His views on the person of Christ may be gathered with tolerable accuracy from the comparison of a few passages. Writing in 1810, he says:

'Jesus Christ is the Son of God in a peculiar sense, the temple of the Divinity, the brightest image of his glory. In seeing him we see the Father. On this account it is delightful to contemplate him. It is delightful to think that his mildness, compassion, forbearance, and unwearied goodness are beams, reflections, of the character of the universal Father. No other manifestation is so suited to teach us that God is love.'-Ib. p. 298.

Again, in 1815, describing the theological views of his town and neighbourhood, he writes:

'The word Unitarianism, as denoting opposition to Trinitarianism, undoubtedly expresses the character of a considerable part of the ministers of this town and its vicinity, and the Commonwealth. But we both of us know that their Unitarianism is of a very different kind from that of Mr. Belsham. We agreed in our late conference, that a majority of our brethren believe that Jesus Christ is more than man, that he existed before the world, that he literally came from heaven to save our race, that he sustains other offices than those of a teacher and witness to the truth, and that he still acts for our benefit, and is our intercessor with the Father. This we agreed to be the prevalent sentiment of our brethren. As to myself I have ever been inclined to cherish the most exalted views of Jesus Christ which are consistent with the supremacy of the Father; and I have felt it my duty to depart from Mr. Belsham in perhaps every sentiment which is peculiar to him on this subject. I have always been pleased with some of the sentiments of Dr. Watts on the intimate and peculiar union between the Father and Son. But I have always abstained most scrupulously from every expression which could be construed into an acknowledgment of the Trinity. My worship and sentiments have been Unitarian, in the proper sense of that word.'Ib. pp. 387-390.

Again, in 1822, when summing up the results of his ministerial experience, after stating his dissent from the popular view of the divinity of Christ, he says:

Still, I have not been accustomed to preach Christ as a mere man. I have spoken of him as a peculiar being. He existed in a state of glory before his birth. Nor was his agency for our salvation confined to his teaching, and example, and suffering, and resurrection, while on the earth; but he is now a glorified, powerful agent in human affairs, our friend, benefactor, intercessor, and strengthener, and hereafter he will be our judge. These views I have urged, not because the mere belief of them is to save, but because they have seemed to me fitted to create a more earnest, affectionate, reverent, and obedient regard to Jesus Christ-such a regard as will lead us to form ourselves upon the model of his precepts and example. This, this is the essential point, and he who is faithful here has a saving faith, be his views of Jesus whatever they may.'-Vol. ii. p. 165.

In a similar spirit he writes in 1841 :—

few keep down the many. I am more detached from

As I grow older, I grieve more and more at the impositions on the human mind, at the machinery by which the I distrust sectarian influence more and more. a denomination, and strive to feel more my connection with the Universal Church, with all good and holy men. I am little of a Unitarian,

have little sympathy with the system of Priestley and Belsham, and stand aloof from all but those who strive and pray for clearer light, who look for a purer and more effectual manifestation of Christian truth.'-Ib. p. 390.

We have quoted these passages in justice to Dr. Channing, and not as our readers will conceive, with any design of adopting the views they express. They show him to have been a believer in the pre-existence of Christ, and in 'his continued mediatorial power over human affairs.' He was an Arian who, in the words of his biographer, in Jesus Christ, reverently acknowledged a sublime being, who, by his coming upon earth, had brought about a crisis in the condition of humanity. We may regret as we undoubtedly do-his having stopped short at this point, but must not confound his theology with that current amongst ourselves under the title of Unitarianism. He deeply felt the deficiencies which were conspicuous amongst his associates, and entertained 'opinions in regard to the Divine government, spiritual influences, a mediator, and the kingdom of heaven, which by most liberal (Unitarian) Christians would be considered mystical rather than rational.' 'I have before told you,' he writes to a correspondent, in 1820, 'how much I think Unitarianism has suffered from union with a heart-withering philosophy. I will now add, that it has suffered also from a too exclusive application of its advocates to biblical criticism and theological controversy, in other words, from a too partial culture of the mind. I fear we must look to other schools for the thoughts which thrill us, which touch the most inward springs, and disclose to us the depths of our own souls.' In such language we see a yearning after something which Unitarianism did not minister, and which brought him, in feeling at least, within the precincts of the evangelical domain. In such instances, as in that of the late Dr. Lant Carpenter, whose cherished companions, we are informed on credible testimony, were the most devotional productions of the puritan school, we see what may well rebuke our dogmatism. Who can say, amidst the endless anomalies of human character, to how great an extent, in some cases, the advocates of conflicting creeds may be united in spirit and aim. They enforce, to say the least, the avoidance of all bitterness

and wrath, the exhibition of the truth in love, the humble reference of ourselves and others to the judgment of that omniscient Being, whose exclusive prerogative it is to weigh the actions, and analyze the motives, of his erring creatures. To ourselves, the Arian hypothesis is an utterly unsatisfactory solution of the statements of Scripture respecting the person of our Lord. It has marked advantages over the creed of Socinus, and still more over those of Dr. Priestley and Mr. Belsham, but it involves difficulties of its own, more irrational to our mind than that of the orthodox faith. Its own advocates have felt the perplexities with which it is fraught, and have, therefore, with few exceptions, sought refuge in the more simple, though less scriptural creed of Socinus.

