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his consequent imprisonment, 209– Josephus, the historian, his silence re-
and subsequent death, 210—where it specting the massacre of the innocents,
took place, ib.—the popular character accounted for, 40—his account of the
of John's ministry, 304-reasons for Pharisees, 47—his description of the
the insertion of the account of the royal portico of Herod, called the pin-
birth and parentage of the Baptist, nacle of the temple, 59—his relation of
535, 536 — signification of the name a distant view of Jerusalem, quoted, 76
John, noticed, 538-in what his great -of the queen of Sheba, 187—of the
ness consisted, ib. — wherein he was place where John was beheaded, 210
the prophet of Christ, 552—his educa -the heartless manner in which he
tion and early life, mentioned, 554– speaks of divorcing his wife, 268—his
his ministry eminently successful meaning of the word, “regeneration,”
among the publicans, 599—the objects 279—his account of the Sadducees,
contemplated in the mission of John, 316-of the opinions entertained by
600

the Pharisees of the resurrection, 317
Jonas, the history of, mentioned by our -his praise of the temple of Herod,

Lord as a sign of his own resurrection, noticed, 339—his account of the de-
186 — in what respect Christ was struction of Jerusalem, ib.-of various
greater than Jonas, 187

pretenders to the Messiahship, 341—
Jordan, meaning of the phrase, “bap of the quaking of the earth, and other

tized in Jordan,” 47—no support for fearful portents, antecedent to the de.
the practice of baptizing by immersion struction of Jerusalem, 342 — his ac-
found in this passage, 51—the source count of the siege, 346, 421 — his
of the Jordan, noticed, 229

silence respecting the massacre of the
Joseph of Arimathea, an instance of a rich Galileans, noticed, 653
man entering the kingdom of heaven, Jubilee, year of, among the Jews, noticed,
278—no intimation of a greater num. 578–a type of the gospel age of deli-
ber of spiritual gifts having been con- verance and restoration, ib.
ferred upon him, 285—account of his Judaism, in what respects it was a con-
birth-place, 433—and character, 433, servative dispensation, 693, 694
523 — the honourable course he fol. Judas, his character, 119, 281, 377-pos-
lowed in regard to the body of our sessed miraculous powers, 119-from
Lord, 433—his tomb, described, ib., whence his surname Iscariot is derived,
embalms the body of Christ, in which 145—his treachery ultimately subser-
he is assisted by Nicodemus, a proof vient to the cause of Christ, 146--his
they did not anticipate his resurrection, dishonesty in reference to the bag
433, 434—his affection for the Saviour, which he carried, 277, 375, 377—is
commended, 434-in what respect he excluded in the intention of our Lord
was an honourable counsellor, 523 when he declared that the apostles
where his courage lay in asking for the should sit upon twelve thrones, and
body of our Lord, ib.

why, 281–the sin by which he fell,
Joseph, the husband of Mary, his charac 375—offers to betray his Master to the
ter, justly stated, 25—the reason why chief priests, 377–conjectures respect-
Egypt was his retreat from the perse. ing the motives by which he was
cution of Herod, 38—his residence at actuated, ib.—the amount of money
Nazareth, accounted for, 42—the tes actually received by Judas, noticed,
timony of early tradition respecting the 377, 378—his arrant hypocrisy, dis-
occupation of Joseph, 206--the sup played while partaking of the passover,
posed poverty of the holy family, 381—is pointed out by our Lord as his
noticed, 206, 560—the supposition that betrayer, 381, 382—his eternal state,
Joseph died before our Lord entered represented by our Lord, and which
upon his public ministry, mentioned, was sealed by his last act, 383, 411–
605, 606

his sin and that of Peter, contrasted,

393—delivers Jesus by a sign into the ment, 641-tte impartial character of
hands of his enemies, 400—the poig- the Judge, described, 683, 685—justi-
nant reproof he receives from our fication at the last day, placed on its
Lord, ib.-is brought to repentance by true ground, 684
the condemnation of Christ, 411-the Justice, or judgment, one of the weightier
nature of that repentance which he matters of the law, 331
manifested, ib.-his public declaration Justification, of men before God, the lead.
to the innocency of Christ, ib. — his ing subject of the Epistle to the Romans,
keen remorse, 412—the circumstances 666—the guilty and condemned state
attending his suicidal act, considered, of all men, declared, 666, 668—the
413, 414-reason there is to conclude term, “righteousness of God," as used
that in the first stage of his apostleship by the apostle Paul, explained, 667 -
he was as sincere and enlightened as character of that law under which man
the rest of the apostles, 660

is placed, ib.—the innocent, how justi-
Jude, the apostle, how distinguished from fied, and how the guilty, ib.-justifica-
Judas, the traitor, 145

tion, in the gospel, does not rest on an
Judea, wilderness of, where situated, 43 act of prerogative, but on the accept-

