Chapter XXVIII: Book TWENTY: Second (4)

The expression of Scripture, "And all flesh shall see the salvation of God,"[1039] may without difficulty be understood as if it were said, "And every man shall see the Christ of God." And He certainly was seen in the body, and shall be seen in the body when He judges quick and dead. And that Christ is the salvation of God, many other passages of Scripture witness, but especially the words of the venerable Simeon, who, when he had received into his hands the infant Christ, said, "Now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation."[1040] As for the words of the above-mentioned Job, as they are found in the Hebrew manuscripts, "And in my flesh I shall see God,"[1041] no doubt they were a prophecy of the resurrection of the flesh; yet he does not say "_by_ the flesh." And indeed, if he had said this, it would still be possible that Christ was meant by "God;" for Christ shall be seen by the flesh in the flesh. But even understanding it of God, it is only equivalent to saying, I shall be in the flesh when I see God. Then the apostle's expression, "face to face,"[1042] does not oblige us to believe that we shall see God by the bodily face in which are the eyes of the body, for we shall see Him without intermission in spirit. And if the apostle had not referred to the face of the inner man, he would not have said, "But we, with unveiled face beholding as in a glass the glory of the Lord, are transformed into the same image, from glory to glory, as by the Spirit of the Lord."[1043] In the same sense we understand what the Psalmist sings, "Draw near unto Him, and be enlightened; and your faces shall not be ashamed."[1044] For it is by faith we draw near to God, and faith is an act of the spirit, not of the body. But as we do not know what degree of perfection the spiritual body shall attain,--for here we speak of a matter of which we have no experience, and upon which the authority of Scripture does not definitely pronounce,--it is necessary that the words of the Book of Wisdom be illustrated in us: "The thoughts of mortal men are timid, and our forecastings uncertain."[1045]

For if that reasoning of the philosophers, by which they attempt to make out that intelligible or mental objects are so seen by the mind, and sensible or bodily objects so seen by the body, that the former cannot be discerned by the mind through the body, nor the latter by the mind itself without the body,--if this reasoning were trustworthy, then it would certainly follow that God could not be seen by the eye even of a spiritual body. But this reasoning is exploded both by true reason and by prophetic authority. For who is so little acquainted with the truth as to say that God has no cognisance of sensible objects? Has He therefore a body, the eyes of which give Him this knowledge? Moreover, what we have just been relating of the prophet Elisha, does this not sufficiently show that bodily things can be discerned by the spirit without the help of the body? For when that servant received the gifts, certainly this was a bodily or material transaction, yet the prophet saw it not by the body, but by the spirit. As, therefore, it is agreed that bodies are seen by the spirit, what if the power of the spiritual body shall be so great that spirit also is seen by the body? For God is a spirit. Besides, each man recognises his own life--that life by which he now lives in the body, and which vivifies these earthly members and causes them to grow--by an interior sense, and not by his bodily eye; but the life of other men, though it is invisible, he sees with the bodily eye. For how do we distinguish between living and dead bodies, except by seeing at once both the body and the life which we cannot see save by the eye? But a life without a body we cannot see thus.

Wherefore it may very well be, and it is thoroughly credible, that we shall in the future world see the material forms of the new heavens and the new earth in such a way that we shall most distinctly recognise God everywhere present and governing all things, material as well as spiritual, and shall see Him, not as now we understand the invisible things of God, by the things which are made,[1046] and see Him darkly, as in a mirror, and in part, and rather by faith than by bodily vision of material appearances, but by means of the bodies we shall wear and which we shall see wherever we turn our eyes. As we do not believe, but see that the living men around us who are exercising vital functions are alive, though we cannot see their life without their bodies, but see it most distinctly by means of their bodies, so, wherever we shall look with those spiritual eyes of our future bodies, we shall then, too, by means of bodily substances behold God, though a spirit, ruling all things. Either, therefore, the eyes shall possess some quality similar to that of the mind, by which they may be able to discern spiritual things, and among these God,--a supposition for which it is difficult or even impossible to find any support in Scripture,--or, which is more easy to comprehend, God will be so known by us, and shall be so much before us, that we shall see Him by the spirit in ourselves, in one another, in Himself, in the new heavens and the new earth, in every created thing which shall then exist; and also by the body we shall see Him in every body which the keen vision of the eye of the spiritual body shall reach. Our thoughts also shall be visible to all, for then shall be fulfilled the words of the apostle, "Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the thoughts of the heart, and then shall every one have praise of God."[1047]

30. _Of the eternal felicity of the city of God, and of the
perpetual Sabbath._

How great shall be that felicity, which shall be tainted with no evil, which shall lack no good, and which shall afford leisure for the praises of God, who shall be all in all! For I know not what other employment there can be where no lassitude shall slacken activity, nor any want stimulate to labour. I am admonished also by the sacred song, in which I read or hear the words, "Blessed are they that dwell in Thy house, O Lord; they will be still praising Thee."[1048] All the members and organs of the incorruptible body, which now we see to be suited to various necessary uses, shall contribute to the praises of God; for in that life necessity shall have no place, but full, certain, secure, everlasting felicity. For all those parts[1049] of the bodily harmony, which are distributed through the whole body, within and without, and of which I have just been saying that they at present elude our observation, shall then be discerned; and, along with the other great and marvellous discoveries which shall then kindle rational minds in praise of the great Artificer, there shall be the enjoyment of a beauty which appeals to the reason. What power of movement such bodies shall possess, I have not the audacity rashly to define, as I have not the ability to conceive. Nevertheless I will say that in any case, both in motion and at rest, they shall be, as in their appearance, seemly; for into that state nothing which is unseemly shall be admitted. One thing is certain, the body shall forthwith be wherever the spirit wills, and the spirit shall will nothing which is unbecoming either to the spirit or to the body. True honour shall be there, for it shall be denied to none who is worthy, nor yielded to any unworthy; neither shall any unworthy person so much as sue for it, for none but the worthy shall be there. True peace shall be there, where no one shall suffer opposition either from himself or any other. God Himself, who is the Author of virtue, shall there be its reward; for, as there is nothing greater or better, He has promised Himself. What else was meant by His word through the prophet, "I will be your God, and ye shall be my people,"[1050] than, I shall be their satisfaction, I shall be all that men honourably desire,--life, and health, and nourishment, and plenty, and glory, and honour, and peace, and all good things? This, too, is the right interpretation of the saying of the apostle, "That God may be all in all."[1051] He shall be the end of our desires who shall be seen without end, loved without cloy, praised without weariness. This outgoing of affection, this employment, shall certainly be, like eternal life itself, common to all.

But who can conceive, not to say describe, what degrees of honour and glory shall be awarded to the various degrees of merit? Yet it cannot be doubted that there shall be degrees. And in that blessed city there shall be this great blessing, that no inferior shall envy any superior, as now the archangels are not envied by the angels, because no one will wish to be what he has not received, though bound in strictest concord with him who has received; as in the body the finger does not seek to be the eye, though both members are harmoniously included in the complete structure of the body. And thus, along with his gift, greater or less, each shall receive this further gift of contentment to desire no more than he has.

