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shall be determined not prescribed
in the New Testament, 130; the
Christian church necessarily cath-
olic, 131; the continuity of Christ's
kingdom in history the continuity
of the spirit not of the organiza-
tion, 132; the organization an
expression of the life, 133; the
organization has a continuity that
is historical, 134; this continuity
through the Spirit, 134; the church
transforms and purifies society,
135; the church in all generations
as much connected with Christ as
in the beginning, 136; the church
adapted to human progress, 137;
the necessity of human agency for
the growth of the church, 138;
this only one form of the general
question of the manifestation of
the infinite in the finite, 138; de-
pendence on human agency in-
volved in the historical character
of redemption, 139; this depend-
ence evident from the very nature
of redemption, 139; this agency
an effective instrument in training
Christians to love like Christ, 140;
characteristics of this human agen-
cy, 140; its spontaneity, 141; the
prominence given in it to the indi-
vidual, 143; Christianity opens
spheres of action adapted to every
Christian, 145; the Christian work
of woman, 146; it must be domes-
tic and social, 147: the human
agency demands wise forethought
in adapting means to ends, 148;
the choice of a profession, 149;
every man's work a calling, 149;
the work of Christian missions
performed best by associations,
152; the necessity of this, as ena-
bling the churches to meet changes
of time and peculiarities of place,
and as a means of preserving
Christian liberty, 152; voluntary
associations accordant with the

apostolic constitution of the
church, 153; and with the promi-
nence given to the individual,
153; in accordance with the
methods of apostolic missions,154 ;
with the common practice of the
church, 154; the peculiar efficacy
of this mode, 154.

Park, Prof. E. A., article by, 157,
339, 720.

Patristic Views of the two Geneal-

ogies of our Lord, article on, by
Frederic Gardiner, D.D., 593.
Perry, John B., article by, 479.
Physical Basis of our Spiritual
Language, The, article on, by
W. M. Thompson. D.D, 1; divine
revelation possible only by means
of a peculiar spiritual language,
1; the promotion of such a lan-
guage beyond the powers of man,
2; the spiritual language preceded
by the natural and the mundane,
3; Palestine necessarily the thea-
tre of this process, 3; man not
endowed originally and miracu-
lously with a spiritual language,
4; language of very slow growth,
5; the physical mundane basis of
language easily misunderstood,
and may teach ruinous error, 7;
the growth of a spiritual language,
an argument for the reality of
divine revelation, 8; the general
course of the argument on this
point, 9; the plan for forming a
spiritual language begun at the
creation, 9; Palestine early chosen
and fitted up as the scene of this
work, 10; the social and civil
condition of the Hebrews as re-
lated to this work, 12; an accu-
rate acquaintance with Palestine
not indispensable for understand-
ing the Bible, 14; the language
of the poetry of the Bible has its
basis in Palestine, 15; the scenery
of the Holy Land poetic, 16; why
has Palestine produced no great
poet? 18; extent to which our
religious vocabulary has been en-
riched from this poetic source, 18:
illustrated in the case of the first
Psalm, 18; the "threshing floor
and "fruit," 20; and "chaff,” 21.
Pond, Dr. E., article by, 538.
Porter's, Pres. Noah, Elements of

Intellectual Science, noticed, 788.
Potwin, Prof. L. S., article by,


Pressel's, W., Commentary of Hag-
gai, Zechariah, and Malachi, no-
ticed, 198.

Progress of Christ's Kingdom in its
Relation to Civilization, The,
article on, by Samuel Harris, D.D.,
602; civilization not a product
of Christianity, but an indepen-
dent existence, 602; Christianity
gives the forces essential to a per-
manent civilization, 604; civiliza-
tion in itself destitute of these
forces, 607; Christianity gradu-
ally creates a Christian civiliza-
tion, 608; the progress of Christ's
kingdom modified by the existing
civilization, 608; the applications
of Christianity to the progress of
society disclosed only in the
progress of Christ's kingdom, 609;
men prepared to appreciate these
applications only as the exigencies
to which they are pertinent arise,
610; Christian life always modified
by the existing civilizations, 612;
Christianity sometimes comes into
alliance with imperfection and
error, 614; Christian truth often
suffocated by the error associated
with it, 616; Christianity always
begets a purer and more Christian
spirit, 616; the present always
the outgrowth of the past, 618;
Christianity produces a homo-
geneous civilization, 620; duty of
the missionary in relation to civ-
ilization, 620.


