But it would be equally unreasonable to maintain that the church holds and teaches the invariable piety and prayerfulness of every one who repeats the catechism, as the certain and invariable reception of all the inward and spiritual blessings which were visibly signed and sealed to him at his baptism*. For that the catechism was drawn up on broad and general principles, to meet circumstances rather as they ought to be than as they actually are in too many cases, and that it was evidently not framed expressly to meet all possible contingencies and deviations from the proper rule, will be evident on a little consideration of its contents. Thus, in the second answer, the words "godfathers and godmothers" must, of course, be always altered according to the sex of the respondent. Nor is the answer, "My godfathers and godmothers in my baptism," properly applicable to children who have been privately baptized without sponsors, even though they may have afterwards been duly "received into the congregation." Indeed, strictly speaking, the precise language of the catechism is applicable only to persons baptized in their infancy or childhood, and baptized, too, according to the office of "public" baptism, with proper sponsors. This of itself is sufficient to illustrate the fact that "the naked verbality" of the catechism was never intended to be strained too far in every case, or to describe the exact circumstances of every individual who repeats its language. With respect to the words "hath called me to this state of salvation," the words "state of salvation" may mean merely a state in which salvation is obtainable. Thus we read "account that the long suffering of our Lord is salvation" (2 Pet. iii. 15), and that " many are called, but few are chosen" (Matt. xxii. 14); and again, that "the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not" (Jude 5). However, the words may properly be taken hypothetically in their highest sense; for the catechumen, having declared himself bound to believe and to do as was at his baptism promised for him, that he is heartily thankful to God, and that he still prays unto him for continued help and grace, is surely (if sincere in his professions) a true Christian? And, if so, is also in "a state of salvation"? On the same principle is also to be explained the answer wherein the catechumen says that the Holy Ghost "sanctifieth" him, "and all the elect people of God." Having in former answers, and in the preceding clause of this answer, declared his faith in Christ alone, whereby (if he be sincere in his profession) he is justified, he also affirms his belief in the Holy Ghost, by whom he is sanctified; no man can say that Jesus is the Lord, but by the Holy Ghost" (1 Cor. xii. 3), and for " The following are the principal, if not the only objections to this portion of the catechism, to which the answers will be given severally with the objections. (1.) To the answer respecting the number of the sacraments, "Two only, as generally neces sary to salvation," &c.; viz., that there may be more "sacraments", so that they be not regarded as "generally necessary to salvation," and that "generally necessary" means "universally neces sary". But the 25th article plainly states that "there are two sacraments ordained of Christ our Lord in the gospel, that is to say, baptism, and the supper of the Lord. Those five commonly called sacraments .... are not to be counted for sacraments of the gospel." And that "generally" means merely ordinarily, commonly, as the general rule, is certain; for the rubric at the end of the Communion for the Sick directs that, if from any "just impediment" a sick man "do not receive the sacrament of Christ's body and blood, the curate shall instruct him, that, if he do truly repent him of his sins, and stedfastly believe that Jesus Christ hath suffered death upon the cross for him, and shed his blood for his redemption, earnestly remembering the benefits he hath thereby, and giving him hearty thanks therefore, 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." Also in the exhortation founded upon John iii. 1-8, in the office of adult baptism, we find that attention is drawn to the great necessity of that sacrament only," where it may be had". For the sacraments are "generally necessary to salvation", as moral means of grace, and as tests of submission to Christ's gospel. Thus Hooker observes respecting baptism: "If Christ himself which giveth salvation do require baptism (Mark xvi. 16), it is not for us that look for salvation to sound and examine him, whether unbaptized men may be saved, but seriously to do that which is required, and religiously to fear the danger which may grow by the want thereof" (b. v., c. 60, s. 4). (2.) To the definition of a sacrament, as implying some physical virtae or inherent efficacy to act like a charm: "I mean an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to as sure us thereof." But Hooker truly teaches that sacraments "contain in themselves no vital force or efficacy, they are not physical but moral instruments of salvation, duties of service and worship, which unless we perform as the Author of grace requireth, they are unprofitable. For all receive not the grace of God which receive the sacraments of his grace" (b. v., c. 