sick for the sake of haranguing and making sermons by their bed-side. The most favourable judgment we can form of Ministers who act thus, is, that they are extremely ignorant."

Another preliminary caution is as to Dissenters, or those who occasionally attend Dissenting conventicles, and those of another Communion. It will be important not at once to enter into controversy. Of course, in such cases, the Visitation Office cannot be carried on through all its parts, as with a faithful member of the Church. But there are many préliminary steps which the Priest may take with such persons, which may eventually lead them to enter, or to return into perfect communion with the Church. All this, however, may be marred by at once, or in a hard dry spirit, going into the points of difference or controversy. For it must be remembered that the majority of Dissenters among us are so rather from ignorance than evil intention; and that no man ought to be dealt with in strictness as a schismatic or heretic unless he persists in error after warning. Of course obstinate Dissenters, or those who have separated from the Church from well-considered objections to her doctrines are not here meant; these will in general not give notice of sickness to the Clergy of the Church; or, if they offer to visit them, will decline their ministrations. But in other Dissenters, the fact of their giving notice of sickness to the Priest, or their willingness to receive his instructions and avail themselves of his office, are hopeful signs, as showing at least a latent wish to be looked upon as not separate from the Church. We have given, p. 387, a form of address which the Priest may use in such a case; and the note there appended will show what we think should be the course pursued. Here it is only necessary again to observe that a kind inquiry as to the cause of differing from the Church, or joining with those separate from her, will often be met by such a reply as will enable the Priest, plainly rather than controversially, to lay out the orthodox faith, and the true nature of the

Ostervald's Lectures on the Sacred Ministry, translated by Thomas Stevens, 1781.

Church, supported by Scripture proofs. This, if done in a mild yet unswerving manner, will for the most part be thankfully received, and may be the means of bringing such a sick man into full communion with the Church. In the event of the sick, however, in such a case remaining obstinate, it may be well (at least in a dangerous illness) to make some general exhortation to self-examination and repentance; though, of course, direct ministration cannot in that case be performed.

If the sick man be surrounded by his friends when the Priest is about to begin his conference and examination, it will be advisable to ask them to retire from the room; or if that be impracticable, at least from the immediate vicinity of the bed. For experience proves that the sick will seldom give his undivided attention to the Minister while his friends are about him. They will interrupt his conference with the sick by unnecessary or absurd remarks: or, in case of dangerous illness, by uncontrollable outbreaks of grief; and the sick man feels a natural repugnance to going into matters of faith and repentance, involving reconciliation and restitution, in the hearing of other parties. Of course it is meet that those about the sick should be allowed and even encouraged to join in the prayers; and it will be well when asking them to step aside for a few moments while he confers with the sick man, for the Priest to add that when he resumes prayer he will give them notice that they may take part in it. The person accompanying the Priest (see p. xl.) should also, of course, be removed or dismissed before the Priest examines the faith and repentance of the sick.

"All this I steadfastly believe."] As it must not be supposed that the Church requires merely a nominal assent to a bare form of words, without being solicitous that her members should both understand and apply what they profess with their lips, and attach a true and orthodox meaning to the expression of her faith, the Minister will, for the most part, find it necessary to go into the subject of the sick man's faith more fully. To this effect Bishop Wilson says, "But lest

sick people, and such as are of a slow understanding, should profess with their lips what they are not able to apply to their soul's comfort; it will be highly charitable and useful, after repeating the Creed, to propose the use that ought to be made of it, in short questions. Short and simple queries indeed will in general be found the most profitable method of explaining the Creed, both as keeping up the sick person's attention, and most readily ascertaining any points of which he may be either doubtful or ignorant, and on which, therefore, he may require particular instruction. To aid the Priest in this matter we have given some forms in which this examination of the sick man's faith may be made. And as various minds, various degrees of intelligence, and various modes of thought may require (in order to benefit them) the same great truths to be presented to them in various ways, we have given several different forms at pp. 442, 454, 461; besides those which enter into the more extended examinations, pp. 481, 491, 499, and 514. It must not, however, be understood that these are meant to supersede in the Minister an accurate acquaintance with, and a readiness in explaining and illustrating the doctrines contained in the Creed. For if, as Bishop Sparrow says, "whatsoever was prefigured in the patriarchs, or taught in the Scriptures, or foretold by the Prophets, concerning GOD, the FATHER, SON, and HOLY GHOST, is all briefly contained in the Apostles' Creed;" and that "this Creed is the touchstone to try true faith from false, the rule of faith contrary to which no man can teach or believe;" that "holding this rule we shall be able to convince all heretics whatsoever that they be departed from the truth;" it is obvious that it will be the Priest's duty so entirely to possess himself of the full interpretation of all its articles as to make it subserve in the most thorough manner the great purpose of instructing the sick man in all points of belief, the denial or neglect of which may in any degree endanger his salvation.

