tween John and the other Evangelists respecting our Lord's last passover, 405-436. Was our

Lord's last meal with his disciples, the ordinary paschal supper of the Jews? 405 sq. Time of killing the paschal lamb, 406. The passover and the feast of unleavened bread, 407, 8. Other sacrifices connected with the passover, 408-411. Original institution of the passover, 411. Changes in the ceremonies connected with it, 411-413. According to the first three Evangelists Christ's last meal with his disciples was the ordinary paschal supper, 413, 14. John is silent on this point, 414-417. Passages in John's Gospel examined, 417-428. Testimony of the early church against a discrepancy between John and the other Evangelists, 428-432. The explanation that Jesus celebrated a special paschal supper, not the Jewish, opposed to the declarations of Matthew, Mark and Luke, 432-434. A later hypothesis, and conclusion that the four Evangelists agree, 434. Works on the subject, 435, 6. Pentateuch, Remarks on its Authen

ticity and Genuineness, 356— 398. Skepticism not always introduced from Germany, 356, 7. Grounds of the prevalent skepticism in reference to the Pentateuch, 357-361. Especial reasons for caution in deciding upon its authenticity, 361-363. Causes of the prevalence of a doubting spirit at the beginning of the present century, 363-367. Extreme skepticism is giving place to sounder views, 363, 367 sq.; in reference to classical authors, 367 -370; the O. Testament, 370, 1. Jewish writers more worthy of credit in relation to their own

history than those of Greece and Rome, 371-373. Proof of the employment of alphabetical writing before the time of Moses, 374 sq.; (1) tradition favors the belief, 374; (2) the most useful arts first invented, 374, 5; (3) historical character of the Pentateuch, 376; (4) antiquity of the arts in Egypt, 376-379; (5) early introduction of writing into Greece from Phoenicia, 380-382; (6) direct proofs from various authors, 383-387. Differences of Language in the Pentateuch and later books, 387-391. Resemblance does not prove their contemporaneous origin, 391 sq.; (1) it would prove too much, 392; (2) the Pentateuch a model for subsequent writers, 392, 3; (3) the character of the people unchanging, 393, 4. Analogy of the Syriac and Arabic Languages, 395-398. The Divine Authority and Authenticity of the Pentateuch, 668-682. The revelations that God has made seem to conflict, 668. Perplexity felt in reference to destruction of the Canaanites, 668, 9. Prominent objections to the command, 669 sq.; it conflicts with our benevolent instincts, 669, 70; seems to justify war, 670, 1; adverse to declarations in the O. and N. Testaments, 671-673. Several methods which have been proposed for removing these objections, 673-676. Men are innocently employed by God in inflicting punishment, 676 sq.; (1) Angels are employed in executing the wrath of God, 676,7; (2) the ordinary operations of Providence, 677, 8; recognition of civil government in N. T., 679; (4) Infliction of suffering on one's fellow creatures a means of salutary discipline, 679 -682.

The

Philosophy, A sketch of German, 260-292. [The following article a paraphrase, 260, 1. What is German Philosophy, 261, 2.] The position that philosophy is the centre of all sciences not now maintained, 263. Promises of Schelling, 264, 5. His system founded on Spinoza's, 265. philosophy of Kant, 267. Modification of it by Fichte, 267, 8. Impression made by Schelling's System, 268, 9. Schelling not equal to the task he undertook, 269-272. Origin of Hegel's system, 272-5. His division of Philosophy into three parts, 276, 7; (1) Logic, 277; (2) Natural Philosophy, 277-280. Philosophy of Mind, 280 sq. The idea of spirit, 280, 1. Three stages in its development, (1) subjective spirit, 281-283; (2) objective spirit, 284; absolute spirit, 285. Characteristics of Hegel's system, 285, 6. Circumstances attending Schelling's reaäppearance, 287289. Will Schelling's system satisfy the demands of the age? 289-292.