57, s. 4). And so the We have next to consider "the sacramental declares that "to administer a sacrament is homily on common prayer and sacraments portion" of the catechismt. "whosoever believeth that Jesus is the Christ is born of God" (1 John v. 1). "Q. What, therefore, should be your feeling as often as you repeat the answer of the catechism? A. I should think this is what I am called to be: this is what I ought to he: 'Lord make me to be indeed what I say'" (Rev. E. H. Haskins' Protestant's Guide, p. 15). This portion of the catechism, which was added to the prayer-book in 1603-4, "is but a slight revision of the latter portion of dean Nowel's third or smallest catechism, first published in 1572" (Rev. W. Goode). by the outward word and element to preach to the receiver the inward and invisible grace of God" (p. 317). Furthermore, the catechism teaches that a sacrament is (not the only, nor the infallible, nor even "the", but) "a" means; i. e., one of the means, whereby we receive the "inward and spiritual grace". This position is illustrated by the rubric in the Communion of the Sick, and by To illustrate this point: baptism may become "a means" whereby the "inward and spiritual grace" of" spiritual regeneration," or the "death unto sin", and "new birth unto righteousness", is conferred, when, in answer to believing prayer, God is pleased to bestow spiritual regeneration in and by the ordinance. For even the (Puritan) Westminster Confession testifies that in certain cases "by the right use of this ordinance the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost" (c. 28, s. 6). Or it may become a "moral instrument" or means of bringing about this effect in after life by its moral influence upon the recipient, according to the exhortation in the baptisinal service, viz., that "baptism doth represent unto us our profession; which is to follow the example of our Saviour Christ, and to be made like unto him; that, as he died, and rose again for us, so should we, who are baptized, die from sin, and rise again unto righteousness." Thus we read that (the nonconformist) Philip Henry, "in dealing with his children about their spiritual state, took hold of them very much by the handle of their infant baptism", &c. And his son, Matthew Henry, bears testimony to the beneficial effects of this course upon his own early life, and of "the moral influence of" his "infant baptism upon it" (Quoted in rev. C. Bridges' "Sacramental Instruction," pp. 83, 84). And thus the sacrament is a "pledge to assure us" of God's help and grace in the Christian life. In like manner the Lord's supper, by its moral effect upon faithful Christians, becomes a means of "strengthening and refreshing" their souls, and by it the Lord"quickens", i. e., stirs up, excitat (25th article), the fruitful and devout recipient to holiness of life. [not is made a child of grace, but] is baptized". We are then told in a distinct answer that the "inward grace" is "a death unto sin," &c.; for that "being by nature born in sin, and the children of wrath," not the person baptized, but we," i. e., as many as receive the death unto sin, &c., are "hereby", i. e., by this death unto sin, &c., "made the children of grace". The objection relative to "verily and indeed " receiving the body and blood of Christ having been already considered in a former paper (March part, p. 196), we have now reached the end of the objections commonly raised against the church catechism. It only remains to adduce the testimony of Richard Baxter, the celebrated nonconformist, in its favour. Writing in his old age, he says, "Now it is the fundamental doctrines of the catechism which I highliest value, and daily think of, and find most useful to myself and others" (Baxter's "Life and Times"). And it is to be regretted that the custom of public catechizing has become so nearly obsolete*, when even a dissenting minister, rev. J. A. James, gives this advice to his students for the ministry: Resume the good oldfashioned practice of catechizing the children" (James' Affectionate Counsels to Students, &c., p. 39). The Rev. C. Bridges' Exposition of the Catechism is a valuable catechetical exposition of it; as are rev. J. Baylee's Exposition" and "Questions" on it in the Prophetic Herald, 1845, vol, i. Mr. Baylee's opinion of the catechism is this: "There is not in any language so valuable an uninspired compend of faith and duty as the church catechism" (p. 117). And here we may take leave of the subject of the church catechism. II. The service for confirmation will next invite our attention. As to the nature of confirmation as an edifying service founded "after the example of" the "holy apostles" (Acts viii. 14-17), whereby by laying on of hands and prayer the bishop or chief minister of the church certifies "by this sign" God's "favour and gracious goodness towards" those who in this ordination do sincerely confirm and establish the promise and vow which were made for them in (3.) In the answer stating how we are "made establish them in their good resolution so to do, it "confirm" and baptism, and does as it were the children of grace", the word "hereby" has would be superfluous here to speak. On this subbeen supposed to assign this effect to the "out-ject the reader is referred to