Book XXII (part 3 of 3)

Book XXII (part 3 of 3)

But their way is to feign a scrupulous anxiety in investigating this question, and to cast ridicule on our faith in the resurrection of the body, by asking, Whether abortions shall rise? And as the Lord says, "Verily I say unto you, not a hair of your head shall perish,"[986] shall all bodies have an equal stature and strength, or shall there be differences in size? For if there is to be equality, where shall those abortions, supposing that they rise again, get that bulk which they had not here? Or if they shall not rise because they were not born but cast out, they raise the same question about children who have died in childhood, asking us whence they get the stature which we see they had not here; for we will not say that those who have been not only born, but born again, shall not rise again. Then, further, they ask of what size these equal bodies shall be. For if all shall be as tall and large as were the tallest and largest in this world, they ask us how it is that not only children but many full-grown persons shall receive what they here did not possess, if each one is to receive what he had here. And if the saying of the apostle, that we are all to come to the "measure of the age of the fulness of Christ,"[987] or that other saying, "Whom He predestinated to be conformed to the image of His Son,"[988] is to be understood to mean that the stature and size of Christ's body shall be the measure of the bodies of all those who shall be in His kingdom, then, say they, the size and height of many must be diminished; and if so much of the bodily frame itself be lost, what becomes of the saying, "Not a hair of your head shall perish?" Besides, it might be asked regarding the hair itself, whether all that the barber has cut off shall be restored? And if it is to be restored, who would not shrink from such deformity? For as the same restoration will be made of what has been pared off the nails, much will be replaced on the body which a regard for its appearance had cut off. And where, then, will be its beauty, which assuredly ought to be much greater in that immortal condition than it could be in this corruptible state? On the other hand, if such things are not restored to the body, they must perish; how, then, they say, shall not a hair of the head perish? In like manner they reason about fatness and leanness; for if all are to be equal, then certainly there shall not be some fat, others lean. Some, therefore, shall gain, others lose something. Consequently there will not be a simple restoration of what formerly existed, but, on the one hand, an addition of what had no existence, and, on the other, a loss of what did before exist.

The difficulties, too, about the corruption and dissolution of dead bodies,--that one is turned into dust, while another evaporates into the air; that some are devoured by beasts, some by fire, while some perish by shipwreck or by drowning in one shape or other, so that their bodies decay into liquid,--these difficulties give them immoderate alarm, and they believe that all those dissolved elements cannot be gathered again and reconstructed into a body. They also make eager use of all the deformities and blemishes which either accident or birth has produced, and accordingly, with horror and derision, cite monstrous births, and ask if every deformity will be preserved in the resurrection. For if we say that no such thing shall be reproduced in the body of a man, they suppose that they confute us by citing the marks of the wounds which we assert were found in the risen body of the Lord Christ. But of all these, the most difficult question is, into whose body that flesh shall return which has been eaten and assimilated by another man constrained by hunger to use it so; for it has been converted into the flesh of the man who used it as his nutriment, and it filled up those losses of flesh which famine had produced. For the sake, then, of ridiculing the resurrection, they ask, Shall this return to the man whose flesh it first was, or to him whose flesh it afterwards became? And thus, too, they seek to give promise to the human soul of alternations of true misery and false happiness, in accordance with Plato's theory; or, in accordance with Porphyry's, that, after many transmigrations into different bodies, it ends its miseries, and never more returns to them, not, however, by obtaining an immortal body, but by escaping from every kind of body.

13. _Whether abortions, if they are numbered among the dead, shall not also have a part in the resurrection._

To these objections, then, of our adversaries which I have thus detailed, I will now reply, trusting that God will mercifully assist my endeavours. That abortions, which, even supposing they were alive in the womb, did also die there, shall rise again, I make bold neither to affirm nor to deny, although I fail to see why, if they are not excluded from the number of the dead, they should not attain to the resurrection of the dead. For either all the dead shall not rise, and there will be to all eternity some souls without bodies, though they once had them,--only in their mother's womb, indeed; or, if all human souls shall receive again the bodies which they had wherever they lived, and which they left when they died, then I do not see how I can say that even those who died in their mother's womb shall have no resurrection. But whichever of these opinions any one may adopt concerning them, we must at least apply to them, if they rise again, all that we have to say of infants who have been born.

14. _Whether infants shall rise in that body which they would have had had they grown up._

What, then, are we to say of infants, if not that they will not rise in that diminutive body in which they died, but shall receive by the marvellous and rapid operation of God that body which time by a slower process would have given them? For in the Lord's words, where He says, "Not a hair of your head shall perish,"[989] it is asserted that nothing which was possessed shall be wanting; but it is not said that nothing which was not possessed shall be given. To the dead infant there was wanting the perfect stature of its body; for even the perfect infant lacks the perfection of bodily size, being capable of further growth. This perfect stature is, in a sense, so possessed by all that they are conceived and born with it,--that is, they have it potentially, though not yet in actual bulk; just as all the members of the body are potentially in the seed, though, even after the child is born, some of them, the teeth for example, may be wanting. In this seminal principle of every substance, there seems to be, as it were, the beginning of everything which does not yet exist, or rather does not appear, but which in process of time will come into being, or rather into sight. In this, therefore, the child who is to be tall or short is already tall or short. And in the resurrection of the body, we need, for the same reason, fear no bodily loss; for though all should be of equal size, and reach gigantic proportions, lest the men who were largest here should lose anything of their bulk and it should perish, in contradiction to the words of Christ, who said that not a hair of their head should perish, yet why should there lack the means by which that wonderful Worker should make such additions, seeing that He is the Creator, who Himself created all things out of nothing?

15. _Whether the bodies of all the dead shall rise the same size as the Lord's body._

It is certain that Christ rose in the same bodily stature in which He died, and that it is wrong to say that, when the general resurrection shall have arrived, His body shall, for the sake of equalling the tallest, assume proportions which it had not when He appeared to the disciples in the figure with which they were familiar. But if we say that even the bodies of taller men are to be reduced to the size of the Lord's body, there will be a great loss in many bodies, though He promised that not a hair of their head should perish. It remains, therefore, that we conclude that every man shall receive his own size which he had in youth, though he died an old man, or which he would have had, supposing he died before his prime. As for what the apostle said of the measure of the age of the fulness of Christ, we must either understand him to refer to something else, viz. to the fact that the measure of Christ will be completed when all the members among the Christian communities are added to the Head; or if we are to refer it to the resurrection of the body, the meaning is that all shall rise neither beyond nor under youth, but in that vigour and age to which we know that Christ had arrived. For even the world's wisest men have fixed the bloom of youth at about the age of thirty; and when this period has been passed, the man begins to decline towards the defective and duller period of old age. And therefore the apostle did not speak of the measure of the body, nor of the measure of the stature, but of "the measure of the age of the fulness of Christ."

16. _What is meant by the conforming of the saints to the image of the Son of God._

Then, again, these words, "Predestinate to be conformed to the image of the Son of God,"[990] may be understood of the inner man. So in another place He says to us, "Be not conformed to this world, but be ye transformed in the renewing of your mind."[991] In so far, then, as we are transformed so as not to be conformed to the world, we are conformed to the Son of God. It may also be understood thus, that as He was conformed to us by assuming mortality, we shall be conformed to Him by immortality; and this indeed is connected with the resurrection of the body. But if we are also taught in these words what form our bodies shall rise in, as the measure we spoke of before, so also this conformity is to be understood not of size, but of age. Accordingly all shall rise in the stature they either had attained or would have attained had they lived to their prime, although it will be no great disadvantage even if the form of the body be infantine or aged, while no infirmity shall remain in the mind nor in the body itself. So that even if any one contends that every person will rise again in the same bodily form in which he died, we need not spend much labour in disputing with him.

17. _Whether the bodies of women shall retain their own sex in the resurrection._

From the words, "Till we all come to a perfect man, to the measure of the age of the fulness of Christ,"[992] and from the words, "Conformed to the image of the Son of God,"[993] some conclude that women shall not rise women, but that all shall be men, because God made man only of earth, and woman of the man. For my part, they seem to be wiser who make no doubt that both sexes shall rise. For there shall be no lust, which is now the cause of confusion. For before they sinned, the man and the woman were naked, and were not ashamed. From those bodies, then, vice shall be withdrawn, while nature shall be preserved. And the sex of woman is not a vice, but nature. It shall then indeed be superior to carnal intercourse and child-bearing; nevertheless the female members shall remain adapted not to the old uses, but to a new beauty, which, so far from provoking lust, now extinct, shall excite praise to the wisdom and clemency of God, who both made what was not and delivered from corruption what He made. For at the beginning of the human race the woman was made of a rib taken from the side of the man while he slept; for it seemed fit that even then Christ and His Church should be foreshadowed in this event. For that sleep of the man was the death of Christ, whose side, as He hung lifeless upon the cross, was pierced with a spear, and there flowed from it blood and water, and these we know to be the sacraments by which the Church is "built up." For Scripture used this very word, not saying "He formed" or "framed," but "built her up into a woman;"[994] whence also the apostle speaks of the edification of the body of Christ,[995] which is the Church. The woman, therefore, is a creature of God even as the man; but by her creation from man unity is commended; and the manner of her creation prefigured, as has been said, Christ and the Church. He, then, who created both sexes will restore both. Jesus Himself also, when asked by the Sadducees, who denied the resurrection, which of the seven brothers should have to wife the woman whom all in succession had taken to raise up seed to their brother, as the law enjoined, says, "Ye do err, not knowing the Scriptures nor the power of God."[996] And though it was a fit opportunity for His saying, She about whom you make inquiries shall herself be a man, and not a woman, He said nothing of the kind; but "In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven."[997] They shall be equal to the angels in immortality and happiness, not in flesh, nor in resurrection, which the angels did not need, because they could not die. The Lord then denied that there would be in the resurrection, not women, but marriages; and He uttered this denial in circumstances in which the question mooted would have been more easily and speedily solved by denying that the female sex would exist, if this had in truth been foreknown by Him. But, indeed, He even affirmed that the sex should exist by saying, "They shall not be given in marriage," which can only apply to females; "Neither shall they marry," which applies to males. There shall therefore be those who are in this world accustomed to marry and be given in marriage, only they shall there make no such marriages.

18. Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fulness.

To understand what the apostle means when he says that we shall all come to a perfect man, we must consider the connection of the whole passage, which runs thus: "He that descended is the same also that ascended up far above all heavens, that He might fill all things. And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come to the unity of the faith and knowledge of the Son of God, to a perfect man, to the measure of the age of the fulness of Christ: that we henceforth be no more children, tossed and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but, speaking the truth in love, may grow up in Him in all things, which is the Head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love."[998] Behold what the perfect man is--the head and the body, which is made up of all the members, which in their own time shall be perfected. But new additions are daily being made to this body while the Church is being built up, to which it is said, "Ye are the body of Christ and His members;"[999] and again, "For His body's sake," he says, "which is the Church;"[1000] and again, "We being many are one head, one body."[1001] It is of the edification of this body that it is here, too, said, "For the perfecting of the saints, for the work of the ministry, for the edification of the body of Christ;" and then that passage of which we are now speaking is added, "Till we all come to the unity of the faith and knowledge of the Son of God, to a perfect man, to the measure of the age of the fulness of Christ," and so on. And he shows of what body we are to understand this to be the measure, when he says, "That we may grow up into Him in all things, which is the Head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part." As, therefore, there is a measure of every part, so there is a measure of the fulness of the whole body which is made up of all its parts, and it is of this measure it is said, "To the measure of the age of the fulness of Christ." This fulness he spoke of also in the place where he says of Christ, "And gave Him to be the Head over all things to the Church,[1002] which is His body, the fulness of Him that filleth all in all."[1003] But even if this should be referred to the form in which each one shall rise, what should hinder us from applying to the woman what is expressly said of the man, understanding both sexes to be included under the general term "man?" For certainly in the saying, "Blessed is he who feareth the Lord,"[1004] women also who fear the Lord are included.

19. That all bodily blemishes which mar human beauty in this life shall be removed in the resurrection, the natural substance of the body remaining, but the quality and quantity of it being altered so as to produce beauty.

What am I to say now about the hair and nails? Once it is understood that no part of the body shall so perish as to produce deformity in the body, it is at the same time understood that such things as would have produced a deformity by their excessive proportions shall be added to the total bulk of the body, not to parts in which the beauty of the proportion would thus be marred. Just as if, after making a vessel of clay, one wished to make it over again of the same clay, it would not be necessary that the same portion of the clay which had formed the handle should again form the new handle, or that what had formed the bottom should again do so, but only that the whole clay should go to make up the whole new vessel, and that no part of it should be left unused. Wherefore, if the hair that has been cropped and the nails that have been cut would cause a deformity were they to be restored to their places, they shall not be restored; and yet no one will lose these parts at the resurrection, for they shall be changed into the same flesh, their substance being so altered as to preserve the proportion of the various parts of the body. However, what our Lord said, "Not a hair of your head shall perish," might more suitably be interpreted of the number, and not of the length of the hairs, as He elsewhere says, "The hairs of your head are all numbered."[1005] Nor would I say this because I suppose that any part naturally belonging to the body can perish, but that whatever deformity was in it, and served to exhibit the penal condition in which we mortals are, should be restored in such a way that, while the substance is entirely preserved, the deformity shall perish. For if even a human workman, who has, for some reason, made a deformed statue, can recast it and make it very beautiful, and this without suffering any part of the substance, but only the deformity to be lost,--if he can, for example, remove some unbecoming or disproportionate part, not by cutting off and separating this part from the whole, but by so breaking down and mixing up the whole as to get rid of the blemish without diminishing the quantity of his material,--shall we not think as highly of the almighty Worker? Shall He not be able to remove and abolish all deformities of the human body, whether common ones or rare and monstrous, which, though in keeping with this miserable life, are yet not to be thought of in connection with that future blessedness; and shall He not be able so to remove them that, while the natural but unseemly blemishes are put an end to, the natural substance shall suffer no diminution?

And consequently overgrown and emaciated persons need not fear that they shall be in heaven of such a figure as they would not be even in this world if they could help it. For all bodily beauty consists in the proportion of the parts, together with a certain agreeableness of colour. Where there is no proportion, the eye is offended, either because there is something awanting, or too small, or too large. And thus there shall be no deformity resulting from want of proportion in that state in which all that is wrong is corrected, and all that is defective supplied from resources the Creator wots of, and all that is excessive removed without destroying the integrity of the substance. And as for the pleasant colour, how conspicuous shall it be where "the just shall shine forth as the sun in the kingdom of their Father!"[1006] This brightness we must rather believe to have been concealed from the eyes of the disciples when Christ rose, than to have been awanting. For weak human eyesight could not bear it, and it was necessary that they should so look upon Him as to be able to recognise Him. For this purpose also He allowed them to touch the marks of His wounds, and also ate and drank,--not because He needed nourishment, but because He could take it if He wished. Now, when an object, though present, is invisible to persons who see other things which are present, as we say that that brightness was present but invisible by those who saw other things, this is called in Greek ἀορασία; and our Latin translators, for want of a better word, have rendered this cæcitas (blindness) in the book of Genesis. This blindness the men of Sodom suffered when they sought the just Lot's gate and could not find it. But if it had been blindness, that is to say, if they could see nothing, then they would not have asked for the gate by which they might enter the house, but for guides who might lead them away.

But the love we bear to the blessed martyrs causes us, I know not how, to desire to see in the heavenly kingdom the marks of the wounds which they received for the name of Christ, and possibly we shall see them. For this will not be a deformity, but a mark of honour, and will add lustre to their appearance, and a spiritual, if not a bodily beauty. And yet we need not believe that they to whom it has been said, "Not a hair of your head shall perish," shall, in the resurrection, want such of their members as they have been deprived of in their martyrdom. But if it will be seemly in that new kingdom to have some marks of these wounds still visible in that immortal flesh, the places where they have been wounded or mutilated shall retain the scars without any of the members being lost. While, therefore, it is quite true that no blemishes which the body has sustained shall appear in the resurrection, yet we are not to reckon or name these marks of virtue blemishes.