Plato and the Platonic Philosophy, 527-565. No separate edition of Plato's Laws except Ast's, 527, 8. Relation of the Republic of Plato to the Laws, 528. Mr. Lewis's view of the Republic not defensible, 528-530. Contents of the Laws, 530, 31. Plato's idea of God, 531-534; of creation, 534, 5. Did Plato teach a dualism, 536-539. His argument for a Divine Providence, 539, 40. Efficacy of vows and sacrifices, 540, 1. His penal code for crimes against religious faith, 541, 2. Text and critical helps of Mr. Lewis, 542. Remarks on Mr. Lewis's Notes, 543-550. Parallel between Plato and the Bible, 551-553. Soul of the world and

805

Divine Providence, 553, 4. The State of Plato and the Christian Church, 554. His idea of loving God, 554, 5. Character of Mr. Lewis's notes, etc., 555-557. Miscellaneous observations, 557 -560. One object of Mr. Lewis in his Excursuses, 561, 2. Influence of the study of Plato, 563-565.

Platonism, New, 649-67. Judgements formed of it erroneous, 649, 50. Its elementary principles, 650, 1. Its dogmas belong to a previous time, 651, 2. The wants of the mind at the rise of the system, 652, 3. Plotinus; his life and works, 653, 4. New Platonism characterized by unity, 655, 6; by excessive abstraction, 656, 7. Plotinus' notion of God, 657, 8; of matter, 658, 9. The fall of souls, 660. Love of the mar

vellous, 660, 1. Abuse of Plato's idea of demons by New Platonists, 661-663. Belief in Astrology, 663. Adaptedness of New Platonism to its age, 664, 5. Its success, 665, 6. Its defects, 666, 7. Plotinus, a representative of the

New Platonic philosophy, 653. Life and Works, 653, 4. Poggio Bracciolini, His Letter on the trial and martyrdom of Jerome of Prague, 640-649.

R. Reformers before the Reformation, 201-236. Origin of the Brethren of the Life in Common in the wants of the age, 201, 202. Character of Gerard Groot, the founder of the sect, 202. His early life, 203. His preaching and its influence, 204. Visit to the cloister of Grünthal, 205. His exertions for the education of young men, 205, their organization, 206. The names, objects, pursuits and influence of the community, 206

209.

Gerard's principles of action, 206. His death, 210. His moral sayings, 210. The successor of Groot, 210-212. Cloisters established, and their success, 212, 213. Success of the Houses of the Brethren, 213. Character of the Institution of Gerard, and Florentius, 213–215. Female societies, 216. Occupations of the Brethren, 216, 217. Their religious services, 218. Their influence in educating the young, 219, 220. Character of Zerbolt, 221, 222. His labors, 223-225. Character of Thomas à Kempis, 225, 226, 229, 230. His early life, 226-228. Retires to a convent, 229. His writings, 231-233. Prosperity and influence of the community 233–236. Its decline, 234.

Resurrection, the, and Ascension of our Lord, 162-189. The fact of his resurrection certain, 162. Difficulties in reference to it, 163, 164. The time, early in the morning, 165. The scene not disclosed, 165, 166. The time of the visit of the women at the Sepulchre, 166-168; their number, 169, 170. Their arrival, and the vision of angels, 170, 171. Return of the women, 171, 172. First appearance of our Lord, 172, 173. Visit of Peter and John at the Sepulchre, 173, 174. Appearance of Jesus to Mary Magdalene, 174-179; to two disciples, 179-181; to Peter, 181; to the apostles twice, 182-184; in Galilee, 184, 185. Appearances in Jerusalem, 185, 186. Ascension, 187. Results of the discussion, 187-189. Works consulted, 189. The nature of our Lord's Resurrection body, 292— 312. The present interest in the subject, 292. Closely connected with the history of the Resurrec

