Last Will and Confession, Part 3
The third part of the articles.
Of the articles that folow it were better for us to entreat of them with lerned and wiſe reaſonable men / or among our ſelues than with the pope which with his whole ſect and faccyon with hym but riches / honor / pōpe powr are only in reputacyon with hym.
Of ſinne.
In this article we are cōpelled to grant with S. Paul the v. to the romanes / that ſinne entred in to the world by one mā Adam / thorow whoſe diſobedience all men are made ſinners and ſubiect to death and to the deuel. Now the operacyons of this ſinne / are euel workes ſuch as be forbidden in the .x. commandmētes / as be theſe diſtruſt in god / falſe faith / Idolatry / to be with out all feare of god / preſumpcyon / deſperacyon / blyndnes of hart / and to conclude in a ſomme / the ignorance and contempt of god. After theſe / to lye / to ſweare by the name of not to pray / not to call vp on god / to diſpiſe or neglect the word of god / to be diſobedient to parentes. Item murder / fleſſhly luſt / theft & falſhode. This original ſinne is ſo gret a corrupcyon of nature / that no maner of reaſon can ſee & perceiue it / and therfor it muſt be byleued by the reuelacyon of the holy ſcripture / Pſalm. 51. Roma. v. Exodi. xxxiij. Gene. iiij.
Wherfor it is a manifeſt error and a blyndnes repugnyng with this article / to ſay as the ſchole dyuynes or dūſys hauehave taught firſt that after the fall of Adam all the natural ſtrengh of man doth remayne perfight & vncorrupt.
And that man hath naturally a right reaſon and free wil / that he may ſatiſfye & fulfyll the lawe of god.
Secondorly That man hath free wil ſo that he may doo all good and eſchewe all euel. & agayne on the contrary part / leaue that which is good and folow the euel.
Thirdly That a man by the proper ſtrengthe of his own nature may ſatiſfye and fulfill the whole lawe of god.
Fortly That a man of his own natural ſtrenth can louelove god aboue all thing / and his neihbor as him ſelfe.
Fiftly That if a man do & performe ſo moch as he is able to doo / than ſhal he ſurely obteine gods fauor.
Sextly. That it is not neceſſary for him that wil receyue the ſacrament / to hauehave a purpoſe to lyue wel afterward.
But that it is …ufficient if he hauehave not an obſtynate and wicked purprſe to ſinne: ſo good is our nature of it ſelf / and ſo ſuch efficacyte is the vertu of the ſa…rament.
Seuently. That it is not taught in the ſcripture that it is neceſſary for him that wil do any good worke / to hauehave the holy goſt with his grace.
Theſe & ſuch like errors hauehave ſprong vp of blindnes and ignorance / becauſe thei were ignorant both of ſinne / & alſo of chriſt our ſauyor: and thei be very heathniſſh opinyōs which we can not ſuffer nor abyde. for if thei were tue thā did chriſt dye in vaine / for as moch as ther is no corrupcyon nor ſinne in man (after their opynyon) for the which chriſt nedyd to hauehave dyed. Or els he muſt hauehave dyed for the body only & not for the ſowle / for the ſowle is vncorrupt and the body only ſubiect to death after this opynyon.
Of the lawe.
In this article our iudgement is that the lawe was geuen by god to bridle & refrayne us frō ſinnyng partly with threatnīgs and with feare of poniſſhment / partly with promiſes of grace / fauor and other benifites: But all theſe do help but litle by reaſon of the corrupcyon and wickednes which ſinne doth engender in man for hereby ſome which are emnys of the lawe are made worſe: for as moch as thei deſyre more feruently to doo ſuch thīgs as thei are forbidden to do by the lawe / and thei do not gladly ſuch things as thei are commanded to do.
And thus in as moch as thei are feared by pomiſſhment / thei offend now ſtil more againſt the lawe than thei ded before. Now ſuch are vnrecouerable and damnable, perſons paſt all amendment for thei commit ſinne & wickednes as oft as any occaſyon of ſinning is nffred.
There be other ſome / which are blynd / and boaſt & extolle thē ſelues / ſuppoſing that thei can ſaue them ſelues thorow their own pour & ſtrē ght / thinking them ſelues able to kepe And performe the lawe as is before ſaid of the ſchole dyuynes or Sunſes. And by ſuch meanes / become thei hypocrites and only colored ſaintes / holy outwardly only.
But the chefe office & effect of the lawe is this / to ſhewe and declare original ſinne: ād to teach man how ſore his nature is infect or poiſoned / And that it is altogether corrupt / vntounto whom the lawe ſaith that he honoreth not god but contemneth him & honoreth ſtrange falſe goddes which thīg before the lawe taught him it / he did in no wiſe bileue it to be true. Now man being put in feare humbleth him ſelf / abiecteth and abateth his hart and vtterly deſpaireth / and deſiereth feruently to hauehave ſome help and beīg diſmazed that he can not tel whether to turn him / he beginneth to be āgry with god and to murmur againſt him: And this it is that is ſpoken in the iij. to the romanes / The lawe worketh wrath: & againe in the v. to the romanes / the lawe entred in / that ſinne ſhuld be more abundant.
