speaks to the masses, and wields an immense influence with them. It is true he was under some strange misapprehension at the outset in relation to the origin and purpose of the war, and so took his stand, in his accustomed armor, on the wrong side. The encounter between him and the late Dr. Cooke, in the Standard and Recorder, was characteristic on both sides. It was Greek met Greek, and the clashing of their glistening weapons was heard afar. It was not Dr. Campbell's fault that, for once in his life, he did not retire from the field with the laurel on his brow. He has not erred or faltered since. When the London Patriot, with its feeble strength and infirmity of temper, has drivelled, and even the intelligent British Quarterly has floundered on in a surprising ignorance, and hardly with the comity demanded by its own selfrespect, Dr. Campbell has stood up boldly on the side of the Federal Government, wielding his trenchant arms for the right, hurling back the malignant lies of the Times, et id genus omne, and, with a keen insight, and hearty, generous good will, keeping his large circle of readers posted as to the character of measures, and the true progress of events. We bespeak a statue for Dr. John Campbell when the time shall come to reckon up our benefactors.

We would gladly add one or two portraits; but we could not do justice, either to the subjects or to our own sentiment of admiration for them, without transcending the limits allowed us. We may find another opportunity in another connection.

The dissenting ministers of England, as a rule, are not from the best families of their own communions. Few of the sons of their first families are willing to enter the ranks of the ministry among themselves. It is no very uncommon thing for them to become clergymen of the Establishment. Two of the prominent ministers in London had sons ordained by the Bishop some years ago. One of them, while still a young man, was successively a clergyman, a Puseyite, a Roman Catholic priest, and a monk. The remark is true which you will often hear made by dissenters, that the majority of the young men who enter the ministry among them rise in social position by that circumstance. It will be remembered, too, that they have been excluded from Cambridge and Oxford, which, with all

their acknowledged imperfections and evils, are the resort of scholars and gentlemen, and give to a man preparing for professional life what he can find nowhere else. The clergy everywhere take very decided precedence of them when they condescend to a seeming coöperation in connection with comprehensive Christian enterprises. Much more frequently they treat them with a studied neglect or with undisguised contempt.

Is it strange, in view of all these circumstances, if they do not always exhibit the truest delicacy and refinement, or the highest courtesy of bearing? Should it excite surprise if sometimes they are found oracular and dogmatic upon matters of minor import, or even in the maintenance of a narrow misconception or downright blunder? When, therefore, the sons of tho Pilgrims visit the fatherland with yearning sympathies and in anticipation of a cordial reciprocity of their own feelings on the part of their English brethren, let them draw no unkind or ungenerous conclusions if they are treated with greater courtesy, puritans as they are, at the hands of the clergy of the Church of England than by the ministers of the Congregational dissenters. Should it happen that, in a particularly pleasant social circle, perhaps a dinner party, sharp questions are shot at them, in relation to American revivals for instance, and that not with the most distant view of being instructed, evidently, but rather of coming down upon them, then and there, with all the force of an English deliverance, let them make brief and indirect answer, leaving that particular British brother in the supreme bliss of his ignorance and sufficiency, and the company to an undisturbed digestion.

When such British brothers come to see us we shall make no reprisals, shall never ask them if it is true, as we have heard, that many of their ministers smoke, and take snuff, and drink wine, and that regular Sabbath trains are run on all their railroads. We will rather take pleasure to remind them of the many things which we love and admire in the land of our fathers and theirs. We will receive them as brethren, faithful and beloved, believing that if there is anything in our institutions or our customs worthy their imitation they will be quite as likely to take the impression of it if our hospitalities are

blended with a delicate respect; and that, on the other hand, if they have faults at home which need to be abated, however competent we may be for the undertaking, we should not expect the largest measure of success if the thing were enterprised when they were our guests.

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ARTICLE VII.

SHORT SERMONS.

For the work of a man shall he render unto him, and cause every man to find according to his ways "-Job. xxxiv. 11.

If this were not his character and his method of proceeding you could not honor him as God. He would be less entitled to respect than human governments. Above the entrance to human courts of law, men suspend a pair of scales, the symbol of most exact justice. Shall not the judge of all the earth do right?

