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,” &c.
Communion of the Sick.
Third rubric at the end.
But if a man, either by reason of extremity of sickness, &c.