through him who is to bruise the serpent’s head, and whose atonement this typifies.’” (“Occas. Disc.” vol. i. p. 23.) Indeed, his productions are essentially ephemeral; he is essentially a journalist, who writes sermons instead of leading articles, who, instead of venting diatribes against her Majesty’s Ministers, directs his power of invective against Cardinal Wiseman and the Puseyites; instead of declaiming on public spirit, perorates on the “glory of God.” We fancy he is called, in the more refined evangelical circles, an “intellectual preacher;” by the plainer sort of Christians, a “flowery preacher;” and we are inclined to think that the more spiritually minded class of believers, who look with greater anxiety for the kingdom of God within them than for the visible advent of Christ in 1864, will be likely to find Dr. Cumming’s declamatory flights and historico-prophetical exercitations as little better than “clouts o’ cauld parritch.” Such is our general impression from his writings after an attentive perusal. There are some particular characteristics which we shall consider more closely, but in doing so we must be understood as altogether declining any doctrinal discussion. We have no intention to consider the grounds of Dr. Cumming’s dogmatic system, to examine the principles of his prophetic exegesis, or to question his opinion concerning the little horn, the river Euphrates, or the seven vials. We identify ourselves with no one of the bodies whom he regards it as his special mission to attack: we give our adhesion neither to Romanism, Puseyism, nor to that anomalous combination of opinions which he introduces to us under the name of infidelity. It is simply as spectators that we criticise Dr. Cumming’s mode of warfare, and we concern ourselves less with what he holds to be Christian truth than with his manner of enforcing that truth, less with the doctrines he teaches than with the moral spirit and tendencies of his teaching.