He more than fulfilled the Jewish prophecies of Him; He saved the world when it had got old in dotage, and gave it a new youth which has gone on developing itself to this day. A very odd thing, says the author, that all these things should have happened by chance; that so many prophecies, fully believed by the people to be divine, should have thus portrayed Him; that the fulness of time should have been the Roman peace; that the Messiah, though sent to the Jews, should have been in reality the Saviour of Rome, and all the kingdoms founded upon its desolation. This is the gist of M. Herve's Réponse;" and, so far as it goes, it is of great value. It is obvious to every one, that M. Rénan's treatment of history is grossly absurd; he uses so much of it as suits his theory, and no more. It is quite true that the history of the rise and first progress of Christianity is a history of the Jewish nation; and to interpret it, we must not go to Alexandria, which was only one school of Jewish thought and feeling, and probably never accepted as such by the Jews of Judæa, but to the Old Testament Scriptures; and we quite agree with M. Herve, that he who reads the whole history from the Book of Genesis to the end of the New Testament, and further on to the acceptance of this oriental faith under Constantine, cannot fail to see that none but God could have foretold it, and none but God Incarnate could have effected it. The facts cannot be questioned; the Old and New Testament histories account for the facts. The miraculous story is an essential part of the history; nay, it is this very part which furnishes the clue by which we pass through the labyrinth. The resurrection of Jesus from the dead, the descent of the Holy Ghost on the Apostles, fitting otherwise most incompetent men to preach salvation to the world, cannot be omitted from the history, and less important facts substituted for them. Such a process of investigation is neither historical nor philosophical; it is a useless amalgam of barren logic and gross credulity.

The above appears to be the scope of M. Herve's "Réponse." We believe it will be useful to his countrymen, among whom the standard of belief, where it is not identical with the dogmas of the Church, is, we fear, very low indeed. There are some portions of it that are really very good; the argument especially from the character and teaching of the apostles. What must have been the Teacher who, through the mere force of his own genius, could, through such instrumentality, have saved the world! He truly says that there are no difficulties at all comparable to those created by unbelief. We give, as a specimen of the "Réponse," a portion of the concluding address. It is interesting, as expressing the recoil of a man of sound intellect and good sense from the reckless and puerile speculations of an over-indulged and over-complimented philosophy.

"My last reflections I will venture to address to the author of 'The Life of Jesus.' You have decided, Monsieur, to place Jesus in humanity. Let us make the attempt together. His place is very difficult to determine. Jesus was both beyond and above humanity in every respect. He confounded all the ideas of man, not only in His work, but in the means made use of in His work. He effected by gentleness, by meekness, by humility, what man would only have believed it possible to effect by violence, by power, by greatness. And so in everything. Where shall we place Him? By the side of the wisest, of the most eminent of philosophers? He would surpass him by an incommensurable sublimity, were it only this sublimity, already infinite, that He has united example with precept in a manner known to all the world. Where shall we place Him, then? By the side of the great inspired ones? Moses excepted, I do not know anything greater in history than that virgin who saved and hallowed the nationality of our country (!),* and who, at the moment of being burnt alive, said again, 'It is true; the voices which I heard were from God.' Shall we put Jesus by her side, above her? Ah! Monsieur, she would herself rebuke us by her own faith. These voices of God, which she believed she heard, were, by that faith itself, to her ear, the voices of Jesus. What is to be done then? I do not see any place for Jesus, but far, very far above humanity—so far, that my eyes cannot follow Him, and my reason must suffer Him to go to His Father to identify Himself to Him.

"You see, Monsieur, where your admiration of Christ almost perforce is leading you; and that you may bring Him down again from that divine elevation to which you yourself exalt Him, you exclaim, 'He was not incapable of sin.' Listen to my answer.