archbishop Secker's ward sign" of baptism, which has been thought to be ascribing too much to that ordinance. But it is evident that had this meaning been intended, the word “thereby " and not "hereby" would have been used. The word "hereby " limits this effect to "the inward and spiritual grace", viz. death unto sin (Rom. vi. 7, 11; 1 Pet. ii. 24), and a new birth unto righteousness" (1 John ii. 29); that is, "spiritual regeneration", on receiving which we "are hereby made the children of grace", and of conferring which baptism is only means, i. e. one of the means. We are told that the "outward sign" is "water, wherein the person 8 a * In Thomas Rogers' work on the 39 articles, published by authority in 1586, we read as follows: "In some the sacraments do effectually work in process of time, by the help of God's word read or preached, which engendereth faith. Such is the estate principally of infants eleeted unto life, and salvation, and increasing in yeers." See also Col. ii. 12; John i. 12, 13. tian Knowledge Society's list), to an admirable * Archdeacon Sharp reminds us (charges iv. p. 67. and xii. pp. 210-12) that the rubric does not require catechizing every Sunday. Wheatly (c. viii. s. 2) gives reasons for only occadays in the year are sufficient to the purpose" (p. 368). Bishop sional catechizing in small parishes, adding that "a few SunMant also, in his Clergyman's Obligations (c. v., pp. 73, 74; see also c. ix. p. 144, and pp. 152-3) gives reasons for restricting it to only "an occasional catechizing," and "especially in large and populous parishes" (p. 74). Why not have it on the fifth Sunday in the month, when such occurs-which is about four times a year-and at the afternoon or evening service of such festivals as Easter and Whit-Monday, if not of the saints' days? 66 interest in the husband's property (See Hooker, book v., c. 73, s. 7). The only portion of this service to which serious objection has been raised is a sentence in the first collect, wherein the bishop asserts that God has IV. The visitation of the sick. As the dis"vouchsafed to regenerate" the candidates "by cussion of the absolution in this service is reserved water and the Holy Ghost, and" has "given for a future paper, the only point requiring notice is unto them forgiveness of all their sins." But it this rubric: "The minister should not omit to move must be remembered that this language is used such sick persons as are of ability to be liberal to only after the solemn response, "I do," on the the poor." It must be remembered that, when part of the candidates, to a question which, if this rubric was drawn up, there were no pooranswered in sincerity and in truth (as we most cha- laws, and that the poor were entirely dependent ritably assume it is), implies the spiritual regenera- upon the alms of the parishioners. This rubric tion and justification of the candidates-implies was probably founded upon the promises made in that they have been regenerated both ecclesiasti- Ps. xli. 1-3. At the present time the discretion cally and spiritually; ecclesiastically "by" the granted to the minister by the sixty-seventh canon, baptismal water, and" spiritually "by theif he be a preacher," leaves obedience to this Holy Ghost," and have therefore actually received rubric quite optional. "remission of their sins by spiritual regeneration"; for "whosoever believeth that Jesus is the Christ is born of God" (1 John v. 1), and "no man can say that Jesus is the Lord, but by the Holy Ghost" (1 Cor. xii. 3), and "with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation" (Rom. x. 10). And archbishop Secker thus cautions the candidates against the danger of supposing this assertion of forgiveness to be absolute and unconditional, "but that every one of them hath actually received it, by complying with those [gospel] terms since he sinned last, though we may charitably hope, we cannot presume to affirm: nor were these words intended to affirm it; as the known doctrine of the church of England fully proves" (Sermon on Confirmation, p. 13; quoted in bp. Mant's Prayer-book, p. 450). It must be remembered that ministers are required to examine and instruct the candidates, and to present for confirmation only those whom they "think fit." This collect evidently assumes the faithful discharge of the previous duty of examination and preparation of the candidates by their respective ministers; and, after they have been instructed and examined, and their motives and principles scrutinized, surely the church may thus form a charitable judgment respecting their spiritual state? III. The marriage service. As the use of the ring (which once formed a subject of serious controversy, see Hooker, b. v., c. 73, s. 6) as a beautiful "token and pledge" of the marriage union, is not now objected to, the only portion of the service which requires any notice is this clause: "With my body I thee worship, and with all my worldly goods I thee endow." But the word "worship" here means merely "honour" (1 Pet. iii. 7). Indeed at the last revision, in 1661-2, the substitution of "honour" for "worship" was promised; but, from some cause (probably forgetfulness), not accomplished (See bp. Short's History, s. 672, p. 497, note). It is used in this sense in Luke xiv. 10. And