this point to be endeavouring very much to supersede the necessity of careful thought and painstaking on the part of the Priest for the soul's welfare of his patient, and to induce him to lean on a formal use of the materials here provided, rather than to look for and depend upon the ministrations of the HOLY SPIRIT, Who would give us at our need what we ought to speak; we would say thus much by way of explanation. First, we think it of great importance that the Clergyman's communications with his patient should be always such as should go far beyond the use of any exhortations which can be supplied in a book. And it will be readily acknowledged that such has been our view, on a due inspection of it. We might point more particularly to the directions at the end of most of Bishop Stearne's twelve forms, and generally to the advices given in the Introduction, as a proof that we have not wished to supersede the private efforts of the Minister. And again, we are far from desiring that the young Minister should look on these provisions as perpetual helps to lean upon, since we think no Ministry can be effectually discharged without a diligent cultivation of the arts of consoling, directing, and exhorting the sick. In no case could we wish our brethren to entertain the impression that our design is to encourage them to rest satisfied in their hortatory labours with the forms of this work. We only profess to have supplied the groundwork and basis of their labours. We have provided materials and assistances to their use, necessary to the due discharge of the ordinary calls which will be made upon them; and we have endeavoured to give a full view of the

whole field of a Clergyman's responsibilities in his communications with the sick and dying. So much we conceived it necessary to do for the carrying out of the complete design of the work. But how far it will be advisable for them to use the forms here supplied is, of course, entirely left as a matter for their own consideration.

And it will suffice here to repeat that nothing can be further from our thoughts than to attempt to supersede the use of gifts, either natural or spiritual, for this arduous work of the Ministry. Rather our object has been, by unfolding at one view the extent of obligations, we fear seldom realized, to provoke a more effectual discharge of them. For a fuller explanation of our views on the subject, we refer to the Introduction.

With regard to the sources from which the Offices have been derived: it is impossible, without going to very great length, to identify every different source from which the prayers have been compiled; there being, for the most part, prayers from many dif ferent authors in the same Office; and, in some instances, passages or ideas from more than one author blended together in one and the same prayer; or passages so inserted by the Compilers as to render them very difficult to be discriminated. We have, however, for the satisfaction of our brethren, appended to this Preface a list of those works from which we have compiled and adapted the present volume. And though it is impossible to refer every distinct prayer to its proper author, the following short summary may give a general idea of the sources from which each Office is drawn.

Of the preliminary private prayers for the Priest's use, the first is from Bishop Andrewes, the second from Bishop Taylor, the last is original. The inquiries to be made of the sick are from Bishop Andrewes, with some additions.

The Office for the Private Baptism of adults is taken entirely from the Book of Common Prayer; as, of course, the importance and solemnity of the administration of that Sacrament demands. The service has been framed on the direction of the Church in the third rubric for the Private Baptism of infants; the parallel prayers being taken, however, from the office for adult Baptism, and the questions of renunciation and profession being inserted from that Office. This course has been recommended, we know, by at least one of our Bishops, to more than one of his Clergy who have asked his advice as to the manner of administering Clinical Baptism to adults; and we hope it may be useful to such of our brethren as are called upon to administer that Sacrament, under circumstances for which the Church has not provided.

The Office for one tempted to despair contains prayers adapted from Bishop Patrick, Spinckes, Sutton, Kettlewell, and Jenks, and some original. The exposition of the Scripture is by the Compilers.*

The Office for an impenitent person is compiled from the Commination Service, with prayers adapted from Bishop Taylor, Kettlewell, &c.

The prayers of the Office for one about to make his

* The Offices for a sick man in unbelief, and for a careless sick person, are by the Compilers. Some passages, however, in the prayers, have been derived from Dodwell's Sick Man's Companion.

will, are adapted from Dr. Inett, with the exception of the last but one, which is original. The prayer for the grace of restitution, is adapted from Assheton.

The Office of consolation in calamity contains prayers adapted from Bishop Patrick, and from Bishop Wilson. The acknowledgments at the end are from Bishop Wilson and Bishop Taylor.

The prayers in the Office for a sick penitent are, for the most part, adaptations from Bishop Wilson and from Kettlewell.

Most of the prayers in the Office during prolonged sickness, are compiled from the Clergyman's Companion. The general intercession is from Bishop Andrewes. The last Collect is very ancient.

The prayers in the Office before an operation, with the exception of the Collects from the Prayer Book, are mostly compiled from Kettlewell: that at p. 127 is from Bishop Patrick, and the short Litany which follows is from Sutton's Meditations on the LORD's Supper.

In the Office for a person insensible, the exposition. of the Scripture, p. 130, is original, as also is the first prayer after the Anthem, p. 131; the two next are adapted from Kettlewell. The short prayers, p. 132, are from Sutton's Disce Mori. The concluding prayers in the case of a sudden danger, &c., are compiled from Jenks and Bishop Taylor. [The prayers in the Office for a time of Pestilence are original.]

In the Office for a sick woman with child, the prayers are mostly adapted from Bishop Patrick, and from Kettlewell; one from Bishop Andrewes. The exposition, p. 137, is original, but founded upon approved commentators; and for the exhortation

which follows it we are indebted to a book published in 1843, entitled "Devotions for the Sick Room." The opening address in the Office for one who has attempted suicide is original. The exposition of the Scripture is adapted from a sermon by Jones of mostly original, with

Nayland. The prayers are

adaptations from Sutton and Kettlewell.

The Office for a condemned criminal contains prayers adapted from Bishop Wilson, with some helps from Kettlewell, and the new Manual of Devotion. The concluding prayers, pp. 167, 168, are original.

In the Office on recovery from sickness, the opening address, and the expositions of the Scriptures are original. The last of them, however, is founded on an interpretation by Sutton. The ascription of thanks and praise, p. 178, is by Bishop Ken. The address and oblation, pp. 181, 182, are original. The prayers are compiled from Bishop Ken, Kettlewell

and others.

[The Office to be said after Communion is, for the most part, compiled from ancient sources. The last prayer is original.]

[The Office for Spiritual Communion is by the compilers, except the Act of Communion, which is by Bishop Wilson.]

The Office for the commendation of the dying is compiled from Bishops Andrewes, Cosin, and Taylor, and from Sutton. The groundwork of the Office adapted by these Divines is, however, to be found in very ancient Service Books.

The prayers in the Office of consolation with the friends of one deceased are adapted from Bishop