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afford the free colored people means of education, and facilities for becoming useful and respectable citizens.

We are equally confident that the operations of the Society are exerting a powerful and an increasing influence in favor of voluntary emancipation. This opinion is not hastily formed, or rashly expressed. It is the sober conviction resulting from an examination of the history of the Society, and of arguments for and against it. But while cherishing this view, and yielding a cordial support to the cause of Colonization. we would hail with joy any other scheme which by proper means should hasten the peaceful liberation of all the slaves in this country and throughout the world. Believing that no man has a moral right to hold man as property, we cannot doubt that slavery, as it exists in this country, is a curse to all who feel its influence. It is not our present object to enquire whether it be a greater curse to the slave, the master or the nation; or to the free blacks in this country, or the African race throughout the world; nor shall we stop to enumerate the reasons which lead us to believe that slavery will one day (and that not far distant) be done away. We believe that influences have for several years been operating, which will not cease, but will become more and more active, till changes shall be wrought in public sentiment, which will render it impossible for enlightened, men to hold their fellows in bondage. We are not ignorant or unmindful of the existence of other views in the community, and we had intended to make several remarks on the measures of the Anti-Slavery Society, and on what seems to us to be the injurious tendency of these measures; but since writing the above a pamphlet has appeared,* which enters more fully into the measures and tendency of both the Colonization and the Anti-Slavery Societies, than the necessary limits of this article. will admit.

[Thus far the author of the article. It need only be added as what must be the warm desire of every friend of colonization and emancipation, that the cause should be remembered as it deserves, on the approaching anniversary of our national independence.-The "Remarks" referred to, are worthy of attention, both for the facts they contain, and the spirit with which they are communicated.]

⚫ Remarks on African Colonization, and the Abolition of Slavery, in two parts, by a Citizen of New England. Windsor Vt. Published by Richards & Tracy. pp. 48.

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WRITTEN SERMONS.

Any question touching the manner of public teaching, is of vital importance to every minister of the gospel; and none more so, perhaps, than whether with written or unwritten sermons. In advocating the use of written sermons, I do not mean that a man should preach with eyes fixed and muscles unmoved, save in turning over leaves; but that, after having written his sermon in full, he should deliver it memoriter, or prepare it in a fair, legible character, and make it so familiar before he enters the pulpit, as that he will be unembarrassed in his delivery, and be enabled to direct his message to the congregation. Nor would I be understood as urging exclusiveness

as implying that a pastor should never address his hearers extempore; nor that a man of natural extemporaneous parts, should always be compelled to write: but that sermons should generally be written.

1. The good of the preacher requires it.

A peculiar natural talent is as necessary for the orator as the poet. As one not naturally a poet, can only rise to respectability as a writer by confining himself to prose; so while a man cannot acquire a natural talent for oratory, he can learn to compose with correctness, perspicuity, and vivacity, and to read, not only in a proper and inoffensive, but an affecting, rousing manner. If in this way, as some aver, there is not so much excellence, yet a good pulpit delivery, where nature has withheld her gifts, is far easier to be acquired. But there is more excellence.

It leads to more mental discipline, The writer of sermons is more thorough in investigation, systematic in thinking, and logical in reasoning. He is made a more connected, biblical logician.

It makes the Sabbath duties easier. Who is not almost exhausted by the effort of speaking and anxiety of being a messenger from God to man? If to this is added presenting the argument, forming and arranging the sentences, and expressing the words, the mind will hardly recover from its overburdened excitement before the next Lord's day.

It prevents indolence. This is often a besetting sin, even with the herald of salvation. It whispers" trust the Lord and speak without preparation." Said the pious and learned Baxter, "I use notes as much as any man, when I take pains; and as little as any man, when I am lazy, or have not time to

prepare." If a sermon is to be written, there is no alternative,

laziness must be overcome-the work must be done.

2. The good of the people requires written sermons. However much a preacher may pen his thoughts on other subjects, unless he writes his sermons, he is in danger of becoming merely hortatory in matter, loose in argument, excursive in fancy, exuberant in words, drawling and hesitating or hurried in manner. With words there must be ideas. With fluency of utterance there must be solidity of thought. The why and wherefore must precede the exhortation; and the whole be pronounced in an impressive, solemn manner, or it will not rouse up the hearers to that vigorous, persevering action necessary to secure salvation. True, there have been Whitfields and Richmonds, but they were giants in the land. Few possess the imagination, the intellectual furniture, the mental discipline, the faith, the zeal, the fluent speech, the native eloquence of these men.

Written sermons will train up Christians to be doctrinal, as well as practical-thinking and knowing, as well as acting. Although there may not be so much excitement of the animal feelings on the Sabbath, yet there is a more connected, cool exhibition of divine truth, which leads them to act from principle. The truth comes to them unobstructed by irrelevant and oftrepeated phrases, thrown in like so many connecting links to prevent an utter cessation of speech-it comes enlightening the mind, purifying the taste, awakening the conscience, persuading the heart, establishing the faith.

