59. What was the view of Chrysostom as to v roúry rÿ aiwvi? 62. ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην.

In reference to the question whether wç is or is not used as terminus ultra quem, mention examples of its use elsewhere, so as to refute the erroneous view taken of this passage.

61. What are the words of Papias as to the original language of S. Matthew's Gospel? Explain them.

62. Jerome's testimony in favour of the Hebrew original was not decisive nor constant?

63. How does it appear that Epiphanius was misled on this point by the Nazarenes and Ebionites ?

64. Show the improbability of the hypothesis by which the argument derived from the conversation between our Lord and Pilate, in favour of Greek being the language used, has been met?

65. ὅτι Ηλίαν φωνεῖ αὖτος.

Show that Alford's opinion that aurog is here used sarcastically, is not tenable, and what reasons are against it?

66. If not so used, how is the mistake of those who said this to be explained?

67. In the verbal agreements of the Evangelists, a difference has been observed in the dialogue and the narrative?

68. What law is observed as to the quotations from the O. T. which agree exactly with the LXX., and those which do not?

69. What conclusion may be drawn hence as to the language spoken by our Lord?

70. Verbal resemblances in the narrative and in the records of conversation are to be ascribed to different causes ?

71. Origen asserts that it may be shown from the Lord's Prayer that S. Matthew wrote in Greek?

72. παρομοιάζετε τάφοις κεκονιαμένοις, ὅιτινες ἔξωθεν μὲν φαίνονται ὡραῖοι.

How is this reconciled with τὰ μνημεῖα τὰ ἄδηλα of Luke ?

73. What may be concluded from Tv Tepyεonv@v in Matthew being used in preference to τῶν Γαδαρηνῶν as in Mark?

74. (a). The phrase yvvy Xavavaía is in favour of the originality of the Greek of Matthew's Gospel ?

(b). In like manner, the words rodρávτns and ppayελλouv. Show how this is concluded.

75. καὶ ἰδὼν συκῆν μίαν ἐπὶ τῆς ὁδοῦ, ἦλθεν ἐπ' αὐτὴν καὶ οὐδὲν εὗρεν ἐν αὐτῇ εἰ μὴ φύλλα μόνον.

Explain the reason of the expectation of fruit, taking into account the circumstance added by S. Mark.

76. The botanical fact adduced in support of this reason is thought to receive confirmation from several passages in the O. T.?

77. In the case of the two blind men we read: veßpiμý◊ŋ avтois d ̓Ιησοῦς λέγων Ορᾶτε μηδεῖς γινωσκέτω. Archbishop Trench says of

the disobedience to this command, that "it is very characteristic, and rests on very deep differences, that all the Romish interpreters excuse or applaud it.' Explain his meaning.

78. Explain 'EuBoiμáoμai, and point out a remarkable use of the word in S. John.

79. ἔλεον θέλω καὶ οὐ θυσίαν.

(a). Can you point out a common principle contained in these words applicable to the two cases in which our Lord uses them?

(b). State the two cases, and explain the application.

(c). What is Bishop Butler's view, and is it so applicable?

(d). Give that of Stier, and say whether it accords with the context in Hosea ?

80. ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν.

What was the Levitical law in relation to this?

81. Hooker thinks this act may have offended the Jews for another reason than that it was doing work on the Sabbath?

82. Did David eat τοὺς ἄρτους τῆς προθέσεως on the Sabbath ?

83. What was the Hebrew name for it, and its signification; and how is the signification inferred from the words of the narrative in Samuel? 84. How was it rendered by the LXX. ?

85. Does the phrase in the E. V. express the meaning?

86. pvλaкrýρia. Mention whence the texts were taken, which were written on the Phylacteries, and the subject matter of each.

87. The word puλakrýρiov has been derived from one of them?

88. What was meant by "making broad" the Phylacteries?

89. καὶ Κύριε· καὶ γὰρ τὰ κυνάρια ἐσθίει, κ. τ. λ.

Correct the E. V., and explain the force of rai yap, and the logical connexion.

9ι. ἕως τοῦ ἅιματος Ζαχαρίου ὑιοῦ Βαραχίου ὃν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου.

What explanations have been given of the discrepancy between the names Barachiah and Jehoiada, supposing the same individual to be meant?

92. What was the reformation brought about by Jehoiada, and the apostacy which led to the murder of Zechariah ?

93. The dying words of Zechariah are recorded in O. T.: how do they seem to harmonize with an expression in the parallel passage in S. Luke's Gospel?

94. σὺ εἰ Πέτρος καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν.

What is the distinction usually asserted to exist between Terpog and πετρα ?

95. Is this borne out by the usage in classical authors (as in Homer and the dramatists), and by that in the LXX. and Apocrypha?

96. State the three modes of interpreting the words.

97. Which was that of Chrysostom and Hilary?—which of Augustine?

98. State also what the chief commentators think (as Alford, Wordsworth, Whitley, Bengel).

99. Several of the early Fathers (as Jerome and Basil), though holding Peter to be referred to in imì Taúty Tý πÉTpa, cannot, nevertheless, be alleged as thereby establishing the doctrine of Supremacy?

