of Falestine were ascribed to her piety. Under the emperor Julian (361 A. D.) the Jews obtained not only permission to return to Jerusalem, but assistance to rebuild their temple: miraculous interferences are said to have prevented the completion of their design. Jerusalem, however, began to rise from its ashes The emperor Justinian built there a fine church in honour of the Virgin. In 451 A. D. the dignity of the patriarchate was granted to its bishops. Then came the period of theological strife in the Eastern church, and not seldom bloody fights took place between the contending parties for the possession of the holy city. The invasion of the Persians brought trouble into the Roman empire. Under their king, Kosroes II., they invaded Syria, when the city was taken, the churches built by Constantine, Helena, and Justinian, were plundered and burnt, the Christians put to death or reduced to slavery, and the true cross, which Helena has the credit of having discovered, was carried away. Those who fled proceeded to Alexandria, where they found a friendly reception and support from the patriarch Eleemon, who after a time assisted the Christians to return and resume the rebuilding of the city, when the churches of the Resurrection and Calvary were erected on the old foundations, as well as one in memory of the Ascension. The emperor Heraclius penetrated into Persia, and compelled the Persians to make peace; when the patriarch Zacharias and the surviving captives returned, after an exile of fourteen years, and Heraclius himself made a pilgrimage to Jerusalem, where he is said to have, with much ceremony, restored the true cross to the church of the Resurrection. The Christian dominion thus founded was not of long duration; for in 636 A. D. caliph Omar appeared with an army before Jerusalem. In the ensuing year the city, after a long siege, was surrendered on condition that, in consideration of a moderate tribute, the lives and property of the Christians, their sanctuaries and holy places, should remain unharmed. Forthwith the caliph erected on the spot where the temple had stood a mosque, which still bears his name, and was completed and enlarged by his successors. The church of Justinian, now called the mosque el-Aksa, was converted into a mosque. In the same period, the walls were restored and strengthened, and the edifices richly adorned. Thence to the period of the crusades history gives only fragmentary and scanty notices of Jerusalem. The Mohammedans now had their holy places in it, and the city flourished anew. Towards the middle of the eighth century, the caliphate fell into the hands of the Abasside. The friendship of one of them, Haroun al-Raschid, with Charles the Great, opened to the

oriental Christians the most pleasing prospects, which after his death began to be darkened, and in the quarrel which raged between his sons, the Christians suffered, and their sacred places were laid waste. The family of the Abassidæ grew constantly weaker. The Egyptian Fatimidæ, in 969 A. D., obtained the mastery of Syria, when the church of the Holy Sepulchre was burnt. Under the third of this dynasty, Hakim (996-1021 A. D.), the Jews and Christians suffered a heavy persecution. At bis command, efforts were made to destroy the holy places and uproot all memorials of them; but afterwards he repented of his tyranny, and granted leave to the latter to restore their destroyed churches Under the mild government of his successor, Daher, this favour was realised, and in 1408 there arose a small chapel over the holy sepulchre, in place of the former splendid basilika. Journeys of pilgrims to Palestine became more frequent; greater also became the persecutions they had to endure; till at last the endurance of Christendom had reached its limits, and the crusades were begun. The feelings and the achievements of the crusaders have found an undying record in the pages of Tasso.

Among other spots and buildings which the crusaders found, was the church of the Holy Sepulchre. Its roof consisted of a lofty dome, so constructed that the light fell from above into the church. Immediately under the opening stood the sepulchre of the Redeemer. When, in 1099, the crusaders took the city by storm, they changed the great mosque into a Christian temple, which was denominated Templum Domini, the Temple of the Lord. But in 1187, Saladin made himself master of the city, when the temple was once more converted into a mosque. By turns, Jerusalem was in the hands now of the Moslems, now of the Christians, till, in 1244, the Egyptians got possession of it, from which time it seems for centuries to have lost its political and social importance. In 1517, the Ottomans, under Selim I., conquered Syria and Egypt. In 1542, the sultan Solyman built the present walls. Thence till recent times its history is wanting in important events. In 1808, the church of the Holy Sepulchre was partly destroyed by flames, when the edifice was restored by the Greeks at a very great cost. It was finished in September 1810. Not long since, England and Prussia united to establish in Jerusalem a Christian bishopric, whose office should congist in presenting a purer form of Christianity to the East, and in labouring for the conversion of the Jews.

