lent natives, at the same time that he was implicitly confided in by the government because of his wise counsels, and esteemed by the settlers because of his transparent and saintly character. Yet these considerations were not sufficient to shield even him from the blood-thirsty frenzies of Hau-hau fanaticism. As was his wont, he had gone to one of his distant preaching appointments on the Saturday of February 13, 1869, to be ready for divine service on the following Sabbath, and on his arrival found the place-Puke-aruhe, in Taranaki—in possession of an armed party of natives, who had murdered every one of the settlers that had taken shelter in the redoubt. Approaching them, as is supposed, with full confidence in his influence over them to prevent further murders, he was fired on while yet at some distance, his horse first dropping under him, and himself speedily falling pierced with no less than five bullets. The government evinced its appreciation of the good man's services in its behalf by voting his widow an annuity of £100, which she still enjoys.

The worst is past, and better days are dawning. There will be no more Maori war, for the "King" party is fast losing its influence, and, indeed, can scarcely be said to have an existence. Of those who were hurried away by the terrible fanatical force of Hau-hauism, many are returning to their "right minds." The Scriptures are once more finding their way among those who had so grievously departed from their teaching, as was seen but recently, when two cases of copies were readily disposed of at an influential meeting of the "Kingites" with the premier, Sir George Grey; while there is clearly discernible a growing desire for the return of missionary agency among them. Henceforward such agency will be native, and to provide it both the Wesleyan and Episcopal Churches are engaged in training young and intelligent Maoris of promise. Six Maori chiefs have seats in the two Houses of Parliament-two in the upper and four in the lower house; while many fill honorable positions as native magistrates or assessors. When it is added that about two thousand Maori children are being taught English in schools, and that the outward condition of the race, as a whole, as to diet, clothing, and general habits, is greatly improved, it will be seen that there is yet reason for hope for the future of the Maori. Unfortunately, the race is decreasing;

but with a census return that can show a total of over 42,000, there is presented to the Churches of New Zealand, for many years to come, no little scope for all its energies upon Maori evangelization. And the Maori, with his high capabilities of intelligence, and especially his ready discernment between right and wrong, is worthy of it all.

ART. VIII.—SYNOPSIS OF THE QUARTERLIES AND OTHERS OF THE HIGHER PERIODICALS.

American Reviews.

AMERICAN ANTIQUARIAN, October, November, December, 1879. (Chicago, Illinois.) -1. The Mound Builders; by J. E. Stevenson. 2. Alaska and its Inhabitants;

Part

by Rev. Sheldon Jackson. 3. Antiquity of the Tobacco Pipe in Europe. II.-Switzerland; by Edwin A. Barber. 4. Fort Wayne, (Old Fort Miami,) and the Route from the Maumee to the Wabash; by R. S. Robertson. 5. How the Rabbit Killed the (Male) Winter; by J. O. Dorsey. 6. The Delaware Indians in Ohio; by S. D. Peet. 7. The Silent Races; by L. J. Dupre. 8. Sacrificial Mounds in Illinois and Ohio.

AMERICAN CATHOLIC QUARTERLY REVIEW, January, 1880. (Philadelphia.)—1. Pretended Unity of Modern Philosophy; by Rev. J. Ming, S.J. 2. Vocations to the Priesthood; by Right Rev. Thomas A. Becker, D.D. 3. Socialism at the Present Day; by Rev. Aug. J. Thebaud, S.J. 4. The Necessity for Infallibility; by Dr. Daniel Gans. 5. Archbishop Gibbon, and his Episcopalian Critic, Dr. Stearns; by A. de G. 6. English Manners; by A. Featherstone Marshall, B.A. 7. Is Froude a Historian? J. Gilmary Shea, LL.D. 8. Insanity as a Plea for Criminal Acts; Insanity as Emotional or Affective; and whether Insanity can be of the Will alone; Rev. Walter H. Hill, S.J. 9. The Stack-O'Hara Case; by S. L. M. BIBLIOTHECA SACRA, January, 1880. (Andover.)-1. Calvin's Ethics; by Rev. Frank H. Foster. 2. Recent Works Bearing on the Relation of Science to Religion; by Rev. George Frederick Wright. 3. Method of the Theological Use of the Bible, Especially of the Old Testament; by A. Duff, Jun., Ph.D. 4. Do the Scriptures Prohibit the Use of Alcoholic Beverages? by Rev. A. B. Rich, D.D. 5. The Meaning of ; by Rev. Wm. Henry Cobb. 6. The Sabbath in the Old Dispensation, and in the Change of Observance from the Seventh to the Lord's Day; by Rev. William De Loss Love, D.D. 7. Dr. Dorner's Christian Theology; by Dr. D. W. Simon.

