or, when we have done him a wrong, which is also of divine
command; and, a third to a "brother," "wherein we receive from
the mouth of that brother the word of consolation sent from God."
[8] This last species, the _verbum solatii ex ore fratris_, while
not commanded in Holy Scripture, is commended because of the
great value which it has for those who fed the need of
consolation, and the instruction for which it affords the
opportunity. It is only by the individualizing of the confession
that the comfort to be derived by the individualizing of the
promise can be obtained. Hence, as the Augsburg Confession
declares (Article XI.): "Private" [i. e., personal] "confession
is retained because of the absolution."[9] Not that, without the
absolution, there is not forgiveness, but that, through it, the
one absolved rejoices all the more in the possession of that
which he possessed even before the absolution, and goes forth
from it strengthened to meet temptation because of the new
assurance that he has of God's love. This form of confession,
therefore, instead of being a condition of forgiveness, as is our
inner confession to God, is a privilege of the justified man,
who, before he has made such confession, has been forgiven, and
whose sins that lie still concealed from his knowledge are just
as truly forgiven as those over which he grieves.

The confession, therefore, being entirely voluntary and a
privilege, penitents are not to be tormented with "the ocean of
distinctions" hitherto urged, such, e.g., as those between mortal
and venial sins, whereof he says that "there is no doctor so
learned as to draw accurately the distinction";[10] and between
the inner impulses that may arise without the least consent of
the will resulting from than, and those to which the will, in
varying measure, may actually consent. On the contrary, it is not
well to look too deeply into the abyss. When Peter began to count
the waves, he was lost; when he looked away from them to Jesus,
he was saved. Thus, while "the good purpose" to amend the life
must be insisted upon as an indispensable accompaniment of every
sincere confession, tender consciences may search within for such
purpose, and be distressed because they cannot find satisfactory
evidence of its presence. How excellent then the advice of this
experienced pastor, that those thus troubled should pray for this
"purpose" which they cannot detect; for no one can actually pray
for such purpos