at times feel itself worn down; and it was rather matter of painful regret, than of surprise, to see this venerable man sometimes melting into tears, even while he declared, I have no assignable cause of distress whatever. But, though his spirits thus failed him, his judgment and other intellectual powers remained unimpaired to the end.

In this state his last illness found him. On the first Sunday in March he preach ed in the forenoon with great animation, (from Rom. viii. 32.), and administered the Lord's Supper; and in the even ing he expounded, as usual, to several of his parishioners assembled in his kitchen -the subject, the Pharisee and Pub. lican, Luke xviii. But it was for the last time. He soon after caught a severe cold: and though the catarrhal symptoms gave way sooner than was expected, yet on Saturday, March 10, he was attacked with fever, which continued, with some variations, till its fatal termination at the period already mentioned.

Under all the circumstances of such a case, to have expected that Mr. Scott's mind should be kept uniformly cheerful, and filled with bright anticipations, would have been not only to expect little less than a miracle, but would have shewn a defective acquaintance with the operations of the human mind, and with God's dealings with his most established and matured servants, and also an ignorance of what both Scripture and fact teach respecting the power and malice of evil spirits. The sagacious and observant Bunyan took a different view of the subject, and accordingly he represents his deeper and more experienced Christian as encountering, on his first entrance into "the river," and in some parts of his passage, a degree of darkness and apprehension, from which the younger disciple, Hopeful, is mercifully exempted. Is not this natural, and supported by facts? The deeper views which such characters have taken of sin; the profounder sense they have of their own unworthiness; their more awful impressions of eternity; and the apprehensions which long experience has taught them to form of the deceitfulness of the human heart; all conspire to this end. Moreover, it is a common observation, that where (as in the case of Abraham) Almighty God has communicated strong faith, he commonly subjects it to severe trials. If any can conceive of nothing superior to

present comfort, to them this may be puzzling; but it need not be so to others* The result, in such cases, proves honour. able to God, and edifying to his saints. What tried and tempted spirit, for example, has not been animated in its conflicts by the exclamation wrung from holy Job, "Though he slay me, yet will I trust in him?"

Though, however, Mr. Scott passed through "deep waters," and sometimes "walked in darkness,” (Isa. i. 10.) during his last illness, it is not to be supposed that this was his constant, or even his habitual situation, much less that fear of the final event prevailed in him. No: hope as to that point generally predominated, though he would say, “ Even one fear, where infinity is at stake, is sufficient to countervail all its consoling effects:" but the present conflict was severe: "Satan," he said, "bends all his efforts to be revenged on me, in this awful hour, for all that I have done against his kingdom through life!” and his holy soul could conceive of many evils, short of final failure of salvation, from which he shrunk back with horror. There can be no doubt that these distressing feelings were much connected with the disease under which he laboured, as they increased and abated again with the daily paroxysm of his fever: yet, with the Scriptures in our hands, we cannot hesitate to concur in his judgment, that the malignant powers of darkness took advantage of this, in a peculiar manner, to harass and distress him. From time to time, however, the clouds dispersed, and the "sun of righteousness arose upon him with healing in his beams." This was signally the case, on one occasion, after he had received the holy sacrament, which he did. four times with a solemnity, and even sublimity of devotion, which can never be forgotten by those who witnessed it. He had observed," An undue stress is by some laid upon this ordinance, as administered to the sick, but I think others of us are in danger of undervaluing it: it is a means of grace, and may prove God's instrument of conveying to mè the comfort I am seeking." Blessed be God, it did so in an eminent degree. Shortly after the service was concluded, he adopted the language of Simeon, "Lord, now lettest thon thy servant depart in peace, for mine eyes have seen thy salvation." Through the remainder of the day, and during the night, he remained in a very happy state of mind.

To one who came in in the evening he said, “It was beneficial to me: I received Christ, and he received me. I feel a calmness which I did not expect last night: I bless God for it." And then he repeated, in the most emphatic manner, the whole twelfth chapter of Isaiah, “O Lord, I will praise thee," &c. The next morning he said, "This is heaven begun. I have done with darknesss for ever-for ever. Satan is vanquished. Nothing now remains but salvation with eternal glory—eternal glory." This, indeed, was not realized, so far as it implied the expectation that there would be no further conflict. The fact is, he had imagined himself much nearer death than he was; and life continuing, "the clouds," as he expressed it, "returned after the rain." Still, as the end approached, darkness and gloom fled away, and calmness, and peace, and sometimes blessed anticipations, predominated. The day before he died he dismissed one of his children to public worship, with benedictions and prayers for all the congregations of Christ's church, and concluded, "Blessed be his glorious name for ever, and let the whole earth be filled with his glory. He is highly exalted above all blessing and praise." And the very day he died, he thus addressed an aged and infirm inmate of his family, "This is hard work: but let us think of heaven! let us hope for heaven! let us pray for heaven." And afterwards, on reviewing the forenoon, (for he seemed still strictly to call himself to account for his use of time), he said, "The morning for some hours passed very comfortably." And again, "This is something like godliness," meaning, as he at another time expressed it, that he had been able to "approach unto God."

striking and often beautiful combina tion, as could not otherwise have been traced, and as cannot be adequately represented to those who did not witness them.

