of necessity be always, in any case, so very apparent; but on the contrary, that emancipation and equality, with education and honorable pursuits, will fit them for refined life, as well as the whites, and make them intelligent and worthy citizens. We take Mr. Garrison to be faithfully and heartily devoted to the cause of the slave; and, like the martyrs of old, willing to lay down his life in devotion to his cause. That he has faults, and that there are faults in his pamphlet, as in his writings generally, we do not pretend to deny. We judge, however, that his feelings are easily roused, and in some degree beyond his power of restraint. Hence the indignation meted out to the Colonization Society and slaveholders, on almost every page of his work. He holds up what he proves to be selfishness and cowardice, and treats them with sarcasm and contempt. He has had to encounter much in the prosecution of his object; and we hope that in him disappointment will not add another victim to philanthropy. The work before us gives much information relative to the cause in which he is engaged. The slave question has been agitated for years. If we mistake not, however, there is a spirit of inquiry and detection abroad in the land, which imports not merely peculiar sensitiveness of right, but a sense of wrongs heaped upon wrongs. The warning voices which have been lifted up in the cause of the slave, on the other side of the Atlantic, have enkindled the response of benevolence,-ay, of justice,-in this land of freedom. The indignation which does and will forever mark the language of philanthropy, as it relates to wronged Africa, awakens not only kindred feelings in those who live not on the price of blood, but fearful relentings in those whose path has been deeply stained by it. It always has been, and ever will be, the first object of the accused and convicted, to lighten their crimes and ease their consciences. And that is a marked trait in human nature, which causes men to conform real oppression to apparent humanity, that they may throw back the guage to their accusers. Hence, we see in the somewhat altered tone of the slaveholder, an anxiety to prove that the condition of the slave is not much, if at all inferior to the classes of working men! The exertions of those engaged like Mr. Garrison, if they do not produce all the expected results, will have, at least, this good effect,-they will measurably ameliorate the condition of the slave. * Ir is impossible for any one who aims at a just portraiture of this eminent divine, to enter upon the subject with confidence for, in addition to ordinary obstacles, he labors under the consciousness that much, very much of what is deeply interesting in the mind and expression of Dr. Channing, is wholly unsusceptible of description. It must be felt individually, to be rightly understood. The great aim, therefore, of our present article, will be to convey a general idea, rather than a distinct and prominent conception. To begin, then, with the outward, and consequently least valuable qualities, we should describe his manner as singularly unstudied, in no degree resulting from design or intended for effect; in a word, as natural. Being thus what outward expression should ever be, the unaffected manifestation of mind, it possesses an influence vainly sought by art or practice. Were a stranger unexpectedly introduced into the sanctuary, his attention would be arrested and his expectations aroused, solely by the calmness and self-possession evinced in every movement. Not that these are peculiar attributes, but they have a peculiar, ay, a speaking grace in the subject of our notice; and an attentive observer will readily interpret their language. They evince a consciousness of intellectual power, as opposed to egotism as self-respect is to vanity, and a sense of the sublimity which mantles a messenger of religious truth-so that one who had grown up under his preaching might exclaim, as did Wordsworth of his revered and aged friend, 'How precious, when in riper days I learned Dr. Channing's elocution is distinguished by its earnestness; by which we do not mean great force of gesture, or unusual strength of voice, for these could not well coexist with that physical weakness, under which he so frequently labors-but an impressiveness, having its origin in a deep, personal conviction of the importance of the views inculcated. Still, his elocution, as such, is doubtless open to the animadversions of criticism-especially his frequent intonations and cadences, which, pleasing as they may be to many, and especially to his habitual auditors, are altogether contrary to the established rules of delivery. His style is eminently simple, and rendered attractive by illustrations, which, although borrowed from common objects and seldom carried out to any considerable extent, are yet frequently novel from the manner in which they are introduced and applied. It has one peculiarity, however, the advantage of which has been questioned. We allude to the frequent use of the first person, especially in his discourses. We know not why the opinions of an individual mind should not be announced as such; but regarding it as a matter of taste, we are content to consider it as one of those points, with respect to which each one can best judge for himself. We now come to the most striking feature which distinguishes Dr. Channing as a writer and a clergyman-his views of human nature. And, let it not be said that, in alluding to these, we tread upon forbidden ground, and forget the promise expressed in the first of this series of articles, to confine ourselves to literary and rhetorical characteristics, and speak not of religious opinions. We take it for granted, that every one who has the care of souls,' has, in some degree, at least, studied that nature, to the improvement of which, he is called to minister. And notwithstanding the intimate connexion and mutual relation between religious and metaphysical views, we believe it no paradox to speak of the philosophy of mind and christian doctrines as distinct subjects of opinion. Indeed, it is our belief, that psychology, or the doctrine of the soul, is not only destined to accomplish a mighty work, by means of the inspiring incentives to virtue, of which it is so productive, but that