camp." "It is the moment to charge as Wellington did at Waterloo." "Will Walker and his friends feel as if my gun was loaded deep enough for the first shot, and will the Orthodox think I have done so far sufficient execution?... As the game is out of sight, I must depend on those who are near to tell me what are the effects of the first fire." "My sermons on Depravity ... are point-blank shot." Nor was the fight between Unitarian and Orthodox alone. Even within the ranks of the faithful dissensions arose, and many a time and oft had Dr. Beecher to defend himself against the charges, the insinuations, and the suspicions of his brethren. To the eyes of the more cautious or the more inert his adventurous feet seemed ever approaching the verge of heresy. Just where original sin ceases to be original and becomes acquired,--just where innate ill-desert meets voluntary transgression,--just where moral government raises the standard of rebellion against Absolutism,--just where New Haven theology branches off from ultra Orthodoxy on the debatable ground, the border-land of metaphysics and religion, Dr. Beecher and his brethren were engaged in perpetual skirmishing. It is not our province to decide or even to discuss the points at issue. Uninitiated laymen may perhaps be pardoned for hearing in all this din of battle but the echo of the Schoolmen's guns. Whether the two-year-old baby who dashes his bread-and-butter on the floor, in wrath at the lack of marmalade, does it because of a prevailing effectual tendency in his nature, or in consequence of his federal alliance with Adam, or from a previous surfeit of plum-cake, is a question which seems to bear a general family likeness to the inquiry, whether there is such a thing as generic bread-and-butter, or only such specific slices as arouse infant ire and nourish infant tissue. But around both classes of questions strife has waxed hot. Both have called out the utmost strength of the ablest minds, and both, however finespun they may seem to the uninstructed eye, have contributed in no small measure to the mental and moral health of the world. But while we would not make so great a mistake as to look with a supercilious smile either upon the conflict between Nominalism and Realism or on that between the Old and the New School theology, (notwithstanding we might find countenance in Dr. Pond of Bangor, who writes to Dr. Beecher, "In Maine we do not sympathize very deeply in your Presbyterian squabbles, except to look on and laugh at you all!") it may be permitted us as laymen to confess a greater interest in the phenomena than in the event of the struggle. We leave it, therefore, to our ecclesiastical contemporaries to descend into the arena and fight their battles o'er again, content ourselves to stand without and give thanks for the Divine voice that rises above the clash of contending creeds, saying alike to wise and foolish, "God so loved