on, and a transient sort of consent to it might take place. If the mind were in a very vigilant state, it would however be soon quenched by faith, and abhorred decidedly: but, if the mind were unwatchful at the time and afterwards, it might be forgotten, and thought little of till something called it to remembrance; when perhaps it might make way for a series of temptations of another kind. But, if it had arisen in a mind capable at the time of the desperate enmity of deliberately and perseveringly ascribing the miracles of love, wrought by the holy Jesus, to Beelzebub, &c. it would not have lain dormant; but would have excited you, as it did those who did this, to desperate acts of enmity to God, and his cause, and people; for the crucifixion of Christ, and the secution of his apostles, were only carrying the same disposition, which those sentences expressed, into action: and Alexander the coppersmith did much evil to the apostle and his helpers and all, I apprehend, of such apostates are disposed to do this, though sometimes restrained.-Were all the most eminent servants of God to relate all that has at some times passed through their minds; each would have to adduce something of a similar kind; but in general such things cannot be published. John Bunyan (who doubtless was a sterling character,) was long harassed, and almost driven to despair, by something very similar; as he has stated in his Grace abounding to the chief of Sinners.'

per

"Upon the whole, nothing can be this sin, which is transient, insulated, not persisted in, repented of, and deplored, as this and other things

in your life past evidently are: at least, so it is in my judgment.

"In respect of the candid and open account you give of the past; I might give it as my opinion that there was true grace producing in part its effects, but borne down by various inward and outward circumstances; and I must own it led me to reflect on many things in myself, with shame and sorrow. Perhaps I might almost adopt Bunyan's words, and say, there was no betterment betwixt us:' but your's has been peculiarly a perilous situation. The attentions paid on personal and relative grounds have been of an ensnaring tendency: whereas my unpopularity in town rescued me from many snares.-I do not however think that it is at all necessary for you to determine as to the past, or 'expedient to attempt it. I am satisfied of this, there is nothing in the past to exclude you from now finding mercy: and, though the Lord may see good to make you wait for comfort, as he has long waited to be gracious; only persevere, and the opening of the xiith of Isaiah will ere long be your joyful song.-When you say, 'I long for his salvation, deliverance from the power of sin, &c., and, from a grateful love to my deliverer, to give myself up to his service without reserve, and to live no longer to myself, &c.' you speak the language of genuine lively faith, though you seem to think you have it not: but you mean the joy and comfort of it, or the assurance of hope. You express exactly the faith of adherence; and he that longs, and mourns, and waits, and prays, as truly believes as

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he who exults and rejoices. In short, you must go on to sow in tears, that you may reap in joy.

"As to your question about the Lord's supper; I should give it as my opinion, that you never were in a frame of mind more suited to a due commemoration of the Saviour's dying love than at present; and that it is not unlikely that, while in deep self-abasement, and entire reliance on his atonement and grace, yet with tears and trembling, you wait on him in his own appointed way, your burden may be removed, or at least may be lightened. But here you have counsellors on the spot whose judgment you may safely rely upon.In respect of what I said before, I would add, that I have lately thought that we all, who can afford it, have too much given into a sort of measured self-indulgence; that I have been much led away with it; and should both prescribe other rules to myself, and enforce them on affluent professors of the gospel, if my time were to be spent over again. I trust I shall not forget to pray for you, and I hope I shall have to join in praising the Lord for you. If it would be any relief I shall readily answer another letter.

"I remain, dear madam,

"Your sincere friend and servant,

"THOS. SCOTT."

To a Clergyman.

ON THE ADMINISTRATION OF THE LORD'S SUPPER TO THE SICK.

"REV. AND Dear Sir,

"Aston Sandford, August 22, 1817.

"THAT part of your letter which refers to the spirit, and manner, and earnestness of heart with which you visit the sick and dying, requires no other answer than an expression of my full approbation, and a prayer that you may be assisted and directed from above to accomplish your pious and benevolent purposes with the happiest effects.

"I can also easily suppose that the young woman's mother might, on the subject mentioned, speak in a manner by no means proper or respectful: many allowances must be made for her, both from her station and habits in life, and from some particulars in her views of the gospel. If however she spake in a manner which Moses could hardly have borne without speaking unadvisedly with his lips;' I doubt not but you recollect that, notwithstanding the provocation which Moses had received, he was warned by the rebuke of God that he needed repentance and forgiveness, and prayer for still more meekness and patience and that, though he harshly called the people rebels, (as indeed they were,) yet he never afterwards, on that account, relaxed in his work and labour of love for their good, even to

the end of his life. You will recollect also that Samuel, when the people very injuriously and contemptuously refused to let him any longer rule over them, was still ready to teach them and pray for them. In this view I should advise you to visit, talk to, and pray with the sick young woman as usual, omitting, unless mentioned by her or her parents, the further urging her to receive the Lord's supper. I suppose Mr. has visited her occasionally for a long time. I should not notice it, if he thus visited one whom I also visited.

"But the main subject of your letter yet remains; and in respect of that I apprehend that my views are something circumstantially, at least, different from your's. Many, indeed all dissenters, or nearly, with evangelical church-people who have been a good deal among them, consider the Lord's supper as so exclusively a public ordinance, as to think the administration of it in a sickroom altogether improper and superstitious. But I do not go so far on that side, as these do: and I see no reason why one who had before been an approved communicant, when confined to a sickroom, may not, with three or four fellow Christians, commemorate his dying Lord as well in his chamber as at the church; or why one whose repentance and faith are satisfactorily evidenced, though not before a communicant, may not in such circumstances for the first time receive the Lord's supper with acceptance, profit, and comfort. Where two or three are gathered together in my name there am I in the midst of them: and the Lord's supper was instituted in a private room,