The Christian Minister finishing his Course with joy: a Sermon preached at Gosport, on the 2d of November, 1825, on occasion of the much lamented death of the Rev. David Bogue, D. D. at Brighton, October 25, 1825, in the 76th year of his age, and the forty-ninth of his pastoral connection with his congregation at Gosport. By ROBERT WINTER, D.D. published at the request of the Family. Black and Co. Tavistock-street, and F. Westley. 28.

A Sermon occasioned by the death of the Rev. David Bogue, D. D. Tutor of the Hampshire and Missionary Academy at Gosport. Preached in King-street Chapel, Portsea, Nov. 3, 1825. Containing, in the closing part of the Discourse, the substance of an Oration delivered over the body, in the Chapel at Gosport, on the day of the Funeral. By JOHN GRIFFIN. F. Westley. 1s. 6d.

A final Reward a Motive to Fidelity, and to the desire of increasing Usefulness. A Sermon, occasioned by the lamented decease of the Rev. David Bogue, D. D. who died at Brighton, on the 25th October, 1825, in the 76th year of his age. By the Rev. JOHN N.GOULTY. F.Westley. 1s. 6d.

THE first of these discourses was both preached and published at the earnest request of the London Missionary Society. As delivered from the pulpit, it produced a very powerful impression, and as presented through the calmer medium of the press, it will nobly sustain the reputation of the excellent author. Perhaps no living man better knew the character of the deceased than Dr. B. and we are well assured that no man revered or loved that character more. The picture he has drawn is, in all respects, to the life, and the colouring, though laid on with the pencil of an ardently devoted friend, is by no means too high.

"For my own part, (says Dr. B.) when I heard of his death, my inmost soul exclaimed, My father, my father, the chariot of Israel, and the horsemen thereof.' mind was irresistibly led to this subject, which if any censure as defective in taste, or forced in application, and appealing rather

to some ministers than to the body of the Society, I can defend myself in no other way than by replying, I had no remedy, for I could think of nothing else. While he was with us, I felt that we had a host; and now that he is gone, it is not a single soldier, but a whole army that seems removed. Alas! my master is taken from my head, and I feel as if it were left naked of its ornament and guard, its crown of glory, and helmet of defence. Though he was spared to me till my own children are shooting up above me, I still find myself bereaved and forsaken, and as much an orphan as when my own father died. I look round and say, 'where is the guide of my youth, the former and defender of my reputation, my exalted prototype, my generous and faithful friend, who loved and cherished me as his own soul ?'"'

The text selected by Dr. B. on the mournful occasion, was peculiarly adapted to his own feelings and those of the public, and the illustrations under each separate branch of his eloquent discourse will be found in a high degree creditable to the judgment and heart of the preacher. From the text, (2 Kings ii. 3.) Dr. B. deduces the two following appropriate thoughts :---I. The church of God afflicted by the loss of its distinguished minister; and, II. That church consoled by the honour put upon him divisions, the preacher expatiates on the loss in his departure. Under the first of these of one who had been a distinguished blessing to the whole church, to the sons of the prophets of the rising ministry, and to the prophets already engaged in the work. Under

the second, he urges to the contemplation of usefulness protracted to the utmost extremity of life; death robbed of its triumphs; abundant labours crowned with distinguished rewards, and the influence of a distinguished minister perpetuated on earth, in the person on whom he dropped his mantle. But the sermon must be read, and read more than once, ere its many and great excellencies can be discovered and appreciated. It is a glowing tribute of merited respect to the memory of one of the most distinguished of God's servants in these latter times.

Dr.Winter's discourse is, properly speaking, the funeral sermon of the deceased, as it was delivered by the appointment of Dr. Bogue's family, in the very pulpit where, for so many years, that great man had proclaimed, with dauntless fidelity, "the unsearchable riches of Christ." In this affectionate memorial of departed worth, will be discovered the strong sense, devout feeling, chaste diction, and practical tendency, which so happily distinguish all the compositions of Dr. Winter. The discourse is found

