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ART. V.-DR. CHANNING.

1 An Address delivered at the Funeral of Rev. W. E. Channing, D.D., Oct. 7, 1842. By Ezra S. Gannett.

A Sermon delivered in the Federal-street Meeting-house, in Boston, Oct. 9, 1842, the Sunday after the death of Rev. W. E. Channing, D.D. By Ezra S. Gannett.

2. A Discourse, occasioned by the death of Dr. Channing, pronounced before the Unitarian Societies of New York and Brooklyn, Oct. 13, 1842. By Henry W. Bellows.

3. An Humble Tribute to the Memory of Dr. Channing. A Sermon preached at West Roxbury, Oct. 9, 1842. By Theodore Parker.

4. The influence of a great mind when imbued with the Spirit of the Christian Religion. A Sermon preached in Charlestown, on occasion of the death of Dr. Channing. By George E. Ellis.

5. A Discourse, on occasion of the death of Dr. Channing, delivered in Essex-street Chapel, Nov. 6, 1842. By Thomas Madge.

6. A Sermon, preached at Little Carter-lane Chapel, London, Nov. 6, 1842, on occasion of the death of Dr. Channing. By Joseph Hutton, LL.D.

7. The Voice of the Dead. A Sermon on the death of Dr. Channing. By J. G. Robberds.

8. An Attempt to Delineate the Character of Dr. Channing, as a Writer, Philanthropist, and Divine, in a Sermon preached at Hackney, Nov. 13, 1842. By Robert Aspland.

9. Discourse on the death of Dr. Channing. By the Rev. G. Armstrong, B.A. Preached at Bristol, Nov. 6, 1842.

10. Discourse on the death of Dr. Channing, preached at Bridport, Nov. 27, 1842. By Robert E. B. Maclellan.

11. A Tribute to the Memory of Dr. Channing, delivered in the Chapel, Little Portland-street, London, Nov. 20, 1842. By Edward Tagart, F.S.A.

12. A Discourse on the death of Dr. Channing, delivered at Cheltenham, Nov. 13. By L. Lewis.

13. Sermon on the death of Dr. Channing. By the Rev. Edmund Kell, Newport, Isle of Wight.

SINCE the publication of our last Number, the intelligence of the death of Dr. Channing has communicated to the circle of our readers that description of emotion which Israel may have known, when one of her Prophets perished. The feeling with which he was regarded in this country, especially by those who found an ever new light and life in his religious views, makes it an obligation to attempt, however imperfectly, some notices of the character of his mind, and of the peculiar influence he exerted upon us. Perhaps no one living man ever stood in the same spiritual relation to so many minds. It is not merely a vague feeling of loss to his country or to the world that his death has produced, there is an individual sense that a light to which we looked for illumination and guidance has been removed from us- -that a personal Instructor, in the highest sense of that high word, is no longer with us. How many teachers of religion might be taken from their people, and no such sense of personal and spiritual deprivation be experienced, as by the death of that far distant man, on whose face they have never looked! This is the highest kind of power, of beneficent action on human minds, and as bodily presence was not necessary to it, so neither can death obstruct it. We have still with us all of his spirit that we ever had. Nor was it his genius alone, great as that was, which formed for him this intimate relation with us, and made him as a personal guide and light to so many minds. It was chiefly the sincerity of his Christian sentiment, the reality with which the great principles of Christianity had taken possession of his own heart and faith, the singleness and simplicity of his spiritual thought. It was the living source from which he drew his light, more than the power in which he uttered it, that made so many consign themselves to his voice, as to an Apostle, and immediate Minister of God. We believe the sentiment with which he was regarded was quite peculiar, that he was one to whom men came not so much for information, nor even instruction, as for spiritual illumination ;-one, through whose mind they felt that they had a nearer access to God than their own afforded, through whose realized communion of the divine and human spirit, moral and religious truths seemed to be stripped of all intellectual uncertainty, and to become intuitions of the soul. The Doctrines of Jesus were the lights in which he regarded the relations of every human being to society and to God, and consequently his judgments on moral subjects were uttered with a simplicity, a commanding clearness, and fullness of conviction, that make them sound like inspirations. A man so regarded by many minds amongst us, and we think rightly so regarded, ought not to die, and no word be spoken. It is a duty

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to express our obligations to the benefactors of our minds, to those who have enabled us to comprehend more truly the ruling spirit of the Gospel, and to enter more fully into divine relations with God and man. And it is our duty, when these high aids. are removed, and we feel left to our own feebler guidance, to pledge ourselves anew, whilst their voice and their spirit still seem breathing near us, to the holy interests, the everlasting principles, in the pure love of which their best strength lay,— and by ascending, for ourselves, to the Fountain of Grace, to the Father of Lights, to seek a still closer connection with all those, who, through their faith and obedience, have, in any peculiar sense, made themselves His children.

