Lonsdale, Henry Gilby, M. A. to the Rectory of Bolton by Bolland, Yorkshire. Patron, the Archbishop of York. Maddox, Benjamin, to Trinity Church, Huddersfield. Patron, H. B. Allen, Esq. Peacock, George, M. A. F. R. S. Fellow and Tutor of Trinity Coll. Cambridge, to the Vicarage of Wymeswould, Leicestershire. Patrons, the Master and Fellows of that Society. Plumptre, H. S. to the Perpetual Curacy of East Stonehouse, Devon. Pott, Archdeacon, to the Chancellorship of Exeter Cathedral. Preston, Geo. M. A. to be Second Master of Westminster School. Richards, Edward Tew, M. A. to the Rectory of Farlington. Patrons, Dr. Davis and Henry Millington, Esq. Sheepshanks, Rev. J. to the Archdeaconry of Cornwall. Simpson, T. to the Living of Walesby, Nottinghamshire. Smith, R. W. to the Rectory of St. Leonard, Devon. Thompson, Wm. to the Perpetual Curacy of Halstock. Patron, John Disney, Esq. of Hyde, Essex. Tighe, Hugh Usher, M. A. to be Domestic Chaplain to the Marquis of Clanricarde. Williamson, W. to the Vicarage of Slipton, Northamptonshire. Patron, the Duke of Dorset. CLERGYMEN MARRIED. Allen, J. to Miss Mary Ann Vowles, both of Malmsbury. Barnwell, J. of West Tarrington, Sussex, to Emilia, fourth daughter of the Rev. W. Goodall, of Dinton Hall, Bucks. Cotterill, Joseph, M. A. Rector of Blakeney, to Anne Robina, youngest daughter of the late Rev. E. Hare, B. D. of Docking Hall, Norfolk. George, Richard, LL.B. of Stoke Prior, to Miss Elizabeth Millichap, of Droitwich. Horner, J. M. A. of Kilburn, Rector of South Reston, Lincolnshire, to Sophia Mary, eldest daughter of J. Hall, Esq. of Farlington. Jabbet, W. Wales, of Broughton Vicarage, Craven, Yorkshire, to Mary, eldest daughter of Mr. Tatham, of Kendal. James, John, Rector of Penmaen, Glamorganshire, to Charlotte, daughter of the late Thomas Walker, Esq. of Ongar, Essex. Jones, Daniel, Curate of Ponty Pool, to Nantes, Daniel, Rector of Powderham, to North, Francis, Rector of Old Alresford, to Harriet, only daughter of Lieut.-General Page, E. to Miss Covell, daughter of Major Warren, Thomas, of Drayton House, Worcestershire, to Ann, relict of Sergeant Hornblower, of the Brierly Iron Works. CLERGYMEN DECEASED. Ashe, Robert Hoadly, D. D. Perpetual Curate of Crewkerne, and Vicar of Misterton, Somersetshire. Butler, Robert, of Inkpen Rectory, aged 74. Compson, Edward Bate, Vicar of Feckenham, aged 44. Corsellis, Nicholas, of Wivenhoe, aged 84. Cumming, Frogmere, M. A. Vicar of Car dington and Keyshoe, Bedfordshire. Graham, John, B. D. Rector of Brampton Brian, Worcestershire. Gray, William A. Senior Vicar of Lincoln Hardy, Richard, D. D. Rector of Lough- James, R. thirty-five years Curate of Price, John, Vicar of Tibberton, Worcestershire, and Quinton, Gloucestershire. Wright, Richard, Vicar of Wrangle, Lincolnshire. NOTICES TO CORRESPONDENTS. We cannot assist "Clericus Londinensis." If a clergyman refused to baptize all children whom he believed would not be brought up in the principles of the Established Church, perhaps he would find it necessary to reject the children of many besides Dissenters. We have received D. G.-Extracts of Letters from a Gentleman attached to the Bishop of Jamaica-Millenarius-Synergus-O.-and a Hebrew Student. We regret we cannot insert "Simplex." We think the Mission of Bishop Luscombe has been sufficiently discussed in our pages. CHRISTIAN REMEMBRANCER. JULY, 1826. SERMON. THE FOLLY AND SINFULNESS OF REJECTING THE INVITATION OF THE GOSPEL. LUKE XIV. 16- 18. "Then said he unto him, A certain man made a many: and sent his servant at supper-time to bidden, Come; for all things are now ready. consent began to make excuse.' * great supper, and bade say to them that were And they all with one THE parable of which these words form a part, is very similar to one recorded in the Gospel by St. Matthew, where it is represented as affording a similitude of the kingdom of heaven, i. e. a description of the conduct of Almighty God and of his creatures, as it respects the dispensation of the Gospel. The occasion of it appears to have been this :-One of the guests who sat at meat with Christ, on hearing him make the declaration, that those who provide a feast for the poor and afflicted, for persons that can make no suitable return, shall be recompensed at the resurrection of the just, said, probably in allusion to the expected reign of the Messiah" Blessed is he that shall eat bread in the kingdom of God." This reflection is immediately converted by our Lord to a useful end; and he proceeds by a parable to represent the invitations of mercy which the house of Israel had for many ages rejected, and to denounce against them that judgment which they had so daringly provoked; intimating that the privileges which they had despised, should soon be taken from them, and that the message of salvation should be sent to others, who would gladly receive it. Such appears to be the main scope of the parable, in respect to the persons who immediately heard it. But, it had doubtless a further object,-a meaning in which we are all most intimately concerned. It represents to us the ways