abor be a heavy burden or a light, it must be borne. The
good of the lazy race, and the good of the society into which they have
been thrown, both require them to bear this burden, which is, after all
and at the worst, far lighter than that of a vagabond life. "Nature
cries aloud," says the abolitionist, "for freedom." Nature, we reply,
demands that man shall work, and her decree must be fulfilled. For ruin,
as we have seen, is the bitter fruit of disobedience to her will.

It is now high time that we should notice some of the exalted eulogies
bestowed by abolitionists upon freedom; and also _the kind of freedom_
on which these high praises have been so eloquently lavished. This,
accordingly, we shall proceed to do in the following section.

Sec. IV. _The great benefit supposed by American abolitionists to result to
the freed negroes from the British act of emancipation._

We have, in the preceding sections, abundantly seen that the freed
colored subjects of the British crown are fast relapsing into the most
irretrievable barbarism, while the once flourishing colonies themselves
present the most appalling scenes of desolation and distress. Surely it
is no wonder that the hurrahing of the English people has ceased. "At
the present moment," says the London Times for December 1st, 1852, "if
there is one thing in the world that the British public do not like to
talk about, or _even to think about_, it is the condition of the race
for whom this great effort was made." Not so with the abolitionists of
this country. They still keep up the annual celebration of that great
event, the act of emancipation, by which, in the language of one of
their number, more than half a million of human beings were "turned from
brutes into freemen!"

It is the freedom of the negro which they celebrate. Let us look, then,
for a few moments, into the mysteries of this celebration, and see, if
we may, the nature of the praises they pour forth in honor of freedom,
and _the kind of freedom on which_ they are so passionately bestowed.

We shall not quote from the more insane of the fraternity of
abolitionists, for their wild, raving nonsense would, indeed, be
unworthy of serious refutation. We shall simply notice the language of
Dr. Channing, the scholar-like and the eloquent, though visionary,
advocate of British emancipation. Even as early as 1842, in an address
delivered on the anniversary of that event, he burst into the following
strain of