Neither are we to suppose that because sin shall have no power to delight them, free will must be withdrawn. It will, on the contrary, be all the more truly free, because set free from delight in sinning to take unfailing delight in not sinning. For the first freedom of will which man received when he was created upright consisted in an ability not to sin, but also in an ability to sin; whereas this last freedom of will shall be superior, inasmuch as it shall not be able to sin. This, indeed, shall not be a natural ability, but the gift of God. For it is one thing to be God, another thing to be a partaker of God. God by nature cannot sin, but the partaker of God receives this inability from God. And in this divine gift there was to be observed this gradation, that man should first receive a free will by which he was able not to sin, and at last a free will by which he was not able to sin,--the former being adapted to the acquiring of merit, the latter to the enjoying of the reward.[1052] But the nature thus constituted, having sinned when it had the ability to do so, it is by a more abundant grace that it is delivered so as to reach that freedom in which it cannot sin. For as the first immortality which Adam lost by sinning consisted in his being able not to die, while the last shall consist in his not being able to die; so the first free will consisted in his being able not to sin, the last in his not being able to sin. And thus piety and justice shall be as indefeasible as happiness. For certainly by sinning we lost both piety and happiness; but when we lost happiness, we did not lose the love of it. Are we to say that God Himself is not free because He cannot sin? In that city, then, there shall be free will, one in all the citizens, and indivisible in each, delivered from all ill, Filled with all good, enjoying indefeasibly the delights of eternal joys, oblivious of sins, oblivious of sufferings, and yet not so oblivious of its deliverance as to be ungrateful to its Deliverer.

The soul, then, shall have an intellectual remembrance of its past ills; but, so far as regards sensible experience, they shall be quite forgotten. For a skilful physician knows, indeed, professionally almost all diseases; but experimentally he is ignorant of a great number which he himself has never suffered from. As, therefore, there are two ways of knowing evil things,--one by mental insight, the other by sensible experience, for it is one thing to understand all vices by the wisdom of a cultivated mind, another to understand them by the foolishness of an abandoned life,--so also there are two ways of forgetting evils. For a well-instructed and learned man forgets them one way, and he who has experimentally suffered from them forgets them another,--the former by neglecting what he has learned, the latter by escaping what he has suffered. And in this latter way the saints shall forget their past ills, for they shall have so thoroughly escaped them all, that they shall be quite blotted out of their experience. But their intellectual knowledge, which shall be great, shall keep them acquainted not only with their own past woes, but with the eternal sufferings of the lost. For if they were not to know that they had been miserable, how could they, as the Psalmist says, for ever sing the mercies of God? Certainly that city shall have no greater joy than the celebration of the grace of Christ, who redeemed us by His blood. There shall be accomplished the words of the psalm, "Be still, and know that I am God."[1053] There shall be the great Sabbath which has no evening, which God celebrated among His first works, as it is written, "And God rested on the seventh day from all His works which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God began to make."[1054] For we shall ourselves be the seventh day, when we shall be filled and replenished with God's blessing and sanctification. There shall we be still, and know that He is God; that He is that which we ourselves aspired to be when we fell away from Him, and listened to the voice of the seducer, "Ye shall be as gods,"[1055] and so abandoned God, who would have made us as gods, not by deserting Him, but by participating in Him. For without Him what have we accomplished, save to perish in His anger? But when we are restored by Him, and perfected with greater grace, we shall have eternal leisure to see that He is God, for we shall be full of Him when He shall be all in all. For even our good works, when they are understood to be rather His than ours, are imputed to us that we may enjoy this Sabbath rest. For if we attribute them to ourselves, they shall be servile; for it is said of the Sabbath, "Ye shall do no servile work in it."[1056] Wherefore also it is said by Ezekiel the prophet, "And I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord who sanctify them."[1057] This knowledge shall be perfected when we shall be perfectly at rest, and shall perfectly know that He is God.

This Sabbath shall appear still more clearly if we count the ages as days, in accordance with the periods of time defined in Scripture, for that period will be found to be the seventh. The first age, as the first day, extends from Adam to the deluge; the second from the deluge to Abraham, equalling the first, not in length of time, but in the number of generations, there being ten in each. From Abraham to the advent of Christ there are, as the evangelist Matthew calculates, three periods, in each of which are fourteen generations,--one period from Abraham to David, a second from David to the captivity, a third from the captivity to the birth of Christ in the flesh. There are thus five ages in all. The sixth is now passing, and cannot be measured by any number of generations, as it has been said, "It is not for you to know the times, which the Father hath put in His own power."[1058] After this period God shall rest as on the seventh day, when He shall give us (who shall be the seventh day) rest in Himself. But there is not now space to treat of these ages; suffice it to say that the seventh shall be our Sabbath, which shall be brought to a close, not by an evening, but by the Lord's day, as an eighth and eternal day, consecrated by the resurrection of Christ, and prefiguring the eternal repose not only of the spirit, but also of the body. There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end?

I think I have now, by God's help, discharged my obligation in writing this large work. Let those who think I have said too little, or those who think I have said too much, forgive me; and let those who think I have said just enough join me in giving thanks to God. Amen.

FOOTNOTES:

[961] Luke i. 33.

[962] Phil. ii. 13.

[963] John viii. 17.

[964] Ps. xxxvii. 31.

[965] Gal. iv. 9.

[966] Gen. xxii. 18.

[967] Isa. xxvi. 19.

[968] Isa. lxv. 17-19.

[969] Dan. xii. 1, 2.

[970] Dan. vii. 18.

[971] Dan. vii. 27.

[972] Another reading has _diffamatum_, "published."

[973] A somewhat fuller account of this miracle is given by Augustine in the _Confessions_, ix. 16. See also _Serm._ 286, and Ambrose, _Ep._. 22. A translation of this epistle in full is given in Isaac Taylor's _Ancient Christianity_, ii. 242, where this miracle is taken as a specimen of the so-called miracles of that age, and submitted to a detailed examination. The result arrived at will be gathered from the following sentence: "In the Nicene Church, so lax were the notions of common morality, and in so feeble a manner did the fear of God influence the conduct of leading men, that, on occasions when the Church was to be served, and her assailants to be confounded, they did not scruple to take upon themselves the contrivance and execution of the most degrading impostures."--P. 270. It is to be observed, however, that Augustine was, at least in this instance, one of the deceived.

[974] Alypius was a countryman of Augustine, and one of his most attached friends. See the _Confessions_, passim.

[975] Cleros.

[976] Easter and Whitsuntide were the common seasons for administering baptism, though no rule was laid down till towards the end of the sixth century. Tertullian thinks these the most appropriate times, but says that every time is suitable. See Tertull. _de Baptismo_, c. 19.

[977] A town near Carthage.

[978] This may possibly mean a Christian.

[979] Near Hippo.

[980] Augustine's 325th sermon is in honour of these martyrs.

[981] See Isaac Taylor's _Ancient Christianity_, ii. 354.

[982] See Augustine's _Sermons_, 321.

[983] _Sermon_ 322.

[984] Ps. xciv. 11.

[985] C. 18.

[986] Luke xxi. 18.