Reuss's History of Editions of the

Greek Testament, noticed, 777.
Revelation and Inspiration, article
on, by E. P. Barrows, D.D., 39:
Revelation considered in its End,


- Jesus an infallible teacher,
39; the relation to Christ held by
the writers of the New Testament,
42; they were qualified to preach
and to record the doctrines of the
gospel, 43; proved by the anal-
ogy of the Old Testament record,
43; the whole Old Testament
received by Jesus not merely in
accommodation to the belief of the
age, 45; the qualifications of the
apostles proved by the necessity
of the case, 47; proved by Christ's
express promises to his apostles,
49; the promises found in John's
Gospel, 51; by the miraculous

gifts bestowed on the apostles, 53;
the miraculous element now too
much disregarded, 54; claims to
divine authority made by the
apostles themselves, 56; inspira-
tion of the associates of the apos-
tles, 58; miraculous gifts not im-
parted to them all, 60; writings
of Mark and Luke, 62; Epistles
of Mark, 62; of Luke, 65; Epistles
of James and Jude, 66; the Epis-
tle to the Hebrews, 68; the Epis-
tles of the apostolic Fathers, 69;
testimony of the primitive church-
es important, 70; importance of
the question of the contents of a
book claiming to be inspired, 71.
Inspiration considered in its Mode,
427-different forms of revelation,
428; the objective forms, 428;
the subjective forms, 429; other
forms, 430; proper application
of the term inspiration," 430;
distinction of inspiration as affect-
ing the mind of the writer and as
affecting the words, 431; this dis-
tinction untenable, 432; the ex-
tent of the application of the
term, 433; illumination of the
mind in respect to truth already
known, 435; meaning of the term


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plenary inspiration," 437; the
question of verbal inspiration, 438;
Eleazar Lord's modification of this
theory, 440; sense in which we
are conscious of thought indepen-
dently of words, 442; language
necessary to discursive thought,
443; the office of language to
make our thoughts objective to
ourselves, 444; the essential na-
ture of language, 444; the end
proposed in inspiration the main
thing, and not the particular
method, 446; the case of new
revelations, 447; the case of emo-
tions and purposes, 449; case of
narratives of events before known,
449; objection to the theory of
verbal inspiration from diversity
of style, 450; answers of Carson
and Lord, 451; argument for
verbal inspiration from congruity,
452; objection from the various
forms in which the same words of
our Lord are recorded, 453; in-

spiration in relation to versions,
455; the possibility of God's pres-
ence being so revealed as that
there should be no doubt of the
reality of the revelation, 456;
gift of tongues, 458. Revelation
considered in its Sphere,640:-the
limitation of this sphere as to the
phenomena of nature, 641; as to the
natural endowments of the sacred
writers, 645; their matter, 646;
their style and diction, 649; limi-
tation in respect to unessential
circumstances, 652; the question
of plenary inspiration has respect
to the end in view, 656; limitation
as respects the amount of light
given in the scriptures, 658; the
six days of creation, 661; chro-
nology of the Bible, 663; lon-
gevity of the antediluvians, 663;
antiquity of man, 663; unity of
the race, 664; commerce with the
dead by modern spiritualists, 664.
Riggs's, Elias, D.D., Suggested
Emendations of the Authorized
English Version of the Old Tes-
tament, noticed, 780.
Romang's, I. P., More Important
Questions of Religion, noticed, 386.
Röntsch's Indo-Germanic and the
Semitic Races, noticed, 778.


Schultze's, Dr. Fritz, Immortality

of the Soul, noticed, 774.
Shepard, Prof. Geo., article by, 22.
Speaker's Commentary, noticed, 200.
Spiritual Language, its Physical

Basis, article on, by W. M.
Thomson, D.D., 1.

Stöckl, Dr. Albert, Handbook of
Philosophy, noticed, 776.
Stuart's, Prof. M., History of the Old
Testament Canon, noticed, 395.
Sufferings of Messiah (a German
work), noticed, 199.


Taylor's, S. H., LL.D, Elementary
Grammar of the Greek Language,
noticed, 565.