ed upon the words of Paul to the elders of the church at Ephesus, Acts xx. 24.; from which the preacher takes occasion to illustrate the joy with which the faithful minister may be expected to finish his course. It is described as the joy of Faith; the joy of Retrospect; the joy of elevated Hope, and the joy of expanded Benevolence. The remaining part of the discourse is very successfully devoted to the delineation of Dr. Bogue's @haracter, and describes him as eminently holy, remarkably firm, a wise and faithful counsellor, and a tender, sympathising, ardent, and disinterested friend. The part he acted on the public theatre of life is forcibly embodied, and his private virtues are drawn with equal strength, beauty, and truth. Of the deceased, Dr. Winter justly observes: "He feared not the face of man. There was a dignified determination in his whole conduct. No one who conversed with him--I had almost said no one who looked ut him ---could ever hope, by any weapons less powerful than argument or evidence, to turn him from his purpose."---p. 36. "His just and enlarged views of theological truth, the extensive compass of his general knowledge, the penetration with which he could almost intuitively dive into the heart and soul of the inquirer, and his concern rather to profit than to please, rendered him a most judicious counsellor; although not always a palatable one to those who asked his advice, merely to obtain a sanction of their own plans."--p. 37.

Mr. Griffin's sermon has features of excellence and of interest peculiar to itself. It contains, in every page, some weighty and useful thoughts, and is evidently the result of much patient and deliberate reflection. There are many great principles laid down in it, and followed out with vigour and effect. The text is in 2 Sam. iii. 28. He proposes to shew, I. that Dr. Bogue was a great man, ---a man of great character; II. To describe the cause of the formation of that character; III. To consider the profitable uses of such a character. Under the first head of discourse, Mr. G. shews that Dr. B. was great by comparison,-great in eapacities, such as comprehension, elevation and condescension; great in attainments, in literary attainments, in theological attainments, in Christian graces,-faith, hope, love, holiness, and fortitude; great in the energy of his character, in the energy of mental applieation, in the energy of personal labour, in the energy of pulpit talents, and in the energy of public spirit; great in goodness, ---and, finally, great in effect: the effect of his conversation was great, the effect of his eorrespondence was great, and the effect of his writings was great. Under the second head of discourse, Mr. Griffin traces the causes of Dr. Bogue's greatness of character, to a good education in early life;

VOL. IV.

to an athletic constitution; to a concurrence of favourable circumstances; and to the distinguishing grace of God. The third division of the discourse is devoted to the consideration of the profitable uses to be derived from the contemplation of such a character as that of Dr. Bogue. We express our deliberate conviction when we say, that Mr. Griffin has furnished one of the ablest funeral discourses we ever read. Candid, ingenious, appropriate, pathetic, and fervently devout, it will deserve to be consulted as long as the illustrious name which gave birth to it is held in remembrance.

Mr. Goulty's discourse is the production of a mind overflowing with friendship and Christian kindness, and contains an affecting account of the last illness and death of Dr. Bogue---events which took place under his hospitable roof. With all these valuable memorials before us, for which we sincerely thank their respective authors, we cannot but rejoice that Dr. Bennett has undertaken to write the Life of Dr. Bogue, which we doubt not he will execute with care, and render it alike worthy of his own mind and that of the deceased.

Man responsible for his Belief; Two Sermons occasioned by a passage in the Inaugural Discourse of Henry Brougham, Esq. M. P., on his Installation as Lord Rector of the University of Glasgow, April 6, 1825. By RALPH WARDLAW, D.D. Hamilton. 28.

CAN A MAN HELP HIS BELIEF?

THIS is a question of infinite moment: for as a man's belief must be supposed to exert considerable influence over his character, if he cannot help this belief, the same fatality may also, for aught we know, attach to his conduct, and thus all the evils which exist in society may be traced to a cause for which man is as little responsible, as he is for the complexion of his countenance, or the organization of his animal frame. We have been naturally led to agitate this deeply interesting question, in religion and morals, from circumstances which have of late pressed themselves on the attention of the public. It is now quite a favourite theory with many men who are destined, by the force of their genius, to rule the human intellect, that a man's belief partakes neither of good nor evil, because he is driven to it by a fell necessity, which he cannot, in the slightest degree, influence or control. This was the opinion of many of the French and German philosophers, and it has of late years been avowed in our own country by individuals belonging to the material school, and by others of whom we had fondly hoped better things, and things that comported with reason and truth.

