Books, scarcity of, [165]38; generally neglected at Antioch, or only kept for show and ornament, [166]114; written in letters of gold, on fine parchments, [167]ib.
Bosom, of the Father, implies Unity of Essence, [168]52; and Coeternity, [169]53.
Branches, signify our need of Grace, and of union with Christ, [170]279; the fruitless perish, [171]280; are true disciples, [172]ib.
Bread of life, said only of Christ's Godhead, [173]161; of His doctrines, and of His Body, [174]165.
Brethren, of Christ, did not profit by their relation to Him, [175]75; believed not, from envy, [176]174.
Brightness of the Father's glory, why said of Christ, [177]17, [178]28; of Moses's face, [179]40; of Angels, [180]ib.
Brotherly affection best shown in spiritual aid, [181]67.
Burdens, duty of bearing one another's, [182]253.
Burial, the, so ordered as to give testimony to the Resurrection, [183]319, [184]320; a reproof to costly funerals, [185]321; was done in ignorance of the Resurrection, [186]ib.
Business, no excuse for neglecting public worship, [187]38.
Caiaphas, his shameless boldness, [188]241; prophesied ignorantly and instrumentally, [189]ib.
Cain, offered not his best, [190]47; ruined by envy, [191]130.
Callosity, similar in soul and body, [192]196.
"Can, cannot," sometimes express choice, not power, [193]252.
Cana, marriage at, [194]73; miracle at, the first absolutely, [195]ib.
Canaan, woman of, [196]42; an example of perseverance rewarded, [197]77.
Capernaum, corruption of, [198]80; why Christ's "own country," [199]123; carnal-mindedness of, after the miracle of the loaves, [200]156.
Carefulness, a slavery, [201]298.
Catechumen, position of, contrasted with that of the faithful, [202]89.
Change of pastors and flocks condemned, [203]44.
Charity, wins forgiveness, [204]29; unites the brethren, [205]54; to be substituted for luxury, [206]215; may be exercised by the poor, [207]216; the means of entertaining Christ, [208]ib.
Chastisement, the right use of, [209]132.
Chastity, consists in self-restraint and subduing, not wanting passion, [210]127.
Children, need spiritual instruction, [211]10; should receive right impressions, [212]ib.; pass over the real, to admire false show, [213]301.
Christ, His humility, [214]13, [215]204; His condescension, [216]26; known to Patriarchs, [217]30; always in the world, [218]31; his forgiveness, [219]36; both God and Man by unity of Person, [220]38; His authority, [221]41; His mean appearance, [222]45; in what sense both before and after John's Baptism, [223]46; the Fountain of Grace, [224]47; His fullness, [225]48; how superior to Moses, [226]49; His acts brought grace and truth, [227]50; alone of all, hath seen God in His Essence, [228]52; one with the Father, because "in His Bosom," [229]ib.; clearness of His teaching shown in the word "declared," [230]53; inferior to the Baptist in externals, [231]55; why mixed unknown among the people, [232]57; His dignity compared to John's, [233]ib.; why came to John again after His Baptism, [234]59; object of His coming into the world greater than John's, [235]ib.; needed not Baptism for Himself, but for us, [236]ib.; received His disciples from John, [237]63; distinguished from all by use of the article, [238]64; asked question of the disciples to encourage them, [239]65; how bade them to house, [240]ib.; first revealed His divinity by predictions, [241]68; showed His authority in changing names, [242]ib.; His wisdom in the time and place of calling His disciples, [243]69, [244]70; convinced Nathanael by His foreknowledge, [245]71; how to be welcomed by those to whom he came, [246]72; proved His Deity by the ministry of Angels, [247]73; used to give present proof of some prophecies, so to gain credit to others, [248]ib.; invited to Cana as a common guest, [249]ib.; did no miracles in His childhood, [250]74; nor till after His Baptism, [251]80; rebuked His Mother at Cana, to clear His miracles, and to instruct her, [252]74; His care to show respect for her, [253]75, [254]77; was not bound to certain seasons, but Himself appointed His