30 Matt. xi. 19. [The text of the Homily agrees with the received text. Comp. Luke vii. 35 , where this reading is undoubtedly the correct one

31 Ps. li. 4.

32 See Ezek. iv. 5, 12, 13, 24, &c.

33 Matt. xi. 18.

34 John vii. 20; viii. 48, 52; x. 20.

35 Luke vii. 29, 30.[deca/menoi for baprisqe/ntejin Luke.]

36 Matt. xi. 20, 21.

37 John i. 44.

38 [R. V., "Hades."]

39 Matt. xi. 22-24. [The Greek here agrees with the received text. In verse 23 the R. V. follows a different and better established reading.-R.]

40 Ezek. xvi. 51. [The LXX. is not cited with verbal accuracy.-R.]

41 Isa. xxxvi. 12.

42 Philip. iv. 4.

43 a0fosiou/menoj, "just saying, `God forgive me ; 0'just doing enough to come without scruple." Vid. Suicer in verb. who quotes St. Chrys.on Ps.41. "Let us not come in hither anyhow nor make our responses a0fosiou/menoi, just well enough to keep off a curse" (i. 617. Sav..) Also Hom. XXIX. on Acts, t. iv. p.777. "How may one form a judgment of a church? If we go away daily with some profit, great or small, not simply satisfying a rule and a0fosiou/menoi, quitting ourselves of a Scruple." Again, ibid. "What we do, is turned into a mere regulation and j0fosi/wsij, a formal deprecation of a curse." Cf. Is'us de Appollodorii Hered. p. 185. Ed. Reiske, "not a0fosiou/menoj, but preparing himself as well as possible".

44 The women in plays were personated by men: those mentioned below were singers; the slave's part is described in the next sentence.

45 i. e., to tyrants, such as Pisistratus and others.

46 Gen. xxxix. 12.

1 [A. V., "I thank thee," so R. V., with margin, "Or, praise." The Oxford translator gives the exact sense of the Greek verb, but below reverts to the rendering "thank," in accordance with the explanation of Chrysostom.-R.]

2 [R. V., "Yea, Father, for (or, that) so it was well-pleasing in thy sight." Comp. the explanation in the Homily:-R.].

3 Matt. xi. 7-1l.

4 Matt. xi. 12.

5 Matt. vi. 13.

6 Matt. vi. 14-19.

7 Matt. xi. 20-24.

8 Rom. vi. 17. [R. V., "that form of teaching whereunto ye were delivered." The A. V. renders the passage incorrectly: there being no doubt as to the Greek text. The R. V. also brings out the thought which the Homily indicates.-R.]

9 1 Cor. iii. 18.

10 Matt. vii. 6.

11 prohgou/menon, In the same sense in which Hooker says, "He willeth positively that which Himself worketh;He willeth by permission that which His creatures do." E. P. v. App. No. i, p. 714, cf. in Walton's Life, p.29. "That in God there were two wills, an antecedent and a consequent will; His first will, that all mankind should be saved; His second, that those only should be saved, who lived answerable to that degree of grace which He had offered."

12 Rom. x. 3.

13 ["would;" but the whole clause has been freely paraphrased.-R.]

14 Luke x. 21.

15 Rom. i. 28.

16 2 Cor. iv. 4. ["This passage is irrelevant, since it speaks of the god of this world."-R.]

17 [See above and note 1, p. 250.-R.]

18 Matt. xi. 27.

19 Luke x. 22.

20 bou/lhtai. [R. V., "willeth."]

21 Matt. xi. 27.

22 John xiv. 6.

23 e0pi/statai.

24 That is, that none but the Father has full knowledge of Him.

25 Tertull. adv. Marc. i. 8. "The Marcionites bring forward a new God, as if we were ashamed of the ancient One

I hear them talk of a new God, in the old world and in the old age, and under that ancient God, unknown and unheard of." [Ante-Nicene Fathers, vol. iii. p.276.] It seems to have been common to all the Oriental sects, to speak of the Supreme God as utterly unknown until the Christian dispensation began.

26 1 Cor. xiii. 9.

27 Matt. xi. 28.

28 Matt. xi. 29, 30.

29 Matt. vii. 13.