The word “Confession,” in its sacramental meaning, was never used in connection with the affair dealt with at Wittenberg, either in Philip’s instructions to Bucer or in the theologians’ memorandum, nor does it occur in any of the few documents relating to the bigamy until about six months later. “Confession” is first alleged in the letter of excuse given below which Luther addressed to the Elector of Saxony. It is true that the expression “in the way of Confession” occurs once in the memorandum, but there it is used in an entirely different sense and in no way stamps the business as a matter of Confession. There it is stated (above, p. 21), that those who were to be apprised of the bigamy were to learn it “in the way of Confession.” Here the word Confession is employed by metonymy and merely emphasises the need of discretion. Here there was naturally no idea of the sacramental seal, or of the making of a real Confession. In the Middle Ages the term Confession was not seldom used to denote the imparting of an ordinary confidential secret, just as the word to confess originally meant to admit, to acknowledge, or to communicate something secret. This, however, was not the meaning attached to it by those who sought to shelter themselves behind the term in the controversies which ensued after the bigamy had become generally known. To vindicate the keeping secret of his so-called “advice in Confession,” Luther falls back upon his Catholic recollections of the entire secrecy required of the Confessor, in other words, on the sacramental “seal.” Undoubtedly the Seal of Confession is inexorable; according to the Catholic view it possesses a sacramental sanction and surrounds, like a protecting rampart, the sanctuary of the Sacrament of Penance, which otherwise would be shunned by all. But this absolute and sacramental obligation of silence attends only the administration of the Sacrament of Penance.