sent age from the past. We mean not, that Milton should have neglected the labours of his predecessors. He believed justly, that all the periods and generations of the human family are bound together by a sublime connexion, and that the wisdom of each age is chiefly a derivation from all preceding ages, not excepting the most ancient, just as a noble stream, through its whole extent and in its widest overflowings, still holds communication with its infant springs, gushing out perhaps in the depths of distant forests, or on the heights of solitary mountains. We only mean to say, that the stream of religious knowledge is to swell and grow through its whole course, and to receive new contributions from gifted minds in successive generations. We only regret that Milton did not draw more from the deep and full fountains of his own soul. We wish only to teach, that antiquity was the infancy of our race, and that its acquisitions, instead of being rested in, are to bear us onward to new heights of truth and virtue. We mean not to complain of Milton for not doing more. He rendered to mankind a far greater service than that of a teacher of an improved theology. He taught and exemplified that spirit of intellectual freedom, through which all the great conquests of truth are to be achieved, and by which the human mind is to attain to a new consciousness of its sublime faculties, and to invigorate and expand itself forever. We here close our remarks on Milton. In offering this tribute, we have aimed at something higher than to express and gratify our admiration of an eminent man. We believe that an enlightened and exalted mind is a brighter manifestation of God than the outward universe; and we have set forth, as we have been able, the praises of an illustrious servant of the Most High, that, through him, glory may redound to the Father of all spirits, the Fountain of all wisdom and magnanimous virtue. And still more; we believe that the sublime intelligence of Milton was imparted, not for his own sake only, but to awaken kindred virtue and greatness in other souls. Far from regarding him as standing alone and unapproachable, we believe that he is an illustration of what all, who are true to their nature, will become in the progress of their being; and we have held him forth, not to excite an ineffectual admiration, but to stir up our own and others' breasts to an exhilarating pursuit of high and ever-growing attainments in intellect and virtue. Printed by RICHARD TAYLOR, Red Lion Court, Fleet Street. A DISCOURSE DELIVERED AT THE ORDINATION OF THE REV. FREDERICK A. FARLEY, AS PASTOR OF THE WESTMINSTER CONGREGATIONAL SOCIETY IN PROVIDENCE, RHODE ISLAND, SEPTEMBER 10, 1828. BY WILLIAM ELLERY CHANNING, D.D. (From the American Edition received from the Author.) LONDON: EDWARD RAINFORD, 13 RED LION PASSAGE, RED LION SQUARE. DISCOURSE. EPHESIANS, V. 1. BE YE THEREFORE FOLLOWERS OF GOD, AS DEAR CHILDREN. To promote true religion is the purpose of the Christian ministry. For this it was ordained. On the present occasion, therefore, when a new teacher is to be given to the church, a discourse on the character of true religion will not be inappropriate. I do not mean, that I shall attempt, in the limits to which I am now confined, to set before you all its properties, signs, and operations; for in so doing I should burden your memories with divisions and vague generalities, as uninteresting as they would be unprofitable. My purpose is, to select one view of the subject, which seems to me of primary dignity and importance; and I select this, because it is greatly neglected, and because I attribute to this neglect much of the inefficacy, and many of the corruptions of religion. The text calls us to follow or imitate God, to seek accordance with or likeness to him; and to do this, not fearfully and faintly, but with the spirit and hope of beloved children. The doctrine which I propose to illustrate, is derived immediately from these words, and is incorporated with the whole New Testament. I affirm, and would maintain, that true religion consists in proposing as our great end, a growing likeness to the Supreme Being. Its noblest influence consists, in making us more and more partakers of the Divinity. For this it is to be preached. Religious instruction should aim chiefly to turn men's aspirations and efforts to that perfection of the soul, which constitutes it a bright image of God. Such is the topic now to be discussed: and I implore Him, whose glory I seek, to aid me in unfolding and enforcing it with simplicity and clearness, with a calm and pure zeal, and with unfeigned charity. I begin with observing, what all indeed will understand, that the likeness to God, of which I propose to speak, belongs to man's higher or spiritual nature. It has its foundation in the original and essential capacities of the mind. In proportion as these are unfolded by right and vigorous exertion, it is extended and brightened. In proportion as these lie dormant, it is obscured. In proportion as they are perverted and overpowered by the appetites and passions, it is blotted out. In truth, moral evil, if unresisted and habitual, may so blight and lay waste these capacities, that the image of God in man may seem to be wholly destroyed. The importance of this assimilation to our Creator, is a topic, which needs no laboured discussion. All men, of whatever name, or sect, or opinion, will meet me on this ground. All, I presume, will allow, |