The attempt, therefore, on the part of M. Renan, to get rid of those large portions of the Gospels which embarrass him in his theory, by attempting to discredit their authorship, while, at the same time, he accepts other parts, that stand on the same authority, and the supercilious way in which he ignores that large part which the miracles fill, turning them off with a small witticism, or a smaller bit of sentiment, suggest, at the start, decided suspicions of the honesty of his intentions and the sufficiency of his theory. We only hint at these things here. They occur all through his book. They are not evidence of learning or critical skill. There are no _secrets_ for deciding such matters. The whole _data_ have been public for ages. All the 'members of the Institute' together do not possess one grain of evidence that any ordinary scholar in America does not possess as well. M. Renan rejects, or discredits, or garbles, or slips over silently, because he finds it necessary for his theory. That is all. He pettifogs with his witnesses to establish his theory. That theory is, that He, whom all Christians have called Our Lord, was a mere man, of what race is uncertain, born in Galilee of a man named Joseph and of a woman named Mary; who taught in Galilee and a little in Judea, and who was at last killed and buried, and so an end of _Him_. This theory M. Renan has to find in the Gospels, and there is, as we have hinted, very little of the Gospels left when he gets through. It is so palpably against them that he has to get rid of the most of them to make it stand. Now this theory, like all others, must be put to the test. Will it explain the facts? We have seen how it is compelled to get rid of the Gospels. But we put that aside. Will it explain the history of Christianity? Will it explain its place to-day? Will it account for its effects? The Jesus of M. Renan is a strange character. He is more difficult of comprehension than any mystery of orthodoxy. We ask where He gets His wondrous wisdom, this young carpenter, how _He_ learned to speak 'as man never spoke?' and M. Renan sentimentalizes. We ask how He got this wondrous power over men, to lead them and control them, so that they followed Him and 'heard Him gladly,' and M. Renan goes off into ecstasies over the 'delicious climate' and 'the lovely villages,' and the Arcadian simplicity of Galilee, as he fancies they once were, and expects us to be answered. His influence over women is accounted for more readily. M. Renan tells us, in his peculiar way, that 'this beautiful young man' had great power over the 'nervous' susceptibilities of Mary Magdalene; and Pilate's wife, having once seen him, 'dreamed about him' the next night, and sent to her husband to save him in consequence!