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People's Palace, the, and the Re-

ligious World, 698.
Phillips' Commercial Atlas, 313.
Popular Educator, 760.
Potter's Discourse Church

184.

Moody, Clement, the New Testa-

ment expounded, 247.

Matheson, J., Ancient Puritanism,

248.

Messenger of Mercy, 250.

Maconochie, Capt., Account of the

Public Prison of Valencia, 442.

Martin, Samuel, Lectures on Chris-

tianity and Socialism, 570.

Muston, Dr., The Israel of the Alps,

697.

New College, the, Introductory Lec-

tures, 55.

Onesimus, Philemon, and Paul, by

J. P. W., 60.

Partridge, S. W., An Idea of a

Christian, 443.

Pearce, A. E., The Voice in Rama

Hushed, 761.

Government, 312.

Pulte, Dr., Homeopathic Domestic

Physician. 184,

Protestant Dissenters’Almanack, 760.

Perverter in High Life, the, 186.

Parsons, B., a Letter to R. Cobden,

&c., 248.

Reed, Charles, the Infant Class in

the Sunday School, 186.

Reformer's Almanack, 1852, 59.

Rogers, Rev. J. G., Protestant Dis-

sent Vindicated, 60.

Richer, E., Religion of Good Sense,

762.

Scot'ish Protestant, the, 59.

Shepherd, Mrs , Reality, 569.

Shepard, Prof., Pulpit Outlines, 379.

Spence, James, the Religion of

Mankind, 186.

Stoughton, Rev. J., Philip Dod-

dridge, 118.
Sunday School Union Publications,

58.
Swaine, E., Secular Free Schools,

248.

Tracts of the Weekly Tract Society,

249,

Thomas, Rev. D., Things for all

Lands, 249.

Traill, Mrs., the Canadian Crusoes,

668.

Uncle Tom's Cabin Almanack, 760.

Wallace, Alex., the Bible and the

Working Classes, 569.

Whitton, J., the Lost Sheep,

White, R. T., Think or Not to

Think, 570.

Wheeler, J. T., Analysis, &c., of

New Testament History, 698.

Wardlaw, Rev. Dr., What is

Death? 313.

Wilks, W., the Half Century, 182.

Weiss, B , on the Book of Psalms,

440.

Williams, W. R., Religious Pro-

gress, &c., 443,

Wyld, J. W., Man's Purposes

Crossed by God's Providences,

249.

Onesimus, the Fugitive Slave, 263 ;

justification of his escape, 265; he

robbed his master, 266.

Opinions of Churchmen on the Union

of Church and State, 241,

Paganism, no moral teachers in, 138.

in Ireland, 151.

Palissy the Potter, Life and Character

of, 659.

Papacy, the Prospects of the, 385, 395.

the, its disreputable history,

388.

Parliament, opening of, 187; pro-

ceedings of, ib., 251, 314, 381, 444 ;
dissolution of, 505.

new opening of, 765.
Paul did not countenance Slavery, 16.
Persecution, Religious, on the Con-

tinent, 309.
Peter's power of the Keys, 416.
Philemon, the Christian Slave-master,

14; his character, ib.

Pickering's “Races of Men,” 408.

Pilate washing his hands, 245.

Plain Sewing; or, how to Encourage

the Poor, 549.

Power of the Keys, the, and the

Ministerial Office, 416.

Power of the Pulpit, the, 705.

POETRY :-

" And in the arden there was a

Sepulchre,” 634.

Be Strong, ól,

Christmas Day, 767.

Death, 695.

Gifts and Receivers, 117.
Lines Written at Walmer, 566.
On a Sleeping Infant, 115.
The “ New Earth and “ New

Song" of the Redeemed, 231.
The Singer, 117.
True Peace, 116.

Waiting, 118.
Press, the duty of Christians in rela-

tion to, 7; influence of, 11.

Primeval Period of Britain, 482.

Principles applicable to the improve-

ment of the masses, 257.
Protestant Alliance, meetings of, 63,

125.
Purgatory of Suicides, Cooper's, 672.

Rationalism defined, 75.
Reason, the, its office in Religion, 156.
Reform Bill, Lord John Russell's, 188.
Conference at Manchester, 62.

at St. Martin's

Hall, 253.

Parliamentary,

debate on,

314,

Sterling, John, birth and early life, Usher's Chronology incorrect, 285.

22; education, 23 ; choice of a pro-

fession, 24 ; acquainted with Cole- Victor on the power of the Bishop,
ridge, 24; marriage, ib. ; rector of

519.

Herstmonceux, 25; acquainted with

Carlyle, ib.; death, 26; religious Webster, Daniel, death of, 766.

opinions, 27.

Wellington, Duke of, death of, 635.

Stone pillar worship in Ireland, 151.

burial of, 763.

ancient practice Wesley and Methodism, 129.

of, 152.

John, influence of, 130 ; errors

Stowe's, H. B., Uncle Tom's Cabin, of, 131 ; defects, 134.
533.

Wesleyan Methodism, anomalous po-

English sition of, 131 ; present character of,
Editions of, 683.

133.
“ Strive to enter in," 104,

Conferences, meeting of,
Sunday-school, importance of the, 574, 575.

193 ; prominent faults of present “ What would the World say ?" 147.
system, 194; picture of under im- “ What will they think of me?" 370.
proved system, 197; further sug- Wild, Dr., Poem on imprisonment of
gestions regarding. 472,

Calamy, 547.
Union, Jubilee of, Wittemberg in 1851, 301.

