ly purposing to lead a new life; whether they have a lively faith in God's mercy through Christ, with a thankful remembrance of his death, and whether they are in charity with all men." Yet how few have seriously examined themselves on these subjects! Men in general had rather live and die in the dark than come to the light, that their deeds may be reproved. How infatuating the power of sin, which can thus blind the eyes, and harden the heart, till, awaking in another world, we find ourselves for ever deluded and undone ! In the first place then, do we repent us truly of our former sins, and stedfastly purpose to lead a new life? This is the first step in religion. It is a mere mockery to repeat the confessions and prayers of the Church, unless we really feel our guilt and depravity. But how appropriate is the language of those humble acknowledgments to the case of every true penitent; especially that affecting confession in the Communion-service; "Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men ; we acknowledge and bewail our manifold sins and wickedness, which we, from time to time most grievously have committed, by thought, word, and deed, against thy Divine Majesty, provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorrow for these our misdoings; the remembrance of them is griev, ous unto us, the burden of them is intolerable. Have mercy upon us, have mercy upon us, most inerciful Father; for thy Son our Lord Jesus Christ's sake, forgive us all that is past; and grant that we may ever hereafter serve and please thee in newness of life, to the honour and glory of thy name, through Jesus Christ our Lord."

This is a most interesting specimen of the humility and earnestness with which a true penitent confesses his sins, and implores

mercy. Have we felt this intense desire to be delivered from the power of sin, and to lead a new life? It is to no purpose that we profess to repent, unless our repentance be such as is accompanied with earnest endeavours after holiness. That professed repentance, which lasts no longer than while we are in the House of God, or at the Table of the Lord, is false and unavailing. Let us then examine ourselves on this head, and let us earnestly pray to God to bestow on us a contrite heart, a tender conscience, an abhorrence of all sin, and a heartfelt desire to walk in the way of his commandments, Till we have thus repented of our iniquities, and thus stedfastly purposed to lead a new life, we are not in a right disposition to approach the Table of the Lord. The impenitent and unbelieving are not invited to that sacred banquet. But, even if we have been hitherto among that unhappy number, it is not yet too late to turn to God; the accepted time, the day of salvation are still present; and may the Holy Spirit, while the invitation reaches our outward ears, direct it to our hearts, and ineline us to obey it.

The need of deep penitence is forcibly set before us in this sacrament; and indeed what sight can so much teach us the evil of sin, and so effectually wean our affections from it, as that of the appointed emblems of the body and blood of our Redeemer, who died as a sacrifice to atone for our transgressions? When, therefore, we behold that body broken, and that blood shed, for our iniquities, which were the spear that pierced him to the heart, shall we not recoil with abhorrence from all that may offend and grieve him? Will not sin appear, indeed, at such moments exceeding sinful? If then we feel true repentance on account of our transgressions; if we are softened into contrition for them, and are pray. ing to God to deliver us from them,

and to enable us henceforth to lead a new life to his praise and glory; let us not check these operations of the Holy Spirit on our souls; let us become decided in religion; let us not be ashamed of the name of Christ; and among other instruments of spiritual benefit, let us gladly avail ourselves of this divinely appointed means of strengthening our faith; especially as nothing can more effectually tend by God's blessing to prevent our sliding back into sin, or prove a more decisive step in our new course. We are next directed by our Church to examine ourselves, "whether we have a lively faith in God's mercy through Christ." This, however, has been in some measure already supposed, for it would be strange indeed to come to this holy sacrament without faith in those Divine mysteries which it was intended to commemorate. Repentance must be accompanied by faith; otherwise it is only that sorrow of the world which worketh death, and which Judas himself felt when he had be trayed the Lord of Life and Glory. Now, this faith in God's mercy through Christ, will teach us not to rely on our own works or deservings for salvation; but to approach our justly offended Maker, acknowledging our transgressions, feeling deep contrition and abasement on account of them, and trusting wholly to the merits of the Saviour for pardon and reconciliation. We shall repose alone on the sacrifice of Christ as full, perfect, and allsufficient; and shall partake of the outward elements of bread and wine, thinking of and confiding in Him whose body and blood they represent; and who is able to save to the uttermost all who come unto God by him.

And now let us inquire whether we have that lively faith in Christ which our Church, în conformity with Scripture, represents not only as necessary for coming to the holy communion, but for our justi

fication before God, and as the basis of every good work. Do we trust in him? Do we love him? Do we avoid every thing that would displease him? If so, may this faith be confirmed in us ever more and more; and as a means for its confirmation, let us frequently partake of that solemn rite in which the Saviour is represented to us by lively symbols, and our souls are strengthened and refreshed by the body and blood of Christ, as our bodies are by the bread and wine.

