We cannot sin against God without sinning against our own souls, for in them is the primitive revelation of God. * *Here [in our souls], at first, God impressed his image here, at last, he fixes his tribunal; it is here his voice was heard in kindness-it is here it also shall be heard in judgment."-p. 4, 5. For man's formation in the image of God, Mr. G. argues, from his social sympathies reflecting, in spite of many imperfections, so much goodness, and also from his sense of duty, so universal. "The sense of duty is an essential part of human nature. * * I know, that in the operations of the moral sense, there have been apparent contradictions; but if we were to deny it on this ground, we should deny the existence of reason itself, for many of its conclusions are apparently contradictory. We assert the reality of the rational faculty, but not its infallibility; in like manner, we assert the reality of the moral faculty, but not its infallibility." p. 23. Further, Mr. G. proves the affinity of man's nature with the Divine, from its tendency toward Godfrom its capacity to discern God, its capacity to imitate God, its dissatisfaction without God. "If there be not some faculties in our souls corresponding to the nature of God, he would be to us a nonentity, and we could neither know him nor love him.""-p. 28. We can scarcely characterise with more propriety the Rev. John Ellison Bates' lecture on "The Deity, Personality, and Operations of the Holy Ghost," than by applying to it the words of Mr. Thom in reference to one part of it, viz. that it is "verbal and mournful trifling with the sublime and vast purport of revelation." The Deity of the Spirit no Unitarian denies. That the Spirit of God must be divine, is as self-evident as that the spirit of man is human. The personality of the Spirit, also, Unitarians question not; it is the distinction of that personality from the person of the only true God, the Father, that they deny: and to this point, which forms the only question at issue, Mr. Bates has merely condescended to give a passing glance. The operations of the Spirit, likewise, Unitarians believe; they deny only that they are the operations of a distinct agent from the Almighty Father; they deny the Trinitarian assumption, that a third Divine Agent is necessary for these operations. "Will it be believed," says Mr. Thom, "that of nearly a three hours' lecture, certainly not more than five minutes was devoted to the only point of difference between us-that the common parts of our faith were laboriously proved, if, indeed, such an identical proposition as that the Spirit of God is God, can be called faith, and the single controverted part left intact? I, in my turn, take the liberty of declaring, that it is of no avail that Trinitarians adduce passages of Scripture attesting the Deity, Personality, and Operations of the Holy Spirit, for that this is conceded, if an identical proposition can be conceded; and that what they have to do is, to prove that the Spirit of God is not the one God, but a third person in the Godhead; and if the lecturer had devoted his three hours to this, the only point in controversy, he might have greatly aided, or greatly injured his cause, and have afforded an opportunity for testing the mutual strength of our views in a way which is now not possible." We quote from page 14th of Mr. Thom's discourse, "The Comforter, even the Spirit of Truth, who dwelleth in us, and teacheth all things." We have seldom perused a sermon by which we have been so much refreshed, so much gratified. To Mr. James' slander, that Unitarians deny the personality of the Spirit, because they never felt his operations, the best reply that can be made is by reference to Mr. Thom's lecture, breathing as it does the words of one who must have known and felt the Divine Spirit. In Scripture the term "Spirit," as applied to God, and the effects which he operates, has three significations. Sometimes, it will be found to denote God as he is in himself, or as operating in the universe generally, as when it is said, "God is a Spirit." "Whither shall I go from thy Spirit?" Sometimes, it denotes God in communication, whether ordinary or extraordinary, with the human mind; and then, on account of the sanctifying influence of Divine truth and love, herein implied, it is called the "Holy Spirit;" and Mr. Thom thinks these terms are never applied otherwise. And, thirdly, the Spirit" denotes its effects, considered as distinct graces of the mind. Beyond this circle of ideas Scripture never goes. It speaks of no third person of a Three-one God, called God, the Holy Ghost. The Divine Spirit in him 66 self, or as operating generally in the universe-the Divine Spirit in communication with the mind of man-the Divine Spirit as actually in man in the form of certain graces, "love, joy, peace," &c.-these are the Scriptural ideas concerning the Spirit; the rest is unscripturalfor the rest, we are indebted to tradition. From among the many excellent things contained in this lecture, we regret that our limits oblige us to be content with one extract:-"Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings that cannot be uttered.'