up--which it does not, for the time was not one of mere childlike and uninquiring belief, but was as perfectly familiar as we are with the notion of false claims to miraculous power which could not stand examination--still this does not meet the great difficulty of all, to which he is at last brought. It is undeniable that our Lord professed to work miracles. They were not merely attributed to Him by those who came after Him. If we accept in any degree the Gospel account, He not only wrought miracles, but claimed to do so; and M. Renan admits it--that is, he admits that the highest, purest, most Divine person ever seen on earth (for all this he declares in the most unqualified terms) stooped to the arts of Simon Magus or Apollonius of Tyana. He was a "thaumaturge"--"tard et à contre-coeur"--"avec une sorte de mauvaise humeur"--"en cachette"--"malgré lui"--"sentant le vanité de l'opinion"; but still a "thaumaturge." Moreover, He was so almost of necessity; for M. Renan holds that without the support of an alleged supernatural character and power, His work must have perished. Everything, to succeed and be realised, must, we are told, be fortified with something of alloy. We are reminded of the "loi fatale qui condamne l'idée à déchoir dès qu'elle cherche à convertir les hommes." "Concevoir de bien, en efifet, ne suffit pas; il faut le faire réussir parmi les hommes. Pour cela, des voies moins pures sont nécessaires." If the Great Teacher had kept to the simplicity of His early lessons, He would have been greater, but "the truth would not have been promulgated." "He had to choose between these two alternatives, either renouncing his mission or becoming a 'thaumaturge.'" The miracles "were a violence done to him by his age, a concession which was wrung from him by a passing necessity." And if we feel startled at such a view, we are reminded that we must not measure the sincerity of Orientals by our own rigid and critical idea of veracity; and that "such is the weakness of the human mind, that the best causes are not usually won but by bad reasons," and that the greatest of discoverers and founders have only triumphed over their difficulties "by daily taking account of men's weakness and by not always giving the true reasons of the truth."