question before us, and the scriptural proof of it. We take this opportunity of reminding our author of the principle, with which he commenced his inquiry when he professed to "follow the footsteps of revelation,"-" the only light which gleams upon us, and breaks through the clouds which shroud our projects beyond the grave," (p. 3.) And we ask him whether that sound principle is not grievously violated by the following paragraph:

To unravel the mysteries of their sublunary condition-to compare the past with the present to retrace, in all its windings, the devious and perplexing path through which an invisible hand conducted them to the land of rest and blessedness, WILL SURELY CONSTITUTE, in part, the employment of glorified saints.-P. 89.

Is there aught of scriptural evidence for this poetical fiction? Not a particle. We, therefore, impatiently dismiss these fantastic ideas, and demand the prompt and only satisfactory establishment of our author's hypothesis, by proofs adduced from the oracles of God. "HOW READEST THOU?" is the question which we ask; and the testimony of the inspired word is the one witness to which we appeal. In reply to this demand our author quotes many texts of scripture; amongst which he chiefly relies upon Gen. xxxvii. 35; 2 Sam. xii. 22, 23; Jer. xxxi. 15-17; Matt. viii. 11; Matt. xix. 28; Matt. xxvi. 29; Luke ix. 28–33; Luke xvi. 9; Luke xvi. 22—25; 1 Cor. xiii. 12; Col. i. 28; 1 Thess. iv. 13-18; Heb. i. 14; Rev. vi. 9—11. Our author sums up the scriptural evidence for the doctrine which he is advocating in the following passage; with which we adorn our pages as a fair sample of the general style of the work whence it is extracted.

On the whole, then, it must appear, we conceive, to every reflecting person, both from the general principles, and more direct testimony of the Scriptures, that the evidence in support of future recognition amongst friends, separated by death, is such as to exclude all reasonable doubt. It only remains, in conclusion, to remind the reader, that in order duly to appreciate the force of the argument founded upon the above citations, he must advert to the specific character of the evidence contained in them. It may be objected, as it has often been, that in the passages adduced, no formal proof or direct affirmation is to be found on the subject before us. But granting this to be the fact, what then? Does it follow that the whole argument rests upon uncertain data? This would be an irrational conclusion. For the proof is not the less certain and valid, because of its implied and incidental character. When a doctrine is assumed as the basis of any reasoning, or appears to be casually wrought into the texture of an illustration, it is evidently supposed to be true, and such an appropriation of it amounts to the same thing as a positive affirmation on the particular point, since it originates in a belief that the assumed topic is too obvious, or too generally received, to require that it should be made the subject of explicit statement or formal discussion. The evidence in this case is analogous to that which accompanies the incidental testimony of a credible historian, which every one is aware, is often stronger than that of a direct assertion. The existence of God is not less certainly announced in the language with which divine revelation opens, than if this all-interesting doctrine had been propounded in formal and positive terms; and this remark is applicable to the subject discussed in the present pages; for it is plain from the passages which we have advanced, as

well as from the general language of the Scriptures, that the inspired writers take for granted the certainty of future recognition and extended consciousness, as they do many other important truths which no professing Christian ever thinks of calling in question.-Pp. 129–131.

Having thus established the doctrine of future consciousness and recognition, our author essays, in Sect. IV. of this chapter, to demonstrate "the perpetuation of the social principle," as obviously required to the recovery of religious friendship, or to any interest in the society of just men made perfect. The whole tenour of scripture goes to prove the point. "THE COMMUNION OF SAINTS" in the heavenly Jerusalem, undeniably establishes it. The choral harmony of beatified spirits, who shall cast their crowns at the feet of the Lamb, and chant together their everlasting pæans to Him that sitteth upon the throne, demonstrates the same truth. Man shall for ever be characterised by this social principle. Had our author been content with the establishment of this axiom, we should permit him to enjoy his principle, without attempting to controvert its indubitable verity. With his conclusion we war not, but with his premises. It may be that we are called upon, as Christians, to train ourselves to habits and to exercise powers, which are to acquire new vigour, and to operate through a wider sphere, "when this corruptible shall have put on incorruption." Our moral pursuits, and our intellectual endowments hereafter, may bear, perhaps, some resemblance to the present. "We are, therefore, to believe," writes an eloquent lecturer, "that a real, an intimate, and most important connexion subsists between the present life and that which is to follow it; though it surpass our abilities to explain, and, perhaps, to comprehend the particular powers with which we shall be invested, and the particular agency in which we are to be employed."* How sober, and cautious and wise is this, when compared with the following lucubrations of Mr. Muston.

