itical power
against Slavery in the States where it is established, as from
exercising it against Slavery in foreign communities," and should free
themselves "from any obligation to use the powers of the national or
state governments in any manner whatever for the support of slavery." In
1842 he published _The Duty of the Free States_, or _Remarks Suggested
by the Case of the Creole_, a careful analysis of the letter of
complaint from the American to the British government, and a defence of
the position taken by the British government. On the 1st of August 1842
he delivered at Lenox, Massachusetts, an address celebrating the
anniversary of emancipation in the British West Indies. Two months
later, on the 2nd of October 1842, he died at Bennington, Vermont.

Physically Channing was short and slight; his eyes were unnaturally
large; his voice wonderfully clear, and like his face, filled with
devotional spirit. He was not a great pastor, and lacked social tact, so
that there were not many people who became his near friends; but by the
few who knew him well, he was almost worshipped. As a preacher Channing
was often criticised for his failure to deal with the practical everyday
duties of life. But his sermons are remarkable for their rare simplicity
and gracefulness of style as well as for the thought that they express.
The first open defence of Unitarians was not based on doctrinal
differences but on the peculiar nature of the attack on them made in
June 1815 by the conservatives in the columns of _The Panoplist_, where
it was stated that Unitarians were "operating only in secret, ... guilty
of hypocritical concealment of their sentiments." His chief objection to
the doctrine of the Trinity (as stated in his sermon at the ordination
of the Rev. Jared Sparks) was that it was no longer used
philosophically, as showing God's relation to the triple nature of man,
but that it had lapsed into mere Tritheism. To the name "Unitarian"
Channing objected strongly, thinking "unity" as abstract a word as
"trinity" and as little expressing the close fatherly relation of God to
man. It is to be noted that he strongly objected to the growth of
"Unitarian orthodoxy" and its increasing narrowness. His views as to the
divinity of Jesus were based on phrases in the Gospels which to his mind
established Christ's admission of inferiority to God the Father,--for
example, "Knoweth no man, neither the Son, but the Father"; at the same
time he rega