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the events immediately following the crucifixion, on the miracles of Jesus, and on his character.

Since the first edition of this work was published, the writer has read the celebrated Leben Jesu of Dr. Strauss, which contains a most minute and searching analysis of the various stories, anecdotes, and sayings, which mainly make up the Gospels; and especially a careful weighing of the probable proportion of reality and fiction in each. The present work embracing a wider scope, that important part of the subject occupies only a few chapters, which remain with little alteration. In only a few cases, and by way of example, the subject is pursued at some length; in others, for the sake of brevity, conclusions are given without arguments. The reader, who may feel that more satisfaction is justly demanded on this head, will share the pleasure which the writer felt on becoming acquainted with the elaborate and erudite work referred to. There the most extensive theological reading is brought to bear upon the subject; and this, combined with unwearied patience, and unvarying philosophical candour, leaves a strong conviction that the Gospels have been examined by minds the most competent as well as willing to give them a full and fair trial.*

It came to the knowledge of the writer in the year 1839, that a translation of his first edition had been undertaken at Stutgard, accompanied by an introduction from the pen of Dr. Strauss, to whom he was then a total stranger, but who had seen a copy of the volume in the possession of one of his own English friends. The fact of the translation, and the contents of that introduction, must be highly gratifying to the author; yet in a higher degree they reflect praise on the eminent theologian himself, who could

The work of Dr. Strauss attributes, upon the whole, to the four Gospels, rather less of historical reality, and a larger proportion of the mythus and legend, than this volume. His opinions on the origin of the story of the resurrection, and his impressions of the views of Jesus, are somewhat different. He hesitates to ascribe to Jesus the political aim included in the Jewish notion of the Messiahship, but seems inclined to consider his views directed exclusively to spiritual dominion.* The most important agreement is that his investigations tend to dismiss all supernaturalism from the history of Jesus. The writer learns from friends well acquainted with the progress of theological learning in Germany, that the most recent opinions of many eminent scholars there are in the same direction. Comparing this tendency in the land of biblical criticism with the large, probably increasing, amount of unbelief in all classes around us, we are compelled to anticipate that the time is near, and that the spread of independent thinking will render it nearer, when no Christianity will remain but such as expresses the results of the higher moral powers implanted in man by nature.

take so sincere an interest in a recent English work, which at that time had found but few readers in its own country.

A review of this German translation appeared in the Allgemeine Litteratur-Zeitung of Halle, signed "Schnitzer." Some of the enlargements in the present edition partly meet the able and candid criticism which that article contained.

This is gathered from § lxiv., French translation of the Third Edition, by E. Littré.

Whether the degree of merit, which Christianity possesses in this in this sense, be so high as to entitle it to be considered pre-eminently the religion of the wise and good, and to render the duration of this distinction probable during many future centuries, it is not pretended to decide in this work. The aim has been simply to investigate the historical origin of the religion, uninfluenced by speculations on the consequences. Change of names would be a minor one; a result of greater concern is the disturbance of cherished principles and feelings which, in the present juncture of the history of religion, the transition from supernatural creeds must to a large extent occasion; and the contemplation of this imparts gravity to researches which at no very distant period may be generally smiled upon as both frivolous and antiquated. Yet the general conviction, that truth in the end must be beneficial, need not be shaken in this instance by an imagined foresight of some appalling consequences. The observation of many readers will probably accord with that of the author, that the Deist is not wanting in thoughts which admit of the serene enjoyment of life, of fortitude in adversity, and of perseverance in unseen efforts to do good; that neither Deism, Pantheism, nor even Atheism, indicate modes of thought incompatible with uprightness and benevolence; and that the real or affected horror, which it is still a prevailing custom to exhibit towards these names, would be better reserved for those of the selfish, the cruel, the bigot, and other tormentors of mankind. Although that species of

philosophy which includes a religious faith, may, in the opinion of many, probably most, earnest thinkers, be supported by the furthest advances of the intellect, and also be allied with the purest pleasures of imagination; although it be productive of the most permanent mental tranquillity, and, in some extreme cases, may probably be indispensable to preserve fortitude;yet a persuasion of the deep foundations on which the religious sentiments rest, and an appreciation of their value, require neither the expression nor the feeling of alienation towards those who do not share those sentiments; a moderate experience must convince us that theological belief, even of the simplest kind, and benevolence, do not necessarily exist in proportion to each other; and that both a creed, and the want of one, may be met with in conjunction with that which irresistibly demands our sympathies,-a devotion to the cause of happiness on this earth.

August, 1841.

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