100. (a). "Is it lawful to give tribute to Cæsar or not ?" (b). "Doth not your master pay tribute ?"

Distinguish these two "tributes," and give the Greek for each. 101. What law would the Jews think he might be tempted to violate in sanctioning tribute to Cæsar?

102. ἄραγε ἐλευθεροί εἰσιν οι υιοι.

Explain the Enthymeme contained in the words, and the doctrinal conclusion which has been supposed to follow.

103. What were ἡ εἰκὼν καί ἡ ἐπιγραφή on the coin ?

104. ὡσαννὰ τῷ ὑιῷ Δαβίδ.

Give the meaning of the word wσavvà, its origin and history. 105. What was the great "Hallel"?

106. What is the force of the dative here?

107. ὁ δὲ Ἰησοῦς πάλιν κράξας φωνῇ μεγάλῃ ἀφῆκεν τὸ πνεῦμα.

A celebrated reading is by some inserted before this; what is it, and on what authority?

108. What is the reading in &?

109. Why was it rejected by Origen on doctrinal grounds, and how did he understand ἀφῆκε τὸ πνεῦμα ?

110. Had this reading any support in the Latin version?

III. What was the history of the text in the Church of Rome ?

112. A difficult and objectionable rendering of the parallel in S. John's Gospel was suggested by Erasmus in order to reconcile them?

113. From what Heathen authority do we learn the cities of Decapolis? and how do we know that Greek was spoken in some of them at least ?

114. τὸ βδέλυγμα τῆς ἐρημώσεως.

According to many, this is to be explained from the history of the Zealots; how ?

115. The O. T. usage favours the view of Grotius, say how; and state how it is corroborated from Josephus.

116. What circumstances led to our Lord's adopting the parable form of teaching, and how was this in fulfilment of another prophecy?

117. What were the three occasionson which our Lord foretold to his Apostles his approaching death?

SUPPLEMENTAL DIVINITY EXAMINATION.

JUNIOR CLASS.

DR. LEE.

PEARSON ON THE CREED, ART. II., VIII.

1. What distinction does Pearson make between the statements"His name was called Jesus" (Luke, ii. 21), and "Who is also called And why is this distinction important?

Christ" (Matt. i. 16)?

2. By what text does Pearson express the "more sublime and peculiar manner" in which the name " Saviour" belongs to Christ?

3. State accurately the five particulars which explain the significancy of the words "Jesus is Christ.'

4. Show that the power of working miracles was inherent and immanent in the Lord Jesus Christ. Answer the single objection.

5. Trace, after Pearson, the different interpretations, as time passed on, of the words: "He hath no form or comeliness, and when we see him there is no beauty that we should desire him.”—İsai. liii. 2, 3.

6. Write a note on the origin of the name "Christian."

7. Give, in order, the five heads of the argument to prove "that the being which Christ had before he was conceived of the Virgin, was not any created, but the Divine essence.'

8. It has been objected that the Article of the Creed, "I believe in the Holy Ghost," is not so ancient as the rest; on what grounds ?—and how does Pearson answer?

9. State in a brief form the argument which proves that the Holy Ghost is a Person.

10. State in a brief form the argument which proves that the Holy Ghost is properly and truly God.

COMPOSITION.

Compare the statements of the New Testament which are parallel to the text:

"And now why tarriest thou Arise, and be baptized, and wash away thy sins, calling on the name of the Lord."

Acts, xxii. 16.

PROFESSOR'S LECTURES.

1. What is meant by Naturalism as distinct from Rationalism?

2. State the "moral proof" of the existence of God.

3. What is meant by "the absolute" in modern controversy? Show the vanity of all reasoning proceeding from this source.

4. Of what great questions is a belief in personality an essential element? What is the foundation of this belief?

5. What is the practical answer to the logical objection to the à priori argument for the Divine Existence ?

6. State in the words of Scripture the nature and range of Natural Religion.

7. Whence the importance of fixing the date of the composition of the Books of the New Testament?

8. What are the earliest catalogues of those Books?

9. Show the weakness of the objection to the Book of Daniel founded upon the alleged existence of Greek words in that Book.

10. What is the doctrinal importance of the distinction between the names Jehovah and Elohim?

11. Give the substance of Dr. Thomas Brown's reply to Hume's objection against Miracles.

12. Mr. Mill admits the force of this reply?

13. In what respects are S. Luke's writings of weight in answer to Strauss ?

14. In what respects are S. Paul's writings similarly important? 15. What are the objections of the Rationalist to the evidence afforded by Prophecy?-and what are the answers to such objections?

16. How has Dogmatic Theology arisen? Show its essential importance to the maintenance of the Christian Faith.

17. Give instances from Scripture of the importance of the principle known as "Communicatio Idiomatum."

18. Define Nestorianism accurately. Show that this heresy does not really differ from modern Socinianism.

19. Write a note on the doctrine that there is in Christ but one Person, and that Divine.

20. Distinguish the Eternal Generation of Christ, from inferior senses in which the word Generation, as applicable to Him, may be used.