Of penance.
This office and work of the lawe is kept & reteined in the newe teſtament / and it is alſo exerciſed as .S. Paul ſaith the .i. to the roma ſaing the wrath of god from heauen is declared mamifeſtly againſt all wickednes and vnright wiſnes of men. Item the iij. to the Roma. the whole world is gilty to god. Item no fleſſh ſhal be iuſtifyed in his ſight by the workes of the lawe. Item Iohan the xvi. The holy goſt ſhal reproue the world of ſinne. This is the thō der of god wherby he doth ouerthrowe and clerely condēne not only manifeſt ſinners but euē hypocrytes alſo / and he bringeth them in to fear and deſperacyon / This is the hammer wherof Ieremy ſpeketh ſaing / My word is an hanmer that beateth flynt ſtonys in to pouder.
This is no actyue or procured contricyon but it is a paſſyne or a ſuffring contricyon and breaking / for it is a tru or erneſt heuyneſſe of the hart / a very paſſyon / felyng vnd taſt of death.
And this is to begynne a repentance or a newe life and man is compelled to heare ſuch a ſentence as this: Ye are all condemned and confounded / whether ye be open ſinners or hypocrytes / ye muſt alter your lyues and be newe men. And ye muſt lyue other wiſe than ye lyue now. For how gret / wiſe / mighty & holy ſo euer ye be / yet there is none of yo… iuſt &c. But now vntounto this office and cōdemnacion of the lawe / the newe teſtament bringeth a comfortable promes of grace and mercy thorow the goſpel / which ꝓmes we ought to receiue by faith as chriſt ſaith March the .i. So penance and byleue the goſpel: that is to ſay / turne amend and lyue better and byleue my promes. And before chriſtes coming Iohan was called the preacher of penance / but yet vntounto the remiſſyon of ſinnes: that is to ſay / it was Iohans office to reproue all men and to teach them that thei all were ſinners / that thei might knnoch what maner of men thei were before god and grant themſelues to be damnable ſinners. that ſo thei might be prepared to the lord to embrace his and mercy for their comfort / and to byleue and truſt to receiue remiſſyon of their ſinnes of chriſt.
And ſo ſaith Chriſt him ſelfe in the laſt chap. of Luke / penance and remiſſion of ſinnes muſt be preached in my name among all nacions. Now if the lawe ſhuld doo his offyce frely alone and the goſpel remoued / we ſhuld ſe nothing but deth and hell redy to deuoure us / and there were no remedy but all men ſhuld be compelled to deſpayre as Saul & Iudas did / lyke as .S. Paul ſaith: The lawe thorow ſinne doth kil. But the goſpel again / bringeth cō fort & remiſſyon of ſinnes / not one way only but dyuers / as thorow the word of god / thorow the ſacramentes & ſuch other ways (as we ſhal heare here after) that thorow him we may haur a plentuos and a rich redempcyō (as the cxxx. Pſalme ſaith) againſt the gret captiuyte and thraldom of ſinne. But we muſt now compare the falſe penance of the popiſſh dunſes & ſophiſters. With the true penance that thei both may the better be known.
Of the falſe penance of the papiſtes
It was impoſſible that euer the papiſtes ſhuld teach & preach truly of penance / ſeīg thei vnderſtode not …inne truly. For / as is before ſayd / thei hauehave no right iudgement or knoulege of original ſinne / but thei teach that the natural ſtrength of man hath euer remayned perfight / pure & vncorrupt / that mans reaſon cā teach rightly. And that his wil can perfihhtly obey this right reaſon / ād again that god doth ſurely gyue his grace and mercy whan a man doth ōly ſo moch as he is able to do by his own fre wil. Wherfor it muſt nedes folowe that thei did penance & repent only for actual ſinnes. for the corrupt affeccyons of the hart / as luſt and concupiſcens are no ſinnes with them but thei repute thoſe only for ſinnes / which be outward & actual workes ſpringing of their fre wil. And of this penance thei hauehave made. 3. partes / Contricyon / Confeſſion & Satiſfaccion with this comfort & promes annexed therunto that if a man ſhuld do true penance / confeſſe himſelf per…g…y and make true ſati…faccyon / than …hu…d he meryte & de…erue remiſſyon of his ſinnes and make a perfite ſatiſfaccyon beford god for all his ſinnes. Thus in their penance thei taught mē to truſt in their own workes. And hereupon ſprāg vp that which thei vſe to blowe out in the pulpets as oft as thei make mencyon of the comon confeſſyon to the peple ſaing O lord god kepe & pre…erue my life vntil I hauehave done penāce for my ſinnes and amended my life. Here is neuer a word of chriſt nor of faith but eueryevery man bileueth to wipe a way and diſpatch his ſinnes before god thorov his own workes. And for this purpoſe hauehave many made them felues priſtes and monkes that thei might ſo reſiſt and witſtond ſinne.