20. That, in the resurrection, the substance of our bodies, however disintegrated, shall be entirely reunited.

Far be it from us to fear that the omnipotence of the Creator cannot, for the resuscitation and reanimation of our bodies, recall all the portions which have been consumed by beasts or fire, or have been dissolved into dust or ashes, or have decomposed into water, or evaporated into the air. Far from us be the thought, that anything which escapes our observation in any most hidden recess of nature either evades the knowledge or transcends the power of the Creator of all things. Cicero, the great authority of our adversaries, wishing to define God as accurately as possible, says, "God is a mind free and independent, without materiality, perceiving and moving all things, and itself endowed with eternal movement."[1007] This he found in the systems of the greatest philosophers. Let me ask, then, in their own language, how anything can either lie hid from Him who perceives all things, or irrevocably escape Him who moves all things?

This leads me to reply to that question which seems the most difficult of all,--To whom, in the resurrection, will belong the flesh of a dead man which has become the flesh of a living man? For if some one, famishing for want and pressed with hunger, use human flesh as food,--an extremity not unknown, as both ancient history and the unhappy experience of our own days have taught us,--can it be contended, with any show of reason, that all the flesh eaten has been evacuated, and that none of it has been assimilated to the substance of the eater, though the very emaciation which existed before, and has now disappeared, sufficiently indicates what large deficiencies have been filled up with this food? But I have already made some remarks which will suffice for the solution of this difficulty also. For all the flesh which hunger has consumed finds its way into the air by evaporation, whence, as we have said, God Almighty can recall it. That flesh, therefore, shall be restored to the man in whom it first became human flesh. For it must be looked upon as borrowed by the other person, and, like a pecuniary loan, must be returned to the lender. His own flesh, however, which he lost by famine, shall be restored to him by Him who can recover even what has evaporated. And though it had been absolutely annihilated, so that no part of its substance remained in any secret spot of nature, the Almighty could restore it by such means as He saw fit. For this sentence, uttered by the Truth, "Not a hair of your head shall perish," forbids us to suppose that, though no hair of a man's head can perish, yet the large portions of his flesh eaten and consumed by the famishing can perish.

From all that we have thus considered, and discussed with such poor ability as we can command, we gather this conclusion, that in the resurrection of the flesh the body shall be of that size which it either had attained or should have attained in the flower of its youth, and shall enjoy the beauty that arises from preserving symmetry and proportion in all its members. And it is reasonable to suppose that, for the preservation of this beauty, any part of the body's substance, which, if placed in one spot, would produce a deformity, shall be distributed through the whole of it, so that neither any part, nor the symmetry of the whole, may be lost, but only the general stature of the body somewhat increased by the distribution in all the parts of that which, in one place, would have been unsightly. Or if it is contended that each will rise with the same stature as that of the body he died in, we shall not obstinately dispute this, provided only there be no deformity, no infirmity, no languor, no corruption,--nothing of any kind which would ill become that kingdom in which the children of the resurrection and of the promise shall be equal to the angels of God, if not in body and age, at least in happiness.

21. Of the new spiritual body into which the flesh of the saints shall be transformed.

Whatever, therefore, has been taken from the body, either during life or after death, shall be restored to it, and, in conjunction with what has remained in the grave, shall rise again, transformed from the oldness of the animal body into the newness of the spiritual body, and clothed in incorruption and immortality. But even though the body has been all quite ground to powder by some severe accident, or by the ruthlessness of enemies, and though it has been so diligently scattered to the winds, or into the water, that there is no trace of it left, yet it shall not be beyond the omnipotence of the Creator,--no, not a hair of its head shall perish. The flesh shall then be spiritual, and subject to the spirit, but still flesh, not spirit, as the spirit itself, when subject to the flesh, was fleshly, but still spirit and not flesh. And of this we have experimental proof in the deformity of our penal condition. For those persons were carnal, not in a fleshly, but in a spiritual way, to whom the apostle said, "I could not speak to you as unto spiritual, but as unto carnal."[1008] And a man is in this life spiritual in such a way, that he is yet carnal with respect to his body, and sees another law in his members warring against the law of his mind; but even in his body he will be spiritual when the same flesh shall have had that resurrection of which these words speak, "It is sown an animal body, it shall rise a spiritual body."[1009] But what this spiritual body shall be, and how great its grace, I fear it were but rash to pronounce, seeing that we have as yet no experience of it. Nevertheless, since it is fit that the joyfulness of our hope should utter itself, and so show forth God's praise, and since it was from the profoundest sentiment of ardent and holy love that the Psalmist cried, "O Lord, I have loved the beauty of Thy house,"[1010] we may, with God's help, speak of the gifts He lavishes on men, good and bad alike, in this most wretched life, and may do our best to conjecture the great glory of that state which we cannot worthily speak of, because we have not yet experienced it. For I say nothing of the time when God made man upright; I say nothing of the happy life of "the man and his wife" in the fruitful garden, since it was so short that none of their children experienced it: I speak only of this life which we know, and in which we now are, from the temptations of which we cannot escape so long as we are in it, no matter what progress we make, for it is all temptation, and I ask, Who can describe the tokens of God's goodness that are extended to the human race even in this life?

22. Of the miseries and ills to which the human race is justly exposed through the first sin, and from which none can be delivered save by Christ's grace.

That the whole human race has been condemned in its first origin, this life itself, if life it is to be called, bears witness by the host of cruel ills with which it is filled. Is not this proved by the profound and dreadful ignorance which produces all the errors that enfold the children of Adam, and from which no man can be delivered without toil, pain, and fear? Is it not proved by his love of so many vain and hurtful things, which produces gnawing cares, disquiet, griefs, fears, wild joys, quarrels, law-suits, wars, treasons, angers, hatreds, deceit, flattery, fraud, theft, robbery, perfidy, pride, ambition, envy, murders, parricides, cruelty, ferocity, wickedness, luxury, insolence, impudence, shamelessness, fornications, adulteries, incests, and the numberless uncleannesses and unnatural acts of both sexes, which it is shameful so much as to mention; sacrileges, heresies, blasphemies, perjuries, oppression of the innocent, calumnies, plots, falsehoods, false witnessings, unrighteous judgments, violent deeds, plunderings, and whatever similar wickedness has found its way into the lives of men, though it cannot find its way into the conception of pure minds? These are indeed the crimes of wicked men, yet they spring from that root of error and misplaced love which is born with every son of Adam. For who is there that has not observed with what profound ignorance, manifesting itself even in infancy, and with what superfluity of foolish desires, beginning to appear in boyhood, man comes into this life, so that, were he left to live as he pleased, and to do whatever he pleased, he would plunge into all, or certainly into many of those crimes and iniquities which I mentioned, and could not mention?

But because God does not wholly desert those whom He condemns, nor shuts up in His anger His tender mercies, the human race is restrained by law and instruction, which keep guard against the ignorance that besets us, and oppose the assaults of vice, but are themselves full of labour and sorrow. For what mean those multifarious threats which are used to restrain the folly of children? What mean pedagogues, masters, the birch, the strap, the cane, the schooling which Scripture says must be given a child, "beating him on the sides lest he wax stubborn,"[1011] and it be hardly possible or not possible at all to subdue him? Why all these punishments, save to overcome ignorance and bridle evil desires--these evils with which we come into the world? For why is it that we remember with difficulty, and without difficulty forget? learn with difficulty, and without difficulty remain ignorant? are diligent with difficulty, and without difficulty are indolent? Does not this show what vitiated nature inclines and tends to by its own weight, and what succour it needs if it is to be delivered? Inactivity, sloth, laziness, negligence, are vices which shun labour, since labour, though useful, is itself a punishment.

But, besides the punishments of childhood, without which there would be no learning of what the parents wish,--and the parents rarely wish anything useful to be taught,--who can describe, who can conceive the number and severity of the punishments which afflict the human race,--pains which are not only the accompaniment of the wickedness of godless men, but are a part of the human condition and the common misery,--what fear and what grief are caused by bereavement and mourning, by losses and condemnations, by fraud and falsehood, by false suspicions, and all the crimes and wicked deeds of other men? For at their hands we suffer robbery, captivity, chains, imprisonment, exile, torture, mutilation, loss of sight, the violation of chastity to satisfy the lust of the oppressor, and many other dreadful evils. What numberless casualties threaten our bodies from without,--extremes of heat and cold, storms, floods, inundations, lightning, thunder, hail, earthquakes, houses falling; or from the stumbling, or shying, or vice of horses; from countless poisons in fruits, water, air, animals; from the painful or even deadly bites of wild animals; from the madness which a mad dog communicates, so that even the animal which of all others is most gentle and friendly to its own master, becomes an object of intenser fear than a lion or dragon, and the man whom it has by chance infected with this pestilential contagion becomes so rabid, that his parents, wife, children, dread him more than any wild beast! What disasters are suffered by those who travel by land or sea! What man can go out of his own house without being exposed on all hands to unforeseen accidents? Returning home sound in limb, he slips on his own door-step, breaks his leg, and never recovers. What can seem safer than a man sitting in his chair? Eli the priest fell from his, and broke his neck. How many accidents do farmers, or rather all men, fear that the crops may suffer from the weather, or the soil, or the ravages of destructive animals? Commonly they feel safe when the crops are gathered and housed. Yet, to my certain knowledge, sudden floods have driven the labourers away, and swept the barns clean of the finest harvest. Is innocence a sufficient protection against the various assaults of demons? That no man might think so, even baptized infants, who are certainly unsurpassed in innocence, are sometimes so tormented, that God, who permits it, teaches us hereby to bewail the calamities of this life, and to desire the felicity of the life to come. As to bodily diseases, they are so numerous that they cannot all be contained even in medical books. And in very many, or almost all of them, the cures and remedies are themselves tortures, so that men are delivered from a pain that destroys by a cure that pains. Has not the madness of thirst driven men to drink human urine, and even their own? Has not hunger driven men to eat human flesh, and that the flesh not of bodies found dead, but of bodies slain for the purpose? Have not the fierce pangs of famine driven mothers to eat their own children, incredibly savage as it seems? In line, sleep itself, which is justly called repose, how little of repose there sometimes is in it when disturbed with dreams and visions; and with what terror is the wretched mind overwhelmed by the appearances of things which are so presented, and which, as it were, so stand out before the senses, that we cannot distinguish them from realities! How wretchedly do false appearances distract men in certain diseases! With what astonishing variety of appearances are even healthy men sometimes deceived by evil spirits, who produce these delusions for the sake of perplexing the senses of their victims, if they cannot succeed in seducing them to their side!

From this hell upon earth there is no escape, save through the grace of the Saviour Christ, our God and Lord. The very name Jesus shows this, for it means Saviour; and He saves us especially from passing out of this life into a more wretched and eternal state, which is rather a death than a life. For in this life, though holy men and holy pursuits afford us great consolations, yet the blessings which men crave are not invariably bestowed upon them, lest religion should be cultivated for the sake of these temporal advantages, while it ought rather to be cultivated for the sake of that other life from which all evil is excluded. Therefore, also, does grace aid good men in the midst of present calamities, so that they are enabled to endure them with a constancy proportioned to their faith. The world's sages affirm that philosophy contributes something to this,--that philosophy which, according to Cicero, the gods have bestowed in its purity only on a few men. They have never given, he says, nor can ever give, a greater gift to men. So that even those against whom we are disputing have been compelled to acknowledge, in some fashion, that the grace of God is necessary for the acquisition, not, indeed, of any philosophy, but of the true philosophy. And if the true philosophy--this sole support against the miseries of this life--has been given by Heaven only to a few, it sufficiently appears from this that the human race has been condemned to pay this penalty of wretchedness. And as, according to their acknowledgment, no greater gift has been bestowed by God, so it must be believed that it could be given only by that God whom they themselves recognise as greater than all the gods they worship.

23. _Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad._

But, irrespective of the miseries which in this life are common to the good and bad, the righteous undergo labours peculiar to themselves, in so far as they make war upon their vices, and are involved in the temptations and perils of such a contest. For though sometimes more violent and at other times slacker, yet without intermission does the flesh lust against the spirit and the spirit against the flesh, so that we cannot do the things we would,[1012] and extirpate all lust, but can only refuse consent to it, as God gives us ability, and so keep it under, vigilantly keeping watch lest a semblance of truth deceive us, lest a subtle discourse blind us, lest error involve us in darkness, lest we should take good for evil or evil for good, lest fear should hinder us from doing what we ought, or desire precipitate us into doing what we ought not, lest the sun go down upon our wrath, lest hatred provoke us to render evil for evil, lest unseemly or immoderate grief consume us, lest an ungrateful disposition make us slow to recognise benefits received, lest calumnies fret our conscience, lest rash suspicion on our part deceive us regarding a friend, or false suspicion of us on the part of others give us too much uneasiness, lest sin reign in our mortal body to obey its desires, lest our members be used as the instruments of unrighteousness, lest the eye follow lust, lest thirst for revenge carry us away, lest sight or thought dwell too long on some evil thing which gives us pleasure, lest wicked or indecent language be willingly listened to, lest we do what is pleasant but unlawful, and lest in this warfare, filled so abundantly with toil and peril, we either hope to secure victory by our own strength, or attribute it when secured to our own strength, and not to His grace of whom the apostle says, "Thanks be unto God, who giveth us the victory through our Lord Jesus Christ;"[1013] and in another place he says, "In all these things we are more than conquerors through Him that loved us."[1014] But yet we are to know this, that however valorously we resist our vices, and however successful we are in overcoming them, yet as long as we are in this body we have always reason to say to God, "Forgive us our debts."[1015] But in that kingdom where we shall dwell for ever, clothed in immortal bodies, we shall no longer have either conflicts or debts,--as indeed we should not have had at any time or in any condition, had our nature continued upright as it was created. Consequently even this our conflict, in which we are exposed to peril, and from which we hope to be delivered by a final victory, belongs to the ills of this life, which is proved by the witness of so many grave evils to be a life under condemnation.

24. Of the blessings with which the Creator has filled this life, obnoxious though it be to the curse.

But we must now contemplate the rich and countless blessings with which the goodness of God, who cares for all He has created, has filled this very misery of the human race, which reflects His retributive justice. That first blessing which He pronounced before the fall, when He said, "Increase, and multiply, and replenish the earth,"[1016] He did not inhibit after man had sinned, but the fecundity originally bestowed remained in the condemned stock; and the vice of sin, which has involved us in the necessity of dying, has yet not deprived us of that wonderful power of seed, or rather of that still more marvellous power by which seed is produced, and which seems to be as it were inwrought and inwoven in the human body. But in this river, as I may call it, or torrent of the human race, both elements are carried along together,--both the evil which is derived from him who begets, and the good which is bestowed by Him who creates us. In the original evil there are two things, sin and punishment; in the original good, there are two other things, propagation and conformation. But of the evils, of which the one, sin, arose from our audacity, and the other, punishment, from God's judgment, we have already said as much as suits our present purpose. I mean now to speak of the blessings which God has conferred or still confers upon our nature, vitiated and condemned as it is. For in condemning it He did not withdraw all that He had given it, else it had been annihilated; neither did He, in penally subjecting it to the devil, remove it beyond His own power; for not even the devil himself is outside of God's government, since the devil's nature subsists only by the supreme Creator, who gives being to all that in any form exists.

Of these two blessings, then, which we have said flow from God's goodness, as from a fountain, towards our nature, vitiated by sin and condemned to punishment, the one, propagation, was conferred by God's benediction when He made those first works, from which He rested on the seventh day. But the other, conformation, is conferred in that work of His wherein "He worketh hitherto."[1017] For were He to withdraw His efficacious power from things, they should neither be able to go on and complete the periods assigned to their measured movements, nor should they even continue in possession of that nature they were created in. God, then, so created man that He gave him what we may call fertility, whereby he might propagate other men, giving them a congenital capacity to propagate their kind, but not imposing on them any necessity to do so. This capacity God withdraws at pleasure from individuals, making them barren; but from the whole race He has not withdrawn the blessing of propagation once conferred. But though not withdrawn on account of sin, this power of propagation is not what it would have been had there been no sin. For since "man placed in honour fell, he has become like the beasts,"[1018] and generates as they do, though the little spark of reason, which was the image of God in him, has not been quite quenched. But if conformation were not added to propagation, there would be no reproduction of one's kind. For even though there were no such thing as copulation, and God wished to fill the earth with human inhabitants, He might create all these as He created one without the help of human generation. And, indeed, even as it is, those who copulate can generate nothing save by the creative energy of God. As, therefore, in respect of that spiritual growth whereby a man is formed to piety and righteousness, the apostle says, "Neither is he that planteth anything, neither he that watereth, but God that giveth the increase,"[1019] so also it must be said that it is not he that generates that is anything, but God that giveth the essential form; that it is not the mother who carries and nurses the fruit of her womb that is anything, but God that giveth the increase. For He alone, by that energy wherewith "He worketh hitherto," causes the seed to develope, and to evolve from certain secret and invisible folds into the visible forms of beauty which we see. He alone, coupling and connecting in some wonderful fashion the spiritual and corporeal natures, the one to command, the other to obey, makes a living being. And this work of His is so great and wonderful, that not only man, who is a rational animal, and consequently more excellent than all other animals of the earth, but even the most diminutive insect, cannot be considered attentively without astonishment and without praising the Creator.

