But what is the good of this Absolution, if God can forgive without it? God's ordinances are never meaningless. There must, therefore, be some superadded grace attached to this particular ordinance. It was left to be used. It is not left merely to comfort the penitent (though that it does), nor to let him hear from a fellow-sinner that his sins are forgiven him (though that he does); but it is left, like any other Sacrament, as a special means of grace. It is the ordained Channel whereby God's pardon is conveyed to (and only to) the penitent sinner. "No penitence, no pardon," is the law of Sacramental Absolution. The Prayer Book, therefore, preaches the power of formal, as well as informal, Absolution. There are in it three forms of Absolution, varying in words but the same in power. The appropriating power of the penitent may, and does, vary, according to the sincerity of his confession: Absolution is in each case the same. It is man's capacity to receive it, not God's power in giving it, that varies. Thus, all three Absolutions in the {152} Prayer Book are of the same force, though our appropriating capacity in receiving them may differ. This capacity will probably be less marked at Matins and Evensong than at Holy Communion, and at Holy Communion than in private Confession, because it will be less personal, less thorough. The words of Absolution seem to suggest this. The first two forms are in the plural ("pardon and deliver _you_"), and are thrown, as it were, broadcast over the Church: the third is special ("forgive _thee_ thine offences") and is administered to the individual. But the formal act is the same in each case; and to stroll late into church, as if the Absolution in Matins and Evensong does not matter, may be to incur a very distinct loss. When, and how often, formal "special Confession" is to be used, and formal Absolution to be sought, is left to each soul to decide. The two special occasions which the Church of England emphasizes (without limiting) are before receiving the Holy Communion, and when sick. Before Communion, the Prayer Book counsels its use for any disquieted conscience; and the {153} Rubric which directs intending Communicants to send in their names to the Parish Priest the day before making their Communion, still bears witness to its framers' intention--that known sinners might not be communicated without first being brought to a state of repentance. The sick, also, after being directed to make their wills,[3] and arrange their temporal affairs, are further urged to examine their spiritual state; to make a special confession; and to obtain the special grace, in the special way provided for them. And, adds the Rubric, "men should often be put in remembrance to take order for the settling of their temporal estates, while they are in health"--and if of the temporal, how much more of their spiritual estate. _Direction._