Youth, manhood, old age, past, Come to thy God at last! The funeral took place on Wednesday, 18th August. The body had been transferred to the Roman Catholic Cathedral the night before. At 10 A.M. a solemn requiem mass was sung by the Very Rev. Canon Woollet, the vicar-general of the titular diocese. Around the coffin were six lighted candles, and a profusion of flowers. During the playing of the “Dead March in Saul,” and the tolling of the church bell, the coffin was removed to the hearse, to be conveyed to the Plymouth cemetery. The coffin was of oak, with a plain brass cross on it, and bore the inscription:— ROBERT STEPHEN HAWKER. FOR FORTY-ONE YEARS VICAR OF MORWENSTOW, WHO DIED IN THE CATHOLIC FAITH, ON THE FEAST OF THE ASSUMPTION OF OUR BLESSED LADY, 1875. REQUIESCAT IN PACE. AMEN. It is far from my intention to enter into controversy over the last sad transaction in the life of him whose memoir I have written. The facts are as I have stated, and might have been made clearer had I been at liberty to use certain letters, which I have seen, but am not allowed to quote. According to Roman Catholic doctrine, there is no salvation for those who die outside the Church, unless they have remained in ignorance of Catholic verities. No such plea could be urged in the case of Mr. Hawker; and therefore, from the point of view of a Romanist, his damnation was assured. A Roman Catholic priest is bound by the rules of his Church, and in doubtful cases by the decisions of eminent canonists. The “Rituale Romanum” for the baptism of adults provides for the baptism of those who are unconscious, and even raving mad, on the near approach of death, if there have appeared in them, when conscious, a desire for baptism;[46] and the apparent satisfaction expressed by Mr. Hawker’s face on Saturday morning was sufficient to express acquiescence, passive if not active. How far he was aware of what was proposed, with his brain partly paralysed, is open to question. However, in the case of such a sickness, the patient is regarded in the same light as an infant, and passive acquiescence is admitted as sufficient to justify the administration of the sacrament. Dens, a great authority, in his _Theologia Moralis et Dogmatica_, says that in the case of those who are out of their mind, with no prospect of a lucid interval—which would, of course, include the period of unconsciousness before death—baptism may be administered, if there be reason to conjecture that the patient desired it when of sound mind. And, as no proofs are laid down for testing the desire, the rule is a very elastic one.[47]