"Jesus said one day to His disciples, 'Which of you convinceth me of sin?" Well, my life has been already a long one: I have known and associated with, and loved, men of great virtues. If the best among them had said to those who saw him every day, myself among the number, Which of you convinceth me of sin ?' I declare to you, Monsieur, nothing I am sure would have kept from my lips the most respectful but the most incredulous of smiles. Now, the Gospel does not say, I believe, that the disciples smiled. In a life less advanced, have you been more fortunate than I? Have you met with any man who could ask his servants, his relations, his friends, his companions, the question which Jesus asked His disciples? I doubt it. Believe me, He who could say to God in His human agony, 'O my God, why hast thou forsaken me ?' had that Divine conviction, that He was not cherishing, that He never had cherished, anything in His breast which could cause God to forsake Him.

"In all that we know of Jesus, perfection shines out; and where there is perfection, there is not only humanity, but Divinity. The morally perfect man is the Man-God.

"You allow, Monsieur, that men for thousands of years will still honour Christ as God. This is a long time doubtless, but not long enough. I have already said, as a universal and religious moral system, Christianity will never be superseded; it is in these respects

The Maid of Orleans,

imperishable in humanity, and I believe not less imperishable in it as a doctrine.* Here are my reasons. It is one of the characteristics of the ideas which we call fundamental, that when once they enter the human mind, they remain there for ever, were it only for this cause, that thousands of reasons exist why they should remain there, while neither their nature, nor their transcendental character, allow any decisive reason why they should quit it. It is from this characteristic, above all others, that we discover that they are bound up by God Himself with human nature; that, to speak as we jurists do among ourselves, God has placed them hors de cause.†

"I believe that there is a God. How could any one prove to me that there is no God? I believe that I have a soul; that is, that I have in me a spiritual element, indissoluble, immortal, which is myself. How would it be possible to convince me that I am deceived? Though it be possible for such ideas not to exist in the human mind, yet if once found there, they never quit it.

"Well, Christianity obtains, from the nature of its doctrines, the same character of permanence and perpetuity. Connected with fundamental truths, as corollaries of these truths, the Christian doctrines obtain for themselves that transcendental character which defies a contrary proof, and, bringing down divine truth into man, they cause him, by a human application of it, to taste for ever its charm and sweetness.

"There is in Genesis an assertion of which a superficial and captious criticism has endeavoured to deprive humanity, but which humanity has as earnestly retained, and which a sober philosophy has guaranteed to it as a legitimate right. That God created the soul of man in His own image; that that soul is the finite reflexion of an infinite God. It is this idea, inspiring at once humility and pride this idea so pleasant to the human heart, which the Christian doctrines bring to light, creating for our souls the delightful and hallowing obligation of seeing God through themselves, and after that of seeing Him in His relationship to them under the highest and sweetest, and, if I may be allowed the word, the most loving of human relations, that of a father to his children.

"When the soul has once arrived at this point, it proceeds quite logically. This soul is not only intelligence, it is love, and love is for it a light which it believes to be still more sure than that of intelligence. God is our Father: that is enough." (pp. 93-97.)

In all this there is much obscurity, and some statements which are quite erroneous; but it is instructive to see how the cause of religion is advocated in France by those who are so imperfectly acquainted with its real character. If we, in England, were cast loose from our anchorage in the Bible, how long should we be in arriving at the same condition, seeing men as trees walking, and never passing into a higher state of thought and feeling?

It is only fair to M. Rénan to say, that he also admits this truth.
Beyond the reach of argument.

CORRESPONDENCE.

A LAIC ON DR. BONAR'S BOOK.

To the Editor of the Christian Observer.

SIR,-In your December Number, you criticise Dr. Bonar's book, and condemn it for ignoring "the working out our salvation in fear and trembling." Can you explain to me (or recommend me any work which explains) how this apparent contradiction to the doctrine of "free grace" may be made to dovetail with it? This point has always been one of great difficulty to me, and I should be glad if you could help me to understand it. Sin after "the saving look: how much sin, or how little, may we commit with impunity?

Trusting you will forgive my troubling you, as my motive is entirely to seek to know the truth, believe me, Sir, yours respectfully, Dec. 2nd, 1863.

LAIC.