We have thus pursued the line of history from the earliest periods down to the present day, not only in order that the reader should have a bird's eye of the whole, but be led to see in how marked and striking a manner

the history of Judaism and of Christianity is written in great leading and imperishable facts. So long as Jerusalem survives, so long as the page of history remains, the holy city itself is and will be a perpetual monument and striking evidence of the great facts which lie at the basis of our holy religion.

We now proceed to give a brief statement of the view to which we have referred as taken by Krafft.

Josephus describes Jerusalem as lying on three hills. Two of these, standing face to face, were separated by a deep valley or gorge, towards which the houses extended downwards one after the other. Of these two hills, one, which held the upper city, was much higher and in length more direct; on account of its being a good fastness, it 'was called a fort by king David, but the upper market by us.' The other (hill), called Akra, and supporting the lower city, was curved on both sides (like the moon between her first and second quarter; Krafft renders the word, 'steep on all sides'). Opposite to this was a third hill, lower by nature than the Akra, and formerly divided by a broad valley, which was afterwards filled up in the age of the Asmonæans, because they wished to unite the city to the temple; and they lowered the Akra so that the temple might appear above it. The valley which separated the upper from the lower city, and was called Tyropoon, extended down to Siloam. the outside the two hills of the city were girded by deep valleys; and on account of the steeps on both sides, there was nowhere an access to the place. The city was surrounded by three walls, where not girded by inaccessible valleys, along which there was one enclosure. If from this account we proceed to consider the nature of the ground on which Jerusalem stands, we find there are two valleys that cover the city on three sides, namely, west, south, and east. One on the western side, called at first Gihou, which, rapidly deepening, pursues a southerly direction till, at nearly a right angle, it breaks off, and, turning to the east, is from that point termed the valley of Hinnom.

On

The second valley is that of Jehoshaphat, which, coming from the north, protects the city on the east, and, going in a steep descent, unites with Hinnom at the south-east corner of the place. Towards the north, the high land, on the southern slope of which stands Jerusalem, gradually rises and soon takes a westerly direction. The valleys, which deepen so much on the south of the city, flatten in the north more and more till they pass into the elevated ground which, at a distance of an hour and a half from Jerusalem, is bounded by the deep valley, Wady Beit Hanina. This configuration of the ground, in conjunction with the statement of the historian, leads us to expect

only one wall on the west (southwards from the Jaffa Gate), south, and east; but three on the north, where the land allowed an extension of the city. Hence also we see how it was that all the assailants of Jerusalem made their approaches against it on the

northern side.

The hill which Josephus first mentions is Zion, bounded on the west and south by the valley which sinks rapidly from the Jaffa Gate in a south and easterly direction. The northern boundary of Zion is marked by a street which, beginning at the same gate, runs eastwardly to the haram (the temple), and rises in a remarkable way above the large plateau of the western or second hill, on which stands the Holy Sepulchre. The east side of Zion rises steep above a valley which, entering the city west of the Damascus Gate, and running through it from north to south, unites, a little below the fountain Ain Silwan (Siloam), with Hinnom and Jehoshaphat.

The third hill is Mount Moriah, namely, the part which now supports the mosque of Omar (Kubbet es-Sakhrah, Dome of the Rock), the place of the ancient temple, & range, for the most part, of natural rock.