It is He, then, who has given to the human soul a mind, in which reason and understanding lie as it were asleep during infancy, and as if they were not, destined, however, to be awakened and exercised as years increase, so as to become capable of knowledge and of receiving instruction, fit to understand what is true and to love what is good. It is by this capacity the soul drinks in wisdom, and becomes endowed with those virtues by which, in prudence, fortitude, temperance, and righteousness, it makes war upon error and the other inborn vices, and conquers them by fixing its desires upon no other object than the supreme and unchangeable Good. And even though this be not uniformly the result, yet who can competently utter or even conceive the grandeur of this work of the Almighty, and the unspeakable boon He has conferred upon our rational nature, by giving us even the capacity of such attainment? For over and above those arts which are called virtues, and which teach us how we may spend our life well, and attain to endless happiness,--arts which are given to the children of the promise and the kingdom by the sole grace of God which is in Christ,--has not the genius of man invented and applied countless astonishing arts, partly the result of necessity, partly the result of exuberant invention, so that this vigour of mind, which is so active in the discovery not merely of superfluous but even of dangerous and destructive things, betokens an inexhaustible wealth in the nature which can invent, learn, or employ such arts? What wonderful--one might say stupefying--advances has human industry made in the arts of weaving and building, of agriculture and navigation! With what endless variety are designs in pottery, painting, and sculpture produced, and with what skill executed! What wonderful spectacles are exhibited in the theatres, which those who have not seen them cannot credit! How skilful the contrivances for catching, killing, or taming wild beasts! And for the injury of men, also, how many kinds of poisons, weapons, engines of destruction, have been invented, while for the preservation or restoration of health the appliances and remedies are infinite! To provoke appetite and please the palate, what a variety of seasonings have been concocted! To express and gain entrance for thoughts, what a multitude and variety of signs there are, among which speaking and writing hold the first place! what ornaments has eloquence at command to delight the mind! what wealth of song is there to captivate the ear! how many musical instruments and strains of harmony have been devised! What skill has been attained in measures and numbers! with what sagacity have the movements and connections of the stars been discovered! Who could tell the thought that has been spent upon nature, even though, despairing of recounting it in detail, he endeavoured only to give a general view of it? In fine, even the defence of errors and misapprehensions, which has illustrated the genius of heretics and philosophers, cannot be sufficiently declared. For at present it is the nature of the human mind which adorns this mortal life which we are extolling, and not the faith and the way of truth which lead to immortality. And since this great nature has certainly been created by the true and supreme God, who administers all things He has made with absolute power and justice, it could never have fallen into these miseries, nor have gone out of them to miseries eternal,--saving only those who are redeemed,--had not an exceeding great sin been found in the first man from whom the rest have sprung.

Moreover, even in the body, though it dies like that of the beasts, and is in many ways weaker than theirs, what goodness of God, what providence of the great Creator, is apparent! The organs of sense and the rest of the members, are not they so placed, the appearance, and form, and stature of the body as a whole, is it not so fashioned, as to indicate that it was made for the service of a reasonable soul? Man has not been created stooping towards the earth, like the irrational animals; but his bodily form, erect and looking heavenwards, admonishes him to mind the things that are above. Then the marvellous nimbleness which has been given to the tongue and the hands, fitting them to speak, and write, and execute so many duties, and practise so many arts, does it not prove the excellence of the soul for which such an assistant was provided? And even apart from its adaptation to the work required of it, there is such a symmetry in its various parts, and so beautiful a proportion maintained, that one is at a loss to decide whether, in creating the body, greater regard was paid to utility or to beauty. Assuredly no part of the body has been created for the sake of utility which does not also contribute something to its beauty. And this would be all the more apparent, if we knew more precisely how all its parts are connected and adapted to one another, and were not limited in our observations to what appears on the surface; for as to what is covered up and hidden from our view, the intricate web of veins and nerves, the vital parts of all that lies under the skin, no one can discover it. For although, with a cruel zeal for science, some medical men, who are called anatomists, have dissected the bodies of the dead, and sometimes even of sick persons who died under their knives, and have inhumanly pried into the secrets of the human body to learn the nature of the disease and its exact seat, and how it might be cured, yet those relations of which I speak, and which form the concord,[1020] or, as the Greeks call it, "harmony," of the whole body outside and in, as of some instrument, no one has been able to discover, because no one has been audacious enough to seek for them. But if these could be known, then even the inward parts, which seem to have no beauty, would so delight us with their exquisite fitness, as to afford a profounder satisfaction to the mind--and the eyes are but its ministers--than the obvious beauty which gratifies the eye. There are some things, too, which have such a place in the body, that they obviously serve no useful purpose, but are solely for beauty, as e.g. the teats on a man's breast, or the beard on his face; for that this is for ornament, and not for protection, is proved by the bare faces of women, who ought rather, as the weaker sex, to enjoy such a defence. If, therefore, of all those members which are exposed to our view, there is certainly not one in which beauty is sacrificed to utility, while there are some which serve no purpose but only beauty, I think it can readily be concluded that in the creation of the human body comeliness was more regarded than necessity. In truth, necessity is a transitory thing; and the time is coming when we shall enjoy one another's beauty without any lust,--a condition which will specially redound to the praise of the Creator, who, as it is said in the psalm, has "put on praise and comeliness."[1021]

How can I tell of the rest of creation, with all its beauty and utility, which the divine goodness has given to man to please his eye and serve his purposes, condemned though he is, and hurled into these labours and miseries? Shall I speak of the manifold and various loveliness of sky, and earth, and sea; of the plentiful supply and wonderful qualities of the light; of sun, moon, and stars; of the shade of trees; of the colours and perfume of flowers; of the multitude of birds, all differing in plumage and in song; of the variety of animals, of which the smallest in size are often the most wonderful,--the works of ants and bees astonishing us more than the huge bodies of whales? Shall I speak of the sea, which itself is so grand a spectacle, when it arrays itself as it were in vestures of various colours, now running through every shade of green, and again becoming purple or blue? Is it not delightful to look at it in storm, and experience the soothing complacency which it inspires, by suggesting that we ourselves are not tossed and shipwrecked?[1022] What shall I say of the numberless kinds of food to alleviate hunger, and the variety of seasonings to stimulate appetite which are scattered everywhere by nature, and for which we are not indebted to the art of cookery? How many natural appliances are there for preserving and restoring health! How grateful is the alternation of day and night! how pleasant the breezes that cool the air! how abundant the supply of clothing furnished us by trees and animals! Who can enumerate all the blessings we enjoy? If I were to attempt to detail and unfold only these few which I have indicated in the mass, such an enumeration would fill a volume. And all these are but the solace of the wretched and condemned, not the rewards of the blessed. What then shall these rewards be, if such be the blessings of a condemned state? What will He give to those whom He has predestined to life, who has given such things even to those whom He has predestined to death? What blessings will He in the blessed life shower upon those for whom, even in this state of misery, He has been willing that His only-begotten Son should endure such sufferings even to death? Thus the apostle reasons concerning those who are predestined to that kingdom: "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also give us all things?"[1023] When this promise is fulfilled, what shall we be? What blessings shall we receive in that kingdom, since already we have received as the pledge of them Christ's dying? In what condition shall the spirit of man be, when it has no longer any vice at all; when it neither yields to any, nor is in bondage to any, nor has to make war against any, but is perfected, and enjoys undisturbed peace with itself? Shall it not then know all things with certainty, and without any labour or error, when unhindered and joyfully it drinks the wisdom of God at the fountainhead? What shall the body be, when it is in every respect subject to the spirit, from which it shall draw a life so sufficient, as to stand in need of no other nutriment? For it shall no longer be animal, but spiritual, having indeed the substance of flesh, but without any fleshly corruption.

25. Of the obstinacy of those individuals who impugn the resurrection of the body, though, as was predicted, the whole world believes it.

The foremost of the philosophers agree with us about the spiritual felicity enjoyed by the blessed in the life to come; it is only the resurrection of the flesh they call in question, and with all their might deny. But the mass of men, learned and unlearned, the world's wise men and its fools, have believed, and have left in meagre isolation the unbelievers, and have turned to Christ, who in His own resurrection demonstrated the reality of that which seems to our adversaries absurd. For the world has believed this which God predicted, as it was also predicted that the world would believe,--a prediction not due to the sorceries of Peter,[1024] since it was uttered so long before. He who has predicted these things, as I have already said, and am not ashamed to repeat, is the God before whom all other divinities tremble, as Porphyry himself owns, and seeks to prove, by testimonies from the oracles of these gods, and goes so far as to call Him God the Father and King. Far be it from us to interpret these predictions as they do who have not believed, along with the whole world, in that which it was predicted the world would believe in. For why should we not rather understand them as the world does, whose belief was predicted, and leave that handful of unbelievers to their idle talk and obstinate and solitary infidelity? For if they maintain that they interpret them differently only to avoid charging Scripture with folly, and so doing an injury to that God to whom they bear so notable a testimony, is it not a much greater injury they do Him when they say that His predictions must be understood otherwise than the world believed them, though He Himself praised, promised, accomplished this belief on the world's part? And why cannot He cause the body to rise again, and live for ever? or is it not to be believed that He will do this, because it is an undesirable thing, and unworthy of God? Of His omnipotence, which effects so many great miracles, we have already said enough. If they wish to know what the Almighty cannot do, I shall tell them He cannot lie. Let us therefore believe what He can do, by refusing to believe what He cannot do. Refusing to believe that He can lie, let them believe that He will do what He has promised to do; and let them believe it as the world has believed it, whose faith He predicted, whose faith He praised, whose faith He promised, whose faith He now points to. But how do they prove that the resurrection is an undesirable thing? There shall then be no corruption, which is the only evil thing about the body. I have already said enough about the order of the elements, and the other fanciful objections men raise; and in the thirteenth book I have, in my own judgment, sufficiently illustrated the facility of movement which the incorruptible body shall enjoy, judging from the ease and vigour we experience even now, when the body is in good health. Those who have either not read the former books, or wish to refresh their memory, may read them for themselves.

26. That the opinion of Porphyry, that the soul, in order to be blessed, must be separated from every kind of body, is demolished by Plato, who says that the supreme God promised the gods that they should never be ousted from their bodies.

But, say they, Porphyry tells us that the soul, in order to be blessed, must escape connection with every kind of body. It does not avail, therefore, to say that the future body shall be incorruptible, if the soul cannot be blessed till delivered from every kind of body. But in the book above mentioned I have already sufficiently discussed this. This one thing only will I repeat,--let Plato, their master, correct his writings, and say that their gods, in order to be blessed, must quit their bodies, or, in other words, die; for he said that they were shut up in celestial bodies, and that, nevertheless, the God who made them promised them immortality,--that is to say, an eternal tenure of these same bodies, such as was not provided for them naturally, but only by the further intervention of His will, that thus they might be assured of felicity. In this he obviously overturns their assertion that the resurrection of the body cannot be believed because it is impossible; for, according to him, when the uncreated God promised immortality to the created gods, He expressly said that He would do what was impossible. For Plato tells us that He said, "As ye have had a beginning, so you cannot be immortal and incorruptible; yet ye shall not decay, nor shall any fate destroy you or prove stronger than my will, which more effectually binds you to immortality than the bond of your nature keeps you from it." If they who hear these words have, we do not say understanding, but ears, they cannot doubt that Plato believed that God promised to the gods He had made that He would effect an impossibility. For He who says, "Ye cannot be immortal, but by my will ye shall be immortal," what else does He say than this, "I shall make you what ye cannot be?" The body, therefore, shall be raised incorruptible, immortal, spiritual, by Him who, according to Plato, has promised to do that which is impossible. Why then do they still exclaim that this which God has promised, which the world has believed on God's promise as was predicted, is an impossibility? For what we say is, that the God who, even according to Plato, does impossible things, will do this. It is not, then, necessary to the blessedness of the soul that it be detached from a body of any kind whatever, but that it receive an incorruptible body. And in what incorruptible body will they more suitably rejoice than in that in which they groaned when it was corruptible? For thus they shall not feel that dire craving which Virgil, in imitation of Plato, has ascribed to them when he says that they wish to return again to their bodies.[1025] They shall not, I say, feel this desire to return to their bodies, since they shall have those bodies to which a return was desired, and shall, indeed, be in such thorough possession of them, that they shall never lose them even for the briefest moment, nor ever lay them down in death.

27. Of the apparently conflicting opinions of Plato and Porphyry, which would have conducted them both to the truth if they could have yielded to one another.

Statements were made by Plato and Porphyry singly, which if they could have seen their way to hold in common, they might possibly have become Christians. Plato said that souls could not exist eternally without bodies; for it was on this account, he said, that the souls even of wise men must some time or other return to their bodies. Porphyry, again, said that the purified soul, when it has returned to the Father, shall never return to the ills of this world. Consequently, if Plato had communicated to Porphyry that which he saw to be true, that souls, though perfectly purified, and belonging to the wise and righteous, must return to human bodies; and if Porphyry, again, had imparted to Plato the truth which he saw, that holy souls shall never return to the miseries of a corruptible body, so that they should not have each held only his own opinion, but should both have held both truths, I think they would have seen that it follows that the souls return to their bodies, and also that these bodies shall be such as to afford them a blessed and immortal life. For, according to Plato, even holy souls shall return to the body; according to Porphyry, holy souls shall not return to the ills of this world. Let Porphyry then say with Plato, they shall return to the body; let Plato say with Porphyry, they shall not return to their old misery: and they will agree that they return to bodies in which they shall suffer no more. And this is nothing else than what God has promised,--that He will give eternal felicity to souls joined to their own bodies. For this, I presume, both of them would readily concede, that if the souls of the saints are to be reunited to bodies, it shall be to their own bodies, in which they have endured the miseries of this life, and in which, to escape these miseries, they served God with piety and fidelity.

28. What Plato or Labeo, or even Varro, might have contributed to the true faith of the resurrection, if they had adopted one another's opinions into one scheme.

Some Christians, who have a liking for Plato on account of his magnificent style and the truths which he now and then uttered, say that he even held an opinion similar to our own regarding the resurrection of the dead. Cicero, however, alluding to this in his Republic, asserts that Plato meant it rather as a playful fancy than as a reality; for he introduces a man[1026] who had come to life again, and gave a narrative of his experience in corroboration of the doctrines of Plato. Labeo, too, says that two men died on one day, and met at a cross-road, and that, being afterwards ordered to return to their bodies, they agreed to be friends for life, and were so till they died again. But the resurrection which these writers instance resembles that of those persons whom we have ourselves known to rise again, and who came back indeed to this life, but not so as never to die again. Marcus Varro, however, in his work On the Origin of the Roman People, records something more remarkable; I think his own words should be given. "Certain astrologers," he says, "have written that men are destined to a new birth, which the Greeks call palingenesy. This will take place after four hundred and forty years have elapsed; and then the same soul and the same body, which were formerly united in the person, shall again be reunited." This Varro, indeed, or those nameless astrologers,--for he does not give us the names of the men whose statement he cites,--have affirmed what is indeed not altogether true; for once the souls have returned to the bodies they wore, they shall never afterwards leave them. Yet what they say upsets and demolishes much of that idle talk of our adversaries about the impossibility of the resurrection. For those who have been or are of this opinion, have not thought it possible that bodies which have dissolved into air, or dust, or ashes, or water, or into the bodies of the beasts or even of the men that fed on them, should be restored again to that which they formerly were. And therefore, if Plato and Porphyry, or rather, if their disciples now living, agree with us that holy souls shall return to the body, as Plato says, and that, nevertheless, they shall not return to misery, as Porphyry maintains,--if they accept the consequence of these two propositions which is taught by the Christian faith, that they shall receive bodies in which they may live eternally without suffering any misery,--let them also adopt from Varro the opinion that they shall return to the same bodies as they were formerly in, and thus the whole question of the eternal resurrection of the body shall be resolved out of their own mouths.

