and win. Rome has hitherto despised this young David. More pretentious antagonists have hitherto engaged the attention of the Papacy, but her true opponent is coming distinctly into view. In due time, God's own time, will be called forth the last resources of Papal subtilty, the last frantic struggle, in the effort to blind or to overpower the Evangelical Protestantism of England, of which Methodism-we use the term in its widest sense-is more truly than aught else the soul. Subordinate antagonisms are being rapidly set aside, neutralized, or overcome; and ere long the fate of the British Empire, and with it the religious future of the world, apparently for indefinite ages, will be decided by the issues of the stroke dealt by the "man of sin" at that which is represented by the youngest and hitherto least prominent of Protestant Churches. From the necessities of its origin, its history, its growing influ ence, its adoption in effect where its name is eschewed, Methodism is the one opponent which, at least on English soil the" mystery of iniquity" must in the end seek out, and do battle with, and that to the death.

By what means, then, we ask with a concern that is not indeed akin to undue anxiety or to fear, but which is nevertheless deeper than words can express,-by what means may the power of Methodism in Great Britain be best continued and extended? How may its future efficiency equal, or even surpass, the glory of former days? How may our Societies not only retain the flame of practical godliness within our own distinctive borders, but still be provocative of a similar piety and zeal in other religious communities? These are indeed weighty questions; none can be more so. The times have raised them, and the "signs of the times" call for a plain answer to them, as every Methodist must feel who is intelligently attached to the Church of which he is an adherent.

A Methodist, if we rightly estimate the character for which the name stands, could commit no greater mistake than to imagine that recent movements of the churches or the State require him to make a fundamental change either in his principles or his conduct. To adapt himself to the new circumstances in which he is likely to be placed, is but a part of common prudence; but the adaptation must not be another word for renunciation of the old belief which has made him a power in the land; of the general course of ecclesiastical action, which has enabled him hitherto to steer clear of the greatest dangers that could threaten a religious community; or of that attitude towards his many enemies, and few friends, which has at length won the confidence-we may now at last say it, without risk of the imputation of boasting-of the entire nation. Our only inquiry is how we shall most quickly and effectively occupy the new fields opening before us; how, in the altered relations of large masses of the people towards time-honoured institotions, and names, and authorities, Methodism may maintain its ancient vigour, and do its share in conserving all that is good, while contribut ing to the putting away of all that is unsightly and evil among us. It is not here a question as to a leaning, more or less manifest, to this or that section of the Christian Church; how far John Wesley was a Churchman or a practical Nonconformist; how far we are called upon to befriend or attack the Establishment-in what degree it is proper to

sympathize with her in her present humiliation, or leave her with indifference, whether more or less merited, to her threatened fate; or to what extent we are able to expect a desirable return for any attempt towards a fraternization with politico-religious bodies. All this, for a Methodist, is wide of the mark; and woe betide the individual member of her Societies who, as such, gives himself up to the spirit of a partisan on any of these subjects; woe betide the community, hitherto a Connexion, that by any wrong step introduces elements into its system totally incompatible with its origin, its Divinely-appointed purposes, its past spiritual successes. Liberty, it is said, is a rare and tender plant; the soil in which it flourishes, the air in which it breathes, the conditions which gave it birth, are only to be interfered with at the peril of destroying so fair a growth, however sincere the motive which leads to attempts to improve its health and vigour. And not less certain is this true of the Church of Christ,―any living and fruitful branch of it.

In short, let the origin of Methodism be forgotten, its action be no longer in harmony with its formularies, the spirit of its Founder be fled, and whatever else it may become, though it may grow in wealth, in ornate places of worship, in social status,-any one of a hundred slight causes, not difficult to discern as being far from impossible, will suffice to extinguish our name and function as a religious power together, and that in less time than it took to establish them. "I shall never be moved," may be thought and said in "prosperity;" but discipline in the end invariably extorts the confession, "Lord, by Thy favour Thou hast made my mountain to stand strong; " and it is but presumption that imagines the "favour" can be retained otherwise than by a continuance of sincere efforts to deserve it.

That Methodism may continue to perform its recognised office among the people; that her position and activities may be a fitting development of a noble beginning; that she may stand the tests to which all Churches are apparently about to be put, and be able to use the gain of having stood such tests for wider evangelical triumphs; all this, it seems to us, will be secured by the observance of certain indispensable conditions, and by such observance only. The chief of these, as they appear in our view, standing, as we strive to do, in the "old paths," it will be our place next month briefly to touch upon.

ZETA.

SELECT LITERARY NOTICES.

[The insertion of any article in this list is not to be considered as pledging us to the approbation of its contents, unless it be accompanied by some express notice of our favourable opinion. Nor is the omission of any such notice to be regarded as indicating a contrary opinion; as our limits, and other reasons, impose on us the necessity of selection and brevity.]

Analytical Commentary on the Epistle to the Romans, tracing the Train of Thought by the Aid of Parallelism, with Notes and Dis

sertations on the Principal Difficulties connected with the Exposition of the Epistle. By the Rev. John Forbes, LL.D., Edinburgh. Edin

volume which may be read with advantage: but the author has been often misled by his favourite theories; and his work will not, we believe, take rank among the Expositions to which future generations will turn for instruction and edification in Divine things.

the great German critic has figured, with a vehemence of assertion, and a rude onslaught upon opponents, that we have learnt to consider antiquated. We must mention one thing more-that may only be disagreeable to us through our fastidiousness. Still, we object to spelling sceptical with a "k," and transposing the last two letters in "centre." Now that we have drawn attention to these drawbacks, much remains to be said in favour of this declaration to the people of the findings of so great a critic as the discoverer of the Sinaitic manuscript. It is refreshing to return from textual criticism, bearing aloft St. John's Gospel as undoubtedly genuine, and holding fast to the form of sound words so early delivered to the saints. We are quite ready to admit that hard words afford no proof of the truth of what has been advanced by their means; but, after the truth has been clearly established about these Gospels, one is not sorry to find the impugners of the historical accuracy of the evangelists, ranged under the leadership "of the Tübingen fantasy-builder and the Parisian caricaturist." We will give one extract from the conclusion of this popularization of the critical proofs of the genuineness and authenticity of the Gospels, only premising that the author shows himself throughout the work equally conversant with prevalent errors, and able to represent those old opinions that Christian apologists, such Paley, never supposed it possible for men to controvert success

Origin of the Four Gospels. By Constantine Tischendorf. Translated by William L. Gage. London : Jackson, Walford, and Hodder.This book has had its title changed by the translator. At first it had a more popular and attractive name; and certainly the homely one, "When were our Gospels written ?" would have better suited the scope and tendency of this little volume. There is a sense in which an inquiry into the origin of the four Gospels can be prosecuted with great advantage, and it is then calculated to increase our respect for each of the four sources of our knowledge concerning the terrestrial life of the Son of Man, by bringing into prominence the independent character of each evangelist. But this is not the aim of the work Mr. Gage has translated. The author intended to prove that the "establishment of the evangelical canon must be set at the close of the first century." To English readers the manner of proof will not be very attractive. As a general rule, Englishmen are trained to expect in historical researches directness of statement, and a carefully-elaborated method of sifting the evidence, very much after the patterns set by our judges in summing up some difficult case for a jury. But this volume cannot fully. "Never before," says Dr. boast of any such excellence. It Tischendorf, "have theologians will not supersede Westcott's book joined in with the Christian Church, on the Canon, a work that highly and the whole world of culture, commends itself to English minds. in demanding so appositely as There is also too much reference now, 'How is it down at to the personal encounters in which the foundations, respecting our

as