apt to gain a hearing, as not to ask for everything at once. For see after how many praises, after how much preparation he hath introduced this great matter. After having said that he is "my son," that he is a partaker of the Gospel, that he is "my bowels," that thou receivest him back "as a brother," and "hold him as a brother," then he has added "as myself." And Paul was not ashamed to do this. For he who was not ashamed to be called the servant of the faithful, but confesses that he was such, much more would he not refuse this. But what he says is to this effect. If thou art of the same mind with me, if thou runnest upon the same terms, if thou considerest me a friend, receive him as myself.

"If he hath wronged thee at all." See where and when he has introduced the mention of the injury; last, after having said so many things in his behalf. For since the loss of money is particularly apt to annoy men, that he might not accuse him of this, (for it was most likely that it was spent,) then he brings in this, and says, "If he hath wronged thee." He does not say, If he has stolen anything; but what? "If he hath wronged thee." At the same time he both confessed the offense, and not as if it were the offense of a servant, but of a friend against a friend, making use of the expression of "wrong" rather than of theft.

"Put that to mine account," he says, that is, reckon the debt to me, "I will repay it." Then also with that spiritual pleasantry,

"I Paul write it with mine own hand." At once movingly and pleasantly; if when Paul did not refuse to execute a bond for him, he should refuse to receive him! This would both shame Philemon into compliance, and bring Onesimus out of trouble. "I write it," he says, "with mine own hand." Nothing is more affectionate than these "bowels," nothing more earnest, nothing more zealous. See what great concern he bestows in behalf of one man. "Albeit I do not say to thee how thou owest unto me even thine own self besides." Then that it might not appear insulting to him, whom he requests, if he had not the confidence to ask and obtain in behalf of a theft, he in some measure relieves this, saying, "That I say not unto thee how thou owest to me even thine own self besides." Not only thine own things, but thyself also. And this proceeded from love, and was according to the rule of friendship, and was a proof of his great confidence. See how he everywhere provides for both, that he may ask with great security, and that this may not seem a sign of too little confidence in him.

Ver. 20. "Yea, brother."

What is, "Yea, brother"? Receive him, he says. For this we must understand though unexpressed. For dismissing all pleasantry, he again pursues his former considerations, that is, serious ones. And yet even these are serious. For the things that proceed from Saints are of themselves serious, even when they are pleasantry.

"Yea, brother, let me have joy of thee in the Lord, refresh my heart in Christ."

That is, thou grantest the favor to the Lord, not to me. "My heart," that is, toward thyself.

Ver. 21. "Having confidence in thy obedience, I write unto thee."

What stone would not these things have softened? What wild beast would not these things have rendered mild, and prepared to receive him heartily? After having borne witness to him by so many great testimonies of his goodness, he is not ashamed again to excuse himself. He says, Not barely requesting it, nor as commanding it, nor arbitrarily, but "having confidence in thy obedience I wrote unto thee." What he had said at the beginning, "having confidence," that he also says here in the sealing up of his letter.

"Knowing that thou wilt also do more than I say."

At the same time in saying this he excited him. For he would have been ashamed, though for nothing else, if having such credit with him as this, that he would do more than he said,--he should not do so much.

Ver. 22. "But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you."

This also was the part of one who was exceedingly confident--or rather this too was in behalf of Onesimus, that not being indifferent, but knowing that he upon his return would know the things relating to him, they might lay aside all remembrance of the wrong, and might the rather grant the favor. For great was the influence and the honor of Paul residing among them, of Paul in his age, of Paul after imprisonment. Again, it is a proof of their love that he says that they pray; and to attribute to them so much as that they pray for "him." For although I be now in danger, yet nevertheless you will see me if ye pray for it.

Ver. 23. "Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee."

He was sent by the Colossians, so that from this it appears that Philemon was also at Colossæ. And he calls him his "fellow-prisoner," showing that he also was in much tribulation, so that if not on his own account, yet on account of the other, it was right that he should be heard. For he that is in tribulation, and overlooks himself, and is concerned for others, deserves to be heard.

And he puts him to shame from another consideration, if his countryman is a fellow-prisoner with Paul and suffers affliction with him, and he himself does not grant him a favor in behalf of his own servant. And he has added, "my fellow-prisoner in Christ Jesus," instead of on account of Christ.

Ver. 24. "Mark, Aristarchus, Demas, Luke, my fellow-workers."

Why then does he put Luke last? And yet he elsewhere says, "Only Luke is with me" (2 Tim. iv. 11.), and "Demas," he says, was one of those who "forsook him, having loved the present world." (2 Tim. iv. 10.) All these things, although they are mentioned elsewhere, yet nevertheless ought not to be passed over here without enquiry, nor ought we merely to hear them as things of course. But how comes he to say that he who forsook him salutes them? For "Erastus," he says, "abode at Corinth." (2 Tim. iv. 20.) He adds Epaphras, both as known to them, and being of their country. And Mark, as being himself also an admirable man. Why then does he number Demas with these? Perhaps it was after this that he became more remiss, when he saw the dangers multiplied. But Luke being last became first. And from these indeed he salutes him, urging him the more to obedience, and calls them his fellow-laborers, and in this way shames him into granting the request.

Ver. 25. "The grace of our Lord Jesus Christ be with your spirit. Amen."

Moral. He hath closed his Epistle with a prayer. And indeed prayer is a great good, salutary, and preservative of our souls. But it is great when we do things worthy of it, and do not render ourselves unworthy. And thou too, therefore, when thou goest to the priest, and he shall say to thee, "The Lord will have mercy on thee, my son," do not confide in the word only, but add also works. Do acts worthy of mercy, God will bless thee, my son, if indeed thou doest things worthy of blessing. He will bless thee, if thou showest mercy to thy neighbor. For the things which we wish to obtain from God, of those we ought first to impart to our neighbors. But if we deprive our neighbors of them, how can we wish to obtain them? "Blessed," He says, "are the merciful: for they shall obtain mercy." (Matt. v. 7.) For if men show mercy to such, much more will God, but to the unmerciful by no means. "For he shall have judgment without mercy to him that hath showed no mercy." (Jas. ii. 13.)

An excellent thing is mercy! Why then hast thou not done it to another? Dost thou wish to be pardoned, when thou offendest? why then dost thou not thyself pardon him who has offended thee? But thou comest to God, asking of Him the kingdom of heaven, and thou thyself dost not give money when it is begged of thee. For this cause we do not obtain mercy, because we do not show mercy. But why? you say. Is not this also a part of mercy, to show mercy to the unmerciful? Nay! For he that treated with the greatest kindness the hard-hearted cruel man, that had done numberless ills to his neighbor, how should he be merciful? What then, say you? Hath not the Laver saved us, who had committed infinite evils? It hath delivered us from them, not that we should commit them again, but that we may not commit them. For "how shall we," it is said, "that are dead to sin, live any longer therein"? (Rom. vi. 2.)

"What then? shall we sin because we are not under the law? God forbid." (v. 15.) For this cause God hath delivered thee from those sins that thou mightest no more run back to that dishonor. Since even physicians relieve their feverish patients from their heat, not that they may abuse their health to their injury and disorder, (since it would be better to be sick, if one was about to use his health only that he might confine himself again to his bed,) but having learnt the evils that arise from sickness, they may no longer fall into the same, that they may the more securely preserve their health, that they may do everything that conduces to its preservation.

How then? you say: what is the lovingkindness of God, if He is not about to save the bad? For oftentimes I hear many talking in this way, that He is the Friend of man, and will by all means save all. That we may not therefore vainly deceive ourselves, (for I remember that I made a promise of this kind to you,) come let us to-day move this argument. I lately discoursed with you about Hell, and I deferred my argument upon the lovingkindness of God. It is proper therefore to-day to resume it. That there will, then, be a hell, we have, as I think, sufficiently proved, bringing forward the deluge, and former evils, and arguing that it is not possible that He who performed these things should leave the men of the present age unpunished. For if thus He chastised those who sinned before the Law, He will not let those go unpunished who after grace have committed greater wickedness. It has been questioned therefore how is He good? how merciful to man, if at least He punishes? and we have deferred the argument, that we might not overwhelm your ears with a multitude of words.

Come, to-day let us discharge the debt, and show how good is God, even in punishing. For this discourse would be suitable for us in opposition to the heretics. Let us therefore pay earnest heed to it. God, standing in no need of anything from us, yet created us. For that He stood in need of us, is manifest from His having made us after a long time. For He might have made us long ago, if He had needed us. For if He Himself was, even without us, and we were made in later times, He made us, not needing us.

He made the Heaven, the earth, the sea, all things that exist, for our sake. Tell me, are not these marks of goodness? And many things one might mention. But to cut short the matter, "He maketh the sun to rise on the evil and the good, and sendeth rain on the just and on the unjust." (Matt. v. 45.) Is not this a mark of goodness? No, you say. For I said once in conversing with a Marcionite, Are not these things a mark of goodness? and he answered, If He did not call men to account for their sins, it were a mark of goodness. But if He calls them to account, it is not goodness. That man, however, is not now present. But come, let us repeat what was then said, and more beside. For I, out of my superfluity, show that if He did not call men to account, He would not be good; but because He does call them to account, therefore He is good.

For, say, if He did not call us to account, would human life then have endured? Should we not then have fallen into the state of beasts? For if when there is this fear impending over us, and the giving account, and judgments, we have gone beyond fishes in devouring one another, we have thrown wolves and lions into the shade in ravaging one another's possessions; if He did not call us to account, and we were persuaded of this, with how great tumult and confusion would life be filled? What would be the fabled labyrinth after this, compared with the perplexities of the world? Would you not see numberless indecencies and disorders? For who then would have respected his father any more? Or who would have spared his mother? Who would have left unattempted any pleasure, any wickedness? And that the matter is so, I will endeavor to show you from one house only. How? You who raise these questions and who have servants; if I could make it manifest to these, that if they should destroy the family of their masters, if they should insult their persons, if they should plunder everything, if they should turn things upside down, if they should treat them as enemies, they would not threaten them, nor correct them, nor punish them, nor even grieve them with a word, would this be any proof of goodness? I maintain that this is the extreme of cruelty, not only because the wife and children are betrayed by this unreasonable kindness, but because the slaves themselves are destroyed before them. For they will be drunkards, wanton, dissolute, and more irrational than any beasts. Is this, tell me, a proof of goodness, to trample upon the noble nature of the soul, and to destroy both themselves and others beside? Seest thou that to call men to account is a proof of great goodness? But why do I speak of slaves, who more readily fall into these sins? But let a man have sons, and let him permit them to do everything they will, and let him not punish them; will they not be worse than anything? tell me. In the case of men then, it is a mark of goodness to punish, and of cruelty not to punish, and is it not so in the case of God? So that because He is good, therefore He has prepared a hell.

And do you wish that I should speak of another instance of God's goodness? It is not only this, but that He does not suffer the good to become bad. For if they were destined to meet with the same things, they would all be bad. But now this also does not a little console the good. For hear the Prophet, saying, "The righteous shall rejoice when he seeth the vengeance upon the ungodly, he shall wash his hands in the blood of the sinner." (Ps. lviii. 10.) Not rejoicing on account of it, God forbid! but fearing lest he should suffer the same things, he will render his own life more pure. This then is a mark of His great care. Yes, you say, but He ought only to threaten, and not to punish also. But if He does punish, and still you say it is a matter of threat, and on that account become more slothful, if it were really but a threat, would you not become more supine? If the Ninevites had known it was a matter of threat, they would not have repented. But because they repented, they cause the threat to stop at words only. Dost thou wish it to be a threat only? Thou hast the disposal of that matter. Become a better man, and it stops only at the threat. But if, which be far from thee! thou despiseth the threat, thou wilt come to the experience of it. The men before the flood, if they had feared the threat, would not have experienced the execution of it. And we, if we fear the threat, shall not expose ourselves to experience the reality. God forbid we should. And may the merciful God grant that we all henceforth, having been brought to sound mind, may obtain those unspeakable blessings. Of which may we all be thought worthy, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Ghost, be glory, power, and honor, now and for ever and ever. Amen.

Old Lat. omits the former negative. If the common text ("too much confidence") is right, "security" means confidence in Philemon, but that is indifferent Greek.

Hemsterhusius quoted in New Par. defends the Vulgate Ego te fruar in Domino for the former clause, giving it a general sense; Beza has hunc fructum. [A.V. "my bowels in the Lord"; R.V. "my heart in Christ."--P.S.]

INDEXES OF SUBJECTS.

HOMILIES ON GALATIANS AND EPHESIANS.

Abraham, justified by faith, 25; his household a pattern of harmony and good government, 148; his hospitality and contempt of riches,

Absalom, 122.

Achan, his sin brought calamities upon all, 79.

Adam, the parent stock of mankind, 143.

Adultery, an instance of the willfulness of sin, 57.

Agar, interpretation of, 34 (note).

Allegory, what, 34.

Almsgiving, duty of, 45; the danger of omitting the duty, 69; enforced, 172.

Altar, Christian, 64.

Amattari, the family of, mentioned 1 Sam. x. 21; the text quoted in illustration of God's Paternal Government over the families of heaven and earth, 82 (and note).

Ambition of those who wished to introduce circumcision, 42.

Angels, men become in the Gospel, 6; Priests called, 8-28; St. Paul received as, 32; their life a pattern for Christians, 55; cannot confer spiritual gifts, 60; are taught the mystery of the Gospel by the Church, 80; their knowledge limited, 80; orders of them alluded to, 81; as implied in the word "family," 82 (and note); surround Elisha and encamp unseen as guardians of God's saints, 95; keep unity, 99; are a pattern of love and unity to us, 100; are present at the Christian mysteries, 120; represented as girded like soldiers, 165.

