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possession of some of these powers, ducing this rule into his moral code,
from the fact, that the apostles did not 114-the restrictive character of the
raise any dead to life during their mis morality taught by the philosophers of
sion, refuted, ib.-why the disciples Greece and Rome, noticed, ib.—that
could not at all times exert these inculcated by St. Paul, synonymous
powers, 248—nature of that reproof with that taught by our Lord, ib.--the
given by Christ to his disciples, on powerful motives by which Christian
account of their want of faith, 249– morals are enforced when compared
the duration of these powers in the with those of heathenism, 370
church, intended to be temporary, 250, Mortification, nature of that prescribed in
526, 527, 630—the power to work the New Testament, 116—monkish
miracles was not considered, in apos. austerity nurtured the vices of the
tolical times, a sufficient indication of mind, whilst it castigated those of the
Christian character, 250, 621—the na- flesh, 116
ture of that faith by which the apostles Moses, the idea that Moses was raised
wrought miracles, 302–in what re- from the dead to attend our Lord on
spects these powers were confined to his transfiguration, noticed, 243—the
the apostles and evangelists, 302, 664 rabbinical writings referred to, respect-
-the benevolence of God, manifested ing the tradition that Moses and Elias
in the variety of supernatural gifts be would appear in the days of the Mes-
stowed on the first Christians, 362— siah, 244—the probable origin of these
were not absolutely confined, in the traditions being found in the Jewish
days of Christ, to the twelve, and the records, ib.—why Moses and Elias ap-
seventy disciples, 490—the nature of peared on the mount, 246—what Moses
these powers, 526, 527--the non-neces. did not, and what he did, command in
sity for their permanency, ib.-were reference to the question of divorce,
probably gradually withdrawn, ib. 269–is figuratively represented as sit-
the miraculous powers of the seventy ting in the Sanhedrim, and inferior
were increased on the day of pentecost, councils, to deliver oracles, 324
620—the gift which Paul wished to Mountain, to remove a, a proverbial
impart to the church at Rome, not phrase, for performing things the most
miraculous, 664—not much importance difficult and apparently impossible,
was attached to these powers by this 250, 303—a Jewish saying on this
apostle, who labours to repress the subject, noticed, 303
great admiration of them, manifested Mourning, holy, described as referring to

by the Christians of his time, 664 the distress which the recollection of
Mite, described, 509—the lowest offering our offences against God produces in a

which was permitted to be made, ib. contrite heart, or to the afflictions of
Modlov, explained, 76

good men in regard to the moral end,
Moymados, explained, 480, 481

contemplated by the providence of
Money-changers, the nature of their occu- God, 69, 578—in what respect such
pation, described, 299, 366

are blessed, 69—mourning among the
Monks, the austerity they practised Jews, how expressed, 169

nurtured vices of the mind, whilst Mustard-tree, description of the, by Sir
it castigated those of the body, Thomas Browne, Scheuchzer, Linnæus,
116

and Scott, noticed, 201-why men-
Mwpai, explained, 338

tioned by our Lord, ib.--the phrase,
Mwpauw, explained, 75

“ as a grain of mustard-seed,” prover-
Morality, the antiquity and universality bial among the Jews, and found in the

of the golden rule, noticed, 113— rabbinical writings, 201, 249—the para.
Christ not a teacher of a new morality, ble of, intended to illustrate the public
but explained more perfectly its true and visible growth of the religion of
principles, ib.—his object in intro- Christ, 202

Mysteries, of the kingdom of heaven, their great object to explain away every
what, 193

thing that is supernatural in the scrip-
Mystical cabbala, described, 217—dis tures, noticed, 418, 419—their credu-

tinct from tradition, ib.—a dogmatic lity in believing any absurdity calcu-
cabbalism existing in the time of our lated to refute the supernaturalism of
Lord, noticed, ib.

the Bible, mentioned, 439

Net, the gospel compared to a, 204—the
N

significancy of this figure, noticed, ib.

