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,

178.

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.

C.

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.

Cucusus, 210.

D.

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,

172-175.

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.

E.

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,

133-140.

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.

H.

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.

Hobbes, 153, 154.

Horse, not allowed for food by Moses, 156.
Horsley, bishop, 163.

Ignatius, 118.

I.

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.

J.

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,

146.

K.

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.

L.

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.

Lee, Professor, 162.

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.

M.

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–

175.

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,

167,

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-