As for contricyon this hath euer bene the maner & order therof. for as moch as no man could remember all his ſinnes particularly (ſpecially all and eueryevery one that he had committed the whole yeare / ) thus thei trifled and dalyd therwith / that if any ſecret & preuy ſinnes ſhuld afterward come to his rememberance / he muſt do penance alſo for them & teherſe them at his next confeſſyon / and in the meane time thei were committed to the grace and mercy of god furthermore becauſe no man could tel certēly how gret his cōtricyon ought to be wherby he migh fully ſatiſfye god / thei addet this comfort to the peple that he which could not hauehave perfight contricyon / ſhuld labor at leaft to hauehave attricyon / which I may call an half contricyon or a litel ſpice of contricyon / for as for thei them ſelues vnderſtode neither the one nor the other ād thei knowe no more what theſe wordes contricyon and attrieyon do ſignifye than I do.
Now this attricyon (as thei call it) was reputed ſufficyent for contricyon / whan ſo euer thei were confeſſed. And if it chanſed at any time that ſome man ſhuld ſay in his confeſſion that he could not hauehave perfite coutricyon or that he could not lament mourne and be fory for his ſinnes (which thing myght happen in ſuch as were taken and rauiſſhed with the louelove of ſome harlot or in ſuch as did burne with deſire to be reuenged of their emnys & cetera) than thei to vſed to axe ſuch whether he deſiered to hauehave cō tricyon / or no. If he anſwered / Yea / (for who wold ſay May / except it were the deuel himſelf?) than thei toke that as ſufficient for contricyon / and thei forgaue him his ſinnes and aſſoiled him euen for that vertu and good worke: alledging for them the example of .S. Bernard & cet.
Now by this we ſee how blynd mans reaſon is and how it ſtombleth in matters of faith ād ſeketh comfort at hir own pleſure in hir own proper ſtrength / and can not ones thinke neither of CHRIST nor yet of faith.
Now whā the matter is brought in to light and ſene / This contrityon is nothing els than a fained and falſe pretēſed imaginacyō ſprong vp out of the proper ſtrength of man both without faith ād alſo without any knoulege of chriſt in the which contrityon the pore ſimple ſinner wold hauehave laughed many tymes rather thā hauehave wept / ſpecially whan his luſt and deſyre of reuengeance againſt his emny hath comne to his mynd and rememberāce: thoſe only except whom either the lawe hath thorouly feared or els whom the deuel hath vexed and turmoyled with heuynes of hart. Els / I ſay / their contricyon was nothing els than a very right hipocriſy / and it neuer abated or mortifyed the luſt of ſinne for men were compelled to contricion / whan as thei had rather hauehave ſinned more if thei might. And as for the maner of their confeſſyon this it was / EueryEvery man was compelled to nomber all his ſinnes (which was an impoſſible thing) And this was an abhomynable tiranny. But ſuch things as he had forgoten / he was aſſoiled of them and thei were forgeuen him on this con…yon that afterward whan thei came to his … he ſhuld confeſſe them. And by this me… a man could neuer be ſure whan he were … confeſſed or whan his confeſſyon ſhuld … an end And yet notwithſtōding thei bad him put his truſt in his worke and diligence: for thei ſayd that the more purely he were confeſſed / and the more that he were aſhamed and had diſpraiſed him ſelf before the priſt ſo moch the ſoner and better ſhuld he ſatiſfye and make amēdys for his ſinnes / becauſe ſuch an humbling did merite or deſerue grace / fauor & mercy before god. Neither was here alſo any mencyon of chriſt. And agayn the ſtrength & vertu of abſolucyon was not taught nor declared to the penitent neither. And thus all his cō fort did conſiſt in the nombring vp of his ſinnes an… in his ſhamefaſtnes But no man can expreſſe with wordes / what heuynes or ſorow / what abhominaciō and filthines / what Idolatry and ſuperſticyon hauehave grown of this confeſſyon. Finally ſatiſfaccyon is large inough for there was no man in the world that euer could knouwe how moch he ought to doo or ſatiſfye for one ſinne only / how ſhuld he thā knowe how moch to doo for all his ſinnes?
But thei imagined and found out a prety diuyſe / that the priſtes ſhuld enioyne their penitentys certen ſatiſſaceyons (which thei named penance) ſuch as might eaſely be kept and performed as theſe. v. pater noſters and to faſt a day or .ij. & ſuch lyke / and the reſidue of their penance thei referred to purgatory there to be fully performed. Was not this now a very miſery and a heuy calamyte alſo? There were ſome that ſuppoſed & byleued that thei ſhuld neuer go owt of purgatory becauſe after the old canons / one deadly ſinne requireth .vij. yeares of penance. And ſtyl thei put truſt in their own workes of ſatiſfaccyon. And if their ſatiſfaction could hauehave bene a ſufficient & perfight fatiſfaccyō than might all hope and truſt of ſaluacyon hauehave bene put altogether in ſatiſfaccyon / in ſo moch that we ſhuld hauehave had no neade neither of faith nor yet of chriſt. But it was impoſſible to hauehave ſuch a ſatiſfaccyon.