Newcome, Archbishop, quoted, on the
Nai, explained, 224

enrolment of the Roman empire at the
Nain, the city of, where situated, 597— birth of Christ, 555

the miracle of raising from the dead Nicodemus, an instance of a rich man
the son of a widow of this place, con entering the kingdom of heaven, 278—
sidered, 597, 598

no intimation that a greater abundance
Name, of God, often put for God himself, of spiritual gifts were conferred upon

100—all prayer, in order to be ac- him, 285—assists Joseph of Arimathea
ceptable to God, must be offered in the to embalm the body of our Lord, 433
name of Christ, 98

-his affection for the Saviour, noticed,
Nase, the, or president of the Sanhedrim, 434—did not anticipate the resurrection
noticed, 289, 567

of Christ, 433
Nazarene, a term of reproach applied to Night, the division of the, into watches,

the Saviour, 42—not actually predicted noticed, 213, 557
by any prophet that he shall be called Nenons, explained, 695
a Nazarene, ib.

Ninety and nine, nothing mysterious in
Nazareth, a city of ill repute among the this number intended, 260

Jews, and why, 42, 542—why called Nineveh, the repentance of the men of,
our Lord's own country, 206—why the contrasted with the obduracy of the
inhabitants of this place were offended Jews, 187
at our Lord's teaching, 206, 207, 580 Noah, the seven precepts of, noticed, 329
-their unbelieving character, stated, -a parallel struck between the state of
207-how their unbelief operated, so the Jews before the siege of Jerusalem,
that Christ did “no mighty work” in and the antediluvians, 353
that city, ib.—the visit of our Saviour Nob, a village near Jerusalem, noticed,
to the synagogue of Nazareth, noticed, 294
577–579—why more miracles were per- Nouicos, described, 320, 623, 637
formed at Capernaum and other places Norris, quoted, on God humbling the
than at Nazareth, 580—the murderous proud, 458
intentions of the inhabitants toward our
Lord, ib.—who leaves them for ever,
581-Dr. Edward Clarke, quoted, on
the situation of Nazareth, ib.

Oaths, not absolutely forbidden by Christ,
Nazarite, a, described, 538, 541

86—the nature of those oaths which
Neighbour, the question, Who is my neigh he did prohibit, noticed, 86—false

bour? answered, 89, 321, 624, 626 swearing a common crime among the
-how far this expression was limited Jews, ib.—animadversions on the prac-
by the Jews, 90, 321, 624—the duty to tice of adjuring by the creature, 86, 87,

our neighbour, defined, 321, 322, 623 330—all oaths equally binding in the
Neologism, the agreement in the testimonies sight of God, 86—the too frequent use

of the first three evangelists defended, of oaths, an evil, 87-the sin of trifling
against the insinuations of German Neo. with an oath, declared, ib.—the vicious
logists, 16-19—the erroneous principles casuistry of the papal church in the
advocated by them and applied to the matter of oaths, mentioned, ib.-pro-
temptation of Christ, refuted, 56, 57— mises ratified by oaths, often made by
kings and great men in their revels, vegetable oil used medicinally, noticed,
209—the wilful and perverting sophis- 472, 625
try of the Pharisees on this subject, Ointment, the nature and value of that
noticed, 330—the Jewish mode of with which Mary anointed our Lord,
placing a person under an oath, 405— 375, 513
judicial oaths, not forbidden by our Olives, Mount of, described, 340—where
Saviour, to which he himself submitted, situated, and why so called, 294
ib.—the Hebrew form of assentor Quoroyew, explained, 119, 158
affirmation, noticed, 405, 417—the na- Oue, explained, 436
ture of that oath which Almighty God Ofwria, explained, 572
sware unto Abraham, 552

Opapa, explained, 245
Obedience, to the commandments of God, Opyn, explained, 685

closely connected with the doctrine of Origen, quoted, on the strait gate, 116
the atonement, and the work of the on the distribution of miraculous
Holy Spirit, 274, 275—the utter insuf- powers in the church, 119-on the
ficiency of future obedience to effect term, “idle word," 185—his testimony
our justification in the sight of God, to the authenticity and genuineness of
700

St. Luke's Gospel, 531
Offences, meaning of the term, 163—na. Original depravity, the natural corruption

