But further, we are not even left to such proof that our Church intends no such mockery. Turn to the work of the priest on this very point of absolution, and what is the light thrown by this upon the words of ordination? I will pass over the Absolution both in our Morning and Evening Prayers and in the Office of Holy Communion, as, though in each case specifically limited to being given by the priest, they may be thought to be capable of a sense chiefly or only declaratory, or precatory. But I ask you to turn to two other places—1. to the end of the second Exhortation, as to the coming to Holy Communion; and, 2. to the Office for the Visitation of the Sick. In the former place, after explanation of the preparation, “the way and means” to come worthily to that Holy Sacrament, we find the following: “And because it is requisite, that no man should come to the Holy Communion but with a full trust in God’s mercy, and with a quiet conscience; therefore if there be any of you, who by this means” (namely, his own private examination of his life) “cannot quiet his own conscience herein, but requireth further comfort or counsel, let him come to me, or to some other discreet and learned minister of God’s Word, and open his grief; that by the ministry of God’s holy Word, he may receive the benefit of absolution,” (What is the benefit if there be no power to absolve?) “together with ghostly counsel and advice, to the quieting of his conscience, and avoiding all scruple and doubtfulness.” {89} Here then, surely, he who has been ordained a priest, and received the Holy Ghost that he may remit or retain sins, is to exercise his ministry in the absolution of the penitent soul.