In communicating this instruction on his faith to the sick man, whether by direct explanation or by ques

* Parochialia. Works, i. 428. + Sparrow's Rationale, 262.

tions, the Priest should keep before his mind the following Rules of Bishop Taylor; for the reasons of which he is referred to Holy Dying, c. iv. s. 3.

"1. The Priest should endeavour to keep his sick free from any doubt concerning that which he believed and received from common consent in the days when his health and judgment were strongest.

"2. He should teach him to mingle the recital of his Creed together with his prayers, and to avoid putting his trust in the confessions of parties and factions.

"3. He should take care that the sick man's faith be especially active about the promises of grace and the excellent things of the Gospel.

"4. He should endeavour to turn the sick man's faith of the articles into the love of them.

"5. He should be very careful that the sick man's faith be not tempted by any man, or any thing; and when it is in any degree, he should so direct him as that he may lay fast hold upon the conclusion, upon the article itself, and by earnest prayer beg of God to guide him in certainty and safety."

Notwithstanding these assistances and these rules, cases of difficulty will sometimes occur. Thus the very unlearned will sometimes demur to the articles of the descent into hell, the final judgment of the quick and the dead, and the Catholic Church; not from unbelief, but from ignorance of the real meaning of the terms in which the article is expressed, and which perhaps they have never before seriously examined into. These are simple cases, and are easily dealt with, so that they be treated with tenderness and consideration. More difficult and distressing is the following case, which it may be useful to record for the instruction of our younger brethren.

The Priest was hastily summoned about midnight to visit A. B. who had been suddenly seized with an aggravation of disease of the heart, which threatened speedy death. Of this he was himself aware. He was before quite unknown to the Priest. On examining into his faith, he stated that though he had been externally a professing member of the Church, he did not believe the article of the Incarnation. To this point then the Minister particularly addressed himself; and

on a further inquiry it was elicited that he admitted, or even believed the various acts of our blessed LORD'S Life and Death, but would not assent to the truth that the Second Person of the blessed TRINITY, the Only Begotten SON of GOD, being conceived by the HOLY GHOST, was born into this world, of the blessed Virgin, in the nature of man. He admitted generally the Bible to be the Word of God; but when particular texts were adduced to prove the doctrine of which he doubted, he refused his assent to them as to the doctrine itself. On this point, however, (as is general in such cases,) he was inconsistent and wavering. The case was rendered particularly distressing on account of the rapid approach of death; and also because he professed great contrition for his offences, and a general reliance on the mercy of the DEITY; and desired the prayers of the Church. A prayer for enlightenment and faith was said over him, the use of the Prayers of the Church being manifestly impossible in the case. On further and careful conversation it was discovered that his faith was withheld because he could not, by means of his reason, see the possibility of the Incarnation as proposed in the Creed. It was then shown to him how men of the greatest learning, most powerful minds, and profoundest wisdom, who had investigated the subject, had professed their firm belief in the doctrine; and that the Church, in all portions and all ages, had taught this doctrine, which had been received by all her members. To this line of argument he was (by GoD's mercy) open; and, after some consideration and much conference, he professed an assent to the doctrine in such sense as those of more ability than himself, who had investigated it, received it, as Holy Scripture taught it, and the Church proposed it. He also admitted that his hopes of acceptance and salvation were in and through our blessed LORD. He made these professions more than once, and, as he said, sincerely. The Priest then proceeded in ministering to him, and in the Prayers of the Church. Some hours were spent with him, and very soon after the departure of the Clergyman he died. The case is, of course, admitted to be fearfully painful and unsatisfactory; but

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