Testament may be in a calm moment, instantly adopt the sentiments and language of unbelievers, whenever any doctrine or precept is cited in opposition to their practice. Observations, therefore, on the divinity of the Scriptures, are irrelevant in much fewer instances, than they appear to be at first view. I cannot but think, that even true believers will not find the subject altogether unprofitable, considering the difficulty they sometimes experience in replying to the objections and arguments of opponents, and more especially how often they are harassed by temptations to unbelief when duty calls for self-denial, and affliction for patience." Vol. I. p. 324.

But, as applicable to infidels, as well as to all religious opinionists, whether right or wrong, we may turn to the next Essay, on the Culpability of Error in Religion, for a pretty full extract; which will give a specimen of Mr. Burnside's reasoning and searching powers in the consideration of human motives and human claims. He is discuss ing the point of a supposed difference of judgment in two persons respecting any scriptural doctrine. Who is to decide? Rather to whose judgment will either party choose to submit? The difficulty of any external appeal being stated, he proceeds

"Let this appeal, then, be made to the internal judge, who resides in every one's breast. Let it inquire whether the person has ever compared the religious tenets in which he was educated, or which he adopted in mature life, with the Scriptures: whether he ever read his Bible, at least with care and diligence: whether he ever examined the objections and arguments of his opponents whether he endeavoured to discover, not to dictate, the sense of Scripture: whether in his researches he made proper allowance for the undue influence which the contrariety of the book in question to many of his inclinations and modes of conduct, might probably have on his judgment: and whether, in fine, he has been in the habit of praying with solicitude for the assistance of the Divine Spirit to lead him into all truth. If conscience should, upon making these inquiries, find itself CHRIST. OBSERV. No. 241.

answered in the negative, it could not justly appear severe in pronouncing an unfavourable sentence. The person might, agreeably to the opinion of his adversaries, actually be in an error, and then he would be culpably so: or if he were not in an error, he would deserve to be in it: nor would he have any good reason for supposing he was not mistaken.

"But conscience may perhaps see reason for a more agreeable decision. In that case, is the individual infallibly correct in interpreting a particular portion of Scripture? By no means: but it will follow, that if he is mistaken, his mistake is not culpable. It appears, therefore, that though of two contrary opinions one at least must inevitably be wrong, the holder of it may be as free from guilt, as he who maintains the truth, The possibility of this, I believe, is universally admitted. Hence people who entertain very different ideas on certain points of doctrine, the constitution of the Christian church and posi

tive institutions, feel mutual esteem for each other, as having equally aimed to arrive at Divine truth, though they in the end formed such various conclusions. They see nothing in their respective life and conversation, or in their application of religious principles in which they agree, to warrant an unfavourable opinion of each other. The error, whichever party it lies with, is not of the heart, but of the head: or if the dis

position be in fault, the fault is not incompatible with general uprightness of character, and is inseparable, perhaps, from the best of men on this side the grave." Vol. II. pp. 351, 352.

"I have hitherto proceeded on the ground,that a man's own conscience possesses exclusively the right of arraigning the state of his heart in determining the sense of Scripture, and that he would be warranted in charging another who should assume this authority, with arrogance and uncharitableness. But I must now observe, that there is a case in which, I conceive, he will have no reason to complain of any undue liberty; taken by his antagonist; namely, the case in which his external conduct is liable to reproach. A person of this description can scarcely be supposed to have any ideas of the word of God that are worthy to be named principles. If he holds any set of tenets which he calls scriptural, he must have derived them not from his own study of the

F.

Bible-a kind of book by no means adapted to his taste-but from contingent circumstances; and his reason for

retaining them is probably confined to the force of education, and the influence of connexions in life, of fashion, or of interest, in conjunction with their imagined reconcileableness to his corrupt habits and manners. If, then, his notion of the principles inculcated in Holy Writ should happen to contradict those of his neighbour whose character is irreproachable, he ought not to be surprised, in the course of controversy, to find doubts entertained concerning his diligence and impartiality. The only wonder is, that his neighbour

should consider such a discussion with

him at all advisable or useful. It signifies nothing to correct his religious opinions, supposing them to be erroneous, relative to certain subjects at least, while his morals continue bad. At the same time, it is possible that a man may hold the truth in unrighteousness.' In this unhappy case, his opponents would act wrong in condemning the opinions themselves on that account, as they might easily find others professing the same principles, who live agreeably to the truth. Yet he could not charge them with acting wrong in that instance, and still less could he blame his injured and afflicted associates for affirming, that, with all his pretensions to knowledge and faith, he really possessed neither the one nor the other." Vol. I. pp. 353, 354.