Now if any man had done penance after this faſſhon euen for the ſpace of an hundreth yeare yet he ſhuld neuer hauehave known whan he had done and performed perfight or ſufficient penance. And this were nothing els than alweys to do penance and yet neuer to come vntounto penance. And herein did the court of rome help pretily to ſucker the miſerable church / and imagyned pardos wherby he did remitt penance and brought ſatiſfaccyon inough / firſt particularly for viij. yeares / an hundreth yeares & cete.
And he d…yded them by lompes among carnals and biſſhapes / that ſome ſhuld hauehave auctorite to grant an .C. yeares / ſome an C. Dayes of pardon.
But he reſerued to him ſelf alone to remitt and pardon the whole penance or ſatiſfaccyon. This thing whan it began to ſmack wel and to bring lucre to the purſe / and again for as moch as the marchandiſe and ſelling of bullys did proſpere and procede wel and luckyly / he imagyned a Goldyn yeare or a yeare of gre which he wold hauehave no where but at Rome / and this yeare ful remiſſyon of all penaltys / pomiſſhments / penance and all maner of ſinnes / and thether ran all men from all partes of the world to fet pardō of the goldyn yeare. But who wold not hauehave deſyered to hauehave bene deliuered from ſuch an heuy & vntollerable burden? This was euen as moch as to find & exalt all the treſures of the erth. But the pope continewed daily in heaping many goldyn yeares together one vp on another. And the more mony he deuoured / the gretter waxed his throte. And thus at length he ſent his goldyn yeare in to other nacyōs by his legatys euē tyl all churches & houſes were filled & ſatiſfyed with goldyn yeares fynally he braſt into purgatory at length alſo to the deade ſowlys firſt thorow Maſſes / Commendacyons / foundacyons & at laſt thorow his pardons & his goldyn yeare. What nede I to make many wordes? Soules were ſo good cheape that a man might bye as many as he wold for ij. pens or a grote the pece. And yet all this was not ſufficient neither for the pope although he taught & commanded men to put all their truſt of ſaluacyon in his pardons / yet not with ſtonding he made this way dout ful & vncerten alſo. for he wrote thus in his bullys that who ſo euer wold be partaker of his pardon & of his goldyn yeare he muſt both doo penance for all his ſinnes and confeſſe them & alſo pay ſome mony. But we hauehave ſayd before that the popiſſh contricyon and confeſſion alſo is both doutful / vncerten and alſo very hypocriſy. And beſide this / no man did know what ſoule was in purgatory / and if there were any yet it was vnknowne which had true contricyō & was rightly cōfeſſed & which not. Here the pope toke mōy & bad them truſt in his penance & pardons & yet not with ſtonding he ſent them agayn to their own doutful & vncerten workes. Now if there were any / which thought them ſelues free frō all actual ſinnes / euel affeccyōs / wicked wordes & dedes / thei wold make thē ſelues mōkes / fryres & priſtes in monaſterys / collegys and felouſhips & thei wold reſiſt euel deſyres / with faſting / watchīg at midnight / prayer / ſayng of maſſes / hard clothīg and hard lodgīg & thus they went about to be ſaued by force & violence whether god wold or no. But yet the original or byrth ſinne that was in thē did ſometime parauēture exerciſe his ſtrēght while thei were a ſlepe / as .S. Auſtē & .S. Bierom with other do grāt. And yet theſe did think & iudge amōg thē ſelues that there were ſome ſo holy (as thei alſo taught) that thei were with out all ſinne, ful of god workes / in ſo moch that thorow this hope & truſt thei delt & ſold vntounto other mē their good workes which were ſuꝑfluos for thē ſelues to right wiſnes. This is true / for the ſeales / writīgs & tokens therof be yet to ſhewe. Such had no nede of penācc them ſelues. for how could thei repēt for any ſinne whā thei neuer cōſented to any wicked cogitaciōs or thoughtes? And again what cōfeſſyō could thei make ſeing thei eſchewed to ſpeake one to another / for thei were ſworn to ſylēce: And finally for what thīg ſhuld thei make ſatiſfaccyō ſeīg thei were gilty of no ſinnes? Euen ſuch ſaintes were the phariſes & ſcrybes in chriſtes tyme: But than immediatly came the fyery Angel & meſſenger S. Iohan / the preacher of true penance & ſtroke them both at one clap & with one thonder bolt / ſaing / do penance. Now the one ſort of thē though thus / we hauehave done penance al ready? And the other thought thus / we nede not do any penance But .S. Iohan ſaith to thē both doo penāce both ij. of yow hauehave euer yet done any true penance in your life dayes / but ye be hypocrytes and both of yow hauehave nede of remiſſiō of ſines becouſe ye both be ignorant / as yet / what ſinne is properly / moch leſſe can yow either do any penāce for your ſinne / or els auoyde ſinne. There is none of yow good / ye be all ful of vnfaithfulnes / of blyndnes of the ignorāce both of god & of his wil alſo But now is he preſēt of whoſe plēty we all muſt receiue grace for grace and with out hym can no mā be iuſtifyed before god. Wherfor if ye wil do penāce / do it rightly & truly. for your penāce which hauehave nede of no penāce / ye generacyōs of ſerpētes / who hauehave told yow that ye might auoide the wrath & damnacyō to come? &c: S. Paul alſo preacheth like wiſe to the romanes in the .iij. chapter / ſaing.
