each what is false or inadequate. What, then, is this investigation, and what course does it follow? At the first aspect, we might take it for one of those numerous attempts on the Liberal side, partly impatient, partly careless of Christianity, to put a fresh look on the Christian history, and to see it with new eyes. The writer's language is at starting neutral; he speaks of our Lord in the language indeed of the New Testament, but not in the usual language of later Christian writers. All through, the colour and tone is absolutely modern; and what would naturally be expressed in familiar theological terms is for the most part studiously put in other words. Persons acquainted with the writings of the late Mr. Robertson might be often reminded of his favourite modes of teaching; of his maxim that truth is made up of two opposites which seem contradictories; of the distinction which he was so fond of insisting upon between principles and rules; above all, of his doctrine that the true way to rise to the faith in our Lord's Divine Nature was by first realising His Human Life. But the resemblance is partial, if not superficial, and gives way on closer examination before broad and characteristic features of an entirely different significance. That one which at first arrests attention, and distinguishes this writer's line of thought from the common Liberal way of dealing with the subject, is that from the first page of the book to its last line the work of Christ is viewed, not simply as the foundation of a religious system, the introduction of certain great principles, the elevation of religious ideas, the delivery of Divine truths, the exhibition of a life and example, but as the call and creation of a definite, concrete, organised society of men. The subject, of investigation is not merely the character and history of the Person, but the Person as connected with His work. Christ is regarded not simply in Himself or in His teaching, as the Founder of a philosophy, a morality, a theology in the abstract, but as the Author of a Divine Society, the Body which is called by His Name, the Christian Church Universal, a real and visible company of men, which, however we may understand it, exists at this moment as it has existed since His time, marked by His badges, governed by His laws, and working out His purpose. The writer finds the two joined in fact, and he finds them also joined in the recorded history of Christ's plan. The book might almost be described as the beginning of a new _De Civitate Dei_, written with the further experience of fourteen centuries and from the point of view of our own generation. This is one remarkable peculiarity of this investigation; another is the prominence given to the severe side of the Person and character of whom he writes, and what is even more observable, the way in which both the severity and the gentleness are apprehended and harmonised.