A somewhat striking analogy follows, to prove that internal religion may be taken as a criterion of qualification, as well as external conduct, if the standard of that internal religion be assumed on a broad, and undeniable point, such as general feelings of piety towards God; which he illustrates by the return that would be expected towards a prince, to whom we might be indebted as we are to God; and he shews how clearly the internal religion of many might be disproved, did we measure the conduct of men towards God by what would be their conduct to a princely benefactor upon earth. The whole character of this Essay illustrates the author's generalizing views in delineating the religion of mankind; and we will not say that here, as

elsewhere, his reasoning might not truly latitudinarian spirit—we mean too readily lead, by abuse, to a such a one as should be incompatible with those safe and even necessary social prepossessions which bind together members in the same religious community, and maintain the discipline of each particular church. We doubt whether the frequent depth of his speculative mood will always fasten his doctrines with a sufficient practical effect in the minds of those who think little and feel much.

The Essay on the Nature of true Piety, which closes the present series, reiterates some preceding observations of an analogical nature, to illustrate what is described as the definition of true piety; namely, the existence and prevalence of a right disposition towards God. We scarcely know how this Essay comes to appear in such company as those that precede it. It belongs clearly to a different class: and the "truly pious" must certainly feel shy in the same apartment as the unbeliever, the virtuous without piety, the pious in profession without virtue, &c. The following passage opens widely the gates of mercy and religion to mankind.

"Having thus explained the definition of true piety, we are enabled to account for certain facts relative to it, which before seemed exceedingly mysterious. High and rare as the accomplishment appears, the disposition may as easily be supposed to occupy the breast of a child, as that of an adult; to exist in the man of slender capacity as well as in the greatest genius, in the illiterate as well as in the learned. Such a disposition cannot indeed shew itself till age unfolds the faculties, knowledge enlarges the understanding, and circumstances afford opportunity for speech and action. mind which gives rise to a certain course of action, and facilitates its progress, exists prior to it; nor would it lose its existence or tendency, though it should never have an opportunity of manifesting itself in this world. The pleasing opinion, therefore, concerning the departed spirit of a child dying in

Yet the turn of

infancy, that it is instantly admitted into the abodes of bliss, notwithstanding it could never profit by any means of religious instruction, or evince to those

around it the existence of some good thing toward the Lord God of Israel,' is far from incredible, even though we take into view the necessity of a taste -suited to the nature of celestial felicity, in order to its possession and enjoyment. At the same time, whenever this divine principle exists in the heart of a babe or suckling, undoubtedly as reason expands, and growing years enable it to communicate its ideas and

feelings, it will lisp the praises of its Saviour, and seek the Lord God of its fathers." Vol. I. pp. 375, 376.

We cannot promise even a general idea of the present, or of any succeeding, Essay in either volume. Our object, in the extracts and remarks hitherto made, has been to exhibit to our readers the nature of Mr. Burnside's style, both of thought and expression; and by the time we have given the remaining catalogue of his Essays, we trust they will be fully acquainted with the general plan and tenor of his volumes.

a

The next series, which concludes the first volume, seems to correspond with the author's introduc. tory designation, as containing reply to the many plausible excuses that are made for the want of personal religion." The subjects are as follow:

"Essay XX. On the Imperfections of the Truly Pious-XXI. On the Peculiar Disadvantages under which some labour with regard to Piety-XXII. On the Difficulties attending the Study of the Scriptures-XXIII. On the Religious Differences among the truly Pious-XXIV. On the Number of the Irreligious-XXV. On the Influence of Fashion in Religion-XXVI. On the Compatibleness of Piety with Intellec. tual Improvement-XXVII. On the Compatibleness of Piety with Active Life-XXVIII. On the Compatibleness of Piety with Pleasure-XXIX. -On the Compatibleness of Piety with different Circumstances and Ranks in Life-XXX. On the different Kinds and Degrees of Piety-XXXI. On the peculiar Circumstances and Number

of the Pious-XXXII. On the peculiar Happiness of the Pious." Vol. I. pp. xv, xvi.

tions and encouragements to those The next class contains" direcwho are solicitous concerning their eternal welfare." There are two Essays only under this class.