Thomson, W. M., D.D., article by, 1.
Thompson, J.P., D.D., article by, 771.
Three Fundamental Methods of
Preaching, The, article on, by
Prof. Edwards A. Park, 157: The
Public Reading of Sermons:-

not all sermons that are written,
to be read, 157; the reading of
sermons not to be indiscriminately
condemned, 158; the prospect of
reading an entire discourse, an in-
centive to careful writing,158; the
occasional reading of a discourse
gives a needed variety to the
services of the pulpit, 159; it adds
emphasis to a preacher's words,
159; writing may be particularly
appropriate to the subject and
style of a sermon, 160; sometimes
particularly appropriate to the
relation of preacher and audience
to each other, 162; appropriate to
the mental or physical state of the
preacher, 163; appropriate to the
preacher's constitution and gen-
eral character, 164; the reading
of a sermon may be more nat-
ural and impressive than speak-
ing extempore or memoriter, 167;
the reading of sermons more or
less useful as more or less inter-
mingled with extempore or mem-
oriter preaching, 169; the practice
of reading sermons cannot become
the general practice without less-
ening the preacher's influence,
170; it requires too much writing
for the health, 170; disqualifies
the minister for the full use of his
corporeal powers, 171; reading
degenerates into an inapposite
stupid delivery, 171; reading lia-
ble to deadening forms of abuse,
172; rules for the public reading
of sermons suggested by the fact
that it should be modified by the
other methods of delivery, 174.
Preaching Memoriter, 176:- it
has high authority in its favor,
176; some men have a call from
heaven to preach memoriter, 177;
the majority of preachers may
wisely cultivate the power of so
preaching, 179; a sermon may be
forgotten the next day after it is
preached, 179; advantages of
preaching memoriter, 181; it in-
cites to the making of the discourse
a rich one, 181; the preacher en-
riching himself by treasuring up
the sound thoughts and well-chosen
expressions of written discourses,

182; he may avoid the bad habits
of uniform reading or uniform ex-
temporizing, 183; preaching mem-
oriter gives a useful discipline of
mind, 184; need of caution in
preaching memoriter, in propor-
tion to the weakness of the preach-
er's memory, 186; rules for preach-
ing memoriter, 188; opportunities
to be taken for improving the
sermon, 188; sympathy to be kept
up between the preacher and the
doctrine of the sermon, 189;
methods of committing a discourse
to be diversified, 189; the atten-
tion to be riveted upon the ser-
mon, 191; a hearty interest in the
truth as the truth to be cultivated,
191; discourses to be learned for
a lengthened period, 192; dis-
courses should be committed in
short sections, 192; the aid of an
artificial or local memory, 193;
the manuscript should be taken
into the pulpit, 194; one's own
idiosyncrasies to be consulted, 194.
Preaching Extempore, 339:-the
extemporaneous. element in ser-
mons, and its varying degrees,
341; qualifications in their vary-
ing degrees for preaching extem-
pore, 343; rules for extemporary
preaching: :—an earnest religious
spirit should be cherished, 345;
one should think more of doing
good than of doing well, 348;
a deeper interest to be cherished
in the approval of God than of
man, 349; a healthful view to
be taken of one's own talents,
and the speech to be regulated
in accordance with them, 350;
a morbid spirit not to be yield-
ed to, 351; a few failures not to
be viewed as proving one's un-
fitness for free speech, 351; the
practice of elaborate writing to
be persevered in, 353; the mind
to be rigidly disciplined in such
exercises as will be of immedi-
ate advantage to one's sermons,
855; the Bible to be studied with
special care, 356; the truths of
theological science to be studied,
858; the habit of reading religious
truth in the book of nature and

in history to be cultivated, 359;
one should accustom himself to
speak extempore on the more
difficult themes of sermons, 361;
methods to be used for regulating
the instinct and gaining the art
of expression, 364; preparation
to be made for each extemporary
sermon, 367; the mind should be
taught to work naturally and
easily, 372; the body to be taken
especial care of, 372; a subject
to be chosen on which one can
speak with safety and interest,
373; the mind should be kept
sacredly under the influence of
the subject, 373; literary or elo-
cutionary blunders not to be
over-estimated, 375; one should
not scruple to borrow aid from
the other methods of preaching,
376; the extemporary element in
a man's sermon to be graduated
according to his fitness for meet-
ing the just demands of his hear-
ers, 378; a successful extemporary
sermon to be made the basis of a
written one, 381; there can be
too much, too little, correction,
382. Reasons for preaching ex-
tempore, 720; many reasons sug-
gested by the nature of sacred
eloquence, 721; the extempora-
neous preacher has an advantage
in speaking to the present condi-
tion of his hearers, 724; in pre-
serving the interest of his hearers
in his subject, 724; in making an
impression on the feelings of his
hearers, 727; in his appeals to the
will, 730; he presents motives in
the practical form, 731; he has
peculiar aptitudes for the develop-
ment of his religious purpose, 732:
reasons for preaching extempore
arising from its influence on the
preacher himself, 733; he is led
to form habits of introspection,
734; he gains quickness and force
of thought, 735; led to keep him-
self familiar with truths and facts
needed for his sermons, 737; led
to discipline his mind in the study
of words, 738; led to discipline
himself to conduct well the other
services of the sanctuary, 739; the