29. Of the beatific vision.

And now let us consider, with such ability as God may vouchsafe, how the saints shall be employed when they are clothed in immortal and spiritual bodies, and when the flesh shall live no longer in a fleshly but a spiritual fashion. And indeed, to tell the truth, I am at a loss to understand the nature of that employment, or, shall I rather say, repose and ease, for it has never come within the range of my bodily senses. And if I should speak of my mind or understanding, what is our understanding in comparison of its excellence? For then shall be that "peace of God which," as the apostle says, "passeth all understanding,"[1027]--that is to say, all human, and perhaps all angelic understanding, but certainly not the divine. That it passeth ours there is no doubt; but if it passeth that of the angels,--and he who says "all understanding" seems to make no exception in their favour,--then we must understand him to mean that neither we nor the angels can understand, as God understands, the peace which God Himself enjoys. Doubtless this passeth all understanding but His own. But as we shall one day be made to participate, according to our slender capacity, in His peace, both in ourselves, and with our neighbour, and with God our chief good, in this respect the angels understand the peace of God in their own measure, and men too, though now far behind them, whatever spiritual advance they have made. For we must remember how great a man he was who said, "We know in part, and we prophesy in part, until that which is perfect is come;"[1028] and "Now we see through a glass, darkly; but then face to face."[1029] Such also is now the vision of the holy angels, who are also called our angels, because we, being rescued out of the power of darkness, and receiving the earnest of the Spirit, are translated into the kingdom of Christ, and already begin to belong to those angels with whom we shall enjoy that holy and most delightful city of God of which we have now written so much. Thus, then, the angels of God are our angels, as Christ is God's and also ours. They are God's, because they have not abandoned Him; they are ours, because we are their fellow-citizens. The Lord Jesus also said, "See that ye despise not one of these little ones: for I say unto you, That in heaven their angels do always see the face of my Father which is in heaven."[1030] As, then, they see, so shall we also see; but not yet do we thus see. Wherefore the apostle uses the words cited a little ago, "Now we see through a glass, darkly; but then face to face." This vision is reserved as the reward of our faith; and of it the Apostle John also says, "When He shall appear, we shall be like Him, for we shall see Him as He is."[1031] By "the face" of God we are to understand His manifestation, and not a part of the body similar to that which in our bodies we call by that name.

And so, when I am asked how the saints shall be employed in that spiritual body, I do not say what I see, but I say what I believe, according to that which I read in the psalm, "I believed, therefore have I spoken."[1032] I say, then, they shall in the body see God; but whether they shall see Him by means of the body, as now we see the sun, moon, stars, sea, earth, and all that is in it, that is a difficult question. For it is hard to say that the saints shall then have such bodies that they shall not be able to shut and open their eyes as they please; while it is harder still to say that every one who shuts his eyes shall lose the vision of God. For if the prophet Elisha, though at a distance, saw his servant Gehazi, who thought that his wickedness would escape his master's observation and accepted gifts from Naaman the Syrian, whom the prophet had cleansed from his foul leprosy, how much more shall the saints in the spiritual body see all things, not only though their eyes be shut, but though they themselves be at a great distance? For then shall be "that which is perfect," of which the apostle says, "We know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away." Then, that he may illustrate as well as possible, by a simile, how superior the future life is to the life now lived, not only by ordinary men, but even by the foremost of the saints, he says, "When I was a child, I understood as a child, I spake as a child, I thought as a child; but when I became a man, I put away childish things. Now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known."[1033] If, then, even in this life, in which the prophetic power of remarkable men is no more worthy to be compared to the vision of the future life than childhood is to manhood, Elisha, though distant from his servant, saw him accepting gifts, shall we say that when that which is perfect is come, and the corruptible body no longer oppresses the soul, but is incorruptible and offers no impediment to it, the saints shall need bodily eyes to see, though Elisha had no need of them to see his servant? For, following the Septuagint version, these are the prophet's words: "Did not my heart go with thee, when the man came out of his chariot to meet thee, and thou tookedst his gifts?"[1034] Or, as the presbyter Jerome rendered it from the Hebrew, "Was not my heart present when the man turned from his chariot to meet thee?" The prophet said that he saw this with his heart, miraculously aided by God, as no one can doubt. But how much more abundantly shall the saints enjoy this gift when God shall be all in all? Nevertheless the bodily eyes also shall have their office and their place, and shall be used by the spirit through the spiritual body. For the prophet did not forego the use of his eyes for seeing what was before them, though he did not need them to see his absent servant, and though he could have seen these present objects in spirit, and with his eyes shut, as he saw things far distant in a place where he himself was not. Far be it, then, from us to say that in the life to come the saints shall not see God when their eyes are shut, since they shall always see Him with the spirit.

But the question arises, whether, when their eyes are open, they shall see Him with the bodily eye? If the eyes of the spiritual body have no more power than the eyes which we now possess, manifestly God cannot be seen with them. They must be of a very different power if they can look upon that incorporeal nature which is not contained in any place, but is all in every place. For though we say that God is in heaven and on earth, as He Himself says by the prophet, "I fill heaven and earth,"[1035] we do not mean that there is one part of God in heaven and another part on earth; but He is all in heaven and all on earth, not at alternate intervals of time, but both at once, as no bodily nature can be. The eye, then, shall have a vastly superior power,--the power not of keen sight, such as is ascribed to serpents or eagles, for however keenly these animals see, they can discern nothing but bodily substances,--but the power of seeing things incorporeal. Possibly it was this great power of vision which was temporarily communicated to the eyes of the holy Job while yet in this mortal body, when he says to God, "I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee: wherefore I abhor myself, and melt away, and count myself dust and ashes;"[1036] although there is no reason why we should not understand this of the eye of the heart, of which the apostle says, "Having the eyes of your heart illuminated."[1037] But that God shall be seen with these eyes no Christian doubts who believingly accepts what our God and Master says, "Blessed are the pure in heart: for they shall see God."[1038] But whether in the future life God shall also be seen with the bodily eye, this is now our question.

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.

Antisthenes, ii. 268.

Antithesis, i. 457.

Antoninus, quoted, i. 18.

Antony, i. 132.

Apis, and Serapis, the alleged change of name; worshipped, ii. 222, 223.

Apocryphal Scriptures, ii. 95.

Apollo and Diana, i. 279.

Apollo, the weeping statue of, i. 101.

Apostles, the, whence chosen, ii. 282.

Apples of Sodom, the, ii. 421.

Apuleius, referred to, or quoted, i. 56, 137, 324; his book concerning the God of Socrates, 326; his definition of man, 329; what he attributes to demons, to whom he ascribes no virtue, 354, 355; on the passions which agitate demons, 360; maintains that the poets wrong the gods, 361; his definition of gods and men, 362; the error of, in respect to demons, 419, etc.

Aquila, the translator, ii. 95, and note.

Archelaus, i. 308.

Areopagus, the, ii. 227.

Argos, the kings of, ii. 222, 223; the fall of the kingdom of, 233.

Argus, King, ii. 223, 224.

Aristippus, ii. 268.

Aristobulus, ii. 276.

Aristotle, and Plato, i. 323.

Ark, the, of Noah, a figure of Christ and of His Church, ii. 98, etc.; and the deluge, the literal and allegorical interpretation of, 100; the capacity of, 101; what sort of creatures entered, 101, 102; how the creatures entered, 102; the food required by the creatures in, 102, 103; whether the remotest islands received their fauna from the animals preserved in, 115, etc.

Ark of the covenant, the, i. 407.

Art of making gods, the invention of the, i. 343.

Asbestos, ii. 421.

Assyrian empire, the, ii. 219; close of, 240.

Athenians, the, ii. 219.

Athens, the founding of, and reason of the name, ii. 226.

Atlas, ii. 224.

Atys, the interpretation of the mutilation of, i. 291, 292.

Audians, i. 479, and note.

Augury, the influence of, i. 162, 168, 169.

Augustus Cæsar, i. 132.

Aulus Gellius, the story he relates in the Noctes Atticæ of the Stoic philosopher in a storm at sea, i. 356, 357.

Aurelius, Bishop, ii. 487.

Aventinus, king of Latium, deified, ii. 240, 241.

Babylon, the founding of, ii. 111, etc.; meaning of the word, 112, 269.

Bacchanalia, the, ii. 232.

Baptism, the confession of Christ has the same efficacy as, i. 527, 528, 544; of those who think that Catholic, will free from damnation, ii. 447, etc., 457, etc.; other references to, 489, 490.

Barbarians, the, in the sack of Rome, spared those who had taken refuge in Christian churches, i. 2.

"Barren, the, hath born seven," ii. 173, 174.

Bassus, the daughter of, restored to life by a dress from the shrine of St. Stephen, ii. 494.

Bathanarius, count of Africa, and his magnet, ii. 420.

Beast, the, and his image, ii. 366, 367.

Beatific vision, the nature of, considered, ii. 534-540.

Beauty of the universe, the, i. 457.

"Beginning, in the," i. 476.

Berecynthia, i. 52, and note.

Binding the devil, ii. 357.

Birds, the, offered by Abraham, not to be divided,--import of this, ii. 137.

Birds, the, of Diomede, ii. 234, 238.

Blessed life, the, not to be obtained by the intercession of demons, but of Christ alone, i. 374.

Blessedness, the, of the righteous in this life compared with that of our first parents in Paradise, i. 451; of good angels,--its cause, 487, etc.; the true, ii. 43; eternal, the promise of, 475.

Blessings, the, with which the Creator has filled this life, although it is obnoxious to the curse, ii. 522-529.

Boasting, Christians ought to be free from, i. 209.

Bodies, earthly, refutation of those who affirm that they cannot be made incorruptible and eternal, i. 538; refutation of those who hold that they cannot be in heavenly places, 540, etc.; of the saints, after the resurrection, in what sense spiritual, 546; the animal and spiritual, 547-551; can they last for ever in burning fire? ii. 414-418; against the wise men who deny that they can be transferred to heavenly habitations, 476; the Platonists refuted, who argue that they cannot inhabit heaven, 501; all blemishes shall be removed from the resurrection bodies, the substance of, remaining, 572; the substance of, however they may have been disintegrated, shall in the resurrection be reunited, 515; the opinion of Porphyry, that souls must be wholly released from, in order to be happy, exploded by Plato, 531.

Body, the, sanctity of, not polluted by the violence done to it by another's lust, i. 26, 27; the Platonic and Manichæan idea of, ii. 8, etc.; the new spiritual, 516; obviously meant to be the habitation of a reasonable soul, 526.

Body, the, of Christ, against those who think that the participation of, will save from damnation, ii. 447, 448.

Body of Christ, the Church the, ii. 511.

Books opened, the, ii. 374.

Bread, they that were full of,--who? ii. 173.

Breathing, the, of God, when man was made a living soul, distinguished from the breathing of Christ on His disciples, i. 551.

Brutus, Junius, his unjust treatment of Tarquinius Collatinus, i. 68, 111, 112; kills his own son, 210.

Bull, the sacred, of Egypt, ii. 223.

Burial, the denial of, to Christians, no hurt to them, i. 19; the reason of, in the case of Christians, 20, etc.

Busiris, ii. 230.

Cæsar, Augustus, i. 132.

Cæsar, Julius, the statement of, respecting an enemy when sacking a city, i. 7, etc.; claims to be descended from Venus, 94; assassination of, 132.

Cain, and Abel, belonged respectively to the two cities, the earthly and the heavenly, ii. 50; the fratricidal act of the former corresponding with the crime of the founder of Rome, 54, etc.; cause of the crime of,--God's expostulation with,--exposition of the viciousness of his offering, 57-61; his reason for building a city so early in the history of the human race, 61, etc.; and Seth, the heads of the two cities, the earthly and heavenly, 81; why the line of, terminates in the eighth generation from Adam, 84-89; why the genealogy of, is continued to the deluge, while after the mention of Enos the narrative returns to the creation, 89, etc.

Cakus (κακός), the giant, ii. 317.

Camillus, Furius, the vile treatment of, by the Romans, i. 68, 115, 211.

Canaan, the land of, the time of the fulfilment of God's promise of, to Abraham, ii. 166.

Canaan, and Noah, ii. 106.

Candelabrum, a particular, in a temple of Venus, ii. 423, 424.

Cannæ, the battle of, i. 121.

Canon, the ecclesiastical, has excluded certain writings, on account of their great antiquity, ii. 264, 265.

Canonical Scriptures, the, i. 438, ii. 263; the concord of, in contrast with the discordance of philosophical opinion, 267, 268.

Cappadocia, the mares of, ii. 422.

Captivity of the Jews, the, the end of, ii. 246.

Captivity, the, of the saints, consolation in, i. 22.

Carnal life, the, ii. 2, etc.

Carthaginians, the, their treatment of Regulus, i. 23.

Cataline, i. 80.

Catholic truth, the, confirmed by the dissensions of heretics, ii. 283-285.

Cato, what are we to think of his conduct in committing suicide? i. 34; excelled by Regulus, 35; his virtue, 202; was his suicide fortitude or weakness? ii. 305.

Catosus, the cook, ii. 492.

Cecrops, ii. 224, 226.

Ceres, i. 279; the rites of, 283.

Chæremon, cited by Porphyry in relation to the mysteries of Isis and Osiris, i. 399.

Chaldæan, a certain, quoted by Porphyry as complaining of the obstacles experienced from another man's influence with the gods to his efforts at self-purification, i. 395, 396.

Charcoal, the peculiar properties of, ii. 418.

Chariots, the, of God, ii. 389.

Charity, the efficacy of, ii. 466.

Chickens, the sacred, and the treaty of Numantia, i. 124.

Children of the flesh, and children of promise, ii. 51.

Chiliasts, the, ii. 357.

Christ, the preserving power of the name of, in the sack of Rome, i. 2, etc., 9, etc.; the mystery of the redemption of, at no past time awanting, but declared in various forms, 299, etc.; the incarnation of, 414; faith in the incarnation of, alone justifies, 416; the true Wisdom, but Porphyry fails to recognise, 422, 423; the Platonists blush to acknowledge the incarnation of, 423, etc.; the grace of, opens a way for the soul's deliverance, 430, etc.; the knowledge of God attained only through, 437, etc.; possessed true human emotions, ii. 17, etc.; the passion of, typified by Noah's nakedness, 106; described in the 45th Psalm, 201-204; the priesthood and passion of, described in the 110th and 122d Psalms, 204; the resurrection of, predicted in the Psalms, 205; the passion of, foretold in the Book of Wisdom, 209; the birth of, 277; the birth and death of, 290, 291; Porphyry's account of the responses of the oracles respecting, 334, etc.; the world to be judged by, 406, etc.; the one Son of God by nature, 441; the Foundation, 460; the world's belief in, the result of divine power, 483; the measure of the stature of, 508; the Perfect Man, and His Body, 511; the body of, after His resurrection, 514; the grace of, alone delivers us from the misery caused by the first sin, 520, 521.

Christian faith, the certainty of, ii. 328.

Christian religion, the, health-giving, i. 88; alone, revealed the malignity of evil spirits, 300; the length it is to last foolishly and lyingly fixed by the heathen, ii. 289-292.

Christianity, the calamities of Rome attributed to, by the heathen, i. 23, 50, 51; the effrontery of such an imputation to, 132.

Christians, why they are permitted to suffer evils from their enemies, i. 39; the reply of, to those who reproach them with suffering, 41; ought to be far from boasting, 209; the God whom they serve, the true God, to whom alone sacrifice ought to be offered, ii. 333, etc.

Chronology, the enormously long, of heathen writers, i. 494, 495, 496; the discrepancy in that of the Hebrew and other MSS. in relation to the lives of the antediluvians, ii. 65, etc.

Church, the sons of the, often hidden among the wicked, and false Christians within the, i. 46; the indiscriminate increase of, ii. 281, 282, 283; the endless glory of, 377, etc.; the body of Christ, 511, etc.

Cicero, his opinion of the Roman republic, i. 74; on the miseries of this life, 302; his definition of a republic,--was there ever a Roman republic answering to it? 330, 331; variously quoted, 57, 58, 62, 63, 87, 109, 117, 129, 165, 170, 171, 173, 205, 256, 511, ii. 480, 482.

Cincinnatus, Quintus, i. 213.

Circe, ii. 235, 237.

Circumcision, instituted, ii. 141; the punishment of the male who had not received, 141, 142.

