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At St. Margaret's, Westminster, the rev. W. Howlett, B.A. of Trinity college, Cambridge, to Frances, fourth daughter of Joseph Taylor, esq. of Yarmouth. Died.-At Uxbridge, aged 61, the rev. Thomas, E. Beasley.

NORFOLK.

Married. The rev.F.Barkway, of Norwich, to Mary Ann, daughter of the late Mrs. Cracknell, of Fressingfield Hall.

Died.-At Lynn, Norfolk, the rev. W. Winder.

NORTHAMPTONSHIRE.

Married. The rev. Robert Williams, B.A. eldest son of the rev. Richard Williams, rector of Great Houghton, and prebendary of Langford, to Miss Newman, niece of the Recorder of London.

Died.-At Clipston, of which parish he had been curate nearly 40 years, the rev. E. Williams.

NOTTINGHAM.

Married. By special license, by the very rev, the Dean of Carlisle, the hon. and rev. Henry Edward John Howard, youngest son of the Earl of Carlisle, prebendary of York, and M.A. of Christ church, Oxford, to Henrietta Elizabeth, daughter of J. Wright, esq. of Mapperley.

OXFORDSHIRE.

Died. At North Leigh, aged 91, the rev. Dr. Johnson.

SOMERSETSHIRE.

Married. At Bath, the rev. Charles Adams Williams, of Pen-y-Park, rector of Langibby, Monmouthshire, to Anne Maria, youngest daughter of the late Thomas Rhodie, esq. of Liverpool.

Died.-The rev. James Slade, vicar of Winsford, Somerset, and formerly fellow of Emmanuel college, Cambridge.

The rev. J. Townsend, perpetual curate of St. James's, Taunton.

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mented by a numerous family and extensive circle of friends, the rev. Michael Rowlandson, D.D. of Queen's college, Oxford, and vicar of Warminster. The death of this excellent clergyman is a loss not only to his afflicted family, but to the Church, of which he was a true son-shewing himself, on all occasions, with a manly firmness, the zealous supporter of its orthodox principles. His exemplary discharge of all his duties, both public and private, seconded by the unaffected dignity of his deportment, established his influence on the hearts of his parishioners, and rendered him a valuable instrument for their good. All who knew him indeed could not but feel a respect for him, and those who knew him well, could not but love and esteem him. He possessed a strong masculine understanding, and was a very accurate scholar; as many can attest, who are indebted to him as the preceptor of their youth, and who must remember also, with gratitude, the faithful labour and pains which he bestowed on their instruction. The general respect which accompanied him was evidenced on a his residence at Hungerford, the inhaformer occasion, when, on his quitting bitants of that parish presented him with a valuable piece of plate, in testimony of their sense of his services-but the feeling with which he was regarded was particularly shewn on this last solemn occasion. At his funeral the shops of the town of Warminster were closed, and a great number of respectable persons followed his corpse to the grave. The Church would not contain the people who flocked to witness the mournful

ceremony.

In his 60th year, the rev. Henry Good, M. A. rector of Stockton, and only son of the late rev. Henry Good, D.D. of Wimborne Minstor, Dorset.

WORCESTERSHIRE.

Married. - At the Berrow, the rev. Stephen Thackwell, rector of Birtsmorton, to Miss S. Clarke, of the former place.

YORKSHIRE.

Married. - At Bishopthorne, by his Grace the Lord Archbishop of York, the rev. William Venables Vernon, one of the canons residentiary of York cathedral, M.A. formerly student of Christ Church, Oxford, son of his Grace, and nephew of the Marquis of Stafford and Lord Vernon, to Matilda Mary, the youngest daughter of colonel William Gooch, and grand-daughter of Sir Thomas Gooch, bart. of Benacre Hall, Norfolk.

Died.-In his 83d year, the rev. Matthew Dixon, rector of Thornhill. WALES.

Married. The rev. John Lloyd, of Cardigan, to Miss Mathias.

