Essays contain a number of most useful, and often striking, observations on the future state, its joys and sorrows, the attainableness of the one, and our liability to the other. After describing a future state as naturally the grandest, the most splendid, and the most de lectable of all objects, and accounting for the result, in fact, of reflecting upon it being usually languor, indifference, or aversion; Mr. Burnside proceeds to account for a middle sort of feeling, a kind of spurious pleasure which some persons take in this vast contemplation. "On this ground, it is more than questionable whether the serenity, courage, and even pleasure, with which some contemplate the life to come, and the expectation of quickly exchanging the present life for it, be not the effect rather of ignorance and presumption, than of reason and reflection. They see themselves advancing towards a foreign shore, without apprehension, perhaps with eager desire and even transport, particularly if their vessel, having been long violently tossed and dreadfully shattered, seems almost on the point of sinking. They think of the evils they shall escape, not of the evils as great, if not greater, which they may have to encounter on landing. They fancy they shall find a country as agreeable and advantageous as their own, if not far better, and that a kind reception from the Ruler awaits them; when in truth the manners and delights of the new region may prove hostile to their feelings, and, considering what has happened before between them and its Sovereign, they may possibly experience a dungeon and punishment. Vol. I. p. 15. Two previous observations, on the reality of a separate and sentient state of the soul after death, might be well worthy the consideration of those who doubt the doctrine on the grounds of certain alleged impossibilities. "Since all had been ignorant of a resurrection..the doctrine of the soul's surviving the body at death, of its continuing to exercise its power, and of its retaining its sensibility in a separate state, must, before the Christian era, have experienced a reception almost universal, since the existence of a future state was almost universally admitted. Besides the great mass of the public in different countries, by far the greater part, I believe, of the learned, the philosophical, and the virtuous, retain the old opinion; nor do I see any reason why they should depart from it. That a body is not necessary to the existence, the activity, or the capacity of a spirit, either for enjoyment or suffering, cannot be doubted, without doubting at the same time the existence not only of angels good or bad, but the being of a God." Vol. I. p. 9. Again: "However insensible the soul may be contended to be of the long interval elapsing between its falling asleep at death, and awaking at the last day, the survivor on earth is fully aware of the interval; and, if he be a man of piety, will feel both his consolation and his by the idea of pious relatives and friends spiritual improvement much diminished, being after their decease so long detain ed from the bliss that awaits them. The apprehension of such a delay is adapted to cast a gloom over the mind of the dying saint himself. As to the wicked, it may easily be conceived that the idea of having their punishment so long deferred, however incapable they may be of enjoying the interval from ́ unconsciousness of it, will dispel a part of the horror of their situation, since they are glad to catch, at the least twig for protection, and to fly to the merest shadow for comfort." Vol. I. pp. 10, 11. The animated speculations on the joys of heaven, in the second Essay, we would gladly extract but for their expansion: we shall also omit their counterpart, in the description of the sufferings of the lost. Both are wound up with the following remarks. "There may be, in fine, sources of misery, as well as of happiness, with which we are totally unacquainted, and which it is possible that the Deity may see it necessary hereafter to open for the punishment of sin. The joy of your Lord,' and, on the other hand,. the wrath of God,' together with many other phrases used in the Bible, seem to indicate that this will actually be the case. But in speaking of the punishment of the wicked, I have chosen to confine the statement chiefly to the withholdment of good on the part of the Deity, and the want of his interference to prevent or remove evil. The account, on this limited plan, is sufficiently alarming; and its reasonableness or credibility is less liable to be called in question by those who believe at all the existence of future misery. With regard to those who treat the idea itself as utterly improbable and even absurd, I must observe once more, that they oppose not only the Bible, but the general opinion of mankiud both in civilized and in uncivilized countries. The antediluvians thought the idea of a deluge that should destroy nearly the whole human race, repugnant to the Divine mercy: yet it came to pass, notwithstanding their immense number. It is probable, that the present sufferings of individuals and of nations, especially in some cases, would be treated as chimeras on the