resolution, and whom I shall always be proud to reckon in the number of my friends, have in their partiality of friendship drawn a moral picture too favourable to the original. They have decked out a beautiful fiction, and baptised it with my name. But this will have its use, and I will only say that I will endeavour to be what they have described. I hope I shall never be less ready than I have been, to assert what I deem truth, however much room there may be to add gentleness of manner to boldness of acting.

Gratifying it must be to us all, but more particularly to me and to that congregation which I lately called mine, to see that Liberal Christianity has obtained so valuable an accession in him who is to come after me. May he be mightier than I, and preferred before me. Yes, Maccall! we know what Calvinism is in Scotland-we have both been trained up under its deadly nightshade, and have bent in terror before its frowning Deity, and have vainly endeavoured to reconcile its jarring dogmas, and have pondered its dread and black decrees, and almost loathed existence bestowed on such hard conditions, and have sometimes doubted— and checked that doubt-whether the God of Nature could inspire one thing, and the God of Christianity a different thing. Yes, my successor! we know what Calvinism is, and we must war with that which binds the bandage of mystery over the eyes of our countrymen, and constrains men to worship arbitrary power, instead of adoring benevolence and wisdom, and alarms with a devil almost almighty, and burdens with a load of original sin which is of itself enough to sink us to the lowest hell. With such dogmas we will war, and devoutly pray-from such views good Lord deliver us and all mankind.

"Health and happiness to the respected President, Rev. George Harris; may God bless his efforts in the cause of truth and righteousness," was then proposed by Dr. Drummond, in a strain of warm and affectionate panegyric, and received by the Meeting with enthusiasm. Mr. Harris having expressed his gratitude, for the ardour of feeling manifested by the company for his labours and himself; and exposed the statements of Rev. J. G. Lorimer of Glasgow, and Dr. Chalmers, in relation to Unitarians and Unitarianism; announced the melancholy intelligence, of which he had been informed just previously to the meeting, of the death of RAMMOHUN ROY. It would be impossible to convey to those who were not present, an idea of the contrast between the state and expression of feeling during the first part of Mr. Harris's address, and that after the decease of the Reformer of India had been mentioned. It was thrilling; a heartfelt tribute to departed excellence. The tidings at once changed joy to sorrow, and the voice of Christian exultation and triumph, was

in a moment humbled in silence before the Power who gives, and who takes away. During the solemn stillness which prevailed, lessons of instruction, consolation, duty, and hope, were inculcated, which it is fervently trusted will never be effaced from the minds and hearts of those who heard them.

Mr. Harris then gave out the following hymn, written for this Anniversary by Rev. William Maccall of Greenock. The whole assembly joined in singing; and Mr. Harris closed the meeting with the Lord's prayer and a benediction.

Glory to the Eternal King!

To Him let all our praises soar-
To Him let all our voices sing,
His greatness, goodness to adore
Who gives us every mercy-life,

And peace, and love, and hope, and joy-
Unveils a world where sin, nor strife,
Nor grief, nor cares, distúrb, destroy.

Glory to the Creator's name!

Let all his works his wonders tell;
From nature's universal frame

Let a triumphant chorus swell;-
Above, around, beneath, from sky,

From earth, from sea, from stars, from sun,

Let the undying melody

Through all their wide expansion run.

Glory to Freedom's Mighty God!

Diffuse his liberty and light,
Destroy the bigot's crushing rod,

Oppression's sway, and error's blight;

Such deeds are best and truest praise,

The sweetest incense, noblest song;

Such anthem let us always raise,
Such worship let us all prolong!

The Evidences of Christianity. By William Ellery Channing, D. D.

(Continued from page 479.)

I am not ashamed of the Gospel of Christ, because it is a rational religion. It agrees with reason; therefore I count it worthy of acceptation; therefore I do not blush to enrol myself among its friends and advocates. The object of the present discourse, will be the illustration of this claim of Christianity. I wish to show you the harmony

which subsists between the light of God's Word, and that primitive light of reason, which he has kindled within us to be our perpetual guide. If in treating this subject, I shall come into conflict with any class of Christians, I trust I shall not be considered as imputing to them any moral or intellectual defect. I judge men by their motives, dispositions, lives, and not by their speculations or peculiar opinions: and I esteem piety and virtue equally venerable whether found in friend or foe.

Christianity is a rational religion. Were it not so I should be ashamed to profess it. I am aware that it is the fashion with some to decry reason, and to set up revelation as an opposite authority. This error, though countenanced by good men, and honestly maintained for the defence of the Christian cause, ought to be earnestly withstood; for it virtually surrenders our religion into the hands of the unbeliever. It saps the foundation to strengthen the building. It places our religion in hostility to human nature, and gives to its adversaries the credit of vindicating the rights and noblest powers of the mind.