[987] Eph. iv. 13.

[988] Rom. viii. 29.

[989] Luke xxi. 18.

[990] Rom. viii. 29.

[991] Rom. xii. 2.

[992] Eph. iv. 13.

[993] Rom. viii. 29.

[994] Gen. ii. 22.

[995] Eph. iv. 12.

[996] Matt. xxii. 29.

[997] Matt. xxii. 30.

[998] Eph. iv. 10-16.

[999] 1 Cor. xii. 27.

[1000] Col. i. 24.

[1001] 1 Cor. x. 17.

[1002] Another reading is, "Head over all the Church."

[1003] Eph. i. 22, 23.

[1004] Ps. cxii. 1.

[1005] Luke xii. 7.

[1006] Matt. xiii. 43.

[1007] Cic. _Tusc. Quæst._ i. 27.

[1008] 1 Cor. iii. 1.

[1009] 1 Cor. xv. 44.

[1010] Ps. xxvi. 8.

[1011] Ecclus. xxx. 12.

[1012] Gal. v. 17.

[1013] 1 Cor. xv. 57.

[1014] Rom. viii. 37.

[1015] Matt. vi. 12.

[1016] Gen. i. 28.

[1017] John v. 17.

[1018] Ps. xlix. 20.

[1019] 1 Cor. iii. 7.

[1020] _Coaptatio_, a word coined by Augustine, and used by him again in the _De Trin._ iv. 2.

[1021] Ps. civ. 1.

[1022] He apparently has in view the celebrated passage in the opening of the second book of Lucretius. The uses made of this passage are referred to by Lecky, _Hist. of European Morals_, i. 74.

[1023] Rom. viii. 32.

[1024] _Vide_ Book xviii. c. 53.

[1025] Virg. _Æn._ vi. 751.

[1026] In the _Republic_, x.

[1027] Phil. iv. 7.

[1028] 1 Cor. xiii. 9, 10.

[1029] 1 Cor. xiii. 12.

[1030] Matt. xviii. 10.

[1031] 1 John iii. 2.

[1032] Ps. cxvi. 10.

[1033] 1 Cor. xiii. 11, 12.

[1034] 2 Kings v. 26.

[1035] Jer. xxiii. 24.

[1036] Job xlii. 5, 6.

[1037] Eph. i. 18.

[1038] Matt. v. 8.

[1039] Luke iii. 6.

[1040] Luke ii. 29, 30.

[1041] Job xix. 26.

[1042] 1 Cor. xiii. 12.

[1043] 2 Cor. iii. 18.

[1044] Ps. xxxiv. 5.

[1045] Wisd. ix. 14.

[1046] Rom. i. 20.

[1047] 1 Cor. iv. 5.

[1048] Ps. lxxxiv. 4.

[1049] Numbers.

[1050] Lev. xxvi. 12.

[1051] 1 Cor. xv. 28.

[1052] Or, the former to a state of probation, the latter to a state of reward.

[1053] Ps. xlvi. 10.

[1054] Gen. ii. 2, 3.

[1055] Gen. iii. 5.

[1056] Deut. v. 14.

[1057] Ezek. xx. 12.

[1058] Acts i. 7.

INDEXES.

I.--INDEX OF TEXTS OF SCRIPTURE.

GENESIS.

VOL. PAGE
i. 1, i. 439, 446, 501

i. 1, 2, i. 322

i. 6, i. 479

i. 14, i. 502

i. 14-18, i. 458

i. 24, i. 544; ii. 116

i. 26, ii. 114, 323

i. 27, 28, ii. 38

i. 28, ii. 21, 37, 523

i. 31, i. 464

ii. 2, 3, ii. 543

ii. 6, i. 552

ii. 7, i. 549

ii. 17, i. 533, 535, 548; ii. 142

ii. 22, ii. 510

ii. 25, ii. 32

iii. 5, ii. 27, 543

iii. 6, ii. 32

iii. 7, ii. 32, 33

iii. 9, i. 535

iii. 12, ii. 24

iii. 12, 13, ii. 28

iii. 16, ii. 60

iii. 19, i. 535, 548; ii. 385

iv. 6, 7, ii. 57

iv. 17, ii. 51, 62

iv. 18-22, ii. 82

iv. 25, ii. 63

iv. 26, ii. 82

v. 1, ii. 89

v. 2, ii. 81

v. 6, ii. 77

v. 8, ii. 77

vi. 1-4, ii. 94

vi. 3, ii. 290

vi. 5-7, ii. 97

vi. 6, ii. 22

vi. 19, 20, ii. 103

vi. 10, 11, ii. 73

viii. 4, 5, ii. 73

ix. 25, i. 104

ix. 26, 27, ii. 104

x. 21, ii. 109

x. 25, ii. 119, 122

xi. 1, ii. 128

xi. 1-9, ii. 112

xi. 6, ii. 115

xi. 27-29, ii. 125

xi. 31, ii. 125

xi. 32, ii. 126, 138

xii. 1, ii. 127, 128, 129

xii. 1, 2, ii. 166

xii. 1-3, ii. 130

xii. 3, ii. 166

xii. 4, ii. 127

xii. 7, ii. 132

xiii. 8, 9, ii. 133

xiii. 14-17, ii. 133

xv. 4, ii. 140

xv. 6, ii. 135

xv. 7, ii. 136

xv. 17, i. 392

xv. 19, 21, ii. 136

xvi. 3, ii. 150

xvi. 6, ii. 140

xvii. 1-22, ii. 140

xvii. 5, ii. 395

xvii. 5, 6, 16, ii. 143

xvii. 14, ii. 142

xvii. 17, ii. 149

xviii., i. 393

xviii. 2, 3, ii. 145

xviii. 18, i. 392; ii. 146

xix. 2, ii. 145

xix. 16-19, ii. 145

xix. 21, ii. 145

xx. 12, ii. 146

xxi. 6, ii. 147

xxi. 10, ii. 187

xxi. 12, ii. 155

xxi. 12, 13, ii. 147

xxii. 10, 12, ii. 148

xxii. 14, ii. 149

xxii. 15-18, ii. 149

xxii. 18, i. 432; ii. 333, 395

xxiv. 2, 3, ii. 150

xxiv. 10, ii. 125

xxv. 1, ii. 150

xxv. 5, 6, ii. 150

xxv. 7, ii. 220

xxv. 9, i. 24

xxv. 23, ii. 151, 161

xxv. 27, ii. 154

xxvi. 1-5, ii. 152

xxvi. 24, ii. 153

xxvii. 27-29, ii. 154

xxvii. 33, ii. 155

xxviii. 1-4, ii. 155

xxviii. 10-19, ii. 156

xxxii. 28, ii. 157

xxxii. 28-30, ii. 199

xxxv. 29, i. 24

xlvi. 8, ii. 159

xlvi. 27, ii. 7

xlvii. 29, i. 21

xlviii. 19, ii. 161

xlix. 8-12, ii. 160

xlix. 10, ii. 223, 277

xlix. 12, ii. 161

l. 22, 23, ii. 159

l. 23, ii. 159

l. 24, i. 21

EXODUS.

