It is The cure for social evils is to be found, we believe, first, in individual courage and holiness, and secondly, in an improvement of social organizations and arrangements. But only mistakes and an increase of evil can come from beginning at the wrong end. If we suppose that by bringing together into an association a body of selfish, cowardly and false individuals, we can produce a generous, brave and true society, we wofully err. "I have learned," says Paul, "in whatsoever state I am, therewith to be content." a great thing to learn. Any spot where a free foot is planted is a land of freedom. Any place where a brave man stands, is a castle and a fortress, impregnable to the assaults of evil. Any society where a loving soul abides becomes magnetised with his love and is the home of affection. Wherever the pure in heart dwells, he sees God; and wherever faith, hope and love are to be found, there is heaven. J. F. Claric ART. VII.-THE HEART'S YOUTH. Addressed to a lady who complained that her heart had lost its youth. TIME withers up the fairest face, Steals from the noblest form its grace, But oh, take back that word, nor say The heart is of no earthly mould, Nor snaps like steel, nor dulls like gold, Its strength is in its loving will, N. L. F. sehen THE HEART'S RESOLVE. THERE'S Scarce an hour of any day The laboring cares that strain the mind And griefs, that never speak, would find This is not sluggishness that droops; No, here's the weary weight, that all And these pent drops, if shed, would fall Rouse, rouse, my mind, and every power Cheer, cheer, my heart, and every hour Then o'er this emptiness of earth Let slumber be but gathering strength, So, trouble shall be peace at length, N. L. F. ART. VIII.-DOCTRINAL PREACHING.* WE have been brought within a few years to a new conviction in regard to the necessity and utility of doctrinal discourses, both in the pulpit and from the press. During the first twenty years of our prominent existence as a denomination, there was necessarily much of doctrinal and controversial writing. It was able; it was thorough; it seemed to dispose of many of the "vexed questions." We regarded it with satisfaction, perhaps with too great self-complacency. We felt that all was done for the time, that could be done by strong and fair reasoning. We did not suppose that all were convinced of the soundness of our arguments, nor did we look for any visible or astounding changes. We knew that many minds were utterly unable, and must always be unable, to come to our point of vision. We knew that some natures, whether originally or from education and habit, crave and must have a different doctrine from ours and different means and measures in religion. And we were perfectly content that they should have what they seemed naturally to demand, and honestly, we trust acceptably, to use. We wished to address to them no more argument, for they could not receive it. And our own people did not need it. They did not desire it. They were convinced, they were sated. Most of them were weary of the very name and sound of controversy. In the pulpit they could not endure it, and never have. It is a remarkable fact, that Unitarian ministers generally have never carried controversy into the services of the Sabbath, and very little of direct doctrinal preaching. They have not desired to do it, though there is no preaching that requires so little preparation, or is so exciting to some minds. But our congregations generally have not wished to be excited, certainly not by theological warfare. Allow it much or little merit in itself, there is the fact, that Unitarians prefer plain practical preaching, and that in all the agitations of party, through the whole history of our denomination as such, practical preaching * Lectures on Christian Doctrine. By ANDREW P. PEABODY, Pastor of the South Church, Portsmouth, N. H. Boston: 1844. James Munroe & Co. 12mo. pp. 227. has been almost the only preaching heard in our churches, in the regular services of the Lord's day. We call this a remarkable fact, and we dwell upon it a moment, as important to the view we wish to take of doctrinal writings. It is remarkable, that a sect "everywhere spoken against" should manifest and maintain so decided a preference of practical preaching, as to compel their clergy to use special occasions in vestry lectures for doctrinal discussions. It is remarkable, that Unitarianism has obtained the footing it has, and made such progress, without being often named on the Sabbath, seldom directly and systematically inculcated from the pulpit, and scarcely ever-if indeed we may not say, never-made the subject of Sunday school instruction. When we consider this, in connexion with the well-known fact, that believers of the opposite doctrines introduce them so often and urge them so positively, in church and school and home, we feel authorized to infer something in favor of our own doctrines, while we see cause for greater diligence in disseminating the truth. The truth as we hold it, in our distinctive doctrines, has been very imperfectly imparted to the young. Excluded as doctrine has been from our pulpits and schools, confined to special services which the young seldom attend, or to books and tracts which they never read, the new generation is constantly asking, What is Unitarianism? Do you believe this, do you reject that, as many affirm?' Nor are they always answered. For some parents and teachers are so singularly afraid of doctrines, or of the minister's sectarianism, that they refuse to give the truth to their own children and pupils when they ask for it. We have heard grave discussions in Sunday school meetings, as to the duty or propriety of answering questions which might lead to a knowledge of controverted points. That is, our special views of God, Christ, man, sin, repentance and retribution, are either so very important, or so very unimportant, that we will let these young and inquiring minds find them for themselves, or never find them at all! What is the consequence of this policy? Just what we ought to expect. Children grow up to be young men and young women, they hear other preachers who do not withhold doctrine, questions are put to them which they cannot answer, views are pressed as essential which they have never held, but which sound Scriptural and solemn, and they go away from us. If they condescend to talk with their own ministers before they go, they surprise them by asking of matters which those ministers thought they knew already, but which they now remember have been seldom preached or taught. Nor is the evil confined to those who leave. Many who remain are of unsettled, indefinite faith, easily perplexed and confounded by a skilful opponent, less interested in the church than those who have clear convictions of momentous truth, and in times of religious anxiety made to despond, or doubt, or wander. It is from seeing and hearing such tendencies, together with more reflection on the principles involved and the "natural influences, that we have come to feel differently, as we at first intimated, in regard to the necessity of doctrinal discussion. There was a time when we sympathised strongly with the general weariness, the longing to rest from all contention and be silent as to all differences. And when occasionally a doctrinal discourse was preached, or a new volume of doctrinal lectures appeared, as the excellent one from our brother at Baltimore a few years ago, while we acknowledged its ability, we felt as if it were not needed, and perhaps took the place of something more practical and useful. We advert to this feeling here, because we believe it to have been the prevalent feeling then, and to be still cherished by many. We believe it to be unjust. We believe, and have some reason to know, that the volume to which we just referred, and the controversial volume which has since followed from Dr. Dewey, have been eminently useful. The question so often asked both by our own and other people — 'Where can we find in a brief space a statement and defence of Unitarian views' - can now be answered. We have seen, also, no little good resulting from the several series of doctrinal discourses which have been given within two or three years in various places, chiefly on Sunday evenings, or on some evening in the week. If conducted in a proper spirit, some good must always result from such a course. It leaves the regular services of the Sabbath free from all that can disturb any worshipper, while it gives an opportunity to those who wish it, especially of other societies, by whom the opportunity is more freely used than formerly, to learn what we do |