hour, [255]76; made the wine at Cana without a new creation, yet proved Himself Creator by His power over matter, [256]77; His care to provide evidence for His miracles, [257]78, [258]125, [259]129; improved upon nature, [260]78; changes men's disposition as the water at Cana, [261]ib.; how manifested His glory at Cana, [262]80; why went to Capernaum from Cana, [263]ib.; Baptized just before the Passover, [264]ib.; cleansed the temple twice, at the first and last Passover, [265]ib.; His care to show respect for the law, [266]81; refused a sign to the Jews, because insensible, [267]ib.; used dark sayings to the dull hearers, [268]82; why used often the sign of Jonas, [269]ib.; knew and trusted not false disciples, [270]83; his condescension to Nicodemus, [271]84; His usual authority abated, [272]ib.; often speaks obscurely to rouse His hearers to attention, [273]85; His care to lead Nicodemus to higher thoughts, [274]87; but permits him not to pry into mysteries, [275]90; His Flesh was of the Virgin, [276]91; His perfect knowledge signified by Seeing and Hearing, [277]92, [278]103; his perfect gentleness, [279]92, [280]175; why dealt most in the lower doctrines, [281]93; foretold his Passion darkly: its benefits plainly, [282]94, [283]95; His love contrasted with man's ingratitude, [284]95; His twofold Advent to redeem and to judge, [285]96; delays judgment to admit repentance, [286]97; rejected by those who chose to continue in sin, [287]98; His different dealings with Nathanael and Nicodemus, [288]99; why frequented crowded places, [289]ib.; why not baptizing till death of John, [290]100; needed not the support of John's testimony, [291]103; His credibility arising from His knowledge, [292]104; referred to His Father and the Prophets to convince the Jews, [293]ib.; one with God, because speaking God's words, [294]ib.; Self-sufficient unmeasured by the Spirit, [295]105; did not Himself baptize, as reported to the Pharisees, [296]107; His care to act as a man in general, [297]ib.; yet to speak as God, [298]ib.; went to the Samaritans when driven out by Jews, and yet as if in passing, [299]ib.; His frugality in traveling on foot, [300]108; His carelessness of food, [301]ib.; His humility in going alone, [302]109; His stay at Samaria was for rest, [303]ib.; abrogated the law of meats in speaking to the Samaritan woman, [304]109; shows Himself greater than Jacob, [305]112; often prophesied concerning particular persons, [306]113; shows His Divine knowledge in rebuking the woman of Samaria, [307]ib.; cared not to answer, but to lead men to the Truth, [308]114; unfolds the doctrine of spiritual worship to the Samaritan woman, [309]115; identifies Himself with the Church, [310]116; expected by the Samaritans, from the writings of Moses, [311]ib.; condescended to the ignorance of Samaritan woman, [312]117; our salvation His meat, [313]119; leads on the disciples to enquire, [314]ib.; acknowledged to be the true Saviour by the Samaritans, [315]123; avoided His own country, not to increase its guilt, [316]ib.; most received by those most under reproach, [317]ib.; goes again to Cana to confirm the believers there, [318]ib.; first object of His miracles to save souls, [319]124; why attended the feasts, [320]125; rewarded perseverance in the paralytic at Bethesda, [321]126; did not require faith before sight from strangers, [322]129; His reasons for concealing Himself, [323]130; used different modes of defense, [324]ib.; why dwelt on the sins of some whom He cured, not of others, [325]132; claimed not the merit of His own cure, [326]132; showed His Omniscience in His words to the paralytic, [327]ib.; defends His healing on the Sabbath by revealing His Equality with the Father, [328]133; appealed at need now to His Humanity, now to His Deity, [329]ib.; did really make Himself equal to the Father, [330]134, [331]152; had shown it by breaking the sabbath, [332]133, [333]145; has power to act, but not apart from the Father, [334]134; used lower expressions of His Deity to persuade the indisposed, [335]135; but