iii. 14, i. 323, 482

x., ii. 112

xii. 37, ii. 63

xvii. 6, ii. 281

xxi. 24, ii. 436

xxii. 20, i. 387; ii. 332, 338

xxxiii. 13, i. 402

LEVITICUS.

xxvi. 12, ii. 541

DEUTERONOMY.

v. 14, ii. 544

JOSHUA.

xxiv. 2, ii. 124

JUDGES.

iii. 30, ii. 199

1 SAMUEL.

ii. 1-10, ii. 171

ii. 27-36, ii. 179

vii. 9-12, ii. 188

vii. 14, 15, ii. 192

xiii. 13, 14, ii. 185

xv. 11, ii. 22

xv. 23, ii. 186

xv. 26-29, ii. 186

xxiv. 5, 6, ii. 185

2 SAMUEL.

vii. 8, ii. 198

vii. 8-16, ii. 190

vii. 10, 11, ii. 198 _bis_

vii. 19, ii. 197

vii. 29, ii. 198

1 KINGS.

xiii. 2, ii. 200

xix. 10, 14, 15, ii. 214

2 KINGS.

ii. 11, ii. 405

v. 26, ii. 536

xiii. 15-17, ii. 200

2 CHRONICLES.

xxx. 9, i. 384

JOB.

i. 21, i. 15

vii. 1, ii. 312, 342, 440

xiv. 4, ii. 401

xv. 13, ii. 112

xix. 26, ii. 538

xxxiv. 30, i. 216

xxxviii. 7, i. 446

xl. 14, i. 455, 456

xlii. 5, 6, ii. 537

PSALMS.

iii. 3, ii. 47

iii. 5, ii. 205

iv. 7, ii. 12

vi. 2, ii. 173

vi. 5, i. 532

vi. 6, ii. 378

ix. 18, ii. 20

x. 3, i. 107

xi. 5, ii. 11

xii. 6, ii. 182

xii. 7, i. 499

xiii. 1, ii. 194

xvi. 2, i. 388; ii. 339

xvi. 9, 10, ii. 207

xvi. 10, ii. 174

xvi. 11, ii. 12

xvii. 6, i. 454

xvii. 8, ii. 182

xvii. 15, ii. 456

xviii. 1, ii. 47

xviii. 43, ii. 203, 408

xviii. 45, ii. 158

xix. 9, ii. 19

xix. 12, i. 490

xxii. 16, 17, ii. 205

xxii. 18, 19, ii. 205

xxiv. 16, i. 475

xxv. 10, i. 520

xxv. 17, ii. 310

xxvi. 2, ii. 16

xxxi. 19, ii. 447, 455

xxxii. 1, ii. 209

xxxii. 11, ii. 12

xxxiv. 5, ii. 538

xxxiv. 8, ii. 456

xxxvi. 8, ii. 517

xxxix. 2, ii. 379

xxxix. 8, ii. 378

xl. 2, ii. 261

xl. 2, 3, ii. 256

xl. 4, i. 229; ii. 90

xl. 5, ii. 282

xl. 6, ii. 212

xli. 5, ii. 411

xli. 5-8, ii. 206

xli. 9, ii. 206

xli. 10, ii. 206

xlii. 3, ii. 378

xlii. 6, i. 546

xlii. 10, i. 41

xlv. 1-9, ii. 202

xlv. 7, ii. 203

xlv. 9-17, ii. 203

xlv. 16, ii. 204

xlvi. 4, i. 436

xlvi. 8, i. 520

xlvi. 10, ii. 543

xlviii. 1, i. 436

xlviii. 2, ii. 172, 203

xlix. 11, ii. 90

xlix. 12, i. 523

xlix. 20, ii. 524

l. 1, i. 370

l. 3-5, ii. 397

l. 12, 13, i. 389

l. 14, 15, i. 389

l. 16, 17, i. 388

li. 3, ii. 88

lii. 8, ii. 90

liii. 3, 4, ii. 121

lvii. 5-11, ii. 253

lix. 9, i. 546

lxii. 11, 12, i. 192

lxvii. 1, 2, i. 432

lxviii. 20, ii. 208

lxix. 6, ii. 212

lxix. 9, ii. 370

lxix. 10, 11, ii. 278

lxix. 20, ii. 19

lxix. 21, ii. 208

lxix. 22, 23, ii. 208, 278

lxxii. 8, ii. 191, 290

lxxiii., ii. 404

lxxiii. 18, ii. 27

lxxiii. 20, ii. 90

lxxiii. 28, i. 391, 409, 416

lxxiv. 12, ii. 177

lxxvii. 9, ii. 446, 453

lxxvii. 10, ii. 454

lxxxii. 6, i. 379, 385; ii. 95

lxxxiii. 16, ii. 28

lxxxiii. 28, i. 387

lxxxiv. 2, i. 417

lxxxiv. 4, ii. 540

lxxxiv. 10, ii. 183

lxxxvii. 3, i. 292, 436

lxxxvii. 5, ii. 402

lxxxix. 2, 3, i. 19

lxxxix. 3, 4, ii. 191

lxxxix. 19-29, ii. 192

lxxxix. 30-33, ii. 192

lxxxix. 32, i. 10

lxxxix. 34, 35, ii. 193

lxxxix. 36, 37, ii. 193

lxxxix. 38, ii. 193 _bis_

lxxxix. 39-45, ii. 194

lxxxix. 46, ii. 194

lxxxix. 46, 47, ii. 195

lxxxix. 47, ii. 195

lxxxix. 48, ii. 195

lxxxix. 49-51, ii. 196

xc. 10, ii. 74

xciv. 4, i. 49

xciv. 11, ii. 173, 302, 501

xciv. 15, i. 1

xciv. 19, ii. 284, 285

xcv. 3, i. 379

xcv. 5, i. 408

xcv. 6, ii. 112

xcvi. 1, i. 344

xcvi. 1-5, i. 345

xcvi. 4, 5, i. 42

xcvi. 5, ii. 338

xcvi. 5, 6, i. 379

ci. 1, ii. 354

cii. 25-27, ii. 395

civ. 1, ii. 528

civ. 4, ii. 92

civ. 24, i. 477

civ. 26, i. 455, 457

cv. 28, ii. 358

cv. 15, ii. 192

cx. 1, ii. 200, 204

cx. 2, ii. 204

cx. 4, ii. 135, 205 _bis_

cxi. 1, ii. 187

cxi. 2, ii. 46

cxii. 1, ii. 512

cxv. 5, i. 344

cxvi. 10, ii. 535

cxvi. 15, i. 19, 527

cxvi., ii. 255

cxviii. 1-5, i. 446

cxix. 20, ii. 11

cxix. 119, ii. 142

cxix. 164, i. 475

cxxiii. 2, ii. 329

cxxxvi. 2, i. 379

cxxxvii. 1, ii. 198

cxxxviii. 3, ii. 37

cxliv. 4, ii. 195, 347, 454

cxliv. 15, ii. 341

cxlvii. 5, i. 508

cxlvii. 12-14, ii. 314

cxlviii. 2, i. 478

cxlviii. 4, i. 509

cxlviii. 8, i. 554

PROVERBS.