Anger, to be directed against the devil and against ourselves, 58, is giving place to the devil, ib.; of momentary anger, 128.

Anomoeans, 28 (note).

Apostles, &c., Eph. iv. 11, 12; the subordination of the Christian ministry not defined in this text, 104.

Apostolic vocation, prerogative of, 2.

Argument, not the way to attain spiritual wisdom, 60.

Arius, the heretic, 164.

Armor, of the Christian, 167.

Atonement, 4, 22, 23, 27; the marvelousness of it and its effects, 53.

Babylas, St., buried in his fetters, 96.

Baptism, not the Law, makes us sons, 4; a crucifixion with Christ, before and after it, 53 (and note); no second Baptism, 57, away sin, 69; the beginning of righteousness, 114; the danger of sin after it, 171.

Bitterness, taints the whole character, 122; is powerless, 122; must be entirely eradicated, 125.

Boasting in self ultimately leads to humility, 44.

Body, not sinful, but the instrument of sin, 39; not necessarily evil, 41; nor opposed to the spirit, 41; not evil in substance,

Body, not sinful in itself, but sins, when left to itself, 73; should be in subjection to the soul, 74; the compactness and sympathy of its members a type of those of the Church, 106, the Church is Christ's body, 62; receives life from Him as the body from the head, 106; as such must not be torn by schism, ib.

Body and blood of Christ, partaken in the Eucharist, 63.

Bonds, their great power, 85 et seqq.; a type of bondage by sin,

Carnal, what acts are so called, 73.

Cathari, a name indirectly assumed by the Novatians, 119 (and note).

Catholics, accused of being through ambition contentious against heretics, 7.

Charity, can only be exercised in this life, 46; to be extended to all, ib.

Children, the Three Holy Children, 92, 93.

Children, admonished, 153; their duty obedience, 153; need not be made monks, but must be brought up as Christians, 154; to be taught self-discipline and trained for immortality, 154; require this training more for courts than for monastic life, 155; they who train them are forming statues to Christ, 156.

Chosen, how Christians are chosen, 55; are made manifest by sealing, 56.

Christ, His sufferings voluntary, 4; the cause both of our hidden and of our visible life, 22; was sacrificed for all men, 23; yet loved each enough to die for him alone, ib.; awful mysteriousness of His death, 23; took on Him the curse of the Cross, 27; in the baptized, 29, 30; Christians fulfill the Law one with and for another, 43; our Mediator and Judge, and high exaltation, 62; specially present in the Eucharist, enmity, 72; became a Jew by circumcision, 73; a Gentile by being a curse, ib.; united both Jews and Gentiles and slew the enmity by His Cross, 73; the chief corner-stone, 75; brought us to Himself, 75; dwells in the faithful, 81; His glory in the Church, 82; the exemplar of love to enemies, 84; and of forgiveness of injuries, 129; led captivity captive, 104; is the Head of the Church, and the Saviour of the Body, 144; the Bridegroom of the Church, 144; His love to the Church a pattern for husbands, 142-145.

Christians, in all conditions called saints and faithful, 49; their blessings spiritual, 50; how chosen in Christ, 51; in order to be unblamable, 51; ought to be like Angels, 55, privilege in having Christ for their head, 62; are members of His body, 62; partakers of His body in the Eucharist, 63; are made to sit in heavenly places, 67; are created unto good works, what elder saints toiled after, 75; are collectively and severally the temple of God, 75; are bound as one body by mutual ties, gifts, 103; how light in the Lord, 133; cannot serve God and mammon, 135; must walk circumspectly and not give offense, with the devil, 161; must stand well and be braced up for the fight, 163; how they are to keep the Passover, 165; their warfare ceases in the land of promise, 166; are here in a pilgrimage or campaign, 166.

Chrysostom, St., did not preach to please, 79; calls to public humiliation, 102; offers to resign his dignity for the sake of unity, 108; his times, manifold vices of, 78, 79 (and note); neglect of Communion, 64; degeneracy of teachers, 78; Church offices salable, ib.; the Church in conflagration through pride, 100; treatment of slaves, 123.

Church, name of, implies unity, 4; divided into a thousand parties, 8; represented by Sarah, 34; its exaltation as the body of Christ, 62; is Christ's fullness, 62; shall continue till He comes, 76, 82; is one body in Him, 99; binds all together by mutual good offices, ib.; is like a house built of men's souls, 100, 101; set on fire by pride, ib.; ought not to seek the support of bad men, 107; is the spouse of Christ,

Circumcision, brings us under the Law, 37; observed by St. Paul, not preached, 38.

Clamor, forbidden, 123; is the vehicle of anger, a special fault of women, ib.

Commandments, the Ten, the order of them, 153.

Communicants, unworthy, 79; careless and formal, 108; must refrain from reviling, and why, 120.

Communion, Church, not to be expanded to take in bad men, 107.

Concession, and command, difference between, 15; condescension of the Apostles to the Judaists, 1-15.

Corner-stone. See Christ.

Corruption, various meanings of the word, 171.

Courtezans, 151.

Covenants, old and new proceeded both from the Father and the Son,

Covetousness is idolatry in Christians, 133-34; leads to the death of the soul, 134.

Cross, destroys the need of the Law, 3; removes the curse, Dispensation as well as above the world, 46.

Curiosity, generally misdirected and misplaced, 141.

Damsels, devoted to monastic life, 115-16.

David, a guileless character, 123.

Deacon, his office in dismissing the congregation, 64 (and note).

Death, of the soul, what it is, 134; the second death, 172.

Devil, why called the prince of this world, 66; why of the power of the air, ib.; takes advantage of men's quarrels, 119; and of their covetousness, 162; his wiles, 159; his forces, much as trampled on, 162; his fiery darts are doubts, 169; and evil desires and sharp sorrows, 169; to be slain by keeping the commandments, 169.

Dispensation of grace, 76.

Drunkenness, excludes from Heaven, 69; its temporal ill effects,

Earnest, the meaning of the word explained, 56; see Spirit.

Economy, of the Apostles about the Law, 15; to be beneficial to the objects of it, must be concealed from them, 16; of St. Paul in circumcising Timothy, 16.

Education in Scripture remedies that in the Classics, 154; consists in nurture, see Children.

Eli, 154.

Elisha, 95.

Ephesus, the metropolis of [Proconsular] Asia, 49; the abode of St. John and of Timothy, and a great resort of philosophers, ib.; its inhabitants advanced in knowledge, 49.

Epiphany, the great festival of the Greek Church in remembrance of our Lord's Baptism and Birth, 63 (note); a season for Communicating,

Equality of ranks, inconsistent with peace, 147; Christian equality, 102; civil slavery not inconsistent with it, 142; mutual service, 158.

Eucharist, called the flesh of Christ, 41; Christ's body and blood partaken in it, 63; the preparation for it, 63; profanation of it, 64; neglect of it, ib.; formalism of Communicating only at the seasons, danger of unworthy Communicating, 63; inconsistency of coming to Service and not Communicating, 64; unfitness not the fault of nature but of indolence, 65; Christ specially present in the Eucharist, 65; allusions to the Eucharistic Service, 120-21; see Sacrifice.

Evidences, of the Gospel, 9.

Evil, not necessarily connected with this life, 5; not in our bodily substance but our will, 42.

Faith, vitiated by a slight adulteration, 7; to be defended in slight matters, 8; slight perversion of, invalidates the ministerial authority, 8; anterior to the Law, 26-27; justifies without the Law, 26; but not without love, 37; ever sees Christ, 24; gains miraculous and spiritual powers, 25; as no force if the Law be added, 25; makes us sons of God, without works, 67; a shield to protect ready believers, 169.

Faithful, the, bear about the form of Christ, 30; the body of Christ, 41.

Falsehood, an instance of willful sin, 58.

Fasting, a means of intercession, 101.

Father and Son, one in will, 4; one in act, 6; reveal each other, 11, 146.

Fathers, their duties in the nurture of their children, 154.

Faults, to be mildly corrected, 43.

Fetters and bonds, gloried in by St. Paul, 84, &c.

Fireworshipers, 110.

Flesh, means not the body, but the depraved will, 41.

Forgiveness, motives for it, 128-29.

Foundation, katabole, a beautiful allusion contained in the word,

"Fullness of the times" was Christ's coming, 54.

"Fullness of Christ" is the Church, 62.

"Fullness of God" explained, 82.

Galatians, nature of their error, 2; feared to forsake the Law,

"Gather together into one," the meaning of the expression, 54.

Gentile customs, 8.

Gentiles, raised above the privileges of the Jews, 71; their calling a mystery, 80; the vanity of their worship as directed to the creatures, 110; it flattered men's evil passions, 111.

God, loves us for His own Name's sake, 56; a just apprehension of Him forbids us to doubt or rationalize, 60; the knowledge of Him derived from His Spirit, ib.; His goodness not to be presumed upon, 69; kind to the unthankful, 139; no respecter of persons, 159.

Good-pleasure, the meaning of the word, 52.

Government, in its origin paternal, 82; must be centered in one,

Gospels, one in substance, though fourfold in form, 7; easily perverted, 7.

Gospel, no afterthought, 51, 55; may be in itself an offense, in the manner of preaching it should not be, 137.

Grace, sets us free, makes us new, heirs and sons, 30; the great change it produces in Christians, 52; arrays the soul in spiritual beauty, 53.

Guilelessness, 123.

Habit, one sinful one may ruin us, 68; evil ones must be cured by cultivating their opposites, 125-26.

Hagar, 149.

Hannah, an example to mothers, 154; of watchfulness and prayer,

Harlots, their treatment of their lovers, 83.

Heretics, denied the Co-equality of the Father and the Son, 4; considered this life essentially evil, 5.

Herod, judgment upon, 90.

Holiness in teachers more influential than miracles, 77.

Holy children, as examples of triumph over affliction, 93.

Hospitality, to he shown to the poor, 151.

Household, the mistress's duty in the conduct of, 124; when well ordered sheds a fragrance around, 143; is a little city and its head a prince, 159.

Husbands, to love their wives as Christ loved the Church, 144-45; the husband the head of the family, 146; the importance of him to the household, 148; character of a good one, 149; must show all forbearance, 150; and wean his wife from the world, ib.

Hymn, the Angelic Hymn, "Holy, Holy, Holy," sung in the Eucharistic service, 64 (and note), 121, 165.

Idolatry of Christians is covetousness, 134; its origin, 135.

Ignorance, to profess it more wise than to profess knowledge, 141.

Incarnation, effects of, 30.

Inheritance, by lot, according to a purpose, 55.

Israelites, how they kept the Passover, 164; how they fell,

Jailer at Philippi, conversion of, 87.

James the Less, not the Lord's brother, though so called, 13.

Jeremiah in prison, 94.

Jericho, 166.

Jerusalem, earthly and heavenly, 166.

Jesting, forbidden to Christians, 130; the character of one given to it, 131; enormous when extended to Scripture, 131-32.

Jesus, the Son of Nave, the type of Jesus the Son of God, 166.

Jews, the hindrance to their conversion, 4; their blessings earthly, 50; how of old chosen by God, 51; their privileges how stated by St. Paul, 71; how Jews and Gentiles are made one,

Job, an example of protracted suffering, 172.

John Baptist in prison, 94.

Joseph in prison, 94.

Judaizers opposed St. Paul, 2; their ambition, 42; in St. Chrysostom's day, 8, 21; heresy of, 11.

Judgments, temporal, a call to repentance, 79.

Julian, St., a recluse, his character, 156.

Laver, of Baptism. See Baptism.

Law the, not evil, but weak and dangerous, 20; death to, different meanings of, 22; causes faith not to avail, 25; curse of removed by the Cross, 27; partially restrains sin, 28; provided for self-knowledge and self-restraint, 29; once led to, now leads from Christ, 29; sometimes means Genesis, often the Old Testament, 33; obedience to part of, subjects to the whole, ceremonies of, abolished in Christ, 72.

Lent-season, 63.

Light, detects darkness by its own shining, 133, 136.

Lot, inheritance by lot implies that we are not chosen by merit,

Love, God's love the cause of our being chosen, 52; how to understand its extent, 82; its effects and obligations upon man, enforced, 82, 127-129; its fruit unity and mutual confidence, love between husband and wife, 149.

Lowliness, the ground of all graces, 96.

Man, the wonderful exaltation of his nature in Christ, 61; his littleness and greatness, 62; a fourfold consideration of him,

Manichees, considered the world essentially evil, 5 (note); and the body, 39; paid divine honors to the heavenly bodies, 5.

Manichees, 139 (and note).

Marcionites, allowed one Gospel only, 7, 139 (and note).

Marks of the Cross, 47.

Marriage, &c., some heretics forbade it, 147; rules for, 151.

Masters, their duties, 158.

Mildness in correcting enjoined, 43.

Minister, in what sense not applied to the Son, 54 (and note).

Ministers of the Gospel to be obeyed though wicked, 8; unless they vitiate the faith, 8; maintained by their disciples, 44; mutual benefits of this, 45; contrast in the case of Heathen teachers, 45 (note).

Monks, 165 (note); their self-denial, 248.

Moses, an example of love to enemies, 83.

Murder, an instance of voluntary sin, 57.

Mystery, "of His will," 53; the calling of the Gentiles so called, union of Christ and the Church so called, 146.

Natural, what acts are so called, 73.

Nature, does not force man to sin, 57.

Necessity, not to be pleaded in excuse for sin, 57.

Nineveh, its repentance an example to us, 101-2.

