and that no Minister of CHRIST has been permitted to give any spiritual warning or consolation, either because he has not been sent for, or because he has offered his visits and they have been refused.

Then again another very strange idea with some people is that education is to take the place of Sacraments. There is a plain command on the part of our blessed LORD of the necessity of Communion. Our own Church Catechism says as plainly as words can speak, that for all classes of persons, "generally," that is, for all conditions of life, for all who can meet the requirements of the Church, and who have fulfilled the previous duties, Communion ought to be received, for it is "necessary to salvation.”

Hence it follows that the primary idea with which the Priest should be sent for is to give Communion; the secondary idea is that he should see the person previously to this in order that he may examine him whether he is truly penitent, and whether he is in charity with all men. This, probably, with all who are really in earnest, would lead to confession, because that is the way which God has ordained in His Church as the means, through absolution,

for the "forgiveness of sins." In fact, every time a person says the Creed, he does really profess his belief in the "benefit" of confession and "absolution," in professing his belief in the "remission or forgiveness of sins." But many people proclaim their belief in what they do not practise, or they say it with their lips, and deny it with their hearts, or more probably still, "know not what they say, or whereof they affirm."

In any case we may be sure that it is a most important point to give speedy warning to the clergyman, and to keep him conversant with the sickness and its progress.

No doubt on the other hand, as it is sometimes said, people should avoid giving alarm without occasion to the Priest, who may have many other occupations. But they should always bear in mind that it is still more dangerous to defer, and to put off giving notice of the sickness, for they might really thus endanger the sick man's soul, and he might die without receiving the last rites of the Church, and for this some one, whoever it may be, would be held responsible—before GOD.

It is useful to give the clergyman when

he comes to visit a sick person some knowledge of, or hints about the sick person, either of his troubles, or his disposition generally, or of his previous mode of life, or of some circumstances even then connected with him which would be dangerous to his soul's safety. This however must be done with a pure intention to benefit the sick person, and not out of love of talking, or to gratify or excite curiosity judicious information is invaluable to help to guide the clergyman's ministrations to the sick.

ON THE COMMUNION OF THE SICK.

"O let me have understanding in the way of godliness. When wilt Thou come unto me? I will walk in my house with a perfect heart. I hate the sins of unfaithfulness; there shall no such cleave unto me."-Ps. ci. 2-4.

HERE are several matters of detail in

THE

connection with this duty which we should think of while we are in health, so that we should put them into practice when it pleases GOD to send sudden and dangerous sickness upon us, or continual ill health. In either case Communion may be looked upon as the channel whereby

GOD communicates, by means of the Body and Blood of His SON JESUS CHRIST, grace and strength to the soul; in the one case as against the last final struggle, or, as a kind of passport into eternity; in the other as a means of meeting the daily and almost hourly trials and temptations of prolonged sickness.

But, alas, we have so fallen away from the plain simple obligation of receiving Communion at all, that it is not to be wondered at that what some would call the minor details should be lost sight of, or are really unknown.

66

1. In the case of sudden or dangerous sickness, almost everything must give way to the exigency of the matter. It is far better, of course, even here that all should be " done," as far as may be, decently and in order." But the chief point is that the sick person should not die without receiving Communion. Here is the only case where the rule of fasting before receiving is dispensed with.

2. In the case, however, of what we may call chronic sickness, the rule is very different. A person should here do as nearly as possible as he would in church. Probably the Priest would not use the

L

Communion Office for the Sick, but the Service of whatever the Season might be. There would be ample time for preparation, so that the sick room should be made to look bright and cheerful in honour of the coming of the Welcome Guest. No linen should be used (as a covering for any table which it may be necessary to turn into a temporary altar) which has ever been, or is likely to be used again for any other purpose. The persons who come to communicate with the sick person should be careful not to be conversing on worldly matters either before or after Communion. Silence is the best rule. The sick person should always endeavour to fix as early an hour as possible for Communion, both for his own sake and that of the Priest, for both would be obliged to be fasting, except in the case of a dying communion. Even if the sick person does not do his duty in this respect, he is bound to have some consideration for the Priest, to whom it is a serious matter to have perhaps two or three celebrations every week at a late hour before he can break his fast. If the sick person is unable to rise early, he should be communicated in bed. But all physicians are