i. 11-13, ii. 210

iii. 18, i. 445; ii. 404

vi. 26, i. 54

viii. 15, i. 216

viii. 27, i. 439

ix. 1, ii. 174

ix. 1-5, ii. 211

ix. 6, ii. 211

x. 5, ii. 105

xviii. 12, ii. 27

xxiv. 16, i. 475

ECCLESIASTES.

i. 2, 3, ii. 348

i. 9, 10, i. 499

ii. 13, 14, ii. 348

ii. 24, ii. 211

iii. 13, ii. 211

iii. 18, ii. 211

iii. 22, i. 554

vii. 4, ii. 212

vii. 29, ii. 22

viii. 14, ii. 349

viii. 15, ii. 211

x. 13, i. 485

x. 16, 17, ii. 212

xi. 9, i. 384

xii. 13, 14, ii. 349

CANTICLES OR SONGS.

i. 3, ii. 105

i. 4, ii. 212

ii. 4, ii. 92

ii. 5, ii. 390

iv. 13, i. 546

vii. 6, ii. 213

ISAIAH.

i. 1, ii. 247

ii. 2, 3, i. 433

ii. 3, ii. 282, 290

iv. 4, ii. 400

v. 7, ii. 106

vii. 14, ii. 277

x. 21, ii. 182

x. 22, ii. 258, 278

xi. 2, i. 476

xi. 4, ii. 288

xiv. 12, i. 454

xix. 1, i. 342

xxvi. 11, ii. 371

xxvi. 19, ii. 387

xxviii. 22, ii. 183

xxix. 14, i. 422

xl. 26, i. 508

xlii. 1-4, ii. 410

xlv. 8, ii. 378

xlviii. 12-16, ii. 407

xlviii. 20, ii. 235

li. 8, ii. 433

lii. 13-liii. 12, ii. 449

liii. 7, ii. 298, 407

liv. 1-5, ii. 249

lvii. 21, ii. 13

lxv. 5, ii. 393

lxv. 17-19, ii. 389, 476

lxv. 22, ii. 402

lxvi. 12-16, ii. 387

lxvi. 18, ii. 390

lxvi. 22-24, ii. 391

lxvi. 24, ii. 454

lxvi. 34, ii. 432

JEREMIAH.

i. 5, i. 517

ix. 23, 24, ii. 256

xvi. 19, ii. 257

xvi. 20, i. 241, 346

xvii. 7, ii. 83

xvii. 9, ii. 257

xxiii. 5, 6, ii. 257

xxiii. 24, i. 517; ii. 537

xxix. 7, ii. 341

xxxi. 31, ii. 257

LAMENTATIONS.

iv. 20, ii. 257

EZEKIEL.

xx. 12, ii. 544

xxviii. 13, i. 454

xxxiii. 6, i. 14

xxxiv. 23, ii. 259

xxxvii. 22-24, ii. 259

DANIEL.

iii., i. 22

vii. 13, 14, ii. 258

vii. 15-28, ii. 393

vii. 18, ii. 476

vii. 27, ii. 476

xii. 1, 2, ii. 476

xii. 1-3, ii. 394

xii. 13, ii. 395

HOSEA.

i. 1, ii. 246

i. 10, ii. 248

i. 11, ii. 248

iii. 4, ii. 248

iii. 5, ii. 248

vi. 2, ii. 248

vi. 6, i. 390; ii. 399

JOEL.

ii. 13, ii. 254

ii. 28, 29, ii. 251

AMOS.

i. 1, ii. 247

iv. 12, 13, ii. 249

ix. 11, 12, ii. 249

OBADIAH.

ver. 17, ii. 251

ver. 21, ii. 251

JONAH.

iii. 4, ii. 273

MICAH.

i. 1, ii. 247

iv. 13, ii. 250

v. 2-4, ii. 250

vi. 6-8, i. 389

NAHUM.

i. 14-ii. 1, ii. 252

HABAKKUK.

ii. 2, 3, ii. 252

ii. 4, i. 157; ii. 301, 328

iii. 2, ii. 252

iii. 3, ii. 253

iii. 4, ii. 253

ZEPHANIAH.

ii. 11, ii. 258

iii. 8, ii. 257

iii. 9-12, ii. 258

HAGGAI.

ii. 6, ii. 259

ii. 7, ii. 275, 281

ii. 9, ii. 275, 280, 281

ZECHARIAH.

ix. 9, 10, ii. 259

ix. 11, ii. 260

xii. 9, 10, ii. 408

xiii. 2, i. 34

MALACHI.

i. 10, 11, ii. 260

ii. 5-7, ii. 260

ii. 7, ii. 93

ii. 17, ii. 404, 406

iii. 1, 2, ii. 261

iii. 1-6, ii. 399

iii. 13-16, ii. 362

iii. 14, ii. 406

iii. 14, 15, ii. 404

iii. 17-iv. 3, ii. 262, 403

iv. 4, ii. 404

iv. 5, 6, ii. 405

* * * * *

APOCRYPHA.

ESDRAS.

iii. iv., ii. 263

TOBIT.

xii. 12, i. 21

xii. 19, i. 547

JUDITH.

v. 5-9, ii. 126

vii. 20, i. 384

WISDOM.

i. 9, ii. 403

ii. 12-21, ii. 210

vi. 20, ii. 11

vii. 22, i. 450

vii. 24-27, i. 305

viii. 1, i. 517; ii. 53

ix. 13-15, i. 501

ix. 14, ii. 539

ix. 15, i. 536; ii. 4, 303

xi. 20, i. 475, 508

xi. 38, i. 532

ECCLESIASTICUS.

ii. 7, ii. 368

iii. 27, i. 38

vii. 13, ii. 14

vii. 17, ii. 433

x. 13, ii. 25

xv. 17, ii. 142

xxi. 1, ii. 466

xxiv. 3, i. 455

xxvii. 5, ii. 461

xxx. 12, ii. 518

xxx. 24, i. 390; ii. 466

xxxiii. 15, i. 457

xxxvi. 1-5, ii. 210

xl. 1, ii. 441

BARUCH.

iii. 26, 27, ii. 97

iii. 35-37, ii. 257

HYMN OF THE THREE
CHILDREN.

ver. 35, i. 466

* * * * *

NEW TESTAMENT.