same account, if they existed only in prediction, and not in reality." Vol. I. pp. 44, 45. important topics, an orthodox Christian, holding that class of opinions which, we know not with what propriety, has been denominated moderate Calvinism; but, with a largeness of mind we should have expected as almost necessary to his plan, virtually placing all mankind within the reach of this salvation, as much as if no particular decree existed on the subject. The following passage will shew how exactly two sensible minds here meet at the same practical point, though setting out from opposite directions. Every person knows Bishop Butler to have been no Calvinist. His celebrated chapter on "Necessity, as influencing Practice," admitting, for the sake of argument, the doctrine of necessity, proves that it can properly have no influence on a man's actions; and Mr. Burnside, when he comes to enumerate the sources of fear lest we lose our endeavours after future felicity, has the fol This reasoning is abundantly confirmed in the Essay, which follows, on the danger of future misery; where, with a most successful appeal to the analogy of human pro-lowing remarks. ceedings, the various classes of mankind are fearfully pointed out, who, in spite of all arts of self deception, may be considered as in danger of incurring banishment from the presence of God: and more particularly, the hopes, derived from the mild mercies of the Gospel of Christ, are strongly turned against those who use them as an encouragement to sin; and are made to appear their most alarming aggravation of guilt. The fourth Essay exhibits more prominently the Christian system: and here Mr. Burnside seems to have forgotten all his argumentative scruples, in too soon making use of the infallibility of the Scriptures, when he comes to prove the attainableness of future felicity, and to find, that nothing can establish it except the hopes of an atoning sacrifice and propitiated Deity; a renewing Spirit, and salvation by grace. These points are drawn out, if not in the most logical, yet in a very edifying, manner. The author shews himself, on the above "One ground of fear is, the fact contained in Scripture of some being chosen and predestinated to salvation, while others are represented as being no less peremptorily ordained of old to condemnation.' Hence the apprehension of some individuals is, that they may possibly be in the number of the reprobate,' in which case no exertion or self-denial où their part could avail them in the least. It is, however, as possible that they may not be of that awful number; and why should they, by neglecting to flee for refuge to the which would not otherwise exist, of hope set before them,' furnish a proof that hope not being intended for them? Where persons are really apprehensive of some great evil ready to burst upon them, it is usual for them promptly to improve to the utmost any mea sure of safety that may present itself, and not to waste their time in consider ing how many chances there are against their escape. relative to the pursuit of eternal salva"Another ground of discouragement tion and happiness is, that the existence of real piety originates in the power and good pleasure of the Deity; from which fact it is inferred, that all human efforts necessarily become un- certain in their effect. This cause of fear is not unlike the former, which originates in our ignorauce of the Divine purposes. Of course, the answer already made will apply here. There is as much reason at least to hope that God will work in them to will and to do,' as to fear he will not. Let them try. The worst than can happen is, that they may lose their labour; and to counterbalance that evil, they will have to recollect, that their ultimate ruin was not rendered certain by fatal neglect. The objection to exertion would certainly have no weight with them, were the suffering or the loss to be avoided of a temporal nature: why should it have force in a case where an infinitely higher interest is at stake? Let thein recollect, that the same Being on whose operation the beginning, progress, and completion, of piety depend, bas given them directions to follow, and injunctions to obey; that he has even promised to give the Holy Spirit to them that ask him.' Let them not omit doing what they have power to do without the possession of pious principle, merely because they do not know the limits of that power. Let them not, by their neglect, convert the want of Divine influence from a misfortune into a crime. Let them rather consider the knowledge with which they are favoured of these counsels and exhortations, as the sign of a merciful dispo sition in the Deity." Vol. 1. pp. 85,86. To all this, most " moderate Calvinists" would add, that the desire and the effort to turn to God, was in itself an argument against supposing that the inquirer was not elected; since the very evidence of election is its fruit, displayed in repentance, conversion, and newness of life and these begin ning to exist, there could be no ground to despair of their recipient being included in the covenant of Divine mercy. The next class of papers procoeds from Essay V. to Essay XIX. These, we