Novatians, denied repentance to the lapsed, 25 (note).

Oaths, not necessary to beget confidence, 62.

Obedience, slight breach of, punishable, 7.

Passover, its historical and mystical meaning, 165; how kept by Israelites, how to be kept by Christians, 165.

Paul, St., followed Christ's example in his mode of preaching, 1; his divine calling and commission, 2; suddenness of his conversion a proof of its being divine, 10; sincerity of his motives, called on account of his capacity, 10; reason of his first journey from Antioch to Jerusalem, 11; reason of his second journey, Peter, 12; his humility shown in his visit to St. Peter, 12; his doctrine approved by the Apostles, 17; his tenderness and skill, 31-2; observed, but did not preach, circumcision, 38; usual arrangement of his Epistles, 39; why he wrote that to the Galatians with his own hand, 46; a proof of God's love and power, and affectionateness, 59; his gentleness, 65; bound for the Gentiles' sake, 76; saved by grace, 76; had special revelation of the calling of the Gentiles, 77; his zeal, endurance, and wisdom, 77; attributed all to grace, ib.; an example to teachers, ib.; his great humility, 79; his earnest supplication, 81; example of love to enemies, 84; glories in bonds, 85; but not before Agrippa, and why, 95; his skill as a spiritual physician, 118; his simplicity and condescension in admonishing children, 153; overcame Satan, 161; the intensity of his love to Christ, 161; asks his brethren's prayers, 168.

Paul of Samosata, heretic, 104 (note), 164.

Peter, St., boldness of his character, 18; did not really dissemble at Antioch, ib.; reasons why he appeared to do so, from prison by the Angel, 86, 89-90.

Poverty the lot of the Christian, 46.

Prayer, the Lord's Prayer, how it should affect us, 120-21; prayer unceasing required in Christians, and watchfulness, 169; exemplified in the Canaanitish woman, the importunate widow, ib.; and in Hannah, 170.

Presence, real, of Christ in the Eucharist, 63-64.

Priests, may be understood under the term "Angels," 8, 28.

Prison, the blessedness of it for Christ's sake, 85 et seqq.; instanced in St. Paul, St. Peter, Three Holy Children, 93; Jeremiah, Joseph, St. John the Baptist, 94.

Privileges, Jewish and Christian compared, 51; present privileges but an earnest, 56; how enhanced in being bestowed through Christ,

Providence, instanced in mercies upon some, and judgments upon others, nature, 140; proved by analogy, 140; yet wholly mysterious,

Psalms, the expression of Christian cheerfulness, 138.

Punishment, degrees of it in hell, 69.

Rationalizing, its absurdity and shallowness, 139-40.

"Redeeming the time" explained, 137.

Redemption, absolute redemption will be in the next world, 56.

Regeneration, another needed by Galatians, 32; effected by the Divine Words in baptism, 35.

Repentance, possible after lapsing, 25.

Reproof, is charitable, and to be given at any hazard, 136.

Resurrection of Christ, effected by His own power, 3.

Resurrection, more miraculous to persuade souls than raise the dead,

Reviling, shameful in Christians, 163.

Riches. See Covetousness.

Righteousness, Jewish and Christian compared, 114; is in respect of God, or man, 114; is a garment, 115.

Rites of the law, connected with each other, 37.

Sabbath, strictness of under the Law, 7; Judaic observance of excludes from grace, 21.

Sacrifice, the Christian, 63-64; preparation for it, 63; see

Saints, a common name for Christians in all conditions, 50; what a saint ought to be, 131.

Salvation, is entirely of free grace, yet not exclusive of our virtue,

Samuel, the child of a good mother, 154.

Sarah, 148.

Satan, seduces gradually and secretly, 7.

Schism, cuts off from the Spirit, 105; implies want of love and of holiness, 106; especially provokes God's anger--like the sin of those who mangled Christ's Body, ib.; inexpiable by martyrdom,

Schismatics, to be avoided, 106.

Scripture, supreme authority of, 8; sense of, not the words must be considered, 11; profane use of, 131; understatements of,

Seal, of the Spirit. See Spirit.

Self-indulgence, in Christian teachers impairs their power of converting and keeping in the fold, 77.

Servants, to be taken care of, 148, 159; as brethren, the theater, but not to church, 159.

Sin, is evil, not the world, 5; not to be excused by nature or necessity, 57; its voluntariness instanced by various cases, with reference to the Commandments, murder, adultery, theft, perjury, assault, rapine, 57 et seqq.; would not be punished if of necessity, ib.; the ground of discord, 97; blinds the understanding, 112-13; is self-destructive, 113; is in omission as well as commission, 126; is the only real evil, should be put away by acts of mercy, 172.

Slaves, how to be treated, 123-24.

Slavery, how mitigated by the Gospel, 142; is but a name, origin, it is the punishment of the sin of rebellion against parents,

Solitaries, Christians induced to be so by evil times, 78.

Son and Spirit, oneness of Their power, 2; sons of God we become through baptism, 4; by the Word, 35; in putting on Christ, nature, as Isaac, 33.

Soul, its relation to the Flesh and Spirit, 42; should govern the body, yet requires the guidance of the Spirit, 73; the death of,

Spirit, Holy, imparts righteousness, 37; gift of not by Law, but faith, not by circumcision, but grace, 47; Christians sealed by Him, 56, 120; the earnest of our inheritance, 56, God, ib.; the calling of the Gentiles, 80; alone can strengthen against trial, 81; His indwelling necessary to teach the love of God, 82; binds the faithful in one body, 96; His gifts manifold, 104; yet have all one office to build up each and all in one faith, 105; communicates life from the Head to the whole Church, as natural life is conveyed through the body, by bitterness, 121; His grace typified by the pillar of fire,

Submission, mutual, is mutual service, 142.

Suicide worse, and punished worse by God than murder, 5.

Sunworship, 110.

Superstitions, 8, 79, 111.

Synagogue, the, represented by Agar, 34.

Teachers, degeneracy of, their powerlessness to convert and guide,

Teachers of error, to be cut off, their followers to be spared,

Thanksgiving, universally a duty in Christians, 138-39.

Theft, an instance of voluntary sin, 58.

Times, how called evil, 137.

Tithes, the danger of omitting them, 69.

Tongue, its proper use, 119, 131; and discipline, 121.

Trisagion, the Hymn so called. See Hymn.

Types, in the Old Testament, explained, 166.

Unity of the Spirit, binds all together, 97; its perfectness, body the faithful of all ages, 99; meant by St. Paul's expression, "a perfect man," 105; unity is the condition of our receiving life from the Spirit, 106; is founded on the Divine Unity, 146.

Unpopularity the lot of Christians, 46.

Uzzah, 7.

Valentinus, heretic, 164.

Vanity, not in the works of God but those of man, 109.

Vice, against nature, 58.

Vigils, of the Church, 170 (and note).

Virtue, universal, required in Christians, 68, 125; promotes unity, 97; must be active, 126; and positive, 127.

Wall, "middle wall of partition," explained, 72.

Water with the Word regenerates, 35.

Wealth, ill-gotten has no security, 58; desires of it bounded by man's physical frame, ib.

Will, in the Almighty precedent and consequent illustrated, 52.

Will, evil, the cause of evil, 5.

Will, unity of, between Father and Son, 4.

Wisdom, not curious but submissive, 141.

Wives, to submit themselves to their husbands in the Lord, 143; in what their excellence consists, 145; not to be chosen for beauty, husbands, 146; not to be treated as slaves, 147; marry for richer for poorer, 149; to be formed by the husband and weaned from the world, 149-50; and treated with love and honor, 152. See Women.

Women, their self-denial and endurance, 115-16; a pattern to men, of their slaves, 124; leniency of laws towards them, 124.

Works, good, the fruit of the Spirit, 42.

World, not essentially evil, 5.

Wrath, "children of," explained, 66 (and note).

HOMILIES ON PHILIPPIANS, COLOSSIANS, AND THESSALONIANS.

Aaron, why he was not smitten with leprosy as Miriam, 274.

Abel, suffered through love, 342; shall meet Christ, 356.

Abraham, example of good use of riches, 240; his offering Isaac a type of our Lord's death, 283; bid sacrifice Isaac, that he might be rewarded, 331; an example to bereaved parents, 336; prayed for Sodom, 342; preferred God to all things, 350; heard even his wife for God's sake, 350; blessed in his family for this, knowing the future, 361; had children, but was not covetous,

Accusation, false, met by explanation, true by acknowledgment and amendment, 392.

Achaia, churches of, 381.

Achan, sacrilege of, punished, 359.

Actions, tradition by, 344, 394.

Acts, of mercy to be done against the last day, 202; noble acts not performed without daring, 226; evil actions spring from thoughts, 247.

Adam, first of mankind, 271; difference between him and a Christian, 287.

Adjuration, by Christ, once feared, now despised, 372; a woman rewarded for regarding, 373.

Admonition, indirect, most effective, 348; relieved by praise, with prayer, 371; of an offending brother, private, 395.

Admonitions, should be coupled with commendations, 219.

Adrian, sufferings of Jews from, 358.

Adultery, has worse effects than fornication, 248; is uncleanness, darkness, 362; most insulting if open, 370.

Affliction, of self, now a virtue, at Day of Judgment an unprofitable reflection, 245; a benefit, 253; no one free from it even in this world's contests, 253; from it ease springs, 255; admits spiritual joy, 325 (see Trial); the lot of Christians, comfort in, 380; unity a help in, 380-81; shakes the weak, confirms the strong, 380; comfort in, 382; a temptation against love of God, 393.

Ahithophel, example of flattery, 205.

Alexander the coppersmith, 391.

Alexander, called the Macedonian, 328; his conquests prophesied of, ib.

Alms, adorn the soul, root out covetousness, raise soul toward heaven, bring blessings, assist the dead, 197; a help to catechumens, sweet savor to God, ib.; should be given in proportion to the property a person has, 294; are a more beautiful clothing than golden ornaments, 307; surpassed by thanksgiving and losses, themselves, 394.

Almsgiving, to ministers a gain to the giver, 187; the right disposition of giving, 187; removes sins of the giver, ib.; should be to the poorer before the richer, ib.; not to a saint in abundance, ib.; should be without nice curiosity, 188; its good effects on man's nature, 248; does more good to the giver than the receiver, 249; shown to be the best thing by time present and future, 263.

Amalek, conquered by Moses' prayer, 391.

Ambassadors, honor due to, 330.

Amulets, used in sickness, 336; applied by old women, 298; a device of Satan's, ib.; the use of them condemned by the better sort of heathens, ib.

Ananias, sin and punishment of, 359.

Anarchy, Antichrist's opportunity, 389.

Anchor, hope of Resurrection, 377.

Angels, Colossians' notion about them refuted, 270; created by the Son, 271; all things done by them are of Christ, ib.; aforetime enemies to man, were reconciled to him by Christ, 272; could not persuade men to reconciliation, for they could not bind Satan, 275; not needed since men are "knit" to Christ, 276; notion about them answered again by Christ's being in Christians, out of his vainglory, 288; it caused them to let go their hold of Christ, and so be lost, 289; attend on children, 351; work of in the Resurrection, 355-56; host of, described as surrounding Christ, 382.

Anointing, metaphorically, for encouraging, 378.

Antichrist, might seem a sign of Christ's coming, 362; is not an exact one, ib.; will come first, and so far a sign, 378; Christ left no room for his deceit, 378; he that shall come in his own name, ib.; called the Apostasy, 386; will not setup idolatry, ib.; will be worshiped in God's temple, i.e., in Churches, ib.; miracles of, ib.; is not Satan, 386; what withheld, the Roman Empire, 388-89; Nero a type of, 389; Christ's mere appearing shall destroy, ib.; permitted for silencing of unbelievers, ib.

Antioch, monks near, 394 (note 2).

Apollinarius, of Laodicea, 206; his followers denied that our Lord took a soul, 214.

Apostasy. See Antichrist.

Apostles, The, examples how we should meet pride arising from our wisdom, 205; a type, and their life-giving laws, 240; taught and then left those they had taught to teach in their place, 301; their ignorance no hindrance to the spread of the Preaching, 307; rejoiced in suffering, 325; chosen as unworldly, 329; at first curious about the time of Consummation, 360; not so afterwards, ib.; not informed, ib.; St. Peter chief of,

Appearing, not said of the Father, but of the Son, 207.

Archippus, probably held some office in the Church at Colossæ 257, subject, 315.

Archangel, 355-56.

Arians, like Greeks in making a greater and a lesser God, 207.

Aristarchus, was brought up from Jerusalem fellow-prisoner with St. Paul, 310.

Arius of Alexandria, 206; how his heresy falls before St. Paul's text, 207.

Ark, one hundred years building, 357; resting-place of, ib.

Armor, spiritual, 363.

Army, the Church like an, 367.

Article, the, often not placed, and yet the word God means The Father,

Artisans, oppress their poorer fellows, 370.

Arts, knowledge of, should not make men proud, 217; to be used in God's service in serving one another, not to withdraw men from spiritual things, 233.

Ascalon, country beyond, 357; men of, conquered by Samuel's prayer, 391.

Assyrians, king of, conquered by Hezekiah's prayer, 391.

Atoms, notion of, 353.

Avarice, souls sacrificed to, 346; wickedness of, 368; vain excuses for, answered, 368-69; its bad effects, 210; consists in loving money at all, 211; hinders from seeing Christ's face, servant, ib.

Audacity, examples of, 205; is shown in causeless rage, 206.