There is none that hath any knoulege / there is none that ſeketh god there is none that doth god no not one: All are beconne vnprofitable & hauehave ſwarued out of the right way. And agaī in the 16 of the actes. Now doth god preach vntounto all men that all ſhuld amēd their lyues. Marke: he ſait / all mē / none except / that is a mā. This penance which Iohan & Paul do preach / teacheth us to knoulege our ſinne / & to grant that we are all dā ned of our own nature / that there is no goodnes ī us / & that we muſt nedys be renewed / altered & made newe mē. This penāce is not unperfight / as is that which is done for actual ſinnes only. Neither is it doutful or incertē as that is for it diſputeth not which is ſinne & chhich is not ſinne / but it condēneth all to gether & ſaith there is nothīg in yow but ſinne. What nede we thā to make any noūbrynh / differēce or diuyſyō: Wherfor this cōtricyon alſo is no vncertē thīg. for there is nothīg left in us by this cōtricyon wherby we cā ſo moch as thīk any thing that is good wher with we cā ſatifye & make a mēdes for our ſīnes but ō ly very bare & manifeſt deſꝑacyō of all thīgs which we know / thīk ſpeake or doo. Lykewiſe cōfeſſyon after this maner cā not be falſe / vncertē & vnperfight. for who ſo euer cōfeſſeth that there is no thīg in him but ſinne he cōprehēdeth all maner of ſinnes & leaueth / excludeth or forgetteth none: finally ſuch a ſatiſfaccyō cā not be vncertē neither. for it is not our vncertē & vnpure worke / but it is the paſſyō & blode of the pure innocēt lambe of god which taketh a way the ſinnes of the world. Of this penāce did .S. Iohn & after ward chriſt himſelf in the goſpel / preach: And of ſuch a penā ce do we preach alſo. And by this penance do we refuſe the pope & all things what ſo euer is bylded vp our own workes. for all ſuch things ſtēd vp on an vncleane / feble yea & a vayne foūdacyō a vayne work or lawe / be it neuer ſo good: for weaknes / infirmyte & imꝑfeccyon remayneth in all god workes & no mā fulfilleth the lawe (as chriſt ſaith Ioh. the 8.) but all mē do trāſgreſſe it. Wherfor this bildyng is nothīg but lying / falſhode & hipocriſy euē whā it is moſt holy & ſheweth beſt of all. But the penāce that we ſpeke of / endureth with all chriſtē men euē til their death / & it fighteth with the rēnantes of ſinne which remayne in the fleſſh / as long as thei lyue / as .S. Paul witneſſeth the 7. to the Romanes ſaing that he him ſelf warreth againſt the laue of his mēbres / & that not with his own ꝓper pour or ſtrēgth / but with the gift & grace of the holy goſt which euer cūpenyth & goeth together with remiſſyō of ſinnes. This grace pourgeth & dryueth out dayly the rē nāts of ſinne & it cōtendeth or laboreth to make mā iuſt pure & holy. Of this doctrine is the pope with his dyuynes / dūſes / lawyres & ſuch other / as ignorāt as an aſſe for this doctryne is reuelyd & geuē frō heauen thorow the goſpel / and yet it is caled hereſy of the wicked pharyſys and pope holy hipocrites. And again on the cōtrary part there be ſome brayneles dotrels ſuch as were in the tyme of ſedicyon before my dayes / and be to fynd parauenture euē at this day alſo) which iudge and think that all thoſe which hauehave ones receyued the holy goſt / their ſinnes / & were ones made faith ful / that if thei falle & offend afterward / yet thei remayne in faith / and that ſinne can not hurt or hinder them: And thei blaſe and crye doo what thou wilt / if thou byleuyſt, it maketh no matter / for faith wipeth a way all thy ſinnes. And thei adde this more ouer alſo / that who ſo euer falleth or ſinneth after he is ones iuſtifyed / had neuer the holy goſt perfightly / nor yet true faith.