"We are given to believe that this difference," (viz. the difference between what men now are, and what they will be hereafter)" will consist rather in the perfection of those mental powers, and holy affections, which every believer already possesses, and, in an external position, which will admit the full development of them, than in any essential change in the nature and constitution of the human mind. For the salvation of the gospel is a present good, enjoyed by all who are born of the Spirit:' and those exercises and graces of the regenerated soul, which, for want of a better term, are frequently represented to be the conditions, are, in fact, the appropriate evidences and movements of spiritual and everlasting life. Heaven is begun already in the heart that throbs with pulsations of love to God, and to all beings who bear his radiant image."

* White's Bampton Lectures, Sermon IX. p. 390.

Having quoted John v. 24., and 1 John v. 10-13., as corroborative of these views, our author proceeds thus:

These representations have an obvious bearing upon the immediate point before us. We learn what all analogy suggests, as in a high degree probable, that death will not annihilate any of the original attributes and affections which enter into the constitution of a rational and sensitive creature; or, probably, produce in them any further change than is necessary to harmonize, develop, and raise them to maturity and perfection of character.-Pp. 133—

135.

All this may be true, for aught we know to the contrary; but we beg leave to challenge our author to prove it to be so by the authority of the written word. It may suit the purpose of a popular declaimer to talk of "heaven already begun in the heart;" and it may please the disciples of Calvin to learn that the exercises and graces of the regenerated soul are called "the CONDITIONS of everlasting life ONLY FOR WANT OF a better term;" whilst by soberminded and modest inquirers after truth, these sprightly flourishes of rhetoric, these pretty flights of poetry, and these mischievous errors in verbal criticism, will be cast to the moles and to the bats; or, in classic phrase,

"in vicum vendentem thus et odores,

Et piper, et quicquid chartis amicitur ineptis.'

- To call the salvation of the soul a present good is, in our poor judgment, to confound the race with the prize, the victory with the battle, the wrestling with the laurel, the labour with the reward. With regard to the texts, which our author quotes, we would remind him that scripture language is popular language, which, understood too strictly, will always mislead; that there are many propositions used in morals and religion, which are, in strictness, only declamatory expressions; and that the meaning of such passages as he has here adduced, in which the past and present tenses are used instead of the future (a thousand examples might here be collected), to manifest the undoubting confidence of the speaker in the anticipated result, of which he is discoursing, is merely that whosoever heareth Christ's word, and believeth on him, "shall as certainly obtain everlasting life, as if he were already possessed of it." If heaven be already begun within us,-if the prize of our calling be already in our hands, why do we yet hope for it? "Hope that is seen, is not hope; but if we hope for that we see not, then do we with patience WAIT FOR IT." Rom. viii. 24, 25.

But our limits remind us that it is more than time to quit this portion of the volume under review, and to proceed to the fifth section of the chapter which has detained us so long. It treats of "The

See Hey's Lectures, Book IV. Introd. Pt. xi. § 9, 12.
† Dr. Clagett on John v. 24., quoted by D'Oyley and Mant.

future existence of specific affection," or "the concentration and bias of the social principle towards one or more particular objects." P. 141.

