Therefore I advise no one to enter any religious order or the priesthood — nay, I dissuade everyone — unless he be forearmed with this knowledge and understand that the works of monks and priests, be they never so holy and arduous, differ no whit in the sight of God from the works of the rustic toiling in the field or the woman going about her household tasks, but that all works are measured before Him by faith alone; as Jeremiah says: “O Lord, thine eyes are upon faith” [Jer. 5:3]; and Ecclesiasticus: “In every work of thine regard thy soul in faith: for this is the keeping of the commandments.” [Eccles. 32:27] Nay, he should know that the menial housework of a maidservant or manservant is ofttimes more acceptable to God than all the fastings and other works of a monk or a priest, because the latter lacks faith. Since, therefore, vows seem to tend nowadays only to the glorification of works and to pride, it is to be feared that there is nowhere less of faith and of the Church than among the priests, monks and bishops, and that these men are in truth heathen or hypocrites, who imagine themselves to be the Church or the heart of the Church, and “spiritual,” and the Church’s leaders, when they are everything else but that. And it is to be feared that this is indeed “the people of the captivity,” [Ps. 64:1 (Vulg.)] among whom all things freely given us in baptism are held captive, while “the people of the earth” are left behind in poverty and in small numbers, and, as is the lot of married folk, appear vile in their eyes112.
Papal Dispensations and their Inconsistency
From what has been said we learn that the Roman pontiff is guilty of two glaring errors. In the first place, he grants dispensations from vows113, and does it as though he alone of all Christians possessed this authority; such is the temerity and audacity of wicked men. If it be possible to grant a dispensation from a vow, then any brother may grant one to his neighbor or even to himself. But if one’s neighbor cannot grant a dispensation, neither can the pope by any right. For whence has he his authority? From the power of the keys? But the keys belong to all, and avail only for sins (Matthew xviii) [Matt. 18:15 ff.]114. Now they themselves claim that vows are “of divine right.” Why then does the pope deceive and destroy the poor souls of men by granting dispensations in matters of divine right, in which no dispensations can be granted? He babbles indeed, in the section “Of vows and their redemption,”115 of having the power to change vows, just as in the law the firstborn of an ass was changed or a sheep [Ex.13:13] — as if the firstborn of an ass, and the vow he commands to be everywhere and always offered, were one and the same thing, or as if when God decrees in His law that a sheep shall be changed or an ass, the pope, a mere man, may straightway claim the same power, not in his own law but in God’s! It was not a pope, but an ass changed for a pope116, that made this decretal; so egregiously senseless and godless is it.
The other error is this. The pope decrees, on the other hand, that marriage is dissolved if one party enter a monastery even without the consent of the other, provided the marriage be not yet consummated. Gramercy, what devil puts such monstrous things into the pope’s mind! God commands men to keep faith and not break their word to one another, and again, to do good with that which is their own; for He hates “robbery in a holocaust,” [Isa. 61:8] as he says by the mouth of Isaiah. But one spouse is bound by the marriage contract to keep faith with the other, and he is not his own. He cannot break his faith by any right, and whatever he does with himself is robbery if it be without the other’s consent. Why does not one who is burdened with debts follow this same rule and obtain admission to an order, so as to be released from his debts and be free to break his word? O more than blind! Which is greater; the faith commanded by God or a vow devised and chosen by man? Thou art a shepherd of souls, O pope? And ye that teach such things are doctors of sacred theology? Why then do ye teach them? Because, forsooth, ye have decked out your vow as a better work than marriage, and do not exalt faith, which alone exalts all things, but ye exalt works, which are naught in the sight of God, or which are all alike so far as any merit is concerned117.