Means of becoming Pions-XXXIV. "Essay XXXIII. On the Mode and On the Difficulties attending the Commencement of Piety." Vol. II. p. v.

The last class, which is addressed" to the truly pious according to the various relations and circumstances in which they may be placed," extends from Essay XXXV. to Essay LX.

"Essay XXXV. On the Evidence of true Piety in ourselves-XXXVI. On the Evidence of real Piety in others— XXXVII. On the ordinary Sources of tations of Evil Spirits-XXXIX. On the Temptation-XXXVIII. On the TempUses of Temptation-XL. On the Guilt of yielding to Temptation-XLI. On the Means of overcoming TemptationXLII. On the Declension and Revival of Piety-XLIII. On the Preservation and Improvement of Piety-XLIV. On Presumption in Religion-XLV. On ReligiousDespondency-XLVI. On Improvement in the Worship and Service of the Deity-XLVII. On Improvement in Christian Principles-XLVIII. On Improvement in Christian Obedience→→ XLIX. On Religious ConversationL. On Austerity-LI. On Frivolity and the Love of the World-LII. On the LIII. On Reputation-LIV. On Bigotry Testimony of a Good Conscience-LV. OnLiberality of Sentiment—LVI. On Efforts for promoting Benevolence and Piety-LVII. On the Connexion between Piety and Patriotism-LVIII. On Religious Abstraction-LIX. On Weariness of Life-LX. On the Dread of Death." Vol. II. pp. v.—vii.

The whole is closed with an appended Essay on the Importance of Learning to the Christian Minister. This paper is marked by strong reasoning and discriminating powers; and indeed so much is there throughout the whole work of sound ratiocination, of original remark, of research into the hidden sources of human action, and of just religious

sentiment, that we were at a loss where to begin; or, having begun, where to finish our observations.

We are disposed, however, to quote one further set of extracts, taken from the last class of Essays; namely, those more immediately addressed to the truly pious, under their various relations and circumstances. Our readers will have perceived a sequence of Essays from the thirty-seventh to the fortyfirst, on the important subject of TEMPTATION. We here find ourselves in the centre of a very wide range of scriptural instruction and experimental religion, addressed to those who may be regarded as feeling most deeply interested in both. Much of this part of the work is applicable to ordinary pulpit exhortation. For the benefit of our clerical readers, we might proceed, for example, to sermonize the thirtyseventh Essay as follows. Suppose the text to be, “Lead us not into temptation." The audience would then be directed from this Essay to an edifying enumeration of "the sources of temptation." Temptations will be found to arise, 1. From things;-2. From persons, that is, our fellow-creatures,-the openly wicked; insidious writers; in general, irreligious performers on the stage of life*; mere pretenders to personal religion; and friends as well as enemies ;-3. From ourselves including generally, the bodily appetites and passions; pro

:

We do not strongly notice the pantomimical allusions with which this simile is followed; because, in general, Mr. Burnside is tolerably exempt from those offences against good taste, to which a free play of the imagination often leads. Further on, in Essay XLIV., a most extraordinary piece of information in natural history is made the subject of an entire note, namely, That "the monkey is doubtless void of reason, but not more than the owl." We should certainly recommend, in a future edition, such notes to be printed, as are the annotations in some Bibles, so low down in the page as to be cut off in the binding.

pensities and antipathies; and also a neutral state of the mind. Under. this last head, we present the following extract.