the terms " V. The burial service*. Objections have been raised to the almost indiscriminate application of certain expressions in this service, viz., that "it hath pleased Almighty God of his great mercy to take unto himself the soul of our dear brother" departed, and that we commit his body to the grave "in sure and certain hope of the resurrection to eternal life"; that we "give" God" hearty thanks, for that it hath pleased" him "to deliver" the deceased "out of the miseries of this sinful world," and pray that we may hereafter rest in Christ" as our hope is this our brother doth." Now, if the service be supposed to imply that God has taken the deceased to live with him in his beatific presence, it can only be used in the judgment of charity, in the spirit of charitable hope, in a confident hope founded upon his supposed Christian character-manifested by his having lived and died in full communion with the church +-that the deceased is at rest in Christ; and then the thanksgiving for his "deliverance" out of the miseries of this sinful world (which seems to imply an amelioration or improvement of condition), will be used as a "rejoicing in hope" (Rom. xii. 12) of his supposed removal to a better world. But the words appear to admit of a more general application. Thus, it may be said at the burial of any one, even the most wicked, that it hath pleased Almighty God, "in whose hand is the soul of every living thing, and the breath of all mankind" (Job xii. 10), and without whom not a sparrow can fall to the ground (Matt. x. 29), in the ordinary providential exercise of his great The object of the burial service is to "testify the care which the church hath to comfort the living, and the hope which we all have concerning the resurrection of the dead" (Hook, book v., c. 75, s. 2). And a presbyterian minister of the present day, rev. J. Cumming, in his "Knox's Liturgy," testifies, "What can be more scriptural or sublime than the Anglican service for the dead p" (p. 105, as quoted by rev. A. Boyd). The rubric requires the omission of the service in the case of persons who have died "unbaptized or excommunicate;" not as passing any sentence upon their state (1 Cor. v. 12, 13; see also Wheatly, p. 458), but because as a corporate body it cannot take cognizance of secret operations of them. It is intended as a service for the burial of proof grace, but must require an open and sacramental evidence fessedly "Christian" men; thus, "raise us from the death of sin unto the life of righteousness, that, when we shall depart this life, we may rest in him, as our hope is this our brother doth." Also its omission in the cases of persons who have committed suicide-even though in a state of insanity (see Wheatly, c. xii. pp. 462-3)-" since the office is in several parts of it improper for such a case" (p. 462). mercy-in his "mercy," which " is great unto the "holy" (see Ps. cxlv. 17), though perhaps mysheavens" (Ps. lvii. 10), " and his tender mercies" terious and painful, dispensation in removing the which "are over all his works" (Ps. cxlv. 9), in deceased out of "the miseries of this sinful world" mercy, if not to the deceased, yet to the survivors (see Job i. 21; 1 Sam. iii. 18; Acts xxi. 14; (see Ps. cxxxvi. 15, 17, 18), either directly or in-ì Thess. v. 18); and that in the case of a directly, such as for a fatherly correction or chas- notorious sinner that these words may be used tisement, or a solemn warning, or the removal of as praising God's justice his "true and a bad example-to take unto himself the soul of righteous" judgments and dealings (Rev. xvi. the deceased in that general sense in which it is 7, xix. 2)-in "delivering" the deceased out spoken of mankind in general (see Job xxxiv. of the miseries of "this sinful" world, where 14; Eccles. xii. 7, iii. 21); and even of the wicked he would only increase his sin and guilt, in particular (see Job xxvii. 8); that is, to sum- and removing him from the opportunities of cormon it into his more immediate presence, to take rupting others by his bad example, to that world it into his own hands for due disposal according where "the wicked cease from troubling" (Job to its character. In the same general sense may iii. 17), and where their powers for mischief cease the deceased be termed a "brother" (see Isai. lxvi. for ever. So that the church as a corporate body, 5; Acts vii. 2, 51, 52, 54; 1 Cor. v. 11; Gal. of which the minister is the mouth-piece, gives vi. 1, 2; 2 Thess. iii. 6, 15); and even a "dear thanks in each case for the removal of the debrother;" for St. Paul seems to have regarded ceased, as, if righteous, removed to a better his unconverted "kinsmen according to the world; or, if wicked, removed from the power of flesh" as dear to him (Rom. ix. 3). The " sure committing further wickedness*. and certain hope" is the hope (not of his, but) of "the" resurrection to eternal life," the resurrection of the just" (Luke xiv. 14); the word "the" having been purposely inserted at the last revision in 1661-2, and the parallel form for use at sea standing thus, "looking for the resurrection of the body, (when the sea shall give up her dead), and the life of the world to come." Thus the survivors commit the body to the tomb to await the general "resurrection" of "just