- various conjectures respecting the ance of satisfaction, ib.—distinction
scene of our Saviour's temptation, no between the righteousness of God and
ticed, 56-extensive prospects from our own, stated, ib.-the grand subject
some of the mountains of Judea, men of man's justification, fully revealed in
tioned, 60

the gospel, ib.-the phrase, “from
Judge, signifies not merely to condemn, faith to faith,” critically considered,
but to have authority, to preside over, 667, 668—the conformity of the evan-
to rule, 280

gelical doctrine of justification, with
Judyment, the day of, the last day, the the principles admitted by the writers

day which closes the course of time, of the Old Testament, 668—in what
118—Christ declares himself the Judge man's justification at the last day con-
of the world, 118, 241, 368, 372—and sists, 684-how Gentiles who are not
thus asserts his divinity, 118—the eren hearers of the law are justified,
phrase, “rise up in judgment,” ex 687-circumcision, a visible declaration
plained, 187-reasons why angels shall of the doctrine of justification by faith,
be the instruments in separating the 692-in what respects man cannot be
evil from the good, 201, 204, 351, 368 justified by the works of the law, 700
-manner of Christ's coming to judge -the utter insufficiency of future obe-
the world, stated, 241, 368—the idea, dience to effect our justification, 700,
that our Saviour alluded to it, when he 701—the term “law,” thus used, refers
used the word “regeneration,” noticed, to the moral law, ib.-the term, “righ-
279—the events which shall precede teousness of God,” explained, as con-
this day, stated, 350, 351-a critical nected with the gospel plan of salva-
consideration of the phrase, “Of that tion, 701—the important doctrine of
day and hour knoweth no man,” &c., justification by faith, witnessed by the
352—the importance of preparation for law and prophets, ib.-a definition of
this day, stated, 355-the mystical this doctrine, 702—its instrumental and
meaning of the parable of the ten vir meritorious cause, noticed, ib. its uni-
gins, considered, 358-360—the nature versal adaptation, ib.-distinction be-
of the proceedings of the day of judg- tween the terms “justify,” and “par-
ment, noticed, 363—Christ exercised don,” ib.---meaning of the term " free.
the office of Judge while on earth, by l y,” as applied to man's justification,
authoritatively denouncing punishment 702, 703—is an entire act of mercy on
on certain classes of persons, 592-the the part of God, 703
grounds of the divine procedure will Juvenal, quoted, 367
be fully disclosed on the day of judg-

к

kingdom, stated, 241, 242—why called

a kingdom, 242—when commenced,
77527, “ Cabbala,” described, 217

and when completed, ib.—the essen-
Kakia, explained, 678

tial qualifications for entering this king-
Karonbelas, explained, 678

dom, considered, 254, 255—character
Kaunaov, explained, 277

of those who are the greatest therein,
Kaunov, explained, 277

255—the difficulty of entering it with
Karaites, the difference between them riches, considered, 277, 278examples
and the Pharisees, stated, 48

of rich persons entering this kingdom,
Kappos, explained, 110

278—the only way in which eminence
Katalvua, explained, 514, 556

therein can be obtained, 289—the
Katalozia, explained, 218

honours of this kingdom are not dis-
KOTapetaoua, explained, 429

tributed on the principle of favouritism,
Katappovelv, explained, 682

290—who are entitled to its rewards,
Katnyoplav, explained, 590

and the rule of distribution laid down,
Kaonyntns, explained, 327

ib.—its spiritual character, represented
Kateens, explained, 535

by Christ entering Jerusalem on an ass,
Kati yuw, explained, 235

296—those who are most complaisant
Kovoos, explained, 314

to the truth are the farthest from the
Keys, of the kingdom of heaven, mean-

kingdom of God, 305-in what respects
ing of the phrase, considered, 236— the Pharisees shut the kingdom of hea-
a familiar emblem to the apostles, as ven against those who were striving to
being used in constituting a rabbi, or

enter, 328-Christ shows the nature of
doctor of the law, ib.—were worn by this kingdom, by styling himself its
doctors of the law as a badge of their king, 369, 417—the twofold kingdom
office, 638

of Christ, described, 544
Kingdom of heaven, and of God, synony- Kantopes, described, 309
mous, 43—was predicted by Daniel, ib. Kneeling, at prayer, a posture used by the