Zion was separated from Akra by the Tyropeon, which even now divides the city into a western and an eastern portion. Hence Akra lay to the east of Zion: so also did Moriah. Moriah was the southern and Akra the northern part of the high ground lying east of the Tyropoon. This hill was called Akra from a fortress here erected by Antiochus Epiphanes (1 Maccab. i. 33). It was near (36) and on the north (Joseph Antiq. xv. 11, 4) of the temple. It successively bore the name of Baris (Persian for a fort), Acropolis, and Antonia. Krafft, in his eagerness to survey the locality, incurred the danger involved in making his way into the mosque of Omar. From his report we learn that the buildings that join to the great inner court of the haram rise on a natural wall of rock, which, being from 25* to 30 high, is sundered from the rest in a steep descent so as to form a lofty platform. This precipice extends a considerable distance from the north-west corner towards the east, and, although lower, follows also the northern part of the west side. The ground on the north-west corner app ars towards the east and south like a rock cut down by artificial means, so that Krafft was convinced that he here saw the traces of the rocky elevation which Josephus reports the Asmonæans to have lowered. This conviction was confirmed by a view which a few days afterwards he took from the top of the house of the Pascha of Jerusalem, which is on the north borders of the haram, and indeed stands on the lowered eminence, the curved basis of which, formerly stretching far more to the south-east, and therefore close to the

temple, was clearly perceptible. The Akra thus discovered was on the east bordered by the deep vale of Jehoshaphat, and made inaccessible. It falls towards the west. Towards the north it reaches to the Via Dolorosa, where the land sinks and rises steep in a northern direction. To one who views it from the roof of the Holy Sepulchre, the Akra is still visible as an elevation beyond the Tyropoon, on the north of the haram, rising on all sides within the limits now indicated.

The narrowness of our space prevents us from doing more than direct the reader to the Map for information as to the course of the walls according to Krafft. But we must give his opinions in regard to the spots to which our Lord was conducted after his apprehension. From Gethsemane, which our author recognises as the spot where he endured his agony, Jesus was led to the honse of Annas (John xviii. 13), on the southern declivity of Zion, where the oldest Itinerary (333 A. D.) places the house of Caiaphas. Here Jesus, early in the morning, was brought before the Sanhedrim, and at the break of day formally condemned. Krafft inclines to the opinion that the place may rather have been an official residence of the high-priest situated at the northern corner of Zion. From the house of Caiaphas Jesus was carried to the Hall of Judgment, or Prætorium (John xviii. 28), where Pilate dwelt (Matt. xxvii. 2), which stood on Mount Akra, at the place which at present is the dwelling of the governor of Jerusalem. Pilate sent our Lord to Herod Antipas, tetrarch of Galilee, who resided in the palace of his father at the north-west corner of Zion. Herod sent him back to Pilate, who gave orders for his being executed. The hearing took place within the Prætorium; the condemnation (in order, as was required, to be public) was pronounced from the Curule chair standing on the pavement (John xix. 13). From the Akra, the holy sufferer was hurried down the Via Dolorosa, or Via Crucis, to the place of execution, at Golgotha, lying near a thoroughfare, just on the outside of the city (John xix. 17. Heb. xiii. 12. John xix. 20), where, when dead, his body was laid in a new sepulchre, in a garden which was in the place where he was crucified' (John xix. 41. Matt. xxvii. 60). The Via Dolorosa and Calvary, Krafft finds in the places in which the church has fixed them.

All creeds of the Christian world have their representatives in Jerusalem. It is a marvellous sight, and one to make a spectator thoughtful, to see these various sectaries bending over the tomb whence all their hopes have arisen, each believing that his own proud heart contains the only real hope --each setting his miserable yet complicated heresy above the grand and simple truth of

Christ, and exalting the notions of his sect above the magna charta of the soul. By the grave of the mortal friend we have loved and lost on earth, men meet even their enemies in peace; but at the Saviour's tomb, the Mohammedan watches with drawn sabre to prevent his followers from destroying one another. At this tomb, the chiefs of two rival and hating creeds unite for once on Easter eve, but it is in the cause of fraud. Enclosed within the chapel, Greek and Armenian bishops call down fire from heaven by the intervention of a lucifer-match. Their be. lievers strive madly to light their torches by this sacred flame, while the priests of other faiths stand scowling by, waiting until their turn shall arrive to triumph in their own followers' superstition.

