FIRST VOLUME OF THE JOURNAL OF SACRED LITERATURE,
ABARBANEL, his notice of the symbols
in the rite of purification for leprosy, 139, note.
Accentuation, Masoretic, generally ac- cords with the structure of members, 325.
Adonai, the word explained, 283-285. Addison, his criticisms on Paradise Lost, 241.
Africa, sacred trees in, 294.
Alexander, Rev. William Lindsay, D.D., his article on certain Idiomatic usages of the Plural in Hebrew, 279-289. Ambrose, 123, 213. AMOS, COMMENTARY ON, by Baur, re- viewed, 353-364; the work commended and characterised, 353, 354; account of the Introduction, 354-359 [see Pro- phetism]; personal relations of Amos, his age, &c., 359; origin, plan, and literary character of his book, 359, 360; the translation, 360; particular passages examined, 361-364; the posi- tion of Amos in the development of Israelitism, 364. Ancient Christianity, reference to, 220 and note.
Angels: who are the 'angels' of Matt. xviii. 10? 365-371.
Animals forbidden or allowed as food by
Moses and by Mohammed, 155-159; not of clean habits, excluded from use as food, 159.
Antar, the Bedouin romance, 155. Arethusa, mother of Chrysostom, 194, Antioch, birthplace of Chrysostom, 194; and the scene of his first triumphs, 199, 200; commotions there, fearfully punished, 200, 202; social and religious condition of, 229-232; bishop of, 196. ANTHROPOMORPHISM, THE PHILOSOPHY OF, 9-21; the Scriptural representa- tions of the Deity partake largely of human characteristics, 9; this pecu- liarity not limited to any particular era, ib.; how this has been viewed by sceptics, 10, 11; some believers look on it as a divine condescension to human faculties, 11, 12; others allege the impossibility of imparting know- ledge of divine things to man in any VOL. I.-NO. II.
other way, 13; others find refuge from the difficulties of the subject in the theory of divine vision, 14, 15; applied, for instance, to the ascension, 15: language consists only of the signs of sensible ideas, 17; hence the most abstract language possible must par- take of the characteristics in question, ib.; nor is the most abstract idea ne- cessarily the most correct, 17, 18; none of the grounds of objection to the anthropopathia of the Bible can be relied upon with certainty, 18; abstract ideas are morally inefficient, 19, and indefinite, 19, 20; safest to retain those conceptions of divine things, in which the Scripture displays them to our perceptions, 21. Aquinas, Thomas, 121, 124, 125. Arabia, sacred trees in, 291. Arabian Nights, Lane's translation of,
Behemoth, the word explained, 282, 283. Bernstein, Professor, his letter on Syriac literature, 381, 382.
Biblical Intelligence, 182-185, 392-395. Bishop, Daniel, his Constitution of Society
as Designed by God, noticed, 176, 177. Bound, Dr., the complete doctrine of the identification of the Lord's Day with the Sabbath ascribed to him, 349. Boothroyd, 161, 165.
Burnet, his Pastoral Care, 199. Butter, polluted by carcase of a mouse, 158.
Calmet, his Dissertation on the Resur- rection of the Saints who arose with
Jesus Christ, translated, 112-125; notice of his Dissertations, 112, note. Calvin, his view of the Sabbath, 349. Carcases, imparted ceremonial pollution even to food, 158.
Cat, not allowed as food by Mohammed, 159.
Celibacy, early prevalence of wrong no- tions respecting, 221-223. Cetaceous animals, 158. Chalcedon, the Synod at, 209.
Chalmers, Dr., notice of his Daily Scrip- ture Readings, 382-387. Cherubim, an archaic symbol, not de- rived from the Egyptian sphinx, 134 and note.
CHRYSOSTOM, his birth and education, 193-195; trained for the law, 195, 196; disgusted therewith, and turns to reli- gious studies, 196; ordained a deacon,
ib.; his friendship with Basil, 196, 197; his work on the Priesthood, 197-199; his preaching at Antioch, 199-203; his Homilies on the Statues, 200-203; becomes archbishop of Constantinople, 203; his popularity as a preacher, and his conduct there, 204, 205; occasions on which the power of his eloquence was signally displayed, 205, 206; state of Christianity in his time, 207, 208; his faithfulness gives offence in high places, 208, 209; deposed and banished, 209; his tranquillity, 209, 210; re- called, 210; again condemned and : exiled, ib.; his meekness, 211; de- signedly subjected to discomfort and privations, ib., which bring him to the grave at Comanes, 211; view of his conduct at Constantinople, 212-214; and in his banishment, 214, 215; con- trasted with that of Cicero and Ovid, 215-217; character of his mind, 217, 218; his reverence for Scripture, 219, 220; shared in some errors of his time, 220, 221; his works numerous, 223;
few of them polemical, 223; some of them specified, 223-225; his expository discourses characterized, 225, 226; his unrivalled excellence as a preacher, 226; character of his rhetoric, and the matter of his sermons, 226-228; indi- cations of the manners of the age collected from his works, 229-233; gross corruption of morals, 232, 233; his opinion that the saints arose when Christ died, 115; that they died again, 123; compared with Jerome, Augus- tine, 233, 234; editions of his works, 234.
