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the same mind.” “Rejoice, inasmuch as ye are partakers of Christ's sufferings." It is not, indeed, accurate to define virtue, as some have done, the sacrificing of a present for a future greater good: virtue must ever be essentially the same; and the day will assuredly come, to every true servant of God, when holiness will be the most delightful of all exercises, unaccompanied even with the appearance of a loss: yet, in our present state, with corrupt hearts in a corrupt world, it cannot be denied that persevering self-denial is at the basis of all moral excel lence. We must be ready to abandon much, and endure much, if Heaven is the prize we seek for.

the foot of the cross, in mingled tears and rapture, to join the song of angels; "Glory, and power, and thanksgiving, be unto Him that sitteth upon the throne, and unto the Lamb, for ever and ever."-Let it be remen bred, that pride is a preference of ourselves; love and gratitude, preference of others. These sentiments, therefore, cannot subsist together; and whatever tends to excite the better feelings, must tend also to expel the worse.

The last Christian grace which I shall notice as wrought more especially by the doctrine of the cross, is Spiritual-mindedness;--the source and pledge, the fruit and crown, of all. On this, assuredly, it is needless to enlarge. What says the apostle of the Gentiles? "I am cru-' cihed with Christ: nevertheless I live: yet not I, but Christ liveth in me and the life which I now live in the flesh, I live by the faith' of the Son of God, who loved me, and gave himself for me." Through out the New Testament, the death' of Christ is spoken of as directly emblematic of, and above all other things effectual to produce, that death unto sin, and deadness to the pleasures of this world, which ever accompany a spiritual frame of mind.

There is another Christian grace, of the highest worth, which is intimately connected with self-denial, and peculiarly taught in the doctrine of the cross,-Humility. Can we see the Son of God crucified for our sins, and still indulge a lofty, selfgratulating spirit? Had our crimes brought a friend, a wife, or child, to an infamous death, should we dare to stalk round the world with a triumphant look, and proud, braggart deportment? In such a case, surely the very worst would hide his face in the dust. But we have crucified the Lord of life: our crimes have brought the ever-blessed Emanuel. We see, then, that the doctrine of to shame and suffering. A just view the atonement-the knowledge of of the great superiority of moral that great truth, which unknown worth over all other advantages, and might have wrought inestimable such a sense of our own moral un- good for man-has a peculiar and worthiness, as the cross of Christ most powerful tendency to excite can alone teach, would effectually an ardent love of God; a deep dedeliver us from that over-weening testation of sin; patient self-denial; and selfish folly, which even the humility; and spiritual-mindedness. ablest of men, untaught in the school Let it now be considered how large of Christ, are ever ready to mistake a portion of holiness these graces for magnanimity.-It is not, row themselves constitute, and how neever, the sufferings of our Saviour cessarily they imply or produce the only that should cover us with con- rest, and, if the Scripture account of fusion: the recollection that his happiness be true, we shall no longer death is our life; his shame and feel any difficulty in understanding orrow, our everlasting joy: these, why the apostles have declared a sarely, are thoughts which, above knowledge of Christ crucified to be all others, must empty us of selfish- so inestimable a blessing. We must ness, draw forth every grateful and also recollect, that the evangelical generous affection, and bring us to truths are admirably calculated to

awaken the most animated feelings and affections of the heart; in doing which, they not only open the deepest fountains of satisfaction, but communicate a power and energy to the soul, which makes the attainment of the most perfect graces of holiness almost as delightful as their

exercise.

The doctrine of the Atonement is, I am persuaded, acknowledged, and its value in some degree felt, by a very large proportion of those who profess any seriousness at all on the subject of religion. It is too cardinal a truth to be overlooked; too comfortable an one to be wilfully neglected. We find, therefore, the satisfaction which Christ has made for sin mentioned by many, with a certain expression of trust and thankfulness, who, on the whole, are living very carelessly, and have exceedingly inadequate notions of the dispensation of grace in its other parts. This doctrine, however, can hardly be well understood, or cordially received, except by those who have known the burthen of sin; who feel their need of a Mediator; and love Christ, not merely as a being perfectly excellent and amiable, but as their Redeemer.—This is the nearest relation that subsists between Christ and his people. He has made, he preserves, he guides, protects, and blesses us; but all this he would have done though man had continued upright. To have become the Saviour of a guilty world, its deliverer from bondage and death, invests him with a character far dearer, because far more necessary, to all who can estimate its value. And what but the blindness, the death-sleep of sin, can hide its value from us? We may speculate, if we please, on the moral government of God, and marvel (it is, indeed, very marvellous) that he should have permitted a whole world to be sunk in guilt and ruin. We may estimate, if we will, the palliation which our offences receive from the infirm nature we inherit, and the evil examples that surround us. But, when