But throughout his illness all his tempers and dispositions marked a soul ripe for heaven. His patience was most exemplary, though this was the grace which, almost more than any other he feared would fail. His kindness and affection to all who approached him were carried to the greatest height, and shewed themselves in a singularly minute attention to all their feelings, and whatever might be for their comfort, to a degree that was quite affecting; especially at a time when he was suffering so much himself, 'often in mind as well as body;—even in the darkest times, THOU ART RIGHTEOUS! FATHER, GLORIFY THY NAME! solemnly enunciated, was the sentence most frequently on his lips, and marked his profound submission. His humility and sense of utter unworthiness seemed now more deep than words could express. One of the prayers caught from his lips, in the maynerabove described, was in these words: "O God, do not abhor me, though I be indeed abhorrible, and abhor myself! Say not, Thou filthy soul, continue filthy still! but say rather, I will, be thou clean!" It need scarcely be said that Christ was now more precious in his eyes than ever, and his expressions of exclusive, undivided, and adoring adherence to him for salvation, if possible more strong. At the same time, he refused the appropriation to himself of those promises which belong only to true believers in Christ, except as it could be shewn that he bore the character commonly annexed to the promise, such as those that fear the Lord-that love God, repent, believe, and obey. When he could not trace this in himself, he would have recourse only to those which encourage even the chief of sinners to come to Christ, and assure them, that him that cometh he will in nowise cast out."

In this connexion it may be remarked, that whatever dissatisfaction with himself he at any time expressed, he never intimated the least wavering as to the truths which he had spent his life in inculcating, or impeached his own sincerity and faithfulness in the dischargé of his ministry.

It was delightful to see, as the close approached, all his fears disappearing

one after another, and in the end not one evil that he had apprehended coming upon him! He had dreaded deli'rium, in which he might say and do desperate things" but he suffered none, beyond an occasional tumult of thoughts in sleep, and a momentary confusion on awaking. He had dreaded the utter exhaustion of his patience: but it increased to the end. On the only point on which any approach to impatience had been discovered-his "desire to depart”—he had become al most perfectly resigned; and though he still inquired frequently if any "token for good," as he called the symptoms of dissolution, appeared, yet on receiving a negative answer, he only observed, “Then I must seek a fresh stock of patience."

His last fear respected the agony of death itself, the act of dying, and the severe struggle which he thought he had peculiar reason then to expect. But, blessed be God! death brought no agony, no struggle, not even a groan, or a sigh, or a discomposed feature to him / His breath (so to speak) gradually ebbed away, and that he ceased to breath, while his countenance assumed a most benign and placid aspect, was all the description that could be given of his departure.

Thus" slept in Jesus," in the 75th year of his age, and after the faithful discharge of his ministry during more than 45 years, this honoured servant of God, who by his numerous and valuable writings, "being dead, yet speaketh," and will, it may be hoped, continue to instruct and edify to distant generations.

A sentence which he uttered on an occasion when his assembled family joined with him in reviewing" all the

way that the Lord had led them," may perhaps properly close this brief narrative:-" I cannot but feel, and consider myself as a man that has been peculiarly prospered of God; and I desire to acknowledge it with humble and devout gratitude. Yes, goodness and mercy have followed me all the days of life. Whatever my FEELINGS may at any time be-and my situation and infirmi ties, and perhaps also my turn of mind exposes me, at times, to considerable gloom and depression—yet THIS is MY deliberate judgment. Yea, and on the whole I can add with good confidence, not only they HAVE followed, but goodness and mercy SHALL follow me all the days of my life; and I shall dwell in the house of the Lord for ever."

It may be gratifying to the public to be informed that Mr. Scott has left in MS. a memoir of his own life, down to the year 1812, which cannot fail to prove highly interesting to all who have esteem ed his character, and profited by his instructions.

It may be satisfactory also to state, with respect to the stereotype edition of his Bible, which has been long in the course of execution, that the copy is fully prepared by the author as far as the third chapter of the Second Epistle to Timothy; and that besides this there exists a copy of the last published edition, corrected by him to the very end of Revelation: from which the remaining part will be completed, according to his own final directions, under the care of a gentleman, in concert with his (the author's) family, who has long been his literary assistant in the work, and in whose fidelity he placed entire confi. dence.

April 19, 1821.

To the Editor of the Christian Observer.