ture of those which come from the of the heart of man, stated, 222-dis-
world, 256, 257-connexion between played in evil imaginations, desires,
the offences of the hand, the foot, and purposes, and in opposition to the
the eye, with those that “must needs truth, ib.
be,” 257 —offences of the hand, foot, Dotep, “ even as," signifying not equality,
or eye, considered as sins of honour, but resemblance, 91, 292
pleasure, and interest, ib.—the danger Ovar, explained, 169
of hindering the servants of Christ in Ouv, explained, 113
the discharge of their duty, noticed, Outer darkness, import of the phrase, 125
ib.—the renunciation of honour, inter- Ogos, described, 424
est, and pleasure, preferable to being
the cause of offences against the truth
and cause of Christ, ib.--the danger
great, on account of the servants of Maydevowow, explained, 313
Christ being the special objects of the Palestine, climate of, noticed, 120, 121–
Father's regard, 259—and the Saviour's Buckingham's Travels in Palestine,
love, 260-offences between brethren, quoted, 191, 192—the fertility of the
considered, 261—the mode of treating soil, 192, 655—the heat of the sun in
the offending brother, not merely ad. this country, mentioned, 284-refer-
vised, but commanded, by our Lord, ence to a custom of the east, for mas-
ib.—meaning of the term “ offended,” ters to entrust capital with their ser.
often used by the inspired writers, vants, 362—the heat produced in Ju-
392

dea by the blowing of the south wind,
Officers, in the synagogue, their names noticed, 652
and places, described, 65

Maliyyevedia, explained, 279
Olkias, “ houses,” used by metonymy for lavdokelov, explained, 556, 625

property, 328—the word Okos often Parable, defined, 190, 223— Bishop
used to denote the city of Jerusalem, Lowth's description of a, 190—fre-
337—and occasionally the country of quency of this mode of instruction,
Judea, 338

especially in the east, ib.—how ex-
OLKODEOTOTNS, explained, 306

pressed in the Hebrew, Greek, and
Olkovopos, explained, 649

Latin tongues, ib.-Campbell's distinc-
Oil, anointing, a composition made by tion between parable and apologue, no-
Moses, under divine direction, 21- ticed, ib.-difference between parable

and allegory, stated, 191–peculiarity well as respect, reverence, and obe-
and excellence of the parables of our dience, 218—this recognised by the
Lord, ib.—the reason why the Saviour Jewish canons, ib.--the severity of the
spoke in parables, and reserved the ex law against those who used reproachful
planation for his disciples in private, language toward them, ib. — the
192, 193—parable of the sower, illus wretched, selfish, and infecting sopbis-
trated, 194-197-parable of the wheat try of the Pharisees on this head, ib.
and tares, considered, 198–200—the -a description of those parents who
opinion of Grotius, Augustine, Chry. brought their children to Christ, 271
sostom, and Jerom, on this parable, -disobedience to parents carried to a
stated, 200—object anticipated by our frightful extent among the ancient
Lord, in the parable of a grain of mus. Heathen, 678
tard-seed, 202—and of the leaven, ib. non, explained, 372
—the leading parts of a parable only lao xa, ta, explained, 372
significant, the evil of forced and far- Passover, a description of the, 372-the
fetched meaning, 204-instances of time of the year in which this feast was
this kind of interpretation, 204, 205, observed, 378—Lightfoot and Philo,
284—parables are to be interpreted by quoted, on the manner of killing the
their general design, and not resolved paschal lambs, 378 — the question,
into allegory, 284-parable of the la whether our Lord ate the passover
bourers in the vineyard, illustrated, before he suffered, considered, 378,
284-286—the design of the parable of 379—a custom of the inhabitants of
the two sons, considered, 305—the Jerusalem connected with the celebra-
minor circumstances of a parable, not tion of this feast, noticed, 380-mode
to be interpreted too strictly, 306—the of its preparation, described, 38)—why
parable of the husbandman, illustrated, the recumbent position was adopted in
306-308—of the marriage feast, con partaking of the passover, ib.-manner
sidered, 309–313—the word “parable”. of eating the lamb, 382—the descrip-
occasionally used in the sense of a tion given by Maimonides of this feast,
simple comparison, 351-the parable of quoted, 383, 384-some of the custoin-
the ten virgins, illustrated, 357-360–

ary additions dispensed with by our
the parables of the Rabbins poor imita Lord to inake way for the eucharist,
tions of those of Christ, 361-parable 384—the place in which he celebrated
of the talents, considered, 361-367 the passover, described, 514, 515–
that of the sower, showing the part Christ being taken to the passover one
which man is to take, and the neces. year before he was obliged by the law
sity of divine influence in the propaga- to be present, accounted for, 566—the
tion of the gospel, 463, 464-a com- usual number of persons who attended
mon proverb sometimes called a para. this festival, mentioned, 610
ble, 580—the parable of the rich man, Paul, St., the difference between his ser.
noticed, 643, 644-important theolo mon at Athens and epistles to the
gical points contained therein, 645— Greek churches, noticed, 111 -- the
the parable of the fig-tree, intended to morality taught by our Lord, was en-
represent the state of the Jewish na forced by this apostle, 114-changing
tion, 655, 656