I have no doubt, therefore, that neither men nor angels can grant a dispensation from vows, if they be proper vows. But I am not fully clear in my own mind whether all the things that men nowadays vow come under the head of vows. For instance, it is simply foolish and stupid for parents to dedicate their children, before birth or in early infancy, to “the religious life,” or to perpetual chastity; nay, it is certain that this can by no means be termed a vow. It seems a mockery of God to vow things which it is not at all in one’s power to keep. As to the triple vow of the monastic orders, the longer I consider it, the less I comprehend it, and I marvel whence the custom of exacting this vow has arisen. Still less do I understand at what age vows may be taken in order to be legal and valid. I am pleased to find them unanimously agreed that vows taken before the age of puberty are not valid. Nevertheless, they deceive many young children who are ignorant both of their age and of what they are vowing; they do not observe the age of puberty in receiving such children, who after making their profession are held captive and devoured by a troubled conscience, as though they had afterward given their consent. As if a vow which was invalid could afterward become valid with the lapse of time.
It seems absurd to me that the terms of a legal vow should be prescribed to others by those who cannot prescribe them for themselves. Nor do I see why a vow taken at eighteen years of age should be valid, and not one taken at ten or twelve years. It will not do to say that at eighteen a man feels his carnal desires. How is it when he scarcely feels them at twenty or thirty, or when he feels them more keenly at thirty than at twenty? Why do they not also set a certain age-limit or the vows of poverty and obedience? But at what age will you say a man should feel his greed and pride? Even the most spiritual hardly become aware of these emotions. Therefore, no vow will ever become binding and valid until we have become spiritual, and no longer have any need of vows. You see, these are uncertain and perilous matters, and it would therefore be a wholesome counsel to leave such lofty modes of living, unhampered by vows, to the Spirit alone, as they were of old, and by no means to change them into a rule binding or life. But let this suffice for the present concerning baptism and its liberty; in due time118 I may treat of the vows at greater length. Of a truth they stand sorely in need of it.
THE SACRAMENT OF PENANCE
We come in the third place to the sacrament of penance. On this subject I have already given no little offence by my published treatises and disputations119, in which I have amply set forth my views. These I must now briefly rehearse, in order to unmask the tyranny that is rampant here no less than in the sacrament of the bread. For because these two sacraments furnish opportunity for gain and profit, the greed of the shepherds rages in them with incredible zeal against the flock of Christ; although baptism, too, has sadly declined among adults and become the servant of avarice, as we have just seen in our discussion of vows.
The Abuse of Penance
This is the first and chief abuse of this sacrament: They have utterly abolished the sacrament itself, so that there penance is not a vestige of it left. For they have overthrown both the word of divine promise and our faith, in which this as well as other sacraments consists. They have applied to their tyranny the word of promise which Christ spake in Matthew xvi, “Whatsoever thou shalt bind,” etc. [Matt. 16:19], in Matthew xviii, “Whatsoever ye shall bind,” [Matt. 18:18] etc., and in John, the last chapter, “Whose soever sins ye remit, they are remitted unto them,” [John 20:23] etc. In these words the faith of penitents is aroused, to the obtaining of remission of sins. But in all their writing, teaching and preaching their sole concern has been, not to teach Christians what is promised in these words or what they ought to believe and what great comfort they might find in them, but only to extend their own tyranny far and wide through force and violence, until it has come to such a pass that some of them have begun to command the very angels in heaven120 and to boast in incredible mad wickedness of having in these words obtained the right to
a heavenly and an earthly rule, and of possessing the power to bind even in heaven. Thus they say nothing of the saving faith of the people, but babble only of the despotic power of the pontiffs, whereas Christ speaks not at all of power, but only of faith.
