THERE is a philosophical principle underlying the doctrine of the Divine Incarnation, whose logical deductions completely overthrow the claim of Jesus of Nazareth to the Godhead, and which we regard as settling the question as conclusively as any demonstrated problem in mathematics. This argument is predicated upon the philosophical axiom, that two infinite beings of any description of conception, cannot exist, either in whole or in part, at the same time; and per consequence, it is impossible that the Father and Son should both be God in a divine sense, either conjointly or separately. The word infinite comprehends all; it covers the whole ground; it fills the immensity of the universe, and fills it to repletion! so that there is no room left for any other being to exist. And whoever and whatever does exist must constitute a part of this infinite whole. Now, the Christian world concedes ( for it is the teaching of their Scriptures), that the Father is God, always and truly, perfect, complete, and absolute; that there is nothing wanting in him to constitute him God in the most comprehensive and absolute sense of the term; that he is all we can conceive of as constituting God, "the one only true God" (John xvii. 3), and was such from all eternity, before Jesus Christ was born into the world; and Paul puts the keystone into the arch by proclaiming, "To us there is but one God, the Father." ( 1 Cor. viii. 6.) Hence we have here a logical proposition (despite the sophistry of Christendom) as impregnable as the rocks of Gibraltar, that the Father alone is or can be God, which effectually shuts out every other and all other beings in the universe from any participation in the Godhead with the Father. And thus this parity of reasoning demonstrates that the very moment you attempt to make Christ God, or any part of the Godhead, you attempt a philosophical impossibility. You cannot introduce another being as God in the infinite sense until the first-named infinite God is dethroned and put out of existence, and this, of course, is a self-evident impossibility. It it were not such, then we should have two Gods, both absolute and infinite. On the other hand, if that other being (who with the Christians is Jesus Christ, with the Hindoos Chrishna, with the Budhists Sakia, &c. ) is introduced as only a part of the infinite and perfect God, then it is evident to every mind with the least philosophical perception, that some change or alteration must take place in the latter before such a union can be effected. But such a change, or any alteration, in a perfect infinite being would at once reduce him to a changeable and finite being, and thus he would cease to be God. For it is a clear philosophical and mathematical axiom, that a perfect and infinite being cannot become more than infinite. And if he could and should become less than infinite, he would at once become finite, and thus lose all the attributes of the Godhead. To say or