that still remits and retains, that binds and looses.

The pastor can only _declare_ that Word, but the Word itself does
effectually work forgiveness to him that rightly receives it. Not only
can the minister carry this Word of God, this key of the kingdom, this
power of God unto salvation, and apply it, but any disciple of Christ
can do so. Dr. Krauth beautifully says: "The whole pastoral work is
indeed but an extension of the Lutheran idea of Confession and
Absolution." And Dr. Walther says: "The whole Gospel is nothing but a
proclamation of the forgiveness of sins, or a publication of the same
Word to all men on earth, which God Himself confirms in heaven." Dr.
Seiss somewhere says: "Every time a believer in Christ sits down
beside a troubled and penitent one, and speaks to such an one Christ's
precious promises and assurances of forgiveness, he carries out the
Lutheran or scriptural idea of absolution."

And even the minister of another denomination, above referred to,
acknowledged to the writer, that when he found one of his parishioners
of whom he was convinced that she was a true penitent, despondent on
account of her sins, he unhesitatingly said to her, "Your sins are
forgiven by Christ."

We had intended to still say something about the _public_
confession of Israel at Mizpeh, 1 Sam. v. 6, and of the multitudes who
went out to John the Baptist, Matt. viii. 6; also of the _private_
Confession and Absolution of David and Nathan, 2 Sam. xii. 13. But
each one can examine these cases for himself. Enough has been said to
assure us that our Church, in this matter also, is grounded on the
eternal Word of God, and that she did wisely when, after repudiating
the blasphemous practices of the Romish confessional, she yet retained