sion from food of animals of unclean
habits. 159; respecting snakes, 159.
Melancthon, his fears reproved by Luther,

144; not a man for critical times, 145.
Meletius, Bishop of Antioch, 196.
Metre, every attempt to discover a syl-
labic metre in Hebrew poetry has pal-
pably failed, 322; its existence is not
only improbable in itself, but from
the structure of Hebrew verse, impos-
sible, 321; its absence supplied by the
rhythm of the thought, 303.
Milton, his alleged preference of Para-
dise Regained to Paradise Lost, ex-
plained, 237, 238; his self-appreciation
vindicated, 238; the reception of his
Paradise Lost, 241, note.

MILTON'S PARADISE LOST considered
with reference to its theological senti-
ments and moral influence, by the
Rev. Dr. Cox, 236-257.

Mischat ul Masabih, Capt. Matthews's
translation of, 156.

Monachism, early and evil influence of,

Paley, his Natural Theology, quoted, 170.
PARADISE LOST, Milton's, the greatest

work of its author, 237; its first con-
ception, 238-240; regarded as a work
of art, 241, 242; regarded as a con-
tribution to Sacred literature, 242; its
theme the greatest of any epic, 242;
its moral purpose and tendency, 244;
adherence to Scriptural modes of ex-
pression, 247; vindicated from Tri-
theistic tendencies, 253; doubtful pro-
priety of its finished pictures of what
Scripture gives only in outline, 253,
254; whether it be right to invest a
Scriptural subject with fictitious ac-

companiments,

254; questionable

moral influence of the character as-
signed to Satan, 255; the poem a sun
with many spots, 256; but exalting
to the age and country in which it
originated, 257.

Parallelism of members. See Rhythm,
also 306, note.

Poet, how different from a prophet or
philosopher, 75; his influence over
language, 297.

Patriarchs, whether they were the saints
who arose with Christ, 113.
Pelagius, 219.

Persia, sacred trees in, 292-294.
Philistines, alleged Semitic origin of, 359.
Pityus, 211.

PLURAL, ON CERTAIN IDIOMATIC USAGES
OF THE, IN HEBREW, 279-289; general
remarks on idiomatic departures from
general rules, 279; rules for their in-
vestigation, 280; applied to the inves-
tigation of certain ideas of the Hebrew
plural, 280; often used to denote the
abstract proper, 280; and the per-
sonified abstract, 281; to denote the
intensive, 281-286; to designate an
object exhibiting plurality in unity,
286-289.

POETRY, HEBREW, dissertation on, by
Professor H. A. von Ewald, D.D.,
translated by Dr. Nicholson, 74-111;

295-325.

Poetry, its primal basis, 74, 75; its es-
sential distinction, 75; original nature
of poetical composition, 77; an art,
77, 78; never utterly extinct, 78; lyri-
cal, the earliest kind in all nations, 82-
85; contains the germs of epic, gnomic,
and dramatic poetry, 83; epic not the
earliest kind, 85; wanting in some
nations, ib.; rudiments of its later de-
velopment among the Hebrews and
Arabians, 110, 111; dramatic, rudi-
ments of, among Hebrews and Ara-
bians, 102-110. See Job, Song of Songs.
Hebrew, general character of,
79-81; its distinctive aim, 88; our
only means to understand its character,
81, 82; history of, in three periods,
82-91; kinds of, 91-111; imperishable
value of, 80; form of, as to language,
295-298; as to rhythm, 298-321; its
want of syllabic metre compensated by
the rhythm of the thoughts, 303; how
far its rhythmical structure is to be
preserved in translation, 323, 324.

Powell, Rev. Professor, his article on
Free Inquiry in Religion, 43-73; and
on The Law and Gospel, 326-353.
Pratten, Rev. B. P., his translation of a
review of Baur's Commentary on Amos,

353-364.

Price, the, of a cat, forbidden by Mo-
hammed to be eaten, 159.
Priesthood, Chrysostom's six books on
the, 197.