Such doting mer chantes hauehave I hard many tymes / & I feare leſſe there be ſome yet which are ſtyll poſſeſſed with this deuel or with ſuch a nother. Wherfore it muſt be taught & known that both faith & the holy goſt are abſent from all mē whā ſo euer thei fall into any manifeſt ſinne / as Dauyd whan he did fall into adultery / murder / & blaſphemy of god / beſydes that thei hauehave & fele ſtil their original or birth ſinne & fight againſt it dayly alſo with all their penance. For wher ſo euer the holy goſt is / he wil not ſuffer ſinne to exercyſe his ſtrength or to preuayle ſo far that it be cōmitted / but the holy goſt refrainet / brydleth & forbiddeth him to doo thvt thīg which he wold doo: And if he do or commit it / than is he deſtitute of the holy goſt & of faith alſo. For .S. Iohan ſaith that who ſo euer is borne of god cōmitteth no ſinne nor cā not ſinne / & yet notwitſtōding it is true that he ſaith afterward / that if we ſay we hauehave no ſīne / we lye & the truth of god is not ī vsus
Of the goſpel.
Now wil we come to the goſpel which brīgeth councel & help againſt ſinne / moo ways thā one for god is vnmeſurably liberal ī his grace & mercy. firſt thorow the outward word wherby is prea ched & promiſed remiſſyō of ſinnes thorowt the whole world / which is the peculyar & proper office of the goſpel. Secondarly thorow Baptyme.
Thirdly thorow the ſupper of the lord: Forthly thorow the pour of the keys & thorow the brotherly cōmunicacyon & comfort of the faithful one to a nother among them ſelues mathew the xviij. Wher ſo euer ij. or .iij. be gathered in my name &c.
Of baptyme
Baptyme is nothing els than the word with the dippyng in to the water after the cōmandmēt of god. or / as Paul ſaith it is a waſſhing / to gether with the word / like as S. Auſten alſo affirmeth & ſaith: let the word come or be ioyned vntounto the element / & than is a ſacramēt. Wherfor we conſent not with S. Thomas nor with the blacke fryers which forgetting chriſtes inſtitucyon / do teach & hold that god did indue the water with a ſpiritual or goſtly pour & vertu / which pour & vertu doth waſſh a way ſines euē thorow the water. Neither do we agree vntounto dūs nor the gray frires / which ſpeake neuer a word of the miniſtracyon of it nor of faith nor yet teach that the holy goſt is geuen thorow the word & the ſacramē tes to gether.
Of the baptyme of infantys.
We think that yong infantys ought to be baptiſed becauſe thei perteine to the redempcyon that is promiſed to mankynd thorow chriſt. And the church / that is to ſay the faithful congregacyon / ought to offer them vntounto chriſt.
Of the ſacrament of the body & blode of chriſt
We iudge and think that vnderunder breade & wyue in the ſupper of the lord are geuen the true body & blode of chriſt. Item that the whole ſacramēt ought to be miniſtred to the lay peple … not only one part ther of for we hauehave no nede of that high lerning & wiſdom which teacheth that as moch is conteined vnderunder one kynd as is vnderunder both / as the ſophiſtical & popiſſ… phariſes and the coūcel of conſtance do ttach. And though it were true / that as moch were conteinet vnderunder one kynd as the ſophiſtical papiſtes ſay / yet the one kynd alone / is not the hole inſtitucyon & ordinance geuen commanded us of Chriſt. And ſpecially we condemne excom…icate and curſe / in the name of god / not only them which wil not receiue both kyndes / but them prīcipally which do lordly / vio and tyrannoſly forbid / condēne and reproue it as hereſy / For as moch as in ſo ding thei ſet and bend them ſelues againſt chriſt our lord and god / ye & preferre them ſelues alſo before & aboue him. As for the tranſſubſtanciacyon / that is to ſay / that the bread & wyne in the ſupper ſhuld loſe their natural ſubſtance and only that the ſimilytude forme & color of bread ſhuld remayne & not very true breade / we paſſe not vp on the ſuttel iuglyng imagynacyōs of the phariſes. For it is very conformable vntounto the holy ſcripture that there ſhuld be & remayne ſtill / very breade as. S Paul him ſelf nameth it / ſaīg / The breade which we breake &c. Item / and ſo let him eate of the breade &c.
Of the keys of the church
The keys are the office & pour of the whole church or cōgregacyon geuen of chriſt to bynd & tv loſe ſinnes not only manifeſt / open & know ſinnes / but euen preuy ſinnys alſo / which god only doth knowe. for as it is written / who knoweth how moch he ſinneth? & Paul hym ſelf in the 7. to the romanes complaineth that he ſerueth and obeyth the lawe of ſinne after his fleſſh. For it is not in our pour / but in gods only to iudge which be ſinnes / how ſore & greuos all ſinnes are and how manyſinnes we hauehave / as it is writtē / Entre not into iudgemēt with thy ſeruact / for no mā lyuyng ſhal be rightuos in thi ſight. & Paul the i. to the corynth. the iiij. chap. ſaith I know my ſelfe gilty of nothīg but yet I am not therfor iuſtifyed or rightuos.
