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put off his clothes, and lifting his
eyes and hands to heaven, ex-
claimed "O England, England!
Repent thee of thy sins! Beware
of Idolatry! Beware of Antichrists!
Take heed they do not deceive
thee!". "Tie his hands (said the
Sheriff) if he will not be quiet."-
"O Master Sheriff (replied the
sufferer) I am quiet.
God forgive
you this, Master Sheriff." If
thou hast no better learning than
that (said one of the executioners)
you were but a fool, and had best
hold your peace." To this he
answered not, but asked all the
world forgiveness, expressing his

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forgiveness of others, and intreating the intercession of the by-standers. Turning to the youth who was bound with him, he said, "Be of good comfort, brother, for we shall have a merry supper with the Lord this night;" and added, once more embracing the reeds, "Strait is the way, and narrow is the gate, that leadeth to eternal salvation, and few there be that find it." The flames now rose to consume them, and the cheerful resignation displayed by both in their extremity, seemed to testify that they belonged to the happy number.

FAREWELL TO HINDOOSTAN!
(WRITTEN WHEN SAILING FROM THE INDIAN SHORES.)
FAREWELL to Hindoostan! Farewell
To all here known of joy or pain!
Though echoing my partner's knell,
My bosom sighs farewell again.
Land of my sorrows, pleasures, toils!
And must we bid a last adieu!
The sound against my heart recoils,
Still to her purpose for thee true.
On thy loved shores I turn my head,
Enveloped in as deep a gloom,
As when of late I mourned the dead,
And gave her to the fatal tomb.
But no-we may not, cannot part,
While thought to roam continues free:
Thy pledges twined around my heart,
Shall hold it stedfastly to thee.
In thee the dearest ashes lie,

These hands e'er to my bosom pressed;
Whose form must cease to fill mine eye,
When thou shalt cease to fill my breast.

The sower shall forget the seed,
He scattered in the furrowed land;
Ere I, in thought, from thee recede,
Forget the efforts of my hand.
Fond relics of departed love,
And toils to memory yet dear!
Though hence my feet reluctant move,
My constant mind shall tarry here.
Where'er I sojourn 'neath the skies,
With Heaven for Hindoostan I'll plead;
That on thee fairer days may rise,
And all my parting hopes succeed.
At Sea, 1827.

CLERICUS INDICUS.

EXTRACT FROM A CHARGE OF HIS GRACE THE ARCHBISHOP OF YORK.

WE have been recently favoured with the following extract from a Charge delivered by His Grace the Archbishop of York, at his Visitation in 1825, which appears to us every way deserving of a serious and attentive perusal.

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Having nothing, then, at present to address to you on these heads, beyond what I have touched upon, I am desirous to avail myself of this opportunity to suggest to your consideration some plain and simple ideas, on which, as on its very foundations, I have always thought religious knowledge (to give to it the name of truth or accuracy) must necessarily rest: and, of course, the use we are to make of that knowledge, whether for our own improvement or the improvement of others, must rest on the same ideas. God knoweth, I am not in the habit, I hope, of indulging any fond partialities of my own, or any overweening conceit of my own judgment; and you will bear me witness that I am not eager to oppose my own conceptions of the truth to those of others yet there are times, take for instance such as the present, when it may be considered my strict and proper duty to speak my own opinions, and deliver my own judgment, honest and unrestrained. Suffer, then, I beseech you, the word of exhortation: so it is written. Any idea, or even surmise, of superiority, I disclaim. The exhortation which at one time I feel it my duty to give, at another, I trust, I am equally ready, and feel it my duty, to receive; for it is also written that we are to be constant in exhorting one another. If what I suggest appears to be true and reasonable, you will give it its fair weight, and follow it through its consequences. At all events, I am persuaded, you will not refuse

it your impartial and honest consideration.

