Lectures on Religion. By John Burder, M. A. 8vo. pp. 543. Taylor. 1826. Price 12s. THERE are certain indications of mental affinity, not unfrequently associated with actual relationship. The "Village Sermons" of GEORGE BURDER are too well known to require an eulogy either on their excellencies or their usefulness. Unless, however, we are greatly mistaken, the "family likeness" is strongly impressed on the literary productions of both the esteemed Ministers who bear his venerated name; and who might well, if pride were ever lawful, be proud of having such a sire! In their discourses there are, no doubt, peculiar features by which they are respectively identified; and to carry on the allusion, we might say, that there is "more of the father" in the style of the younger son, than in his brother. But it is not fanciful to assert, that they are like each other in the valuable qualities of simplicity and condensation; they are all remote from the affectation of a pompous and exaggerated diction; and they get at once to the thought, with a directness and a precision which render their publications eminently luminous and intelligible. It is of more consequence to remark, that the resemblance may be traced in qualities of far higher importance. Evangelical sentiment, equally removed from the extremes of hyper-doctrinalism, and shunning to declare the whole counsel of God," is happily blended with candour and firmness in the manner of presenting it; and above all, a constant regard to usefulness may be traced in their various publications. We congratulate the father on such descendants; and are persuaded, that all our readers, who possess either parental or filial sympathies, will not misinterpret this honest tribute, which both our feelings

and our convictions have prompted us to record!

The work before us is one of great utility. It is, in fact, a compendious body of divinity under a new arrangement; and contains a large portion of theological argumentation and practical detail. There is scarcely an important question on the grand principles of Christianity, on which very accurate, and sometimes profound reasonings may not be found. The general tone of sentiment is accordant with the principles maintained by the school of "modern Calvinism," as Dr. Williams has termed it ;-a term, however, which we do not like; if the word" Calvinism" must be used at all, because it implies that ancient Calvinism, on the leading topics characterized by it, was of a different complexion. We are convinced, that the ultra-declaimers, whose " magnus Apollo" has lately fallen, have no legitimate claim to the title of "Calvinists" at all. If the venerable reformer of Geneva were to rise from the dead, and could listen to, or read the ravings of some of this class, who so strangely bewitch the poor devotees that follow them, and impregnate their minds with "all monstrous, all prodigious things," he would instantly exclaim-" Oh! my soul, come not thou into their secret!" His writings, especially those of his later years, abound in illustrations of practical religion. did not dissever human responsibility from his creed; the doctrine of divine purposes was not by him so regarded as to supersede exhortations to the unregenerate; nor did he consider them, because of their spiritual inability, as released from obligations to faith and repentance, or unfit to be addressed as rational and accountable creatures. Still less would he have sanctioned that unhal

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lowed and often impertinent familiarity with the Divine Being, which so frequently characterises the class referred to. The "Calvinism" of Mr. Burder, and others of modern times, is really old Calvinism, if Hall, and Leighton, and Howe, and Edwards, are worthy of being thus designated; and the Crispites, and other "ites" of our own times, are- -" bastards and not sons" of the family to which they profess to belong!

"true

The lectures before us are arranged under two leading divisions. The first comprises nine discourses on "false religion;" and the second, fifteen on religion." Under the first, Mr. B. considers the erroneous systems, which are occasioned by ignorance of the truth; those which are opposed to the truth; those which are distinguished by corrupt additions to the truth; and those whose characteristic is a partial reception of the truth. Under the second division, he exhibits the evidences, the principal doctrines, the influence, and the claims of the true religion. These topics embrace, in their subdivisions, the leading subjects of all the discourses. They are exceedingly ingenious and comprehensive; and present, under each general class, admirable specimens of logical arrangement. The same remark will apply to the minor topics of each lecture. As far as the " methodology" is concerned, we have only one objec tion. We think, the "Evidences of the Truth of the Christian Religion," embracing five discourses, ought to have preceded the first class in the adopted division. Mr. Burder, according to his own account, has assumed, and then proved the truth of Christianity, This appears to us an infelicitous arrangement, on account of its frequent anticipation of arguments and reasonings afterwards established. We think the errors would have been more satisfac

torily confuted by a previous establishment of the truth, and the synthetic order would have been more uniformly preserved in the entire volume. These remarks, however, affect not the excellence of the lectures; and we shall now adduce a few passages, illustrative of the justice of our commendations:

The first discourse is on "the nature of religion; the marks by which true religion may be distinguished from false; and the state of mind which is necessary for the successful investigation of truth." On these important subjects, there are many excellent statements, both as to the compressed argumentation they exhibit, and the just and forcible conclusions which are deduced from them. On the "marks," which distinguish true religion, the following specimen of generalizing is worthy of notice.