MATTHEW.

i., ii. 77

i. 1, 18, ii. 192

i. 21, ii. 208

i. 23, ii. 277

iii. 2, ii. 282

iii. 8, ii. 465

iv. 3-11, i. 377

iv. 9, i. 478

iv. 17, ii. 282

iv. 19, ii. 408

v. 4, ii. 254

v. 8, ii. 388, 538

v. 16, i. 206

v. 19, ii. 364

v. 20, ii. 364, 467

v. 23, 24, ii. 467

v. 28, ii. 21

v. 45, i. 10, 138; ii. 454

vi. 1, i. 206

vi. 2, i. 207

vi. 12, ii. 342, 349, 465, 467, 522

vi. 14, ii. 468

vi. 14, 15, ii. 449

vi. 15, ii. 468

vi. 19-21, i. 16

vi. 28-30, i. 403

vii. 7, 8, ii. 196

vii. 12, ii. 13

vii. 18, ii. 26

vii. 20, ii. 106

viii. 22, i. 212; ii. 354, 375

viii. 29, i. 342; ii. 345

x. 22, ii. 16

x. 27, ii. 255

x. 28, i. 19, 212, 522; ii. 283

x. 30, i. 508

x. 32, i. 527

x. 33, i. 205

x. 34, ii. 390

x. 36, ii. 308

x. 37, ii. 464

x. 41, ii. 470

xi. 13, ii. 217

xi. 22, ii. 350

xi. 24, ii. 350

xii. 27, ii. 351

xii. 29, ii. 408

xii. 32, ii. 453

xii. 41, 42, ii. 351

xiii. 37-43, ii. 351

xiii. 39-41, ii. 264

xiii. 41-43, ii. 414

xiii. 43, ii. 514

xiii. 47-50, ii. 282

xiii. 52, ii. 350

xvi. 16, i. 342

xvi. 25, i. 528

xvii. 1, 2, ii. 410

xvii. 7, ii. 313

xviii. 10, i. 439

xviii. 15, ii. 56

xviii. 18, ii. 365

xviii. 23, ii. 469

xviii. 35, ii. 56

xix. 4, 5, ii. 38

xix. 27, 28, ii. 175

xix. 28, ii. 351

xix. 29, ii. 358

xx. 22, ii. 106

xxii. 11-14, ii. 281

xxii. 14, ii. 273

xxii. 29, ii. 510

xxii. 30, i. 477; ii. 510

xxii. 37-40, i. 387

xxii. 39, ii. 466

xxii. 40, i. 390

xxii. 44, ii. 200

xxiii. 3, ii. 364

xxiii. 26, i. 417

xxiv. 12, ii. 16, 313, 363

xxiv. 13, ii. 178, 448

xxiv. 15, ii. 183

xxiv. 21, ii. 138

xxiv. 25, ii. 396

xxiv. 29, ii. 396

xxv. 24, ii. 407

xxv. 30, ii. 392

xxv. 33, ii. 449

xxv. 34, ii. 364, 399, 462

xxv. 34-41, ii. 353

xxv. 34, 41, 46, ii. 543

xxv. 35, ii. 207

xxv. 40, ii. 207

xxv. 41, ii. 370, 434, 450, 451, 462

xxv. 45, ii. 466

xxv. 46, i. 453, 376, 414, 451

xxvi. 10-13, ii. 13

xxvi. 38, ii. 18

xxvi. 39, ii. 106

xxvi. 63, ii. 398

xxvi. 75, ii. 16

xxvii. 34, 48, ii. 208

xxviii. 19, i. 554

xxviii. 20, ii. 364

MARK.

i. 2, ii. 93

i. 24, i. 377

iii. 5, ii. 17

iii. 27, ii. 357

ix. 43, 48, ii. 432

LUKE.

i. 27, ii. 192

i. 33, ii. 472

i. 34, ii. 137

i. 35, ii. 137

ii. 14, ii. 14

ii. 25-30, ii. 172

ii. 29, 30, ii. 538

iii. 6, ii. 538

v. 10, ii. 408

vi. 13, ii. 282

vi. 38, ii. 437

xii. 4, i. 19

xii. 7, ii. 513

xii. 49, ii. 390

xvi. 9, ii. 469, 470

xvi. 24, ii. 416, 435

xix. 10, ii. 185

xx. 34, ii. 39, 85

xx. 35, ii. 81

xxi. 18, ii. 504, 507

xxii. 15, ii. 18

xxiii. 34, ii. 253

xxiv. 27, ii. 290

xxiv. 44-47, i. 433

xxiv. 45-47, ii. 283

JOHN.

i. 1-5, i. 426

i. 6-9, i. 386

i. 9, i. 447

i. 14, i. 415, 426; ii. 3

i. 32, ii. 410

i. 47, 51, ii. 156

ii. 19, i. 160; ii. 261

iii. 5, i. 527; ii. 467

iii. 17, ii. 254

iv. 24, i. 554

v. 17, ii. 523

v. 22, ii. 410

v. 22-24, ii. 353

v. 25, 26, ii. 353

v. 28, ii. 394

v. 28, 29, ii. 355

v. 29, ii. 413

v. 44, i. 205

v. 46, ii. 404

vi. 50, 51, ii. 447, 458

vi. 51, ii. 183

vi. 56, ii. 458

vi. 60-64, i. 415

vi. 70, ii. 207

vii. 39, ii. 408

viii. 25, i. 415, 476

viii. 34, ii. 324

viii. 36, ii. 23

viii. 44, i. 453; ii. 320

x. 9, i. 270

x. 18, i. 160, 195

xi. 15, ii. 18

xi. 35, ii. 18

xii. 43, i. 205

xiv. 6, i. 432; ii. 6

xvi. 13, i. 476

xix. 30, ii. 160

xix. 38, i. 21

xx. 13, ii. 3

xx. 22, i. 551

xxi. 15-17, ii. 11

ACTS.

i. 6, 7, ii. 288

i. 7, ii. 544

i. 7, 8, ii. 283

i. 17, ii. 207

ii. 3, ii. 390

ii. 27, 31, ii. 174

ii. 45, i. 213

vii. 2, ii. 130

vii. 2, 3, ii. 128

vii. 4, ii. 129

vii. 22, ii. 101, 264

vii. 53, i. 403

ix. 4, ii. 193

x. 42, ii. 177

xiii. 46, ii. 196

xv. 15-17, ii. 249

xvii. 28, i. 320

xvii. 30, 31, ii. 290

ROMANS.

