Let

tion originated mainly in religious principle; and that nothing except religion can work any great revolution in the minds of men;-but they seem disposed to deny any such extensive benefits, as its advocates pretend, to have resulted from Protestantism. Few works could be more interesting than one which should trace the Reformation into all its consequences. We shall not, however, attempt to condense that into a few obscure pages which would easily occupy several volumes. At the same time, we cannot forbear to warn our readers against that limited view of the benefits of this great revolution which many modern writers are pleased to take of it. them first, for instance, survey its influence upon religion-in ridding us of idolatry, of Ave Marias, of masses, of auricular confession, of holy water, of saints and saintesses, of racks, and screws, and faggots, and Jesuits, and inquisitions, and works of supererogation, and penances, and flagellations, and works which justify us, and angels who pray for us-and in presenting us, instead of these, with a simple ritual, with the doctrine of justifiCation by faith alone, and with the fountain of all true doctrine, the library of Heaven, the grand depository of truth and wisdom, mercy and holiness, the charter of our hopes and joys, the Book which the Lamb died to unseal, the very mind of God himself, the pure, the unsophisticated, the uncommented word of God-and, in it, with all that teaches the ignorant, cheers the miserable, strengthens the weak, and saves the guilty. -Let the examiner next survey the regions of philosophy, and behold the Reformation carrying to their funeral pile all the musty, foggy, immeasurable, innumerable folios of the schools, and substituting for them Bacon, and Locke, and their distinguished disciples. Let him next measure the influence of the Reformation in the depart

ment of politics-and he will see the people, who, till now, had ranked with the beasts around them, raised, wherever pure Protestantism prevails, to the rank of immortal creatures; of creatures who can judge, and have a right to judge, of their rights and of their interests. Let him survey them not as once enlisted under the secret banner of a foreign potentate to thwart the designs of their lawful sovereign, or as exposed to the combined cruelty and extortion of both their own monarch and the pope-but as confederated with their sovereign for their common interest, and for the national good. Let the examiner remember, moreover, that these political benefits have not been confined to a change of principles, but to a change of political circumstances, in the nations of Europe, inferior in importance only to the former change. It was the Reformation, for instance, that reduced the enormous power of Austria, and created, and to a certain extent perpetuated," a balance of power amongst the various kingdoms of Europe. Since that period also, through every Protestant nation, sound principles of legislation, of commerce, of government, have begun rapidly to diffuse themselves; and a guarantee is obtained, under the blessing of God, for the future happiness of the world, by the wider extension of those principles on which its happiness depends. Let our examiner, after this, trace the effects of the Reformation on knowledge. Let him listen at one period, to the faculty of theology at Paris, declaring at Paris, declaring "that religion was undone if the study of Greek and Latin were permitted;" to Conrad of Heresbach recording the declaration of a monk," that the new language, called 'Greek,' is the mother of all heresy-and that all who learn Hebrew instantly become Jews"--and contrast with this the many splendid gifts laid on the altars of literature by our English divines. Let him contrast with

Galileo in prison, our Newton and Barrow, and Cotes, and Maclaurin, and Kepler, and Haller, and Milner. Let him call to mind that even the Jesuits, in their splendid edition of Newton, dared not assert the truth of propositions, the truth of which they themselves had unanswerably demonstrated, because the Pope denied them, and could only maintain that such would be the demonstrations if the Pope could possibly be mistaken; and compare with this the tolerant, generous, and most free spirit of Protestantism, the full and glorious immunities enjoyed by the meanest subject in the empire of science. Let him consider the almost universal proscription of the best books by papal interdicts-that Leo X. for example, prohibited all books translated from the Greek, Hebrew, or Arabic, whilst he threatened any one who should impugn the blasphemous poems of Ariosto; that even within a short time, and possibly up to the present moment, "Robertson's Charles the Fifth,' and Smith's Wealth of Nations," have been interdicted in Spainand contrast with this the freedom of the press in our own country. These, and to these a thousand such instances might be added, may serve to convince a candid inquirer that it is difficult to exceed the proper limits in displaying the benefits of the Reformation.