THE

HE intention of the present letter is to offer some observations on a sermon which I heard delivered during Lent, in a large parish church in London, by the Rector; and if any one should object to my animadverting on an unpublished production, I must be permitted to observe, that our laws take cognizance as well of words spoken as of words written; that delivery is in fact only another mode of publication, and a mode moreover which often carries the sentiment or opinion promulged into wider circulation than can be accomplished by any other means; that a spoken address possesses, over that which is printed, the immeasurable advantages of voice and action; and that, especially in the case of a sermon, it derives peculiar authority from the place in which it is uttered, from the character of the speaker, and from its exemption from all reply at the moment of delivery. In fact, if an unprinted sermon is not examined in some such way as that which is now proposed, it may inflict the most serious injuries on society without be ing amenable to any earthly tribunal. It has long occurred to me, that, considering the extent to which the public mind is subjected to the influence of the clergy, in forming their religious opinions and practice, it is of importance that they should be induced to exercise their privileges with somewhat more of watchfulness and delicacy than is always apparent.

After this preliminary vindication of the measure I have thought proCHRIST. OBSERV. No, 288.

per to adopt, I shall enter upon my task by stating, that I was lately present at a discourse which was delivered on "the Conversion of St. Paul," and that I listened with much satisfaction to a manly and luminous argument on the evidence supplied to the religion of Christ, by the "miraculous conversion" of the former persecutor of the church. I am disposed, sir, to value highly the importance of reasonings designed to strengthen the external foundations of the Christian faith. Infidelity is abroad-and it is doubtless a part of the office of the clergy to guard their flock from its incursions. Still, however, you will allow that they will discharge only a small part of their sacred function, should they devote their labours exclusively, or even chiefly, to the object of guarding or strengthening the external evidences of religion. It is of litthe value to discover the author of any particular medicine, unless the properties of the medicine and its use and value to ourselves be ascertained; and it is of comparatively small importance to learn that Christianity comes from God, unless the relation it has to ourselves and the obligatious it lays upon us be clearly and forcibly developed. And this, sir, is one of the grounds on which I feel disposed to complain of the sermon in question. It was defective in practical and personal exhortation. It came home in no degree to our business and bosoms. It was not calculated to awaken the solemn consideration of our actual condition as candidates for eternity. Little or nothing was said in it which appear20

ed to me calculated to arrest the conscience of the audience, or to try the conformity of their principles, practice, and temper to the revealed will of God.

But the part of the sermon which it is my main object to notice, was a general observation which con. cluded the discourse, and which was to this effect, That the conver sion of St. Paul did not supply the slightest warrant for the doctrine of conversion now so generally maintained; that the advocates of this doctrine hold conversion to be necessarily sudden, and the work of irresistible grace; -and that such individuals must be considered in the bulk as either weak in head or corrupt in heart. After this sweeping statement, the preacher was content to let his large and mixed congregation depart without a single admonition as to the necessity of conversion being addressed to any of themselves. It is, in the first place, to some of the various topics comprehended in the above statement, and next to this omission, that I mean chiefly to draw the attention of your readers. In the first place, then, I will consider the assertion that the conversion of St. Paul affords no warrant for the doctrine of conversion as now held by multitudes.-The preacher, I presume, could not mean this observation to extend to conversion of every kind, especially as our Lord has told us, that except we be converted, and become as little children, we shail in no wise enter the kingdom of heaven; and yet he made none of those distinctions which were obviously called for on a contrary supposition. It is indeed true, that a miraculous conversion in an age of miracles, lays no ground for the expectation of a similar conversion in an age when miracles have ceased. But surely every act of mercy and grace on the part of God, supplies a ground of expectation that he will in other instances exert his power and love for the benefit of his crea

tures, although not in the same way, yet in a way suited to the nature of his present dispensation towards a fallen world. In this view of the matter, therefore, the conversion of St. Paul is to be considered a ground of hope that God will still have mercy upon sinners, and will still, if we approach him in the name of the Saviour of sin. ners, "convert" us by the powerful influences of his Holy Spirit.

I come next to the position maintained or implied in every part of the passage to which I allude-that the generality of those who maintain or preach the doctrine of conversion in the present day, hold it to be in all instances "sudden," and the work of "irresistible grace."

As to the term "irresistible grace," was the preacher aware that the body of religionists by whom the doctrine of conversion is most strongly, and in the most unqualified terms insisted upon, I

mean the Wesleyan Methodists, or followers of Mr. Wesley, are, as their founder was, systematically opposed to the doctrine of "irresistible grace?" Could he also have been aware that a very considerable proportion of that body of clergy of the Established Church who have been termed, either by their friends or enemies, "the Evangelical Clergy," adopt the Arminian view of the points in dispute between Arminians and Calvinists; and that, therefore, although advocates, as Scripture constrains them to be, for the necessity of conversion, a conversion too wrought by the power of the Holy Ghost, they are nevertheless irreconcileable enemies to the doctrine of " irresistible grace?" Nay, if he were to inquire into the subject, he would find that even a large proportion of those who avow themselves to be Calvinists, strongly object to the term "irresistible grace," and upon principle exclude it both from their books and their sermons. It is indeed a