our philosophy and our moral calculations are exhausted, let memory and conscience speak. Have you loved your Creator and Benefactor with your whole heart? Have you indeed preferred his favour before the pleasures of sense, of reason, of fancy, of ambition, of affection? Have you cordially believed, and acted on the belief, that to serve him with every faculty and every feeling is true wisdom, and will issue in perfect happiness? Have you been holy and humble, just and pure in every thought and word and work? Happy, happy they (if any such there be) who can honestly answer, Yes!--but not unhappy those, who, knowing their sins, and confessing their unworthiness, have taken refuge in the sanctuary of a Redeemer from the power and persecution of their enemies. I do not say that they who need a Saviour little, will love him little that is impossible: but surely those who feel that they need him much, must love him ardently. Let them cherish the holy fervour. It will pour gladness into their hearts. It will purge them of every low thought, every selfish and worldly affection; as the sun, ascending in the rear of darkness, scatters the mists that lie heavy on the earth, and sheds upon every object the same glad and peaceful radiance in which his own glory is for ever enshrined.

There is one common and capital error in this subject, which must not be left unnoticed. Persons who do not live strictly, are very apt to ima gine that the Gospel is a mitigated law, and the death of Christ principally effective in softening the rigour and relaxing the straitness of the old commandment. This is a most fatal misapprehension of the whole matter. So totally is it at variance with the whole tenor of Scripture, that (if it were not presumptuous to speculate on the possible proceedings of God) we might venture to say, if the law of perfect holiness could have allowed of any abatement, Christ had never died. That

law, like its Author, is immutable. God is the same yesterday, to-day, and for ever. "Be ye perfect," is the precept of both Testaments. It is among the most sublime and cha-, racteristic features of revelation, that, even in a scheme of condescension by which sinful beings are to be restored, and some provision therefore of necessity made for infirmity and corruption, the perfections of God are never compromised. The Scriptures never lower down the standard of holiness to the imperfections of man, but strive to raise his weakness to that noble and celestial height. Every thing is in the ascendant. Sursum Corda, Sursum Corda. The doctrines, the precepts, the examples, the images, the language of the Bible-all breathe a tone of subLimity that ill harmonizes with low pursuits, sensual appetites, and worldly affections. Let us follow whither they lead us. He only is truly happy, who has happiness within himself; whose soul is free, and whose wants are satisfied :holiness alone is liberty; the favour of God the only source of perfect and abiding satisfaction.

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To the Editor of the Christian Observer.

THE inquiry of your correspondent Inquisitor, in your number for February, will perhaps surprise that people, and those preachers, concerning whom he writes, as much as the question which he mentions has evidently surprised him. They will think it strange, that a question founded on the strongest and plainest declarations of the Holy Scrip tures, should surprise any real Christian, "Whosoever," says the apostle St. John (1 Epistle, iii. 4—10) "committeth sin, transgresseth also. the law; for sin is the transgression of the law. And ye know that he wa manifested to take away our ins, and in him is no sin. Whower abideth in him, sinneth not; whosoever sinneth, hath not seen

him, neither known him. Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous: he that committeth sin is of the devil; for the devil sinaeth from the be ginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil, Whosoever is born of God, doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God."-I believe, sir, I need not inform you, that many other Scriptures might be brought forward, and the whole of the sixth chapter of the Epistle to the Romans transcribed, in proof of this glorious "liberty of the children of God."

According to the plain, literal im、 port of the words of the apostle, and in the examination alluded to by your correspondent, sin is understood to mean an actual voluntary transgression of the law of God. But whosoever is born of God, while he abideth in faith and love, and in the spirit of prayer and thanksgiving. not only doth not, but cannot commit sin. So long as he thus believeth and rejoiceth in God through Christ, he cannot voluntarily transgress any commandment of God, either by speaking or doing what he knows God hath forbidden, or by omitting what he knows God hath commanded him to do. If any man be thus in Christ, he is a new creature, and sin hath no dominion

over him..