i. 3, ii. 186, 190, 248

i. 11-13, ii. 17

i. 17, ii. 401

i. 19, 20, i. 316, 320

i. 20, i. 323; ii. 539

i. 21, i. 341, 383

i. 21-23, i. 320

i. 21-25, ii. 48

i. 25, i. 170

i. 26, ii. 41

i. 31, ii. 18

ii. 4, i. 10

ii. 15, 16, ii. 403

iii. 2, ii. 173

iii. 4, ii. 135

iii. 7, ii. 6

iii. 20, ii. 27

iii. 20-22, ii. 350

iii. 23, ii. 390

iii. 26, ii. 172

iii. 28, 29, ii. 196

iv. 15, ii. 142

v. 5, ii. 212

v. 12, ii. 24

v. 12, 19, ii. 142

vi. 4, ii. 368

vi. 9, i. 499; ii. 195

vi. 12, 13, ii. 57

vi. 13, i. 390; ii. 60

vi. 22, ii. 315

vii. 12, 13, i. 526

vii. 17, ii. 60

viii. 6, ii. 389

viii. 10, ii. 375

viii. 13, ii. 433

viii. 14, ii. 441

viii. 15, ii. 19

viii. 18, i. 215

viii. 23, ii. 16, 379

viii. 24, i. 550; ii. 307

viii. 24, 25, i. 418

viii. 28, i. 14; ii. 284

viii. 28, 29, i. 549

viii. 29, ii. 285, 505

viii. 32, ii. 148, 174, 529

viii. 37, ii. 522

ix. 2, ii. 17, 379

ix. 5, ii. 86

ix. 7, 8, ii. 148, 150

xi. 10-13, ii. 151

ix. 14, ii. 346

ix. 21, ii. 30

ix. 22, 23, ii. 52

ix. 27, ii. 258

ix. 27, 28, ii. 278

ix. 28, ii. 183

x. 3, ii. 17, 172, 256, 456

x. 5, ii. 203

x. 13, ii. 83

xi. 5, ii. 182

xi. 11, ii. 278

xi. 20, ii. 12

xi. 32, i. 39; ii. 447, 456

xi. 33, ii. 346

xii. 1, i. 390; ii. 183

xii. 2, i. 391

xii. 3, i. 504

xii. 3-6, i. 391

xii. 12, ii. 255, 284

xii. 15, ii. 17

xiii. 10, ii. 459

xiii. 24, 25, ii. 83

xiv. 4, ii. 368

xiv. 9, ii. 366

1 CORINTHIANS.

i. 19-25, i. 423

i. 25, ii. 107

i. 27, ii. 211

i. 30, 31, ii. 456

i. 31, ii. 256

ii. 11, i. 38, 553

ii. 11-14, ii. 7

iii. 1, ii. 7, 517

iii. 2, ii. 161

iii. 3, ii. 7

iii. 7, i. 517; ii. 524

iii. 9, ii. 114, 328

iii. 11-15, ii. 448

iii. 13, ii. 461, 462

iii. 14, 15, ii. 462

iii. 15, ii. 460

iii. 17, ii. 191

iii. 20, ii. 173, 302

iv. 5, ii. 540

iv. 7, ii. 176

iv. 9, ii. 17

v. 12, ii. 366

vi. 3, ii. 352

vii. 4, ii. 140

vii. 25, ii. 469

vii. 31, ii. 396

vii. 31, 32, ii. 374

vii. 32, ii. 461

vii. 33, ii. 461

viii. 1, i. 376

viii. 5, 6, i. 380

x. 4, i. 545; ii. 281

x. 12, ii. 368

x. 17, ii. 183, 448, 458, 511

x. 19, 20, i. 345

xi. 14, i. 86

xi. 19, ii. 105

xii. 12, ii. 178, 207

xii. 27, ii. 511

xiii. 4, ii. 107

xiii. 9, 10, ii. 434, 535

xiii. 10, 12, ii. 476

xiii. 11, 12, ii. 536

xiii. 12, ii. 535, 538

xv. 10, ii. 352

xvi. 21, 22, i. 550

xv. 22, ii. 385

xv. 28, ii. 48, 393, 541

xv. 32, i. 544

xv. 36, ii. 385

xv. 38, i. 517

xv. 39, ii. 2

xv. 42-45, i. 549

xv. 44, ii. 517

xv. 46, ii. 50

xv. 46, 47, ii. 228

xv. 47-49, i. 550

xv. 51, ii. 385

xv. 54, ii. 16

xv. 55, ii. 379

xv. 56, i. 525

xv. 57, ii. 522

2 CORINTHIANS.

i. 12, i. 201

iii. 15, 16, ii. 188

iii. 18, ii. 538

iv. 16, i. 552; ii. 4

v. 1-4, ii. 4

v. 4, ii. 379

v. 6, ii. 328

v. 10, ii. 177

v. 14, 15, ii. 354

vi. 7-10, i. 457

vi. 10, ii. 358

vi. 14, ii. 369

vii. 5, ii. 17

vii. 8-11, ii. 15

viii. 9, ii. 174

ix. 7, ii. 16

x. 12, i. 506

xi. 1-3, ii. 17

xi. 3, i. 12

xi. 14, i. 397; ii. 313

xi. 29, ii. 433

xii. 21, ii. 17

GALATIANS.

ii. 14-20, ii. 248

iii. 11, ii. 2

iii. 17, ii. 138

iii. 19, i. 432

iii. 27, i. 550

iv. 21-31, ii. 51

iv. 22-31, ii. 168

iv. 25, ii. 188

iv. 26, i. 444; ii. 388

v. 6, ii. 342, 459

v. 17, i. 534; ii. 55, 59,
303, 441, 521

v. 19-21, ii. 3, 457

vi. 1, ii. 16, 56

vi. 2, ii. 56

vi. 3, ii. 172

vi. 4, i. 201

EPHESIANS.

i. 4, ii. 185, 281

i. 18, ii. 539

i. 22, 23, ii. 512

iv. 9, 10, ii. 178

iv. 10-16, ii. 511

iv. 12, ii. 510

iv. 13, ii. 505

iv. 26, ii. 56

v. 8, i. 477

v. 14, ii. 368

v. 25, ii. 39

v. 28, 29, ii. 61

vi. 5, i. 383

vi. 20, ii. 172

COLOSSIANS.

i. 12, ii. 358

i. 13, ii. 251

i. 24, ii. 511

ii. 8, i. 319

iii. 1, ii. 249, 368

iii. 1, 2, ii. 365

iii. 1-3, ii. 174

iii. 3, ii. 375

PHILIPPIANS.

i. 3, ii. 17

i. 18, ii. 106

i. 23, ii. 11

ii. 7, ii. 192

ii. 8, ii. 29

ii. 12, ii. 12

ii. 21, ii. 365

iii. 7, 8, ii. 175

iii. 14, ii. 17

iii. 19, ii. 389

iii. 20, ii. 365

iv. 7, ii. 534

1 THESSALONIANS.

iv. 4, ii. 31

iv. 13-16, ii. 384

iv. 16, i. 499

iv. 17, ii. 398

v. 5, i. 444, 479

v. 14, 15, ii. 56

2 THESSALONIANS.

i. 9, ii. 288

ii. 1-11, ii. 381

ii. 8, ii. 371

1 TIMOTHY.

i. 5, ii. 44

ii. 5, i. 374; ii. 98, 183, 186, 280

ii. 14, ii. 24

iii. 1, ii. 329

v. 8, ii. 323

v. 20, ii. 56

vi. 6-10, i. 15

vi. 17-19, i. 16

2 TIMOTHY.

ii. 9, ii. 172

ii. 19, ii. 285, 359, 441

ii. 25, 26, ii. 452

iii. 2, ii. 11

iii. 7, i. 49

iii. 12, ii. 284

iii. 16, ii. 214

iv. 1, ii. 207

TITUS.

i. 2, 3, i. 504

i. 8, ii. 10

HEBREWS.

ii. 4, ii. 283

iv. 12, ii. 390

vii. 11-27, ii. 183

viii. 8, ii. 168

ix. 15, ii. 185

xi. 7, ii. 264

xi. 11, ii. 144

xi. 12, ii. 144

xi. 13-16, ii. 255

xi. 17-19, ii. 146

xii. 14, ii. 56

xiii. 2, ii. 144

xiii. 16, i. 389

JAMES.