joined with them such as imply His Godhead, [336]136; differs from the Father only in His Sonship, [337]137; His Equality with God proved by His being Judge, [338]ib.; used lower expressions of Himself to conciliate the Jews, [339]ib.; but the higher to guard us from heresy, [340]138; His honor connected with His Father's essentially, [341]ib.; why spoke of being "sent," [342]139; His condescension led men to receive the higher doctrines, [343]ib.; appeal to his raising the dead, [344]ib.; why spoke much of the Judgment, [345]ib.; to be Judge, because Son of God, [346]140; His care in propounding the Judgment and the Resurrection, [347]140, [348]141; confirms His future predictions by His past, [349]140; shows His agreement with the Jewish Prophets, [350]141; His unanimity and identity with the Father, [351]ib.; His Will and the Father's one, [352]ib.; addressed His words to men's suspicions, [353]ib.; proves His justice, speaking humanly, from His self-denial, [354]ib.; did not remind of sin, but blotted it out, [355]142; His witness of Himself, in what senses, true and not true, [356]143; replies to the secret objections of the Jews, [357]144; His threefold witness, [358]ib.; refutes the Jews by their own faith in John, [359]ib.; yet inconstancy to him, [360]145; the witness of His works, [361]ib.; His doctrine of the Deity, [362]146; appeals to the witness of Scripture, [363]ib.; His commands, and mammon's, [364]147; His motive for reasoning with the Jews was to save them, [365]148; rejected for Antichrist, [366]ib.; why spoke not clearly of Antichrist, [367]149; appealed to God's witness in that of Moses, [368]ib.; why told not in what place Moses prophesied of Him, [369]ib.; avoided contention, [370]150; teaches us to retire from the bustle of life, [371]151; showed His freedom from the Law, by absenting Himself from a Passover, [372]ib.; His diligence in instructing the disciples, [373]ib.; His preparation for His miracles, [374]ib.; why He employed things created in His miracles, [375]152, [376]153; gave thanks for our example, and to show His submission to God, [377]153; why performed His greater miracles without, His lesser with, prayer, [378]ib.; by fleeing from the multitude, teacheth contempt of the world, [379]154; why left the disciples alone, [380]155; showed His Power on the sea, but only for a moment, [381]ib.; why repeated His miracles, [382]ib.; several reasons for what He did on the sea, [383]156; His passage of the sea superior to that of Moses, [384]156; His timely severity, [385]157; really requires good works, [386]158; rebuked inattention in Martha, [387]ib.; "sealed," that is, certified by the Father, [388]159; referred unbelievers to the Father, [389]160; in what sense the Bread of Life, [390]161; His Will one with the Father's, [391]162; declared not His Birth to unbelievers, [392]164, [393]165; His "Drawing" implies man's coming, [394]164; spoke mysteriously of His Flesh to rouse attention, [395]165; taught in synagogues, to show His agreement with Jehovah, [396]169; eating His Flesh, how a hard saying, [397]ib.; how detained the Twelve, [398]170; His wisdom in reproving Judas secretly, [399]171; would not flatter the Twelve, [400]ib.; proved His Godhead and Manhood now in seeking, now in avoiding, the Jews, [401]173; unbelief and envy of His brethren, [402]ib.; why He went up to Jerusalem secretly, [403]174, [404]176; His foreknowledge of His time, [405]175; acted as a man, to prove His Incarnatian, and to train others, [406]176; the power of His teaching, [407]177; His doctrine, His and not His, because one with the Father's, [408]177; used lowly expressions of Himself, not to offend the Jews, [409]178; declared His Equality to show His agreement with the Father, [410]ib.; His prudence and humility in reasoning with the Jews from the Law, [411]179; rebukes the Jews, both by their ignorance and by their knowledge, [412]181, [413]188; foreshoweth His death, [414]182; His foreknowledge of the Jews' vain repentance, [415]ib.; referred to the Scriptures, [416]183; answered