of the Almighty, and the prevalent habits of mankind, as they exist at the present day. The Ministers of divine truth are still sent with the gracious message of their Lord, and still it is the general practice of the world to turn a deaf ear to the invitation, or in place of accepting it, to offer an excuse. Is this the character of any among ourselves? please God to awaken us to a sense of our danger, that while opportunity is afforded, we may make a right use of it. We shall take occasion to notice May it yet the I. THE INVITATION OF THE GOSPEL. II. SOME OF THE EXCUSES WHICH MEN FRAME FOR THE NEGLECT OF IT. III. THE FOLLY AND SINFULNESS OF SUCH EXCUSES. I. The Invitation of the Gospel. : 1. Contemplate the dignity of Him from whom this invitation proceeds; He is no other than the Creator and Governor of the world a Being placed infinitely above all that we can imagine of greatness and of majesty. When considering the visible works of his hands, the Psalmist was led in devout admiration to exclaim, "Lord, what is man that thou art mindful of him, and the son of man that thou visitest him!" There is such a disparity between the best and highest of created beings, and the Creator himself, that for Him to look with any regard upon an inhabitant of the world, is condescension inexpressible. Yet, in what terms of intreaty does he address himself to dust and ashes! How does he seem to lay aside the majesty of his nature, that he may reason and expostulate with a creature, whose breath is in his nostrils; inviting him even to communion with himself! 2. Consider the characters addressed. The message is sent, not to man in that state of innocence in which he came from the hand of his Maker, when his soul was impressed with the Divine Image; but to man, fallen and debased, without any quality to render him acceptable to a pure and holy Being, and distinguished merely by the corruption of his heart and his enmity to God. It was under these circumstances, that he who charges his angels with folly, and of whom it is said, that the heavens are not clean in his sight, is represented as inviting us to the feast which he has provided, as repeating the message, and omitting no opportunity to obtain compliance with it. We can readily imagine concerning a Being of infinite perfection, that the minutest of his works, so long as it remains uncontaminated by moral evil, will challenge his regard; that there is nothing in the whole range of nature so mean and insignificant as to be forgotten by him: yet even in this light, we must acknowledge how great is his condescension. But it is the moral guilt, the depravity of man, his hostility to the Most High, his love of evil, his aversion to holiness: it is this which especially excites admiration of the condescension of the Most High, and bespeaks the boundless extent of his mercy. To what are 3. Consider the object and design of the Invitation. we invited? To the blessings of the Gospel of Christ; the forgiveness of sins, reconciliation with God, the consolations of his presence on earth, and the attainment of everlasting salvation. Examine the record which has been given of his love to us-contemplate the provision which he has made for the happiness of his people ask yourselves what is the banquet which is worthy of such a King, and corresponds with such an invitation take a view of your own necessities- enlarge your desires to the utmost for the communication of spiritual blessings-you will find here provision for the supply of every want. Imagination itself cannot reach the extent of his mercy, for he is able to do abundantly above all that we can ask or think. 4. Observe yet further, the fullness of the invitation. At the time when this parable was delivered, the message was sent only to the inhabitants of a particular country; but every one in that land who was weary and heavy laden, had the promise, if he would come to Christ, of finding rest to his soul. In the discourses delivered by our blessed Lord to the multitudes around him, he may be considered as offering the dispensation of mercy to all the lost sheep of the house of Israel. He made a great supper, and bade many. His ministers have since gone with this sacred commission into the highways and hedges. The sinners of the Gentiles have been visited; and the command delivered to his Apostles, to go into all lands and to preach the Gospel to every creature, implies the strongest assurance, that he who cometh to Christ, whatever be his country, shall in no wise be cast out. Wherever there is a person oppressed with the consciousness of sin, and desirous to flee from the wrath to which sin has exposed him, to him is the message directed-All things are ready: Blessed are they which do hunger and thirst after righteousness, for they shall be filled. II. Such, however, was not the conduct of the persons mentioned in the text. They all with one consent began to make excuse. And how much is this statement exemplified in the history of mankind! How often may the language of the Prophet be adopted by the ministers of the Gospel, All day long