For Christ hath not ordained principalities or powers or lordships, but ministries, in the Church; as we learn from the Apostle, who says: “Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God.” [1 Cor. 4:1] Now when He said: “He that believeth and is baptised shall be saved,” [Mark 16:16] He called forth the faith of those to be baptised, so that by this word of promise a man might be certain of being saved if he believed and was baptised. In that word there is no impartation of any power whatever, but only the institution of the ministry of those who baptise. Similarly, when He says here: “Whatsoever thou shalt bind,” etc. [Matt. 16:19], He calls forth the faith of the penitent, so that by this word of promise he may be certain of being truly absolved in heaven, if he be absolved and believe. Here there is no mention at all of power, but of the ministry of him that absolves. It is a wonder these blind and overbearing men missed the opportunity of arrogating a despotic power to themselves from the promise of baptism. But if they do not do this in the case of baptism, why should they have presumed to do it in the case of the promise of penance? For in both there is a like ministry, a similar promise, and the same kind of sacrament. So that, if baptism does not belong to Peter alone, it is undeniably a wicked usurpation of power to claim the keys for the pope alone. Again, when Christ says: “Take, eat; this is my body, which is given or you. Take, drink; this is the chalice in my blood,” etc. [1 Cor. 11:24 f.], He calls forth the faith of those who eat, so that through these words their conscience may be strengthened by faith and they may rest assured of receiving the forgiveness of sins, if they have eaten. Here, too, He says nothing of power, but only of a ministry.
Thus the promise of baptism remains in some sort, at least to infants; the promise of bread and the cup has been destroyed and made subservient to greed, faith becoming a work and the testament a sacrifice; while the promise of penance has fallen prey to the most oppressive despotism of all and serves to establish a more than temporal rule.
Not content with these things, this Babylon of ours has so completely extinguished faith that it insolently denies its necessity in this sacrament; nay, with the wickedness of Antichrist it calls it heresy if any one should assert its necessity. What more could this tyranny do that it has not done? [Isa. 5:4] Verily, by the rivers of Babylon we sit and weep, when we remember thee, O Zion. We hang our harps upon the willows in the midst thereof. [Ps. 137:1, 2] The Lord curse the barren willows of those streams! Amen.
Now let us see what they have put in the place of the promise and the faith which they have blotted out and overthrown. Three parts have they made of penance, — contrition, confession, and satisfaction; yet so as to destroy whatever of good there might be in any of them and to establish here also their covetousness and tyranny.
I. Contrition.
In the first place, they teach that contrition precedes faith in the promise; they hold it much too cheap121, making it not a work of faith, but a merit; nay, they do not mention it at all. So deep are they sunk in works and in those instances of Scripture that show how many obtained grace by reason of their contrition and humility of heart; but they take no account of the faith which wrought such contrition and sorrow of heart, as it is written of the men of Nineveh in Jonah iii, “And the men of Nineveh believed in God: and they proclaimed a fast,” [Jonah 3:5] etc. Others, again, more bold and wicked, have invented a so-called “attrition,” which is converted into contrition by virtue of the power of the keys, of which they know nothing122. This attrition they grant to the wicked and unbelieving and thus abolish contrition altogether. O the intolerable wrath of God, that such things should be taught in the Church of Christ! Thus, with both faith and its work destroyed, we go on secure in the doctrines and opinions of men — yea, we go on to our destruction. A contrite heart is a precious thing, but it is found only where there is a lively faith in the promises and the threats of God. Such faith, intent on the immutable truth of God, startles and terrifies the conscience and thus renders it contrite, and afterwards, when it is contrite, raises it up, consoles and preserves it; so that the truth of God’s threatening is the cause of contrition, and the truth of His promise the cause of consolation, if it be believed. By such faith a man merits the forgiveness of sins. Therefore faith should be taught and aroused before all else; and when faith is obtained, contrition and consolation will follow inevitably and of themselves.