"The very foundation, then, of religious knowledge, must be laid in one great and important axiom -that scripture is, in every part of it, equally the word of God, and possessing, therefore, equally throughout, the character of holiness and truth. From this plain proposition, two consequences, themselves of the first importance, will necessarily and immediately arise. The first is, that no two parts of scripture can, in fact, contradict each other. It may, indeed, be very possible, that we cannot fully discern their exact agreement and correspondence; still, we may be assured, no contradiction can subsist, and, if our faculties were competent, we should see their perfect accordance. Secondly, we can never hope to arrive at real truth, or a real understanding either of God's will or our own good, unless we take the whole of scripture into consideration. No just interpreta. tion can be attained by confining ourselves to one part only. These propositions, I venture to presume, cannot be controverted; and we shall see whither they will lead. That there are parts seemingly opposed to each other, the full accordance of which we are not at present capable to comprehend, who, that knows what scripture is, will venture to deny ?-Nor is it any imputation upon scripture; it is nothing more than a fair representation of that which exists in the nature and condition of things, and especially in every thing concerning the actions of men. In considering every such action, we must necessarily and unavoidably be led to ideas which it is impossible to comprehend;-the agency, I mean, which is permitted to man, and which he is called to exercise, and

the over-ruling agency of God. Of the reality of each, we are equally assured; but to reconcile them with each other is so totally and manifestly above our present comprehension, that the very attempt would be stigmatised as presumption. Though man is not capable of understanding those ideas conjointly, he finds no difficulty in acting. In no case, or concern of life, would that man be tolerated, who should tell us, that it was right to attach ourselves to one of them, exclusive of the other.-Who would tell the husbandman that he must trust to his own labour and exertion only, and not look, at the same time, to God?-Who would tell him, on the other hand, to sink into listless inactivity, and hope for nothing from his own exertion and labour, but that he must repose entirely on the power and providence of God-that no matter what exertions he made, the result would be the same? The word of revelation, therefore, if it does really exhibit to us a true representation of God and man, must necessarily involve the very same difficulty. It would not be the word of truth if it did not fairly represent the two agencies as equally matters of undoubted fact; but as matters of fact upon which we are not able, with our present faculties, to pronounce. Such is actually the case. The same two ideas are held forth to us. The agency of God is asserted in strong and unequivocal terms. Yet his foreknowledge is represented to us, not as an abstract idea, but as involving in itself the nature of a determination and purpose. Hence, in the emphatic language of the Apostle, it is said "Whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called and whom he called, them he also justified: and whom

he justified, them he also glorified."-Hence all the influence of the Spirit of God over the minds of men. Considered separately, this passage might appear to exclude all other agency whatever. We are also assured, that the Holy Spirit is necessary to all our efforts, and even to produce power and inclination to make these efforts. It is said, "God worketh in us to will and to do of his good pleasure." We read that "the Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul." The words of Christ are, "Without me ye can do nothing" and again, "No man can come to me, unless the Father which hath sent me draw him.". Here the salvation of man is spoken of as the free gift of God, to the called or foreknown. "He will have mercy on whom he will have mercy; -on those who are fitted by his Spirit to receive and partake of it.- -But, on the other hand, we are commanded to "work out our salvation with fear and trembling ;"-to" strive to enter in at the straight gate ;"-and to "make our calling and election sure." We are told, that he only shall" enter into the kingdom of heaven," who "doeth the will of his Father who is in heaven; "-that God will reward every man according to his works; "that it was the purpose of Christ's coming to teach us "to deny ungodliness and worldly lusts;"-and that he came to deem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." In these and similar passages, the terms are such, as, of themselves, if considered separately, to exclude any agency but our own. But these two positions, know assuredly, are in no way contradictory. They. are both the words of scripture: both, therefore, are the truththough we ourselves may be incompetent to reconcile and unite them. It is of much more con

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sequence for us to recollect, that if both are true, neither can be safely or properly neglected. The scripture that has delivered both, enjoins us not to take one exclusive of the other. It announces to us, that the truth we seek to impress may be the result of both conjointly, when each shall have been explained, as it were, and modified by the other. Each of these may and ought to be asserted and maintained by the minister of the gospel in its full extent: and he who does so with respect to both may be said to teach and deliver the gospel truth; but he who does this with respect to one of them only and exclusively, will not, to use a common and sensible expression, teach and deliver "the whole truth."