minister prepared for emergencies,
740; he may improve his style of
writing, 742; augments the force
and vivacity of his written ser-
mons, 743; naturalness given to
the style of writing, 746; the elo-
cution made natural and expres-
sive, 747; the minister's influence
increased by preaching extempore,
751. Objections to preaching ex-
tempore it encourages indolence,
754. Objections resulting from
overlooking the fact that different
subjects should be treated in dif-
ferent ways, 755; that different
methods are adapted to different
minds, 756; are adapted to differ-
ent audiences, 760; that the same
faults are in written as in extem-
pore discourses, 765; that variety
has a value, 766; that good as well
as evil tendencies of the extempo-
raneous method have been shown
in the pulpit, 766; the extempo-
raneous preacher should discipline
himself for extemporaneous efforts,

Tracy, Rev. J., D.D., article by, 532.

Ueberweg's History of Philosophy
from Thales to the Present Time,
noticed, 579.
Underwood's, Francis H., Handbook
of English Literature, noticed, 570.

Vibbert's, Rev. W. H., Guide to
Reading the Hebrew Text, no-
ticed, 562.
Volck's, Dr. W., Chiliasm,noticed,198.


Weiss's, Dr. Bernhard, Gospel of
Mark with the Synoptical Parallel
Passages, noticed, 389.
Weekly Sabbath, The, article on, by

J. C. Murphy, LL.D., 74; ground
of the weekly Sabbath in the
history of the human race, 74;
the nature of the Sabbath, 74; the
Sabbath a day of rest, 77; no
work to be done on the Sabbath,
79; this feature of the Sabbath
adapted to the physical constitu-
tion of man, 80; works of neces-
sity and mercy allowable, 81;
the seventh day "the Sabbath of
the Lord," 81; the Sabbath in

every man's home, 82; liberty as a
characteristic of the Sabbath, 85;
the Sabbath a holy convocation,
86; to be observed as such in all
places, 87; origin of synagogues,
89; the change of the Sabbath
in the economy of grace, 90; the
coming of the Messiah the great
central point in the history of the
human race, 90; meat and drink
and the new moon shadows of the
things of Christ, 91; the holy day or
Sabbath foreshadowing Christ, 93;
these ritual observances not for-
mally abrogated by the apostles,
95; ceremonial forms secondary
in importance to moral principles,
95; no necessity for ritual forms
in the case of one who has Christ,
97; the church of the New Testa-
ment was to have a festive Sab-·
bath of rest, 97; the Sabbath as
binding as the Lord's Supper, 98;
the Christian Sabbath, 99; the
Sabbath made for man, and not
man for the Sabbath, 100; the
perpetuity of the Sabbath, 101;
Christ Lord over the Sabbath,
102; history of the first day of the
week as recorded in the scrip-
tures, 103; the first day after the
feast of unleavened bread, 104;
the first day the feast of weeks,
105; the last seventh-day Sab-
bath, 106; the first day of the
week after the crucifixion, 107;
the first day, the pentecost, 108;
practice of the apostles regarding
the first day of the week, 110;
assembling for worship, 111; "in
the Spirit on the Lord's day," 112.
Whittemore, Rev. George B., article
by, 547.

What is Truth? article on, by J. C.

Murphy, LL.D., T.C.D.," 289;
importance of the question, 289;
an adequate answer must rest on
some general principle, 290; three
facts to be gathered by reason
from intuition and experience,
the guilt of man, the holiness of
God, exposure to death, 291; what
does reason learn from revelation?
301; it gets the idea of mercy,
301; revelation invites man to
return to God, 309.

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