and unjust" (Acts xxiv. 15); and they do so "in" the " sure and certain hope" that all the just shall rise to "eternal life" the deceased included if he be among the number, as they "hope" he is. And the word "our"-" who shall change our vile body"-refers, as it does in Phil. iii. 21, to the bodies of true Christians in general. As regards the thanksgiving, according as we have reason to hope that the departed is gone to a better world, so may "hearty" thanks be given for his "deliverance." out of the miseries of this sinful world; so that the meaning of the clause would seem to be this: "we give thee hearty thanks for that it hath pleased thee (as our hope is) to deliver this our brother out of the miseries of this sinful world+." Another interpretation has, however, been suggested for it; viz. that, as the wicked feel "the miseries" of this sinful world, as well as the righteous, and as it is often difficult, if not impossible, for a minister to distinguish between their characters, so these words are not designed to pronounce any judgment as to the present state of the departed, since the words are not that God has taken the soul into joy and felicity, but hath "delivered" the deceased out of "the miseries" of "this sinful" world; that this language is, therefore, to be regarded merely as an expression of humble resignation and of cheerful acquiescence (see Rom. v. 3) in God's "righteous" and To express this meaning in reading, the pause should be after "mercy," thus: " of his great mercy-to take," &c. In the liturgy of 1549, it was worded thus: "We give thee hearty thanks for this thy servant, whom thou hast delivered from the miseries of this wretched world, from the body of death, and all temptation: and, as we trust, hast brought his soul, which he committed into thy holy hands, into sure consolation and rest" (Keeling, p. 335). The nonconformist Dr. Doddridge, in his "Rise and Progress," writing to "the Christian struggling under great With respect to the expression in every case of a "hope" of the deceased person's salvation, as we cannot positively assert that God did not grant repentance, even in the last moments of life, so, if we "judge nothing before the time, until the Lord come" (1 Cor. iv. 5), may we not, in the abundance of that "charity," which "hopeth all things" (1 Cor. xiii. 7), venture to entertain and to express that hope, however faint it may sometimes be, even but one degree removed from absolute despair? Especially if it be expressed as faintly as it is entertained? (see Wheatly, p. 477). For a more extended consideration of this subject, see a former paper by the writer, in the Church of England Magazine for 1847, vol. xxiii., No. 659, p. 106. Also Wheatly, c. xii. s. v., and bp. Mant's Prayer-book, pp. 495-499. That the service is not without significant intimations that a holy life is the only pathway to a happy eternity, may be proved from several passages, upon which, in certain cases, it may be well to lay a marked emphasis: "Deliver 'us' not into the bitter pains of eternal death;" "hope of 'the' resurrection to eternal life;" "blessed are the dead which die 'in the Lord;"" for that "they" rest from their labours; "Lord, have mercy upon 'us';" "with whom do live the spirits of them that depart hence in the Lord,' and with whom the souls of the faithful' are 'in joy and felicity;""" that we" not with the deceased, but "with all those that are departed 'in the true faith of thy holy name may have our perfect consummation and bliss ;" "in whom whosoever believeth' shall live;" sorry....for them that sleep in him;'" us from the death of sin unto the life of righteousness; that,' when we shall depart this life, we may' rest in him, as our hope is this our brother doth;" "the blessing which thy wellbeloved Son shall then pronounce to all that love and fear thee.' "not to be "raise It may be remarked too that there is a rubric and heavy afflictions," says: "Think not praise unsuitable on such an occasion; nor think that praise alone to be suitable, which takes its rise from remaining comforts; but know that it is your duty, not only to be thankful in your afflic tions, but to be thankful on account of them" (c. xxv. s. 4). *The writer, however, does not think this latter view quite satisfactory or tenable, for several reasons which it is needless here to state. which suggests one mode of making a difference between the service for those who have died in communion with the church, and those who have not; or at least between notorious sinners, and those who have lived outwardly correct lives; viz., the rubric which permits the officiating minister to proceed at once to the grave, and omit the psalms and lesson*. VI. The commination service. We have next to consider certain objections to the commination service. It has been objected that this service is both popish and uncharitable. With respect to the charge of popery, we read that we are indebted for the permission to use it more than once in the year to the foreign reformer Bucer, who "approving of the office, and not seeing reason why it should .... not be used oftener, at least four times a year, the title of it was altered when it came to be reviewed" in 1552 (Wheatly, c. xiv. p. 491). Now we know well enough that Bucer was