lege, Cambridge, the rev. C. W. Stocker, M.A. fellow of St. John's college, Oxford, and principal of Elizabeth college, Guernsey, to Frances Hannah, second daughter of the rev. G. Dupuis, M.A. rector of Wendlebury. The rev. Thomas Trevenon Penrose, M.A. and fellow of Exeter college, on the Archdeaconry of Cornwall Foundation, to Susannah Mary, second daughter of the rev. J. Brooke, rector of Ganston, Notts. The first three livings are family pro perty, the fourth is in the gift of the Crown. SURRY. Married. At Lambeth, the rev. B. J, Ward, M.A. of Trinity college, Oxford, to Isabella Frances, youngest daughter of the late R. Phillips, of Longworth, Herefordshire. Died. At the vicarage, Mitcham, aged 73, the rev. S. D. Meyers, M.A. vicar of Died. The rev. John Sim, B.A. aged that parish nearly 46 years. 77, formerly of St. Alban's-hall. Married. At Horne, the rev. John Knevet, master of the Free Grammar School, Eye, to Miss Kerry, of the former place. At Ipswich, the rev. William Aldrich, B.D. rector of Boyton, Wilts, to Maria, youngest daughter of the late William Heysing Meyer, Esq. Died. At Aldborough, aged 37, the rev, E. Collyer, only son of the rev. C. Collyer, of Gunthorpe Hall. At Plymouth, the rev. James Russell Deare, vicar of Bures, and one of his Majesty's chaplains in ordinary. At Beccles, aged 77, the rev. Bence Bence, rector of Beccles St. Michael and Thorington, perpetual curate of Redisham, and vicar of Beccles St. Mary. YORKSHIRE. Married. The rev. E. Egremont, se'cond son of John Egremont, Esq. of Reedness, to Sarah, second daughter of J. Maude, Esq. of Selaby, in the county of Durham. At Wath, the rev. Thomas Commeline, of St. Alban Hall, and of Miserden, Gloucestershire, to Anne Frances, second daughter of the rev. B. Newton, rector of Wath. Died.-Aged 88, the rev. Wm. Caile, vicar of Hemingborough. He performed all the duties of his sacred office to the day of his death. WALES. Married.-At Llanbedehr, by the Dean of St. Asaph, the rev. Geo. Strong, M.A. of Dyserth, vicar of St. Asaph and Llansaanan, in the county of Denbigh, to Miss Bury, daughter and co-heiress of the late T. Bury, Esq. of Bury, in the county of Lancaster. At Carmarthen, the rev. D. A. Williams, master of the Free Grammar School, Carmarthen, to Miss Frances Charrett. SCOTLAND. Died.-At Dairice, in Fifeshire, aged 85, the rev. Robt. M'Cullock, D.D. minister of that parish. IRELAND. Died.-At Dublin, of a brain fever, the rev. R. P. Gamble, inspector of gaols in that city. MONTHLY LIST OF PUBLICATIONS. DIVINITY. The Origin, Progress, and Necessity, of an Established Church. A Charge delivered to the Clergy of the Archdeaconry of Richmond, in Yorkshire, in June, 1824. By J. T. Law, A.M. Chancellor of Lichfield and Coventry, and Commissary of the Archdeaconry of Richmond. 4to. 2s. 6d. A Charge delivered to the Clergy of the Archdeaconry of Sarum, in July, 1824. By the Rev. C. Daubeny, LL.D. 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A Posthumous Work of Milton's will be published early in the ensuing year, by his Majesty's Special Command, entitled Joannis Miltoni, Angli De Doctrina Christiana, Libri duo posthumi, nunc primum Typis Mandati; edente C. R. Sumner, M.A. At the same time will be published, a Translation, by C. R. Sumner, M. A. Librarian and Historiographer to his Majesty, and Prebendary of Worcester. They are now printing at the Cambridge University Press, each in a Quarto Volume. The Rev. Mr. Hussey is preparing three Volumes of Theological Ana, under the title of Divinity and Divines. Mr. Nicholson, the Civil Engineer, son of the late William Nicholson, will publish next Month, a Body of Practical Mechanics, to be called the Operative Mechanic and Machinist, Dr. Mitchell announces a Scotsman's Library, or Rarities, Anecdotes, and Curiosities of Scotland. An Edition in 8vo. is printing of Dr. Conyers Middleton's Free Enquiry and Letter from Rome, as an Antidote to Modern Popish Miracles. The Sisters of Nansfield, a Tale for Young Women, by the Author of "the Stories of Old Daniel," &c. is in the Press, An Outline Sketch of a New Theory of the Earth and its Inhabitants, by a Christian Philosopher, is announced. Mr. George Downes, Author of Letters from Mecklenburgh and Holstein, has just ready for publication Dublin University Prize Poems, with Spanish and German Ballads, &c. The fourth Volume of Grant's History of the English Church and Sects, bringing down the Narrative to 1810. Monsignor Marini, Prefect of the Vatican Archives, has completed his Monumenta Authentica Anglia, Scotiæ, et Hiberniæ. This work will extend to eight Volumes folio; and contains above five thousand Papal Letters, besides other precious Documents, almost as numerons, of Letters from our Kings and Queens, transcribed from the Autographs, from the Time of Pope Honorius III.A.D. 1216, to a recent Period. The whole are faithfully copied from the authentic Register of the Vatican; and none of them have been hitherto published. Such Articles as have correctly appeared in Rymer and our Historians, are omitted in the present Work. Mr. W. T. Brande has in the Press A Manual of Pharmacy, in one Volume 8vo. NOTICE TO CORRESPONDENTS. WE are unable to give the information which he requests respecting Islington, but we will make inquiries. We are much obliged to B. D. for his Sermon, but it is too late for insertion, as the occasion is gone by; and besides, we have already two on the same subject in our Number for June. It remains at our Publishers. Our acknowledgments are also due to J. S. for a similar communication, for which however we have no room at present. THE parables of our Saviour are to be regarded as particular examples or illustrations designed to enforce particular truths. In reading them and applying them to our practical use, we ought closely to consider the immediate drift and scope of those passages of Scripture in which they occur, and to limit them accordingly, in order