—the kingdom of Christ not of this Jews on occasions of calamity and deep
world, 43, 128, 129, 253, 278, 291, humiliation, 94—the constant attitude
328, 417, 642—it consists in bringing of the first Christians in their acts of
the hearts of men into subjection to devotion, ib.—a custom adopted by
the authority of God by moral influence, Peter and Paul, noticed, ib.—the phrase,
43, 108—the nature of the blessings of “kneeling down to him,” explained,
this kingdom, stated, 69—how it is re 248
ceived by the poor in spirit, ib.-its paci. Konapišeiv, explained, 408
fic character, 72—the phrase, “ least in Kollußlotai, described, 299
the kingdom of heaven,” considered, 79 KopBavav, explained, 412
—“Thy kingdom come,” in the Lord's Kpaoneda, explained, 325
prayer, illustrated, 100—importance KpatiOTE, explained, 535
of seeking this kingdom, stated, 108— Kpivw, explained, 280
reasons why it should be sought, 109Kuple, “Lord,” not always used in a reli-
the phrase, “ children of the kingdom,” gious sense, 122
explained, 125—twofold sense in which Kupios, explained, 322
the kingdom of heaven is said to suffer
violence, 165, 166—the ejection of
devils from the possessed, a visible sign
of the establishment of the Messiah's Labourers, custom of the Jews, respecting
kingdom, 181—its increase compared hiring and paying labourers, noticed,
to a grain of mustard-seed, considered, 283—the parable of the labourers in
201-Peter's worldly notions of this the vineyard, illustrated, 284-286
kingdom, reproved, 238, 239—the Lardner, quoted, in proof that no apocry-
establishment of Christ's mediatorial phal Gospel was recognised by the

55

primitive church, 5-on the enrolment one in tempting our Lord, noticed,
of the Roman empire at the birth of 320
Christ, 555

Lead, to, a Hebraism for “to permit,"
Last shall be first,” a proverb, explained, " to suffer,” 101

282, 284—the persons to whom this Leaven, the parable of, designed to show
proverb is applicable, 285

the secret and powerful influence of
Law, two leading senses, in which this the religion of Christ in the soul of
word is used in the New Testament,

man, and on the moral state of society,
76—how the moral law was fulfilled 202-metaphorically used for evil affec-
by our Lord, 76, 77—in what respect tions and bad doctrine, 229
the ceremonial law was fulfilled by Legion, of the Roman army, described,
Christ, 78—Marsh's attempt to prove 402, 465–a term in popular use to
that our Lord did not abolish the denote “many,” “indefinitely," 465
Levitical law, noticed, 77—how the

-what implied in this term, when used
moral law is fulfilled by the gospel, as the name of the demon, ib.
78—the object of this law, ib.-how Leighton, Archbishop, quoted, why the
made of none effect by the traditions Holy Ghost assumed the form of a
of the Pharisees, 79-Antinomianism dove when he descended upon Christ,
condemned, ib.—the spiritual meaning
of the ceremonial law, defended, 81– AELTovpyla, explained, 541
the ancient Jews understood the law Leper, the, nature of the worship he paid
as forbidding all impure desire and our Lord, the faith which he exercised,
secret inclination to sin, 84-extent of

and the cure which he obtained, 122—
this law, as enacted by Christ himself, reason of the secrecy imposed upon
considered, ib.-in what sense the cere-

him, although the miracle had been
monial law is not applicable to Christ, worked in the presence of multitudes,
122-a partial surrender to the truth,

123— his testimony to the priests, ex-
no security against the most over plained, ib.
whelming outbreakings of the unmor- Leprosy, nature of that disease, 122—the
tified corruptions of the heart, 2104 parallel between the leprosy and our
the contention in the early church re- natural corruption, not to be pursued
specting the continuance of the cere into minute particulars, ib.
monial law, noticed, 246—the abroga- Pentov, described, 509
tion of this law, formally and authorita- Life, the term used by our Lord, both
tively declared, ib.—Calvin, quoted, for the animal life and the immortal
on this subject, ib.—the law of mar- soul, 160—the way to eternal life, dis-
riage, laid down and expounded by our tinctly declared, 623—the same in
Lord, 269—the manner in which our principle under the Mosaic and Chris-
Saviour occasionally quoted the com- tian dispensations, ib.—the term,
mandments, explained, 275—the moral “ eternal life," defined, 684
law of God perfectly accordant with Light, Mr., a modern traveller, quoted,
truth, 681-in what respects the Gen- on the tombs among the Jews, 131
tiles were without law, 686—the term Lightfoot, Dr., quoted, on the Jewish
“ law,” as used by St. Paul, considered, custom of reckoning by generations,
ib.—can only be understood by atten. 24–on the ceremony of espousais
tion to the argument, ib.—how far the among the Jews, 25—on the sermon
absence or presence of the Greek arti on the mount, 67—on the question,
cle influences the interpretation of the whether the Jews sounded a trumpet
word “law,” considered, ib.—how the when they did their alms, 93—on the
knowledge of sin is said to be by the Lord's prayer, 99, 102–on a single
law, 700