presume, are referred to by the author, when speaking of "considerable numbers that follow," which are " to explode the false ideas of piety too prevalent in the world." Their titles are as follow: Essay V. On abandoning the Concerns of Eternity to Chance-VI. On Virtue, unconnected with Piety-VII. On splendid Virtue, unconnected with Piety-VIII. On Benevolence, unconnected with Piety-IX. On Devotion merely external-X. On a mere Assent to the Articles of the Christian FaithXI. On professing Repentance at the Close of Life-XII. On external Reformation-XIII. On occasional and transient Professions of Piety-XIV. On Artificial Substitutes for Piety-XV. On Pretensions to Piety, unconnected with Virtue-XVI. On the different Degrees of Wickedness-XVII. On Infidelity-XVIII. On the Culpability of Error in Religion-XIX. On the Nature of true Piety." Vol. I. pp. xiii, xiv. We have no disposition to be brief in our remarks or our extracts, either here or in the other classes, but what arises from the impossibility of being diffusive. The first of this class we should select as affording a very fair specimen of Mr. Burnside's peculiar manner and cast of mind, and as yielding scope for that forcible appeal to common sense and the ordinary analogies of human life by marked. Amongst many passages which his work is so particularly equally good, we may extract one which, if not exhibiting all the terseness and simplicity of Paley, with his interesting and home style. may yet bear a general comparison "Suppose a man, owing to an extraordinary circumstance, sailing on the ocean for some distant and unknown region;-will he quietly take his chance whether he shall be landed in a pleasant and fruitful country, among a civilized and humane people? whether he shall arrive in a dreary desert, or among cannibals? Will it satisfy him country or people as the latter, notthat there may be in reality no such withstanding strong rumours to that purpose; or that the ship on board of which he is, may possibly take him to the former, when there is at least as much likelihood of the one happening as the other? Will he, aware of the suspicious and contrary opinions existing on the subject, pursue his voyage with unconcern, and without any lasting emotion recollect that it will soon terminate, he knows not how soon! Will the same in difference continue, if he has understood that on landing at the wrong place he will be unable to retrace his steps and to re-embark? Will he be deaf to the warning voice of other vessels, urging him to change his course, as they themselves had done from a strong conviction of their danger? or will he content himself with asserting doubts of the facts which he hears stated, but never takes the trouble to investigate? No such case as that which has been described was perhaps ever realized. We have heard of ships driven by stress of weather towards a rocky coast, and of shipwrecked seamen attempting to land in a country reported to be inhabited by merciless savages: but in both these cases, their conduct was the effect of necessity, and Providence interposed in their favour; the one finding themselves in a secure port, instead of being dashed to pieces, and the other, far from being devoured by their fellow men, receiving from them every mark of hospitality and benevolence. Whe ther the Divine Being, however, would equally interpose in favour of persons who should voluntarily run similar hazards, will not unreasonably admit of a doubt." Vol. I. pp. 98, 99. The same point is subsequently urged; and it is ably demonstrated, that "indifference, under such circumstances, would be absurd, even were the man, upon whom the Lord will at last rain fire and brimstone and an horrible tempest, to see as little cause to blame himself on account of the tremendous calamity, as for a high wind by which his property and his person may be seriously injured in the world." The difficult and delicate point, of asserting the superior wisdom and consistency even of the infidel over "the thoughtless sinner, the inattentive religionist, or the gay and superficial sceptic," is well drawn out and guarded from misapplication. Mr. Burnside is possessed of one great and leading excellency; in which, perhaps, the practical writers of the present day are progressively advancing to an eminence almost unknown since the times of Baxter and Owen, of Reynolds, Taylor, and Tillotson (with the last named of whom Mr. Burnside might, in some respects, bear an namely, a careful analysis and exapt and honourable comparison); posure of the ordinary and mischievous workings of the heart of man against religion. We should suspect that the author has conversed much with mankind on their religion, before he wrote on the subject; and in few works per haps, on the whole, is the trite and vulgar refuse of the human mind, which is all that too many offer at the shrine of a pure and heartsearching God, more effectuaily swept away with sound and manly, and often original, argumentation, than in the pages before us; more particularly in the several Essays of the class at present under consideration. We are only apprehensive in the perusal of the Essays, as well as in the