Clement of Alexandria, 118.
Comanes, where Chrysostom died, 211. Constantinople, state of the archiepis- copate of, 203; unseemly canvass for, 203, 204; Chrysostom advanced there- to, 204 [see Chrysostom]; state of the city in the fourth century, 208. Cornelius à Lapide, 121. CORRESPONDENCE. On Death, as con- nected with the Fall, by Dr. J. Pye Smith, 167-171; on the Scape-goat, by the Rev. J. Robertson, 379, 380; on Syriac Literature, 381, 382.
Cox, the Rev. F. A., D.D., his article on Milton's Paradise Lost, 236-257. Craik, Henry, his amended Translation of the Epistle to the Hebrews, noticed, 175.
Dabb, the, a kind of lizard, Mohammed's opinion as to the eating of it, 157. Dante, his Divine Comedy the epic nearest allied in subject to Paradise Lost, 243.
Daphne, the grove of, 232. David, his influence in raising Hebrew poetry, 87, 88. Davidson, Dr. S., his intended Intro- duction to the New Testament, 182; notice of his Ecclesiastical Polity of the New Testament, 387, 388. Davies, Dr. J., of Montreal, Professor Bernstein's letter to him, 381, 382. Death as connected with the Fall, 167- 171; the physiological history of all animal existence points to death as its natural termination, 168; probable that every species of animal has also its term of existence, 168; further evi- dence that death was probably from the beginning of the animal creation a part of its system, 168, 169; sug- gestions as to the possible state of man had he not fallen, 170, 171. Deists, English, the modern German neo- logy not to be traced to them, 153, 154.
Denham, Rev. J. F., his article on the Philosophy of Anthropomorphism, 9-21; his pamphlet on Marriage with a deceased Wife's Sister, noticed,
Dewar, Rev. E. H., his German Pro- testantism, quoted, 141.
Diction, poetic, character of, 298, 299; form of, 299-321. Dio Cassius, 135.
Dobbin, Rev. O. T., LL.D., his article
on German Rationalism in its early Indications, 126-154; his article on German Rationalism in its recent Development, 257-278.
D'Orsey, Rev. A. J. D., his translation
of Culmet's Dissertation on the Resur- rection of the Saints who arose with Jesus Christ, 112-125. Druthmarus, 115, 120.
Eadie, Rev. John, D.D., his article Chrysostom, a Sketch, 194-236. Ecclesiastes. See Kohelet. Editor, his introductory article, 1-9; his article on Moslem Traditionary Cus- toms illustrative of the Hebrew Dis- tinctions of Meats, 155-159; his remarks on Sacred Trees, 290-295; his notice on the state and prospects of the Journal, 378.
Egypt and the Book of Moses by Heng- stenberg, objections to the views there- in stated respecting the scape-goat,
Egypt, sacred trees in, 291.
Elohim, the word explained, 285-289. Epiphanius, 114-119.
Eucharist, controversy concerning, 145. Eudoxia, the empress, favours Chry- sostom, 204; her injustice, 209; be- comes inimical to the prelate, 213. Eusebius of Cæsarea, 119. Eutropius, the eunuch, prime minister of Theodosius, procures the appointment of Chrysostom to the see of Constanti- nople, 204; his fall, 206; Chrysostom successfully pleads for his life, 206. Evans, James Cock, his report on the case of the Queen v. Chadwick, no- ticed, 172-175.
