It is clear at a glance, that there is no allusion in either of these passages to general or habitual confession; and that the case contemplated is that of a person troubled by some particular sin weighing on the conscience, and keeping the soul from peace. It is just in such a case that the ministry of the word is required for the help of the individual; and that something more is wanted than the general preaching of the truth. Such a person requires the Gospel to be applied to his own particular anxiety, in order that he may be assured of God’s forgiveness of that particular sin which keeps his soul in trouble. It is this assurance which is called in the Prayer-book “absolution.” There is a vast difference between a judicial act of forgiveness, and a declaration or assurance of the forgiveness by God. Thus, to “absolve” is not to “forgive,” but to assure the troubled heart of the full forgiveness, freely granted, by the Lord Himself. {64} Nothing can be clearer than this distinction in the absolution in the service for the Visitation of the Sick. “Our Lord Jesus Christ, who hath left power to His Church to absolve all sinners who truly repent and believe in Him, of His great mercy forgive thee thine offences: and by His authority, committed to me, I absolve thee from all thy sins, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.” In that passage it is perfectly clear that our Lord Jesus Christ is said to forgive, and the Church to absolve. The change of words is most remarkable, and clearly proves the doctrine. The Church is said to have power to absolve; and the Lord Jesus Christ is entreated to forgive. The minister, therefore, absolves, and at the same time prays that the Lord may forgive: and who can doubt that, when the troubled heart truly repents and believes in Him, the prayer is answered, the forgiveness granted, and the absolution, or declaration, ratified in heaven? And let me add, that I believe there are many troubled consciences who would find great assistance in their difficulties if they acted more on the advice of the Communion Service. It is a hard thing to bear a burden alone, and I am thoroughly persuaded there are many who might find great help under serious and painful difficulties from the confidential opening of the heart’s wound to a clergyman or Christian friend. I have known many such cases, and I believe that our just dread of the Romish confessional—and no one can dread it more than I do—combined with our national shyness of character, cuts off many from that which might be an important help to them in their anxious struggle for the peace of God.