But we feel ourselves compelled to stop, and will only venture to state, in addition, our anxious hope and prayer, that the Reformation may not exist in name only among ourselves that the great master principles of this mighty revolution may be steadily kept in view-that whilst we regard the Papists themselves with the eye of tolerance and charity, we may preserve the most unabated detestation of many of their tenets-that the spirit of religion may more and more animate and vivify our otherwise dead and useless forms-that no vagrant Papist, no hooded nuncio from the

Vatican, may be found among ourselves to dig up from its grave and restore to its lost honours a single papistical error-and that, if such should be found, there never may be wanting Luthers and Melancthons, to huddle these ghosts of Popery into their graves again, to exalt the standard of the Reformation, which is the banner of the Cross; and to perpetuate, by their courage, and faith, and love, and zeal, those principles for which our ancestors burnt on the funeral pile, or bled under the axe of the executioner. To all this what true Protestant will not say-Amen ?

An Essay on the Existence of a Supreme Creator, possessed of infinite Power, Wisdom, and Goodness, containing also the Refutation, from Reason and Revelation, of the Objections urged against his Wisdom and Goodness, and deducing from the whole Subject the most important practical Inferences. By WILLIAM LAURENCE BROWN, D. D. Principal of Marischal College and University of Aberdeen, &c. &c. 2 vols. 8vo. Aberdeen Chalmers and Co. London: Hamilton. 1816. pp. iv. xvii. 342 and 383.

A

Treatise on the Records of the Creation, and on the Moral Attributes of the Creator, with particular Reference to the Jewish History, and to the Consistency of the Principle of Popu lation with the Wisdom and Goodness of the Deity. By JOHN BIRD SUMNER, M. A. 2 vols. 8vo. London: Hatchard. 1816. pp. xxvi. 326 and 392. THERE are two opposite errors, into which the world is prone to fall, in regard to the evidences of religion. Some persons are apt to rest upon them, as though they constituted the religion, which they only prove; while others, who know more of religion, who have been educated in its principles and feel its practical importance, are liable

:

to undervalue the evidences of those truths which form the basis of their dependence and hope. Yet no reflecting person can doubt the infinite value of settling clearly the evidences on which his faith and his hope are founded. It was the confession of the pious and excellent Baxter, at the close of a long life, devoted sincerely and zealously to the service of God, that, while he had never felt much inclination to those sensual enjoyments which are the snare of thousands, he had sometimes been tempted to a total relinquishment of his faith, and to utter apostacy and this he attributed to a deficiency of fundamental instruction in the plain evidences of Christianity. The necessity for such instruction seems to have been overlooked in his religious education; and the danger, to which so eminent a servant of our common Master was exposed in consequence of that omission, though happily he was preserved from its effects, ought to be a warning to all parents and guardians to lay the foundations of religion deep in the hearts of the rising generation, and to secure them well, lest the whole building should hereafter form a universal wreck through the intemperate haste of the builders.

Nor is it to be doubted, that other highly important advantages arise from a frequent study of the evidences of Christianity, provided we do not rest there. It is impossible to have the mind intently engaged in that occupation without enlarging its view of the wonders of creation and the beneficence of the Creator; which must necessarily be productive of some degree of awe and love, and tend to cherish those right affections in the heart which the business and bustle of the world, even of the religious world, are too apt to exclude or impair.

For these reasons, we gladly hail the appearance of the two works of which we intend now to give

an account. The proposal of a prize for such undertakings would seem to be particularly judicious; because few persons, and especially few of those who are most competent to the task, would naturally be led to such a work without a stimulus. Men's minds are more naturally occupied with those parts of a subject on which opinion is not settled, than with those on which their judgment has been formed. In proportion, therefore, as men have penetrated deeper into the heart of Christianity, they are less concerned with its evidences, and seem to be withdrawn from the consideration of them in the same degree in which they are competent to discuss them. Happy it is indeed, when a man, who, like Dr. Watts, has acquainted himself with every part of the Gospel, directs his talents to the assistance of tender youth in its first essays on the same journey. But the number of such men is so scanty, that we rejoice to see any means adopted which promise to augment it, but more especially when two such productions as those now before us are the result.