I. Every man shall receive of God according to his true character. This is in harmony with a law of the human mind. When a man murders the innocent at noonday, or under cover of the dark night; when grasping cupidity takes away the clothing of the widow and the fatherless, and leaves them shivering and hungry, we execrate the wrongdoer, and imprecate wrath upon his head, not from a feeling of revenge, but from an eternal sense of right. As God is true it will come to pass.

II. It is not so done in the present life.

The world is full of confusion, of unadjusted accounts. It has always been. "Wherefore do the wicked prosper?" "Therefore his people return hither, and waters of a full cup are wrung out to them."

III. There must be a future judgment.

Otherwise either God is unjust, or his administration a failure. But he will vindicate his own character and make his administration harmonize with the universal sentiment of the human heart: for "He hath appointed a day in which he will judge the world." For whom, and for what shall it be?- enormous crimes, gigantic evil doers, Ahithopel, Judas, Herod, Caligula? "For we must all appear before the judgment seat of Christ." "But I say unto you,

that every idle word that men shall speak, they shall give account thereof at the day of judgment."

1. The value of the atonement.

"Without the shedding of blood is no remission." Every soul of mankind is cursed with guilt which only the blood of Christ can wash away.

2. The importance of speedy repentance and faith in his name. There is no time to be lost, for "It is appointed unto men once to die, but after this" - what? renewed offers of mercy? another call to repentance? an extended probation?-"after this the judgment."

"Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee."-Gen. xii. 1.

OUR world had been destroyed by the flood, and it was the infancy of the second. Noah had not been very long dead. Shem was still living, and probably Ham and Japheth. Though saved by the ark from dreadful destruction, men had grown wicked with fright ful rapidity; had provoked God by their impious pride at the tower of Babel, were scattered abroad in confusion of tongues, and everywhere abandoned to all the abominations of idolatry. What will God do? Will he come in vengeance, or in love; in wrath, or in mercy? The text furnishes the answer. We see it in

I. The call of Abram.

Not a righteous man in this instance, as Noah. Abram too was an idolater, with his generation and his father's house. (Josh. xxiv. 2.) It was God's "effectual calling." Abram obeyed without hesitation. It was the taking up of a heavy cross. We see in it the path to immortal renown -the father of a great nation, the friend of God, the illustrious exemplar of faith, and exponent of justification to the church in all ages. To Abram it was the breaking up of his pleasant and luxurious home in the beautiful country of Mesopotamia, well watered and fruitful, and wandering he knew not whither, far away through many a desert region, with his aged father in charge, to endure homesickness, privation and sorrow of undefined and fearful magnitude.

II. The meaning of the call.

It was the institution of the church of God, chosen out of a race estranged and rebellious, separated from the world lying in wickedness, and saved, not by works of righteousness, but by grace. The

church to-day is the same, in unbroken succession, by everlasting covenant, well ordered, and sealed, and sure. Mark.

1. The utter and universal corruption of the race.

"By nature all are gone astray." "There is none that doeth good." "The carnal mind is enmity against God."

2. Salvation is by grace.

God calls those in whose heart there is not one good thing.

3. The importance of faith.

By faith alone we obey God, forsake our country and our father's house, are righteous before God, and embrace a heaven which we have not seen.

ARTICLE VIII.

LITERARY NOTICES.

A History of Christian Doctrine. By WILLIAM G. T. SHEDD, D.D., in Two Vols. 8vo. pp. 408, 508. New York: Charles Scribner. 1864.

MANY things united to beget an earnest waiting for the publication of this work. The theological student had nothing on the subject of English origin. Dr. Murdock's translation of Münscher's compend gave us a small work at the best, and too ancient for the student in modern theology. Hagenbach's History of Doctrines, coming in English dress in 1846, was a great advance, and indeed was an indispensable hand-book, though marked by some weighty defects. His plan required him to carry forward all the doctrines by stages, from era to era. The genesis and continuous development, and as it were biography of any one doctrine, was thus broken up, and its vitality, struggles, glow and growth, were given out in fractions, so that research in doctrinal study by its aid, was rewarded rather by obtaining portions of skeletons than living and vigorous truths, like persons coming down to us through the centuries. Indeed no work in theology was more needed than a "History of Christian Doctrine." The broad, accurate and genial scholarship of Dr. Shedd, as conceded by all, led all to expect a work that would need no second for a long time. His well known views and previous experiences added also a liveliness to the anticipation of his work.

Dr. Shedd first sketches the systems of ancient philosophy, and