Ewald, Professor von, his Treatise on Hebrew Poetry, translated by Dr. Nicholson, 74-111, 295-325. Exile, Babylonian, depressing effect of, on Hebrew poetry, 90. Exodus. See Forsyth. EZEKIEL, INTRODUCTION TO, by Haver- nick, translated by the Rev.F.W.Gotch, 22-42; author's preface, 22-24; no-
tices of Ezekiel's life, times, and office, 24-28; marks of individuality in his prophecies, 28-33; his power and energy, 29; indications of sacerdotal feeling and character, 29, 30; his ad- herence to the Pentateuch, 30; his re- lation to other prophets, 31; his cul- tivation and erudition, 31, 32; the definiteness of his prophecies, 32, 33; his diction and mode of statement varied, 33; his prevalent use of sym- bols, 34, 35; his style improperly blamed, 35; recurring expressions peculiar to this prophet, 35, 36; the influence of the antecedent models upon the language, 36; various opi- nions as to the collection and arrange- ment of Ezekiel's prophecies, 36-39; Jahn's opinion, 36; Eichhorn's, 36, 37; Bertholdt's, 37; Ewald's, 37; the contents of the Book of Ezekiel, 39, 40; notice of attacks upon the integrity of the book, 40-42; Exegetical works on Ezekiel, 42.
Gaussen, Professor L., his It is Written, noticed, 175, 176. Genesis. See Forsyth.
German Rationalism in its early indica- tions, 126-154. See Rationalism. Gibbon, 215.
Giles, J. A., his edition of Bede's Eccle- siastical History noticed, 178. Gobat, bishop, notice of his Address to the Friends of Zion, 391, 392. Gotch, Rev. F. W., his translation of Havernick's Introduction to Ezekiel, 22-42.
Gray, Dr. J. T., his Observations on
Matt. xviii. 10; his Immortality, its real and alleged Evidences, noticed, 389-390.
Greek, eulogium on the language, 227. Gregory of Nyssa, 223. Gregory Nazianzen, his Apology, 199. Gregory the Great, 115.
Hares, forbidden as food by Moses, and regarded as unlawful by Moslems, though eaten by the tribes, 154.
Havernick, his Introduction to Ezekiel, translated by the Rev. F. W. Gotch, 22-42; notice of the author, 22, note; his Einleitung, extracts from, appended to the translation, 39-42. HEBREW CRITICISM, being a review of Barrett's Synopsis of Criticism, by John Nicholson, A.B., Ph. D., 160-167; the title objected to, 160; the autho- rized version has no independent authority, 161; the variations there- from by critics, inadequately repre- sented in this work, 161; the author's process explained and censured, 162; animadversion on his notes in Gen i. 8-13; ii. 4-6; x. 21; xxix. 1-8; blamed for his blind adoption of Ken- nicott's emendations, 166. Hebrew, not known by Chrysostom, 224. Hebrews, epistle to, Craik's amended translation, noticed, 175.
Hengstenberg, his view of the word Elohim controverted, 289; his views as to the signification of the 'Scape- goat,' stated and impugned, 133–140; vindicated, 379, 380. Hilary, 115, 119.
Horse, not allowed for food by Moses, 156. Horsley, bishop, 163.
Incarnation, the, questions respecting it considered, 180.
India, sacred trees in, 294. INQUIRY, FREE, IN THEOLOGY, THE BASIS OF TRUTH AND LIBERALITY, 43-73; the free use of the understanding the basis of all real conviction, 43; in the inquiry after religious truth we must refer to the same principles which guide the investigation of physical truths, 43-45; since the same gene- ral classes of delusion exist in both cases, 46; this shown by reference to Bacon's first class of Idola-the Idola Species, 46; to his second class, the Idola Tribus, 47; to his third class, the Idola Fori, 48; to his fourth class, the Idola Theatri, 50; ignorance often preferred to the labour of thought, 50; and even the capacity of thinking dis- credited by some, 51; hence the pa- rade of blind adherence to established doctrines, 51; and the promulgation of independent views discouraged, 51-53; all the pleas urged against free inquiry are referable to the spirit of religious exclusiveness, 53; ex- amination of the real grounds and
motives on which this master principle is cherished, 53-56; but the disciplined mind perceives that men must un- avoidably differ, 56; the scheme of a general unity of religious belief chi- merical and unattainable, 58; and was never attained even when the power of the church in enforcing uniformity was at the highest, 58, 59; Romanism was consistent in striving to enforce this uniformity, 60; but not Protes- tantism, which recognises no infallible judge of differences, 60, 61; the appeal to Scripture, on which Protestantism is founded, is no other than an appeal to private judgment, 62; real liberality is therefore the ground of all true Protestantism, 63; those therefore who seek to uphold their belief by any kind of coercion indicate distrust of their own principles, 64; the alleged reli- gious liberality of the present day mostly of a spurious kind, 65, 66; the liberality advocated does not tole- rate dishonest opinion, 68; is not in- difference, 69; it is true Catholicism, 71-73.
Introduction to Ezekiel, by Havernick, translated by Rev. F. W. Gotch, 22-42. See Ezekiel.
Israelitism, Ewald's appropriate name to express the peculiar internal cha- racter of the people, 355.