These valuable publications were written in consequence of the will of Mr. Burnett, who left a sum of money in the hands of trustees for the purpose of instituting two prizes; the one of twelve hundred pounds, the other of four hundred; for the best essays on the evidences of a Deity, and the refutation of objections to his wisdom and goodnessas often as the funds, bequeathed for that purpose, should accumulate to a sufficient amount for the payment of the sums required.

As a Memoir of that extraordinary and benevolent character is prefixed to one of these publications, we hasten, in the first instance, to give our readers an insight into it; and in doing this we shall avail ourselves of the sensible and interesting language of Dr. Brown.

"John Burnett, of Dens, Esq. was

born in Aberdeen, in the year 1729. The month and day of his birth have not been ascertained. His father was an eminent merchant of that city, and gave his son a liberal education, in the place of his nativity. In the year 1750, the son entered into business, on his own account, without any other fortune but that which, though a young man, he seems to have possessed in a distinguished degree-the esteem, confidence, and support of friends. For about that time his father had failed in his circumstances; not from any imprudence or misconduct on his part, but from a sudden, unusual, and, to him, most unfortunate decline in the prices of the articles of merchandise in which he dealt, while he himself was obliged, by contract, for a number of years, to purchase these articles from others at fixed and higher rates.

"This circumstance principally arose from the war in which this country had been engaged. It is, hence, evident that, if war produces, to some,temporary advantages, it is, at last, productive of equal evils, even to that class who have profited by it. Let our own times proclaim this awful truth. It is just, it is salutary, that this should be the case, in order to impress, even on those whose object is gain, a detestation of war, one of the greatest scourges of humanity.

"The business of the younger Burnett was that of a general merchant; but he was chiefly engaged in fisheries and manufactures. In the former of these, his father had also been much concerned, and from this circumstance his misfortunes chiefly arose. The son profited by the experience which he had acquired from his father's case. His success in business was certainly considerable, but exceeded not those expectations which might have been ṇaturally entertained, when his applica tion, prudence, and caution, in the conduct of his affairs, were considered.

"His parents were of the episcopal communion, in which it is most probable that he was educated, as far as related to his religious instruction. In his younger days, it is certain that he attended Divine worship in St. Paul's Chapel, of Aberdeen, which is connected with the Church of England, and whose clergymen are in the orders of that church. On some religious points, however, as commonly professed by most Christian communities, he enter

tained, in more advanced years, certain doubts and scruples; nor could he fully assent to the public standards of any particular communion. For this reason, during many years before his death, he ceased to attend public worship, because he supposed that such attendance implied an unqualified and complete assent to every tenet which was professed by the religious community in whose worship he joined; and he could never bear the idea of assuming the appearance of a profession, the reality of which was not sanctioned by his understanding and his heart. In this notion, he seems to have resembled Milton, who abstained from public worship on account of his conceptions of Christianity, which he found realized in no Christian community or church existing in his days. Perhaps pure, primitive, vital Christianity is to be found only in the sacred Scriptures; and no small degree of purification must probably take place, before its genuine form, with all its celestial features, can be restored to this earth.

"Although this circumstance does infinite credit to Mr. Burnett's integrity, his understanding seems, on this point, to have been misinformed. He appears not, at this period of his life, to have reflected on the general obligation, resting upon all men, to worship their Creator, both in public and in private, nor to have rightly distinguished between the fundamental articles of Christianity, and those points which are of subordinate importance." pp. x-xiv.