Baptism, called a seal, 197; men freed from sin by, and have the Holy Ghost given them, 237; men are delivered, as it were, from a fever and wholly diseased state by it, ib.; it gives remission of sin, grace, and wealth, 238; prodigal son an example for those that have sinned after baptism, ib.; is through the cross, resurrection, ib.; a death unto sin, 286; prefigured in Red Sea, 290; its destroying and new-making effects no cause for marvel from what goes on in nature, 290; called sleep by heretics, practice, 361 (note 3); priest has one with people, 392.

Beasts, wild, do not hurt unless straitened, 368; man inferior to in bodily qualities, 379.

Beauty, no cause for being proud, 217.

Bee, lesson from, in that it dies in stinging, 368; commended in Scripture, ib.

Beggars, adjure by Christ in vain, 373; succeed by praising ladies' beauty, ib.; driven to low jesting and juggling, ib.; and to loose music, ib.; thankful under great privations,

Begging, a shameful thing, 348; misery of, 368.

Beginning, used for first impulse, or for grounding, 378.

Belief, of things in heaven increased from what takes place on earth,

Believers, sins of, punished, 359.

Belly, the many ways men make it their god, 243; moderation a boundary to it, as the sand to the sea, ib.

Benjamin, tribe of, that in which the priest's portion was, 231.

Beræa, persecution at, 328.

Bishops, sometimes called presbyters and deacons, 184; have authority from Christ by succession, 274; come from God, ib.; are ambassadors from God, 274-75.

Bishop (see Chrysostom, Priest, Ruler), responsibility of, 372.

Blasphemers, hated by God, taken up by the devil and the demons,

Blood, resisting unto, 385.

Body, the, may be made spiritual, and at length shine in heaven like Christ's body, 243; shall be made immortal by the power of Christ,

Body (see Resurrection), formation of, a mystery, 353-54; unity of, requires care of all parts, 381; place of head in,

Bonds, a furtherance to the Gospel, 182, 189; a confirmation of the Gospel, 186; give confidence to others, 190; cause preaching both from envy and for good-will, ib.; the great service they are to St. Paul and to his work, 306; a contrast between his and those the women bound their hair with, 307; St. Paul's, a support under all kinds of tribulations, 315; and in temptations to luxury, 315-16.

Books, Christian and heathen, 379.

Bowels, of Christ, force of the expression, 188.

Breastplate, of faith and love, 363.

Brethren, used as a mark of honor, 230; murdered by refusing sustenance, 359; disorderly, to be punished, not starved,

Bride, with what ornaments she should be adorned, 320.

Brutes, superior to man, 217.

Bulimy, ravenous disease called, 379.

Busybodies, never satisfied, 379.

Cain, envied for want of love, 342; his sin punished, 359; his sin equaled, ib.; had no written law, ib.

Calling, Christian, requires good life, 345; many fall from,

Canticles, mystical interpretation of, 352.

Care, undue, takes away the native force of the soul, 229.

Catechumens, do not benefit by remembrance in the Mysteries, only by alms, 197.

Catasta, 336 (note 2).

Ceiling, gilded, common in houses of the rich, 232.

Cæsar's household, obedient to St. Paul's preaching, 253.

Chapels of martyrs, 373; some built by Constantine, ib. (note 1); poor at doors of, ib.; alms at (reference in note 1).

Chariot, 206.

Charmer, unpitied if bitten, 365.

Charms (see Amulets), offered in sickness, 336-37; to be rejected for fear of God, ib.

Chastity, specially called holiness, 342; blessing of keeping till marriage, 346; sometimes found in heathens, 347; first practice of, keeping the eyes, 378; foundation of, fasting,

Cheerfulness, right in all events, 223.

Children, of nobles, wear golden ornaments round the neck, as those of high birth, 182; put it off when men, 183; require to be indulged, 277; loss of, not a new suffering, and a gain to them, Constantinople had learnt songs and dances of Satan; should be instructed in psalms and hymns, 301; should never be left to intermix freely with servants or friends even, ib.; the many virtuous lessons they may be instructed in from the Psalms, 302.

Children, term used by St. Paul when he would correct or show fondness for, 229; loss of, too great grief for, 349; what children happy, 351; good, meet their fathers, 356; eaten by women, God may take away if made an excuse, 369; patriarchs had, but were not covetous, ib.; why given, ib.; should be taught to fear judgment, 383; to be regulated, 384; cares for, sweet to a mother, 392.

Children, the three, refreshed in the furnace, 325; ventured without knowing they should escape, 361.

Christ, how glorified in St. Paul's life or death, 194; exhorts disciples by examples of himself, the Father, and prophets, 206; called the great God by St. Paul, 207; His not seizing to Himself equality proves Him not lesser than the Father, 208; His divinity not matter of robbery, but His right, natural to Him, 213; His emptying Himself His own act, ib.; if a mere creature, did not humble Himself in washing disciples' feet, 214; in what ways like and unlike other men, ib.; underwent no change or degeneracy in becoming a servant, ib.; proved to have taken a soul against the Apollinarians, 214-15; was not servile in becoming willingly obedient to His Father, but greatly honored Him, 215; His humiliation corresponding to His height, ib.; His death greater humiliation than His being a servant, ib.; the most ignominious death of all, ib.; humbled as man, ib.; exalted as man, His obedience, His exaltation, ib.; can be known only by faith, grief it will be to be rejected from His kingdom at the judgment, names symbols of His benefits to man, ib.; He cometh to us through the poor, 260; present at the table of the poor, 261; the greatness of His work in redemption, 267; First of the Church, as the Adam of men, 271-72; still suffers in His members, 276; does many things for them now, ib.; reasons why He came at this time, not in old time, 277-79; in Him is hid all wisdom, 281; "fullness of Godhead" in Him means that God dwelleth in Him, 285; blotted out the bond that was against man by His death, 286; and then tore it in two, ib.; conquered Satan on the cross, ib.; His death public, His Resurrection private, ib.; so beautiful it is not possible to tell, 295; is put on by clothing the soul with virtues, 308; present at marriages, 319; with His angels, resurrection a ground of hope, 328, 363; known by the Jews, though slain by them, 333; foretold affliction to lighten it, rich, 338; death of, proves incarnation real, 352; is in the faithful, 353; our Pilot, 355; words of, recorded only by St. Paul, ib.; voice of, raises the dead, ib.; honor of meeting, thief, and why, 361; comes suddenly, though preceded by Antichrist and Elias, 362; command of, to obey rulers, though bad men, induce disappointment, 377; spoke particularly of consummation to provide against deceivers, 378; coming of, to be like lightning, suffering for, glorious, 385; coming of, will be with gathering of saints, 385-86; followers of Antichrist would in no case have believed, 389; did not openly call Himself God, ib.; excuses for not believing, taken away through Antichrist, 389; came in the Father's name, ib.; called the Love of the Truth, is present where men pray together, 392; to be waited for,

Christians, of old, sharers of St. Paul's sufferings, 200; if they glorify Christ, and live not rightly, insult Him, and worse than heathen, 216; enemies to the cross, who seek ease and luxury, intrusted to others, 258; a call to have a portion of the Saints in Light, 266; translated into it by Christ, ib.; yet prefer ease and luxury in this world, 267; contrasts between state of, at baptism and Adam's state in Paradise, 287; can only be kept in state of purity by a virtuous life, 287-88; are risen with Christ therefore their life is not this life, nor will it appear till He appears, 289; compare to a corpse, 290; have all one royal form, viz., that of Christ, 297; should make the sign of the cross, and not use amulets, 298; should not always be learning, but should be able after a time to teach others also, Christians, 309; in having put on Christ, are clothed with ornament enough, 307.

Christian, so may you die, a form of adjuration, 372; first all friends, 331; appointed to trials, 335; present, have borne nothing, ib.; are not ready for war, ib.; in peace should provide for war, 336; are Christ's in death or life, 363; first, as one family, hence withdrawal much feared, 395-96.

Christ-mongers, some call, 348.

Christs, false, provided against, 378.

Chrysostom, St., admires St. Paul more for his grief at sinners than for his many trials, 254-55; is not afraid to warn people of their sins because he may be left with a small congregation, 293; the mind with which he had spoken of the defects of his people, argument about fornication, 342; apostrophizes Joseph, 343; urges to immediate forgiveness, ib.; talks like a matchmaker, his charge his own body, ib.; in fear of punishment because of his office, 359; promises to prove that hell is not against God's mercy, 359-60; grieves for scorners, 365; complained of for discipline, 366; prayed for the people, though unworthy to do so, people as a father, 391; asks to hear any complaint, 392; wishes his charge multiplied, though heavy, ib.; spiritual children of, ib.; pangs for, ib.; preached as bishop once or twice a month, 396; asks help in teaching, 397.

Church, the, the bride of Christ and of His flesh, 319; the real palace, 373; poor around doors of, ib.; lessons from this, offenders removed from, 336; order of, like that of an army, claims our love, 381; tradition of, 390; each once like one family, 396; glory of, lost for want of love, ib.

Churches, Antichrist shall be seated in, 386.

Circumcision, might be performed to the breaking of the Sabbath, what true circumcision is, ib.; only a type, 231; how it differed from baptism, 285.

Coiner, coineth but in vain, 388.

Colony, Philippi so called, 181.

Colossæ, a city of Phrygia 256.

Colossians, Epistle to the, written while St. Paul was in bonds, and after that to the Romans, 257; later than that to the Philippians, ib.; their fruitfulness after they had received grace, 259; are brought unto God by ministers of Christ, not by angels, ib.; praised for their way of life, 265; blamed for their doctrines, ib.; must be brought unto God by His Son, no more by angels, 264; their love for St. Paul, 280; saw him constantly in the spirit, ib.; their steadfastness in faith, in Christ, 284; warned against some false philosophizer that would gradually undermine them, ib.

Commands, different at the end of some Epistles, 303.

Commandments, perfection goes beyond, 344.

Commendation, needs qualifying, 385; carefully guarded,

Concision. See Circumcision, 230.

Conscience, a terror to those that live in crime, 248; constantly tells men they sin, but they refuse to know it, 269.

Constantine, built chapels to martyrs, 373 (note 1).

Constantinople, St. Gregory Nazianzen at, 361 (note 3); Constantine built chapels to martyrs in, 373 (note 1).

Consummation, curiosity about time of, 360; curiosity checked, exclude deceivers, 378; Thessalonians perplexed about, ib.

Contention, nature of man fond of, 217; does away with peace,

Contentious, the, require arguments from reason as well as Scripture,

Contentment, in all states not easy, and requires discipline and trial,

Contrite spirit, God loves, 278.

Conversation, about hell, useful, 382-83; of other men's matters, dangerous, 383.

Corinth, fornicator of, quenched the spirit, 370; cured by withdrawing from him, 396.

Corinthians, were not poor, 332; Timothy sent to, 335; reasoned with, because indocile, 353.

Cornelius, example for a soldier, 241; prayer of, 326.

Correction, by means of hard sayings, 211-12.

Covenant, the nature of a, 287.

Covetousness, its bad effects, 248; more cruel than robbery,

Courage, not haughtiness, 205 (see Pride); examples of true courage, 205; is shown in the absence of self-love,

Craticula, 336 (note).

Cross, the, must be borne by Christians, 242; its power,

Cupping-glass, draws out disease, 387.

Curiosity, must not be indulged, 277, 279; natural to man, consummation, ib.; belongs to an imperfect state, ib.; reasons against, ib.; excuse for, to answer heathens, ib.

Daniel, his humility shows us how we should meet the pride that comes from wisdom, 204 (see Apostles and Joseph); thought a god, 327; could not have saved Jews, ib.

Darkness, works of, 362; vice a, 363; is over the earth,

Daughters, of men, 357; Lot would have given up, for the sake of God's servants, 358.

David, example of humility, 205 (see Humility); an example how to behave in a kingdom, 241; Samuel sent to anoint,

Day, sons of, 362; to be such our own part, ib.; of the Lord comes as a thief, 326, 360; of judgment, circumstances of, 355; darkness to some, light to others, 362; comes as travail on a woman, but partially foreknown, 362; as a thief to men in darkness, ib.; last, will show who have believed,

Deacon, bids silence for lessons, 387.

Dead, of all ages, raised, 356; raised and gathered before caught up, ib.; all await the end, 361; by nature and in sin compared, 363-64; one who wrongs us is in sin, 368; therefore we need no revenge, ib.; burial of, 379.

Death, no shame to a Christian, 194; only a coming to life to the Christian, 196; in itself indifferent, ib.; several causes of the fear of, 198; that by the Cross most ignominious, bad, cause of more joy, ib.; if really death, sad, 349; horror of being led to, 356; eternal more terrible, ib.; consummation to each one, 360; time of, best unknown, 361; fear of, restrains many, ib.; vice a, 363; going to, by a broad road unenviable, 364; thought of, humbling, ib.

Deceit, a good kind of, 284.

Deeds, teach, not words only, 240; make the teacher to be reverenced and obeyed by disciple, ib.; "of the old man" means that of the bad moral choice, 294-95.

Deep, how to traverse safely, 355.

"Defense, of the Gospel," the expression explained, 190.

Delay, folly of, 325; makes forgiving harder, 343; of Judgment is for our repentance, 384.

Deluge, disbelieved till it came, 356; of Hell, 357.

Demons, statues in houses so called, 232; praised in song at heathen feasts, 262; beset way from earth to heaven, 371.

Desire, the end for which it is implanted in the mind, 233; to be limited except in heavenly things, 370.

Despair, none to, though late, 325-26; makes any one bold,

Despondency, relieved by example, 349.

Difficulties, met by difficulties, 353-54; of others turned to our good, 378.

Disciples, Christ washed feet of, 379; in schools are also teachers, 397.