"In religion two parties are observable, God and man. Religion then should be to the nature both of God and of man. It must honour Him, and benefit us.

suitable to both; it should be conformable

"These are the marks laid down by the

excellent Bishop Beveridge, in his "Private Thoughts upon Religion, written in his younger years," as the title page of the book informs us, for the settling of his principles and conduct of his life.' These marks, I apprehend, if honestly and diligently used, will not mislead. In no religion except the true, can they be found, and in it they certainly are found.

"I venture to propose a criterion of being inconsistent with the marks just truth in religion, which is so far from mentioned, that it is inclusive of thein. It is, however, as I conceive, more simple and comprehensive, and one to which no man can object as a criterion, how differently soever may be the practice of men with regard to the use of it: I mean, the agreement of religion with matter of fact.

Truth and fact can never be opposed

to each other, but in every case, so far

as they have any connexion, must agree. Truth is the relation which subsists between facts, and in metaphysics as in mathematics, the relation subsisting between two or more things, must, of course, themselves. That system accordingly, correspond with the nature of the things which no facts oppose, and which many

facts corroborate, is entitled to be received as true.

"Let us then glance at such of those facts in human nature as have any connexion with religion. We are to enter more at large on the examination of the evidences of the truth of Christianity some time hence; all that is now necessary, is to show that the criterion proposed is a safe and good one.

"1. We know that mankind are intelligent beings. This is a fact relative to the whole human race, which is questioned by none. Since then, man is a rational creature, it may be expected that a true system of religion will recognize and be suited to this his character. Hence, if any system shall be observed to abound in senseless ceremonies and foolish pageants, with little or no food for the mind. of man, it may be presumed, without hazard, that such a system has no claim to be considered truc religion, how well soever it may be adapted to purposes of juvenile recreation. On the other hand, if a system presented to our examination is found to be calculated to employ, improve, and enrich our minds, there is, so far, a presumption in its favour, as being in this respect, at least, adapted to human

nature.

"2. A second fact relative to our whole race is that man is a corrupt creature, prone to violate, and having in reality often violated the rules of goodness, the laws of God. If then any scheme of religion overlook this fact, and treat man as if he were a sinless being, we may reasonably suspect that the said scheme is not true. But if, on the other hand, there is a system of religion which fully recognises this fact, and throughout all its parts regards man in his real character, making provision for his wants as a sinful creature, it is reasonable to be, lieve that such a system is true.

3. It is an undeniable fact, that evil doing, of which we are so often guilty, is the source of much inconvenience and pain.

"The universal experience of mankind evinces that sin and misery are related to each other as cause and effect. If then any system of religion should evidently be calculated to make men worse and consequently more wretched, it cannot be imagined to wear the character of truth; but, if on the contrary, it be evidently and eminently adapted to improve, the human character, and, thereby to make men happier; and if, as to all those who do justice to it, it actually does make men better and happier, we have good ground to conclude it to be true and divine.

4. It is a fact that mankind are prone to neglect that regard to God, in, which, we, have seen, the essence of religion lies,

and which, it also appears, is absolutely due to God. A system of true religion may be expected to have a bearing on this fact, while such systems as are false may leave it unnoticed. Whatever creed is shown to be the most effectual in bringing mankind actually to yield that homage to God, in which true religion consists, may be set down as truth; whereas those systems which uniformly leave man, as they find him, practically unmindful of God, may be pronounced defective and erro

neous.

"The facts already mentioned respect human nature in every age. The relation which a system of religion bears to those facts constitutes the internal evidence of its truth. But there is another large class of facts which must be noticed; the events, namely, with which we are made acquainted through the medium of history. By means of authentic narratives, we know or may know, most of the principal facts which have occurred in the world in former ages. Now whatever system of religion be not a thing of yesterday, must also have a history connected with it; that is, certain facts relative to the origin and progress of the system, and relative to those who have espoused it and promoted it, must have taken place in past years; and of these facts we shall expect to find a fair proportion on record among the other transactions of ages that are gone. Such, every one in the slightest degree conversant with history, knows to be the case. The history of the religions of mankind makes no inconsiderable part of the general history of our race; and one of those religions, at least, besides making a part of general history, has also a history of its own. Historical fact, therefore, forms another criterion by which true religion may be distinguished from false.