But according to Tischendorf (Reise in den Orient, 1846), the worst consists not in the obvious deception practised, but in the licentiousness in which all share, and which make these observances resemble heathen orgies. Greek priests forget themselves so far as to have sympathy with Turkish dervishes in a manner that cannot modestly be spoken of. The same authority relates that on one occasion Ibrahim Pasha, as master of Syria, played in this fire-delusion the part that Napoleon performed at the cheat of liquefying the blood of Januarius at Naples. In the latter place the blood of the saint was tardy in becoming liquefied, which occasioned much distress among the people. Bonaparte bade it become liquid, and liquid at once it was. A similar command was issued by Ibrahim, when from the gallery of the Greek chapel he witnessed some delay in the performance of the cheat. It is not surprising that, under these circumstances, Christians should be held in little esteem in Jerusalem. The current phrase, To say it with respect, he is a Christian,' is characteristic of the feeling entertained towards them by the Mohammedan population. The force of the phrase becomes the more obvious when it is known that it is alike customary for Moslems to say, 'To say it with respect, a woman.' The Christian population of Jerusalem, according to the Prussian consul, Dr. Schulz, consists of 2000 Greeks, 900 Roman Catholics, 350 Armenians, 100 Copts, 20 Syrians, and 20 Abyssinians; besides 60 or 70 Protestants, who, except the American missionaries, are all Europeans. Schulz makes the entire population to amount to 15,510 souls. The most pitiable portion of this number are the lepers, in all about thirty, who live on Zion, in huts as wretched as themselves, cut off entirely from their kind. Born to a lot of contempt, in loneliness they drag on their existence, and die in misery. Yet, wretches as they are, and sundered from the world, they intermarry, and so propagate the poison which flows in their veins.

The same feeling which seized so powerfully on pilgrims at the moment when first their eye caught a view of the holy city that words are too weak for its description, must also pervade the breast of the contemplative student of history when there is brought before his mind's eye the picture of the fate which Jerusalem has undergone. From those hills, from those walls, there speaks in powerful tones to us a history such as no other place, no other spot on earth, can offer. The events which have here taken place have during nearly two thousand years exerted the strongest influence over the whole of civilisation, and will continue to grow in power and effect till time shall be no more; when, and not before, will be known the full magnitude of importance that belongs to the simple but painful story of the humble Teacher of Nazareth and the crucified King of the Jews.'

But even the outward history of the city is extraordinary and astonishing. How often has it fallen and risen again; how often has it been destroyed and restored! Its beginnings reach back into primæval times, when the deep shadows of history hover around its hills; its end is not yet. It remains an imperishable witness of the past; it stands not without hope for the future. Though it lies under the crushing hand of Turkish despotism, it seems calmly to bide its time, and to wait for the fuller displays of the Divine Mercy in Jesus, who, once insulted, maligned, and slain on its heights, shall yet be King over that guilty but now sacred place, as well as over all the earth.

Rise, crowned with light, imperial Salem, rise!
Exalt thy towery head, and lift thy eyes!
See, a long race thy spacious courts adorn;
See future sons and daughters yet unborn,
In crowding ranks on every side arise,
Demanding life, impatient for the skies!
See barbarous nations at thy gates attend,
Walk in thy light, and in thy temple bend;
See thy bright altars thronged with prostrate
kings,

And heaped with products of Sabæan springs !'

JESUS CHRIST, the founder of the Christian religion, the Son of God, and the Saviour of the world, offers a subject of the most profound interest, but one which here can be treated only cursorily. We shall treat it not so much theologically as historically. Going to the gospels themselves, and gleaning the best summary we can of their facts, we shall arrange them so as may afford to the reader aid in the study of the subject for himself.