tion, 293. Three opinions upon this subject, 293 sq.; (1) The body is changed in its substance at the resurrection, 293, 4; (2) it is glorified, 294-7; (3) the body in the resurrection is the same as that taken from the cross, 297 sq. Arguments from the Scripture narrative for this opinion, 298— 303. Evidence stronger for the reality of Christ's body after resurrection, than before, 303, 304. Objections answered, 304 sq; inconsistency between resurrection and ascension, 304, 5; it detracts from the significancy of the resurrection, 305-310; the saints are represented as being raised in glorified bodies, 310. Did our Lord ascend more than once, 310, 11. Inference, 311, 12. Resurrection of the Body, Remarks on some philosophical objections against it, 605-621. Alleged conflict between philosophy and revelation in respect to it, 605. The natural and obvious sense of Scripture cannot be set aside without absolute demonstration, 606, 7. The apostles believed that they saw the real body of Christ after the resurrection, 607-609. If Christ's body was raised, others may be, 609, 610; and there was all the evidence of the presence of the real body of Christ that any person ever has, 610, 11. The chemical argument against the resurrection, 611, 12. The identity of the body before and after resurrection, 612-617. What is meant by spiritual body? 617,618, 620. Does the resurrection take place at death, 618. Analogies from the vegetable and animal kingdoms, 618, 19. Violent deaths, etc. cannot be proved to interrupt the formation of a spiritual body, 619. Are we to have gaseous bodies after resurrection? 620.

Doctrine of the resurrection not within the domain of philosophy, 620, 1. Rhetoric, Schott's fundamental Principles of, and Homiletics, 12—48. [Life and Works of H. A. Schott, 12, 13.] Demands of man's nature for communication with other men, 13. The result, spoken and written language, 13, 14. The comparative value of spoken and written language, 15. Three classes of susceptibilities in men, 15, 17; their influence in the formation of the language of prose, poetry, and eloquence, 17; distinction between the three kinds of language, 17-20. Definition of

eloquence, 20-22. Lyric, dramatic, and epic poetry and the relation of eloquence to them, 22, 23. Ancient eloquence more similar to poetry then modern, 23, 24. Analogies between pulpit addresses and poetry, 24, 25. The main object of the poet to please, 25; of the orator to persuade, 26; effects upon style, 25, 26. The orator must endeavor to secure personal respect, the poet not, 26, 27. The manner of securing respect by the orator, 27-30. The object of the poet to present a vivid ideal of perfection, 30; the orator connects with this presentation motives to its attainment, 30, 31. The useful and aesthetic arts, 31, 32. Eloquence a useful and a relatively aesthetical art, 32. Objections made to E. lie rather against its abuse, 33, 34. Object of pulpit eloquence, and character of the orator, 34-38. The preacher should blend in his teachings the doctrines and duties of religion, 38. Deviations from the scriptural method of instruction necessary, 38-40. Object of the sermon to edify the hearers, 40, 41. Eloquence es

sential to a sermon, 41-43. The popular element indispensable in pulpit addresses, 43-45. Simplicity; its nature and congeniality with sacred eloquence, 45, 46. Design and nature of Rhetoric, 46, 47; its departments, 48. Ritter, C., Notice of Vol. V. of his

work on Geography, 400. Ritter, Dr. H., Notice of the third

Vol.of his work on Philos., 598, 9. Robbins, R. D. C., Librarian at An

dover, Article, No. VI, 329-356; No. VII, 489-527; No. VIII, 710 -756.

Robinson, Edward, Prof. in Theol. Seminary, New York, Articles, No. V, 162-189; No. VI, 292— 312, 398-400; No. VII, 405-436. Romanism, Intellectual and moral influence of it, 451-488. A religious system should be judged by its principles and influence, 451, 2. Romanism is injurious to the mind, 452 sq. It discountenances investigation, 452, 3. It checks longings for progress, 453, 4. The standard of thought and feeling in the papal church injurious to mind, 454-458. Romanism depresses the pulpit, 458— 461. Romish theology is capricious and irrational, 461-463. The Romish literature not characterized by love of truth, 463— 465. Number of accomplished scholars comparatively few, 464, 5. Doctrines of Romanism morally injurious because easily perverted, 465-467. The Romanist's idea of the church and the sacraments weakens the feeling of responsibility, 467-471. Personal qualifications of the ministry marred by the doctrine of the Romanist, 471–473. Mechani cal view of church officers an evil, 473. Monotony of observances, 474, 5. Separation of religion from good morals, 475, 6. The