We flatter ourselves that we perceive the

process by which some powerful intellects have been led to imbibe this unworthy sentiment; but we profess ourselves at a loss for one solid argument in its defence. That such a man as Mr. Brougham should have avowed it, when placed in a situation of great moral, as well as official trust, is, to us, and to many others, matter of deep regret. We sympathize with Mr. B. in all his attachments to the inalienable rights of conscience. We scruple not to triumph with him in the sentiment, “that man shall no more render account to man for his belief," but differ, toto cœlo, from him, when he couples that declaration with the flimsy and unphilosophical expression, "OVER WHICH HE HIMSELF HAS NO CONTROUL ;'* because that expression seems to indicate, that man is as little accountable to his Maker as he is to his fellow-creatures,---a sentiment than which nothing can be more pernicious to the best interests of the community. It evidently proceeds upon the principle, that the Father of lights has left man without an authoritative revelation of his will: for, surely, if he has given such a revelation, we must be bound to believe it, since that merciful Being could not have interposed so ineffectually as to leave us without the means of determining whether or not he has spoken to us. It is not in religion as it is in science. In the latter case, if simple ignorance can be overcome, belief is as certain as the evidence upon which it is founded; but in the former case, the moral bias of the heart will most materially affect a man's belief. But it stands to reason, that the great realities of divine truth are precisely the same, whatever doubts or obscurity may be thrown over them by the corrupt tendencies of a depraved spirit. God has placed every man, upon whom the light of Christianity has shone, in a situation in which he may reach a firm and satisfactory belief; and if, under these circumstances, men rush headlong to destruction, they will find at last, that the favorite theory of modern philosophy will not screen them from merited condemnation.

We rejoice exceedingly to find, that Dr. Wardlaw has undertaken, and not merely undertaken but effected, the exposure of this most pernicious dogma. Soon after

Mr. Brougham delivered his inaugural speech, before the University of Glasgow, the learned Doctor, in a spirit truly worthy of the sacred office he fills, preached two public discourses, with a view to counteract the impression which could not fail to have been made upon the ardent feelings of youth, especially by a speech which contained so much that was calculated to draw forth the unqualified approbation of all enlightened and

* The hazardous expression was used by Mr. B. in his inaugural speech as Lord Rector of the University of Glasgow.

good minds. Dr. W. has since given the discourses in question to the public, and we think he has completely effected the purpose at which he aimed; we would hope Mr. Brougham does the same. We present one interesting extract to the attention of our readers, recommending the whole work to their attentive perusal :--

"Most heartily also do we concur with the eloquent orator in the full spirit of what he represents as the practical use of his principle, in regulating the reciprocal conduct of men, in the intercourse of social life:--- Henceforward, treating with entire respect those who conscientiously differ from ourselves, the only practical effect of the difference will be, to make us enlighten the ignorance, on the one side or the other, from which it springs,---by instructing them, if it be theirs,---ourselves, if it be our own; to the end, that the only kind of unanimity may be produced, which is desirable among rational beings,---the agreement proceeding from full conviction after the freest discussion."*

"But there is, what I conceive to be, an error of no trivial magnitude, lurking (shall I say?) amidst these salutary truths. No: it does not lurk. Whether an error or not, it is not concealed. It is palpable, avowed, prominent: and the very accompaniments of truth, with which it is attended, serve to render it the more insinuating and dangerous. As persecution for conscience' sake is the subject of the entire passage in which the offensive sentences stand, we are warranted in conceiving that it is to religious opinions and belief that the speaker more especially, perhaps I might say exclusively, refers. Now the matter, as it appears to me, stands thus. If it be indeed true, as is here, without qualification, assumed and asserted, that coincidences and diversities of opinion are altogether accidental and involuntary,'---that over his belief a man has no control,' any more than he has over 'the hue of his skin, or the height of his stature,' and that for his belief, whatever it may be, a man is no more the proper subject of praise or of blame, than he is for a light or a dark complexion, or for the dimensions of his corporeal frame:---if, I say, these things be so, then it follows,---not merely that man should not account to MAN for his belief,---but also, and with equal certainty, that man has no account to render for his belief to GOD. There is no moral responsi bility connected with it. We never think of associating any such responsibility with colour, or with stature; and if the two cases be really parallel, neither should we, in any circumstances associate it with opinions or belief.