The name Jesus Christ is composed of two terms,-Jesus, Christ. The first, which in the original is the same with Joshua, was in common use in the apostolic age (Col. iv. 11), signifies helper or saviour (Matt. i. 21) and was the personal name of our Lord (Matt. i. 25. Luke ii. 21). Christ (anointed), equivalent to the Hebrew word Messiah, is an epithet descriptive of his office. The full title is the Messiah, or the Christ, by which appellation the kingly office of our Lord was denoted (1 Sam. ii. 10; xii. 3. Ps. ii. 2. Isaiah xlv. 1). By this title itself our Lord was designated-as the Christ, the King of Israel' (Mark xv. 32), and recognised as the Messiah (John i. 41), sometimes with an extension of application

that is, from the Jewish to the Pauline idea of the Messiah-which shows a late state of opinion, and assigns a late date to the composition in which it occurs; thus, in John iv. 42, the Christ, the Saviour of the world. The epithet 'Lord' is also joined to that of Christ,' after the resurrection (Acts ii. 36; comp. v. 31). The personal was of course the earliest denomination. Our Lord was called Jesus before he was called Christ (Matthew i. 16. Luke iii. 23). The latter term could not be used at all till he had put forth his claim to be the Christ, nor could it have been generally employed before that claim was generally admitted, at least among his followers. When used, it must at first have been a name of office, and therefore was 'the Christ:' thus 'Jesus the Christ' (Matt. xvi. 16. Acts v. 42). Hence arose two denominations, 'Jesus' (Matthew xxvii. 1), and the Christ' (Heb. v. 5). In course of time the article was dropped. Hence arose the name Christ' (Rom. v. 8); also by the two words coalescing, 'Jesus Christ' (Matt. i. 1. Rom. i. 1), and, by inversion, Christ Jesus '(1 Cor. i. 30). These several names are not used indiscriminately in the writings of the New Testament. In the Gospels the ordinary designation is Jesus,' very rarely Jesus Christ,' and never 'Christ Jesus;' while in the Epistles we generally find 'Jesus Christ,' Christ Jesus,' or 'Christ.' The usage which is here only partially, described, and is indicative of the progress of events as well as the growth of veneration towards the Lord' (John xx. 2), deserves on this account a minute investigation, the rather because, being connected with indivi

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dual peculiarities in the writers there might arise valuable criteria for determining the dates of some of their compositions.

