But, still, the Church of England has a doctrine and a practice of confession. In the exhortation to holy communion, it is enjoined, “If there be any of you, who by this means,” (self-examination) “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, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness.” And in the Order of the Visitation of the Sick it is directed: “Here shall the sick person be moved to make a special confession of his sins, if he feel his conscience troubled with any weighty matter.” And let it not be said, that these are Romish elements in a “tesselated ritual.” The exhortation is a Protestant composition; and the words that make it imperative on us to move every sick person we visit to a special confession, if he needs it, were added at the last review of the Prayer-Book. What, then, is the sum of Church teaching? Men are to confess their sins to GOD alone, with a view to pardon and religious homage. (In certain cases, they are advised to seek _assurance_ of _absolution_ from the clergy. I dwell not on this now, because I purpose, GOD willing, to give the subject full consideration on an early occasion. {77}) When they find this confession sufficient to procure spiritual peace and amendment of life, they need not, and ought not, to make known their faults to others. They are not to make their ministers partakers of the thoughts and secrets of their breasts; they are not to look to them for pardon; they are not to get rid of their responsibility to GOD, by accepting penance at man’s hand; they are not to seek direction from a priest, in the ordinary ways of life; they are not to submit themselves to close catechisings, and prying investigations. But they are, when in doubt, in difficulty, in overwhelming grief, in all circumstances of spiritual helplessness, so to reveal their lives and open their thoughts to a spiritual officer, that he may, out of the treasure of his knowledge and experience, and by virtue of his commission as a minister of holy things, direct, and comfort, and strengthen them, more really and effectually than he can in public sermons, from mere guessing at their condition. When the public ministry suffices for them, let them seek no more; when they need, likewise, private ministry, by all means let them demand it: the Church binds us to render what they ask.