w Memoir relative to John Burnett, Esq. of Dens, Founder of the Prizes for the two best Essays on the Existence and Perfections of God, lately awarded to Dr. Brown and Mr. Summer? [Extracted from Dr. Brown's Essay, just published in two vols. 8vo.] JOHN OHN 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 in 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 Ta sudden, unusual, and, to him, most unfortunate, decline in the prices of the articles of merchandize 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 former of these, his father had also in fisheries and manufactures. In the 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 naturally entertained, when his application, 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 entertained, in more advanced years, certain doubts and scruples, nor could 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 advances its sublinie objects, and mug 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, 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 dis tinguished between the fundamental - articles of Christianity, and those points which are of subordinate importance; between those which are essential to its existence, and those which are, comparatively, less momentous. He secnis not to have reflected on the truly judicious and divinely liberal sentiments of the Apostle Paul, on this, and other similar subjects. "Him, that is weak in the faith," says he, "receive ve, but not unto doubtful disputations.* One man ..esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind. He, that regardeth the : day; regardeth it unto the Lord and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord be eateth not, and giveth God thanks. The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. Hast thou faith? Have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. What soever is not of faith, is sin."+.. The spirit of those passages is to this purpose; that pure Christianity consists not in points comparatively indifferent, but in certain grand and important views; and that whatever is subservient to these, or connected with them, constitutes its essence, Rom. xiv. 1. Rom. xiv. 6. 17. 22, 23. be firmly and unalterably maintained; but, that matters of smaller moment, in which, however, the generality of mankind have, in all ages, been disposed to place the very substance of religion, ought to produce no schism among Christians, but must be viewed with mutual forbearance and charity. It would have been happy for the Christian church, if these apostolical sentiments, which have, in fact characterized also the ablest and best men, since the apostolic times, had been generally adopted. Much con fusion would have been prevented, and one great cause of intolerance and persecution would have ceased to ope rate. Now, as the fundamentals of Christianity seem to be preserved among all Protestants, with the excep tion of such as exclude, from salvation, those who differ from them in the most minute article of order) or worship, there appears to be 110 solid reason for withdrawing from any Protestant communion, in which a person has been educated, and refusing to join with any other, on this sole ground, that assent cannot be given to every individual tenet which its members may profess. On the same principle, there could hardly be any society among men. For, there exist not, perhaps, any two individuals whose opinions are, on all subjects, perfectly conformable to each other. Such conformity of sentiment would not, on the whole, be conducive to the advancement of truth, or to the attainment of happiness. It is by diversity of opinion, by the different aspects in which the same object is viewed by different minds, that a variety of information is collected, and that the stores of knowledge are in creased. The real bond of union, therefore, is not exact conformity of opinion, but, mutual charity, freedom of discussion, and true, not pretended, liberality of mind; is the subjugation of pride, the renunciation of tyrannical supremacy, and the unqualified acknowledgment of those rights, in religious matters, as belonging to others, which we claim to ourselecs. If Mr. Burnett had reflected on these principles, his excellent heart would have prohibited his withdrawing from public worship in every religious community. la fact, we shall immediately see that · Memoir relative to John Burnett, Esq. of Dens, 439 his mind, ever open to conviction, be of the highest importance to his afterwards asstined, on this subject, present comfort, and to his eternal the complexion which reason appears happiness. Nor were his pains unsuc to dictate. cessful. 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. On that day, during many years, he never opened any letters on business. This is, at least, a striking proof of the sincerity of his religious sentiments, whatever opinion may be entertained, by some, of their enlargement. I cannot pretend to say how he could discover, before opening a letter, if it was on business, or on some subject connected with religion. He probably knew the hands of his correspondents. 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 non-attendance. The celebrated Mr. Howard was a strict predestinarian. He had been threatened with the Bestille, 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 to gether, regularly, every Sunday evening, and read prayers to them. Although, on some points, he had peculiar doubts, he was far from being a sceptic 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 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 unfavour able, as it had been favourable to him; and, when the severity, 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." This was an answer expressive of a great mind. It is, to me, a proof of the strength of his religious principles. For, these only could have dictated such sentiments and conduct. I would fain hope that; however different the general sentiments may be, there are several instances of a similar kind, in the mercantile world, which may not be generally known. To the best interests of mankind the fact, which I have just now recorded, is of high importance. For, selfish minds, actuated by groveling and sordid opinions, have a strong tendency to ascribe their own characters to the whole human race, and to regard, as visionary, feelings of a more exalted description. To all such Mr. Burnett's conduct and principles, and those of a similar complexion, may be triumphantly opposed, and serve, on the ground of experience, to vindicate, from the imputation of being mere theorists, those who applaud and recommend more generous, and, therefore, better principles of action, than are entertained by the herd of ignoble moralists. His affection for his relatives was His hualso warm and constant. manity 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 3001, 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 70001. or 80001. This sum, which, compared with modern failures, may appear insignificant, was, when the failure of Mr. Burnett, sen. 