City, the celestial, i. 207.

City of God, the, i. 418; the origin of, and of the opposing city, 436; nature of, and of the earthly, ii. 47; Abel the founder of, and Cain of the earthly, 50; the citizens of, and of the earthly, 51; the weakness of the citizens of, during their earthly pilgrimage, 56; and the earthly, compared and contrasted, 292; what produces peace, and what discord, between, and the earthly, 326, etc.; the eternal felicity of, 540-545.

Claudian, the poet, quoted, i. 225.

Cœlestis, i. 52, and note; the mysteries of, 86.

Collatinus, Tarquinius, the vile treatment of, by Junius Brutus, i. 68, 111, etc.

Concord, the temple of, erected, i. 126; the wars which followed the building of, 128, etc.

Confession of Christ, the efficacy of, for the remission of sins, i. 527.

Conflagration of the world, the, ii. 377; where shall the saints be during? 380.

Confusion of tongues, the, ii. 111, etc.; God's coming down to cause, 113, etc.

Conjugal union, the, as instituted and blessed by God, ii. 38.

Constantine, i. 219, etc.; the prosperity granted to, by God, 223, etc.

Consuls, the first Roman, their fate, ii. 111, etc.

Corn, the gods which were supposed to preside over, at the various stages of its growth, gathering in, etc., i. 144.

Creation, i. 439, 443; the reason and cause of, 461, 462; the beauty and goodness of, ii. 258.

Creation, the, of angels, i. 445; of the human race in time, 500; of both angels and men, ii. 472, etc.

Creator, the, is distinguished from His works by piety, i. 297, etc.; sin had not its origin in, 456.

Creatures, the, to be estimated by their utility, i. 455.

Cumæan Sibyl, the, i. 421.

Curiatii and Horatii, the, i. 105.

Curtius leaps into the gulf in the Forum, i. 211.

Curubis, a comedian, miraculously healed, ii. 490.

Cybele, i. 52, 53; the priests of, 56.

Cycles of time maintained by some, i. 498, 505, etc., 511, 513.

Cynics, the foolish beastliness of the, ii. 36; further referred to, 297.

Cynocephalus, i. 65.

Damned, the punishment of the, ii. 432.

Danäe, ii. 232.

Darkness, the, when the Lord was crucified, i. 108, 109.

David, the promise made to, in his Son; Nathan's message to, ii. 189, etc., 193, etc.; God's "ancient compassions" sworn to, 195, etc., 198; his concern in writing the Psalms, 199; his reign and merit, 209.

Day, the seventh, the meaning of God's resting on, i. 444.

Days, the first, i. 443.

Days, lucky and unlucky, i. 186, 187.

"Days of the tree of life," the, ii. 402.

Dead, the, given up to judgment by the sea, death, and hell, ii. 375.

Dead, prayers for the, ii. 453.

Dead men, the religion of the pagans has reference to, i. 347.

Death, caused by the fall of man, i. 521; that which can affect an immortal soul, and that to which the body is subject, 521, 522; is it the punishment of sin, even in case of the good? 522-524; why, if it is the punishment of sin, is it not withheld from the regenerate? 524; although an evil, yet made a good to the good, 525; the evil of, as the separation of soul and body, 526; that which the unbaptized suffer for the confession of Christ, 527, etc.; the saints, by suffering the first, are freed from the second, 528; the moment of, when it actually occurs, 528, 529; the life which mortals claim may be fitly called, 529, 530; whether one can be living and yet in the state of, at the same time, 531; what kind of, involved in the threatenings addressed to our first parents, 533; concerning those philosophers who think it is not penal, 536; the second, ii. 343, etc.

Death, when it may be inflicted without committing murder, i. 32.

Deborah, ii. 233.

"Debts, forgive us our," ii. 467, 468.

Decii, the, ii. 212.

Deliverance, the way of the soul's, which grace throws open, i. 430.

Demænetus, ii. 235.

Demon of Socrates, the, Apuleius on, i. 326, 327.

Demoniacal possessions, ii. 303.

Demonolatry, illicit acts connected with, i. 394.

Demons, the vicissitudes of life, not dependent on, i. 79; look after their own ends only, 82; incite to crime by the pretence of divine authority, 83; give certain obscure instructions in morals, while their own solemnities publicly inculcate wickedness, 85, etc.; what they are, 326; not better than men because of their having aerial bodies, 327, etc.; what Apuleius thought concerning the manners and actions of, 329, etc.; is it proper to worship? 331, etc.; ought the advocacy of, with the gods, to be employed? 332, 334; are the good gods more willing to have intercourse with, than with men? 335; do the gods use them as messengers, or interpreters, or are they deceived by? 335, etc.; we must reject the worship of, 338; are there any good, to whom the guardianship of the soul may be committed? 354; what Apuleius attributes to, 354, 355; the passions which agitate, 360; does the intercession of, obtain for men the favour of the celestial gods? 363; men, according to Plotinus, less wretched than, 364; the opinion of the Platonists that the souls of men become, 365; the three opposite qualities by which the Platonists distinguish between the nature of man, and that of, 365, 366; how can they mediate between gods and men, having nothing in common with either? 366; the Platonist idea of the necessity of the mediation of, 371; mean, by their intercession, to turn man from the path of truth, 375; the name has never a good signification, 375; the kind of knowledge which puffs up the, 376; to what extent the Lord was pleased to make Himself known to, 376, 377; the difference between the knowledge possessed by, and that of the holy angels, 377; the power delegated to, for the trial of the saints, 411; where the saints obtain power against, 412; seek to be worshipped, 419; error of Apuleius in regard to, 419, etc.; strange transformations of men, said to have been wrought by, ii. 235, 238; the friendship of good angels in this life, rendered insecure by the deception of, 313, etc.

Demons, various other references to, i. 174, 222, 223, 281, 288, 301, 302, 303, 304, 305, 312, 326, 327, 345, 370, 411, 420, ii. 223, 289, 347.

"Desired One, the," of all nations, ii. 275.

Deucalion's flood, ii. 228.

Devil, the, how he abode not in the truth, i. 454; how is it said that he sinned from the beginning? 454, 455; the reason of the fall of (the wicked angel), ii. 46, 47; stirs up persecution, 284; the nature of, as nature, not evil, 320, 321; the binding of, 357; cast into the abyss, 358; seducing the nations, 359; the binding and loosing of, 360, etc.; stirs up Gog and Magog against the Church, 369, etc.; the damnation of, 373; of those who deny the eternal punishment of, 450.

Devil, a young man freed from a, at the monument of Protasius and Gervasius, ii. 491; a young woman freed from a, by anointing, 492.

Devils, marvels wrought by, ii. 424.

Diamond, the, the peculiar properties of, ii. 419.

Diana, and Apollo, i. 279.

Dictator, the first, i. 116.

Diomede and his companions, who were changed into birds, ii. 234, 238.

Dis, i. 279, 288, 296.

Discord, why not a goddess as well as Concord? i. 127.

Divination, i. 302.

Doctor, a gouty, of Carthage, miraculously healed, ii. 489.

Duration and space, infinite, not to be comprehended, i. 441.

Earth, the, affirmed by Varro to be a goddess,--reason of his opinion, i. 286.

"Earth, in the midst of the," ii. 176, 177, 178.

Earth, holy, from Jerusalem, the efficacy of, ii. 490, 491.

Ecclesiasticus and Wisdom, the Books of, ii. 209.

Eclipses, i. 108, 109.

Education, the divine, of mankind, i. 402.

Egeria, the nymph, and Numa, i. 303.

Egypt, a fig-tree of a peculiar kind found in, ii. 421.

Egyptians, the mendacity of, in ascribing an extravagant antiquity to their science, ii. 266, 267.

Eleusinian rites of Ceres, the, i. 283.

Eleven, the significance of the number, ii. 88.

Eli, the message of the man of God to, ii. 179-183.

Elias, the coming of, before the judgment, ii. 405.

Elisha and Gehazi, ii. 536, 537.

Emotions, mental, opinions of the Peripatetics and Stoics respecting, i. 355, 356.

Emotions and affections, good and bad, ii. 10, 12, 15.

Emperors, the Christian, the happiness of, i. 222, etc.

Empire, a great, acquired by war,--is it to be reckoned among good things? i. 138; should good men wish to rule an extensive? 152, 153, 154.

Empire, the Roman. See Roman Empire.

Enemies of God, the, are not so by nature, but by will, i. 484.

Enlightenment from above, Plotinus respecting, i. 385.

Enoch, the seventh from Adam, the significance of the translation of, ii. 84; left some divine writings, 96.

Enoch, the son of Cain, ii. 81.

Enos, the son of Seth, ii. 81; a type of Christ, 82-84.

Entity, none contrary to the divine, i. 483.

Epictetus, quoted on mental emotions, i. 357.

Ericthonius, ii. 230.

Errors, the, of the human judgment, when the truth is hidden, ii. 209, etc.

Erythræan Sibyl, the, her predictions of Christ, ii. 242.

Esau and Jacob, the dissimilarity of the character and actions of, i. 182; the things mystically prefigured by, ii. 153, etc.

Esdras and Maccabees, the Books of, ii. 262.

Eternal life, the gift of God, i. 257; the promise of, uttered before eternal times, 504.

Eternal punishment, ii. 433. See Punishment.

Eucharius, a Spanish bishop, cured of stone by the relics of St. Stephen, ii. 493.

Eudemons, i. 365, 368.

Εὐσέβεια, i. 384.

Evil, no natural, i. 461.

Evil will, a, no efficient cause of, i. 490.

Existence, and knowledge of it, and love of both, i. 469, etc., 471, etc.

Eye, the, of the resurrection body, the power of, ii. 537.

Fables invented by the heathen in the times of the judges of Israel, ii. 231.

Fabricius and Pyrrhus, i. 213.

Faith, justification by, i. 416, etc.

Faith and Virtue, honoured by the Romans with temples, i. 156, 157.

Fall of man, the, and its results, foreknown by God, i. 514; mortality contracted by, 521; the second death results from, ii. 1; the nature of, 22, etc., 25, etc.

Fate, i. 178; the name misapplied by some when they use it of the divine will, 189.

Fathers, the two, of the two cities, sprung from one progenitor, ii. 81.

Fear and Dread, made gods, i. 161.

Felicity, the gift of God, i. 257; the eternal, of the city of God, ii. 540-545.

Felicity, the goddess of, i. 155; the Romans ought to have been content, with Virtue and, 157, 158; for a long time not worshipped by the Romans; her deserts, 161, 162, 163.

Fever, worshipped as a deity, i. 65 and note, 102.

Fig-tree, a singular, of Egypt, ii. 421.

Fimbria, the destruction of Ilium by, i. 96, 97.

Fire, the peculiar properties of, ii. 418.

Fire, the, whirlwind, and the sword, ii. 389.

Fire, saved so as by, ii. 460.

Fire, the, which comes down from heaven to consume the enemies of the holy city, ii. 370.

Fire, the, and the worm that dieth not, ii. 433; of hell,--is it material? and if it be so, can it burn wicked spirits? 434, etc.

First man (our first parents), the, the plenitude of the human race contained in, i. 519; the fall of, 521; what was the first punishment of? 534; the state in which he was made, and that into which he fell, 534, 535; forsook God, before God forsook him, 535; effects of the sin of,--the second death, ii. 1, etc.; was he, before the fall, free from perturbations of soul? 20; the temptation and fall of, 22-25; nature of the first sin of, 25; the pride of the sin of, 28; justice of the punishment of, 28-31; the nakedness of, 32; the transgression of, did not abolish the blessing of fecundity, 37; begat offspring in Paradise without blushing, 44-46.

First parents, our. See First Man.

First principles of all things, the, according to the ancient philosophy, i. 313.

First sin, the nature of the, ii. 25.

Flaccianus, ii. 242.

Flesh, the, of believers, the resurrection of, i. 544; the world at large believes in the resurrection of [see Resurrection], ii. 477; of a dead man, which has become the flesh of a living man,--whose shall it be in the resurrection? 515.

Flesh, living after the, ii. 2, etc., 4, etc., 6, etc.; children of the, and of the promise, 51.

Florentius, the tailor, how he prayed for a coat, and got it, ii. 492.

Foreknowledge, the, of God, and the free-will of man, i. 190, etc.

Forgiveness of debts, prayed for, ii. 467, 468.

Fortitude, ii. 304, 305.

Fortune, the goddess of, i. 155, 263.

Foundation, the, the opinion of those who think that even depraved Catholics will be saved from damnation on account of, considered, ii. 448, etc., 460, etc.; who has Christ for? 460, 461.

Fountain, the singular, of the Garamantæ, ii. 421.

Free-will of man, the, and the foreknowledge of God, i. 190, etc.

Free-will, in the state of perfect felicity, ii. 542.

Friendship, the, of good men, anxieties connected with, ii. 311; of good angels, rendered insecure by the deceit of demons, 313, etc.

Fruit, i. 467.

Fugalia, the, i. 54, 55.

Furnace, a smoking, and a lamp of fire passing between the pieces of Abraham's sacrifice, the import of, ii. 139.

Galli, the, i. 56, and note, 289, 290.

Games, restored in Rome during the first Punic war, i. 118.

Ganymede, ii. 232.

Garamantæ, the singular fountain of the, ii. 421.

Gauls, the, Rome invaded by, i. 115, 116.

Gehazi and Elisha, ii. 536, 537.

Generation, would there have been, in Paradise if man had not sinned? ii. 39, etc., 41, etc.

Genius, and Saturn, both shown to be really Jupiter, i. 275, etc.

Giants, the offspring of the sons of God and daughters of men,--and other, ii. 93, etc., 96.

Glory, the difference between, and the desire of dominion, i. 215; shameful to make the virtues serve human, 217; the, of the latter house, ii. 280, 281; the endless, of the Church, 377, etc.

God, the vicissitudes of life dependent on the will of, i. 79, etc.; not the soul of the world, 151; rational animals not parts of, 151, 152; THE ONE, to be worshipped, although His name is unknown, the giver of felicity, 164, 165; the times of kings and kingdoms ordered by, 175; the kingdom of the Jews founded by, 175; the foreknowledge of, and the free-will of man, 190, etc.; the providence of, 198, etc., 403; all the glory of the righteous is in, 205; what He gives to the followers of truth to enjoy above His general bounties, 199; the worship of, 383, 384, 386; the sacrifices due to Him only, 387, etc.; the sacrifices not required, but enjoined by, for the exhibition of truth, 388; the true and perfect sacrifice due to, 390, etc.; invisible, yet has often made Himself visible, 401, etc.; our dependence for temporal good, 402; angels fulfil the providence of, 403, 404; sin had not its origin in, 457; the eternal knowledge, will, and design of, 459, etc.; has He been always sovereign Lord, and has He always had creatures over whom He exercised His sovereignty? 501, etc.; His promise of eternal life uttered before eternal times, 504; the unchangeable counsel and will of, defended against objections, 505; refutation of the opinion that His knowledge cannot comprehend things infinite, 507; the fall of man foreknown by, 514; the Creator of every kind of creature, 516; the providence of, not disturbed by the wickedness of angels or of men, ii. 46; the anger of, 97, etc., 454; the coming down of, to confound the language of the builders of Babel, 113, etc.; whether the, of the Christians is the true, to whom alone sacrifice ought to be paid, 333, etc.; the will of, unchangeable and eternal, 474.