it has a grand and more immediate function, which, under God, will be most happily effected. The present is, avowedly, the age of philanthropy; and if there is one among its tendencies, to which the christian turns with joyful faith, it is the determination of all religious parties towards a union of benevolent enterprise. Now the motive which lies at the root of these charitable exertions, whatever personal or particular impulses may intervene, is a respect for human nature. And we speak advisedly, when we say, that this principle promises more than any other to concentrate divided christendom, not around a common system of doctrines but around a common object of interest and pursuit,-religious progress. And the method by which this revolution will be wrought, appears to us equally plain, by making individual conduct rather than professions, motives rather than appearances, religious practice rather than speculative opinion, the standards of character. But, to return to our subject, there is another and a sufficient reason for briefly adverting to Dr. Channing's views of human nature-they give a decided character to his writings, even as literary compositions. History is replete with instances of the wonderful agency of great occasions in arousing the energy and developing the faculties of the soul, and philosophy teaches us to refer this agency, not to any magical influences of the occasions themselves, but to the principles of which they are the manifestations. Of a like tendency are great views, when made the subjects of deep attention, and brought into direct contact with the reasoning and imaginative powers of man. Then they accomplish the sublime end designed by a beneficent providence. They inspire the spirit, imparting alike to the language and style, the fervor and terseness which mark the expression of original conceptions. And it is worthy of remark, that those men who have thus adopted and acted upon a single but great sentiment, especially if it relate to the highest of all subjects-the spiritual constitution and destiny of our race, and its connexion with the infinite Father-have ever contributed most signally to their own improvement and that of their fellow-beings. To such a cause, we cannot but attribute much of the success which has attended the labors of Dr. Channing. He has fixed the energies of his mind upon the grandest emanation of creative wisdom, and by this he has interpreted the character of God, and caused it to shed a revealing light upon nature and christianity. His sentiments, therefore, upon a subject, which, perhaps, with the majority of his profession, is merely of incidental interest, not only affect, but absolutely characterize his writings. What these sentiments are, and how nearly he is identified with them, will appear from the following extracts from the preface to his volume of Discourses; and from one of the ordination sermons contained in that work: 'I will only add, that whilst I attach no great. value to these articles, I still should not have submitted to the labor of partially revising them, did I not believe, that they set forth some great truths, which, if carried out and enforced by gifted minds, may do much for human improvement. If, by anything which I have written, I may be an instrument of directing such minds more seriously to the claims and true greatness of our nature, I shall be most grateful to God. This subject deserves, and will sooner or later, engage the profoundest meditation of great and good men. I have done for it what I could; but when I think of its grandeur and importance, I earnestly desire and anticipate for it more worthy advocates. In truth, I shall see, with no emotion but joy, these fugitive productions forgotten and lost in the superior brightness of writings consecrated to the work of awakening in the human soul a consciousness of its divine and immortal powers. * * * * 'I do not dream when I speak of the divine capacities of human nature. It is a real page in which I read of patriots and martyrs, of Fenelon and Howard, of Hampden and Washington. And tell me not that these were prodigies, miracles, immeasurably separated from their race; for the very reverence which has treasured up and hallowed their memories, the very sentiments of admiration and love with which their names are now heard, show that the principles of their greatness are diffused through all your breasts. The germs of sublime virtue are scattered liberally on our earth. How often have I seen in the obscurity of domestic life a strength of love, of endurance, of pious trust, of virtuous resolution, which in a public sphere would have attracted public homage. I cannot but pity the man who recognizes nothing godlike in his own nature. I see the marks of God in the heavens and the earth; but how much more in a liberal intellect, in magnanimity, in unconquerable rectitude, in a philanthropy which forgives every wrong, and which never despairs of the cause of Christ and human virtue. I do and I must reverence human nature. Neither the sneers of a worldly skepticism, nor the groans of a gloomy theology, disturb my faith in its godlike powers and tendencies. I know how it is despised, how civil and religious establishments have for ages conspired to crush it. I know its history. I shut my eyes on none of its weaknesses and crimes. I understand the proofs, by which despotism demonstrates, that man is a wild beast, in want of a master, and only safe in chains. But injured, trampled on and scorned, us our nature is, I still turn to it with intense sympathy and strong hope. The signatures of its origin and its end are impressed too deeply ever to be wholly effaced. I bless it for its kind affections, for its strong and tender love. I honor it for its struggles against oppression, for its growth and progress under the weight of so many chains and prejudices, for its achievements in science and art, and still more for its examples of heroic and saintly virtue. These are marks of a divine origin, and the pledge of a celestial inheritance; and I thank God that my own lot is bound up with that of the human race.' We have said that Dr. Channing's psychological opinions influence his writings prominently; and they especially do this, because the field of moral action into which they intro |