arrears. Majesty's most indubitable goodness, that he will keep me from all prejudice, which I may otherwise suffer by any defect of formality in the demand of my said Το he leaves "as emblems of his attractive virtues and obliging nobleness my great loadstone," &c. &c. "recommending most humbly unto your Lordship, the reputation of my poor name in the point of my debts," &c. &c. Walton adds, "And now because the mind of man is best satisfied by the knowledge of events, I think fit to declare, that every one that was named in his will did gladly receive their legacies: by which and his most just and passionate desires for the payment of his debts, they joined in assisting the overseers of his will; and by their joint endeavours to the King (than whom none was more willing) conscionable satisfaction was given for his just debts." There is no more fitting place than the present, of mentioning that important duty which devolves upon the sick of speaking "the word in season to those about them, whom they love or who may, in any degree, be properly accessible to their admonitions, and to those dependents, servants, or others whom they may hope to influence by their dying words of warning or advice. Here, again, the words of Archbishop Secker are so appropriate and edifying that no apology is needed for giving them entire : "It is a character which GOD gives of Abraham with marks of great approbation, I know him that he will command his children, and his household after him, and they shall keep the way of the LORD to do justice and judgment. Undoubtedly, both he and the other good patriarchs, performed this duty through their whole lives, as we should also; but we find it recorded of several of them, and therefore may presume it of the rest, that they gave more solid admonitions to their families at their deaths, in which too our imitation of them is highly requisite. For the dying words, and those which probably may be such, of parents or masters to their children and servants, of 1 Gen. xviii. 19. friends to their friends, and of worthy persons to such as respect them, naturally make an uncommon impression. The occasion is awful; the minds of the hearers are usually tender and affectionate; apt to condemn their former disregards, and to receive what is now said, as carrying in it a peculiar obligation and sacredness. Besides that, it may often render forsaking bad customs, and acting right, much the easier to them if they can say (what the world will regard more than a better reason) that such was the dying injunction of such a friend. If "You will, therefore, surely improve such an opportunity as their prospect of being deprived of you, though not a certain one, affords you for this excellent purpose. If you have always, or for a considerable time, led a pious life, you will testify to all about you, that you have found it the sure way to inward peace, and that you feel the faith and love of GOD a strong support in your present hour of suffering and trial. you have been remiss and negligent, you will excite them, by speaking of the remorse which it gives you, to more care and zeal. If have fallen into gross you and public sins, you will express to them fully a deep sense of your guilt. For be assured, that taking shame to yourself thus, will be true honour both in the eyes of GOD and man. Warn others, therefore, against the rocks on which you have split, and beseech them to learn, by your sad experience, without wanting to add their own. If they are well-disposed and good, give them the pleasure of knowing that you rejoice in it, and exhort them to persevere, with tokens of a cheerful confidence that they will; if you discern faults or weak sides in them, or dangers to which they will be liable, caution them, not harshly, but in the kindest and most persuasive manner, to avoid, for your sake as well as their own, what you foresee will else prove hurtful, if not fatal to them; and beg of them, that, if they should notwithstanding go wrong, the remembrance of your words may at least, when they find they have gone wrong, prevail on them to retreat in time. If you have neglected instructing them in essential points, acknowledge it to them with sorrow, and be earnest with them to make themselves amends. If you have instilled into them by discourse or example any false notions, whether speculative or practical, labour to set them right as completely as you can. But, throughout the whole of your endeavours, exact no promises from them that may be snares; lay no burthen upon them that may prove too heavy; let nothing superstitious or any way unreasonable, nothing that can be imputed only to the weakness of your condition, enter into the charge that you leave with them. Surely I need not add (if you have any sense of religion) that you are yet less to enjoin them what may gratify resentment, perpetuate variance, or engage them in transgressing the least of GOD's laws. For it would be the vilest abuse of a death-bed influence to extort from them, by means of it, assurances which it must be a sin to give, and a still greater to fulfil. "It frequently happens, that when men approach very near to their end, they are ill able to exhort even those who are about them distinctly and properly. But, therefore, you should be always