Gods, the, cities never spared on account of, i. 3, etc.; folly of the Romans in trusting, 4, etc.; the worshippers of, never received healthy precepts from,--the impurity of the worship of, 51; obscenities practised in honour of the Mother of the, 53; never inculcated holiness of life, 55; the shameful actions of, as displayed in theatrical exhibitions, 57; the reason why they suffered false or real crimes to be attributed to them, 59; the Romans showed a more delicate regard for themselves than for the, 61; the Romans should have considered those who desired to be worshipped in a licentious manner as unworthy of being honoured as, 62; Plato better than, 63; if they had any regard for Rome, the Romans should have received good laws from them, 66; took no means to prevent the republic from being ruined by immorality, 77, etc.; the vicissitudes of life not dependent on, 79, etc.; incite to evil actions, 83, etc.; give secret and obscure instructions in morals, while their solemnities publicly incite to wickedness, 85; the obscenities of the plays consecrated to, contributed to overthrow the republic, 87; the evils which alone the pagans feared, not averted by, 91, etc.; were they justified in permitting the destruction of Troy? 92; could not be offended at the adultery of Paris, the crime being so common among themselves, 93; Varro's opinion of the utility of men feigning themselves to be the offspring of, 94; not likely they were offended at the adultery of Paris, as they were not at the adultery of the mother of Romulus, 94; exacted no penalty for the fratricidal conduct of Romulus, 95; is it credible that the peace of Numa's reign was owing to? 98; new, introduced by Numa, 101; the Romans added many to those of Numa, 102; Rome not defended by, 114, etc.; which of the, can the Romans suppose presided over the rise and welfare of the empire? 143, etc.; the silly and absurd multiplication of, for places and things, 144; divers set over divers parts of the world, 146; the many, who are asserted by pagan doctors to be the one Jove, 148, etc.; the knowledge and worship of the, which Varro glories in having conferred on the Romans, 159; the reasons by which the pagans defended their worshipping the divine gifts themselves among the, 163, etc.; the scenic plays which they have exacted from their worshippers, 165; the three kinds of, discovered by Scævola, 166, etc.; whether the worship of, has been of service to the Romans, 168; what their worshippers have owned they have thought about, 170; the opinions of Varro about, 172; of those who profess to worship them on account of eternal advantages, 229, etc.; Varro's thoughts about the, of the nations, 233, etc.; the worshippers of, regard human things more than divine, 235, etc.; Varro's distribution of, into fabulous, natural, and civil, 238, etc.; the mythical and civil, 240; natural explanations of, 246, etc.; the special offices of, 248; those presiding over the marriage chamber, 249, 250; the popular worship of, vehemently censured by Seneca, 252-254; unable to bestow eternal life, 256, 257; the select, 258, 259; no reason can be assigned for forming the select class of, 260; those which preside over births, 260; the inferior and the select compared, 364; the secret doctrine of the pagans concerning the physical interpretation of, 266; Varro pronounces his own opinions concerning, uncertain, 280, 281; Varro's doctrine concerning, not self-consistent, 295, etc.; distinguished from men and demons, 326; do they use the demons as messengers? 335; Hermes laments the error of his forefathers in inventing the art of making, 343; scarcely any of, who were not dead men, 348; the Platonists maintain that the poets wrong the, 361; Apuleius' definition of, 363; does the intercession of demons secure the favour of, for men? 363; according to the Platonists, they decline intercourse with men, 371, etc.; the name falsely given to those of the nations, yet given in Scripture to angels and men, 378, etc.; threats employed towards, 399; philosophers assigned to each of, different functions, ii. 327.

Gods, the multitudes of, for every place and thing, i. 144, etc., 158, 159, 248, 249, 259, 260.

Gods, the invention of the art of making, i. 343.

Gog and Magog, ii. 369.

Good, no nature in which there is not some, ii. 320.

Good, the chief, ii. 288; various opinions of the philosophers respecting, 293; the three leading views of, which to be chosen, 299, etc.; the Christian view of, 301, etc.

Good men, and wicked, the advantages and disadvantages indiscriminately occurring to, i. 10; reasons for administering correction to both together, 11, etc.; what Solomon says of things happening alike to both, 348.

Goods, the loss of, no loss to the saints, i. 14, etc.

Gospel, the, made more famous by the sufferings of its preachers, ii. 282.

Gracchi, the civil dissensions occasioned by, i. 126.

Grace of God, the, the operation of, in relation to believers, ii. 441; pertains to every epoch of life, 442; delivers from the miseries occasioned by the first sin, 520, 521.

Great Mother, the, the abominable sacred rites of, i. 292, 293.

Greeks, the conduct of the, on the sack of Troy, i. 6, 7.

Habakkuk, the prophecy and prayer of, ii. 252.

Hagar, the relation of, to Sarah and Abraham, ii. 139.

Haggai's prophecy respecting the glory of the latter house, ii. 280, 281.

Hadrian yields up portions of the Roman empire, i. 169, 170.

Ham, the conduct of, towards his father, ii. 105; the sons of, 109.

Hannah's prophetic song, an exposition of, ii. 170-179.

Hannibal, his invasion of Italy, and victories over the Romans, i. 120; his destruction of Saguntum, 121, 122.

Happiness, the gift of God, i. 257; of the saints in the future life, ii. 314, 315.

Happiness, the, desired by those who reject the Christian religion, i. 72, etc.

Happy man, the, described by contrast, i. 138.

Heaven, God shall call to, ii. 398.

Hebrew Bible, the, and the Septuagint,--which to be followed in computing the years of the antediluvians, ii. 70, etc.

Hebrew language, the original, ii. 121, etc.; written character of, 265, 266.

Hebrews, the Epistle to the, ii. 135.

Hecate, the reply of, when questioned respecting Christ, ii. 335.

Heifer, goat, and ram, three years old, in Abraham's sacrifice,--the import of, ii. 136, 137.

Hell, ii. 432; is the fire of, material? and if so, can it burn wicked spirits? 434.

Hercules, ii. 225, 230; the story of the sacristan of, i. 244.

Here, i. 411.

Heretics, the Catholic faith confirmed by the dissensions of, ii. 283, 284.

Hermes, the god, i. 349.

Hermes Trismegistus, respecting idolatry and the abolition of the superstitions of the Egyptians, i. 339, etc.; openly confesses the error of his forefathers, the destruction of which he yet deplores, 342, etc.

Herod, ii. 277; a persecutor, 287.

Heroes of the Church, the, ii. 411.

Hesperius, miraculously delivered from evil spirits, ii. 490.

Hippocrates quoted in relation to twins, i. 179.

Histriones, i. 63, note.

Holofernes, his inquiry respecting the Israelites, and Achior's answer, ii. 126.

Holy Ghost, the, i. 553.

Homer, quoted, i. 92, 189.

Hope, the influence of, ii. 307; the saints now blessed in, 330.

Horace, quoted, i. 5, 204.

Horatii and Curiatii, the, i. 105, 106.

Hortensius, the first dictator, i. 116.

Hosea, his prophecies respecting the things of the gospel, ii. 247-249.

Human race, the, the creation of, in time, i. 500; created at first in one individual, 513, 514; the plenitude of, contained in the first man, 519.

Hydromancy, i. 302.

Hyrcanus, ii. 276.

Ilium, modern, destroyed by Fimbria, i. 96, 97.

Image of the beast, the, ii. 366, 367.

Image of God, the human soul created in the, i. 515.

Images of the gods, not used by the ancient Romans, i. 173.

Imitation of the gods, i. 56.

Immortality, the portion of man, had he not sinned, i. 521, 542, etc.

Incarnation of Christ, the, i. 414, ii. 277; faith in, alone justifies, 416, etc.; the Platonists, in their impiety, blush to acknowledge, 423, etc.

Innocentia, of Carthage, miraculously cured of cancer, ii. 488, 489.

Innocentius, of Carthage, miraculously cured of fistula, ii. 485-488.

Ino, ii. 233.

Intercession of the saints,--of those who think that, on account of, no man shall be damned in the last judgment, ii. 445, etc., 451, etc.

Io, daughter of, ii. 221.

Ionic school of philosophy, the founder of the, i. 307.

Irenæus, a tax-gatherer, the son of, restored to life by means of the oil of St. Stephen, ii. 494.

Isaac, and Ishmael, ii. 52; a type, 53; the birth of, and import of his name, 146, 147; the offering up of, 148; Rebecca, the wife of, 149; the oracle and blessing received by, just as his father died, 152.

Isaiah, the predictions of, respecting Christ, ii. 249.

Isis and Osiris, i. 349, 351, 395, ii. 221, 223, 264, 266.

Israel, the name given to Jacob,--the import of, ii. 157.

Israel, the nation of, its increase in, and deliverance from Egypt, ii. 161-163; were there any outside of, before Christ, who belonged to the fellowship of the holy city? 279, etc.

Italic school of philosophy, the, i. 306.

Jacob, and Esau, the things mysteriously prefigured by, ii. 153, etc.; his mission to Mesopotamia, 155; his dream, 156; his wives, 157; why called Israel, 157; how said to have gone into Egypt with seventy-five souls, 158; his blessing on Judah, 159; his blessing the sons of Joseph, 161; the times of, and of Joseph, 221, etc.

Janus, the temple of, i. 98; the relation of, to births, 260, 261; nothing infamous related of, 265; is it reasonable to separate Terminus and? 268; why two faces, and sometimes four, given to the image of? 269; compared with Jupiter, 270; why he has received no star, 278.

Japhet, ii. 105.

Jeroboam, ii. 214.

Jerome, his labours as a translator of Scripture, ii. 271; his commentary on Daniel referred to, 394.

Jerusalem, the new, coming down from heaven, ii. 377, etc.

Jews, the, the kingdom of, founded by God, i. 175; what Seneca thought of, 255, 256; their unbelief, foretold in the Psalms, ii. 208; end of the captivity of,--their prophets, 246, etc.; the many adversities endured by, 274, etc.; the dispersion of, predicted, 277-279; whether, before Christ, there were any outside of, who belonged to the heavenly city, 279.

Joseph, the sons of, blessed by Jacob, ii. 161; the times of, 221; the elevation of, to be ruler of Egypt, 222; who were kings at the period of the death of? 224.

Joshua, i. 163; who were kings at the time of the death of? ii. 229; the sun stayed in its course by, 429, 430; the Jordan divided by, 430.

Jove, are the many gods of the pagans one and the same Jove? i. 148; the enlargement of kingdoms improperly ascribed to, 152; Mars, Terminus, and Juventus refuse to yield to, 162, 169. See Jupiter.

Judah, Jacob's blessing on, ii. 159, etc.

Judgment, ever going on,--the last, ii. 345, 346; ever present, although it cannot be discerned, 346; proofs of the last, from the New Testament and the Old, 349, etc.; words of Jesus respecting, 350, 373, 374, 375; what Peter says of, 379; predictions respecting, 389, 390, etc., 395, etc., 399, etc.; separation of the good and bad in the, 403; to be effected in the person of Christ, 406, etc.

Julian the apostate, i. 219; a persecutor, ii. 287.

Juno, i. 147, 148, 260.

Jupiter, the power of, compared with Janus, i. 270, etc.; is the distinction made between, and Janus, a proper one? 273; the surnames of, 273; called "Pecunia,"--why? 275; scandalous amours of, ii. 232.

Justinus, the historian, quoted respecting Ninus' lust of empire, i. 141.

Juventus, i. 162, 169.

Keturah, what is meant by Abraham's marrying, after the death of Sarah? ii. 150.

"Killeth and maketh alive, the Lord," ii. 174.

Killing, when allowable, i. 32.

Kingdom, the, of Israel, under Saul, a shadow, ii. 184; the description of, 186; promises of God respecting, 189, etc., 193, etc.; varying character of, till the captivity, and, finally, till the people passed under the power of the Romans, 214, 215.

Kingdom of Christ, the, ii. 363, 364.

Kingdoms, without justice, i. 139; have any been aided or deserted by the gods? 142; the enlargement of, unsuitably attributed to Jove, 152; the times of, ordained by the true God, 175; not fortuitous, nor influenced by the stars, 177-179; the three great, when Abraham was born, ii. 130, 131.

Kings, of Israel, the times of the, ii. 163; after Solomon, 213; after the judges, 239; of the earthly city which synchronize with the times of the saints, reckoning from Abraham, ii. 218, etc.; of Argos, ii. 223, 224; of Latium, 240.

Knowledge, the eternal and unchangeable, of God, i. 439, etc.; of our own existence, 469, etc., 471, etc.; by which the holy angels know God, 473, etc.

Labeo, cited, i. 64. 127, 325, ii. 533.

Lactantius, quotations made by, from a certain Sibyl, ii. 243, 244.

Language, the origin of the diversity of, ii. 111, etc.; the original, 121, etc.; diversities of, how they operate to prevent human intercourse, 310, 311.

Larentina, the harlot, i. 244.

Latinius, Titus, the trick of, to secure the re-enactment of the games, i. 165.

Latium, the kings of, ii. 240.

Λατρεία and Δουλεία, i. 383, 386.

Laurentum, the kingdom of, ii. 233.

Laver of regeneration, the, ii. 441.

Law, the, confirmed by miraculous signs, i. 407, etc.; of Moses, must be spiritually understood, to cut off the murmurs of carnal interpreters, ii. 403, 404.

Lethe, the river, i. 428.

Lex Voconia, the, i. 124.

Liber, the god, i. 230; and Libera, 248, 260, 261, ii. 232.

Liberty, the, which is proper to man's nature, ii. 323, etc.

Life, the end of, whether it is material that it be long delayed, i. 18; the vicissitudes of, not dependent on the favour of the gods, but on the will of the true God, 79.

Life, eternal, the gift of God, i. 257; the promise of, uttered before the eternal times, 504.

Light, the, the division of, from the darkness,--the significance of this, i. 458; pronounced "good,"--meaning of this, 459.

Lime, the peculiar properties of, ii. 418, 419.

Livy, quoted, i. 165.

Loadstone, the, ii. 420.

Locusts, a fearful invasion of Africa by, i. 134.

Lot, the parting of Abraham and, ii. 132; the deliverance of, from captivity, by Abraham, 134.

Lot's wife, i. 293.

Love and regard used in Scripture indifferently of good and evil affections, ii. 10.

Lucan's Pharsalia, quoted, i. 20, 103, 129.

Lucillus, bishop of Sinita, cured of a fistula by the relics of St. Stephen, ii. 493.

Lucina, the goddess, i. 149, 260.

Lucretia, her chastity and suicide, i. 28, 29.

Lucretius, quoted, ii. 419.

Lust, the evil of, ii. 31; and anger, to be bridled, 35, etc.; the bondage of, worse than bondage to men, 224, 225.

Lying-in woman, the, her god-protectors, i. 249.

Maccabæus, Judas, ii. 276.

Maccabees, the Books of, ii. 262.

Madness, the strange, which once seized upon all the domestic animals of the Romans, i. 126.

Magic art, the impiety of, i. 33; the marvels wrought by, ii. 424.

Magicians of Egypt, the, i. 393.

Magnets, two, an image suspended between, in mid air, ii. 425.

Malachi, ii. 399.

"Mammon of unrighteousness," ii. 469, 470.

Man, though mortal, can enjoy true happiness, i. 369; recentness of the creation of, 496, etc.; the first, 519, etc.; the fall of the first, 521; the death with which he first was threatened, 533; in what state made, and into what state he fell, 534; forsook God before God forsook him, 535; effects of the sin of the first, ii. 1, etc.; what it is to live according to, 6, etc. See First Man.

Manichæans, the, references to, i. 461, 462, 463; their view of the body, ii. 8, etc.

Manlius, Cneius, i. 123.

Manturnæ, the goddess, i. 249, 250.

Marcellus, Marcus, destroys Syracuse, and bewails its ruin, i. 8.

Mares, the, of Cappadocia, ii. 422.

Marica, the Minturnian goddess, i. 81.

Marius, i. 79, 80, 81; the war between, and Sylla, 128, 129, 130.

Marriage, as originally instituted by God, ii. 38; among blood relations in primitive times, 78; between blood relations, now abhorred, 79.

Marriage bed-chamber, the, the gods which preside over, i. 249, 250.

Mars, Terminus, and Juventus, refuse to yield to Jove, i. 162, 169; and Mercury, the offices of, 276.

Martial, a nobleman, converted by means of flowers brought from the shrine of St. Stephen, ii. 493.

Martyrs, the honour paid to, by Christians, i. 350, etc.; the heroes of the Church, 411; miracles wrought by, ii. 499, 500.

Marvels related in history, ii. 417-423, 426, 427; wrought by magic, 424, 425.

Massephat, ii. 188.

Mathematicians, the, convicted of professing a vain science, i. 183.

Mediator, Christ the, between God and man, i. 369; the necessity of having Christ as, to obtain the blessed life, 374; the sacrifice effected by, 410, etc.

Melchizedek, blesses Abraham, ii. 135.

Melicertes, ii. 233.

Men, the primitive, immortal, had they never sinned, i. 542; the creation of, and of angels, ii. 472-474.

Mercury, and Mars, i. 276; the fame of, ii. 225.

Metellus, rescues the sacred things from the fire in the temple of Vesta, i. 119.

Methuselah, the great age of, ii. 66.

Millennium, the, ii. 356.

Mind, the capacity and powers of, ii. 525.

Minerva, i. 146, 262, 279, 296, ii. 225.

