of discipline ye enact in regard to such an individual, I will ratify in
heaven." But this has no bearing on private confession and absolution.
The other passage from John, xx. 23, "Whosoever's sins ye remit," &c.,
was uttered on a different occasion, after the Saviour's resurrection;
and either refers to a miraculous power bestowed on the apostles, to
discern the condition of the heart, and to announce pardon to those
whom they knew to be truly penitent and believing; or it confers on the
ministry, in all ages, the power to announce _in general_ the
conditions on which God will pardon sinners. But it contains no
authority to uninspired ministers to apply these promises to
individuals, the condition of whose hearts they cannot know, as is done
in private absolution.

III. We therefore feel constrained to maintain the positions of the
Platform on this subject also.

1. _That private confession and absolution were inculcated by the
Augsburg Confession_, is so evident, that it cannot be successfully
denied. Nor is this done only in the Abuses Corrected, as the Plea
seems to suppose, p. 20. In Art. XI. of the Confession, we read: "In
regard to confession, they teach, _that private absolution ought to be
retained in the church;_ but that an enumeration of all our
transgressions is not requisite to confession."

In the _Apology [Note 5] to the Confession_, Melancthon employs this
language: "Wherefore it would be _impious_ to take away private
absolution from the church." (Quare impium esset, &c.) _Luther_, in the
Smalcald Articles, Art. VIII., says, confession and absolution ought _by
no means_ be abolished in the church, &c., (Nequaquam in ecclesia
confessio et absolutio abolenda est, &c.;) and he is speaking of