And then, like the fountain whence it is drawn, it ceases not when once its vivifying influence has been felt:-it benefits generations yet unborn:-it lives and speaks when its author is silent in the grave. Who does not rejoice that Saurin, and Barrow, and Burder, and Edwards, and Dwight, and Payson communicated their messages through the medium of written discourses?" But another might have penned their thoughts as they flowed forth in words that burned." So thought the reporters of Whitfield's sermons: but the eloquence of Whitfield is not there. Would an author embody himself in his sermons, he must himself prepare them for the press.

3. The dignity of the pulpit requires written sermons. Unlike the Grecian and Roman orators, unlike senators and lawyers, the object of the preacher is, not to put down an antagonist-not to produce a momentary excitement and determine the assembly in his favor, but to elucidate a subject of revelation, to make a lasting impression, to instruct as well as arouse, to win both the intellect and the depraved heart, not to himself,

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but to Jesus Christ. His work is with the immortal soul upon the things of eternity. The unsanctified heart seeks every occasion to evade the authority with which his message is clothed. While, then, he is not deficient in energy and warmth, he must have nothing low and disgusting, nor even trifling or common place. Although by written sermons gravity may be in danger of falling into a dull, uniform solemnity, it is not in danger of becoming declamatory, theatrical and light. Although the pathos may be less vehement, (which is by no means necessary,) it is more solemn. Where the people are enlightened, and the superstitious notion of immediate inspiration is rejected, so momentous are the subjects of divine truth, a carefully premeditated discourse is necessary to inspire the hearers with confidence, and to fall upon their consciences with weight.

4. The history of the pulpit favors written sermons.

In those denominations and those countries where unwritten sermons are common, either the people are not elevated in intellect, or they are loose and vague in their religious opinions, or they are easily excited and as easily relapse into a death-like apathy. The reverse of this may be found among the French Protestants, the English Puritans, the Scotch Presbyterians.

While among individuals who have excelled as preachers, one Richmond or Whitfield can be mentioned; many on the other hand might be named, like Milner, Newton, Hall, Massilon, Edwards, Davies and Payson.

In surveying different sections of our own country, and the labors of different living preachers, let theory establish what it may, the fact is undeniable, that where ministers are in the general habit of writing their sermons, there is found, though less of passionate excitement, more stability of Christian charactera more steadily onward movement of the church.

I would say then, in the language of another,
However loud the momentary praise

Of ignorance, with empty fervor charm'd;
Better read every sentence word for word,
Than wander in a desultory strain-

A chaos dark, irregular, and wild

Where the same thought and language oft revolves,
And re-revolves to tire sagacious minds.
But never to your notes be so enchained,
As to repress some instantaneous thought,
That may, like lightning, dart upon the soul,
And blaze in strength and majesty divine."

IOTA.

COMPARISON OF THE EVANGELICAL AND LIBERAL

SYSTEMS.

My object in the following pages is to compare these two systems of religion, not with the Bible, but with each other; and not for the purpose of determining directly which is true, but with a view to test the character of each in respect to sublimity, and moral grandeur, and the power of exerting a deep and and thrilling interest in minds subjected to its influence.

1. The two systems may be compared, in the first place, in the views exhibited by each respecting the natural state and character of man.-Liberal Christianity represents man, not as a fallen, but as an erring being. He begins his moral existence right, and except that he wanders occasionally, more or less, he continues it in the same way. It is his duty, so far as he has wandered, to repent-a duty which he is well able to perform, and which many, in the unaided exercise of their powers, actually do perform. Those who repent are, of course, forgiven. They are forgiven on the ground of their repentance. There is no remaining obstacle in the way of their forgiveness. Those who do not here repent must be unhappy, longer or shorter, more or less, according to the nature and aggravation of their offences. They must be subjected to a painful but salutary discipline, till at length their hearts melt, and till, in the tears of penitence, their guilt is wasted away. Such is the representation of the liberal system in regard to the natural state and character of our race; and much credit is claimed for it on the ground of its simplicity, and its adaptedness to the common apprehensions of men. But what is there in the views here exhibited that is moving, affecting, or deeply and solemnly interesting? What is there calculated to arouse the sensibilities, and to melt and break the obdurate heart?

The teachings of Evangelical Christianity in regard to the character and state of man are very different. These are mortifying indeed, to human pride, but to all who understand them, they are clothed with an awful interest and power. They represent man, in the outset, as fallen-entirely fallen. He begins to sin as soon as he begins to act; and he continues to sin, without cessation or intermission,-so that his heart is represented as full of evil, and in his flesh there dwelleth no good thing. Nor is his sinful character his misfortune merely; it is his crime. He has been voluntary in

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