Discipline, Church, thought odious, 366.

Discourses, of Hell, profitable, 359; thought unpleasant, lessons, 388; yet not heeded by them, 388; less effective than life, 396.

Dishonor, for Christ's sake glorious, 385.

Disease, produced by carelessness, 364; sin a, ib.; to be expected, 367.

Disorderly, who are, 367, 394; not to starve to death,

Dispensation, may have two meanings, 277.

Disputing, what it means, 220.

Dives. See Rich man.

Divinity, not spoken of as unequal in Scripture, 207.

Diviners, not consulting, makes loss a gain, 337; may learn something of Satan, ib.; going to them pleases him, ib.

Doctrines, not to be forsaken for human respects, 381.

Docetæ, 352 (note 2).

Dogs, the poor are, of God's palace, 374.

Draught, of wind puts out lamp, 370.

Dress, should not make men proud, 217.

Drunkenness, any vice a, 362; causes sleep, 364.

Duties, should be done not from nature only, but from higher motive of pleasing God, 304.

Ear, formation of, 354; sin may enter by, 370.

Ears, how to use them in God's service, 233.

Earth, imperfectly known to men, 354; shall give up the dead, beset by demons, 371.

Ease, in this world is not the way to heaven, 255; in this world is not the life of Christians, 289.

Edification, mutual, 366.

Education, soul the chief object in, 346.

Egypt, bad character of, 358.

Egyptians, drowned, 358; irascible and unforgiving, 380.

Elation, more disease to the soul than dropsy to the body, 217.

Elect, the, worth suffering for, 325; to be gathered by Angels, well-nigh deceive, 386.

Eli, and his sons, punished, 359; sin of, not unimitated,

Elias, example of courage, 205; type of the Resurrection, example of poverty, 240.

Empire, Roman, 388.

Endurance, Christian, convinces adversaries, 200.

Enemies, spiritual, enumerated, 336; to be talked to concerning Hell, 384.

Enemy, an, should be treated as a real friend, 249; softened by kindness, 343; good of not having, 395.

Enmities, ruler must incur, 366; of great, not feared by first Christians, 381.

Enmity, had its origin from the earth, 275.

Enoch, type of the resurrection, 283.

Envy, the causes of it, 191; to indulge it makes us friends of Satan's, to resist it makes us sharers in our brother's pleasure, whose grace he envies, and gains three crowns, 313; makes to fight against God and His Church, and puts a man in punishment, love, 342; bred at marriage feasts, 384.

Epaphras, See Epaphroditus.

Epaphroditus, sent by clergy of Philippi to St. Paul, 184; sent to the Philippians by St. Paul, 223; St. Paul's fellow-soldier, sickness and recovery, ib.; risked his life in going to visit St. Paul, ib.; the service of all the Philippians fulfilled through him, 226; the bearer of the Epistle to the Philippians, account of the Colossians, 258; commended by St. Paul, 314; a Colossian, ib.; St. Paul's great praise of him, 315.

Ephesians, Epistle to, written while St. Paul was in bonds, 257.

Ephesus, Elders of, 355.

Epistle to Hebrews, called one of St. Paul's writings, 184; second to Thessalonians, occasion of, 377; one forged as from St. Paul, 377, 386; token of a true, 377; prefaced with prayer for God's favor, 380; not all things given in, 390.

Erythræan sea, 358.

Eternity, of future punishment, 384.

Eve, clothed herself with the garment of sin, and became unseemly,

Evil, not to be rendered for evil, 367; much less for good,

Evil-speaking, true or false, against superiors brings harm to the speaker, 228; love allows not, 381.

Eusebius, of Constantine's building chapels, 373 (note 1).

Example, must be from a stronger case, 208.

Examples, of different kinds, in Holy Scripture that each Christian may follow as he is able, 240.

Excuses, vain and inconsistent, 388.

Execution, horror of going to, 356-57.

Executioner, abhorred, 347.

Eyes, the right way of employing them in God's service, 233; formation of, 354; an inlet of danger, 370, 378; must care for whole body, 381.

Ezekiel, his prayer rejected, 327; not on his own account,

Faith, alone comprehends mysteries, 236; is perfected by doing works like Christ's works, ib.; coupled with conduct everywhere by St. Paul, 264; causes solidity when it shuts out reasonings, conception, 282-83; implies willingness to suffer, what could be lacking in, 341; in Mysteries, 354; needed everywhere, ib.; sails of, 355; a breastplate, 363; how strengthened, 363, 380; weakness in, 367; design of some to subvert, 377; weak, shaken by affliction, strong confirmed, 381; work of, is patience, 385; not given to all, 391.

Faithful, are God's riches, 385.

Fans, used in Holy Eucharist, 205 (note 1).

Fasting, foundation of chastity, 378; and prayer, not work of hands, 394.

Fate, a cruel doctrine, 269; believed only by those that defined Pleasure the "end" and did not love Virtue, ib.

Father, name of The, enough to show His priority, 213; we stand before, when judged by Christ, 342; Christ came in the name of,

Father, St. Chrysostom feels as a, 391; is to many in the spirit, at first as under one, 396.

Fathers, duty of, to their children, 304; reward children for virtue as pleasing them, 332; should keep sons in chastity, unresisted, ib.; relation of, to sons, why appointed, 369; even as such have claims on children, 372; would not lose their children, though burdened, 392.

Fathers, old, wait for us, 356.

Fault, to be spoken of to the persons concerned, 392.

Favorers, 312.

Favor, of God. See Grace, 380.

Fear of God is better than all things, 197; not so powerful as shame to bring us to right tone, 201; a means of softening the mind, 212; needful for setting a high example, 219; in achieving temporal, much more spiritual matters, ib.; produced by remembrance of God's presence everywhere, ib.; should not cast down because God works with man, 220; of man often more persuasive than fear of hell, 226.

Fear, 382; if early learned, not soon effaced, 383-84; we should hear with, in church, 388.

Feast, differences between a Christian and a heathen, 262; best to invite poor to, 374.

Feet, how to use them in God's service, 233.

"Fellowship in the Gospel," what St. Paul means by it, 185.

Fig tree, what it grows from, 353.

Fire, appointed for avaricious 211; see river of,

Fiery furnace, type of the Resurrection, 283.

Firstborn, of every creature, its meaning, 270; another meaning,

Flattery, not humility, is shown by courting for the things of this life, 206.

Fleetness, should not make men proud, 217.

Flesh, the, hath been honored by God, was dishonored by the false teachers of the Colossians, 289; of Christ, deniers of,

Folly, not so bad as haughtiness, 217; all sin so called; contrast between it and wisdom, 300.

Forbearance, of God, 384.

Forgive, not to, cause of greater harm to oneself, 202; we should, like Joseph, 343; while the heart is warm, ib.; to, a means of pardon, ib.

Forgiveness, our own, increased by warning others of like sins, without love, ib.

Form, in a simple being, implies one substance, 209; does not mean "work" of a servant, but real humanity, 214.

Fornication, its bad effects on man's nature, 248; opposed to love, 342; to be shunned for sanctification, 344; those who commit, are like filthy swine, ib.; worst in the married, slain for it, 358; law against, then new to them, ib.; quenches the Spirit, 370; never satisfies, 379; how corrected, 396.

Free will (see Will), 220, 362.

Friend, a faithful, how good, 330; times and places loved for,

Friendship, of many, brings hurt, 189; many kinds of friendship,

Fullness, means Godhead, 272.

Funeral, sight of, humbling, 379.

Gain, loss made a, 337; not to be sought from loss of others,

Gains, dishonest, how to be rid of, 369; example of Zaccheus,

Galatians, return to observance of the law, 198; quench the Spirit, 370.

Garment, God gives a glorious, 350; Joseph's, rather showed him innocent, 380; wedding, he that had not, cast out, 385.

Garments, stores of, no real gain to the possessors, 232.

Gaza, country beyond, 357.

General, specially attacked in war, 391; all succor him,

Generation, of Christ, greater mystery than his Resurrection, (see Resurrection); spiritual, type of the Son's eternal generation, 283.

Gentiles, once were "dogs," but the Jews had now taken their place,

Gifts, God's, to be used in His praise, 233; not what withheld Antichrist, 381; for they had long ceased, ib.

Glory, not to be obtained, except by fleeing from it, 217; of God to impart good, 385; of suffering for Christ, ib.; great, of glorifying God, ib.

Glorying, of St. Paul in his converts, 381.

God, everywhere called great in the Scriptures, 207; all mankind acknowledge Him to be just, 212; His glory does not consist in man's worship, 215-16; when the Son is honored or dishonored He is, 216; everywhere present, 219; His longsuffering motive for repentance, ib.; works with man only when he has a good will to work, not to make him careless, 220; gives the desire and fulfillment of the good works, ib.; His working with man does not take away his free-will, ib.; men flee from Him by sin, know His essence, continual prayers, ib.; longsuffering is said of Him, patience never, 265; His love known by seeing His Son delivered up, ib.; His gifts cannot be used unless He gives strength, ib.; does not do things on a sudden, but with consideration of man's weakness, 277; the Church in Him, trusting implies approval, 329; acts like a friend in dissembling claims, 331; promises His Son as reward for Abraham, ib.; rewards us for what is good for us, 332; well-doing his gift, uncleanness, and avenges, 345; teaches love of brethren, trusting in man, 350; takes away what we prefer to him, a husband, 351; nature of, inscrutable, 354; His power ends difficulty, ib.; seen in a manner by prophets, 355; spoke to St. Paul, ib.; Resurrection His work, 356; will do what He threatens, 357; did so to old world, and to Sodom, ib.; must punish if impartial, 359; infinite goodness of, 363; mercy of, to the merciful, 365; image of, not to be insulted, courts, 374; not knowing, the beginning of pride, 378; knowing, cures pride, 379; St. Paul invokes favor of, 380; favor of, to Joseph, ib.; praise due to, for our good actions, His own account, 382; the King most to be feared, ib.; forbears, that we may prepare, 384; does all His part to save us, itself implies vengeance, 385; it is light to some, darkness to others, ib.; glorified in His saints, ib.; the faithful His riches, ib.; imparting good, His glory, ib.; gratification or persuasion of, ib.; speaks in Church lessons, 387; letters from, ib.; all good ascribed to, 390; care of, a pledge, ib.; we concur with, in our establishing, ib.; desires united prayers, 391; all depends on, 393; love of, how to show, ib.

Gomorrah, 358.

Good, to be returned for evil, 367; of Heaven, may be desired without limit, 370.

Goodness, of God, 384-85.

Goods, only good when men do good with them, 232; spoiling of,

Good-will, in man, necessary to God's working, 186.

Good works, done with bad motives, not good, and get a punishment, of, and fulfillment comes from God, 220.

Gospel, to share in its troubles is a blessedness, 186-87; its progress throughout the world, 259; mystery of, hidden in Christ, great mystery consists, ib.; proved divine by persecution, gift, but easy to give, 330; to be preached to all nations before Christ comes, 378.

Grace, those are made partakers of it who partake of the sufferings of their ministers, 186; not given in Job's time, 222; given in baptism, quenched by sin, 238; works with God's ministers, though unworthy, 274; some quench, some improve, 370; works by unworthy ministers, 371; prayer for, in Epistles, 380; consolation from, ib.; to endure trials, 385; a pledge for the future, 390; has made many laymen better than rulers,

Graciousness, towards those that oppose the truth, must not lapse into indifferentism, 309.

Grapestone, wonderful growth of, 354.

Grass, growth of barren, and mystery, 354.

Greeks. See Heathens.

Greeks, how to argue with them, about Christianity, 269; still in an imperfect state, from their own listlessness, 277; how to answer their question, "why Christ came at this time," ib.

Gregory, St. Nazianzen, sermon of, against deferring baptism, 361 (note 3).

Gridiron, an instrument of martyrdom, 336.

Grief, to be shown for sinners living, as well as when dying, tends to joy, and is evidence of a mind devoted to God, 255; profitable to those that grieve, as leading them to repent for their own sins, ib.

Guests, poor, are the best, 374; great and rich, are like masters, ib.

Hades, most said to be punished in, 359.

Hadrian. See Adrian.

Ham, cursed through want of love, 342.

Hand, of God, is strong, and able to support men, 209.

Hands, the right way of using them in God's service, 233.

Hand-writing, St. Paul's cause of emotion to the Colossians, 314.

Hardships, present lot of Christians, 329.

Harlot, ways of, pleasant to loose minds, 346; dishonor of being united to, 347; hired for wedding-feasts, 317; to do so like mixing vinegar with wine, 318.

Haughtiness. See Pride, 204.

Head of a family should be its teacher, 397; husband is, of wife,

Health, good, should not make men proud, 217.

Hearing, quick, should not make men proud, 217.

Heart, the source of good and evil, 342.

Heathens, sometimes chaste, 347; grief at deaths suitable to, by knowing time of Consummation, 360; asked when should be Resurrection, 361; shame they should see Christians despise adjuration, 372; use of their histories, 379.

Heaven, compared to palaces, 351; orphans shine in, ib.; not to be attained with self-indulgence, 364; way to, beset by demons, 371; opened in description, 382.

Hell, appointed for avaricious, 212 (see Avarice); a warning to bad men, ib.; though intolerable, yet not equal to the pain of being dishonored at the judgment, 245; deluge a proof of, St. Chrysostom in fear of, 359; sons of, 362, 366; thought of, makes trouble seem nothing, 382; should be talked of, will not hear of, not ready for persecution, ib.; St. Paul would have borne for God's will, ib.; fear of, guides the soul, think mild and temporary, 384; those refuted, ib.