Jacox, Rev. Francis, his observations on New Testament' Life,' 372, 373. Jeremiah, his position in prophecy, 359. Jerome, 115, 120.
Job, his Testimony to the Resurrection, 374-377.
Job, Book of, subject and dramatic plan
of, 109; eminent as a poem of art, ib.; interpolations in, 110; assigned to the seventh century, ib.; its lan- guage betrays the decline of literature, ib.; rythmical character of, 320. Joel, his position in prophecy, 358. Johnson, Dr., his dictum respecting re- ligious poetry, reproved, 243. Journal of Sacred Literature, its plan and objects, 1-8. Judith, book of, a romance, 111. Justification, controversy concerning,
Kennicott, his emendations estimated, 163, 166; some of them rash, and not accepted on the Continent, 163, 166.
Kohelet, Book of, a philosophical dis- cussion, 102; not written by Solomon, ib.; enervate rhythm of, 321.
Language, Hebrew, its want of genuine short syllables precludes all syllabic metre, 303.
Language, Hebrew, poetical, how differ- ent from that of prose, 295; its ar- chaisms, innovations, and traces of dialect, 296-298.
LAW AND GOSPEL, the, 326-353; the nature and purport of the distinct portions of Scripture not adequately discriminated by readers, 326; evils of this, 327; the successive dis- pensations: 1. The primeval dispensa- tions, 328-331; their characteristics, 330; do not furnish great principles- of universal moral application; 2. The Judaical Law, 331-336; Genesis to be regarded as an introduction to the Law, 332; the objects of the Law to separate the Israelites from the nations, 332; abounds in special adaptations to the Jewish national mind, 333; the modern distinction between the social and ceremonial law untenable, 333- 336; 3. The teaching of Christ formed a preparation for the new dispensation, but did not bring it in, or repeal the preceding, 336-338; 4. The teaching of the Apostles introduced the new dispensation as completed by the death and resurrection of Christ, 338, seq.; the character of that dispensation in- dicated by the abolition of the separa- tion between Jew and Gentile, which formed the basis of the old law, 339; mode in which it was presented to the Gentile and the Jew respectively, 339- 342; the Law described as having wholly ceased, without distinction of parts, 343; no recognised dependence of the one system upon the other, 344; all the essential Christian institutions independent and simple, 245; 5. Sub- sequent views of the Law and Gospel tended to engraft Judaism upon Christianity, 346; instanced in respect to the sabbatic observance, 346-352; conclusion, 352, 353.
Leprosy, the ceremonies in purification of, compared with those of the 'scape- goat,' 139. Lercio, 114.
Libanus, the Gentile rhetorician, tutor of Chrysostom, 194; his character, and reputation of his school, 228.
Life,' New Testament, observations on, 372, 373.
List of Publications in Sacred Literature. 186-192, 375-378.
Lizards, forbidden for food both to Jews and Moslems, 156. Locke, 16.
Locusts, allowed as food by Moses, and not forbidden by Mohammed, 157. Lowth, bishop, 75, 163.
Luther, the evil of modern rationalism not to be traced to him, 143, 144; quotations from him, 143, 144; his view of the sabbath, 349.
MacCombie, William, his work on Moral Agency characterized, 170. M'Queen, Řev. A., of Fayetteville, U. S., church dealings with him in respect of his marrying his deceased wife's sister, 172-174.
Mohammed, refuses to partake of a baked lizard, but did not forbid Khaled to partake of it, 156; ate the flesh of the wild ass, 157; accepted for Abu Tul- hah the hind legs of a horse, 157; latterly abstained from locusts, which he had once eaten, 157; allowed the carcase of a great fish to be eaten, 158; forbade the eating of a cat, or its price, 159. Maldonatus, 121.
Marriage with a deceased wife's sister, works on the question, noticed, 172–
Matthew, the Gospel of, contents and characteristics, 179.
Matthew, St., his account of the resur- rection of the saints who arose with Christ, 112.
Maurer, his Commentarius Grammaticus Criticus in Vet. Test. commended,
MEATS, MOSLEM TRADITIONARY CUS- TOMS, ILLUSTRATIVE OF THE HEBREW DISTINCTIONS OF, 155-159; the charm of Oriental travel and reading to a Biblical student from the associations and the illustrations of Scripture, suggested, 155, 156; instanced with respect to analogies in the Moslem instances respecting meats, 156; com- parisons of the law and customs re- specting the abstinence from lizards, 156; from animals of the solipede kind, 156; from hares, 157; in the eating of locusts, 157; respecting ceta- ceous animals, 158; respecting food, &c., polluted by contact with dead carcases, 158; respecting the exclu-
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