12. PRIVATE CONFESSION IN THE CURE OF SOULS
Scripture, moreover, approves two forms of private confession: one made for our own sake, to which the statement of James refers that we should confess our sins to one another [<590516>James 5:16]. For he means that, disclosing our weaknesses to one another, we help one another with mutual counsel and consolation. The other form we are to use for our neighbor’s sake, to appease him and to reconcile him to us if through fault of ours he has been in any way injured, band in the first kind of
confession, even though James, by not expressly determining on whose bosom we should unburden ourselves, leaves us free choice to confess to that one of the flock of the church who seems most suitable. Yet we must also preferably choose pastors inasmuch as they should be judged especially qualified above the rest. Now I say that they are better fitted than the others because the Lord has appointed them by the very calling of the ministry to instruct us by word of mouth to overcome and correct our sins, and also to give us consolation through assurance of pardon [<401619>Matthew 16:19; 18:18; <432023>John 20:23]. cFor, while the duty of mutual admonition and rebuke is entrusted to all Christians, it is especially enjoined upon ministers. Thus, although all of us ought to console one another and confirm one another in assurance of divine mercy, we see that the ministers themselves have been ordained witnesses and sponsors of it to assure our consciences of forgiveness of sins, to the extent that they are said to forgive sins and to loose souls. When you hear that this is
attributed to them, recognize that it is for your benefit. bTherefore, let every believer remember that, if he be privately troubled and afflicted with a sense of sins, so that without outside help he is unable to free himself from them, it is a part of his duty not to neglect what the Lord has offered to him by way of remedy. Namely, that, for his relief, he should use private confession to his own pastor; and for his solace, he
should beg the private help of him whose duty it is, both publicly and privately, to comfort the people of God by the gospel teaching. But he should always observe this rule: that where God prescribes nothing definite, consciences be not bound with a definite yoke. Hence, it follows that confession of this sort ought to be free so as not to be required of all, but to be commended only to those who know that they have need of it. Then, that those who use it according to their need neither be forced by
any rule nor be induced by any trick to recount all their sins. But let them do this so far as they consider it expedient, that they may receive the perfect fruit of consolation. Faithful pastors ought not only to leave this freedom to the churches but also to protect it and stoutly defend it if they want to avoid tyranny in their ministry and superstition in the people.
13. PRIVATE CONFESSION FOR THE REMOVAL OF AN OFFENSE
Now Christ speaks of the other sort of confession in the Gospel of Matthew: “If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there…and go; first be reconciled to your brother, and then come and offer your gift” [Matthew 5:23-24]. For the love, which was broken by our
offense, is thus repaired by our acknowledging the wrong we have committed, and asking pardon for it. In this class is included the confession of those who have sinned even to the point of offending against the whole church. For if Christ considers the
private offense of one man so serious that he bars from the sacred rites all those who sin in any respect against their brothers until they become reconciled by a just satisfaction, how much greater is the reason that he who offends the church by any evil example should be reconciled to it by the acknowledgment of his offense. F155 Thus was the Corinthian received again into communion when he had obediently yielded to correction [<470206>2 Corinthians 2:6]. This was also the form of confession in the early church as Cyprian also recalls it. He says: “They do penance for a certain period; then they come to confession, and through the imposition of the hands of bishop and clergy receive the privilege of communion.” F156 aScripture does not know any other manner or form of confession at all, cand it is not our task to
bind with new bonds consciences that Christ most sternly forbids to enslave. In the meantime, I do not so much object to sheep presenting themselves to their shepherd as often as they wish to partake of the Sacred Supper; rather, I ardently wish this to be observed everywhere. For both those who have an encumbered conscience can thence receive a remarkable benefit and those who should be admonished may thus be prepared for admonitions, provided tyranny and superstition be always excluded!
14. NATURE AND VALUE OF THE POWER OF THE KEYS
The power of the keys has a place in these three kinds of confession: either when the entire church with solemn recognition of its faults implores pardon or when an individual, who has by some notable transgression committed a common offense, declares his repentance, or when one who needs a minister’s help on account of a troubled conscience discloses his weakness to him. eWhere an offense is to be removed the method is different; for even though in that case peace of conscience is also provided for, the chief end is to remove hatred and to unite men’s minds
with one another in the bond of peace [cf. <490403>Ephesians 4:3]. But the benefit of which I have spoken is not at all to be spurned, that we may more willingly confess our sins. cFor when the whole church stands, as it were, before God’s judgment seat, confesses itself guilty, and has its sole refuge in God’s mercy, it is no common or light solace to have present there the ambassador of Christ, armed with the mandate of reconciliation, by whom it hears proclaimed its absolution [cf. <470520>2 Corinthians 5:20]. Here the usefulness of the keys is deservedly commended, when
this embassy is carried out justly, in due order, and in reverence. Similarly, when one who in some degree had estranged himself from the church receives pardon and is restored into brotherly unity, how great a benefit it is that he recognizes himself forgiven by those to whom Christ said, “To whomsoever you shall remit sins on earth, they shall be remitted in heaven” [<432023>John 20:23; conflated with Matthew 18:18]! And private absolution is of no less efficacy or benefit, when it is sought by
those who need to remove their weakness by a singular remedy. For it often happens that one who hears general promises that are intended for the whole congregation of believers remains nonetheless in some doubt, and as if he had not yet attained forgiveness, still has a troubled mind. Likewise, if he lays open his heart’s secret to his pastor, and from his pastor hears that message of the gospel specially directed to himself, Your sins are forgiven, take heart” [<400902>Matthew 9:2 p.], he will be reassured in mind and be set free from the anxiety that formerly tormented him.
But when it is a question of the keys, we must always beware lest we dream up some power separate from the preaching of the gospel, e(c)I shall explain this matter again more fully in another place, where I shall deal with the government of the church. There we shall see that any right of binding or loosing which Christ conferred upon his church is bound to the Word. F157 cThis is especially true in the ministry of the keys, whose entire power rests in the fact that, through those whom the Lord had ordained,
the grace of the gospel is publicly and privately sealed in the hearts of the believers. This can come about only through preaching.
Originally Posted by wildboar
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