not in a place of worship. Still, however, I am decidedly of opinion that the administering of the Lord's supper in private to sick and dying persons, and especially urging them to receive it, as if a matter, in their circumstances, of special importance, is of most injurious and often fatal effect; particularly to those whose first religious convictions and impressions appear during their sickness. In their case, the grand object should be to lead them to rest all their hope of mercy and salvation, in a scriptural manner, on the right foundation, Christ crucified, by humble penitent faith alone; and to guard them against every species of false confidence. Now to persons of this description, whose knowledge and experience must be small, no danger seems to me so imminent, as that of mistaking a reliance on the outward and visible sign of salvation, for the thing signified under that outward sign and seal: and I cannot doubt that, even among protestants, (not to say papists, for it is the grand delusion of popery,) thousands and tens of thousands, after a life of ungodliness, get a false peace and confidence in their dying hours, by receiving the Lord's supper, and so trusting in the sacrament instead of receiving Christ, and trusting in him by simple humble faith alone, Nor can I doubt that the general visiting of the sick, and administering the Lord's supper indiscriminately to all who desire it, and pressing those who do not, (however well intended,) is productive of awful consequences in a vast proportion of instances (could we penetrate the veil and see them) in the deceased: while it leads the survivors to think that a life of religion is not neces

sary to a peaceful death; that they have only at last to send for the clergyman, and receive the Lord's supper, and all will be well. 'Observe,' say they, how comfortable such a one was, after he had received the sacrament, and how happily he died!'

"I am always, in visiting the sick who have not been before decidedly pious, far more afraid of their being over-confident and comfortable, than of the contrary: as I know (in former years long past,) by experience, and have long learned by observation, that it is comparatively easy to render a man who knows little of God, of himself, of the evil of sin, and of the nature of conversion, quiet at the approach of death: but this is the ease of mortification or death, not of health. I have therefore never, I believe, for the last forty years, proposed to a sick person, who had not before been a communicant, or considered as a proper person to become one, to receive the Lord's supper: and in nineteen instances out of twenty I have evaded it, when desired by them, and in very few instances been induced to comply, when not myself fully satisfied that the person was a true penitent believer and on those few instances I look back with regret. I had rather a hundred true penitent believers should leave the world without the sacrament on a death-bed, than that one improper person should receive it from my hands.

"To remember the dying love of Christ, in this institution, is indeed a duty; but not, as justice and mercy are, an immediate duty of all men. All ought indeed to believe: but, till a man does actually believe, receiving the Lord's supper is so

far from a duty, that it is a very heinous sin; (as the offices of our church fully declare :) and to a man who himself has not reason to conclude that he is a believer it is no duty, till, having examined himself whether he be in the faith, he becomes in some degree satisfied on that point. And if, on a sick-bed, either he or his pastor remain in hesitation on this point; it is better to exhort him to put his whole trust and confidence in the blood, and righteousness, and grace of Christ alone, crying for mercy with his dying breath, than to risk the danger of leading him to a false confidence, and so speaking peace, where there is no peace.

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"I am persuaded, from the language of your letter, that you do not go on that broad general ground, respecting the pressing or administering of the sacrament, which has been described: but yet you speak in a manner which seems to indicate, that increasing comfort and hope were the objects to be aimed at, and the blessings especially to be expected in performing this duty; without expressing any fear of an ungrounded confidence and hope and therefore I have taken the liberty, which you will excuse, of stating my views to you. -The blessings to be expected, by a due receiving of the Lord's supper, are increase of faith and grace: but, without previous repentance and faith, it cannot be duly received; and he, who has true repentance and faith, will be assuredly saved, whether he receive the Lord's supper or not; nay, even if his own error or fault, or the improper counsel of a minister or parent should prevent it. And, though God is not limited, it is not once, either in scripture or by our church, considered

as a converting means of grace. Receiving the Lord's supper is making a profession of those things in which genuine Christianity consists. It is saying, 'I believe that I am that lost sinner who must have perished if Christ had not come to save the lost: I believe him to be the Son of God; and that his blood, shed in immense love to lost sinners, is an all-sufficient atonement: in this persuasion, I repent of all sin, renounce all other confidence, receive Christ as my Saviour, 'feed on him in my heart by faith with thanksgiving,' yield myself to his service, and join myself to his people, &c. and, in avowing this at the Lord's table, I avow that I put no trust in that act of obedience; but offer it as a sacrifice of thanksgiving,' acceptable only through his sacrifice of atonement as signified by it. Now these things are those which accompany salvation inseparably, whether the sacrament be received or not. Numbers think that the public congregation is the only proper place of making this profession; and all must think that it is the most proper place. Now, if a person could, with humble confidence before God, make this profession; and would do it if he could go to the house of God; yet should continue to think, to the end of life, that the privacy of a sick-room did not suit it; or that the public honour to Christ, and edifying example to his neighbours, in making it, were at least as much, or even more the design of Christ in this appointment, than any personal comfort and advantage; and that the sick-room was not fitted for this purpose; and should silently and meekly (as the young woman did, as I understand you,)

decline the urgent proposal of a minister to administer it; I should not at all think the worse of his state but I should think the worse of it, should he eagerly catch at it; fearing lest he should be mistaking the shadow for the substance; and perhaps even questioning whether he could, with intelligence and strict sincerity before God, make the expressed or implied profession; without which it must be a nullity, or even worse.

"On these views I grounded my advice respecting your renewing (without express solicitation,) your visits, and avoiding that one subject in your converse with her. May the Lord direct, and counsel, and prosper you, in all your endeavours to promote his cause; and may your own soul and family richly share the blessing!

"I remain, rev. and dear sir,

"Your faithful friend and servant,

"THOS. SCOTT."

To the Rev. G. Knight, Harwell.

"MY DEAR SIR,

"Aston Sandford, Jan. 7, 1818.

"I SHALL be ready to give you my counsel on the question which you propose, and the case which you state: and I pray God to teach me what counsel to give; for, as I am of opinion that many, whom I ought to consider as more competent judges than myself, will counsel differently, I feel the greater hesitation.

"However, as far as I can judge from your statement, I should not find myself at liberty to advise your friend to accept an offered chaplaincy; much less to apply for one. At forty-five years old,