Helmet, spiritual, preserves reason, 363.

Heretics, do great and good works, but without a reward, 191; their way of interpreting, "He thought it not robbery," 212; say Christ was humbled not as He is Man, 215; that "Name" means glory, ib.; and that God's glory consisted in that all worship Him, ib.; their notions of God false, 216; the wisdom of the Spirit leads them to undertake the fight that they may fail, entrapped by St. Paul's words on the Law, ib.

Hezekiah, heard, and why, 326; triumphed over king of Assyria by prayer, 391.

History, proves vanity of earthly things, 379.

Holiness, chastity specially called, 342; implies all virtues,

Homily, unnecessary, 388.

Hope, source of all good, 194; helmet of, 363; an anchor, supports the soul, 390.

Holy Spirit, His words are as a two-edged sword in a phalanx,

Holy Scriptures, apply human words to God, 252.

Honor, takes place between a greater and a lesser, 209.

Horse race, 206.

Horse, soul compared to, 384.

Hospitality, to the poor, has a reward at the Judgment, 262; of Abraham, 369; to the poor, 374.

House, a, a memorial of covetousness, 369.

Houses, how to use them in serving God, 233; fallen, of the great, an admonition, 379.

Human nature, imperfect, 192.

Humility, the greatest safety for disciples against their enemies, deeds than Himself, 205; not adulation or meanness, ib.; shown in David, ib.; examples of, ib.; is shown when one shows respect to another, for things pleasing to God, 206; taught by examples of Christ, ib.; must be an emptying one's self from free choice, 213; what true humblemindedness is, 208; always a way to be exalted, 216; the good things that spring from it, 217; arises from considering our own failings, 229.

Hunger, should be relieved, 368; to perish by no disgrace,

Husband, duty of, to his wife, 304; bound to keep to his wife alone, as she to him, 345; not to be idolized, 350; what comes of a, ib.; should teach by example, 396 (and see

Husband and wife, make but one man, 318; what kind of one parents should seek for their daughters, 320.

Husbandman, desires to see his land when fruitful, 341; must attend to the seed sown, 386; natural, has to do with lifeless earth, ib.; not so spiritual, 387; he must root out thorns,

Hymns, diviner things than psalms, 301-02; that of the Angels which the faithful know, 302; when a person is about his business, he may sing a hymn in his heart, ib.

Idleness, mischief of, 348; of Christians is an offense to heathens, ib.

If, used for because, as assuming certainty, 382.

Ignorance, often cause of sorrow, 352.

Illumination. See Baptism.

Images, set up in houses of rich, 232.

Image, the, why it is not said of an Angel, yet is of a man, 270.

Image, of God, in man, 368; of a king, not safe to insult,

In, said of the Son as of the Father, 324; in Jesus, 353; used for through, 385, 390.

Incarnation, proved real by Christ's death, 352; unforeseen,

Indolence, cause of men's believing in fate, 269.

Industry, benefit of, 348.

Initiated, know the order of service, 371.

Injustice, injures the doer of it most, 249.

Insult, not bearing, a weakness, 367; to a man is to Christ,

Intercession. See Prayer.

Intercessions, good for all, 197.

Interpretation, mystical, 352.

Inworking, of God, requires good-will in man, 186.

Iron. See Soul, 212.

Israel, conquered thirty-two kings by prayer, 391.

Jacob, prayer of, 326; an example to pastors, 332; had children, yet not covetous, 369; wronged by Laban, but never defrauded him, ib.

Jacob's ladder, type of the Cross, 283; he deceived his father, by an economy, 285.

Jailor, his business full of wickedness, 182; his sudden conversion, and that of all his family, ib.

Japheth and Shem, blessed for loving their father, 342.

Jeremiah, his prayer rejected, 327; his way of speaking,

Jerusalem, temple at, not the only seat of Antichrist, 386; above, our Mother, 398.

Jason, made to give security, 324.

Jesus, called Justus, probably a Corinthian, 310; to sleep in, what, 352 (note 4), 353.

Jews, corrupt Christianity under a show, 182; an example with what mind men should give to Priests, 226; still in an imperfect state from excess of listlessness, 277; were as children under Moses, ib.; the wilderness was a school to them, 278; Egypt as the tablet on which their letters were written, ib.; like children in wishing to return to Egypt, ib.; their doctrines those of children, ib.; were humored in their passions like children, ib.; in all respects imperfect like children, His Church, 333; and that not for truth's sake, ib.; slew prophets whose books they use, ib.; enemies of all men,

Job, heard for his friends, 326; he could not have saved the Jews, ib.; his patience better than almsgiving, 337; wrestled with Satan, ib.; tried through his wife, 340; mourned little for his children from love to God, 350; thankful in all circumstances, 367; prayers of, for his children, pardon of sin, 197; Satan attacked his soul to make him more approved, 210; an example of suffering without murmuring, worse than ours, because it was before the gift of grace, and the tidings of the Resurrection, 222; gave thanks in his pain,

John, St., the Baptist, example of courage, 205; came in spirit and power of Elias, 389.

Jonas, type of the Resurrection, 282-83.

Jordan, plain of, like Paradise, 357; now burnt and desolate,

Joseph, his example shows us how we may overcome the pride that comes from our wisdom, 204; contrast between him and the Egyptian woman, 307; how tempted by his mistress, 342-43; firm, yet moved by tears, 343; forbore revenge, ib.; an instance of the power of grace, 380; how hardly treated, ib.

Josephus, records punishment of the Jews, 358.

Joy to be shown for just, dead as well as living, 196; of the world soon over, and bringeth grief, 254; spiritual in affliction, 325; on suffering enables to render good for evil,

Judæa, Churches of, persecuted, 324, 333, 341; Christians of, lost their goods, 349.

Judaizing Teachers, why called dogs, no longer children, 230.

Judas, the traitor, fell, from his love of money, 210; his hardness of heart, 211; his fall told by all the Evangelists, that we may dread it, ib.

Judgment, to be dishonored in the, worse than pain of hell, 245; the nearness of it, a consolation to the good, 244; Day of, is night and winter to sinners, day to the just, 267; Christian who disbelieves it cannot be called a Christian, 268; none disbelieve it, 269; to disbelieve it not reasonable, 269-70; commencement of, 355; not disproved by prosperity of wicked, prepared for, ib.; delayed that we may repent, ib.

Justice, its good effects, 161.

Kindness, softens an enemy, 343.

King, Eternal, fear of, 382; honor of meeting, 355; reprieve from, 356; poor admitted with, to Christ's Table, evil, 382; letters of, read in churches, 387.

Kings, not free from affliction, 253; instances to show this, the bees' work, 368; Israel conquered, 32; by prayer,

Kingdom of God, worth bearing all for, 333, 382; of heaven, obtained through Priests, 367.

Kiss, of charity, given through others, 372.

Knowledge, brings condemnation without practice, 206; without action, leads to punishment, 265.

Labor, in vain, 340; of hands recommended, 348; spiritual, made an excuse for idleness, ib.

Laity, duty of, towards priests, 366; have liberties that priests have not, ib.; equal in chief benefits, 392.

Lamb, priest and people partake of one, 392.

Lamp, of the Spirit, not to be quenched, 370; robbers first put out, 371; bright, admits to bridechamber, 372; lighted, can light others, 396.

Land, how to use it in serving God, 233.

Laodicea, epistle from, probably written from thence to St. Paul,

Laughter, arising from present things is condemned by Christ,

Law, the, not is loss, but is counted loss for Christ, 235; like a bridge to the Gospel, ib.; or as a man counts silver when he found gold, ib.; it is loss by comparison, ib.; good as the chaff is to the corn, ib.; not absolutely loss, but for Christ,

Laws, father's authority upheld by, 366; fear of, hinders many bad actions, 382; hurt not those who fear them, 383.

Law-suits, men talk much of, 384; and take pains about, ib.

Laying on, of hands is through the cross, 242.

Lazarus, raising of, 356; rich man despised, 374; needed his help afterwards, ib.

Leopard, Daniel's vision of, 328.

Letter, forged as from St. Paul, 377.

Letters, from heaven, 387; of kings, read in church, ib.

Life, is of several kinds, 195; what it is not to live this present life, ib.; this present, worth living if we live in faith, 196; not life if it has no fruit ib.; good or bad as we make it, ib.; the present a good state, 225; future is better than a good state, ib.; to risk it for saints is martyrdom, 226; cannot be without pain, 254; the present, compared to a nest of mire and sticks, 267; the virtuous, a good thing, 280; the present, should be no cause of care to a Christian, 290.

Light, children of, 362.

Lightning, coming of Christ, evident as, 378.

Like-mindedness, not so great as to be of one mind, 203.

Likeness of man said of Christ, because he was not equal in everything to man, 214.

Listlessness, arises from looking at the faults of others, 229; puts Christians out of the state of grace, 276.

Littlemindedness, as bad as sloth, 367.

Longsuffering, is towards one that we can requite, 264.

Loss of money, made a gain by patience, 337; relieved by giving alms, 338.

Lot, his choice proves fertility of plain of Jordan, 357; did not save Sodom, 358; his love to God, ib.; Abraham bore wrong from, 369.

Love, spiritual, a support in great trials, 186; it was as a dew to the holy children, ib.; impossible to convey St. Paul's in words, 188; is unbounded, 189; indiscriminate, leads to weak friendships, and to receiving spurious doctrines, and makes to stumble, ib.; it should have respect to what is profitable, with understanding, ib.; maintained by believers standing in one mind, by oneness of mind, ib.; shown for others by wrestling in spirit for them, 224; increased by troubles from without, 253; spiritual love alone steadfast, 259; and like a queen over other friendships, ib.; instanced in St. Paul and Moses, ib.; is as the bond or root, without which there can be no perfection from the governed to the governing, 304; puts down envy, possible, since Christ bids, 331; want of, causes heresies, of presence, 334; should extend to all, 341, 348, breastplate, 363; how to strengthen, ib.; overcomes distance, 372; weak, shaken by affliction, strong, confirmed, in, ib.; must be for God's sake, ib.; of God, hindered by many things, 393; toward God before ourselves, implies before money too, ib.

Love of money. See Wealth.

Lowliness, corrects vainglory, 203; its power when found in two persons, 204; shown in a broken heart, ib.; of mind,

Lust, to be cut off, 344; and its occasions, 345; a drunkenness, 362; insatiable, 379; cured by thought of hell-fire, ib.

Luxury, gives birth to affliction and pain, 255; not to be envied, 364; talk of, hurtful, 384.

Macedonia country of the Philippians, 181; St. Paul's cultured field, 341.

Macedonians, once as renowned as the Romans, 328; joined with others in St. Paul's crown, 334; empire of, overthrown by Romans,

Madness, vice worse than, 364.

Magistrates, scourge St. Paul more from impulse than wickedness,

Mammon, contradicts Christ's commands, 211; hell and river of fire because of it, 212; turns from love of God, 393.

Man, is superior to brutes only through religion and virtue, 218; and in things that concern the soul, ib.; may become an angel by practice of virtue, ib.; not worthy of the grace of God, his own will under the power of darkness, 275; could be persuaded to return to God only by Christ, ib.; can continue in this state only by continuing to have faith and hope in Christ, 276; how he is changed by the Gospel, 276; "the old man" does not mean the substance of flesh, but the bad moral choice, 294; the new man is ever advancing to greater youthfulness, 295; man imperfect when alone, 318.

Manes, 206.

Manichees, 294 (note 5), 352 (note 2).

Mansions, splendid, are a loss, 232.

Marcellus, of Galatia, 206; in what way heretical, 207; how his heresy falls before St. Paul's text, ib.

Marcion, of Pontius, 206; in what way heretical, 207.

Marcionites, their heresy of our Lord being a phantom overturned,

Marriage, early recommended, 346; of chaste persons blessed at, occasions envy and discontent, 384.

Marriages, satanical performances at, 378; how marriage is a mystery, ib.; marriage union really a pure thing, dishonored from man's wickedness, 319; how it is a mystery of the Church, will follow from celebration of a marriage in an orderly way, right way to keep the wedding feast, ib.

Martyrdom, is attained by lesser things more than by great, 226; not now usual, 336; may still be imitated, 337.

Masters, duty of, to servants, 305.

Medicine, bitter, useful, 360; to be sweetened, 337.

Memorial, a great house a, of covetousness, 369.

Memory of good deeds makes men remiss and haughty, 238.

Mercy, works of, must never be given up, 182; should be worn as tokens about the necks of Christians, ib.; a means to convince unbelievers, 183; must be done with caution and true faith, gates of heaven, 183; ofttimes called "righteousness," 189; men soon led to it, no good in our nature so great as it, 201; in the nature even of the fiercest, ib.; peculiar to power, God, ib.; priests, kings, and prophets anointed by it, ib.; signified by oil, ib.; it is over all men alike, ib.; without it all created things would perish, ib.; cause of light to men, 202; to be merciful God's true character, and so man's, fire of hell, ib.; comes of love, ib.; without man's showing it, he shall have no forgiveness, ib.; must be shown to obtain mercy, 365; where none the Spirit dwells not, 371.

Metals, abuse of precious, through luxury, 292.

Ministers of Christ not clothed by miracle, 229; allowed to be in want that others may be profited, ib.; though unworthy, have God with them, 274.

Miracle, standing, of fruits of Sodom, 357.

Miracles, danger of men being honored for, 339; of Antichrist,

Moderation, binding on all, not priests only, 227; reasons why it should be shown to enemies and the bad, 246.

Money sent by Philippians to St. Paul at Rome, 226; to be employed in God's service, 233; must be despised for the sake of God, 393.

