FullReads

COMPANION TO THE ALTAR.

First, then, that we may come to this heavenly feast holy, and adorned with the wedding garment, Matt. xxii. ii, we must search our hearts, and examine our consciences, not only till we see our sins, but until we hate them.

But what if a man, seeing his sin, earnestly desire to hate it? Shall he not at the altar offer up at once his desire, and the yet lingering sin, and seek for strength? Is not this sacrament medicine as well as food? Is it an end only, and not likewise the means? Is it merely the triumphal feast; or is it not even more truly a blessed refreshment for and during the conflict?

This confession of sins must not be in general terms only, that we are sinners with the rest of mankind, but it must be a special declaration to God of all our most heinous sins in thought, word, and deed.

Luther was of a different judgment. He would have us feel and groan under our sinfulness and utter incapability of redeeming ourselves from the bondage, rather than hazard the pollution of our imaginations by a recapitulation and renewing of sins and their images in detail. Do not, he says, stand picking the flaws out one by one, but plunge into the river and drown them!–I venture to be of Luther’s doctrine.

COMMUNION SERVICE.

In the first Exhortation, before the words “meritorious Cross and Passion,” I should propose to insert “his assumption of humanity, his incarnation, and.” Likewise, a little lower down, after the word “sustenance,” I would insert “as.” For not in that sacrament exclusively, but in all the acts of assimilative faith, of which the Eucharist is a solemn, eminent, and representative instance, an instance and the symbol, Christ is our spiritual food and sustenance.

MARRIAGE SERVICE.

Marriage, simply as marriage, is not the means “for the procreation of children,” but for the humanisation of the offspring procreated. Therefore, in the Declaration at the beginning, after the words “procreation of children,” I would insert, “and as the means of securing to the children procreated enduring care, and that they may be,” etc.

COMMUNION OF THE SICK.

Third rubric at the end.

But if a man, either by reason of extremity of sickness, etc.

I think this rubric, in what I conceive to be its true meaning, a precious doctrine, as fully acquitting our Church of all Romish superstition, respecting the nature of the Eucharist, in relation to the whole scheme of man’s redemption. But the latter part of it–“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”–seems to me very incautiously expressed, and scarcely to be reconciled with the Church’s own definition of a sacrament in general. For in such a case, where is “the outward and visible sign of the inward and spiritual grace given?”

XI. SUNDAY AFTER TRINITY.

Epistle.–l Cor. xv. 1.

Brethren, I declare unto you the Gospel which I preached unto you.

Why should the obsolete, though faithful, Saxon translation of [Greek text which cannot be reproduced] be retained? Why not “good tidings?” Why thus change a most appropriate and intelligible designation of the matter into a mere conventional name of a particular book?

Ib.

– how that Christ died for our sins.

But the meaning of [Greek text which cannot be reproduced] is, that Christ died through the sins, and for the sinners. He died through our sins, and we live through his righteousness.

Gospel–Luke xviii. 14.

This man went down to his house justified rather than the other.

Not simply justified, observe; but justified rather than the other, [Greek text which cannot be reproduced],–that is, less remote from salvation.

XXV. SUNDAY AFTER TRINITY.

Collect.

– that they, plenteously bringing forth the fruit of good works, may of thee be plenteously rewarded.

Rather–“that with that enlarged capacity, which without thee we cannot acquire, there may likewise be an increase of the gift, which from thee alone we can wholly receive.”