conscience is felt and appreciated—by which the utterance of the Saviour's name is at all times welcomed like the sound of sweetest music-by which a sensation of relief enters, with all the power and freshness of a new feeling, so often as the conception of His atoning blood, and of His perfect righteousness, is made to visit us-by which the reiteration of His sacrifice upon the ear, has a like effect to disperse the habitual distrust or lethargy of nature, that the ever-recurring presence of a friend has to disperse the gloom of a constitutional melancholy. It is no evidence of his vital Christianity, that a man can enjoy a kindred recreation in those embellishments of genius or literature of which the theme is susceptible. But if its simple affirmations be sweet unto him-if the page be never lovelier in his eye than when gemmed with Bible quotations that are both weighty and pertinent-if when pervaded throughout by a reference to Christ, and to Him crucified, it be felt and rejoiced in like the incense of a perpetual savour, and he, withal a son of learning and generous accomplishment, can love, even in its homeliest garb, the oft-repeated truth; and that, purely because the balm of Gilead is there, this we should hold the evidence of one who, so far at least, has been enlightened, and has tasted of the heavenly gift, and has been made a partaker of the Holy Ghost, and has tasted of the good word of God, and the powers of the world to come.

We know of no Treatises where this evangelical infusion so pervades the whole substance of them. as those of ROMAINE. Though there is no train

of consecutive argument-though there is no great power or variety of illustration-though we cannot allege in their behalf much richness of imagery, or even much depth of Christian experience. And, besides, though we were to take up any of his paragraphs at random, we should find that, with some little variation in the workmanship of each, there was mainly one ground or substratum for them all-yet the precious and consoling truths, which he ever and anon presents, must endear them to those who are anxious to maintain in their minds a rejoicing sense of God as their reconciled Father. He never ceases to make mention of Christ and of His righteousness-and it is by the constant droppings of this elixir that the whole charm and interest of his writings are upheld. With a man whose ambition and delight it was to master the difficulties of an argument; or with a man whose chief enjoyment it was to range at will over the domains of poetry, we can conceive nothing more tasteless or tame than these Treatises that are now offered to the public. Yet, in despite of that literary nakedness which they may exhibit to the eye of the natural man, who possesses no spiritual taste, and no spiritual discernment, let such a man have his eye opened to the hidden glories of that theme, which, of all others, was dear to the bosom of their author; and, whether from the press or from the pulpit, was the one theme on which he ever loved to expatiate-let the sense of guilt but fasten upon his conscience, and the sure but simple remedy of faith in the blood of Christ recommend itself as that power of

God which alone is able to dissolve it-let him be made to feel the suitableness that there is between this precious application, and that inward disease of which the malignity and the soreness have now been revealed to him-then, like as it is at all times pleasing, when there is laid over a bodily wound the emollient that relieves it, so is it at all times pleasing, whenever the spiritual malady is felt, to have recourse upon that unction by the sprinkling of which it is washed away. A feeling of joy in the Redeemer will be ever prompting to the same contemplations, and to the utterance of the same things. To a regenerated spirit, that never can be a weariness in time, which is to form the song of eternity.

But it is of importance to remark, that the theme on which Mr Romaine so much loves to expatiate, is a purifying as well as a pleasing theme. It is not only not grievous to indulge in it, but, most assuredly, to every true-hearted Christian, it is safe. We are aware of the alleged danger which some entertain of the tendency of such a full and free exhibition of the grace of the gospel, to produce Antinomianism. But the way to avert this, is not by casting any part of gospel truth into the shade. It is to spread open the whole of it, and give to every one part the relief and the prominency that it has in Scripture. We are not to mitigate the doctrines of a justifying faith, and an all-perfect righteousness, because of the abuse that has been made of them by hypocrites-but, leaving to these doctrines all their prominency, we are to place by their side the no less important

and undeniable truths, that heaven is the abode of holy creatures, and that, ere we are qualified for admittance there, we must become holy and heavenly ourselves. Nor is there a likelier way of speeding this practical transformation upon our souls, than by keeping up there, through the blood of Christ, a peace in the conscience, which is never truly done, without a love in the heart being kept up along with it. Those who are justified by faith in the righteousness of Christ, and, in consequence of which, have that peace with God which this author labours so earnestly to maintain in the mind, walk not after the flesh, but after the Spirit : and that man's faith in the offered Saviour is not real, nor has he given a cordial acceptance to that grace which is so freely revealed in the gospel, if he do not demonstrate the existence of this faith in his heart, by its operation in his character. A hypocrite may pervert the grace of the gospel, as he will seek a shelter for his iniquities, wherever it can be found. But because he receives it deceitfully, this is no reason why it should be withheld from those who receive it in truth. The truths which he abuses to his own destruction, are, nevertheless, the very truths which serve to aliment the gratitude and the new obedience of every honest believer, who gives welcome acceptance to all things whatsoever that are written in the book of God's counsel, and finds room enough in his moral system for both of the positions—that he is justified by faith, and that he is judged by works.

INTRODUCTORY ESSAY

ΤΟ

THE CHRISTIAN REMEMBRANCER.

BY

AMBROSE SERLE, Esq.

It is quite possible that a doctrine may at one time have been present to our minds, to the evidence of which we then attended, and the truth of which we did in consequence believe; and yet, in the whole course of our future thoughts, may it never again have occurred to our remembrance. This is quite possible of a doctrine in science; and it may also be conceived of a doctrine in theology, that on one day it may have been the object of faith, and never on any succeeding day be the object of memory. In this case, the doctrine, however important, and though appertaining to the very essence of the gospel, is of no use. It is not enough that we have received the gospel, we must stand in it. And it is not enough that we barely believe it, for we are told, on the highest authority, that unless we keep it in memory, we have believed in vain.

This may lead us to perceive that there is an error in the imaginations of those who think, that after having understood and acquiesced in Christian truth, there is an end of all they have to do with it. There