The Second Part consists of brief disquisitions, on the Sinlessness or Moral Perfection of Christ, His supreme Divinity, His Incarnation, and Atonement. We have also said something upon certain theories touching the person and mission of Christ, and closed the discussion with a brief practical appeal. The present is an age of change and revolution, not only in states and dynasties, but in opinions and beliefs. This has its advantages, but it has also its disadvantages and dangers. In the hurry and excitement of investigation and debate, some good institutions, and some valuable truths may be abandoned, for no other reason than that they are common and old. Novelty and originality are not always the best guides to truth. Instead of advancing to the light, they often recede from it. Indeed, their charm frequently consists in their brilliant but delusive falsehood. Independent thinkers, however, will usually say something worth hearing, and their very errors will often turn to the advantage of the truth. Our safety consists in free and friendly investigation, a patient examination of all sides, and a common reference to the only and all-sufficient standard of theological truth, "the oracles of God." The enemies of Christianity begin to boast that the old reverence for Jesus Christ, and especially the disposition to ascribe to him Divine attributes, is passing away, with the march of revolution and the progress of society. On this point, we have been exceedingly struck with the following, from a distinguished literary Jew. "Other great revolutions are in progress, quietly, slowly, but securely—the age of reason and philosophy among Christians. In every direction there appear evidences of a progressive but mighty change in the fundamental principles of that faith. **The result of this manifests itself in gradually withdrawing from the great Founder of the Christian faith the Divine attributes conceded to him by his disciples and followers. Since the Reformation, this change has been gradually unfolding itself; but professing Christians did not dare to express their doubts even to themselves; they were unbelievers ever, but only in the deep recesses of the heart; but now, Reformers, Communists, Philosophers openly express their doubts."* That this statement is exaggerated, is quite evident; nevertheless, it * Address of M. M. Noah at the Hebrew Synagogue, Crosby st., New York, with reference to the erection of a great Synagogue or Temple for the Jews, in the city of Jerusalem. indicates the current of feeling among those who hope for the destruction, or, at least, the fundamental modification of the Christian faith. Its author, indeed, professes to admire the code of Christian morals, nay, he affirms that Christ and Christianity have stood between the doctrine of the true God, as held by the Jews, and its entire destruction by an idolatrous and infidel world; and in this respect shows his good sense and liberal feelings; but he rejoices in the prospective revolution of the whole Christian system, and its amalgamation with the simple theism of the Jew, the Mohammedan and the Deist. This great change, according to him, is to be brought about by the withdrawal of Divine attributes from Jesus Christ. How clearly, then, does it behoove us to know the exact truth upon this great question, and defend it from all assaults, whether secret and insidious, or more open and reckless. Above all, how necessary to do what we can to enthrone it in the hearts of all Christian people; so that in wisdom and love, they "may contend earnestly for the faith once delivered to the saints." With such an end in view, we have made this slight contribution to the literature of this high theme, hoping that it may incite others to an ampler discussion, and a more satisfactory solution of the great problems pertaining to "life and godliness." We have written with freedom and earnestness; but our views are the deliberate results of years of reflection and study. They are such, we think, as constitute a sure foundation for "holy living," and "holy dying." May the God of all grace cause them to subserve this good end. HARTFORD, CONN. Capernaum. Christ's attendance at the three great Festivals. Assertion and Vin- dication of his claims as the Son of God. His rejection by various parties among the Jews. His anticipated Death. Triumphal entry into the Holy City, The Last Supper. Gethsemane. Contrasts. The finite and the Infinite. THEOPHANY. THE MANIFESTATION OF GOD IN CHRIST. PART FIRST. THE LIFE OF CHRIST. CHAPTER I. State of the World before the Birth of CHRIST. The Religions of Greece and Rome old and ready to perish. Judaism shorn of its power. Its selfish and fanatical character. Prevalent views of the MESSIAH. General Expectations. State of things unfavorable to the reception of a Spiritual MESSIAH. Birth of CHRIST. Its peculiarities. An Incarnation of Love. The turning point of the World's History. The Manifestation of the GODHEAD. THE Religions of the ancient heathen world, all of which, except the Jewish, embodied the element of idolatry, had fallen into a state of dotage. The beautiful visions Olympus was deserted. of Grecian polytheism grew dim. Magnificent temples remained; but all heart-felt worship was lost. Over the political and equally idolatrous faith of Rome passed a spirit of change and dissolution. Superstitions enough remained, but all earnest and coherent faith, even in idolatry, was breaking to pieces and vanishing away. The awe-struck imagination of the elder pagans, which prostrated itself in burning adoration before the starry Host, the sacred Fire, or the Olympian Jove, could nowhere be found. A new era was opening upon the world; but what it was to be, whether of darkness and desolation, or of light and life, could not be foretold by reference to the existing state of things. For, idolatry was replaced by scepticism, and scepticism resulted in anarchy. Darkness covered the earth, and gross darkness the people. The great Roman heart, which swayed the world, was growing languid and powerless under the influence of vice. The morals of the common people became worse and worse. Philosophy was as a bark at sea, amid storm and darkness, catching occasional glimpses of land, but more frequently dashed against the rocks, or lost in the roaring surge. At the best, it never reached the masses, and, at the time of which we are speaking, was itself becoming sceptical and vicious. The higher orders of society were distinguished only by an intenser corruption. The very poets, rising, in the olden time, to the character of prophets, threw contempt upon virtue, and laughed to scorn the existence of God and the immortality of the soul. A very few moralists speculated, to some purpose, on the subject of virtue, but could offer no sublime and resistless motives to enforce it. The tide of popular corruption swept onward, in spite of all their lofty theories and fine-spun imaginings. Their attempts at reform were spider-webs to bind Leviathan; straws, to stem the currents of the ocean. The sophists, a heartless and infidel race, controlled the popular will, and gave law to society. In a word, "the foundations were destroyed." Old things were passing away. Night and chaos were enveloping the world. At this period, a large portion of the earth was occupied by one vast empire. From beyond the Pillars of Hercules to the Caspian sea, sweeping through the forests of Ger |