We had marked for comment some passages pertaining to Calvinism, but on reconsideration we refrain. With slight exceptions we should join in Dr. Channing's censure. The system he reprobates is not that which we hold, and, had his usual candour been exercised, he would not have attributed to the many, the exaggerations and distortions patronised by a few. The phases of what passes under the general title of Calvinism are innumerable, and we shrink from some of them with all the horror which Dr. Channing expresses, while we cling to others, as exhibiting features of the Divine character and government which are essential to the explanation of admitted facts, and to the consistent interpretation of the Divine record. We close our reference to his theological sentiments by the following extract, illustrative of the views entertained on the mediation of Christ:

This mode of viewing Christ is wrong, defective, inconsistent with the plain declaration of the Scriptures. According to these, Jesus Christ is not a teacher whose agency was chiefly confined to the time when he was on earth. He ever lives, and is ever active for mankind. He sustains other offices than those of a teacher; he is Mediator, Intercessor, Lord, and Saviour. He has a permanent and constant connection with mankind, and a most intimate union with his Church. He is through all time, now as well as formerly, the active and efficient friend of the human race.

'When Jesus spoke of his death, he never spoke of it as if it were to separate him from the concerns of our world, as if he were to rest from his efforts for mankind. He regarded it as an event which was to introduce him to a nobler and wider sphere of activity, where he was to contribute more extensively to the conversion and salvation of mankind. 'I go to prepare a place for you.' 'When I am lifted up,' that is crucified, I will draw all men to me.' After his resurrection, he did not speak as if his work had been finished by dying and rising again. He says 'All power is given to me in heaven and earth. Lo! I am with you to the end of the world.'

'According to the Scriptures, Christ, the Son of God, as a reward

for his humiliation, labour, and sufferings for mankind, is now exalted to universal empire. Angels are subjected to him. Nature is subjected to him. He is present by his knowledge and power with his church. He never forgets the race for which he died. He intercedes for them. He assists them. He watches over the interests of his religion. He will make it victorious. According to the Scriptures, the time is coming when his influence, now silent, will be conspicuous, when the veil behind which he operates will be withdrawn. He is to come with hosts of angels. He is to raise the dead, to judge the world, to fulfil the solemn threatenings, and to confer the everlasting blessings of his gospel.'-Ib. p. 59.

We now recur to his general history, which, apart from theological considerations, is full of interest and instruction. We have rarely witnessed so lovely an exhibition of the social character as he furnished. His domestic life was

'A sacred stream,

In whose calm depth the beautiful and pure

Alone are mirror'd.'

His brother Francis and himself had agreed, in order to provide for the comfort of their mother and her younger children, that one of them should remain unmarried for at least ten years. William's income was most certain,.and he, therefore, cheerfully undertook this obligation, writing to his mother soon after his settlement at Boston, that he had a parsonage which he could not occupy, and fuel which he could not burn; and that she would save him much waste and trouble by turning them to good use.' The invitation thus delicately conveyed was accepted with confidence, and the mother and son were again speedily housed under the same roof.

I was often amused, and still oftener filled with veneration,' writes a brother, by the mode in which he talked of the necessity of punctually paying his board to our mother, and placed his funds in her hands, as he said, for safe keeping, withdrawing only such trifling sums as he absolutely needed.' All extra fees were given, as their rightful perquisite, to his sisters; and as years passed on, and the wants and desires of the various members of the family unfolded, each day but gave new proofs of his ever thoughtful, ever delicate affection. His outlays for them, in addition to his large charities abroad, were so considerable, that, though his salary was for those times ample, being at first twelve hundred, and afterwards fifteen hundred dollars, he never laid up a cent, and was often wholly destitute.'-Vol. i. p. 198.

His talents as a preacher were of the highest order, and his congregation became in consequence both numerous and affluent. We are not concerned, however, to trace his ministerial life, as we do not perceive evidence of any marked religious benefit having accrued from it. The trumpet gave a somewhat

uncertain sound, and we need not, therefore, be surprised if no deep spiritual movement was exhibited by his people. The better features of his theology were probably inoperative through their association with other and more questionable views. The latter were adopted whilst the former were overlooked, and we consequently seek in vain throughout these volumes for proofs of spiritual renewal, or of general earnestness in turning to God. That Dr. Channing was an agent of great usefulness to his fellow men we do not doubt, but it was in other ways than those which pertain specifically to the Christian minister. His spirit was eminently philanthropic, his views on questions of social and political morality were both large and sound, he was an idealist in his aspirations, but most practical in his daily life. We have met with few Americans who united the same justice to other countries with a paramount devotion to his own. He saw the evils which existed around him, while he had great faith in the integrity and permanence of the republic. His voice was ever raised in the advocacy of what he deemed right; and his works, which were extensively circulated, scattered far and wide the elements of a philosophy at once enlightened and benignant-the best service which a patriot could render to the land of his birth.

In 1822, Dr. Channing visited Europe with a view of recruiting his impaired health. His object was happily in some measure effected, but the account given of his journey supplies little matter for extract. The lakes of Cumberland were not, of course, overlooked. He was attracted, in part, by their beautiful scenery, but still more so, we imagine, by the prospect of personal intercourse with Mr. Wordsworth, for whom he entertained the highest veneration. His visit to the poet is briefly described in a letter to his sister, which we cannot peruse without deep regret at not having a more detailed account of the conversation of two such men. Had a Boswell been present, the world might have been enriched with one of its best

treasures.

'After an interview,' he says, 'of great pleasure and interest, I set out to return, and, unwilling to lose Mr. Wordsworth's society, I accepted his proposition that we should walk together until I was fatigued. At the end of half a mile my strength began to fail, and finding my companion still earnest in conversation, I invited him to take a seat with me, which he did; and in this state we re-entered the delightful valley. Happily the air was mild, and I began to think that Providence, in distributing lots, had not been so severe as one might at first be inclined to feel, in limiting multitudes to such a mode of conveyance; for I enjoyed the fine prospects of Rydal and Grassmere as I could not have done in a covered carriage.