MONTHLY LIST OF PUBLICATIONS.

DIVINITY.

A Sermon, preached at the Parish Church at Kensington, on the Sunday following the Funeral of the Rev. T. Rennell, B.D. late Vicar of that Parish, and Prebendary of Salisbury. By Joseph Holden Pott, A.M. Archdeacon of London. 8vo. 1s. 6d.

A Sermon, preached in Whitehall Chapel, on Sunday, June 20, 1824, at the Consecration of the Right Rev. C. J. Blomfield, D.D. Lord Bishop of Chester. By J. Lonsdale, B.D. Domestic Chaplain to his Grace the Archbishop of York. 4to. 28.

An Inquiry into the Sense in which our Saviour Jesus Christ is declared by St. Paul to be the Son of God, in Two Sermons, preached before the University of Oxford. With observations on Mr. Belsham's Translation of St. Paul's Epistles. By J. H. Spry, M.A. Minister of Christ Church, Birmingham, and one of the University Select Preachers for 1824. 8vo. 46.

A Sermon, on the Excellence of the Liturgy, delivered at the Annual Visitation, at Leeds, June 1824. By the Rev. C. Musgrave, M.A. Vicar of Whitkirk, Yorkshire, and Chaplain to the Right Hon. Lord Vernon.

8vo. 1s.

The Study of the Communion Service,

recommended as a Preparation for the Sacrament of the Lord's Supper, in a Plain Discourse after the Confirmation, in the Diocese of London, in May, 1824. By the Rev. C. Craue, D.D. F.S.A. Perpetual Curate of Paddington. 3d.

Christian Faith, illustrated by the Faith of Abraham; in a Sermon, preached at Wickham Market, April 14, 1824, at the Aunnal Visitation of the Archdeacon of Suffolk. By the Rev. G. F. Tavel, M.A. F.R.S. Rector of Campsey-Ash. 8vo. 1s. 6d.

The Present Prosperous State of the Country; a Sermon, preached before the Worshipful Company of Grocers, at the Church of Allhallows Stayning, Mark-lane, July 16, 1824. By the Rev. W. H. Rowlatt, A.M. Reader at the Temple, and Domestic Chaplain to the Right Hon. Lord Gifford. 4to. 1s. 6d.

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LITERARY INTELLIGENCE.

WORKS IN THE PRESS.

The Rev. Dr. Wordsworth, Master of Trinity College, Cambridge, has in the "Who wrote Icon Basilikè ?" conpress, sidered and answered, in two Letters to his Grace the Archbishop of Canterbury.

The Rev. E. Berens has nearly ready for publication, a Selection from the Sermons of the late Right Rev. Theodore Dehon, D.D. Bishop of the Protestant Episcopal Church in the diocese of South

Carolina, for Young Persons in the higher and middle Classes of Society, in one volume 12mo. To which will be prefixed, a Sketch of the Bishop's Life; also some Account of the Origin and Present Circumstances of the Episcopal Church in the United States of North America.

Sermons and Charges, by Thomas Fanshawe Middleton, D.D. Lord Bishop of Calcutta, with Memoirs of his Life, by H. K. Bonney, D.D. Archdeacon of Bedford, are in the Press.

The letter of

the point at issue.

NOTICE TO CORRESPONDENTS.

adipos, in reply to W. T., is not sufficiently relevant to

Marcus is under consideration.

The Canterbury Tale of "A Modern" is certainly not according to the best taste. He will allow us, at any rate, to plead "Mallem errare cum Platone," &c.

Our Political Retrospect, which has been accidentally interrupted, will most probably be soon res umed,

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SERMON ON THE VICTORY OF the doer, in order to its execution.

FAITH.

1 John, v. 4.

For whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith.