"Every system of religion will be either confuted or confirmed by being brought to this test.

"Whatever system is contradicted by well authenticated facts is false. Whatever system is found so linked together with, and, as it were dove-tailed in undoubted facts that those facts cannot be admitted to be facts without involving the truth of the system in question, must, of necessity, be received as true. The relation which religion bears to history constitutes the external proof of its truth.

"On these principles it will be our business to examine the religious systems which are put down in the syllabus. Fact is the touch-stone by which we propose to try them. That which cannot bear this trial we will pronounce to be spu rious; that which can bear it, we will consider genuine. And, happily, the undertaking proposed is not of the nature of an experiment never made before. It

has been made a thousand times already, and in every instance the result has been the same. No religion but one has been able to bear the trial; but the religion of the Bible has come forth as gold.

"It has been proved to be adapted to man as an intellectual being, bringing to his mind truth its appropriate aliment, truth of the noblest and most ennobling kind, and truth which can be but very partially and imperfectly obtained from any other source. It approves itself to our choice as taking cognisance of that lamentable fact that man is a sinful being. It meets man in this his real character, and provides him those very blessings of pardon and purity; which the fact of his being a sinner proves that he greatly needs. It also recognises the fact, that sin is productive of suffering, and accordingly, it alleviates his woe by correcting his depravity. Equally observant is the religion of Christ of man's being prone to neglect the homage which he owes to God; this system is eminently fitted to bring him back to the service of his Maker.

"Lastly. Its truth is confirmed by ten thousand well authenticated facts in the history of mankind, and is contradicted by none.

"These are merely outlines of argument, which are to be filled up hereafter; they are now introduced for the sake of giving a general idea of the nature of the evidence by which the truth of the Gospel is established."- pp. 15--19.

The principles involved in these reasonings are applied to modern Judaism, Mohammedanism, and Deism; and on each topic there is a considerable portion of valuable information and powerful argument. He then presents a rapid but faithful sketch of the leading systems of religion, which, under the general denomination of Christianity, are either characterised by their corrupt additions to the truth, or their radical deficiencies. The lecture on Antinomianism, appears to us not so happily distinguished by comprehensiveness and force as some others. The following passages are however marked by accurate discrimination.

"It is proper that, on the subject of Antinomianism, we should distinguish between those who follow out this pernicious heresy into its practical results; and those who, although to a certain extent they approve the doctrine, abhor the practice. There are persons of both

these classes. There are individuals who have arrived at so dreadful a degree of hardness of heart, coupled with presumptuous confidence, as contentedly to live in known sin, yet indulging the fallacious hope of eternal life.

As

There are others, however, it must be confessed, who approve of the tenets justly denominated Antinomian, who, notwithstanding, are themselves moral and correct in their lives. Nor is this the only instance in which the natural effect of pernicious opinions is counteracted by opposing causes. Such opinions, however, are not the less to be shunned on that account. Were they universally to prevail, perilous times' would indeed come. Few, if any, persons have embraced them without damage; where the grosser actions of immorality are not produced, a censorious, captious, proud, antisocial spirit, alike opposed to the welfare both of civil and of religious society, is usually the effect. The system in question is delineated by Mr. Robert Hall, in the following emphatic terms: almost every age of the church is marked by its appropriate visitation of error, so, little penetration is requisite to perceive that Antinomianism is the epidemic maJady of the present, and that it is an evil of gigantic size and deadly malignity. It is qualified for mischief by the very properties which might seem to render it merely an object of contempt,-its vulgarity of conception,-its paucity of ideas, -its determined hostility to taste, science, and letters. It includes within a compass which every head can contain, and every tongue can utter, a system which cancels every moral tie, consigns the whole human race to the extremes of presumption or despair, erects religion on the ruins of morality, and imparts to the dregs of stupidity all the powers of the most active poison.'

"Let us, however, be very cautious how we fix the charge of Antinomianism on individuals.

It does not follow because a man is warmly attached to the doctrines of grace that therefore he is an enemy to the law of God. It does not follow because a man delights to expatiate on the privileges of God's people, that therefore he is averse to hear of the trines of God's sovereignty, of predestination, of election, of effectual grace, and of final perseverance, are held by many who yield to none in zeal for the interests of morality.

duties which devolve on them. The doc

"Let us at the same time guard against every thing which would lead us to the verge of the scheme under consideration. That system we have scen, is a partial reception of truth. Let it be our care, then, to receive the whole truth. The way to avoid one error is not to fall into the