"Now it is precisely here, that we conceive

Inaug. Disc. p. 48.

the mischievous error to lie. We dare not hesitate to say, that between this sentiment and the most explicit statements and uniform assumptions of the Bible, there is a perfect contrariety. Our orator and the inspired penmen are quite at issue. It is impossible for any one to receive the doctrine now promulgated by the former, as the · great truth that has at length happily • gone forth to all the ends of the earth,' without renouncing the authority of the latter, whose commission was to proclaim ⚫ to all the ends of the earth' a message of a far different tenor. When the apostles announced their testimony, in the name of the God of truth, they knew nothing of that philosophy which would now release men from the obligation to give it a believing reception, and exculpate them from all guilt in the refusal of it. When they went into all the world, and preached the gospel to every creature,' they subjoined the authoritative assurance, He that believeth shall be saved, and he that believeth not shall be condemned. According to their declarations, the difference between faith and unbelief was of no trivial import. It was all the difference between safety and destruction, between the blessing and the curse of God, between heaven and hell. We do not find them saying to their hearers,--- We are aware that you have no control over your belief; that it is a thing altogether involuntary; that your believing or not believing what we testify can therefore have no influence whatsoever upon your prospects of retribution as accountable creatures,---for it is as unconnected with your will, as is the hue of your skin or the height of your stature. We recommend our testimony to you, knowing it to be from God, and persuaded of its beneficial tendency ;---but, if the evidence we set before you of its truth does not produce conviction in your minds, we are far from meaning to insinuate that on this account it will fare at all the worse with you in the end.' They proceeded, as you all know, on no such principles; but, in direct and unqualified terms, connected salvation with the acceptance of their message, and perdition with its refusal."---p. 5.

A Sermon, occasioned by the Death of the Rev. John Ryland, D.D.; preached at the Baptist Meeting, Broadmead, Bristol, June 5, 1825. By ROBERT HALL, M. A. Holdsworth and Westley. THIS fine effort of one of the richest intellects that ever adorned our country, is founded upon the pathetic words of the Evangelist, (John xxi. 7.)---"THAT DISCIPLE WHOM JESUS LOVED." The eloquent preacher opens with a masterly defence of Christianity against those specious opponents who venture to assert that it teaches neither

patriotism nor friendship. In this section of the discourse will be found a series of remarks, alike worthy of the acute philosopher and the profound divine. What pigmies are the little infidels of the day in the hands of such a giant as Mr. Hall! Would that they had taste and discrimination enough to peruse such writings as his! Then might they learn not to blaspheme.

After the introduction follows a picture of the attractive character of the beloved disciple, which for powerful effect, and trusness to the sacred narrative, has few, if any rivals, in our language. The knowledge of human nature here displayed, and the exquisite touches of feeling which it contains, will endear the whole performance to all who have looked with interest upon the most tender-hearted of all our Lord's disciples. The third part of this ingenious production is devoted to the delineation of those pre-eminent excellencies which shone forth, with commanding lustre, in the history of the late amiable and respected President of the Bristol Academy. We could, with some of our contemporaries, wish to quote the whole of this striking account, but must content ourselves with the following slight specimens :-

"Doctor Ryland was born, A. D. 1753, January 29, at Warwick, where his venerable father exercised his ministry for some years; from whence he removed to Northampton.

T most remarkable particular recorded of his infancy, is his early progress in the Hebrew language, which was such, that he read a chapter of the Hebrew Bible to the celebrated Hervey, before he was five years old. About his thirteenth year, he became deeply impressed with religious concern; and without any thing very singular in his experience, his convictions ripened into genuine conversion, and he was baptized, on a profession of his faith, in his fourteenth year. At the request of the church he began to exercise his ministerial gifts in his seventeenth year; and after continuing to assist his father for some years, he was ordained co-pastor with him in the year 1781. In this situation he remained for some time; when, on his father's removal from Northampton, he became sole pastor, until the year 1793, when he received an unanimous invitation to the joint offices of president of the Bristol Education Society, and pastor of Broadmead. How he conducted himself in the first scene of his labours, many living witnesses can attest; suffice it to say, that his ministry during that period was eminently acceptable and useful. During his residence at Northampton, he was

in labours more abundant ;' far from confining his ministry to a single spot, he diffused its benefits over a wide circle, preach ing much in the surrounding villages; an though, on his removal to Bristol, his nu

merous avocations rendered his ministerial exertions less frequent, he may justly be considered, on the whole, as one of the most laborious of pastors. He preached, during his whole career, not less than eight thousand six hundred and ninety-one sermons, and at two hundred and eighty-six distinct places.