We warn our pious author that he is again treading upon perilous ground in his notions of Christian friendship in heaven. For what is the basis of friendship? "A similarity of disposition, will, and manners." (Brown's Essays on the Characteristics, p. 333.) Or let friendship be defined, in the words of the author just quoted, "a particular love and esteem for the virtuous or worthy;" we ask whether there be room for this amiable and special exercise of affection where are congregated the "just made perfect?" If, in that blessed abode all be perfect, can this specific attachment to individuals be possible; or, if possible, can it be just and reasonable? It is little to the purpose to allege "that the preferences of religious friendship are not inconsistent with feelings of the most extended benevolence," when our argument cuts this ground from beneath our author's feet, by shewing that in heaven there can be no place for such preferences. To say that "the circumstances which originate the specific attachments, seem to be involved in the nature and constitution of created beings; and are, therefore, in all probability, felt in every part of the universe; (p. 144.) is to suppose that our nature and constitution shall be, hereafter, what they are now. A supposition, how gratuitous! "WE KNOW NOT WHAT WE SHALL BE!" As to the scriptural testimonies relied upon by our author, (viz. Heb. xiii. 17., Phil. ii. 15, 16., 2 Cor. i. 14.,) we think them altogether inconclusive; nor can we guess how it is possible to extract the specific affection contended for, from the general love which St. Paul is here said to feel towards the whole body of his converts.

That "the perpetuation of Christian friendship accords with the nature and design of Christianity," is the subject of our author's fifth chapter; of which we can truly say that it is written with an eloquent animation of style, which well characterises the pious zeal of Mr. Muston, and with a glowing spirit of amiable and affecting tenderness, which it is impossible not to admire. We would gladly gratify our readers by copious extracts; but are compelled to give them only the substance of the chapter as briefly summed up in the concluding paragraph.

Thus, then, the expectation of reunion amongst Christian friends, harmonizes, in a beautiful manner, with the tendency of religion to unite and inspire them with the desire of continued intercourse-with its general character as a restorative system, which is pledged to raise them to the possession of whatever is really valuable to us-and with the nature and source of that felicity, which consists in the sublime satisfactions of Christian charity, and which, as the Scriptures hold it out as a constituent and important part of the final reward of the faithful steward, demands the future knowledge of existing relations, and the perpetuity of the sacred pleasures which may now accompany them.-P. 168.

"The final meeting and future friendship of the righteous," the subject of Chapter VI., affords our author an auspicious opportunity of manifesting the characteristic beauties of his style, much amiableness of heart, the most charitable piety, and the most unsophisticated sincerity of purpose. Would we could add that he has given us at the same time no just cause of complaint. We are compelled to enter our protest, once more, against many of the tenets advocated in this portion of his volume, as being utterly destitute of scriptural authority. Doubtless, all penal and physical evil will be excluded from the realms of immortal bliss, where "there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." Doubtless, the New Jerusalem will be a place fitted for glorified beings, the objects in which may increase their felicity. Doubtless, the character of the immaculate society of heaven may augment the happiness of the redeemed. Doubtless, the fruition of God shall consummate their ecstasy of delight. Doubtless, the "perfection" and the "perpetuity" of the bliss of the celestial inhabitants shall form the basis of its excellence. Yet we feel, when examining the glowing pictures of our author, as if we were treading the mazes of some fairy paradise; and when in this romantic garden,

"Where gentle gales,

Fanning their odoriferous wings, dispense

Native perfumes, and whisper whence they stole
Those balmy spoils,"

66

we for a while are tempted to recreate our senses, our sight, smell, taste;" * we are startled from the delicious dream by the voice of God walking in the midst of the garden, and proclaiming, "Ye know not what ye shall be. It has not entered into the heart of man (to conceive) the things which are prepared for those who love me!" But we willingly lay aside the harshness of censure, and are much better pleased with an occasion of gratifying our readers with an extract from the chapter before us, of peculiar excellence. It is the last paragraph.

We shall only take occasion to remark, in conclusion, how beautifully the descriptive scenes of heaven, which are presented before us in the word of God, are adapted to that strong tendency which there is in the human mind to range abroad in regions of ideal excellence, and to delight in framing for itself combinations of imaginary good. Formed for the exalted employments and pleasures of immortality, and dwelling in a world which falls so short of our wishes and conceptions of what is lovely and desirable, there are few, especially in the period of youth, who have not harboured visions of beauty and social enjoyment far more refined, permanent, and thrilling, than ever come within the range of our present experience. The disclosures of revelation concerning the celestial world sanctify, as well as meet, this powerful principle of our nature, and assure us that the most pure and beauteous creations of the imaginative faculty, fall far short of the realities which are reserved for the sons of God.-P. 198.

Paradise Lost, Book IV. v. 156.