doing it in a sufficient degree, that you may have less need to say much to them at last. And when a threatening sickness comes, you should take occasions of speaking before it is gone too far; but rather force yourself to say a little, though late, than omit it entirely. And be not afraid that then you may happen to express convictions, and good resolutions that will not last, and urge upon others better advice than you shall follow yourself, if you recover; but consider it as one very weighty reason for these admonitions, that such a declaration of your sentiments will assist in tying you down to them; and directing their future behaviour will greatly contribute to secure your own. indeed, are at no time capable of using many words to advantage. But, perhaps, you can use a few that shall have the effect of many: at least, you can recommend a valuable acquaintance, an instructive awakening book, attendance on public worship, serious recollection from time to time, humble prayer to GOD in private. If, therefore, it be possible, fail not Some fession, the confession should be received by the priest, for to him for this very purpose is committed the 'ministry of reconciliation." Hence Bishop Taylor says that "S. James gives an express precept, that we Christians should confess our sins to each other, that is, Christian to Christian, brother to brother, the people to their minister, and then he makes a specification of that duty which a sick man is to do when he hath sent for the elders of the Church." And likewise Bishop Overall observes, "Confession of sins must necessarily be made to them to whom the dispensation of the mysteries of GOD is committed, for so they which in former times repented among the saints are said to have done. It is written in the Gospel, that they confessed their sins to John the Baptist. In the Acts they all confessed their sins unto the Apostles of whom they were baptized." is certain that confession of sins to a priest derives ample authority as well from Scripture, as from the voice of the Church, both of which are supported also by the reason and necessity of the thing. In short the best divines in all ages of the Christian Church have shown the use and benefits of the practice. It It may be desirable on such a subject however to fortify our observations with the language and reasoning of authoritative writers of our own communion. To adduce then again the words of Bishop Overall: "The Church of England, howsoever it holdeth not confession and absolution sacramental (that is, made to and received from a priest) to be absolutely necessary, as that without it there can be no remission of sins; yet by this place it is manifest what she teacheth concerning the virtue and force of the sacred action. The confession is commanded to be 'special.' Venial sins, that separate not from the grace of GOD, need not so much to trouble a man's conscience. If he have committed any mortal sins then we require confession of it to a priest, who may give him, upon his true contrition and repentance the benefit of absolution, which takes effect according to his 1 Notes on the Common Prayer. disposition that is absolved."1 Bishop Taylor says, "The first necessity that is to be served is that of repentance, in which the ministers can in no way serve him but by first exhorting him to confession of sins and declaration of the state of his soul. For unless they know the manner of his life, and the degrees of his restitution, either they can do nothing at all, or nothing of advantage and certainty. His discourses, like Jonathan's arrows, may shoot short, or shoot over, but not wound where they should, nor open those humours that need a lancet or a cautery. * * He also speaks of it as "a glorification of GOD, so called by Joshua, particularly in the case of Achan.” He observes that "the ministers of the Gospel are the ministers of reconciliation, are commanded to restore such persons as are overtaken in a fault and to that purpose they come to offer their ministry, if they may have cognizance of the fault and person. That in the matter of prudence it is not safe to trust a man's self in the final condition and last security of a man's soul, a man being no good judge in his own case.' Archbishop Bramhall says, "No better physic for a full stomach than a vomit. Bodily sores do sometimes compel a man to put off natural shamefacedness, and to offer his less comely parts to the view of the chirurgeon. By a little shame which we suffer before our fellow servant, we prevent that great confusion of face which otherwise must fall upon impenitent sinners at the day of judgment." Archbishop Usher says in his "Answer to a Jesuit:" "No kind of confession, either public or private, is disallowed by us, that is any way requisite for the due execution of that ancient power of the keys which CHRIST bestowed upon His Church. The thing which we now reject, is that new picklock of sacramental confession, obtruded upon men's consciences, as a matter necessary to salvation by the canons of the late conventicle of Trent, where those good Fathers put their curse upon every one that shall deny that sacramental confession was ordained by divine right, and is by the same right necessary to 1 A MS. Note on the Absolution, by Bishop Overall. F |