is itself a light from that light, lumen a luce, as the Latin more distinctly expresses this fact. But it is not merely light, but therein is life; and it is the life of Christ, the co-eternal son of God, that is the only true life-giving light of men. We are assured, and we believe that Christ is God; God manifested in the flesh. As God, he must be present entire in every creature; – (for how can God, or indeed any spirit, exist in parts?) – but he is said to dwell in the regenerate, to come to them who receive him by faith in his name, that is, in his power and influence; for this is the meaning of the word 'name' in Scripture when applied to God or his Christ. Where true belief exists, Christ is not only present with or among us; – for so he is in every man, even the most wicked; – but to us and for us.
That was the true light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe in his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us.
Again
We will come unto him, and make our abode with him.
As truly and as really as your soul resides constitutively in your living body, so truly, really, personally, and substantially does Christ dwell in every regenerate man.
After this course of study, you may then take up and peruse sentence by sentence the communion service, the best of all comments on the Scriptures appertaining to this mystery. And this is the preparation which will prove, with God's grace, the surest preventive of, or antidote against, the freezing poison, the lethargizing hemlock, of the doctrine of the Sacramentaries, according to whom the Eucharist is a mere practical metaphor, in which things are employed instead of articulated sounds for the exclusive purpose of recalling to our minds the historical fact of our Lord's crucifixion; in short – (the profaneness is with them, not with me) – just the same as when Protestants drink a glass of wine to the glorious memory of William III! True it is, that the remembrance is one end of the sacrament; but it is, Do this in remembrance of me, – of all that Christ was and is, hath done and is still doing for fallen mankind, and of course of his crucifixion inclusively, but not of his crucifixion alone.
14 December, 1827.
Companion to the Altar
First then, that we may come to this heavenly feast holy, and adorned with the wedding garment, Matt. xxii. 11, 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 humanization of the offspring procreated.
Therefore in the Declaration at the beginning, after the words, 'procreation of children,' I would insert, 'and as the means for securing to the children procreated enduring care, and that they may be' &c.
Communion of the Sick
Third rubric at the end.
But if a man, either by reason of extremity of sickness, &c.
I think this rubric, in what I conceive to be its true meaning, a precious document, 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?' 2
XI Sunday after Trinity
Epistle. – 1 Cor. xv. 1.
Brethren, I declare unto you the Gospel which I preached unto you.
Why should the obsolete, though faithful, Saxon translation of
Ib.
how that Christ died for our sins.
But the meaning of
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,
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."
Psalm VIII
v.
'Should it occur to any one that the doctrine blamed in the text, is but in accordance with that of the Church of England, in her rubric concerning spiritual communion, annexed to the Office for Communion of the Sick: he may consider, whether that rubric, explained (as if possible it must be) in consistency with the definition of a sacrament in the Catechism, can be meant for any but rare and extraordinary cases: cases as strong in regard of the Eucharist, as that of martyrdom, or the premature death of a well-disposed catechumen, in regard of Baptism.'
Keble's Pref. to Hooker, p. 85, n. 70. Ed.