The Church further teaches us to examine "whether we have a thankful remembrance of Christ's death." If the former points of self-examination be satisfactorily ascertained, this will naturally follow:-for who ean be duly sensible of the burden of his sins and the guilt attached to them, aud believe that the only begotten Son of God came down on earth to die for them, without experiencing some emotion of gratitude for his love and condescension? The true Christian should feel at all times this thankful remembrance, but more especially when he commemorates by the appointed rite the sacrifice and death of his Redeemer. But how can those be imagined to experience this thankful remembrance who never perform their Saviour's most solemn and dying command; This do in remembrance of me?" Had an endeared friend in his last moments put us into possession of a valuable inheritance, and entreated us to keep up some easy token of our sense of his regard, who would be so uńgrateful as to neglect to comply with his injunction? But though Christ has left us the New Testament in his blood, entailing on us the richest blessings of time and eternity, how many who call themselves by his name habitually slight his dying request? Let us not be among that number; but let us exhibit our gratitude for his mercies, and our respect for his injunction,

by joining in the devout communion to which he invites us; not superstitiously regarding the sacrament as a sort of charm necessary at the approach of sickness or death, but viewing it as a means of grace intended to strengthen us in fighting the good fight of faith; to unite us more closely to our Saviour; and to increase in us every spiritual grace and virtue.

To the Editor of the Christian Observer. I AM so much pleased with the inclosed extract from Bishop Jeremy Taylor's Sermon on Growth in Grace, that I should be glad to see it in the Christian Observer, when you have a page to spare.

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"He who is more patient of a sharp reproof, than of a secret flattery, is advanced towards a state of grace. For a reprehension contains so much mortification to the pride and self-love of man; is so great an affront to an easy selfsatisfied person, is so empty of pleasure, and full of profit, that he must love virtue in a considerable degree, who will cheerfully take in that which only serves his end, and is displeasant to himself.

Our Church teaches us, lastly, to examine, "whether we are in charity with all mankind." If we have that faith and those dispositions which have been described, we cannot be otherwise; for it is impossible to love God without loving our brother also. That love, in proportion as it prevails in us, will expel from our hearts all envy, hatred, malice, and uncharitableness; and will implant every heavenly virtue in their place. We shall think of what God has forgiven us, and learn to forgive our brother: we shall remember how our Saviour loved us, and learn to love our brother. Thus reposing by faith on the great Sacrifice once offered for sin, and endued with those holy dispositions of mind which shew that our faith is not vain, we need not fear, though unworthy in ourselves, to approach the table of our merciful Lord. Let us then come reverently, reflecting on our own vileness and the infinite majesty of : God;-let us come gratefully, penetrated with a sense of his amazing love and condescension; -let us come penitently, acknowledging our sin, and guilt, and unworthiness;-let us come with lively faith, remembering the efficacy of the sacrifice and death of Christ ;let us come with humble hope, reflecting on the freeness and plenitude of the Divine promises;-let us come, in a word, with every Christian grace in lively exercise, and with an earnest expectation of receiving those heavenly blessings which that Divine ordinance was appointed to convey. Amen.

"On the contrary, they who are angry with their monitors, are incorrigible. It is one degree of meekness to suffer discipline; and meekness is the foundation of religion: all pretence to religion, without meekness, is futile. A meek man cannot easily be a bad man, especially in the present instance: he appears at least to have a healthful constitution; he hath good flesh to heal; his spirit is capable of medicine; and that man can never be despaired of, who hath a disposition so near his health, as to improve all physic. But let it be observed, that this is only a sign of growth in grace, according as it becomes natural, easy, and habitual. Some men chide themselves for all their follies and misdemeanors, for the sake of appearing with a fair character to others; others again are so miserably inconsiderate, as to sleep in their own dark rooms; and until the charity of a guide, or an afflictive providence draws the curtain, and lets in a beam of light, dream on until their graves open, and bell devours them.

"Observe further, that although to endure a sharp reproof be a

good sign of amendment, yet the growth of grace is not properly signified by every such sufferance. For when this disposition begins, amendment also begins. To endure a reproof, without adding a new sin, is the first step to amendment; that is, to endure it without anger, scorn, or hatred, or indignation. The next is, to suffer reproof without excusing ourselves. For he that is apt to excuse himself, is only desirous in a civil manner to set the reproof aside, and to represent the charitable monitor to be too hasty in his judgment, and deceived in his opinion or information, and the fault to dwell there, and not with himself. The next degree is, when the person reproved admits the reproof without a private regret, submits to humiliation without secret murmurs or unwillingness, and is only ashamed, for having deserved it, and looks to the reprehension as his own medicine, and the others charity. And, lastly, If to this he adds a real conviction and voluntary confession of his fault, with a sincere determination to strive against it, when he reckons it no objection to

