556 • THE 01' THE HOLY SCRIPTURES, as a MINISTER OF JESUs CHRIST Much of his time was accordingly "occupied in reading the Scriptures—comparing Translation with the Original-. both of the Old and New Testament;" an employment in which he was partly engaged on the evening of the sab bath that preceded his death. Indeed, subjoins the Rev. Mr. Evans, " no Minister was mare assiduous to ascertain the real meaning of the Sacred Writings—none more careful to point out their beauties, and none more eager; to r'ecom mend their holy and purifying tendency. He knew that they were profitable for doctrine, for reproof; for correction, for instruction in righteousness, that the man of God may be peel , thurozg.,!hly furnished unto all good works.' Want of room enforces me to defer the conclusion of this Biography till next week. It will then be my task to pre.ent my rea ders with an estimate of the Clerical Character if the late Her. Hugh Worthington, itli the promised remarks on the Rev. Dr. I...itidscy's Funeral Sermon for him. U N ESIII US. TO THE EDLEOR OF THE NATIONAL REGISTER. is some time since I troubled you with a letter; and reading Onisimus's account of the late worthy Dr. RAN DOLPI-Cs resistance to the self-duhhed Evangelical Preachers, has occasioned my intruding with this. The only way of judging. which party is right, is by comparison of theirs with the primitive modes ; or, in other words, with the doctrines of our blessed Saviour and his Apostles. Tic Evangelical Doctors seem to confine themselves principally, if not wholly, to faith ; those of the establishment to faith and works. and this latter appears to be most agreeable to the sacred exemplar. Our Saviour's sermon on the mount is nearly wholly ethical, and he every where represents works as the proof of faith. The Establishment as well as the Evangelicals Breach faith as the ground of salvation ; so did our Saviour, but it was a practical faith, and be always united works with it.—" Love Cod and your neighbour as yourself"— Ile tells us " the tree shall be known by its fruit"—the faith by its works. Now, as the majority of mankind are not in tic habit of judging for themselves, or giving themselves much trouble in examining causes and effects, or de ducing consequences from causes, they are too apt readily to rest upon the instruction given them, without labouring thoroughly to digest it, which is perfectly necessary, if they' wish to profit by it; and, therefore , it is fittin g that their duty should be so plainly and comprehensively pointed out to them, in its every bearing and latitude, that they .may not Fossibly mistake it : this the Establishment do; the Evangelicals, I think, do not. Our Saviour did this and his Disciples also ; they also addressed themselves to the understandings of their hearers ; this too is the mode of the Church ,as we call it), the Evangelicals seem, to me, to ad dress the passions most: now the effects of all impressions upon the passions is more violent, but neither so lasting nor so efficacious as that mada on the understanding ; for the first, impetuous in nature, are soon tired, and require perpetual excitement, and are likewise always at war with reason : their zeal is powerful but evanescent. The latter (the understanding) cool and progressive in its disposition, once excited, rests not upon a simple impression, but gra duates temperately, till it is fully possessed of its .subject, and that which it adopts becomes a habit; whereas, the adopted of the other is more like what one may term a fancy. Faith is the essential, works the active principle. Faith cannot sive without works; then, he who preaches the two undivided, certainly peaches most like a Disciple of Christ, as I understand the doctrine. Faith without works is like the charity that says " be thou warmed, be thou cloathed, Bit • t AUG &c." but only says so. To every enlightened mind , ing faith is perhaps to preach works also, because enlightened mind must know they are inseparahl few comparatively are enlightened; and therefore pre . aching faith, as the great essential, works must be , ed that the ignorant may know they are the only p faith. For what purpose was man created ? for his own tale. --For what purpose seas he redeemed ? for his o vantage.—The Deity could be made no happier, no by either circumstance,—infinite and perfect in air tributes, the diffusion of happiness appears to be his of action, consequently he could command no religion did not embrace the happiness of mankind as the p! object, after his own honour and glory ; and that ha t is only to be obtained by the active principle of mor. Every man has a part to act; but of what service mankind whose religion goes no farther than faith ? " The Devils believe," bwt their faith does not save them. Faith and morality, therefore, should always be preached together, lf,Ministers would preach efficaciously to the world at large. Instant eonrersions have probably happened, though it is to be doubted if often. Conversion is generally like every operation of nature, progressive. The Deity could have created the world and all therein at a word speaking ; yet we are told the Creation took six days; might not this be a lesson to us that every thing must by perseverance be brought gradually to perfection. Conviction is mistaken often for conversion ; many may be convinced without being converted, none can be converted that are not convinced. As to election, any thing less than an Apostle must be deem ed presumptuous that calls himself elect. St. Paul entreated others to pray for him lest he should become a cast-assay ; bow then shall the Rev. Mr. This or the Rev. Mr. That, or any of their disciples, call themselves elect ? OLIV ER CROMWELL on his death bed asked one of his puritanical ministers whether it was possible for any one who had once .had the grace of God (or in other terms, who was one of the elect) to be cast away, was answered "it was impossible"— " then," said the regicide and usurper, " I am satisfied, for I am sure I once had the grace," or words to that effect. Now this is nonsense, or rather the answer was nonsense; none can deny that St. Paul had the grace of God, and I , might be called one of the elect, yet he feared that he might I be cast away. Onesimus in a paragraph of Sunday (August 15), says—" Divested of party spleen there is not an equita ble individual who can defend the conduct of the new secs taxies as it regards the Establishment." This pleases me, because he has puzzled me once or twice to determine whether he was advocating the Establishment or Evangeli wcalism, as it is enthusiastically called ; and as he appears 1 to me to be a man of sense, I was vexed to find him, or rather i think him, inclined at all to visionary theories. In some of 1 his essays, &c. I think be is not clear enough, or rather his ilanguage is too metaphysical for three-fifths of his readers ; and I question whether his clerical criticisms will be of that eventual service to religion be appears to mean they shall; an implicit submission to priestcraft every true Christian ought to oppose, but holding up the priesthood to criticism to the millions, is taking from them the sacred ephod (if I may use the expression) that sanctifies them in the eyes of the world. Let us teach our fellow-creatures to go to church humbly and reverently, not with" curious and itching ears", I n, or set them an example to canvass the manner instead of the mistier of their pastors. I could say much more on this subject, but it might appear personal ; and I can assure Onesimus I have not an improper feeling towards him. . I read all his strictures, (though I did not approve all) and if I UST 29. ind preach- *use every arable; but refore after t be preach- ify proof of own advan- his own ad- , no greater n alt h:s at- his motive eligion that he principal at happiness of morality. vice is he to ,t