Of confeſſyon or abſolucyon
For as moch as abſolucyon / or the pour of the keys inſtitute or ordeyned in the goſpel by chriſt doth bring gret cōfort to weake cōſcyēcys agaīſt ſinne / it ought not to be vtterly baniſſhed out of the church for .ij. cauſes ſpecially. Firſt for cōfortīg of feble / fera…ul & weake cōſciēcys. Secōdarly that wild & reckles youth might be examyned / exercyſed & inſtruct in the doctrine & knoulege of chriſt. But as for the nōbring vp of ſinnes ought to be in eueryevery mās liberty to nōber & tell ōly ſuch as he wil him ſelf without any maner of cōpulſyon. For as long as we remaine in this fleſſh / we ſhal not lye at all if eueryevery one of us ſay thus: I am a wretched and a miſerable creature ful of ſinnes & as .S. Paul ſaith / Roma vij. I feele a nother lawe in my fleſſh & mēbres rebelling againſt the lawe of my mynd &c. And for as moch as priuate abſolucyō cometh frō the powr of the keys / it ought not to be contēned but to be moch regarded as all other offices perteining to the chriſten church ought to be. And in ſuch things as ꝑteine to the outward word / it muſt be cōſtantly holdē & bileued that god geueth his ſpirite or grace to no man except the outward word either come betwene or els goo before. This muſt be bileued / leſſe we …all in to the errors of thorite of god by a certen inward inſpiracion without the worde alſo before thei euer thei hard of the word: and fret after ward vp on this perſuaſion thei wil take vp on thē to iudge / īterp̄te / wreſt & writhe the ſcripture at their own pleaſure / as one Monetarius did / & I feare there be many at this time that doo likewiſe / which wold be quick & erneſt iudges betwene the ſpirite & the letter / & yet thei know not what to ſay nor what to teach. & the papiſtry is euē nothīg els thā drowned in this hereſy & poſſeſſed with this ſpirite: for the pope boſteth hymſelfe to hauehave all maner of lawes ī his own boſom & euen vnderunder his girdel / & that what ſo euer he with his church doth iudge / determine & cōmād that muſt nedes be of the holy goſt / & iuſt or lauful / although it be clene cōtrary to the ſcripture or to the outward word. & this is euē the old Satā & ſerpēt which entyſed & brought Adā & Eue in to the ſelf ſame hereſy / & he drewe hī cleane a way frō the outward word vntounto a certen ſpūalnes & vntounto his own fanſys or imaginacyōs & yet the deuel wrought this matter by other outward wodes / like as our heretikes alſo do cōdēne the outward word & yet thei thē ſelues hold not their tūges but fill the whole world with their bablīg clattrīg / & writīg: as though the ſpirite could not come thorow the outward word of god but ōly thorow their writīgs & their wordes & whi- do thei not leaue their preachīg alſo tyl that ſpi…ite of theirs vntounto mē with out their writīg & before their writīg / as thei boſt that it came vntounto thē with out any preaching of the ſcripture? But it is no tyme now to ſpeake more largely of them.
I hauehave entreated ſufficiētly of them in other places. And euen thei which byleue before thei be baptiſed or which receiue faith at their baptyme / thei hauehave it thorow the outward word going before / as thei which be of perfight age & hauehave any vnderſtanding muſt nedes hauehave hard before this worde / Who ſo euer bileueth & is baptized ſhalbe ſaued: al though at the firſt thei were infidels & receiued both the holy goſt & baptime alſo euē x. yeare after. & Cornelius in the x. of the actes had hard long before amōg the Iewes that chriſte & meſſias ſhuld come thorow whom he was iuſt before god / & his prayers & almes were acceptable thorow his faith / as luke callleth hī iuſt faitful & vertuos. And ſurely he could neuer hauehave bileued truly nor yet hauehave bene iuſtified without the word or without the hearing of it. And therfor it was neceſſacy for S. Peter to reuele & opē vntounto him that the Meſſias (in whom not yet reueled he had byleued vntil that time) was now come that he ſhuld not bileue ſtil with the vnfathful & blind Iewes that chriſt was yet to come / but rather that he ſhuld knowe that he muſt obteine eue…laſtīg ſaluacyō thorow the meſſyas that was come & already preſent & that he ſhuld not denye / & perſecute this meſſias / as the Iewes did. But to cōclude the effect of the matter brefely this hereſy ſowne in Adā & his childern or poſterite frō the begīming vntil the ēd of the world thorow the old ſerpēt & dragō / is the original begīmīg foūtayn / ſtrēght / & pour of all hereſy / of all papiſtry & of all Mahometes doctrine alſo. Wherfor / I ſay we muſt determine this prīcipaly / that god worketh with mē no notherwiſe thā thorow his outward word & ſacramēt & what ſo euer mē blowe & blaſe of the ſpirite with out this outward word & this facramēt / it is nothīg els thā the very deuel god wold not firſt appeare & ſhewe hī ſelfe vntounto moiſes / but thorow the fyery / red / & vocal word. And Iohan baptiſt was neither cōceiued withoue the word of gabriel goīg before / neither did he leape ī his mothers womb… without the voice of mary goīg before. & S. Peter ſaith that the prophetes did not ꝓpheci thorow the wil of mā / but thorow the holy goſt / for thei were holy mē &c. but yet thei were not holy with out the outward word / moch leſſe wold the holy goſt hauehave moued thē to hauehave ꝓphecyed if thei had bene as yet prophane & wholy. For thei were holy / ſaith he / whan the holy goſt did ſpeake thorow thē
Of Excōmunicacyon
As for the gret excōmunicaciō as the pape calleh it / we take it ōly for a ciuil pomiſſhmēt / & therfor it ꝑteineth nothīg vntounto us which be eccleſiaſtical miniſters. But the true & right chriſtē excō municacion wherby manifeſt open and obſtinateer comon ordināces of the church & oth vntil thei repēt amēd & forſake their ſinnes / ꝑteineth vntounto us / & preachers ought not to ioyne the ciuil pomiſhmēt to this ſpiritual pomiſhmēt.