— Rom. viii. 26. Now, nothing can be more marvellous in all the marvels of Scripture interpretation, than that this Spirit within us, which vents itself in groanings that cannot be uttered, should ever have been referred to a third personality in the Godhead. How beautiful is this passage when truly and spiritually considered! We know not what to pray for as we ought; our spiritual apprehension is feeble and dim; and our vague yearnings after the heavenly and the perfect, are not distinct enough to present clearly defined objects to our pursuit and love; yet we have a holy impulse within us, a divine tendency leading us towards God; God has given us this Spirit, and partaking of His nature, it sighs after the perfection to which it is akin; it knows not fully its heavenly origin and end, but still true to the divine instinct, it yearns after Him, and tends towards Him; it sighs for a glory and a happiness which it cannot distinctly conceive or express, but God who gave it understands the prayer, and hears the intercession of His own Spirit-that divine impulse planted by himself which now supplicates Him to make bright its dim longings and to help it forward unto that glory towards which the divinity within it tends-and He who searcheth the heart knoweth what is the mind of that Spirit which He himself put there, and that it maketh intercession with Him, for all holy ones, that He would fulfil the promise of the heavenly impulse that sighs for good. How has Trinitarianism destroyed the spiritual power of the Scriptures, by taking all this beautiful and holy meaning out of the individual heart, and for the sighings which cannot be uttered after the R immortal and the good, which God, who inspired them, comprehends and blesses, substituting a third person in the Godhead who intercedes for us to another person, with groanings that cannot be uttered!"—p. 21, 22. wwwwwwww The Works of Wm. E. Channing, D. D. 4 Vols. Glasgow, James Hedderwick & Son; Edinburgh, Oliver & Boyd; London, Simpkin, Marshall, & Co. THIS is the most complete edition of the writings of Dr. Channing which has yet appeared in Britain or America, and as such, we heartily commend it to our readers. The first volume contains the Reviews; the second, the Essays; the third and fourth, the Discourses of their celebrated Author. A Preface, by Dr. Channing, to this edition is prefixed, as also a Portrait. We happen to know, that the painting from which the engraving, so beautifully executed, was taken, is esteemed by the family of Dr. Channing the most accurate likeness which has yet been made, an opinion which we find most fully confirmed by competent judges in this country who have had the pleasure of seeing Dr. Channing. Each volume contains four hundred pages of letter-press; and to the readers of the Christian Pioneer, it is unnecessary to add a word as to the accuracy and beauty of the execution. The Publishers pledge themselves to issue a fifth volume, printed in the same form and style, as soon as sufficient matter shall have accumulated to enable them to do so. To all who value pure thoughts, Christian principle, holy, benevolent feeling, and who desire to drink in still more of their sacred inspiration, we advise the possession of this invaluable work. MONTHLY RECORD. BIGOTRY is of no particular locality. It plays its tricks in the South and in the North, in the East and in the West, with equal propriety and truthfulness. In no case should its sayings and doings be allowed to pass without exposure. From the "Plymouth Independent" we extract the following excellent letter; and subjoin the substance of the correspondence which took place between the parties therein mentioned :— "RELIGIOUS INTOLERANCE. "A Letter to the Inhabitants of Stoke Damerel. "Christian Friends,-More than 1800 years ago, that Divine Master, whom all sincere Christians venerate and love, was asked the important question, Who is my neighbour?' The answer to that question was contained in a beautiful parable, which told of a poor man, who, while on a journey from Jerusalem to Jericho, was robbed and wounded, and left by the way-side to perish. A priest, returning to Jericho, probably after having performed his appointed course of duty at the temple of Jerusalem, came near to the unfortunate sufferer, bestowed upon him one cold-hearted glance, and then passed on. A Levite also was travelling the same road, saw the wounded man by the way-side, but passed by without offering any assistance. At length a Samaritan came near the same spot, and, though a national enemy, bound up the wounds of the suffering traveller, and conveyed him to a place of rest and security. Our Saviour, after relating this interesting parable, looked around upon the Jews, whose party prejudices and malignant dispositions had called it forth, and asked them, Who was neighbour unto him who fell among the thieves?? They were of course obliged to answer, he who had mercy on him. An invaluable lesson this for persons of all generations. "A few years ago, some benevolent persons at Stoke, guided by the spirit of Jesus, and anxious like him to 'go about doing good,' established a Provident Society,' for the purpose of aiding the poor by the most effectual method-that of enabling them to help themselves. This, undoubtedly, was an object worthy the followers of Him who had taught his disciples to consider all their fellow-creatures, of whatever class, creed, or clime, as their neighbours and their brethren. The Society has been carried on successfully and usefully; but some time ago one of the ladies who officiated as collector, judging, very properly, that her duty, as far as related especially to Christian benevolence, was correctly |