541, 703.

WORDS FOR THE WISE :-

origin of, 544, VII. “ (D.V.)” 92.

703.

VIII. Loud Applause, 220.

Suggestions regarding Sunday-schools, IX. Free Contributions, 286.

193, 472.

X. “Our Common Protestantism,"

Stuart, Moses, death of, 190.

478.

Supplementary chapter on the Indians XI. Cant Terms, 530.

of British Guiana, 216.

XII. Chapel Extension, 654.

XIII. Pew Rents, 724.

Teachers of Popular Infidelity, the- Working Classes, their estrangement

G. J. Holyoake, 617; Thomas from Christian Churches, 69 ; lec-

Cooper, 669; Robert Cooper and tures to the, 128, 743.

Charles Southwell, 716.

influence of the

Temporal interests of man subordinate wealthy upon the, 262.

to the spiritual, 259.

Men's Educational Union,

Tempter, the, 686.

255.

Test of miraculous attestation, the, Wright's, Thomas,

" The Celt,

449 ; not physical but moral, 456. Roman, and Saxon," 482.

Things Old and New, 53, 114, 243. Writing, ancient use of, 523.

Thought, its office in Religion, 157.

Yezidis, the, or Devil-Worshippers,

Understanding, the, its office in Reli- 30; origin, character, and doctrines

gion, 156.

of, 31–37.

Union among Protestants, Dr. John Young, counsels to the, 53,
Owen, on, 242.

Young Men's Baptist Missionary
Unity of the Human Race, 407.

Society meeting, 640.

THE MONTHLY

CHRISTIAN SPECTATOR.

JANUARY, 1852.

address to Dissenters.

BRETHREN,

The season suggests and justifies the freedom of direct address. On the boundary-lines of time we are wont to halt for retrospection and refreshment; and at those resting-places men speak to each other with the frankness that is born of companionship in

Around the camp-fire, the severity of discipline relaxes; brethren in arms canvass the chances of the campaign, the designs of the commander, and the merits of their cause. Upon the march of life there is little time for meditation or converse. We start out with convictions lively to enthusiasm, and hopes that veil all obstacles as with a gilded cloud ; but, ere long, obedience takes the place of reasonthe stimulus of hope is superseded by the quiet force of habit. This is inevitable, and therefore not to be repined at—we must find its counteraction in our Sabbaths and feast-days; in the solemn anniversaries of the family, and the awakening services of the Church.

Our first concern is with a matter capable of various expressionpersonal religion,' the Divine life in the soul of man,' and so onbut to express which in any form, is to state its paramount, infinite importance. There are those who scarcely admit the reality of the thing meant. They do not allow that between the best and the worst of men there exists a distinction so wide as would consist in the pre

or absence of a special relationship to the Divine Being. They acknowledge the moral distinction of good and evil, and that the one or the other may preponderate in an individual character; but

sence

VOL. II.

B

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in the vast majority of human beings, they allege, there is no such decided complexion as to warrant the use of terms like these concerning them. Others, who never venture on this philosophy, would appear to regard religion-or, properly, religiousness, the subjective form of religion—as a decorous acquiescence in certain doctrines, and conformity to a conventional morality. A third class assert the reality of this special relationship, and that it originates in a sacerdotal act. We Dissenters profess, by the fact of our separation from the National Church, and our adhesion to other religious communities, to differ vitally from all of these. Our ecclesiastical polity indicates something more than a preference of one form of Church government to anothersomething more than an objection to liturgy, surplice, or episcopacy. It enters into our conceptions of the nature of Christianity itself. It proclaims our faith in the necessity of personal convictions, and of correspondent character, to constitute religiousness. We iterate in the ear of the world, ‘ Except a man be born again, he cannot see the kingdom of God ;' and we deny that this being born again’ is an act of unconsciousness to its subject, or is the work of any human agent. We assert, that it consists in the reception of the truth, and the exercise of its purifying influence upon the will and the affections, the habits of the inner and outer life. We affirm that every

mind is able, and therefore entitled, to form its conceptions of Divine things by direct contact with them; that no one man more than another has authority to expound them to his fellows; that to every one the revealed law of God alone is the law of life; and that obligation is laid upon all to give heed to the word spoken. Repudiating hereditary or æcumenical beliefs-affirming that neither Parliament for the nation, councils or presbyters for the Church, nor one generation for another, can rightfully prescribe what shall be believed or how worship shall be rendered-claiming for each human soul an independence of every other human soul in relation to the Highest-we nevertheless release not ourselves from spiritual obligations. On the contrary, we bind ourselves in the sight of the world to the horns of the altar. It is because we are leal to God, that we refuse to be in bondage to man. It is as the Lord's free-men that we deny the assumptions of the priest, and repel the influence of society. We profess, by our Nonconformity to prescriptive and enacted religion, that we possess, and would cherish, in our isolation or by voluntary associations, a Divine life in our hearts.

That this profession be a reality, is, then, our highest, first concern. That it is made in deliberate hypocrisy, is a supposition not, we believe, often tenable ; and that need not here be entertained. But where there is no conscious deception, there may yet be a wide disparity between the inward and the outward fact. A man's life is untrue not only when he intends an imposition upon his fellows, but so soon as his convictions and emotions fall below or rise above the level of his words and deeds, and practise a deceit upon himself. When we stand up in the congregation to avow that to God we owe all, and from him deserve nothing-when we sit around the table of the Lord to com

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