Miracles, wrought by the ministry of angels, i. 392, etc., 400, etc., 405; the, ascribed to the gods, 405, 406; the, by which God authenticated the law, 407, etc.; against such as deny the, recorded in Scripture, 408, etc.; the ultimate reason for believing, 425-428; wrought in more recent times, 484-499; wrought by the martyrs in the name of Christ 499, etc.

Miseries, the, of this life, Cicero on, ii. 302; of the human race through the first sin, 517-520; deliverance from, through the grace of Christ, 520, 521; which attach peculiarly to the toil of good men, 521, etc.

Mithridates, the edict of, enjoining the slaughter of all Roman citizens found in Asia, i. 125.

Monstrous races,--are they derived from the stock of Adam, or from Noah's sons? i. 116, 118.

Moses, miracles wrought by, i. 393; the time of, ii. 161-163; who were kings at the period of the birth of? 224; the time he led Israel out of Egypt, 228; the antiquity of the writings of, 264.

Mother of the gods, the obscenities of the worship of, i. 52, 53, etc.; whence she came, 102.

Mucius, and king Porsenna, i. 211.

Mysteries, i. 266; the Eleusinian, 283; the Samothracian, 296.

Mystery, the, of Christ's redemption often made known by signs, etc., i. 299.

Mystery of iniquity, the, ii. 381, 382.

Nahor, ii. 125.

Nakedness of our first parents, the, ii. 32.

Nathan, his message to David, ii. 189; the resemblance of Psalm lxxxix. to the prophecy of, 191, etc.

Natural history, curious facts in:--the salamander, ii. 417; the flesh of the peacock, 417, 418; fire, 418; charcoal, 418; lime, 418, 419; the diamond, 419; the loadstone, 420; the salt of Agrigentum, 421; the fountain of the Garamantæ, and of Epirus, 421; asbestos, 421; the wood of the Egyptian fig-tree, 421; the apples of Sodom, 421; the stone pyrites, 421, 422; the stone selenite, 422; the Cappadocian mares, 422; the island Tilon, 422; the star Venus, 429.

Nature, not contrary to God, but good, i. 484; of irrational and lifeless creatures, 485; none in which there is not good, 320, 321.

Natures, God glorified in all, i. 486.

Necessity, is the will of man ruled by? i. 195.

Necromancy, i. 302.

Neptune, i. 279, 296; and Salacia, and Venilia, 285.

Nero, the first to reach the citadel of vice, i. 216; curious opinions entertained of him after his death, ii. 382.

New Academy, the uncertainty of, contrasted with the Christian faith, ii. 328.

New heavens, and new earth, the, ii. 373, 374, 376, etc.

Nigidius, cited in reference to the birth of twins, i. 181.

Nimrod, ii. 108, 109, 112, 122.

Nineveh, ii. 109; curious discrepancy between the Hebrew and Septuagint as to the time fixed for the overthrow of, in Jonah's prophecy, 273, 274; spared, 446; how the prediction against, was fulfilled, 455.

Ninus, ii. 219, 220.

Noah, commanded by God to build an ark, ii. 98; whether after, till Abraham, any family can be found who lived according to God, 104; was prophetically signified by the sons of? 105; the nakedness of, revealed by Ham, but covered by Shem and Japheth, its typical significance, 106, 107; the generation of the sons of, 108, etc.

Noctes Atticæ, the, of Aulus Gellius, quoted, 356, 357.

Numa Pompilius, the peace that existed during the reign of, is it attributable to the gods? i. 98; introduces new gods, 101, etc.; the Romans add new gods to those introduced by, 102; the story of finding the books of, respecting the gods, and the burning of the same by the senate, 301, etc.; befooled by hydromancy, 302.

Numantia, i. 124.

Numitor and Amulius, ii. 240, 241.

Ogyges, ii. 225, 226.

Old Testament Scriptures, caused by Ptolemy Philadelphus to be translated out of Hebrew into Greek, ii. 270, 271.

Opimius, Lucius, and the Gracchi, i. 126.

Oracles of the gods, responses of, respecting Christ, as related by Porphyry, ii. 344, etc.

Order and law, the, which obtain in heaven, and on earth, ii. 322.

Origen, the errors of, i. 463-465.

Ὁρμή, 303.

Orpheus, ii. 233.

Pagan error, the probable cause of the rise of, i. 281, 282, 347.

Paradise, man in, ii, 23; would there have been generation in, had man not sinned? 39, etc., 41, etc., 44, etc.; Malachi's reference to man's state in, 401.

Paris, the gods had no reason to be offended with, i. 93.

Passions, the, which assail Christian souls, i. 359, etc.; which agitate demons, 360.

Paterfamilias, ii. 325.

Patricians and Plebs, the dissensions between, i. 69, 70, 113.

Paulinus, i. 16.

Paulus and Palladia, members of a household cursed by a mother-in-law, miraculously healed at the shrine of St. Stephen, ii. 497-499.

Peace, the eternal, of the saints, ii. 314, 315; the fierceness of war, and the disquietude of men make towards, 315-319; the universal, which the law of nature preserves, 319, etc.; the, between the heavenly and earthly cities, 326, etc.; the, of those alienated from God, and the use made of it by God's people, 341; of those who serve God in this mortal life, cannot be apprehended in its perfection, 341-343; of God, which passeth all understanding, 534, 535.

Peacock, the antiseptic properties of the flesh of, ii. 417.

Pecunia, i. 264; Jupiter so named, 275.

Peleg, ii. 122, 123.

Peripatetic sect, the, i. 323.

Peripatetics, and Stoics, the opinion of, about mental emotions,--an illustrative story, i. 355-358.

"Perish," ii. 296.

Periurgists, i. 404.

Persecution, all Christians must suffer, ii. 284; the benefits derived from, 285; the "ten persecutions," 286-288; the time of the final, hidden, 288-290.

Persius, quoted, i. 55, 56.

Perturbations, the three, of the souls of the wise, as admitted by the Stoics, ii. 12; in the souls of the righteous, 15, etc.; were our first parents before the fall free from? 20.

Peter, ridiculously feigned by the heathen to have brought about by enchantment the worship of Christ, ii. 289; heals the cripple at the temple gate, 291.

Petronia, a woman of rank, miraculously cured, ii. 496.

Philosopher, origin of the name, i. 307.

Philosophers, the secret of the weakness of the moral precepts of, i. 55; the Italic and Ionic schools of, 306, etc.; of some who think the separation of soul and body not penal, 536; the discord of the opinions of, contrasted with the concord of the canonical Scriptures, ii. 267-270.

Philosophy, Varro's enumeration of the multitudinous sects of, ii. 293-297.

Phoroneus, ii. 221.

Picus, king of Argos, ii. 233.

"Piety," i. 384.

Pirate, the apt reply of a, to Alexander the Great, i. 140.

Plato, would exclude the poets from his ideal republic, i. 63, etc.; his threefold division of philosophy, 310, etc.; how he was able to approach so near Christian knowledge, 321, etc.; his definition of the gods, 324; the opinion of, as to the transmigration of souls, 427; the opinion of, that almost all animals were created by inferior gods, 519; declared that the gods made by the Supreme have immortal bodies, 536, ii. 531; the apparently conflicting views of, and of Porphyry, if united, might have led to the truth, 532, 533.

Platonists, the opinions of, preferable to those of other philosophers, i. 312, etc.; their views of physical philosophy, 314, etc.; how far they excel other philosophers in logic, or rational philosophy, 316; hold the first rank in moral philosophy, 317; their philosophy has come nearest the Christian faith, 318; the Christian religion above all their science, 319; thought that sacred rites were to be performed to many gods, 323; the opinion of, that the souls of men become demons, 365; the three qualities by which they distinguish between the nature of men and of demons, 365, etc.; their idea of the non-intercourse of celestial gods with men, and the need of the intercourse of demons, 371, etc.; hold that God alone can bestow happiness, 382; have misunderstood the true worship of God, 386; the principles which, according to, regulate the purification of the soul, 413; blush to acknowledge the incarnation of Christ, 423; refutation of the notion of, that the soul is co-eternal with God, 429, 430; opinion of, that angels created man's body, 518; refutation of the opinion of, that earthly bodies cannot inherit heaven, ii. 501, etc.

Players, excluded by the Romans from offices of state, i. 60, 61.

Plays, scenic, which the gods have exacted from their worshippers, i. 165.

Pleasure, bodily, graphically described, i. 217.

Plebs, the dissensions between, and the Patricians, ii. 69, 70, 113; the secession of, 113.

Plotinus, men, according to, less wretched than demons, i. 364; regarding enlightenment from above, 385.

Plutarch, his Life of Cato quoted, i. 34; his Life of Numa, 173.

Pluto, i. 296.

Πνεῦμα, i. 553, 554, 555.

Poetical licence, allowed by the Greeks, restrained by the Romans, i. 57, 61.

Poets, the, Plato would exclude from his ideal republic, i. 63, etc., 325; the theological, ii. 232, 233.

Pontius, Lucius, announces Sylla's victory, i. 82.

"Poor, He raiseth the, out of the dunghill," ii. 175.

Porphyry, his views of theurgy, i. 394, etc., 396, etc.; epistle of, to Anebo, 397, etc.; as to how the soul is purified, 413; refused to recognise Christ, 414; vacillation of, between the confession of the true God and the worship of demons, 418; the impiety of, 419; so blind as not to recognise the true wisdom, 422; his emendations of Platonism, 426, etc.; his ignorance of the universal way of the soul's deliverance, 430, etc.; abjured the opinion that souls constantly pass away and return in cycles, 511; his notion that the soul must be separated from the body in order to be happy, demolished by Plato, 531, etc.; the conflicting opinions of Plato and, if united, might have led to the truth, 532, 533; his account of the responses of the oracles of the gods concerning Christ, ii. 334-339.

Portents, strange, i. 133; meaning of the word, ii. 429.

Possidonius, the story of, i. 179.

Postumius, the augur, and Sylla, i. 81, 82, 83.

Præstantius, the strange story related by, respecting his father, ii. 237.

Praise, the love of, why reckoned a virtue? i. 204; of the eradication of the love of human, 205.

Prayer for the dead, ii. 453.

Predictions of Scripture, i. 434.

Priest, the faithful, ii. 181.

Priesthood, the, the promise to establish it for ever, how to be understood, ii. 184; of Christ, described in the Psalms, 204, 205.

Proclus, Julius, i. 108.

Projectus, Bishop, and the miraculous cure of blind women, ii. 492, 493.

Proletarii, the, i. 116.

Prometheus, ii. 224.

Promises, the, made to Abraham, ii. 129, etc., 131, etc., 133.

Prophetic age, the, ii. 165.

Prophetic records, the, ii. 163.

Prophecies, the threefold meaning of the, ii. 167-169; respecting Christ and His gospel, 247-249, 250, 251, 252, 256, 258, 259.

Prophets, the later, ii. 215; of the time when the Roman kingdom began, 246.

Proscription, the, of Sylla, i. 130.

Proserpine, i. 284, 288.

Protasius and Gervasius, martyrs, a blind man healed by the bodies of, at Milan, ii. 485; a young man freed from a devil by, 491.

Providence of God, the, i. 197, 403; not disturbed by the wickedness of angels or men, ii. 46.

Prudence, ii. 304.

Psalms, the, David's concern in writing, ii. 199.

Ptolemy Philadelphus causes the Hebrew Scriptures to be translated into Greek, ii. 270, 271.

Puberty, was it later among the antediluvians than it is now? ii. 75, etc.

Pulvillus, Marcus, i. 212.

Punic wars, the, the disasters suffered by the Romans in, i. 117; the second of these, its deplorable effects, 119, etc.

Punishment, eternal, ii. 413; whether it is possible for bodies to last for ever in burning fire, 414; whether bodily sufferings necessarily terminate in the destruction of the flesh, 414-417; examples from nature to show that bodies may remain unconsumed and alive in fire, 417; the nature of, 432, etc.; is it just that it should last longer than the sins themselves lasted? 436, etc.; the greatness of the first transgression on account of which it is due to all not within the pale of the Saviour's grace, 437, etc.; of the wicked after death, not purgatorial, 438-440; proportioned to the deserts of the wicked, 444; of certain persons, who deny, 444; of those who think that the intercession of saints will deliver from, 445; of those who think that participation of the body of Christ will save from, 447; of those who think that Catholic baptism will deliver from, 447; of the opinion that building on the "Foundation" will save from, 448; of the opinion that alms-giving will deliver from, 449; of those who think that the devil will not suffer, 450; replies to all those who deny, 451, 457, etc., 460.

Punishments, the temporary, of this life, ii. 440; the object of, 441.

Purgatorial punishments, ii. 399, 400, 453.

Purification of heart, the, whence obtained by the saints, i. 412; the principles which, according to the Platonists, regulate, 413; the one true principle which alone can effect, 414.

Purifying punishment, the, spoken of by Malachi, ii. 399.

Pyrites, the Persian stone so called, ii. 421.

Pyrrhus, invades Italy,--response of the oracle of Apollo to, i. 116; cannot tempt Fabricius, 213.

Pythagoras, the founder of the Italic school of philosophy, i. 307.

Queen, the, the Church, ii. 202, 203.

Quiet, the temple of, i. 154.

Radagaisus, king of the Goths, the war with, i. 221.

Rain, portentous, i. 133.

Rape of the Sabine women, the, i. 103, 104.

Rebecca, wife of Isaac, ii. 149; the divine answer respecting the twins in the womb of, 151.

Recentness of man's creation, an answer to those who complain of, i. 496.

Regeneration, the laver or font of, ii. 490.

Regulus, as an example of heroism, and voluntary endurance for religion's sake, i. 22, etc.; the virtue of, far excelled that of Cato, 35.

Reign of the saints with Christ for a thousand years, 263, etc.

Religion, i. 384; no true, without true virtues, ii. 340.

Religions, false, kept up on policy, ii. 174.

Republic, Cicero's definition of a,--was there ever a Roman, answering to? ii. 330-333; according to what definition could the Romans or others assume the title of a? 339, 340.

Resting on the seventh day, God's, the meaning of, i. 444, 445.

Restitutus, presbyter of the Calamensian Church, a curious account of, ii. 42, 43.

Resurrection, the, of the flesh of believers, to a perfection not enjoyed by our first parents, i. 544, 546, 547; the first and the second, ii. 353-356, 367, 368; Paul's testimony on, 384; utterances of Isaiah respecting, 387, etc.; some refuse to believe, while the world at large believes, 477; vindicated against ridicule thrown on it, 504, etc.; whether abortions shall have part in, 506; whether infants shall have that body in, which they would have had if they had grown up, 507; whether in the, the dead shall rise the same size as the Lord's body, 508; the saints shall be conformed to the image of Christ in the, 508, 509; whether women shall retain their sex in, 509, 510; all bodily blemishes shall be removed in, 512; the substance of our bodies, however disintegrated, shall be entirely reunited, 515; the new spiritual body of, 517; the obstinacy of those who impugn, while the world believes, 529, etc.

Resurrection of Christ, the, referred to in the Psalms, ii. 205, 206.

Reward, the, of the saints, after the trials of this life, 314.

Rhea, or Ilia, mother of Romulus and Remus, ii. 240, 241.

Rich man, the, in hell, ii. 435.

Righteous, the glory of the, is in God, i. 205.

Righteous man, the, the sufferings of, described in the Book of Wisdom, ii. 209, etc.

Rites, sacred, of the gods, i. 245.

Rituals of false gods, instituted by kings of Greece, from the exodus of Israel downward, ii. 229.

Roman empire, the, which of the gods presided over? i. 143; whether the great extent and duration of, should be attributed to Jove, 165; whether the worship of the gods has been of service in extending, 168; the cause of, not fortuitous, nor attributable to the position of the stars, 177, etc.; by what virtues the enlargement of, was merited, 198, etc.

Roman kings, what manner of life and death they had, i. 108, etc.

Roman republic, was there ever one answering to Cicero's definition? i. 331-333, 339, 340.