have I stretched forth my hands unto a disobedient and gainsaying people! The excuses, mentioned in the parable, are taken from the cares and projects and pleasures of the world. The first said, I have bought a piece of ground, and must needs go and see it: I pray thee have me excused. Another said, I have bought five yoke of oxen, and I go to prove them, I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. And such in general are the apologies which man continually makes to himself for neglecting the welfare of his soul. There is no period of life when we cannot persuade ourselves that the things of this world have just then a paramount claim upon attention, and ought to be pursued with greater zeal than those of another. In the season of youth, there is the call of pleasure and amusement: we have little disposition for serious thought: we are apt to believe that the days of darkness are remote. Religion is to be left for other occasions: it will be time enough to prepare for eternity when we have exhausted the enjoyments of the world, or have advanced to a period of more steady reflection than can reasonably be expected in the morning of life. When arrived at the age of manhood, and engaged in the active business of the world, we too often find that we have neither the leisure nor the inclination to attend to religion. Every day seems to be charged with its appropriate duties, and the cares and pursuits of our several callings afford an apology, which we deem quite conclusive, for just at that time rejecting the invitation. "There are claims upon us," as we allege, "both public and domestic we have concerns, which, without a dereliction of duty, cannot be overlooked: we have to buy, and to sell, and to get gain : we have a family to provide for, and many interests to secure on behalf of those who look to us for protection." Or if it should so happen that we are exempted from the ordinary anxieties of life, we shall still have to plead the fashion and habits of the world: "It is impossible, in our rank of society, not to follow in some measure the example of others: Why should we be noted for singularity? Why should we pretend to more religion than our neighbours? We perhaps do not give all the attention that might be wished to the interests of Eternity, but as life draws onward to a close, we shall have opportunities which at present it is impossible to command. The true time for religious occupation will arrive, when we can retire from the tumults of the world, and the mind is solemnized by the natural seriousness of declining years." Thus we reason. But how seldom are these anticipations realized, when the evil days at length come, and the years arrive in which we have no pleasure! In addition to the disinclination, now rendered habitual and almost inveterate, for all serious thought concerning the welfare of the soul, we find the cares of the world still pressing heavily upon us, and its pleasures still attractive. We persuade ourselves that there is no necessity for a very particular attention to religion; and from the natural effect of a life spent in the pursuit of worldly things, we yield to the opinion that all is right, and too often die in the delusion. So ready are we at every period and in every circumstance of life, whether we be rich or poor, ignorant or learned, to find some excuse for our forgetfulness of God, and the rejection of those mercies which he offers in his Son! And here let me guard against a possible mistake. Let it not be supposed that the description of character in the text applies only to those who abandon the forms of religion-who pay no respect to its ordinances, and are strangers to its outward worship. We are virtually making excuses when we do not accept the invitation,--when we do not come and partake of those great blessings which Christ has procured, and which are proposed to us in the Gospel. We may easily preserve all the decencies of external religion, and may fancy that we give to the concerns of the soul their due portion of attention and time, while, in fact, we are deceiving ourselves;-friends, indeed, to the form, but strangers to the power of godliness. In order to ascertain whether, like the persons recorded in the parable, we are in truth excusing ourselves from accepting the invitation, we should do well to enquire what is the conduct of those who embrace it? This then is their character. They believe in the Lord Jesus Christ;-they think very highly of him and of his salvation;-they are deeply sensible of the value of the soul, and of their need of a Saviour; whilst pursuing with moderation the common interests of life, they feel and are persuaded that all the things which may be desired on earth are not to be compared with spiritual blessings. Other matters must frequently occupy their thoughts, but their delight is in the things of God;-other objects must often engage their conversation, but no meditations are so sweet as those which bring them to their Redeemer. They rejoice to find, that through the operation of the Spirit there is a reality in their inter |