not the careless, [417]185; how the Light of the World, [418]187; judgeth not yet, [419]188; began to speak boldly, [420]ib.; of the same substance with, and equal to, the Father, [421]189; His hour, that is, His Crucifixion, was of His own appointing, [422]190; manifested to the Jews after His Passion, [423]191; why He forbore judging the Pharisees, [424]ib.; makes Himself known in punishment, [425]ib.; condescended, that men might believe, [426]192; benefit of meditating on His humble birth and education, [427]ib.; sought not to triumph in argument, but to save, [428]194; relaxes the Law, [429]ib.; signified His Power by "His Father's House," [430]ib.; showed most boldness after miracles, [431]195; one with the Father in Power, Substance, and Truth, [432]194, [433]195; love of, the proof of our knowing God, [434]196; His care to show His own power in healing the blind man, [435]204; why always retired after miracles, [436]204; defended by the blind man, [437]210; His meekness in praying for His murderers, [438]219; His mercy in receiving sinners, an example to us, [439]221; delivered men from prison, [440]ib.; His washing men's feet was to set an example of mercy, [441]ib.; why abode in Judea towards His Passion, [442]222; His meekness in replying to malicious questions, [443]223; His works His chief and sufficient witness, [444]ib.; His Hand and His Flock, one with the Father's, [445]ib.; His coequality in Power, [446]224; delayed doing, to show the truth of, His miracle, [447]227; His care to clear it from suspicion, [448]228; His condescension, to raise men's faith, [449]229; His love of Lazarus, [450]231; why would not raise Lazarus from a distance, [451]223; spoke for men's salvation, not His own honor, [452]236; condescended in preaching, not to give offense, [453]ib.; declared His Generation from, and Equality with, the Father, [454]237; His humiliation was worthy of His Divine Love, [455]ib.; so prayed at the grave of Lazarus as to show He needed not prayer, [456]238; why prayed at raising Lazarus, [457]ib.; showed His power in deeds, humility in words, [458]ib.; identity of His Will with the Father's, [459]ib.; His moderation in not claiming honor, [460]239; gave no real offense to the power of the Romans, [461]ib.; wept for the Jews' hardness, [462]240; retires from Jewry, [463]241; His care to save Judas, [464]243; His royal riding into the City, [465]245; waited for the Jews, before He would call the Gentiles, [466]246; how prepared the disciples for His death and theirs, [467]248; His shrinking from death proved His Humanity, and fits Him to be our pattern, [468]249; His Victory, [469]250; like the Sun, will reappear shortly, [470]251; withdrew often, to avoid offense, and returned to declare His Power, [471]252; One with the Father, because seen by Isaiah, [472]ib.; His condescension in speaking of His knowledge, [473]255; His care always to show Himself Inseparable from God, [474]ib.; our pattern of suffering in the flesh, [475]256; His forbearance with Judas, [476]257; His unceasing love for "His own," [477]ib.; taught humble-mindedness by the washing, [478]ib.; by doing all Himself, [479]258; signified cleansing of the conscience by washing, [480]259; adopts the disciples' confession of Him, [481]260; shames our pride, by washing the feet of Judas, [482]ib.; taught patience with servants, by His own with Judas, [483]261; His full knowledge of His coming Passion, [484]ib.; strove for Judas to the end, [485]262; comforts the disciples, [486]263; was "troubled" on account of Judas, [487]ib.; did not expose him openly, [488]265; His care for the poor, and His own poverty, [489]ib.; His Glory at, and after, the Crucifixion, [490]ib.; why He discoursed after the Supper, [491]266; comforted the disciples with the New Commandment, [492]266, [493]272; by promises of Heaven, [494]268; by reading their hearts, [495]ib.; how the Way, the Truth, and the Life, [496]269; His independent authority to be followed by self-mortification, [497]273; left us free to practice or not virginity, but