enumeration of their titles, that too great a degree of sameness, and even repetition of subject, if not of remark, might strike the reader. And we must repeat the suggestions already made, of the propriety of a different and clearer arrangement of the Essays; that one subject might more immediately seem to arise out of the other, and the reader be insensibly drawn on from point to point, ill, like the fabled monarch, he has reached the completion of the thousand and one nights. The following is a passage from the Essay on Splendid Virtue unconnected with Piety. tifies a country, may very naturally "The river which abundantly frueawaken curiosity concerning its source; and travellers may, without the charge of laborious idleness, take difficult and hazardous journeys to discover it.. But the source itself possesses no extraordinary merit in giving rise to a stream which gushed out naturally and with a force that could not be restrained. These observations will, I think, apply to all those great and happy results of natural endowment, where little or no pains are taken to direct its course, and to distribute it through proper channels, that its benefits may be as much multiplied and extended as possible, or at least to prevent its doing mischief by taking a wrong direction. The non-improvement, and especially the abuse of talent, reminds us of the noble and generous instincts in some animals, for which their Maker, and not they, is to be praised, and which, to make them truly serviceable, or at least not injurious, must be placed under the government and controul of human reason. It is happy where great endowments, abandoned to chance, continue moving, like the planets in their orbits, with useful, though unconscious, magnificence and splendour: but it will not be owing to the wise and good conduct of their possessor, if they do not deviate from their course, and prove materially detrimental." Vol. I. pp. 133, 134. Of the other Essays in this class, the tenth, on a mere Assent to the Articles of the Christian Faith, somewhat disappointed us; promising the discussion of a state of mind under which a large proportion of the Christian world are found; and giving us little except a few, not very recondite, rules for converting nominal into real assent. The Essays on the different Degrees of Wickedness, on Infidelity, on the Culpability of Error in Religion, we consider, on the other hand, amongst Mr. Burnside's happiest efforts. In the first, he well compares the maxim of the Stoics, tbat" all sins are equal," with that of St. James, that "to offend in one point is to be guilty of all;" and points out the proper guards and uses of the Scripture doctrine. The topic is doubtless hazardous: and the author is more successful in shewing the use of it for humbling conceit, than in guarding it against the abuse that may be made of it, as if it sanctioned indifference to the commission of great crimes. In the Essay on the Culpability of Error in Religion, we think the following passage questionable, and indicative of a little rashness, which occasionally betrays itself amidst the bold and forward marches of Mr. Burnside's pen. "I would not, indeed, have it to be thought, that with a view to the promotion of pious affections and babits, certain propositions are to be admitted for the purpose of meditation, that have no foundation in truth; that we are called upon to entertain worse notions of our character, our condition, and our powers, than is agreeable to fact; or that it is our duty to acknowledge that we are more indebted to the grace of God, than is really the case. At the same time, I must observe, that no injury could possibly result from such misconceptions, supposing them to exist: whereas, on the contrary, should the sentiments having the opposite tendency prove to be errors, and founded in guilt, they would be of no ordinary magnitude and danger." Vol. I. p. 364. That no injury could possibly great, of the grace of God, and arise from just views, however the corruption of man, we readily allow. But we cannot regard an over-wrought abjectness in the view of man's depravity, or an undue recognition of Divine grace-for example, supposing it wholly arbitrary and irresistible in its operations-as without any result of evil," or even without possible evils of " and danger." It would be neither no ordinary magnitude for us nor for our author to say, which of the two errors is most pernicious; to assert that we are incapable of working out our own salvation with fear and trembling, worketh in us, of his good pleaor to deny that it is God that sure, both to will and to do. The Essay on Infidelity has our fullest approbation. It contains a most serious, argumentative, yet highly practical, appeal to, we fear, a very numerous class of persons, and is quite worthy the talents and piety of the author. It attaches itself to more individuals than at first it might seem to aim at, by means of an opening affirmation with which we entirely concur, charity, that among the professors of Christianity themselves, the number is by no means small, of those who, what "I may affirm, without breach of ever their faith in the Old and New |