his name from Saul to Paul, men-
Tlapadecypariai, explained, 25

tioned, 657—does not call himself the
Ilapadiówui, explained, 463

slave or servant of Christ, in the
Tapadocis, described, 217

oriental acceptation of the term, or in
Napadouvai, explained, 172

the common use of the word slavery,
Napadoča, explained, 587

ib.—the emphatic manner in which he
Mlapakolovdelv, explained, 534

acknowledges his call to the apostle-
Parents, in the duty of children to, our ship, considered, ib.—and the reason

Lord includes affording support, as why he kept his apostolic character

prominently before the churches, ib. connected with the plan of salvation,
his call to the work of the ministry, 701
658—why he occasionally followed the Peace-makers, their character, described,
occupation of tent-maker, ib.-applies 72—the factious and quarrelsome dis-
the title “ Son of God” in its highest position of the Jews, reproved, and
sense to Christ, 659 — why he was the pacific nature of the kingdom of
favoured with a vision of Christ in his Christ, exhibited, ib. — the phrase,
glory, 660_expresses his great regard “son of peace,” explained, 6194
and affection for the church at Rome, “Peace,” the usual form of an eastern
663– why he calls himself the apostle salutation, 662—its spiritual significa-
of the Gentiles, ib. — vindicated from tion, noticed, ib.—all spiritual blessings
the charge of employing dexterous included in the terms, grace and peace,
courtesy and artifice, ib.—his peculiar ib.
work as an apostle, 664—the nature of Pearce, Bishop, quoted, on Christ stilling
that spiritual gift which Paul wished to the tempest, 130—on the Jewish me-
impart to the Christians of Rome, 664, thod of computing time, 186-on the
665—why he considers himself a debtor doubts of Herod respecting our Lord,
to the Greek and barbarian, 665—his 208—his criticism on the phrase,
confidence in the ultimate triumph of “Many are called,” &c., noticed, 286
the gospel over every obstacle it met -on Matthew quoting from Jeremiah,
with in Rome, 666—his visit to Athens, a prophecy which is only found in the
noticed, 672_his representation of the writings of Zechariah, 416—on the
idolatry of the pagan world, 671-679 thorn which composed the mock

-conduct of those who endeavour to crown of our Lord, 422-on the
throw a softer shade over their moral address of the angel to Mary, 542
condition than that stated by the apos- Pearls, their value, 204—blessings of the
tle, condemned, 675—Paul sanctions gospel, compared to, ib.
no distinction between the worship of Pence, value of a Roman penny, 266,
a thing represented by an image and 282, 602, 625-a penny the usual rate
the image itself, ib.—his object in of a day's wages among the Romans,
introducing a description of the corrupt 283. See DeNARIUS.
state of the pagan world, considered, Perea, sometimes designated Judea, and
679—conjectures respecting the mean- termed, “the coasts of Judea beyond
ing of the term “ law,” as used by the Jordan,” 267
apostle, noticed, 686—the guilt of the Perennius, the prefect, put to death by
Jews equally condemnatory with that Commodus, mentioned, 210
of the Gentiles, 690-693-explains the Perfection, Christians are to imitate God
value of the privileges possessed by the in the divine perfection of love, both in
Jews, 693–shows that the zeal of the its principle and action, 91-meaning
Jews in making proselytes did not at of the term,“ perfect,” as applied by
all extenuate their guilt, 695, 696-a our Lord to the young man, 276—the
recapitulation of his argument in the nature of that perfection inculcated by
first two chapters of the epistle to the Christ upon his disciples, 594, 595. See
Romans, 696, 697—how his quotation SANCTIFICATION.
from scripture, respecting the guilty Teplogevuatos, EK TOV, explained, 184
state of mankind, refers to man univer- deguotaw, explained, 626
sally, 698, 699-lays down the maxim Perjury, as practised by the Jews, con.
that none can be justified by the demned by Jesus Christ, 87
deeds of the law, 700 — introduces Persecution, meaning of the term, 73–
the provision made by the Most reasons why persecution has ever been
High for the justification of the the lot of the righteous, 73, 153—the
ungodly, 701 — meaning of the most violent persecutors found among
phrase, “righteousness of God,” as superstitious and fanatical men, 73–

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