THESE words convey to us, in a brief and energetic manner, the effect of that blessed faith which is in Christ Jesus our Lord. The text instructs us, that it is the victory which overcometh the world; or, in other language, it is that effectual devotion of the whole man to God, which displays itself in fruits of holiness, enabling us to become superior to the manifold temptations of the world. This sacred truth it will be the object of this discourse to illustrate, and enforce in all its practical cogency.

If we admit the doctrines of the fall of man, and the consequent corruption of our nature, (and every one who impartially reads the Scriptures, or his own heart, must admit them,) however opinions may differ as to the extent of that corruption, there is no alternative left us, but to rest our hope of salvation on something extrinsic to ourselves. For the law of God, being a perfect law, requires a capability of perfection in REMEMBRANCER, No. 69.

The least infringement of its exactions, is less than that purity which it requires of us. But it is impossible for us, with a nature degraded from its original excellence, to reach such a standard of undeviating rectitude. To be justified, therefore, in the sight of God, we must necessarily look to a Saviour, who shall fulfil for us those conditions, which we are utterly unable to perform in our own persons.

Happily for us, that Saviour has been found. In the midst of our perplexity, we have obtained a relief, commensurate with the magnitude of the evil under which we were oppressed. As powerful as the sin of the first Adam was in entailing guilt and misery on his posterity, equally powerful has been the righteousness of the second Adam, the Lord from heaven, in obtaining for his adopted offspring, grace and life eternal: as in Adam all die, even so in Christ shall all be made alive.

Accordingly, the meritorious sacrifice of Christ, by which he reconciled us to the justice, and at the same time commended us to the mercy, of an offended God, is the only real foundation of Christian hope-the only certain warrant of our acceptance with God.

Salvation being thus obtained for 3 U

us solely through the atoning blood of our Redeemer, it is evident, that nothing which we can do subsequently can bestow any additional efficacy on the sacrifice once performed. God, we learn from Scripture, has already accepted that sacrifice of his beloved Son, and has intimated to us, that in him he is well pleased. Nothing, then, can be added to, or diminished from, Christ-he is all in all to us-in Him the whole mystery of redemption has been at once transacted and all men, whatever may be their individual attainments in righteousness, are saved through the satisfaction made on the cross.

While, however, from the universality of its efficacy, we are entitled to presume, that the atonement of Christ will be extended unconditionally to those who never heard of his name, and who walk only by the light of nature-the case is very different with all of us who enjoy the benefit of a written Revelation, and by the knowledge of that Revelation, are brought into covenant with God. All to whom the glad tidings of mercy are made known, are placed in a state of trial with regard to them; and it becomes of the highest consequence to such, in what manner they receive those glad tidings thus particularly revealed to them. To all such God may be supposed to say:"See, I have set before thee this day life and good-death and evil-blessing and cursing; therefore choose life, that thou mayest live*."

Hence arises the doctrine of justification by faith. For it is by faith that God now calls upon us who have received the Gospel, to acknowledge the saving power of Christ's atonement, and to rest our hopes accordingly, exclusively on his meritorious redemption. Agreeably to the words of St. Paul, where he says-by grace ye are saved, through faith; that is, it is God's grace manifested in Christ which saves us; but faith is necessary to conduct us to that salvation.

Deut, xxx. 15 and 19.

We to whom the Gospel has been preached, are in the situation of the impotent man who sat by the pool of Bethesda. The blood of Christ is our Bethesda-it is that which possesses all the virtue of healing; but faith must also be present with us, to place us within the reach of its salutary operation.

Here then we see that victory which overcometh the world, even our faith-inasmuch as it is by faith that we obtain for ourselves individually, the benefits of the sacrifice made by Christ for the whole world collectively. When the glorious light of the Gospel is shed abroad upon us, and Christ, the very God, is manifested to us by mighty works, and by prophetic declarations strictly verified in him, as reconciling the world to himself;—when the most effectual means of conviction are set before us, and the greatest encouragements held out to us,——unless we unfeignedly believe the sacred truths of Revelation, there is no hope to us of escape from the terrible wrath, denounced against such impenitent hardness of heart. Do we, on the contrary, believe them with sincerity and earnestness, our faith will be counted to us for righteousness; we shall then, we may piously trust, be made partakers of the blessed effects of the omnipotent sacrifice of the Son of God.

