of a thousand forgotten heresies, and believes for a moment that the dark sayings handed down through eighteen centuries may, indeed, contain in themselves the revolutions of which we have only begun to dream. This value which we have above suggested, unquestionably belongs to the Tolstoians, who may roughly be described as the new Quakers. With their strange optimism, and their almost appalling logical courage, they offer a tribute to Christianity which no orthodoxies could offer. It cannot but be remarkable to watch a revolution in which both the rulers and the rebels march under the same symbol. But the actual theory of non-resistance itself, with all its kindred theories, is not, I think, characterised by that intellectual obviousness and necessity which its supporters claim for it. A pamphlet before us shows us an extraordinary number of statements about the New Testament, of which the accuracy is by no means so striking as the confidence. To begin with, we must protest against a habit of quoting and paraphrasing at the same time. When a man is discussing what Jesus meant, let him state first of all what He said, not what the man thinks He would have said if he had expressed Himself more clearly. Here is an instance of question and answer: Q. 'How did our Master Himself sum up the law in a few words?' A. 'Be ye merciful, be ye perfect even as your Father; your Father in the spirit world is merciful, is perfect.' There is nothing in this, perhaps, which Christ might not have said except the abominable metaphysical modernism of 'the spirit world'; but to say that it is recorded that He did say it, is like saying it is recorded that He preferred palm trees to sycamores. It is a simple and unadulterated untruth. The author should know that these words have meant a thousand things to a thousand people, and that if more ancient sects had paraphrased them as cheerfully as he, he would never have had the text upon which he founds his theory. In a pamphlet in which plain printed words cannot be left alone, it is not surprising if there are mis-statements upon larger matters. Here is a statement clearly and philosophically laid down which we can only content ourselves with flatly denying: 'The fifth rule of our Lord is that we should take special pains to cultivate the same kind of regard for people of foreign countries, and for those generally who do not belong to us, or even have an antipathy to us, which we already entertain towards our own people, and those who are in sympathy with us.' I should very much like to know where in the whole of the New Testament the author finds this violent, unnatural, and immoral proposition. Christ did not have the same kind of regard for one person as for another. We are specifically told that there were certain persons whom He specially loved. It is most improbable that He thought of other nations as He thought of His own. The sight of His national city moved Him to tears, and the highest