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I venture to persuade myself, that what has been said will carry its own conviction. It is a plain statement of facts, with plain consequences drawn from that statement; and so conclusive that I cannot call to my recollection any other rule for rightly understanding of scripture. If authority be wanting, I can make the appeal with confidence to the authority of our Church. It is possible, I well know, I may be mistaken; but to me it has always appeared, that even that Article which has been so much the subject of dispute-so much vexed and tortured by different interpretations-(you will perceive I allude to the 17th)-contains nothing more than a simple exposition of the reasonings and conclusions I have been delivering. The doctrine of Predestination (which, I may observe, although it has, when applied to the gift of salvation by the gospel, been made a technical term, has nothing in it new or exclusively belonging to the Church) involves no more than what natural reason would assert concerning the foreknowledge of God, and the certainty, unlimited and unlimitable, which attaches to it.-This doctrine, as you know, became matter

of serious dispute and dissension in the Church of Christ. It was not possible, therefore, for our Church to decline mention or notice of these disputes. That, in all cases, is a poor and wretched way of ridding ourselves of difficulties, by seeking to elude them. But, in no instance is the sober wisdom of our Church more eminently conspicuous than in the one before us. The Article, therefore, begins with teaching the foreknowledge of God, which is not more a doctrine of Christianity than it is of natural religion. It does not dissemble, or speak of foreknowledge without attaching to it something sure and certain; but, employing the words of scripture, it announces Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season; they through Grace obey the calling; they be justified freely; they be made sons of God by adoption; they be made like the image of his only-begotten Son Jesus Christ; they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity.' So far, then, I understand our Church distinctly to state, that the great and fundamental truth of God's foreknowledge must be admitted in its full extent, and in all those consequences which scripture has rightly and legitimately deduced from it. Here is no attempt to limit it; but then the Article goes on to say-As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort

to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: so, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.'- -Nothing, in my view of the subject, can be plainer or more intelligible than these words. It seems not easy to annex to them any other sense than that I have been endeavouring to impress: yet, as if to prevent the possibility of mistake, the Article declares• We must receive God's promises in such wise, as they be generally set forth to us in holy scripture,'generally, not from the consideration of one part only- and in our doings' (in what respects our own duty) that will of God is to be followed, which we have expressly declared to us in the word of God.' Better and wiser directions could not be given for a right interpretation of scripture, or that which is the consequence, the right instruction of others. It is not too much to assert, that the principle which these words convey is sufficient to guide us in every possible difficulty which can occur in thought respecting Christianity. All our intercourse and reasoning ought to be directed by it. It is both the true foundation of a rational and sober faith, and points out to us the true practical advantage which men are to derive from a Gospel Revelation. As I profess to receive and embrace it, upon a firm and serious

conviction, so would I wish, with the same seriousness, to impress it upon your minds also.

"Consider well, I beseech you, then, that the gospel is indeed a Covenant of Grace, but it is likewise a Rule of Action. He who represents it only as the latter, who only strives to awaken his hearers to a sense of moral duty, and make them "zealous of good works," without mention of God's free bounty and mercy-the merits and mediation of Christ-the precious sacrifice of his blood-and the aid and influence of the Holy Spirit, would justly incur censure as a partial and imperfect instructor. This is not the whole of Christianity.--But then, ask yourselves, whether the same sentence may not be applied to him, who confines himself to another part of the Article-the purposes of God only-and does not seek to impress upon the minds of his hearers, with equal force, the rule that "in our doings that will of God is to be followed" which he has delivered unto us. Consider well, this part of scripture is as clear and positive as the other. It is necessary, to use the words of Christ's forerunner, to "flee from the wrath to come," and " bring forth fruits meet for repentance.' It will not be enough to say, "We have Abraham for our father,"-(as if called under an unconditional covenant)— for whatever the free grace of God may be, something is left for us to do.

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"We have all good reason to be constantly active in the discharge of our ministry. There is no error into which men are more liable to fall, than that of indulging ourselves too far in some bias of the mind, and giving it undue, and even exclusive attention. And the danger of this error is greater, in proportion as that to which we indulge a bias is something right and true in itself, and offensive only by the excess to which it is carried, by

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