be abased in the face of man, so he may be gracious in the sight of God, that man is grown in the grace of God, and in the knowledge of our Lord Jesus Christ. And certain it is, he cannot either be wise or good that had rather have a real sin within him, than that a good man should believe him to be a repenting sinner; that had rather keep his crime, than lose his reputation; that is, rather to be so, than to be thought so; rather be without the favour of God, than the good opinion of his neighbour. I dwell the more on this, because it is so much neglected. We neither confess our shame nor endure it, we are privately troubled, and publicly excuse it: we turn charity into bitterness, and reproof into contumacy and scorn; we reject with anger and disdain a personal charge, and think it sufficient to be taught our personal duty, by general discoursings, by parables and apologies, by arts of insinuation and wary distances. We expect to be cured of an inveterate disease by a little ointment, when nothing but the actual cautery will remove it.".

To the Editor of the Christian Observer. IT is deeply to be lamented that although no nation has better laws against the offence of libelling than our own, in none, perhaps, is the practice so common, or carried to so injurious an extent. Where the fault rests, I shall not attempt to decide; though I think no lover of his country would regret to see the public conservators of the peace more active in proceeding against such offences, in whatever quarter they may arise, or for whatever purpose they may be committed. Such a measure would certain ly be salutary, and ought to be po

pular; but whether popular or not, it would ensure the suffrages of the wise and the good; and, in the end, when the temporary interests and short-sighted party views of political disputants shall be forgotten, would be looked back upon by posterity as a laudable energy in the cause of religion, virtue, and true patriotism.

As one step towards the suppression of the offence in question, it is necessary to know in what it consists, especially as the public in general are not acquainted with the large view which our laws very properly take of this subject. I therefore request your insertion of

the following concise exposition of the law of libel, extracted from an address recently circulated, and which may be of service to your readers in warning ignorant or evil. minded persons of their liability to punishment for offences, against which they were not perhaps even aware that the law has provided a remedy; and may thus assist in some cases in preventing the commission of the crime. R. H.

"The law of libel is founded upon a single plain and familiar principle-a principle sanctioned alike by morality and religion→→ That no individual sball injure the reputation of another.' Men in a state of society have a right to be protected in their property, their persons, and their character. They have a right to claim redress for injuries done to either, since it would be a grievous oversight and defect in any system of laws, if, while the two former are defeuded by the terrors of criminal justice, the latter should be left defence less, and exposed to the efforts of individual malice. In like manner, but with a far stronger claim, the interests of the community at large, or, in other words, the state, in which all the interests of all are combined, demand protection. Whatever, therefore, has a tendency to ridicule the doctrines and institutions of religion-to relax the obligations of morality-to violate public decency-to vilify the person and dignity of the SOVEREIGN-to defame the constituted authorities of the empire, and the reputation of public men, or to disturb the quiet and repose of private life, in whatever manner expressed, is libellous, and ought to be suppressed. There can be no security to any frame of government, however perfect, no enjoy ment of either public or private tranquillity, unless a power be vested in the laws to control and subdue the turbulence and passions of evil men.

"There are but three possible modes of defamation, which can affect the state or individualsslanderous language, writing and printing, signs and pictures-all perhaps equally malicious in their design, all equally liable to punish ment, but not all equally injurious to society; for while the first is necessarily confined within a narrow limit, the two latter have a far wider range, and more pernicious influence. The writer and designer, the printer, publisher, and vender, are all criminally responsible".

"1. With respect to libels af fecting private individuals-No man is permitted to be the selfconstituted judge of another. If the person accused be innocent, the injury is manifest; if guilty, he is still entitled to a fair and unprejudiced trial. The scales of justice are too weighty to be entrusted to a private hand. Any publication, therefore, criminating an individual, or even exposing him to ridicule and derision, is libellous. If any man deliberately or maliciously publish any thing in writing concerning another, which renders him ridiculous, an action well lies against such publisher t.' It must here be remembered, that the remedies by action and indict. ment in private libels are co-extensive. The exhibition of a PICTURE or CARICATURE, intimating that which in print would bè libelous, is equally criminal. In Dubost v. Beresford, a case of a libelous picture, Lord Ellenborough held, that the publisher was both

* It is right that it should be known, not only that the party who originally prints, but that every person who utters, who sells, who gives, or who lends a copy of an offensive publication to any other person, will be liable to be prosecuted as a publisher.-Per Bailey J., Rex v. Jane Carlile, 3 Barn. and Ald. 169. A. D. 1819.

+ Per Lord Chief Justice Wilmot. 2 Wils. 403. A. D. 1769.

2 Ford. MS. Bradley v. Methuen.``