eye, 104-on the name Beelzebub, 155
Lawyers, students and teachers of the - the tradition of the elders, 217—the

Jewish law, 34, 320—the design of practice of Jewish doctors forbidding

their disciples to buy bread of Ileathens
or Samaritans, accounted for, 229-on
the phrase, “ binding,” and “ loosing,"
236-on the phrase, “ It is easier for a
camel to go through the eye of a
needle," 277—his account of the killing
of the paschal lamb, 378—and of the
sepulchres of persons of superior rank,

436

Alkuar, explained, 308
Alkuos, described, 308
Lily, the, a botanical description of this

plant, 107
Little ones, why this name was given by

Christ to his disciples, 161, 256—what
is implied in offending such, 256
Loaves, miracle of the, distinguishing pe.

culiarities of the, 211, 212. See

BREAD.
Locke, John, his trifling and erroneous

reasoning upon the redemption pro-

cured by Christ, refuted, 703
Locusts, used as food by the inhabitants

of the east, 46—permitted to be eaten

by the Levitical law, ib.
Aoria, ta, explained, 693
Soyov, tov, explained, 451
Long prayers, in what sense they are

condemned by our Lord, 95, 96
Lord's prayer, the obligation of Chris-

tians to use this form, considered, 97—
arguments for its use, stated and de.
fended, 98, 629-objections against it,
refuted, 98—its importance as a gene-
ral guide to the structure of our
prayers, ib.- the notion that it was
collected out of the Jewish forms of
prayer, examined, 99—why the plural
form is prescribed, ib.-reason why
the doxology is added by Matthew and
omitted by Luke, 102—the opinion of
Lightfoot respecting this form, refuted,

99, 102
Lord's supper. See Eucharist.
Love of God, can only be manifested by

obedience to his moral commands, 275
-why the love of God is considered
the greatest and the first command-
ment, 320, 321-one of the weightier
matters of the law, 331—the love of
Christ, the only preservative against
sin, 344-loving God with all the
heart, explained, 506—love to God is

the consequence of free and gratuitous
forgiveness, 603 — and the root and
fruit of Christian perfection, 594–
Wetstein quoted, on the love of God,
as the result of remission, 603—is the
great principle of true obedience, 623

—and necessary to eternal life, ib.
Love of our neighbour, described, 90, 321,
623—why the love of our neighbour is
like unto the first and great command-
ment, 321-enforced by the parable of
the good Samaritan, 624, 625—breaks
down every distinction and class of
men, and makes all of one family, 626
Lowth, Bishop, his definition of a parable,

noticed, 190
Auxvos, explained, 104
Luke, for whom his Gospel was written,
6, 533—the apparent discrepancy be-
tween Matthew and Luke, concerning
the dispute among the disciples, recon-
ciled, 253—another respecting the cure
of the blind men, 293—an account of
this evangelist, 529-his qualifications
for writing his Gospel, considered, 529,
530, 534 — testimonies of the early
fathers to the authenticity and genuine-
ness of this Gospel, 530-532 — his
style, noticed, 533, 639—when his nar-
rative was written, 533 — conjectures
respecting the order in which he
writes, 535—no particular order of
time pursued in the relation of gospel
facts, 580—the notion that he records
an abridgment of the sermon on the
mount, considered and refuted, 591—
no discrepancy between him and Mat-
thew respecting the period of our
Lord's temptation, 576—the question,
Was Luke one of the seventy disciples ?

answered in the negative, 618
Lunatic, literal meaning of this term, 65

-nature of the disease, referred to,

248
Aumental, explained, 394
Aut poi, explained, 292, 615, 703

M

Macknight, quoted, in illustration of

Matt. iii. 9, 49—his opinion that our
Lord had not, at the time of Peter's
confession, declared to his disciples

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