It may be, and indeed it has been, objected, even to these sacred declarations, that those whom we cannot deny to have been truly born of God (the Spirit of God having given us in his word that infallible testimony concerning them), not only could, but did, commit sin: they did actually transgress the holy law of God. But the answer is easy, according to the same apostle (1 John, v. 18.) "We know, whosoever is born of God sinneth not; but he that is begotten of God keepeth himself" (which he is then able to do, by the grace of God), "and that wicked

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It is perhaps, sir, important, with respect to the inquiry of your correspondent, to inform him, that the question-viz. “Have you constant power over all sin?"-which has so much surprised him, even as being put to candidates for ordination, had, perhaps often, been put to the same persons, as private members of the society (for thus they all begin); not that it might be known if they were called to teach others, but if they had themselves, according to the Liturgy, truly repented, and unfeignedly believed his holy Gospel, who pardoneth and absolveth all such; and that it might be thus kuown, so far as man can know it, if indeed they were in the faith, and truly born of God. And the question being put to them on the solemn occasion mentioned above, was to know if they stood fast in the liberty wherewith Christ had made them free, and thus retained

the disposition and the power to hold forth the same privilege to those who are "tied and bound with the chain of their sins." From persons thus prepared, a very simple answer, and conveyed in very few words, would be accounted "satisfactory."

As I suppose your correspondent to be a sincere inquirer after truth, I would recommend it to him to read Mr. Wesley's Sermon on Whosoever is born of God, doth not commit sin." And if he would also read his Discourses on Sin in Believers," and on "The Repentance of Believers," he might perhaps receive much satisfaction upon this point. He might also see, that not only a deliverance from the dominion of actual sin, is the privilege of God's children; but that there is a mach higher degree of Christian liberty to be attained, through faith in Him who has promised," through the blood of the covenant, to make us perfect in every good work, to do his will;" or, as our Church expresses it, "to cleanse even the thoughts of our heart, by the inspiration of his Holy Spirit, that we niay perfectly love him, and wor thily magnify his holy name."

I am, &c.

M.

MISCELLANEOUS.

To the Editor of the Christian Observer. A PAMPHLET has lately appeared, which has attracted much notice in the metropolis, entitled, "Effects of the Continental Blockade upon the Commerce, Finances, Credit, and Prosperity of the British Islands." It is written by Sir Francis D'Ivernis, a name well known in the political circles. My purpose is not to call your attention to the reasonings which this author takes occasion to introduce on some of the

principles of political economy, bet to the facts which with much labour he has drawn together from authen. tic sources.

Your readers cannot have forgotten the general apprehension= which were entertained towards the close of the year 1807, that a deep and perhaps fatal, wound would tinflicted on the trade of Great Br tain, by the rigour with which B naparte had begun to execute h commercial decrees, combined as was with the measure of embarg

which had been adopted in America. the year that Bonaparte's blockade Those apprehensions, however, were had its full operation. soon dissipated. Means were found to carry on a considerable trade with the continent of Europe, through the medium of Heligoland and the ports of Holland; and by resorting to the expedient of forged, or, as they are more mildly termed, simulated papers, our commercial intercourse with the dominions of Russia was gradually revived. But, independently of these circumstances, the temporary diminution of our trade, which was caused by the operation of the Berlin decree and the American embargo, was more than compensated, before the end of 1808, partly by the improve ment which had taken place in Ireland, and the consequent increase of the commercial transactions of that country with Great Britain; and partly by the new vent for our maDufactures which the invasion of Spain and Portugal had opened to us in South America, as well as on the Spanish peninsula.

Here it will be proper to remark, that though the official value gives no insight into the real value of goods, because the rate at which it is calculated is a fixed rate, and has not undergone any alteration for more than a century, yet it affords, on that very account, a better criterion for ascertaining the quantities of goods exported or imported, than the real or current value, which of course is very variable, would furnish.

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In the year 1808, therefore, the official value of British produce and manufactures exported from Great Britain, exceeded that of 1807; and though it fell short of the amount of 1906, yet it was considerably more thau the average export of the five preceding years; as will appear from the following table.

Exports of British Produce and
Manufactures.

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The real value of our exports of British manufactures in 1807, was 40,470,8051.—in 1808, 40,881,67 11.* Besides which, our exports of foreign merchandize and colonial produce, amounted in the former year to 10,002,7907. and in 1808 to 9,088,0751. real value.

The following was the state of our imports during the years 1807 and 1808.

Official Value. 1807....28,854,6581. 1808....27,185,0251,

Real Value. 53,500,990% 45,718,6981

Of this deficiency a considerable part consisted in the digiinished quantity of corn and flour, as well as of flax and hemp, imported from abroad. And it is not a little consolatory to know, that, although the importa tion of corn diminished in that year in the proportion of fifty-four to fourteen, yet no material inconvenience resulted from that circumstance. Some part at least of the capital withdrawn from trade, hid been applied to the improvement of our own soil; and the effect has doubtless been a large increase in the quantity of corn grown at home.

Another proof of the small effect produced by Bonaparte's decrees on the commerce of this country, will be found in the state both of our finances and our credit. In 1800, the year anterior to the blockade, the gross proceeds of the Customs were 12,769,2131. In 1808, the year in which the blockade had its full

In 1806 it amounted to 43,242,176!.

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