Yet in such a sense, his Lordship would seem to say, that our Church’s absolution was viewed and “believed by many of our earliest Reformers.” Let us then try the Service in question, not by its _iotas_, but by its obvious sense and meaning. Let it be made its own interpreter, and we must at once be convinced that such was not the spirit in which it was imposed by our Reformers, that they contemplated no such construction of its words, as that of implying a power, of “loosing of the debt of eternal death,”—or as _Bishop Burnet_ says, to “_pardon_ with relation to God.” For if so, why remind the sick person, that “after this life there is an account to be given to the righteous Judge, by whom all must be judged without respect of persons.” {53a} Does the form objected to imply any such arrogant assumption on the part of the Minister? On the contrary, is not the commencement of it _precatory_? to the effect that _Christ_, not the _Priest_, “would of his great mercy _forgive_ the penitent his offences.” Does the Priest pronounce the absolution in his own name? On the contrary, he pronounces it in the name of Him who sent him to declare the forgiveness of sins. Does he declare it on any other than the _gospel terms_? He declares it only to those who “truly repent and believe in Christ.” But can he see the heart? How then can it be supposed that he should himself believe, or what danger is incurred of deceiving the dying person into the fond hope, that he shall, in virtue of the Priest’s absolution, be clear when he is judged hereafter? Or if for a moment, the dying person had so deceived himself, must not the delusion be dissipated, on hearing the Minister _after_ he had pronounced his _absolution_, put up to the throne of mercy that earnest and affecting petition, in behalf of him “who most _earnestly desireth_ pardon and forgiveness”—but to what purpose, if he believed that he had but the moment before forgiven him? what can be more utterly at variance than this prayer, with the imputed arrogance of the form of absolution? “The truth is, that in the Priest’s absolution, there is the true power and virtue of forgiveness which will most certainly take effect—_nisi ponitur obex_—as in Baptism.” {53b} “But who,” you ask, “shall venture to put these words into the mouth of fallible men, and authorize them _in any sense_ to apply them.” {54a}