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(6.) Do you desire to be enlightened concerning those things of which you are ignorant or forgetful, in order that you may become penitent for the same? Is it also a source of grief to you that you are ignorant and forgetful of those things

(7.) Have you resolved, if you should recover, to judge and condemn yourself for that in which you have offended ?

(8.) Have you resolved, if your life be spared, to amend your ways, and to avoid as well the reality as the appearance of those things in which you have offended?

you devoutly promise this? (10.) And do you desire that you should be freely admonished respecting this your promise ?

Do you BELIEVE,

(1.) Those things which are contained in the creed of our Christian faith, once delivered to the saints ?

(2.) And that you cannot be saved unless you do believe those things? ?

(3.) Do you rejoice and give thanks to God,

(9.) Do

that you were born, and have lived, and are now about to die in this faith?

(4.) Do you desire yourself, and do you wish that we should supplicate God, in your name, that this faith may not fail you now, nor, what is more, at the very moment of death?

(5.) Do you humbly desire, also, that the fruit of this faith, more especially faith in the death of Jesus Christ, however it may have withered in life, may not perish at death?

(6.) If your senses shall fail, or pain or weakness should bring you to that state in which some things contrary to religion or its precepts may escape you, do you wish that they should be accounted as not spoken, and do you disown them as your real sentiments ? Do you

FORGIVE, (1.) Those who have in any way offended you, as you would that they should forgive

? (2.) Do you beseech that God Himself, also, will forgive them?

(3.) Do you remit to those who have injured (

you in word or deed, the recompense they are bound to render?

(4.) Do you wish it to be communicated, in your name, to those who have offended you, that you have entirely forgiven them all their trespasses

(5.) Would you forgive them if they had more grievously and frequently offended you?

(6.) Would you rejoice if there were at this time many more whom you might forgive, in order that there might, in consequence, be a remission of your offences more abundantly granted you by God?

(1.) Do you, if you have injured any, seek their pardon and forgiveness ?

(2.) Have you especially called to mind who these injured persons are, and do you wish your desire for their forgiveness to be signified to them in your name?

(3.) Since no remission of offences against the eighth and ninth precepts of the divine law can be hoped for without restitution be made, as far as can now be done, are you prepared to restore to them their property, from

D

Additional questions,

put, but care should be taken lest the sick, through any

come ac

whom you have taken any, and reputation to those from whose character you have detracted ? and this, moreover, without fraud or delay?

(4.) Have you called to your recollection who the persons thus injured by you are?

It is not unfrequently desirable that the also, may be Curate should yet still more closely inquire

into the condition of the sick person's soul,

with respect to the various vices either exof them, be pressly or indirectly forbidden in the Decaquainted logue ; at least, concerning those into which,

from repeated questioning, he suspects the sick to have fallen ; care, however, should be taken, lest in doing so he should make him acquainted with vices hitherto unknown to him, and therefore he should avoid even naming those which are less natural and but rarely perpetrated, unless he should have a strong suspicion that the sick has, at one time or other, committed them.

Every one having the cure of souls should ioners

should frequently advise those committed to his to call in the charge, either by private conferences or in his

with vices hitherto unknown to him.

Sixth Rule.

public discourses, that each individual should Curate at the

beginning of take care that the Curate be sent for when any their sickdisease first comes upon him; for when disease reason why is predominating, conversation with the sick do so. for the most part is attended with little good, because the body being seized with the virulence of raging disease, the mind for the most part suffers with it, and is rendered unfit for the exercise of its functions ; the parishioners, therefore, should be persuaded to be diligent that the Curate, or, in his absence, some appointed Minister of the Word, be early called in to those labouring under any disease ; they should be convinced, also, that his

prayers and counsel do not hasten death, as is commonly but foolishly supposed, but that they are calculated to stir

up

the sick to true repentance, and very serviceable (the disease being removed) to the life about to be extended further. His flock should be so much the more moved to call in their Pastor when they are unwell, because many, especially those of the lower order, forbear asking his assistance, through fear of being troublesome.

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