Yet we confess we should avoid this attestation, through conscious inability to render it worthily, did not the duty force itself upon us. We shrink from the attempt to define the spirit and action of great minds. We would, with profound joy, submit ourselves to their influence, and be strengthened by their power, and even feel conscious that their highest sentiments had independent roots in our own nature, but to leave this position with the view of compassing and describing such minds is to assume something of a false attitude towards them, and instantly to change the sense of strength and joy derived from them, into trembling and pain. Nor is the sentiment of recent death, the enhanced reverence with which we think and speak of that virtue and form of spirit, on which God has just set his everlasting seal, favourable to the free and discriminating exercise of thought. There is danger that feebleness may end in exaggeration, and that, through the fear of doing injustice, the mind may attempt to raise itself to its subject by an unnatural and fluttering effort, and, parted from its own simplicity, become disqualified for all true and useful action. It is therefore chiefly as an acknowledgment of light and help derived from his writings; as an expression of sympathy with his trust in God and man; of admiration for the noble courage with which he witnessed to great truths, on the scenes of their violation, and in presence of the wrong doer,-to bring before our own hearts, our responsibility to cherish, with a new fidelity, the divine principles of the Gospel, to devote ourselves with a new energy to the service of our fellow beings, to the moral Freedom and spiritual Emancipation of mankind, that we would now attempt any delineation of the peculiar action of his mind, of his efforts in behalf of Truth, Righteousness, and Mercy, of his influence for good in this country and his own. In relation to one who exerted a greater moral power on the world than any living man, this cannot be an unbecoming or an unprofitable labour.

We would venture to say a few words on the distinguishing character of his mind, and this we think lay in what, perhaps, cannot be described in any other way than by calling it "spiritual discernment." It was not by slow inductions that he reached his perception of moral Truths, nor by an elaborate chain of mediate proofs that he communicated them to others. He spoke as a Prophet, as from immediate vision,-as one who had come from the oracle of his spirit, where he had listened to the everlasting Voice. All true Light he regarded as proceeding from the higher sentiments of the soul, receiving and manifesting God's spirit. To keep his own nature pure, reverential, loving, unstained by the passions, unsullied by appetite and sense, so that God might find it ready for His impulses, and be able to breathe his Holy Spirit through it, this he regarded as the highest and surest preparation for the reception of Spiritual Truth; and the sense, proceeding to him from such states, of the goodness of God; of the destination and true happiness of man; of an all embracing love as the only principle of a beneficent connection with one another or with the universe; of the blessedness of obeying conscience; of the sure triumph and eternal vindication of Righteousness and Mercy,-was not, to him, a mere human or fallible impression, but the solemn affirmation of Almighty God. Religion, and the practical spirit of Christianity, were not to him the products of mere reasoning, but a light struck out by the direct action of God on all the purer states of the human soul. The sentiments of a mind that had striven to purge itself from selfishness and passion, to obey the Laws, and rise to the dignity of its Nature, were to him the ultimate appeal on all subjects of moral and religious truth; divine seeds planted by God in man, to be ripened by unwavering fidelity into the powers and fruits of a heavenly life. "Faith," to use his own words, he regarded, "not as an intellectual exercise, an assent to propositions, but as a spiritual aspiration, a thirst for perfection, a trust in Christianity as commissioned by God to guide us to perfection, to inward, moral, celestial, and eternal life." Now it is this character of mind that displays genius of the highest order, and from which his wonderful power of attraction was derived. He never discusses a question on debateable ground, but at once pours on it a flood of light, by an exposition of the everlasting principles with which it must be brought into harmony. Argument, in the common sense of that word, was not his instrument, nor logical power his characteristic, nor in his writings is there to be found much of consecutive thought,perhaps not a single subject systematically treated, and according to the laws of a philosophical arrangement. It was not that he

was deficient in such powers, for his mind was eminently clear, but they were not his highest instruments; he had diviner, brighter, fuller evidences; he rose more freely into the light of those spiritual faculties, sentiments, and aspirations, in whose precepts and revealings there is felt to be no uncertainty. His writings, beyond all others in the language, are marked by a moral inspiration,-he fans the soul of his reader, and elevates it to pure vision, sentiment, and insight. When you close his pages, you may not feel that all the materials of a subject have been placed within your reach, or that you have been made capable of systematically developing it for yourself ;—but you will feel that your spiritual nature has been brought into right relations towards it, that the great principles, the holy and merciful sentiments which ought to determine it, have received from him a new glow of life. His power lies in making you feel rightly towards God and man; and few are the questions, in Theology or Social Morality, that require any thing more for their settlement than the heart being brought into this right spiritual frame.

His style partakes of this character of his mind. He presents you with a series of moral intuitions, which are found to exhaust the essence of the subject. Yet the single features are rather taken up numerically, than in any organic connection. There is no necessary sequence in the order of his topics. His mind emits Light rather than developed thought, and flashes out its intense revelations, often in the fewest possible words, though his unexhausted interest in a great subject frequently leads him to repeat himself, but never without renewing in his reader the glow of kindred sentiment. He never repeats but to rekindle. His style is a true image of his mind; the spiritual outshines the philosophical faculty; but still the philosophic element is never absent. You are never in any doubt as to the soundness of his views, however intense may be the light of his sentiments, you always feel that the truths, which are the basis of this interest, are as living Rock.

This inspired utterance of spiritual intuitions, though it transcends argument, communicates itself to other minds only through sympathy, and, consequently, great as his power was of fanning the soul up to his own light and heat, he often failed of producing effect, and was thought obscure by unprepared readers. This was especially felt to be the case in his expressions of religious sentiment, of the connections of the soul with God,that is, on those topics which depend, almost exclusively, on experiences of the individual mind, and where the sympathies are not habitually attracted, and awakened to loftier impulses, by the social and human interests involved. We believe that

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