But while we lay so great a stress on our justification by faith, it is important to bear in mind, that faith has no meritorious effect in the great work of our redemption. We are justified, that is, reconciled to God, without the deeds of the law—it is the free grace of God by which we stand, independently of our own works or exertions. Hence, not only are the deeds of the law excluded from any share in the glory of redemption, but all merit is also taken away from the act of faith. Faith, then, cannot be too highly estimated as a means of salvation; but we must, at the same time, be careful, lest, by magnifying it too much, we exalt it

into a cause of salvation, in deroga. tion of the merits of Christ.

Be

Again, because we are saved by the free grace of God, independently of our own works or exertions, let not this be construed into a denial of the necessity of outward works, as an evidence of the faith which is in us, and the conditions of our final acceptance with God. Because we give the merit and the glory to God, to whom alone it is due, let us not be supposed to exempt man from exertion. cause God is good and mercifu!, let not man therefore think himself entitled to be a mere spectator of his gracious dispensation, and to live in inactivity and indifference, still less, as is shocking even to suppose, in a course of folly and dissipation.* Is it not evident, that if there be any who cherish such a fond persuasion, in opposition to the whole tenor of Scripture; they must also, at the same time, in effect deny even the very doctrine of faith, to which they exclusively assent? For though it is infallibly true that a real faith proceeds from the gracious influences of the Holy Spirit, yet is faith, in some respect, an act of our own minds, and so far, therefore, how. ever strange it may appear when so stated, may be reckoned in the

Though we say there is no trust to be put in the merits of our works and actions, and place all the hopes and reason of our salvation only in Christ; yet we do not therefore say that men should live loosely and dissolutely, as if Baptism and Faith were sufficient for a Christian, and there were nothing more required. The true faith is a living faith, and cannot be idle; therefore we teach the people that God hath not called us to luxury and disorder, but, as St. Paul saith, unto good works, that we might walk in them; that God hath delivered us from the power of darkness, that we might serve the living God; that we should root up all the relics of sin; that we should work out our salvation with fear and trembling; that it might appear that the spirit of sanctification was in us, and that Christ himself dwelleth in our

hearts by faith.”—Jewel's Apology, Trans. chap. ii, sec. 22.

score of works. By supposing, therefore, that in consequence of the free pardon vouchsafed to us, mankind are released from the obligation of their personal endeavours, while we deny the necessity of any co-operation on our part, we shall undermine that very faith which admits us, as a door of entrance, to the invaluable privilege of being the sons of God through Christ.

The error, however, of such a supposition, will be amply exposed as we proceed in the consideration of the true tests of that faith by which we are born of God, and which is the victory that overcometh the world.

Whoever sincerely believes that Jesus Christ died to save sinners,the just for the unjust, he who alone was without sin, for those who were laden with sins-he who was with the Father before all ages, dwelling in perpetual bliss, for the sake of lost and abject men, condescending to be clothed with human nature, and as man to bear our sorrows, and to be humbled to death, even the death of the cross

whoever believes this great truth of Revelation, cannot but conform himself, as far as his mortal infirmity will allow, to that divine pattern of holiness which is presented to him in his Saviour and his God. When we feel to what a miserable state of despair we were reduced by' our unhappy fall, and at how great a price we were redeemed from the sure destruction which awaited us, when we reflect that nothing short of infinite love could have effected so great a sacrifice, must we not be ready to exclaim, "Behold how he loved us!" Must not our hearts burn within us; and must we not be animated by an ardent love of him who so loved us, that he gave his life a ransom for us, and, for the joy that was set before him, endured the cross, despising the shame? If we have faith in his merits, and believe that we are freely justified through him, we cannot but love him-it is

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