Monks, near Antioch, 394 (note 2).

Mortification, as necessary as it is continually to rub the rust off a bright statue 294; of sin in members of the body necessary,

Moses, a schoolmaster to the Jews, 277; his intercession,

Mother, delights in her cares, 392; her pangs before birth, spiritual parents' lasting, ib.; heavenly Jerusalem our,

Mothers should take care of their own characters, because their daughters take pattern from them, 308-9.

Motives, temporal weigh with most men, 348.

Mourning, house of, 384.

Mouth, how to use it in God's service, 233; door of our lamp,

Murmuring, an art of Satan's to take away reward of virtue, 220; occasions stains, ib.; to be avoided at all times, 223.

Mysteries, Apostles ordered a remembrance to be made of the dead in them, 197; the mystery of God is to be brought to Him by His Son,

Mystery, must be confessed somewhere, 354.

Name, does not mean glory, 215.

"Name of our Lord Jesus," everything done in it prospers, 302.

Name of God, the great power of the, 303.

Nature, human, may be looked on as one continued life from the first to the present time, 277.

Necessity, notion of, from Satan, 269-70.

Nero, emperor when Epistle to Philippians was written, 186; a type of Antichrist, 389.

Night, compared to a caravan of many fountains, 192; children of,

Ninevites, escaped because they feared, 383.

Noah, type of the Resurrection, 283; a just man, 326; could not have saved the Jews, ib.; his sons' conduct, 342; days of, like the last, 357; men in time of, perished from not fearing, 383.

Number, change of, in speaking, 372 (note 2).

Obedience to others does not make us inferior to them, 215; cause of exaltation, 216; the duty of the wife to her husband,

Oil, a type of God's love to man, 201; hence kings and priests anointed with it, ib.; type of mercy as being the cause of light,

Ointment, the Saints are like, 327.

Oneness of mind, the force of it, 203.

Onesimus, sent by St. Paul to the Colossians, 310.

Oppressors, more cruel than robbers, 369; poor as bad as rich,

Ornaments, gold, are a loss to the users, 232; earthly chains to bind sin on, and strip Christ off, 308; love of, incites vainglory, and is the cause of many evils, ib.

Orators, record vanity of human things, 379.

Oratories, 373.

Ornament, danger of, 338; none like gravity, 350; spiritual, 351.

Palaces, splendid, no cause for pride, 217; none like heaven, to, loved for it, 367; great men of the world found at,

Palæstra, place in which runners in a race were trained, 239.

Palestine, travelers in, called to witness on overthrow of Sodom,

Paradise, plain of Jordan like, 357, 369.

Passions, tempt us as pagans did martyrs, 336; insatiable in their nature, 379.

Patience, a high praise, 325; of Job, 337; toward all men,

Patriarchs, examples how people should suffer the loss of children,

Patronage, change of religion for, 381.

Paul, St., scourged at Philippi, 181, see Philippi; gives high testimony to Philippians, ib.; in bonds when wrote Epistle to Philippians, ib.; let go afterwards, ib.; wrote it in his first imprisonment, ib.; consoles Philippians about his bonds, and exhorts to unanimity and humility, 182; writes to encourage, not to rebuke, Philippians throughout, ib.; praises them for their well-doing, ib.; his great love for them, Philippians, 184; reason for his writing to the clergy of Philippi, ib.; his joy at their virtues, and constant readiness to assist him, 185; to be loved by him, sign of being great, calls God to witness, 188; his bonds useful, 189; cause of confidence to himself, ib.; did not mind grievous things of this life, 193; rejoices though he has many enemies, ib.; his humble-mindedness and trust in God, 194; would glorify Christ by life or death, ib.; not to die at this imprisonment, ib.; how dead as this present life, 195; because he did not care for it, ib.; it would be by God's dispensation, not of man's sin, in what way like the sun, 199; why willing to stay on earth, courageous, ib.; exhorts to humility by example of Christ, 2; one text of his lays low many heresies at once, 206; takes away fear of being debased because of humility by example of the Incarnation, 212; his discretion in admonishing, 219; his death like a drink-offering, and cause of rejoicing to the Philippians, comfort merely by sending Timothy, 223; does all for Christ, dependence on God in everything, ib.; had not neglected them because he sent so late, 225; his soul never free from sorrow, than one cloak, and lived the life of faith, 228; provided his proper clothing, ib.; does not give exhortation without first commending, 230; his high state as a Jew in birth and way of life, 231; died to his body while alive, 236; not confident of attaining to the resurrection that leads to Christ, ib.; his life one of contest to the end, 237; taught by deeds as well as words, 240; an example of the constancy of virtue under all circumstances, 241; his care to recommend laborious persons, and the benefit of this, 244; is refreshed at the advancement of his disciples, 249; probable reason of his receiving at one time, and not at another, 250; partly excuses the negligence of the Philippians, ib.; how he put down proud thoughts from well-doing and yet did not check it, ib.; his way of encouraging liberality and keeping independence, 251-52; his grief for sinners remarkable, 255; those of his epistles most holy which were written while he was in bonds, 257; had not seen Colossians when he wrote to them, ib.; his presence everywhere a great thing, praises, then blames, 265; his striving for his disciples, partakers with Christ, 290; his lowliness of mind, 306; his work prospered much more when he in bonds than out of them, ib.; reasons for his not putting everything into his epistles, 309; his behavior to Agrippa, an instance of Christian wisdom, 309; treated worse than the prophets were 310; the considerate way in which he spoke of persons, ib.; his warnings how to deal with persons he calls "without," 310-11; his wisdom instanced in his discourse to the Athenians, 311; and in treatment of Elymas, them in trials, 314-15; meaning of his wish to be accursed from Christ, 317; his humility in placing others with himself, prayers of others, 326; persecuted at Beroea, 328; at Philippi, 329; no flatterer, 329, 333; sought not honor, 329-30; like a nurse, 330; ready to endure hell, father, 333; spoke to each singly, ib.; asked only that men would gain the kingdom, ib.; felt separation like an orphan, love, 334, 341, 372; hindered by Satan, 334; by the Spirit, ib.; not all things revealed to, 339; his thorn in the flesh, ib.; stayed in spite of danger, 340; his labor, ib.; his joy at good report, ib.; his sufferings, curiosity, 360; improved his gifts, 370; had great confidence before God, 371; sends kiss of charity, 372; subscribed with his own hand, 377-78; begins with prayer for grace, 380; humility of, ib.; gloried in the Thessalonians, hinted the fall of the Roman Empire, 388; prayer of, for Thessalonians, 390; he asks theirs, 390-92; indicates his dangers, 390-91; had right to be maintained, 394; humility of, in speaking of his own doings, 396.

Paul of Samosata, 206; in what way heretical, and how his heresies fall before St. Paul's text, 206-07; said our Lord was a mere creature, 214; his doctrine refuted, 271.

Peace, we are at peace with God, through virtue, 247; must be maintained with God and our neighbor, 248; restored between men and angels, 273; the frequent mention of it in the church, is an umpire in the heart between anger and charity, 296; human peace cometh of revenging, ib.; prayer for, 395.

Peacemakers, always imitate the Son of God, 248; why called the sons of God, 273.

Pearson, Bp., an argument of, 353 (note 2).

People, should obey priests with good will, 366; many of, excel ruler, 391; equal with priests in chief blessings, 391; partake of one Baptism, one Lamb, with him, ib.

Perfecting, implies deficiency, 341.

Perfection, not in the Law, nor in Angels, but in Christ only,

Persecuted, God's glory to reward, 385.

Persecution at an end, 182; why permitted, 324; at Beroea, patience under, 385.

Persecutors, will be punished, 328, 334; shall be confounded at glory of saints, 385.

Persians, king of the, wears his beard of gold, 292; empire of,

Persuasion, of God, 385, and note 1.

Peter, St., had common convenience of clothing, 228; freed by prayers of others, 326, 391; refuses honor for miracles,

Phalanx, pushing through, 335.

Phantom, our Lord so called by the Marcionites, 214.

Pharaoh, punishment of, 358.

Pharisee, spoiled good works by pride, 378.

Pharisees, made men sons of hell, 362, 366; in Moses' seat, and to be obeyed, 366.

Philemon, Epistle to, written while St. Paul was in bonds, 257; written upon close of St. Paul's preaching, 257; probably with the Colossians at one time, ib.

Philippi, persecution at, 329; named from its founder, a colony, the prison believed there, ib.; St. Paul and Silas scourged there, ib.; St. Paul's preaching had a remarkable commencement here, ib.; had shown great readiness for the Faith, 182.

Philippians, of a city in Macedonia, 182; sent Epaphroditus to St. Paul in prison, ib.; patterns of charity, ib.; partook of St. Paul's sufferings, 200; their virtue made St. Paul illustrious, 222; had attained to a life of love, concord, and peace, 240; had at some time been negligent in well-doing, gifts would turn to their salvation, 252; they were poor men, handicraftsmen, ib.; Epistle to, written while St. Paul was in bonds, 257; Timothy sent to, 334.

Philosopher, true, not grieved by things of this life, 193.

Philosophers, speak of future punishment, 359; of changes of fortune, 379.

Philosophy, heathen, not true wisdom, 193-94; true, not to wish for revenge, 338.

Physicians, trusted when they have foretold symptoms, 335; defile their hands to cure, 346; must displease the sick, 366; useless, going to, unless for remedy, 387.

Photinus, in what way heretical, 206; how his heresy falls before St. Paul's text, ib.

Piety, belongs to man alone of creatures, 218.

Pilot, Christ a, 355.

Pity, 201.

Places, loved on account of friends, 321.

Plants, wonderful growth of, 352-354.

Plane-tree, golden, made by an ancient king, 291-92.

Pleasure, less in splendid feasts, than in poor ones, 261; is not the life of Christians, 289.

Plenty, inclines to evil, and requires great virtue in the use of it,

Poets, speak of future punishment, 359; of great men's falls,

Pomegranates, of Sodom, full of ashes, 357.

Poor, to feast them is to make God our debtor, 260; called to Christ, 292, 294; it is no good to feed them and live voluptuously one's self, ib.; sometimes oppress the poorer, great, ib.; descendants of, may he great, 374; pride cured by sight of, ib.; best guests to entertain, ib.; Christ comes in, ib.; contempt of, comes of pride, 378; dishonor to, provokes God, 395.

Potiphar, unreasonable, 380.

Poverty, a happiness, 191; false reasons for fearing it, good or bad, according to a man's will, 233; the procurer of heaven, ib.; distresses most men, 349; furnace of,

Power of Christ, cause of men's working greater deeds than himself,

Practice, of the commands of Christ brings us His gifts, 206.

Prætorium, palace of Nero so called, 181; palace so called,

Praise, when rightly given and withheld, 208; men should not live dependent on it, or do praiseworthy actions for its sake, 248.

Prayer, assists the dead, 197; a consolation at all times, acknowledged without thanksgiving, 247; frequent, makes persons listless, therefore they must join watching with it and thanksgiving, men, ib.; expressed from love, 341; due to pastors, St. Paul for Thessalonians, 390; he asks theirs, ib.; St. Chrysostom asks earnestly, and more on his own account, ib.; united, powerful, 391; for people bold in St. Chrysostom, seals precepts, 395; for peace, ib.; in salutation,

Prayer of the Faithful, Lord's Prayer so called, 306.

Preachers, of strife taught as St. Paul did, against their will, as instruments of the devil, 190.

Presbyters, sometimes called Bishops, 184; could not lay hands on a Bishop, ib.

Pride, to be corrected by thanking God for our wisdom, 204; makes men even unlike the devil, 205; haughtiness not courage, natural good qualities and blessings should not make men proud, shown in thinking fine houses superfluities, etc., a gain, 232; attendant on the feasts of the heathen, 262; cure of, in seeing the poor, 374; exclaimed against, ib.; comes of not knowing God, 378; beginning of sin, ib.; of Pharisee, spoiled good works, ib.; a constant misery, 379; a sign of wanting reason, ib.; of rich at Church, 387.

Priest, should be obeyed with good-will, 366; hated for reproving, ib.; authority of, sanctioned by Christ, ib.; gives up the world for his office, ib.; imparts the Holy Mysteries, 367; communicates first but equally with people,

Priests, grudging to support them upbraided, 226-27.

Prize, the, the Christian runs for in heaven, 239; it is far more precious than gold or jewels, ib.; those who could gain it must follow example of runners in a race, ib.; Christ gives it in heaven, ib.

Proclamation, the, is made further known when St. Paul is bound,

Prodigal Son, an example to those that sin after Baptism, 238.

Prophecies, about Christ and Antichrist, 389.

Prophesyings, true and false, 371.

Prophets, slain by Jews, 333; speak as from God, 355; speak irresponsibly at the time, 371; less listened to than king's messengers, 387.

Proselytes, not circumcised on the eighth day, nor of the stock of Israel, 231.

Providence, signs of, 283.

Proving all things, what, 371.

Prudentius, on St. Lawrence, 336 (note 2).

Psalms, singing a less irksome way of gaining instruction than reading,

Pulpit, not opened to all, 371.

Punishment, example of, necessary to lead bad-principled to virtue, temporal, for those who knew not eternal, 358; instances of, unequal, 359; for not obeying the Gospel, 382, 384; of others not to be rejoiced in, 382; the heavier for delay, withdrawing from them, 394, 396.

Purity, blessedness of, 342; enjoined on Timothy, 344.

Reader, at Church speaks God's words, 387.

Reason, cannot comprehend mysteries, 236, 282; pride shows want of, 379; overwhelmed by ill discourses, 383.

Reasoning, not used to the docile, 352; on some things unwise, indulge in, 380; conclusive, from God's justice, 382.