"While he entertained this erroneous opinion, which was certainly, on his part, most sincere, he seems to have fallen into one of those inconsistencies incident to the human character, even in its most amiable forms. He would not allow his servants to be absent from church on any occasion, although he interfered not with their general adherence to any religious profession. Now, while he himself abstained from attendance on public worship, because he could not assent to all the tenets of any church or sect whatever, it seems not to have occurred to him that any of his servants might, on the ground of conscientious scruples, have urged the same plea for his nonattendance. The celebrated Mr. Howard was a strict Predestinarian. He had been threatened with the Bastille, if he ever ventured again to pass through France. He had resolved, for a certain object, which he

judged to be of the first importance, to traverse the whole extent of that country. When I strongly urged on him the danger to which he exposed himself, he asserted his firm belief in Predestination, as a ground for his proceeding. He said, however, that he would not expose his servant to the same danger; sent him round by Italy; and, as he himself was resolved to go to Toulon, ordered him to meet his master at Nice. The servant was just as much secured by Predestination as his master; yet Mr. Howard would not venture to apply the doctrine to the poor fellow. The master, nevertheless, escaped all danger, accomplished the object of his journey, and afterwards related to me the wonderful particulars of his perilous adventure. Such are the inconsistencies to which the most vigorous and noblest minds are sometimes liable.

"Mr. Burnett called his servants together, regularly, every Sunday evening, and read prayers to them. Although, on some points, he had peculiar doubts, he was far from being a skeptic, in regard to the grand doctrines of the Christian religion. By diligent reading, accurate examination, and serious reflection, he endeavoured to acquire that information which he deemed to be of the highest importance to his present comfort, and to his eternal happiness. Nor were his pains unsuccessful. Some time before his death, he had obtained clearer and more satisfactory views of those doctrines, in regard to which he had experienced the greatest difficulties. If his life had been prolonged, he would, in all probability, have again joined in public worship. He was remarkable for his scrupulous observance of the Lord's day." pp. xviii-xxi.

"Punctuality and integrity, in all his dealings, were prominent features of his character. He was, indeed, considered as difficult and hard in making bargains. When, however, they produced greater advantage than he expected, or than he deemed to be fair and just profit, he returned to his correspondents, as a gratuity, the surplusage of his honest computation. In this manner, during the course of his mercantile career, some thousand pounds were restored. When the question was put to him, if he thought that his correspondents would have treated him in the same manner, had the bargain been equally unfavourable as it had been favourable to him; and when the seve

rity which his father had experienced was brought to his recollection; his reply uniformly was—' With the conduct of others I have nothing to do. It is my duty to regulate my own by the rules of equity, as they appear to me.'” pp. xxi. xxii.

"His affection for his relatives was also warm and constant. His humanity was expansive and vigorous, and particularly interested in the wants of the poor. During many years, he appropriated one or two hours, every day, to the hearing of their cases, and to their relief. In this manner, he applied more than 3007. yearly.

"On the return of his brother, James, from India, about the year 1773, they resolved to discharge their father's debts, each of them paying one half. The only exceptions which they made were in the case of one or two creditors, who had been, in the first instance, chiefly instrumental in ruining their father's credit, and then, after his failure was accomplished, treated him with the greatest harshness and severity. This important fact, so honourable both to the subject of this memoir and to his brother, proves that strict integrity and honour were inherent in the family. As family likenesses are exhibited in the countenance, so we often find them in the moral and intellectual character. Those two brothers thus paid, on their father's account, about 70007. or 80001. This sum, which, compared with modern failures, may appear insignificant, was, when the failure of Mr. Burnett, senior, happened, and even at the time his debts were paid by his conscientious sons, considered as of no trivial magnitude.

"The younger Burnett was never married, and, at the age of 55 years, died on the 9th of November, 1784.

"He possessed a small landed estate, lying in Buchan, in Aberdeenshire, and situated about 25 miles northward of Aberdeen, which he inherited from his mother. In this property, he was succeeded by a brother, a clergyman in the Church of England, who died without issue. It devolved to a nephew, son of another brother of Mr. Burnett, who now possesses it. With the exception of this property, and of moderate legacies and annuities to various relatives, the residue of his fortune was appointed by him to be applied to charitable purposes.

"Since his death, these charitable