Independently of what are strictly proper names, epithets are found applied to Jesus which constitute too important a scriptural fact to be here passed over, and which serve to show the impression which he made on his first disciples. Only the most general and the least questioned can be here set down. The last Adam' (1 Cor. xv. 45); 'Advocate' (1 John ii. 1; comp. John xiv. 12); 'the Amen, the faithful and true Witness, the beginning of the creation of God' (Rev. iii. 14); the Apostle and High-priest of our profession' (Heb. iii. 1); the Author and Finisher of our faith' (Heb. xii. 2); Bishop of your souls' (1 Pet. ii. 25); Bread of God' (John vi. 33); 'Brightness of the Father's glory' (Heb. i. 3); 'Captain of their salvation' (Heb. ii. 10); 'Door of the sheep' (John x. 7); 'Emmanuel' (Matt. i. 23); First-born from the dead' (Col. i. 18); 'Forerunner' (Heb. vi. 20); 'Foundation' (1 Cor. iii. 11); the Head of every man' (1 Cor. xi. 3); 'Heir of all things' (Heb. i. 1, 2); thy holy child Jesus' (Acts iv. 29, 30); 'the Holy One of God' (Mark i. 23, 24); our Hope' (1 Tim. i. 1); the image of the invisible God, the first-born of every creature' (Colos. i. 15; comp. John i. 18); Judge of quick and dead' (Acts x. 42); the King that cometh in the name of Jehovah' (Luke xix. 38); the Lamb of God which taketh away the sin of the world (John i. 29); the Light of the world' (viii. 12); 'Lord of all' (Acts x. 36); a man approved of God' (ii. 22); ' your Master' (Matt. xxiii. 10); Mediator between God and men, the man Christ Jesus' (1 Tim. ii. 5); a Nazarene' (Matt. ii. 23); 'our Passover' (1 Cor. v. 7); the Resurrection and the Life' (John xi. 25); 'the Saviour of the world' (1 John iv. 14); 'the Good Shepherd' (John x. 11); 'God's beloved Son' (Matt. xvii. 5); 'a Teacher come from God' (John iii. 2); the Way, the Truth, and the Life' (John xiv. 6); The True Vine' (John xv. 1). He is styled The Word,' and it is said of Him, The Word was with God, and the Word was God' (John i. 1); 'God manifest in the flesh' (1 Tim. iii. 16); God blessed for ever' (Rom. ix. 5); Head over all things to the Church' (Eph. i. 22); 'The Chief CornerStone' (Eph. ii. 20); 'The same yesterday, to-day, and for ever' (Heb. xiii. 8); The Lord of glory' (James ii. 1); 'The Prince of the kings of the earth' (Rev. i. 5); 'Alpha and Omega, the First and the Last' (Rev.i. 11); 'He that liveth and was dead' (Rev. i. 18); The Root and the Offspring of David, the Bright and Morning Star' (Rev. xxii. 16). For a history of the life of Jesus, the reader is referred to the evangelists who have written it. In any case, so solemn an undertaking would require ample

spae and high Christian cul ure. But, like the veiled head of the afflicted Agamemnon, the Saviour is more sublime when left unportrayed by ordinary hands. As being probably the earliest written account of Jesus, Matthew's Gospel may, in the ensuing analysis, furnish a general outline (f the deeds and words of the Lord Jesus.

Jesus, the Christ, a lineal descendant of David and Abraham, was born in Bethlehem, of Mary, a virgin, the betrothed wife of Joseph, under the operation of the Holy Spirit. Being carried into Egypt, and having on his return lived many years in Nazareth, Jesus went into Judea and repaired to his forerunner, John, by whom he was baptized in the river Jordan. As he went up out of the water, he received a higher testimony than that of the Baptist; for the Spirit of God descended on him, and a voice from heaven declared

This is my beloved Son, in whom I am well pleased.' Thus proclaimed as the Son of God, Jesus entered into conflict with the prince of darkness, whom he foiled and defeated, in token of that entire conquest over evil for which he was sent, and which he would not fail to accomplish. Departing thence into Galilee, he opened his ministry by preaching repentance on the ground that the kingdom of heaven was at hand. He called to his aid twelve men of the humbler class, and perambulated Galilee, preaching in the synagogues the gospel of the kingdom, and healing all manner of diseases; so that he drew around him multitudes from several remote parts of the land. This concourse afforded him opportunities for developing the general spirit of his doctrine, which he accordingly set forth authoritatively, announcing in a tone becoming the Son of God, the nature of true happiness, the high functions of those who were engaged with him in the work of religious reform, the relation in which his religion stood to that of Moses and the Prophets, and the general duties which men owed to God, society, and themselves. In this most admirable exposition, the Gospel is exhibited as the great result, the mature fruit, the final completion of the Law; man is set in immediate connection with God, from which connection emanate his obligations, privileges, and hopes; spiritual good is made paramount to every other; and as a consequence, the earth and time, with all low affections, all sordid interests, all selfishness, are condemned, and the highest place is assigned to virtues either despised or neglected of men, such as meekness, gentleness, placability, the patient endurance of wrong, self-denial, the abhorrence and avoidance of sin even at any cost, simplicity of manners, overcoming evil with good, the silent and unostentatious practice of benevolence, secret devotion, and heart. felt piety,-involving a firm and childlike