CUMBERLAND PRESBYTERIAN QUARTERLY, January, 1880. (Lebanon, Tenn.)-1. A Chapter from the Evidences; by R. Beard, D.D. 2. Scientific Theism; by J. I. D. Hinds, Ph.D. 3. Sanctification; by S. T. Anderson, D.D. 4. Baptismal Regeneration-Part I; by S. G. Burney, D.D. 5. Individual Immortality: The Problem of the Ages; by A. B. Miller, D.D. 6. Exegetical; by R. V. Foster. LUTHERAN QUARTERLY, January, 1880. (Gettysburg.)-1. Mr. Ruskin and the Lord's Prayer; by C. A. Stork, D.D. 2. Is Conscience Infallible? by M. Valentine, D.D. 3. The Lutheran Church in Columbia County, N. Y.; by Rev. William Hull. 4. Secular Education; by A. A. E. Taylor, D.D. 5. The Historical Character of the Book of Genesis; by Rev. Dr. Geo. H. Schodde. 6. Assurance: by Rev. Joel Swartz, D.D. 7. Phillips Brooks' Influence of Jesus; by C. A. Stork, D.D. 8. The Principle of the Reformation; by Prof. W. H. Wynn, Ph.D.

CONTEMPORARY REVIEW, January, 1880. (New York.)

The Contemporary Review contains an article on "The Eighteenth Century," by Hillebrand, from which we give its view of Wesley and the Methodist movement.

Little was left either of the mysticism or the superstition of Christianity. All that remained was a very prosaic system of morals, and a very jejune metaphysical belief in an all-loving Creator. The worship of God dwindled more and more into a mere form. The sermons were moral essays, such as Addison might have written in the Spectator; indeed, at last, under the influence of Sterne's daringly profane genius, they became short humorous lectures on all possible subjects, except Christ and redemption. There was still, however, the outward semblance of reverence for Christianity, which even Hume did not discard. Gibbon was the first to attack religion openly and without any show of respect; but Gibbon was hardly to be called an Englishman any longer, at least with respect to his philosophical standpoint, which had been determined wholly by his residence on the Continent. By the end of the century, however, this rationalism had so far spread that Paine and Priestley could use its language even to the people, because "the faith which had long failed to satisfy the educated classes was 'now rejected also by the instincts of rude common sense." (Leslie Stephen.) Even the .conservative divines, who showed a hostile front both to the orthodox and the freethinkers, preached a morality which amounted to nothing more than sentimentalism or mere prudence. They did, indeed, retain the theological forms of speech; but they used them with such an uncertain sound that the hearer might put any construction upon them that he pleased. They talked about harmony, oneness, the best of worlds, and so on, and found God in nature, but said little or nothing about his personality. God had, indeed, once shown himself to man in a tangible form, but that was long ago, in remote wonder-world; and since then the Most High had ceased to interfere with the order of nature. In short, God the Father had become a sort of "supernatural overseer, whose decrees were carried out in an extra-natural world, but who (for this world) was a constitutional monarch who had signed a social contract and had withdrawn from the active government." The argument, therefore, between Christians of this stamp and the Deists was, if we except the pugilistic Warburton, a very tame one. Indeed, it could not well be otherwise, since the Deists did not wish to stamp out religion, and their opponents were by no means intolerant.

Few things could bear less resemblance to the English Church of to-day than the Church of this period. While in our time the still very numerous Broad-Church party can hardly gain a hearing, between the aristocratic Catholicizing High-Church and the Puritanical democratic Low-Church, at that time it was

almost exclusively dominant, taking the lead on all points; in a word, it was the fashion, for the High and Low-Church of today are the outgrowth respectively of the Wesleyan movement of the last century, and of the Tractarian agitation of our own. The English Church was wonderfully adapted to the English mind and character, as well as to the historical conditions of the country. It had the advantage of being a national Church; it was free from the only dangerous rival, and did not extend its toleration to that which "can never be regarded simply as a religion." (I believe Mr. Lecky is the only living English writer who is able to rise to this unqualified judgment upon Catholicism.) It had, moreover, rejected the dogmas of Catholicism most obnoxious to reason; it was a compromise between two extremes. It had a monarchical and aristocratic constitution; it was closely bound up with society through the marriage of its priests, and yet, as being sure of a following, had not abandoned the historical tradition so dear to Englishmen.