Proast, his notion of toleration, 58.
Prophetism, its nature as a phenomenon
peculiarly Israelitish, 355; its histo-
rical development, 256.

Prophets, whether they were the saints
who arose with Christ, 113.
Proverbs, Book of. See Poetry, Gnomic.

R.

Rabanus Maurus, 115, 120.
Radbert, 115, 120.

Ranke, his History of the Popes, noticed,

178.

RATIONALISM, GERMAN, IN ITS EARLY
INDICATIONS, 126-154; the use of rea-
son in religion, though denied by
some, is yet indispensable, 126-130;
difficulties, nevertheless, in the prac-
tical application of the human under-
standing to divine revelation, 130;
and in assigning limits to its functions,
130, 131; sources of these difficulties,
131, 132; these views to be illustrated

by observations on the history of reli-
gious opinion on the Continent, 132;
general want of reverence in Germany

in the discussion of sacred themes,
133; Hengstenberg's views respecting
the scape-goat, 133-140; the mischief
of modern rationalism not justly
traceable to Luther, 141-145; but
Luther was followed by men of a dif-
ferent stamp, whose controversies con-
stituted the polemical age of the Pro-
testant continental churches, 145;
controversy about the Eucharist, ib.;
controversy on Justification, 146; to
this succeeded the age of dogmatic or
systematic theology, tending to chill
the sentiment of religion, 146-150;
influence denounced by Spener and
his coadjutors and successors, under
whom experimental religion revived,
150, 151; this followed by the philo-
sophising period of divinity, in which
modern rationalism had its immediate
origin, 151-152; the neologistic ele-
ments were not, as alleged, of English
growth, 152-154.

this

DEVELOPMENTS, 257-278; characters
who figured in using the French mode
of dealing with Christianity, 257;
others who more or less helped on to
modern rationalism:- Mendelssohn,
ib.; Lessing, 258; Ernesti, Ammon,
259; Semler and his school, 260, 261;
new and more startling developments
of rationalism, 262; attacks on the
canon of the New Testament, ib.;
Michaelis, Morus, Doederlein, Eich-
horn, Bertholdt, Herder, 263; Gratz,
Eckermann, Schleiermacher, 264;
most mischief has of late years been
done in exegesis and hermeneutics,
265; numerous examples of this, 266-
276; the Christian and Rationalist
systems contrasted, 276-278.
Reading, Oriental, the charm of, to a
Biblical student, 155, 156.

Reason, use of, in religion. See Rationalism.
RESURRECTION OF THE SAINTS WHO

AROSE WITH JESUS CHRIST, 112-125;
who they were that arose, 113, 114;
some believe them to have been the
patriarchs, 113; some, the prophets,
114; some, the recently deceased saints,
ib.; the exact time of the event, whether
after the death or the resurrection of
Christ, 114-116; the form in which
they appeared, whether with natural or
glorified bodies, 116, 117; whether they
remained on earth, to die again, or
ascended to heaven with Christ, 117-
125; the former opinion preferable,
125; recent authorities on the subject, ib.

Resurrection, Job's testimony to the,

considered, 374-377.

Rhyme, repugnant to the simplicity and
austerity of Hebrew, 303; seems,
where it does occur, to be accidental,
322, note; is really only an external
compensation for syllabic metre, 302.
Rhythm, Hebrew, 299-321; is a rhythm
of the thought, not of the syllables,
303-306; the iterative kind, 307; the
sluggish kind, 308; the intermediate
kind, ib.; the protracted, 314-316;
rhythm of several verses, 316; gnomic,
lyrical, and dramatic, different, 317-
319; history of rhythm at different
periods, 319-321.
Rosenmüller, 165.
Rufinus, 121.

S.

Sabbath, on the obligation of its observ-
ance, 329, 346-352.
Saints who arose with Christ, who they
were, at what time they rose, and what
became of them, 112-125. See Resur-
rection.