Rebecca, an example for a bride, 317.

Reconciliation, the way of, through Christ, 272.

Red Sea, burial to Egyptians, generation to Israelites, 290.

Rejoicing in Christ arises from mourning for sins, 246.

Relations, domestic, intent of, 369.

Remembrance, good, what, 340.

Remission, of sins, given in baptism, 238.

Repetition, needful, 386; in Holy Scriptures complained of,

Report, of actions, greatest near the spot, 328; credible from those who might envy, ib.

Reprieve, 356.

Reproof, preparation for, 380, 393.

Restitution, should exceed wrongful gains, 369.

Resurrection, the, a motive to good living, 212; no tidings of, in Job's time, 222; that of Christ, known only by faith, not reason, 236; one which leads to honor, one to punishment, sufferings with Christ, 237; doctrine of, believed by only a few of those who live in sin, 269; men rewarded in it according to desert, ib.; prefigured in Enoch, Elias, Jonah, Noah, fiery furnace, generation of plants, and of man, 283; of Christ an encouragement, 328, 363; future, a comfort in troubles, spite of believing, 352; first Resurrection ib.; objections to, 353-54; of garments supposed by some, 353; in a moment,

Retribution, to come, 357-360; future, just, 381; exceeds actions, both good and evil, 382.

Revenge, best found in taking none, 367.

Reward, according to proportion of righteousness, 381; more desired than revenge, 382.

Rich, not refused by Christ, 374; but warned of their danger, afterwards, ib.; men, advised to entertain the poor, ib.; fall anyhow in war, 374; goods of, often confiscated, ib.; man would have escaped hell had he feared it, ib.; make a show in church, 387; think they do a favor in coming to church, ib.

Riches, cause of unnumbered evils, 183; bring trouble, 191; make unable to receive pleasure, 192; their value shown in instance of Dives and Lazarus, ib.; how to be rich indeed, being proud, 217; may deprive men of future consolation, trouble, and without gain, 231-32; men must soon leave them, to gain heaven, ib.; love of, shows unreadiness for trial, things necessary, ib.; a disgraceful memorial, 369; ill-gotten, to be restored with addition, ib.; desire of, comes of pride, 378; vanity of, proved by death, 384; of God are the faithful, 385; must be despised if we are to despise self,

Righteousness, not according to Christ is a simply moral life, compared with that which is God's gift through faith, 235; reward according to, 381.

River of fire, 365.

Robber, watchfulness defeats, 362; armor needed against,

Robbers, crucified with our Lord, both of them impious at one time,

Robbery, a work of darkness, 362; hard dealing more cruel than,

Roman, laws. See Laws. Empire, what withheld Antichrist,

Rudiments, same as elements, the sun and moon, 284.

Rule, a, is destroyed by addition or subtraction, 240.

Ruler, incurs enmities, 366; obedience due to, ib.; should be gentle, 367; interest of, is the people's, 391; should excel in virtue rather than in honor, 397.

Rulers, fall of, frequent, 379; men seek favor of, 380; none Christian at first, 381; why now to be prayed for,

Runners, in a race an example for Christians in their course to heaven,

Sabbath, was broken for the sake of circumcision, 230; breaking of, punished, 359.

Sabellius, the Libyan, 206; what his heresy was, ib.; how his heresy falls before St. Paul's text, 207.

Sacraments, keys of heaven, 367.

Sacrifice, the, 273.

Saints, they that wait on them sharers of their crown, 185; to wait on them makes up for inability to fast, ib.; how they live not this present life, 195; to be received with honor, 225; service to them no favor, but a debt, 226; it is a free service, and brings a reward on the giver, 227; united by afflictions, and sharers of their sufferings share their crowns, ib.; the way to share with them, ib.; prayers of, useful, 326, spread a perfume of virtue, ib.; all things not revealed to,

Salvation, hope of, a helmet, 363; ground for such hope, Christ's glory, ib.

Salutation, a proof of good-will, 253; in St. Paul's own writing,

Samson, lost in marriage, not from marriage, but his own free will,

Samuel, prayed in vain for Saul, 326; with effect for Israel, anoint of himself, 339.

Sanctification, fornication opposed to, 344; through the Spirit,

Sapphira, sin and punishment of, 359.

Satan, allowed to ravage upon unfruitful souls, 210; likened to different wild creatures according to his disposition, ib.; great or small in power as men choose, ib.; cannot enter man's soul except God permit him, ib.; fell by pride, 216; received his death-stroke from a dead body, 286; did what he could to make Christ's death private, ib.; the deviser of charms, 298-99; hinders human purposes, 334; an enemy ever urgent, 336; his robbing Job, 337; his means of divination, ib.; robbers his servants, ib.; his crafty assaults, ib.; attacks men through others' trials, 339-40; suggester of questioning God's justice, 358; ever lying in wait, 364; foretold things future, 371; but falsely, ib.; would cut off hope of Resurrection, 377; suborned false teachers, ib.; fills children with false notions, 378; Antichrist like him in pride,

Saul, not saved by Samuel's prayer, 326; sinned in sparing against commandment, 359.

Schools, of learning, scholars teach in, 397.

Scorners, miserable and unreasonable, 365.

Scribes and Pharisees in Moses' seat, 366; not to be imitated,

Scripture, without reason not enough to persuade the contentious, weakness, 234; should be read not lightly, but with earnestness, men-teachers, 300; not to know it the cause of all defects in practice, 301; hearkening to, keeps up good thoughts, 382; chief things plain in, 388; read in known language to the people,

Seed, analogy of, 352-53; sown on a rock, 367; spiritual, needs culture, 386; devil carries away, if neglected, ib.

Self-command, makes man superior to irrational creatures, 218.

Self-denial, now a means of escaping future punishment, 245.

Self-indulgent, deny the cross, and are worthy of tears, 242; their belly their god, ib.

Seller of purple converted at Philippi, 181.

Senses, all originate in the head, 397.

Sentences, what indisputable, 382.

Servant, of Jesus Christ, a high rank, 184.

Servants, duty of, to their masters, 304-05; should serve heathen masters with the same care they would Christian, 305; to be spoken to concerning hell, 384.

Service, lessons in, 387; silence called for in, ib.

Severity, not needed where there is no guilt, 220.

Shame, is not in being bound for, but in betraying Christ, 195; implanted in our nature by God, more powerful than fear to bring us to virtue, 201; sense of, motive to improvement, 224.

Shem, loved his father, 342.

Shimei, examples of audacity, 205.

Ship, lightened in dangers, 338; Scriptures, a, 355; wind to, as discourse to soul, 383.

Sickness, recovery from, a mercy, and how, 225.

Silas, scourged at Philippi, 181.

Silvanus, St., named before Timothy, 323; implied in plural,

Sin, more object of dread, if we lament for it in others, 196; many things lead to our avoiding it, 201; why called "upon earth," 294; those who walk in, are not in God, 324; frustrates prayer for us, 326; all, defiles, 342; to shun, no praise, 344; punished temporally to teach men, 358; instances of, punished, 358-59; different characters of,

Sinners, dying in sin without hope, 196; must be pained here that they may escape the river of fire, 212; know they sin by their conscience, 269; think one that rebukes them austere only,

Sinai, angels at Mount, 355.

Slave, female, about to be sold with her husband, 372; may teach a master virtue, 397.

Slaves, scourged, 372; adjure their masters, ib.

Sleep, comes over the virtuous without fear, 248; spiritual, danger of, 326, 363, 393; in Jesus not death,

Sloth, to avoid it we must do the labors within our measure, 191.

Sodom, sin of, surpassed, 357; fruits of, full of ashes,

Soil, spiritual, not inanimate, 386.

Soldier, rewarded for wounds, 335; always keeps to exercise and arms, ib.; an example to Christians, 336; in heaven a child may be made, 351.

Son, why it is said of man, but never of Angel, 270; The, the image of God, 270; not a creature because called Firstborn, applied to as to the Father, 324; given for us, 363; generation of, above reasoning, 354; of God, he who knows, is not proud, 378; named before the Father, 390.

Sophronius, 206; in what way heretical, 207; how his heresy falls before St. Paul's text, ib.

Sorrow, not to be without hope, 389; excuses for, ib.; comfort in, 350; often caused by ignorance, 352; for sinners, ib.

Soul, Christian, noble in life or death, 194; brought into tune by hard sayings, 212; the truly wise is disturbed by nothing, sweet savors, 252; that of servants, free in its service, chief object in education, 346; notion of its transmigration, and dry, 363; fear of hell should be seated on, 383-84; shaken, can make no effort, 390.

Speech, heavy, good to correct the soul, 212; rules for, in dealing with people of different estates, 311; rules for it in a teacher, ib.

Spirit, the Holy, comes through mercy, 201; man nothing but by Him, 258; gives joy in suffering, 325; lamp of, not to be quenched, 370; flame of, what strengthens, 371; gifts of, Satan would abuse, ib.; fire of, cures thorny land, 387; clergy fathers in, 392; unclean, false prophets spoke by,

Spirits, wicked, 371; discernment of, ib.

Steadfastness, cannot be shaken by deceit or trial, 281.

Stores, of bread, wine, and oil, 338.

Strangers, all Abraham had at their service, 369.

Strength, should not make men proud, 217; to be employed in God's service, 233.

Subscription, to letters in sender's own writing, 378; of St. Paul, a token, 395.

Suffering, for Christ, joyous, 325; rejoicing in, enables one to render good for evil, 367; for Christ is glory, 385.

Sufferings, for Christ, are of grace, 200; their dignity, lightened by thinking of harder ones, 299; and by thanksgiving,

Sun of Righteousness, melts away all hardness, 343.

Superior, a, draws his disciple towards him, by showing concern for him, 225.

Surfeit, worse than hunger, 261.

Tabitha, raised by prayer, 326.

Table, holy, poor admitted to, with the rich, 374; equally with the emperor, ib.; an example for our entertainments, ib.

Tables, description of two sorts, 260.

Teacher, spiritual, surpasses a natural father in kindness, 203; leads on his disciple by deeds, not words only, 240; must use discretion in teaching hard things, 311; should be ready for hardship, 332; claims of, to support, 332, 394; troubles of, try disciples, 335; good, cares for his disciples, enjoined, ib.; not every one made, ib.; patience good in, the teacher of the Church, ib.

Teaching, affects us with compunction, 397-98.

Tears, excessive, spring from passion, not true affection, 197; St. Paul's better than the fountain in Paradise, 316; such tears Christ pronounces blessed, ib.; those for others' sins are better than the sight of Christ, ib.; should be used when we entreat a sinning brother, 317; overcame St. Paul, 342.

Temple, of God, in which Antichrist shall sit, 378.

Temptation, uses of term, 335 (note 2); may be where no wavering, 340; endangers grace, 370; God glorified in,

Thankfulness, right under all events, 223; for good of others,

Thanksgiving, a duty in grievous as well as pleasant things, 247; may be given even in anguish, 265; the good effects of it in evil, 298; lightens suffering, 300; for every person and thing should be joined with prayer, 305; in all things, true philosophy, 367; of many, when prayer of many is answered,

Theaters, tempt to uncleanness, 347; talking of, useless and dangerous, 382.

Thessalonians, new converts, 323; praise of, implied in thanksgiving, 324; their sufferings, ib.; and joy in them, sincere by trials, 396; joined with others in St. Paul's crown, of brethren, 348; had lost their goods, 349; many of the, prophesied, 371; occasion of the second Epistle to, 377; perplexed about the last times, 378; heard of in distant places, about idleness, 394.

Thorns, riches are, 386; feed sulky camels, 387.

Thought. See Reason.

Threats of God will be performed, 357.

Time, spent with unbelievers, made useful to their salvation,

Times, accused by St. Chrysostom, 201; loved because of friends,

Timothy, St., with St. Paul, when he wrote Epistle to Philippians, to, written later than that to the Philippians, 238; Epistle to, written while St. Paul was in bonds, 257; probably later than that to Colossians, ib.; why named after Silvanus, 323; why sent by St. Paul, 334-35; hard to be spared, 340; brought good news, ib.; bid keep himself pure, 344.

Toil, to seek remission from, is to leave off seeking the things of Christ, 224; toil distinguished from labor, 340 (note 4).

Tradesmen, hard on poorer tradesmen, 370.

Tradition, by actions, 344, 394; of the Church, to be received, 390.

Traffic, spiritual, carried on by giving to the good, 251.

Tragedies, ancient, please because they are formed from true incidents,

Travail, time of, not exactly known, 362.

Travelling, should not make men proud, 217.

Trials, less grievous if foretold, 335; he who cannot bear is feeble-minded, 367; is "sown on a rock," ib.; thought of hell prepares for, 383; God glorified in, 385.

Tribulation for Christ is glory, 385.

Tribulations according to Christ, bring joy, 229.

Trumpet, at the Resurrection, 356.

Truth, he that resists it wounds himself, 191.

Tychicus, bearer of the Epistle to the Colossians, 258; sent by St. Paul to the Colossians, 309.

Tyrants, reduced to sit on ground, 379.

Unanimity, the greatest safety for disciples against their enemies,

Unbelief, prevalent at all times, 267; it arises from a bad conscience, 268; punishment increased by it, 269.

Unbelievers, are with the condemned at death, 197.

Uncleanness, expresses a class of sins, 294; legal, opposite of holiness, 342 (note 1).

Understanding, how to use it in God's service, 233; the, gets dizzy at things faith does not stagger at, 282.

Unity, the work of the Holy Spirit, 200; breakers of, rend Christ's members, 273.

Universe, not made by chance, 283.