[We see no difficulty where a Laic sees, or affects to see, many. As to the first, let us take a homely illustration. A child in the family is intrusted to carry "the baby" across the room. The child trembles from head to foot, from apprehension lest it should drop the precious charge, and yet it grasps the infant more firmly at every step. Just so are we to work out our own salvation with fear and trembling. The prize is of unspeakable worth: we tremble lest we should let it go. A proverbial expression gathers it up in two words: we are 'tremblingly alive." And yet our grasp is firm upon the covenant and promises of God.

As to the second point, the Lord Himself has given an explicit answer," Whoso shall break the least of these commandments, and teach men so, the same shall be called least in the kingdom of heaven." If a Laic thinks he can commit any sin with impunity, or wishes to do so, he knows nothing yet of "free grace," or of true religion. He has given us his name, or we should not have printed his letter, nor shall we prolong the discussion.-EDITOR.]

To the Editor of the Christian Observer.

SIR,-Your remarks upon religious periodical literature, in the January number of the Christian Observer, encourage me to address to you a few words on the same subject.

I am far, very far, from advocating the "principle of accommodation," of which we have lately seen so many unhappy examples. Let there be no sacrifice of principles, no keeping back unpalatable truths, in order to conciliate prejudice. But let them at least be presented in a manner worthy of themselves.

Among the abundant crop of books and periodicals, there are many which purport to be written for the special benefit of ladies. They are not ungrateful, I hope, for the efforts made on their behalf, even though they may not feel greatly flattered by the apparent estimate formed of their intellectual tastes; for it is simply impossible that

any educated Christian woman can read with patience, not to say profit, the trash which forms the staple of most ladies' magazines. Is there not a want of some periodical of a higher class to take the place of these, containing papers, written with vigour and ability, on subjects of religious and general interest, biblical criticism, social science, &c., and supplying practical help in the many difficulties of a woman's life and a woman's work? I know it seems needless to suggest an addition to the many already existing, yet I cannot but think that one such as this will be gladly welcomed by many. Some years ago, the "Christian Ladies' Magazine," edited by Charlotte Elizabeth, partly supplied the want I have named; but this, I think, has been discontinued.-I remain, Sir, yours, &c.

H. B.

[H. B. is a lady and an author (not authoress, which is not English), and we have therefore allowed her to speak for her sex, more freely perhaps than we should have done. Her censures of our cheap periodical Christian literature are too sweeping, and we have not printed them.-ED.]

NOTICES OF NEW BOOKS.

Margaret's Secret and its Success. By Mrs. Carey Brock. Seeley, Jackson, and Halliday. London. 1863.-This tale is ably and interestingly written, and is sure to interest all young people. We hope that all its readers will try to obtain possession of Margaret's secret, and meet with as much success in the employment of it as she did. Margaret Ellis lost her mother when she was very young; and as her father and brothers were out at work all the day, her life was a solitary one, and deeply she pined for that love which she thought only a mother could give. But one day at the Sunday school, her teacher, who had often grieved over Margaret's inattention and apparent indifference, was explaining the wonderful love of Jesus to all the world, and immediately Margaret's attention was aroused; she then found the love and compassion for which, in her lonely hours, she had so often longed. But her feelings are best described in the words of the author:

"It was with eagerness that she listened while it was explained to her, that great as was a mother's love, there was a greater one yet; that devoted as was a mother's tender pity for her child, there was a deeper compassion yet; that constaut as was a mother's care, there was a yet more careful watchfulness. And this wondrous love, this deep compassion, this unwearied watchfulness, they were to be found in Jesus-He was the Friend that never changed.-His was the eye that never slumbered or slept. Even when a mother should forget, He had promised to remember. It seemed a wonderful story, this story of love and compassion, and its truth went home to Margaret's heart. And from that day the love which had been burdening her soul with its weight of unsatisfied longing, had found an object on which to expend its strength. Margaret's heart was given to Jesus, and after that there was no more loneliness, no more discontent, no more craving for that which God in His providence had not seen fit to grant."

Margaret's faith and patience were, however, to meet with a severe