"If, as a preacher, he never attained the highest summit of popularity, he was always heard with attention. His ministry was replete with instruction, and not unfrequently accompanied with an unction which rendered it irresistible. As he possessed none of those graces of elocution and manner which secure superficial applause, he was always most esteemed by those who heard him the oftenest; and his stated hearers rarely if ever wished to exchange the voice of their pastor for that of a stranger. His address was such as produced an instantaneous conviction of his sincerity. It displayed, even to the most superficial observer, a mind infinitely above being actuated by the lust of applause; a spirit deeply imbued with a sense of eternal realities, and ready to pour itself forth as a libation on the sacrifice of the faith and obedience of his converts. The effect of his discourses, excellent as they were in themselves, was prodigiously heightened by the veneration universally felt for his character, and the just and high estimation entertained of his piety. Piety, indeed, was his distinguished characteristie, which he possessed to a degree that raised him inconceivably above the level of ordinary Christians. Devotion appeared to be the principal element of his being it was next to impossible to converse with him without perceiving how entirely it pervaded his mind, and imparted to his whole deportment an air of purity, innocence, and sanotity, difficult for words to express. His piety did not display itself in a profusion of religious discourse, nor in frequently alluding to the interior exercises of his mind on spiritual subjects. He was seldom known to speak of his religious joys or sorrows: his devotional feelings were too deep and too saored to suffer themselves to evaporate in ordinary conversation. His religion appeared in its fruits; in gentleness, humility, and benevolence; in a steady, conscientious performance of every duty, and a careful abstinence from every appearance of evil. As little did his character partake of the ascetic. It never entered into his thoughts that religion was an enemy to the innocent pleasures and social endearments of human life, of which he entertained a high relish, and which his constant regard to the Deity rendered subservient to piety, by the gratitude which they inspired, and the conviction which they deepened of the divino benignity. His love to the Great Supreme was equally exempt from slavish timidity and presumptuous familiarity: it was an awful love, such as the beatifie vision may

be supposed to inspire, where the worshippers veil their faces in that presence in which they rejoice with ecstatic joy. As he cherished a firm persuasion that the attributes of the Deity ensure the production of the greatest possible sum of good, in comparison of which, the quantity of natural and moral evil permitted to remain vanishes and disappears, his views of the divine administration were a source of unmingled joy; while his profound sense of the essential holiness and justice of the Supreme Ruler, kept alive those sentiments of penitence and humility, to which too many optimists are strangers. He feared the great and terrible name of the Lord his God.""

The reference to Dr. Ryland's catholicism is truly deserving of notice.

"Few men have exhibited more unequivoeal proofs of candour than your excellent and lamented pastor. Though a Calvinist in the strictest sense of the word, and attached to its peculiarities in a higher degree than most of the advocates of that system, he extended his affection to all who bore the image of Christ, and was ingenious in discovering reasons for thinking well of many who widely dissented from his religious views. No man was more remarkable for combining a zealous attachment to his own principles with the utmost liberality of mind towards those who differed from him; an abhorrence of error, with the kindest feelings towards the erroneous. He detested the spirit of monopoly in religion, and opposed every tendeney to circumscribe it by the limits of party. His treatise on baptism furnishes a beautiful specimen of the manner in which religious controversy should be conducted on a subject on which the combatants on both sides have frequently disgraced themselves by an acrimony and bitterness in an inverso proportion to the importance of the point in debate. How extraordinary is it, that they who differ only on one subject, and that confessedly of secondary moment, should have contended with more fierceness than has usually been displayed in a contest pro aris et foeis, for all that is dear and important in Christianity! Is it that their near approach as religious denominations, exposes them more to the spirit of rivalry, as adjoining kingdoms are the most hostile to each other, or that it is the property of bigotry to acquire an additional degree of malignity by being concentrated on one point, and directed to one object? Whatever the cause may be, the fact is singularly and greatly to be lamented. He whose removal from us we so deeply regret, was too thoroughly imbued with the spirit of Christ, to expose him to that snare; his love of good men of every nation, sect, and party, was fervent and disinterested, nor was it confined to the bounds of his personal knowledge; it engaged him in a most affectionate and extensive correspondence