In the middle of the century the indifference had become so great within the Church, that Hume could say: "The nation has settled down into the coolest indifference to religious matters of any nation in the world." This was, indeed, only half true, but the great man who dwelt on the lofty heights of an intellectual culture did not notice the movement which had already begun deep down in the valley among the working classes. The judg ment Hume pronounced referred only to the State Church, and so far it was fully justified.

As early as 1740 a reaction of religious sentiment began to make itself felt. The pietism which, fifty years before, had renewed for a century the growth of religious life in Germany, awoke in England also. The Dissenters were still a feeble minority at the beginning of the century—about one in twenty-two to the adherents of the State Church. The Independents, or Congregationalists, who would have been glad to see the State Church broken up into a number of small bodies, independent of the State, and who were strongly Calvinistic in their dogmas, especially in the doctrine of predestination, had, after a great show of resistance, been almost carried away by the religious reaction. The political instincts of the English rebelled against a Church which was to be only an invisible spiritual community of the elect scattered over all the world. The Anabaptists, who were bent on purifying the character of the Church, and who sought to make the initial rite a more rational act, and the Quakers, who believed in the abolition of all outward rites, set themselves against the new movement. They still lived on, and lost but few of their adherents, but they won no new ones. Only the young sect of the Unitarians, so entirely a creation of the last century, grew and flourished; this was, however, of necessity, only a creed for the cultured, and could not become a national religion even in this century of enlightenment. For it required, as an essential feature, the complete emancipation of the

Church from all obligations which could in any way limit the doctrinal liberty of the clergy; and religion, a national religion, cannot exist under such conditions. It was otherwise with Wesleyanism, which did not at first identify itself with Dissent, but, like pietism in Germany, made its aim to renovate the national Church through the feelings and by a spiritual regeneration. It therefore formed lay societies and associations within the Church, and required manifest conversion and the personal reception of revealed truth by every individual; it even introduced Moravian institutions, and Wesley himself was in direct connection with the Moravian body. He wished, however, to remain in communion of the Established Church. Such a compromise could not, of course, be lasting, but he had, so to speak, to be turned out by the shoulders. Long after he and his apostle, Whitefield, had transferred their activity from the Church which had driven them out to other and freer fields, they declared themselves to be true members of the Established Church. First in 1785, and more positively in 1795, the "Evangelical movement," as it was at first called, was consolidated into the Methodist sect, which now numbers in England alone a million of members, (some say 2,400,000,) and in America two millions. Nevertheless, it began from that time to decline, for "although powerful religious movements always emanate from the classes which are inaccessible to philosophical culture, they are, nevertheless, doomed to become unfruitful unless they are capable of assimilating some philosophical element." (Leslie Stephen.) This unfruitfulness must be understood, however, only of Methodism as a sect. Wesleyanism, as a historical fact, was abundantly fruitful. It gave new life to the State Church, roused it to resistance, and discovered to it its own weak points.

Such movements, however, arising out of feeling, always produce in the end a reactionary effect, as had been already shown in the case of German pietism, while, on the other hand, rationalistic movements are, of necessity, always progressive. The Tractarianism, Puseyism, Ritualism, of the present century, which would never have arisen but for the impulse given by Wesleyanism, are thoroughly reactionary in their nature.

Thus has this much calumniated eighteenth century, which produced such fair flowers and noble fruits on the continent, left deep and beneficial traces also in England. It was an era of increased political liberty; of revival in literature; and of remarkable religious development. This should be remembered by the Radicals, advanced thinkers, and High-Churchmen, who are wont to look back with so much contempt on the age of their grandfathers. A century in which England twice, at the commencement and at the close, defended European independence against schemes of universal monarchy, and built up and perfected its own internal constitution; an age which produced, from "Gulliver" to "Hallowe'en," a series of literary masterpieces such as no other nation in the world possesses; an age which exercised