"On these grounds, I cannot but consider it possible for the mind to have bad propensities and antipathies naturally, as well as to contract bad habits; and shall therefore speak of them as forming a distinct source of temptation. Nor let it be supposed that this danger regards only some of the human race, on account of a particular perversity of inclination that is evil in its tendency, not existing in all. There is one case of constitutional depravity, which unhappily concerns every individual of the species; those whose bias to virtue is the strongest and most uniform, as well as those whose natural disposition is most remarkable for vice. It will readily be conjectured that I refer to the unhappy state of the mind toward the Deity, which discovers itself in us all as soon as we are able to speak or think concerning him. The propriety and use of RELIGION, and even its necessity, are generally admitted among the nations of mankind, whether ancient or modern. Yet who can deny, that

there is as general an unwillingness to do justice to the infinite excellences and merits of this all-glorious Being; to acknowledge and improve the mani festations afforded of him in his works; to inquire whether he has furnished any other communications of himself; to

examine the contents of that book which is owned to be a Divine revelation, and to see what representation it makes of our character and prospects as individuals respecting the world to come-whether any alteration be necessary if there be, of what nature, and by what means it is to be effected. It is too much the fashion to take it for granted that attention to the temporal interests of our neighbour, and to our own, is the principal, if not the only duty required of us by the Divine Being, and that external acts of religious worship are alone essential to piety. Even these are reluctantly and sparingly performed by multitudes, if not disregarded altogether. Disposed as many may feel to question the truth of the assertions, that they are become unprofitable there is none that doeth good'

their throat is an open sepulchre, and their feet swift to shed blood,'-as applicable to themselves, it will be dif,

ficult for them to deny, that respecting their original character, they did not understand or seek after God,' and that they had gone out of the way.' In vain it is alleged that in the foregoing description the individual making it represents his own experience to be that of mankind at large. Not only the profane, but those who treat religion with decorum, at least many of them, plainly shew, by the manner in which they entertain serious discourse on religious subjects, when introduced by others, and their own silence on those subjects, that they secretly say unto God, Depart from us; we desire not the knowledge of thy ways.' There are, it is true, among people professing different modes of religion, not a few who really love God; but almost all of them will acknowledge that they well recollect when they were differently minded, and without a dissenting voice they will admit with shame and sorrow, that they have not yet attained, or

are already perfect."" Vol. II. PP.

87,

88.

for those who have grown up into life; namely, the practice of habitual industry. We all know from mischief for idle hands to do;" our infancy who it is that "finds and therefore this preliminary antidote against satan's devices cannot be too strongly recommended. But to descend to more particular measures, 1. Observe the tendency of your constitutional bias or disinclinations; 2. Call in the assistance even of inferior considerations; 3. Review the examples of other persons; 4. Take the whole armour of God, consisting generally of motives drawn from that ample depository, the word of God; but to be specially and profitably expanded into the various pieces of armour mentioned by the Apostle, in his Epistle to the Ephesians; 5. The holy principle; 6. Supernatural possession and cultivation of a means-such as the ministry of good angels, and, most especially, the direct interposition of God himself. The conclusion of this admirable, though somewhat desultory, Essay, we are tempted to

Our preacher, we may now suppose to proceed, in a second discourse, to one particular source of, or rather agent in, temptation, and to speak" on the temptations of evil spirits." This follows in Essay XXXVIII.; but panting time would toil after us in vain, were we to attempt even the anatomy of this discussion, perhaps too metaphy sical for the pulpit, but in itself, and to the general reader, highly important and instructive.

The third sermon of our preacher would embrace, we should reasonably apprehend, what comes last in Mr. Burnside's Series, namely, "the means of overcoming temptation," contained in his forty-first Essay. Here the appropriate text is suggested at the end of the Essay; "Blessed is the man that endureth temptation, &c.;" or, "To him that overcometh, &c." Some preliminary observations of admirable use occur respecting the training up of children, so as far as possible to fortify them for the after struggle against temptation.

From this topic, the preacher proceeds to one general direction,

transcribe.

"No one can duly reflect upon the ample provision thus made by the Divine Being for our security against the incentives to the neglect or violation of duty, and for our success against them, without the strongest emotions of admi ration, gratitude, and joy. Every pretence for inactivity or dejection, on the ground of insuperable obstacles, is removed. Final victory cannot be wanting to any one, who is not wanting to will fail at last; but the failure will be himself. Too many, it is to be feared, imputable, not to the inefficacy of the means, but to their not being adopted or persevered in-not to the refusal of Divine assistance, but to its never having been sought. The withholdment of it, for wise and good reasons, when unsought, may in one case, though not in another, be a subject of lamentation, but not of censure: it debars the loser from cause to praise the Deity, but it does not preserve him from a just cause to blame himself.

"He who has profited in the course of the spiritual combat by the different