made on frequent spectacles of mortality, while we are in health and strength. As to the prayer for persons troubled in mind, or in conscience, some people who are accustomed to a round of mirth and jollity may think it unnecessary; but whoever has experienced the horrors of melancholy, or the stings of a guilty conscience, will be of another opinion.

CHAPTER XIV.

Of the Communion of the Sick.

LUKE XXI. 19.

This do in remembrance of me.

I. Of the general Rubric.

Q. REHEARSE the general rubric.

A." Forasmuch as all men are subject to many diseases, and sicknesses, and ever uncertain what time they shall depart out of this life; therefore, to the intent they may be always in readiness to die, whensoever it shall please Almighty God to call them, the minister shall diligently, from time to time (but especially in the time of pestilence, or other infectious sickness) exhort his parishioners to the often receiving of the holy communion of the body and blood of our Saviour Christ, when it shall be publicly administered in the church; that so doing, they may, in case of sudden visitation, have the less cause to be disquieted for lack of the same. But if the sick person be not able to come to the church, and yet is desirous to receive the communion in his house, then he must give timely notice to the minister, signifying also how many there are to communicate with him (which shall be two at the

least); and all things necessary being prepared, the minister shall there celebrate the holy communion, beginning with the collect, epistle, and gospel, here following."

Q. Is this permission to administer this holy sacrament to the sick agreeable to the practice of the primitive church?

A. Yes; for there is nothing more frequently mentioned by the ancient writers than the care of the church to distribute the eucharist to all dying persons who were capable of receiving it. It was esteemed indeed a very great unhappiness for any one to die before he had received this holy sacrament. But though this office is allowed for the spiritual comfort of the sick, yet it is rather for the sake of such as have been unable to attend at the public administration of the Lord's supper, than to be prostituted to those who in the time of their health have neglected the frequent exhortations to celebrate this holy ordinance, as their sincerity maybe doubted, or their receiving ascribed to the fear of death.

Q. Why is timely notice to be given to the minis

ter ?

A. Because otherwise he might, through his necessary avocations, not be able to attend on this duty.

2 Why is the sick person to signify to the minister how many there are to communicate with him?

A. That the minister may know whether there be a sufficient number, and also, how much bread and wine to consecrate.

II. Of the Form of administering.

Q. In what manner is this office to be performed A. The minister is to begin with the collect, which is very proper to the occasion, and which is followed by two passages of scripture for an epistle

and gospel, which evidently tend to comfort and deliver the sick man from the fears he may be too apt to entertain. After which he is to proceed, according to the form before prescribed for the holy communion, beginning at these words, "Ye who do truly," &c.

Q. If the sick person shall be visited, and receive the holy communion at the same time, how much of the visitation-office is then to be omitted?

A. "The minister, for more expedition, is to cut off the form of visitation at the psalm, Out of the deep have I called unto thee, O Lord;" that is, when he comes to that psalm, he is not to use it, but to proceed to the communion.

Q. In what order is the minister to deliver the ele

ments?

A. He is first to receive them himself; next to administer them to those who are appointed to communicate with the sick, and then to the sick person. The minister, we know, is always to receive the communion himself before he proceeds to deliver it to others.

Q. What instructions has the church given concerning those who have no opportunity of receiving

the communion?

A. The following: "If a man, either by reason of extremity of sickness, or for want of warning in due time to the minister, or for lack of company to receive with him, or by any other just impediment, do not receive the sacrament of Christ's body and blood, the minister shall instruct him, that if he do truly repent him of his sins, and steadfastly believe that Jesus Christ hath suffered death upon the cross for him, and shed his blood for his redemption, earnestly remembering the benefits he hath thereby, and giving him hearty thanks therefor, he doth eat and drink the body and blood of our Saviour Christ profitably to his soul's health, although he do not receive the sacrament with his mouth." The mean whereby we partake of the benefits of this sacra

ment, is a lively faith: and, therefore, as our church asserts in her articles, that "the wicked, and such as are void of a lively faith, although they do carnally and visibly press with their teeth, as St. Augustin saith, the sacrament of the body and blood of Christ; yet in no wise are they partakers of Christ; but rather, to their condemnation do eat and drink the sign and sacrament of so great a thing." She, however, here declares, that if a sick man be hindered by any just impediment from receiving the sacrament of Christ's body and blood, yet by faith and repentance, he may eat and drink the body and blood of our Saviour Christ to his soul's health.

CHAPTER XV.

Of the Order for the Burial of the Dead.

ECCLESIASTES Vii. 2.

It is better to go to the house of mourning, than to go to the house of feasting: For that is the end of all men; and the living will lay it to heart.

I. Of Burials in general.

WHAT becomes of us when death has sepa

rated the soul from the body?

A. The soul returns to God who gave it, and the body to the earth from whence it was taken. Eccles. xii. 7.

Q. How have funerals been performed?

A. The manner of treating the bodies of the deceased has varied according to the custom of particular countries; though all civilized nations have agreed in performing funeral rites with due solemnity.

Q. What was the most ancient and natural method of disposing of the dead?

A. Depositing them in the earth was, undoubtedly, the most ancient and natural method. The Romans themselves used this custom originally; for Numa was buried, and all others till the time of Cornelius Sylla, who, having violated the sepulchre of Caius Marius, and being apprehensive the like would be done to himself, was the first patrician who ordered his body to be burnt after the Phrygian

manner.

2. How long did this custom continue among the Romans?

A. Until the empire became Christian; then the custom of inhumation or burying in the ground was

restored.

2. What people were most curious to embalm their dead?

A. The Egyptians; for they did it in the most costly manner, and with such exquisite art, that many of their bodies have been found entire, almost three thousand years after their death.

Q. Whence was it supposed this custom originated? A. St. Austin thought that it arose from a belief of a resurrection.

Q. How has the care shown to dead bodies ever been esteemed?

A. Among all nations as an act of piety as well as humanity.

Q. What did the heathens call this care?

A. A divine institution, and reckoned it among the principal acts of religion and justice.

Q. How was it esteemed among the Jews? A. As an eminent kind of mercy. 2 Sam. ii. 5. 2. What is recorded of the primitive Christians? A. That they were famous for their charity in burying the dead bodies, not only of their friends, but of their enemies.

Q. What have been thought sufficient grounds and