no friend to anything popish. As to the charge of its being uncharitable, it is rather an act of charity to set before sinners a sight of their danger, in order to lead them to flee from those sins for which the curse of God is due. The passage is Hereford Discussion, p. 60). Rise and Progress," c. xxiii. s. 6, 7, he evidently seems to have desired that "a regular discipline were to be exercised in churches" (s. 7). With respect to the phrase in the second exhortation "seeking to bring forth worthy fruits of penance," it is only the old translation of "fruits worthy of repentance" (Luke iii. 8); for throughout this beautiful exhortation the old translation of the bible is used, and not the last authorized translation. To consider the subject more in detail. The first clause objected to is this: "In the primitive church there was a godly discipline, that, at the beginning of Lent, such persons as stood convicted of notorious sin were put to open penance, and punished in this world, that their souls might be saved in the day of the Lord; and that others, With respect to the charge that the repeating admonished by their example, might be the more these curses and saying "amen" to them is cruel afraid to offend." Now it is evident that it is the and uncharitable, and is cursing ourselves and custom as practised "in the primitive church," our neighbours, it must be remembered that they and not as in the Romish church, to which re- are taken verbally from Deut. xxvii. 14-26, exference is here made. And the custom is alluded cept three, of which two are taken from Levit. to simply as "a godly discipline," i. e., a whole- xx. 10, and Jer. xvii. 5; and the other is founded some discipline used for godly purposest; and not on Matt. xxv. 41; 1 Cor. vi. 9, 10; Gal. v. 19as a sacrament supposed to be necessary to salva-21; Ps. xv. 3. Moreover, that such an use of tion, as imposed by the Romish church. Again, the object of this "discipline" was not to attempt to make satisfaction to God for the offender's sins, as the church of Rome teaches her members to believe, and as some affirm that the expression "punished in this world, that their souls might be saved in the day of the Lord," here implies (see It is left optional with the minister to go "either into the church or towards the grave." Then, "after they are come into the church," the psalms and lesson are to be read. But, if in the exercise of the permitted discretion the minister should go "towards the grave," instead of "into the church," of course he must proceed at once to those precatory sentences which the rubric directs to be said "when they come to the grave," and either omit the psalms and lesson (which are only to be read in the church), or, after the solemnities at the grave, proceed to the church with the assembled mourners for the reading of the psalms and lesson (see Wheatly, c. xii. s. iv. p. 474, and Shepherd quoted in bishop Mant's Prayerbook, p. 489). The latter course may often be very convenient at the burial of persons who have died from infectious diseases, or at funerals immediately before divine service on Sundays, or when the churchyard is at some distance from the church. † A sentence in king Edward's catechism, which was put forth by authority in 1553, will illustrate the sense which the compilers of our liturgy appear to have attached to these words: "The marks therefore of this church are .... last of all, brotherly correction and excommunication, or banishing those out of the church that will not amend their lives. This work the holy fathers termed 'discipline'" (Parker Society's edition of king Edward's liturgies, p. 513). 66 'amen" was appointed by God himself in Deut. Xxvii. and Jer. xi. 3, 4, 5; and that "amen" does not signify "wishing" here, but only verily it is true:" what God has threatened against sinners is justly due to them, and will certainly be inflicted upon them unless they repent (Crossman's Introduction to the Christian Religion, p. Whitby, in his commentary on 1 Cor. v. 3-5, shows that to "deliver unto Satan" appears to refer to the miraculous infliction of some disease as a punishment to humble the sinner. Our Lord's words with reference to disease, "whom Satan hath bound" (Luke xiii. 16) confirm that view of the case. "This was commonly the penance that Christ enjoined sinners: Go thy way, and sin no more.' Which penance we shall never be able to fulfil, without the special grace of him that doth say, 'Without me ye can do nothing"" (homily on repentance, pt. ii. p. 484, near the end). In the 33rd article it is said, that "excommunicate persons" must "be reconciled by penance, and received into the church by a judge that hath authority thereunto." The bishop of St. Asaph remarks that, "wherever the congregation has been scandalized by our transgressions, surely a public avowal of our errors must prove an obvious method of making all the retribution which we can, not to God, but to offended society; nor can we doubt that the Almighty will accept such an outward act of humiliation. This was in all probability the whole extent of the penance of the early church" (bp. Short's History, s. 309 p. 170). St. Paul thus charged a primitive bishop: "Them that sin rebuke before all, that others also may fear" (1 Tim. v. 20). |