to perceive their true force and spirit. We are not to conceive ourselves entitled to draw general inferences from them beyond the actual lesson which they are delivered to convey:-nor again are we to view them in detail, and to suppose that the instruction which they give applies to every expression or particular passage in them. those whom he had thus made Iris friends by dishonest services, be stowed on them to the detriment of his master. He is described to us. as reflecting with himself what And the Lord commended the unjust steward because he had done wisely-course of life he should pursue on for the children of this world are in their being deprived of his stewardship. generation wiser than the children of The alternative of labour oceurs to light. him that he instantly rejects as quite out of his power;-his next thought is, whether he can submit to the shame of earning his liveli hood in indolence by begging-that also, as being a public exposure of his disgrace, he cannot bring himself to endure. His ingenuity supplies him with a third resource, which he immediately adopts, as saving him both the drudgery of labour and the infamy of the common beggar. By diminishing from the sums due to his master, the account of which was under his care and superintendence, he obtains favour with the different debtors, and secures their friendship and interest on being discarded from his place. He is then represented in the parable as praised for this master-stroke of policy, and his example is held out to us for instruction in the mode of pursuing our spiritual welfare. We are told, that the Lord commended the unjust steward, because he had done wisely; for the children of this world are in their generation wiser than the children of light. The parable, of which the text is a portion, is peculiarly open to misconstructions of this nature. It represents to us a steward who was about to be dismissed from his office, employing fraudulent and treacherous means of ingratiating himself with his master's debtors, in order that in the day of his distress he might find a refuge with REMEMBRANCER, No. 71. 4 N Now this description of the parable particularly applies to us in our Christian capacity as candidates for life and immortality, inasmuch as we are expressly regarded in Scripture as stewards of a master in heaven, who will hereafter call upon us to give an account of our stewardship. We are required accordingly to be diligent and faithful at our post, remembering to whom we are responsible for the goods committed to our charge, and that, unless we can secure an interest for ourselves by their active use, we shall be discarded as unworthy servants from the service of our master, and ruined for ever. Herein, however, differs our stewardship in the service of our heavenly Lord, from that of an earthly master, that while we are most strenuously furthering our own peculiar interests, we are at the same time rightly and fully obeying his commands and doing his work. In our Christian capacity accordingly we are properly excited to imitate the zealous activity of the steward in the parable, in providing for his own interest-because by doing so as Christians, we are at the same time doing our duty. Our heavenly master has no interest in the commands which he gives us to perform, further than the exertion of his benevolence towards his creatures, and when he desires them to serve and please him, he requires their obedience in order that they may best serve their own interests, and obtain pleasures for themselves for evermore. So long then as we restrict the meaning of the parable to our situation as Christian stewards, acting under responsibility to a righteous and benevolent master, whose will is our highest happiness, we cannot err in its application. Self-interest and duty are here coincident and if a man will exercise his utmost ingenuity in providing for his earthly good, we are wisely exhorted to use a corresponding diligence in securing to ourselves spiritual advantage and comfort. But if we extend the lesson of the parable to other cases which bear some resemblance to it, and fancy ourselves authorized to argue from the case of the steward to our domestic relations as members either of private families, or of society in general, we shall be grossly mistaken in its intention-for here to pursue our own interest with the most earnest zeal, either exclusively, or constantly, in preference to that of our neighbour, would lead us often to acts of the greatest injustice, and betray the narrowness of a selfish spirit, instead of the more enlarged sentiment of an enlightened self-love-such as that which is recommended in the parable. Selfishness never can in any case be a proper motive of action; whereas that self-love, which stimulates to acts of devotion and charity, becomes consecrated by the sacredness of the channels through which it flows; and may consequently be rightly recommended and praised, as an in. centive to strenuous exertion. By omitting then thus to discriminate between the case which exactly corresponds, and those which bear only some affinity to that described, we should fall into the first error to which I have adverted, that of making the sense of the parable general, when it is intended only to be particular-of asserting that as universally true, which is true only in another case as nearly similar as possible to that which is adduced. But it is to the second error rather, that of laying a stress on incidental expressions, and thus altogether perverting the meaning of the whole, to which this parable seems peculiarly open,-when it informs us that "the Lord commended the unjust steward." We are apt to suppose, at the first glauce, that it is his injustice which is here commended-his dexterity in defrauding his master, so as to turn that fraud to his own ultimate advantage. Such is the impression which may be made on the mind of the cursory hearer or reader. |