We must never forget that our rational nature is the greatest gift of God. For this we owe him our chief gratitude. It is a greater gift than any outward aid or benefaction, and no doctrine which degrades it can come from its author. The development of it is the end of our being. Revelation is but a means, and is designed to concur with nature, providence, and God's spirit in carrying forward reason to its perfection. I glory in Christianity, because it enlarges, invigorates, exalts my rational nature. If I could not be a Christian without ceasing to be rational, I should not hesitate as to my choice. I feel myself bound to sacrifice to Christianity, property, reputation, life; but I ought not to sacrifice to any religion, that reason which lifts me above the brute, and constitutes me a man. I can conceive no sacrilege greater than to prostrate or renounce the highest faculty which we have derived from God. In so doing we should offer violence to the divinity within Christianity wages no war with reason, but is one with it, and is given to be its helper and friend.

us.

I wish in the present discourse, to illustrate and confirm the views now given. My remarks will be arranged under two heads. I propose, first, to show that Christianity is founded on, and supposes the authority of reason, and cannot therefore oppose it without subverting itself

My object in this part of the discourse, will be to expose the error of those who hope to serve revelation by disparaging reason. I shall then, in the second place, compare Christianity and the light of reason, to show their accordance; and shall prove by descending to particulars, that Christianity is eminently a rational religion. My aim, under this head, will be to vindicate the Gospel from the reproaches of the unbeliever, and to strengthen the faith and attachment of its friends. Before I begin, let me observe, that this discussion, from the nature of the subject, must assume occasionally an abstract form, and will demand serious attention. I am to speak of reason, the chief faculty of the mind; and no simplicity of language, in treating such a topic, can exempt the hearer from the necessity of a patient effort of thought.

I am to begin with showing, that the Christian revelation is founded on the authority of reason, and consequently cannot oppose it; and here it may be proper to settle the meaning of the word reason. One of the most important steps towards the truth, is to determine the import of terms. Very often fierce controversies have sprung from obscurity of language, and the parties on explaining themselves, have discovered that they have been spending their strength in a war of words. What, then, is reason?

The term reason is used with so much latitude, that to fix its precise limits, is not an easy task. In this respect, it agrees with the other words which express the intellectual faculties. One idea, however, is always attached to it. All men understand by reason, the highest faculty or energy of the mind. Without labouring for a philosophical definition that will comprehend all its exercises, I shall satisfy myself with pointing out two of its principal characteristics or functions.

First, it belongs to reason to comprehend universal truths. This is among its most important offices. There are particular and there are universal truths. The last are the noblest, and the capacity of perceiving them, is the distinction of intelligent beings; and these belong to reason. Let me give my meaning by some illustrations. I see a stone falling to the ground. This is a particular truth; but I do not stop here. I believe, that not only this particular stone falls towards the earth, but that every particle of matter, in whatever world, tends, or as is sometimes

said, is attracted towards all other matter. Here is a universal truth, a principle extending to the whole material creation, and essential to its existence. This truth belongs to reason. Again, I see a man producing some effect, a manufacture, a house. Here is a particular truth. But I am not only capable of seeing particular causes and effects; I am sure that every thing which be gins to exist, no matter when or where, must have a cause, that no change ever has taken place, or ever will take place, without a cause. Here is a universal truth, something true here and every where, true now and through eternity; and this truth belongs to reason. Again, I see with my eyes, I traverse with my hands a limited space; but this is not all. I am sure that beyond the limits which my limbs or senses reach, there is an unbounded space; that go where I will, an infinity will spread around me. Here is another universal truth, and this belongs to reason. The idea of infinity, is indeed one of the noblest conceptions of this faculty. Again, I see a man conferring a good on another. Here is a par ticular truth or perception. But my mind is not confined to this. I see and feel that it is right for all intelligent beings, exist when or where they may, to do good, and wrong for them to seek the misery of others. Here is a universal truth, a law extending from God to the lowest human being; and this belongs to reason. I trust I have conveyed to you my views in regard to the first characteristic of this highest power of the soul. Its office is to discern universal truths, great and eternal principles. But it does not stop here. Reason is alsó exercised in applying these universal truths to particular cases, beings, events. For example, reason teaches me, as we have seen, that all changes, without exception, require a cause; and in conformity to this principle, it prompts me to seek the particular causes of the endless changes and appearances which fall under my observation. Thus, reason is perpetually at work on the ideas furnished us by the senses, by consciousness, by memory, associating them with its own great truths, or investing them with its own universality.

I now proceed to the second function of reason, which is, indeed, akin to the first. Reason is the power which tends, and is perpetually striving to reduce our various thoughts to unity or consistency. Perhaps the most fun