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 Since his death, these charitable manner. I. For the relief of the poor in the city of Aberdeen, with a preference to those who may be bed-rid, or may labour under diseases deemed incurable. II. For the relief of the poor residing on his own landed property, descending to his heirs. III. For behoof of all the poor within the bounds of the county and synod of Aberdeen, which last contains 96 parishes, a sum, not less than 201. and not exceeding 501. in proportion to the extent of each parish, and to its peculiar circumstances, is to be paid annually, in rotation, till this payment has extended over all the parishes within the jurisdiction of the synod. When this rotation has taken place, it is to begin anew, and circulate, in this manner, in constant succession. The donation to each parish is to be applied, for the benefit of its poor, according to the discretion of its minister, or ministers, and elders. IV. A sum is appropriated for the benefit of lunatics, or persons deprived of reason. V. Another portion is destined to promote inoculation among the children of the poor. This money is, now, applied in support of a Vaccine Institu tion in Aberdeen-an improvement of inoculation unknown at the time of the donor's death. VI. A small sum is appropriated to the benefit of the prisoners in the jail of Aberdeen, and, especially, to assist in procuring, to them, the consolations and correctives of religion, by the regular performance of divine worship within the walls of their confinement. VII. A small part of this general fund is appointed to be set apart, Memoir relative to John Burnett, Esq. of Dens. annually, and allowed to accumulate, sum. His motives for founding his two Prizes can be collected only from the terms in which the foundation of them, and his other benevolent destinations, are expressed. It can hardly be doubted that he was chiefly influenced by the strong impression, resting on his mind, of the high importance of the subjects proposed, and of the benefits likely to result, to mankind, from the comprehensive and able discussion of them. This appears chiefly from what is expressed in his Deed of Settlement, in behalf of the poor of Aberdeen, and in his Provision for the Prizes, contained in the same deed. To these he subjoins the following sentences:-" And I make the above Destination, with an hearty desire to be sincerely thankful to the Providence of Almighty God, for having conferred, upon me, the power to do so; and with an humble hope that the same will, in some degree, be acceptable in his sight; and as becoming a disciple, and conformable to the precepts of the Holy Jesus, being intended for the relief of the distressed; and to promote a thorough conviction of those truths, which are of the greatest consequence to mankind." Again; in a codicil, he adds "I see it a great duty to be impressed with the inexpressible love of the Lord Jesus to mankind; and with a sense of the invaluable benefits they receive by him. Some unhappily do not acknowledge Revelation, and think 441 all is doubtful. To such, considerations, independent of Revelation, are necessary. To bring them to a conviction of a Deity is of the utmost consequence, and a step to a belief in Revelation. The considerations on the subject may be beneficial to all." From the words, last stated, it is not improbable that Mr. Burnett had been frequently in company with. persons who attacked Revelation, on Atheistical principles; and, as, from his being unavoidably much engaged in business, he could not be supposed to have studied such subjects with philo sophical accuracy, that he found himself perplexed to reply to their distorted metaphysics. This conjecture, which is merely that of the writer of this Memoir, will acquire more probability, when it is considered that, when Mr. Burnett must have been in the prime of life, Mr. Hume's Philo sophy, which did so much mischief to the young and volatile, was in high fashion in Scotland. To sneer at religion was deemed to be genteel. That Philosophy, as far as it relates to religion, and morals, has been exposed, as utterly false, by men of the most distinguished talents. Whether, or not, religious principle be, now, more firmly established, and more generally diffused, than was the case in Mr. Burnett's time, I pretend not to determine. The French Revolution exhibited the most ferocious aspects of infidelity, as connected with politics, An alarm was, hence, spread; and, although it be evident, to the smallest reflection, that irreligion has a tendency to subvert the best interests of society, if not to dissolve it; still, no reasoning, or persuasion, could have excited the terror occasioned by this revolutionary convulsion. Hence, greater external respect, at least, has been shewn to religious institutions; and infidelity is, now, generally connected with licentious political opinions. This may probably procure a fair hearing to the Gospel, and obtain à candiď examination of its principles and tenets. To a mind, habituated to refer all events to the direction of Providence, it will appear that, to produce this result, was probably one reason for the permission of such horrible convulsions, and tremendous calamities, as have charac terized our own times. On the other |