i. 2, ii. 16

i. 17, i. 460

ii. 13, ii. 449, 464, 469

ii. 14, ii. 460

ii. 17, ii. 342

iv. 6, i. 2, 478; ii. 175, 342

1 PETER.

ii. 2, ii. 161

ii. 9, ii. 183, 269

iii. 4, i. 14

iii. 20, 21, ii. 264

iv. 5, ii. 207

v. 5, i. 2, 175

v. 6, ii. 342

2 PETER.

ii. 4, i. 477; ii. 93, 450

ii. 19, i. 138; ii. 324

iii. 3-13, ii. 380

iii. 6, ii. 396

iii. 8, ii. 356

iii. 10, 11, ii. 396

1 JOHN.

i. 8, ii. 16, 19, 379, 400

ii. 15, ii. 11

ii. 17, ii. 396

ii. 18, 19, ii. 381

ii. 19, ii. 362

iii. 2, ii. 535

iii. 8, i. 453, 454

iii. 9, ii. 393

iii. 12, ii. 58

iv. 7, ii. 176

iv. 18, ii. 19, 455

JUDE.

ver. 14, ii. 264

REVELATION.

i. 4, ii. 173

iii. 1, i. 476

iii. 14, i. 476

xiv. 13, ii. 366

xv. 2, ii. 377

xx. 1-6, ii. 356

xx. 4, ii. 366

xx. 9, 10, ii. 360

xx. 10, ii. 435, 450, 454

xxi. 1, ii. 377

xxi. 25, ii. 378

II.--INDEX OF PRINCIPAL SUBJECTS.

Abel, the relation of, to Christ, ii. 82, 83. _See_ Cain.

Abraham, the era in the life of, from which a new succession begins,
i. 124;
time of the migration of, 127, etc.;
the order and nature of God's promises to, 129, etc.;
the three great kingdoms existing at the time of the birth of, 130,
131;
the repeated promises of the land of Canaan made to, and to his
seed, 131;
his denial of his wife in Egypt, 132;
the parting of Lot and, 132, 133;
the third promise of the land to, 133;
his victory over the kings, 134;
the promise made to, of a large posterity, 135;
the sacrifices offered by, when the covenant was renewed with, 136;
the seed of, to be in bondage 400 years, 138;
Sarah gives Hagar to, 139;
the promise of a son given to,--receives the seal of circumcision,
140;
change of the name of, 143;
visit of three angels to, 144;
his denial of his wife in Gerar, 146;
birth of his son Isaac, 147;
his offering up of Isaac, 147;
death of his wife Sarah, 149;
what is meant by marrying Keturah after Sarah's death? 150;
the time of the fulfilment of the promise made to, respecting
Canaan, 166.

Abyss, casting Satan into the, ii. 358.

Achior, his answer to Holofernes' inquiry respecting the Jews, ii.
126.

Adam forsook God before God forsook him, i. 535;
in Paradise;
his temptation and fall, ii. 22, etc.;
nature of his first sin, 25;
an evil will preceded his evil act, 25, 26;
the pride involved in the sin of, 28;
the justice of the punishment of, 28, etc.;
the nakedness of, seen after his base sin, 32;
the fearful consequences of the sin of, i. 515, 521, ii. 1, 2.

Æneas, i. 94;
time of the arrival of, in Italy, ii. 238.

Æsculanus, the god, i. 159.

Æsculapius, sent for to Epidaurus by the Romans, i. 115, 116;
a deified man, 349.

Affections of the soul, right or wrong according to their direction,
ii. 10, 12, 15.

Africa, a fearful visitation of, by locusts, i. 134.

Ages of ages, i. 508, etc.

Αἰώνιον, ii. 141.

Albans, the wickedness of the war waged by the Romans against, i. 105.

Alcimus, ii. 276.

Alexander the Great, the apt reply of a pirate to, i. 140;
and Leo, an Egyptian priest,--a letter of, to his mother Olympias,
i. 313, 351;
invades Judea, ii. 275.

Alexandra, queen of the Jews, ii. 276.

Alms-deeds, of those who think that they will free evil-doers from
damnation in the day of judgment, ii. 449, 464.

Altor, i. 288.

Alypius, ii. 485.

_Amor_ and _dilectio_, how used in Scripture, ii. 10, etc.

Amulius and Numitor, ii. 240, 241.

Anaxagoras, i. 308;
ii. 268.

Anaximander, i. 307.

Anaximenes, i. 308.

'Ancient compassions, Thine,' sworn unto David, ii. 195, etc.

Andromache, i. 104.

Anebo, Porphyry's letter to, i. 397, etc.

Angels, the holy things common to men and, i. 347, etc.;
not mediators, 370;
the difference between the knowledge of, and that of demons, 377;
the love of, which prompts them to desire that we should worship
God alone, 392;
miracles wrought by the ministry of, for the confirmation of the
faith, 392, etc., 400, etc.;
the ministry of, to fulfil the providence of God, 403;
those who seek worship for themselves, and those who seek honour
for God, which to be trusted about life eternal, 404;
rather to be imitated than invoked, 418;
the creation of, 445, etc.;
whether those who fell partook of the blessedness of the unfallen,
450;
were those who fell aware that they would fall? 452;
were the unfallen assured of their own perseverance? 452, 453;
the separation of the unfallen from the fallen, meant by the
separation of the light from the darkness, 458;
approbation of the good, signified by the words, 'God saw the light
that it was good,' 459;
the knowledge by which they know God in His essence, and perceive
the causes of His works, 473;
of the opinion that they were created before the world, 476;
the two different and dissimilar communities of, 477, etc.;
the idea that angels are meant by the separation of the waters by
the firmament, 479;
the nature of good and bad, one and the same, 481;
the cause of the blessedness of the good, and of the misery of the
bad, 487;
did they receive their good-will as well as their nature from God?
491;
whether they can be said to be creators of any creatures, 516;
the opinion of the Platonists that man's body was created by, 518;
the wickedness of those who sinned did not disturb the order of
God's providence, ii. 46;
the 'sons of God' of the 6th chapter of Genesis not, 92, etc.;
what we are to understand by God's speaking to, 114;
the three, which appeared to Abraham, 144;
Lot delivered by, 146;
the creation of, 472.

Anger of God, the, ii. 97, etc., 454.

Animals, the dispersion of those preserved in the ark, after the
deluge, ii. 115, etc.

Animals, rational, are they part of God? i. 151.

Antediluvians, the long life and great stature of, ii. 63, etc.;
the different computation of the ages of, given by the Hebrew and
other MSS. of the Old Testament, 65, etc.;
the opinion of those who believe they did not live so long as is
stated, considered, 68;
was the age of puberty later among, than it is now? 75, etc.

Antichrist, the time of the last persecution by, hidden, ii. 288, etc;
whether the time of the persecution by, is included in the thousand
years, 371;
the manifestation of, preceding the day of the Lord, 381, etc.;
Daniel's predictions respecting the persecution caused by, 393, etc.

Antiochus of Syria, ii. 275.

Antipater, ii. 276, 277.

Antipodes, the idea of, absurd, ii. 118.

Antiquities, Varro's book respecting human and divine, i. 234, 235.

Antiquity of the world, the alleged, i. 494, etc.