required almsgiving, [498]ib.; present with His disciples by the Spirit, [499]275; His presence not visionary, [500]276; promised to the obedient, [501]ib.; His foreknowledge of His Passion, [502]ib.; His speaking to men's thoughts, [503]277; His readiness for death, [504]ib.; familiarizes the disciples with His Passion, [505]ib.; why discoursed of His Power in the Garden, [506]279; His love for man, [507]280; speaks at once with authority and condescension, [508]ib.; enjoins perseverance, [509]281; why always exalts love, 682; His agreement with the Father, ib.; proof of His love for His disciples, ib.; His miracles without parallel, [510]283; thinking of Him, our support in trial, [511]284; His righteousness proved by His Ascension, [512]287; by His victory over Satan, [513]ib.; His knowledge the same as that of the Spirit, [514]288; leaves the inward operations to the Spirit, [515]289; prepared His disciples for belief in the Spirit, [516]ib.; by "going" showed that he would not perish, [517]291; alludes to His Resurrection as a birth, [518]291; power of His Name, [519]292; answers to the thoughts of the disciple, [520]ib.; His Power shown in the manner of His expiring, [521]294; used prayer in temptation for our sakes, [522]296; teaches us to be earnest in prayer, [523]ib.; His Freedom and Glory in the Crucifixion, [524]ib.; His care to prepare them for the calling of the Gentiles, [525]ib.; His eternal authority, [526]297; was to be glorified in His Human Nature, [527]298; His prayer for His Own, showed His love for them, [528]300, [529]303; in what sense received them from the Father, [530]300; glorified in the disciples as well as the Father, [531]ib.; in what sense not in the world, [532]300, [533]301; lost none but the willful, [534]301; mingled explanation with command, to suit their infirmity, [535]ib.; speaks of the future as past, [536]303; His great love in dying for us, [537]304; His last discourse summed up in love, [538]305; goes willingly and with pains to His Passion, [539]306; His prayer was a discourse for the sake of the disciples, [540]307; His habit of passing the night abroad, [541]ib.; His readiness in giving up Himself, [542]307, [543]308; His Divine power over the soldiers, [544]307; His care to save His disciples, [545]ib.; led to Annas by way of triumph, [546]308; was questioned as if seditious, [547]309; appealed to His enemies' witness, [548]ib.; His, straightforwardness and care to remove every pretext, [549]ib.; His thought for Peter, [550]310; ate the Passover by anticipation, [551]ib.; His behavior before Pilate, [552]311; nature of His Kingdom a proof of His Deity, [553]ib.; His humility and meekness our example, [554]311, [555]313; His longsuffering with His enemies, [556]313, [557]314; why He made no defense before Pilate, [558]314; never "made Himself a King" outwardly, [559]315; teaches to return good for evil, [560]ib.; His care for His Mother, [561]318; His self-possession on the Cross, [562]ib.; showed human weakness in the Agony, Divine power on the Cross, [563]ib.; taught filial affection on the Cross, [564]ib.; revealed Himself risen by His Voice, [565]324; would not be touched, because changed, and about to ascend, [566]ib.; declares His superiority in honor, [567]ib.; reason of His first reappearance to His disciples, [568]ib.; why He bade Peace, [569]325; gave a foretaste of the Spirit in breathing on the disciples, [570]ib.; His lovingkindness in the case of St. Thomas [571]327; His second appearance, [572]ib.; the Spiritual nature of His Body after His Resurrection, [573]328; preserved the marks of Crucifixion, to persuade the disciples, [574]ib.; many signs followed His Resurrection, [575]ib.; appeared to the disciples only by condescension, and for short intervals, [576]ib.; awfulness of His Form after His Rising, [577]329; showed greater Power in His miracles after His Rising, [578]ib.; ate with the disciples to show Himself alive, [579]ib.; His coming hereafter, our bliss in seeing Him then, [580]ib.; love of Him conquers the world, [581]330.