Romans, the, the folly of, in trusting gods which could not defend Troy, i. 4, etc.; by what steps the passion of governing increased among, 43; the vices of, not corrected by the overthrow of their city, 45; the calamities suffered by, before Christ, 50, etc., 67, etc.; poetical licence restrained by, 57, etc.; excluded players from offices of state, and restrained the licence of players, 60, 61; the gods never took any steps to prevent the republic of, from being ruined by immorality, 77, etc; the obscenities of their plays consecrated to the service of their gods, contributed to overthrow their republic, 87, etc.; exhorted to forsake paganism, 89; was it desirable that the empire of, should be increased by a succession of furious wars? 99; by what right they obtained their first wives, 103; the wickedness of the wars waged by, against the Albans, 105, 106; the first consuls of, 111, etc.; the disasters which befell, in the Punic wars, 117, etc., 119, etc.; the ingratitude of, to Scipio, the conqueror of Hannibal, 123; the internal disasters which vexed the republic, 125, etc.; multiplied gods for small and ignoble purposes, 144; to what profit they carried on war, and how far to the well-being of the conquered, 208; dominion granted to, by the providence of God, 218.

Rome, the sack of, by the Barbarians, i. 2; the evils inflicted on the Christians in the sack of,--why permitted, 39; the iniquities practised in the palmiest days of, 67, etc.; the corruption which had grown up in, before Christianity, 71, etc.; Cicero's opinion of the republic of, 74; frost and snow incredibly severe at, 117; calamities which befell, in the Punic wars, 117, etc., 119, etc.; Asiatic luxury introduced to, 123; when founded, ii. 241; the founder of, made a god, 480.

Romulus, the alleged parentage of, i. 94, 95; no penalty exacted for his fratricidal act, 95, etc.; the death of, 108, 109, ii. 240; suckled by a wolf, ii. 240, 241; made a god by Rome, 480, etc.

Rule, equitable, ii. 325.

Rulers serve the society which they rule, ii. 322, 323.

Sabbath, the perpetual, ii. 543.

Sabine women, the rape of the, i. 67, 103, 104.

Sack, of Rome, the, by the Barbarians, i. 2, etc.; of Troy, 6, etc.

Sacrifice, that due to the true God only, i. 387; the true and perfect, 390; the reasonableness of offering a visible, to God, 409; the supreme and true, of the Mediator, 410; of Abraham, when he believed,--its meaning, ii. 136.

Sacrifices, those not required by God, but enjoined for the exhibition of the truth, i. 388.

Sacrifices of righteousness, ii. 400, 401.

Sacristan of Hercules, a, the story of, i. 244.

Sages, the seven, ii. 244, 245.

Saguntum, the destruction of, i. 121, 122.

Saints, the, lose nothing in losing their temporal goods, i. 14, etc.; their consolations in captivity, 22; cases in which the examples of, are not to be followed, 37; why the enemy was permitted to indulge his lust on the bodies of, 39; the reply of, to unbelievers, who taunted them with Christ's not having rescued them from the fury of their enemies, 41, etc.; the reward of, after the trials of this life, ii. 314; the happiness of the eternal peace which constitutes the perfection of, 314, 315; in this life, blessed in hope, 330.

Salacia, i. 285.

Salamander, the, ii. 417.

Sallust, quoted, i. 7, 8, 67, 69, 92, 100, 107, 113, 198, 201, 263, ii. 219.

Salt, the, of Agrigentum, the peculiar qualities of, ii. 421.

Samnites, the, defeated by the Romans, i. 115.

Samothracians, the mysteries of the, i. 296.

Samuel, the address of, to Saul on his disobedience, ii. 186, etc.; sets up a stone of memorial, 188.

Saul, spared by David, ii. 184, 185; forfeits the kingdom, 185, 186.

Sanctity, the, of the body, not violated by the violence of another's lust, i. 26, 27.

Sancus, or Sangus, a Sabine god, ii. 238.

Sarah, and Hagar, and their sons,--the typical significance of, ii. 51, 52; Sarah's barrenness, 52, 53; preservation of the chastity of, in Egypt, and in Gerar, 32, 146; change of the name of, 143, 144; the death of, 149.

Satan, transforms himself into an angel of light, ii. 313. See Devil.

Saturn, i. 147, 260, 261, 265; and Genius, thought to be really Jupiter, 275, etc.; interpretations of the reasons for worshipping, 282; and Picus, ii. 233.

Saved by fire, ii. 460.

Scævola, the pontiff, slain in the Marian wars, i. 129, 131; distinguishes three kinds of gods, 166, 167.

Scenic representations, the establishment of, opposed by Scipio Nasica, i. 44; the obscenities of, contributed to the overthrow of the republic, 84, etc.

Schools of philosophers, i. 306, etc.

Scipio Nasica, Rome's "best man," opposes the destruction of Carthage, i. 42, 43; opposes scenic representations, 144.

Scripture, the obscurity of,--its advantages, i. 458.

Scriptures, the canonical, the authority of, i. 438; of the Old Testament, translated into Greek, ii. 270, 271.

Sea, the, gives up the dead which are in it, ii. 375; no more, 377.

Sects of philosophy, the number of, according to Varro, ii. 293-297.

Selenite, the stone so called, ii. 422.

Semiramis, ii. 220.

Seneca, Annæus, recognises the guiding will of the Supreme, i. 189; censures the popular worship of the gods, and the popular theology, 252-255; what he thought of the Jews, 255, 256.

Septuagint,--is it or the Hebrew text to be followed in computing years? ii. 70, etc.; origin of the, 270, 271; authority of, in relation to the Hebrew original, 271-273; difference between, and the Hebrew text, as to the days fixed by Jonah for the destruction of Nineveh, 273-275.

Servitude introduced by sin, ii. 323.

Servius Tullius, the foul murder of, i. 110.

Seth and Cain, heads of two lines of descendants, ii. 81; relation of the former to Christ, 82.

Seven, the number, i. 475, ii. 173, 174.

Seventh day, the, i. 475.

Severus, bishop of Milevis, ii. 420.

Sex, shall it be restored in the resurrection? ii. 509, 510.

Sexual intercourse, ii. 34; in the antediluvian age, 75, etc.

Shem, ii. 105; the sons of, 109; the genealogy of, 119, etc.

Sibyl, the Cumæan, i. 421; the Erythræan, 422.

Sibylline books, the, i. 118.

Sicyon, the kingdom and kings of, ii. 219, 220, 221, 239.

Silvanus, the god, i. 249.

Silvii, ii. 239.

Simplicianus, bishop of Milan, his reminiscence of the saying of a certain Platonist, i. 426.

Sin, should not be sought to be obviated by sin, i. 36; should not be sought to be shunned by a voluntary death, 38; had not its origin in God, but in the will of the creature, 456; not caused by the flesh, but by the soul, ii. 4; servitude introduced by, 323.

Sins, how cleansed, i. 413.

Six, the perfection of the number, i. 474.

Slave, when the word, first occurs in Scripture; its meaning, ii. 324.

Social life, disturbed by many distresses, ii. 307, etc.

Socrates, a sketch of,--his philosophy, i. 308-310; the god or demon of, the book of Apuleius concerning, 325, 327.

Sodom, the region of, ii. 431.

Solomon, books written by, and the prophecies they contain, ii. 209, etc.; the kings after, both of Israel and Judah, 213.

Son of God, but one by nature, ii. 441.

Sons of God, the, and daughters of men, ii. 91, etc.; not angels, 92, etc.

Soranus, Valerius, i. 274.

Soul, the, immortal, i. 257; the way of its deliverance, 430; created in the image of God, 515; Porphyry's notion that its blessedness requires separation from the body, demolished by Plato, 531; the separation of, and the body, considered by some not to be penal, 536.

Soul of the world, God not the, i. 151; Varro's opinion of, examined, 267.

Souls, rational, the opinion that there are three kinds of, i. 325, 326; the, of men, according to the Platonists, become demons, 363; views of the transmigration of, 427, 428; not co-eternal with God, 429; do not return from blessedness to labour and misery, after certain periodic revolutions, 509.

Σωφροσύνη, ii. 303.

Speusippus, i. 324.

Spirit, i. 553, 554, 555.

Spiritual body, the, of the saints, in the resurrection, 516.

Stars, the supposed influence of, on kingdoms, births, etc., i. 177, 178, 179, 180; some, called by the names of gods, 277, etc.

Stephen, St., miracles wrought by the relics of, and at the shrine of, ii. 492, 493, 494, 495, 496, 497.

Stoics, opinions of, about mental emotions, i. 355, etc.; the three perturbations admitted by, in the soul of the wise man, ii. 12, etc.; the belief of, as to the gods, 268; suicide permitted by, 304, 305.

Strong man, the, ii. 356.

Substance, the, of the people of God, ii. 194.

Suicide, committed through fear of dishonour or of punishment, i. 25; Christians have no authority for committing, under any circumstances, 30; can never be prompted to, by magnanimity, 32; the example of Cato in relation to, 34; should it be resorted to, to avoid sin? 38; permitted by the Stoics, ii. 304, 305.

Sun, the, stayed in its course by Joshua, ii. 429, 430.

Superstition, i. 171.

Sylla, the deeds of, i. 81-83; and Marius, the war between, 128, 129.

Sylva, i. 95.

Symmachus, i. 51, and note.

Tarquinius, Priscus, or Superbus, his barbarous murder of his father-in-law, i. 110; the expulsion of, from Rome, 110, 111.

Tatius, Titus, introduces new gods, i. 161.

Tellus, i. 147; the surnames of, and their significance, 289.

Temperance, ii. 303.

Ten kings, the, ii. 394.

Terah, the emigration of, from Ur of the Chaldees, ii. 125; the years of, 126.

Terence, quoted, i. 56.

Terentius, a certain, finds the books of Numa Pompilius, i. 301.

Terminus, i. 162, 169; and Janus, 268.

Thales, the founder of the Ionic school of philosophy, i. 307.

Theatrical exhibitions, publish the shame of the gods, i. 57; the obscenities of, contributed to overthrow the republic, 87.

Theodorus, the Cyrenian philosopher, his reply to Lysimachus, i. 20, note.

Theodosius, the faith and piety of, i. 224, etc.

Theological poets, ii. 232, 233.

Theology, Varro's threefold division of, i. 238-243.

Θεοσέβεια, i. 384.

Theurgy, i. 394, etc., 396, etc.

Thousand years, the, of the Book of Revelation, ii. 356; the reign of the saints with Christ during, 362, etc.

Threats employed against the gods to compel their aid, i. 399.

Θρησκεία, i. 384.

Tilon, the island of, ii. 422.

Time, i. 442.

Time, times, and a half time, ii. 394.

Times and seasons, the hidden, ii. 288, 289.

Titus, Latinius, i. 325.

Torquatus, slays his victorious son, i. 210.

Transformations, strange, of men, ii. 235; what we should believe respecting, 235-238

Transgression, the first, the greatness of, ii. 347, 348.

Transmigration of souls, the Platonic views of, amended by Porphyry, i. 427, 428.

"Tree of life, the, the days of," ii. 402.

Trinity, the, i. 414; further explained, 447-450; further statements of,--indications of, scattered everywhere among the works of God, 465; indications of, in philosophy, 466-468; the image of, in human nature, 468.

Troy, the gods unable to afford an asylum during the sack of, i. 6; were the gods justified in permitting the destruction of? 93, etc.

Truth, the sad results where it is hidden, ii. 309, etc.

Tullus Hostilius, i. 109, 110.

Twelve thrones, ii. 351.

Twenty Martyrs, the, how a tailor got a new coat by praying at the shrine of, ii. 492.

Twins, on the difference of the health, etc., of, i. 179, 180; of different sexes, 185.

Unbaptized, the, saved through the confession of Christ, i. 527, 528.

Unbelief of the Jews, the, foretold, ii. 208.

Unity, the, of the human race, i. 513, etc.

Universe, the beauty of the, i. 457.

Valens, a persecutor, ii. 287.

Valentinian, protected by Theodosius, i. 224; a confessor, ii. 287.

Valerius, Marcus, i. 213.

Varro, his opinion of the utility of men feigning themselves to be the offspring of gods, i. 94; boasts of having conferred the knowledge of the worship of the gods on the Romans, 159, 160; what he thought of the gods of the nations, 232; his book concerning the antiquities of divine and human things, 234, 235, etc.; his threefold division of theology into fabulous, natural, and civil, 238, etc.; the opinion of, that God is the soul of the world, 267, 272; pronounces his own opinions respecting the gods uncertain, 280; holds the earth to be a goddess, 286, etc.; his doctrine of the gods not self-consistent, 295; assigns the reason why Athens was so called, ii. 226; the opinion of, about the name of Areopagus, 227, 228; what he relates of the strange transformations of men, 235, etc.; on the number of philosophical sects, 293-299, etc; in reference to a celestial portent, 429; his story of the Vestal virgin falsely accused, 503; his work on The Origin of the Roman People, quoted in relation to the Palingenesy, 533.

Vaticanus, i. 149.

Venilia, i. 285.

Venus, a peculiar candelabrum in a temple of, ii. 423, 424.

Venus, the planet, a strange prodigy that occurred to, ii. 429.

Vesta, i. 147, 148, 279.

Vestal virgin, a, to prove her innocence, carries water in a sieve from the Tiber, ii. 503.

Vestal virgins, the punishment of those caught in adultery, i. 95.

Vice, not nature, contrary to God, and hurtful, i. 484.

Vicissitudes of life, the, on what dependent, i. 79, etc.

Victoria, the goddess, i. 152, 153; ought she to be worshipped as well as Jove? 154.

Virgil, quoted, i. 2, 4, 5, 6, 29, 78, 89, 92, 101, 103, 106, 107, 199, 200, 270, 272, 294, 332, 333, 384, 412, 421, 428, ii. 5, 234, 397, 425, 439, 470.

Virgin Mary, the, ii. 204.

Virgins, the violation of, by force, does not contaminate, i. 25.

Virtue and Faith, honoured by the Romans with temples, i. 156, 157; the Romans ought to have been content with, and Felicity, 157; the war waged by, ii. 203.

Virtues, as disgraceful to make them serve human glory as to serve bodily pleasure, i. 217; true, necessary to true religion, ii. 340, 341.

Virtumnus and Sentinus, i. 260, 261.

Virtus, the goddess, i. 263, 264.

Vision, the beatific, ii. 534-540.

Vulcan, i. 279.

Warfare, the Christian, ii. 442.

War, against the Albans, i. 105; with Pyrrhus, 116; the Punic, 117, etc.; 119, etc.; the civil, of the Gracchi, 126; the civil, between Marius and Sylla, 128, etc.; the Gothic and Gallic, 130; severe and frequent, before the advent of Christ, 131; the duration of various, 220; with Radagaisus, 221; the miseries of, ii. 311.

Waters, the separation of the, i. 479.

Wicked, the, the ills which alone are feared by, i. 91; God makes a good use of, ii. 284; going out to see the punishment of, 392; the end of, 343; and the good, one event befalls, i. 10, ii. 348; the connection of, and the good together, i. 11.

Wickedness, not a flaw of nature, i. 456.

Will, the consent of, to an evil deed, makes the deed evil, i. 26; is it ruled by necessity? 195; the enemies of God are so by, 484, 487; no efficient cause of an evil, 490; the misdirected love by which it fell away from the immutable to the mutable good, 490, 491; whether the angels received their good, from God, 491, 492; the character of, makes the affections of the soul right or wrong, ii. 9, etc.; in the state of perfect felicity, 542.

Will of God, the eternal and unchangeable, ii. 474.

Wisdom, described in the Book of Proverbs, ii. 211.

Wisdom, the Book of, a prophecy of Christ in the, ii. 209.

Wives, how the Romans obtained their first, i. 103.

Woman, shall she retain he sex in the resurrection? ii. 509, 510; the formation of, from a rib of sleeping Adams, a type, 510.

World, the, not eternal, i. 439; the infinite ages before, not to be comprehended, 441; and time had both one beginning, 442; falseness of the history which ascribes many thousand years to the past existence of, 494; of those who hold a plurality of worlds, 496; predictions respecting the end of, ii. 395, etc.

Worlds without end, or ages of ages, i. 508, etc.

Wonders, lying, ii. 483.

Worm, the, that dieth not, ii. 393, 433.

Worship of God, distinction between latria and dulia, i. 383, 384, 386, etc.

Xenocrates, i. 324.

Years, in the time of the antediluvians, ii. 68, etc., 73, etc.; in the words, "their days shall be an hundred and twenty years," 97, etc.; the thousand, of the Book of Revelation, 356; the three and a half, of the Book of Revelation, 394.

Zoroaster, ii. 440.

MURRAY AND GIBB, EDINBURGH, PRINTERS TO HER MAJESTY'S STATIONERY OFFICE.

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