Therefore, although there is something of truth in their teaching that contrition is to be attained by what they call the recollection and contemplation of sins, yet their teaching is perilous and perverse so long as they do not teach first of all the beginning and cause of contrition, — the immutable truth of God’s threatening and promise, to the awakening of faith, — so that men may learn to pay more heed to the truth of God, whereby they are cast down and lifted up, than to the multitude of their sins, which will rather irritate and increase the sinful desires than lead to contrition, if they be regarded apart from the truth of God. I will say nothing now of the intolerable burden they have bound upon us with their demand that we should frame a contrition for every sin. That is impossible; we can know only the smaller part of our sins, and even our good works are found to be sins, according to Psalm cxliii, “Enter not into judgment with thy servant; for in thy sight shall no man living be justified.” [Ps. 143:2] It is enough to lament the sins which at the present moment distress our conscience, as well as those which we can readily call to mind. Whoever is in this frame of mind is without doubt ready to grieve and fear for all his sins, and will do so whenever they are brought to his knowledge in the future.
Beware, then, of putting your trust in your own contrition and of ascribing the forgiveness of sins to your own sorrow. God does not have respect to you because of that, but because of the faith by which you have believed His threatenings and promises, and which wrought such sorrow within you. Thus we owe whatever of good there may be in our penance, not to our scrupulous enumeration of sins, but to the truth of God and to our faith. All other things are the works and fruits of this, which follow of their own accord, and do not make a man good, but are done by a man already made good through faith in the truth of God. Even so, “a smoke goeth up in His wrath, because He is angry and troubleth the mountains and kindleth them,” [Ps. 18:8] as it is said in Psalm xviii. First comes the terror of His threatening, which burns up the wicked, then faith, accepting this, sends up the cloud of contrition, etc.
2. Confession
Contrition, however, is less exposed to tyranny and gain than wholly given over to wickedness and pestilent teaching. But confession and satisfaction have become the chief workshop of greed and violence. Let us first take up confession. There is no doubt that confession is necessary and commanded of God. Thus we read in Matthew iii: “They were baptised of John in Jordan, confessing their sins.” [Matt. 3:6] And in I John i: “If we confess our sins, he is faithful and just to forgive us our sins. If we say that we have not sinned, we make him a liar, and his word is not in us.” [1 John 1:9 f.] If the saints may not deny their sin, how much more ought those who are guilty of open and great sins123 to make confession! But most effectively of all does Matthew xviii prove the institution of confession, in which passage Christ teaches that a sinning brother should be rebuked, haled before the Church, accused and, if he will not hear, excommunicated. But he hears when, heeding the rebuke, he acknowledges and confesses his sin. [Matt. 18:15]
Private Confession
“Reserved Cases”
Of private confession, which is now observed, I am heartily in favor, even though it cannot be proved from the Scriptures; it is useful and necessary, nor would I have it abolished — nay, I rejoice that it exists in the Church of Christ, for it is a cure without an equal for distress
ed consciences. For when we have laid bare our conscience to our brother and privately made known to him the evil that lurked within, we receive from our brother’s lips the word of comfort spoken by God Himself; and, if we accept it in faith, we find peace in the mercy of God speaking to us through our brother. This alone do I abominate, — that this confession has been subjected to the despotism and extortion of the pontiffs. They reserve124 to themselves even hidden sins, and command that they be made known to confessors named by them, only to trouble the consciences of men. They merely play the pontiff, while they utterly despise the true duties of pontiffs, which are to preach the Gospel and to care for the poor. Yea, the godless despots leave the great sins to the plain priests, and reserve to themselves those sins only which are of less consequence, such as those ridiculous and fictitious things in the bull Coena domini125. Nay, to make the wickedness of their error the more apparent, they not only do not reserve, but actually teach and approve, the sins against the service of God, against faith and the chief commandments; such as their running on pilgrimages, the perverse worship of the saints, the lying saints’ legends, the various forms of trust in works and ceremonies, and the practicing of them, by all of which faith in God is extinguished and idolatry encouraged, as we see in our day. We have the same kind of priests to-day as Jereboam ordained of old in Dan and Beersheba [1 Kings 12:26 ff.], — ministers of the golden calves, men who are ignorant of the law of God, of faith and of whatever pertains to the feeding of Christ’s sheep, and who inculcate in the people nothing but their own inventions with terror and violence.
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