Of geuīg of ordres & of the callīg of miniſters
If biſſhops wold be right biſſhops & take cure of the church & of the goſpel / thā for charites & for vnites ſake / we wold permit thē (but not as it were a neceſſary article of the faith) to ordeine / admit & cōfirme all miniſters & preachers / ſo that all foliſſhnes / charmīg / cōiuring & all maner of wicked ceremonys were remoued and ſet apart. But now for as moch as thei be not nor wil not be right true biſſhops but rather tēporal & ciuil lordes & rulers / & wil neither teach / preach baptize miniſter the ſacramētes nor do any other worck or office that ꝑteineth to the church but only perſecute & condēne ſuch as ſerue & miniſter truly in the church acordīg to their vocaciō / the church ought not to …e deſtitute of true miniſters & therfor as the old exāples of the church in fore time & of the old fathers alſo do teach us / we wil & be bownd our ſelues to ordeine apt & mete parſons for ſuch offices which thīg thei cā not denye nor forbid us to do euē by their own lawe. For their own lawes do ſay & affirme plaīly that ſuch as be ordeined & admitted to the office of a priſt by heretikes / to be laufully admitted & that this admiſſyon ought not to be diſamulled or chāged again. As .S. Hierom writeth of the church of alexādria that at the firſt it was comōly & gouerned by priſtes & preachers with out any biſſhopes at all.
Of the mariage of priſtes
Wher as thei hauehave forbiddē mariage to priſtes & hauehave ladē the order of priſthode īſtitute by god with perpetual chaſtite / thei hauehave done vnlaufully & wickedly & like vngodly / tyrānical & dānable wretches. And bi this act thei hauehave miniſtred occaſyō to all kyndes of abhominable ſinnes / and moſt filthy & īnumerable luſtes & vices wherin thei remaine & are drowned as yet. Wherfor like as neither we nor thei hauehave no pour to make a womā of a mā or a mā of a womā / Or vtterly to deſtroy both mā & womā / euē ſo hauehave neitheir we nor thei no pour to ſeparate the creatures of god one frō a nother or to forbid thē to dwel to gether one with a nother honeſtly & godly in matrimony. And therfor we cā in no wiſe neither allowe nor yet abide this cōpelled ſingle life. but we wil hauehave mariage to be fte vntounto all mē as it is ordeined & īſtitute by god / neither wil we vndoo or hī dre his worck for .S. Paul ſaith that it is tde deuels doctrine ſo to doo.
Of the church.
We wil not grāt the pope with his adherētes to be the church / for thei be not in very dede: & we wil not obey thoſe thīgs which thei cōmād or forbid in the name of the church. for a child of vij. yeare old thākes be to god) doth knowe what the church is namely that it is a nōber of holy & faithful mē & that is a flock of ſuch ſhepe as heare the voice of their own paſtor: for thus do our childern pray / ſaīg I byleue the holy catholike church &c This holines cōſiſteth not in typets / ſhauē crownes / lōg gownes & ſuch other foliſſh ceremenys inuēted of their own brayne with out any word of the holy ſcripture. But it cōſiſteth in the word of god & in true & perfit faith
How we are iuſtified & ſaued before god & of good wockes
What ſo euer I hauehave cōtinually taught vntil this day / of this matter / I cāin no wiſe chāge it / namely that we obteine a newe & a cleane hart and mynd / thorow faith: & that god wil & doth accept & cownt us for iuſt & holy for chriſtes ſake our mediator. And although ſinne is not yet thorowly quēched / mortifyed & killed in our fleſſh / yet god wil not impute it to hē that bileueth ꝑfitely. & ſuch a faith / ſuch a renewyng & remiſſiō of ſinnes is neuer without good workes goīg with him & imꝑfeccyō as yet in thoſe warkes yet thorow the ſame chriſt & for his ſake it ſhal not be reputed for ſinne / but the mhole mā both in his ꝑſon & ī his workes ſhal be called & ſhal be in dede / iuſt & holy ōly thorow the grace & mercy ī chriſt powre & āplifyed p…ētuoſly vp on us ▪Wherfor We can not glory nor boſt of the merites of our workes / if thei be cōſidred with the grace & mercy of god: but he that gloryth / let hī glory in the lord / that is to ſay let hī glory that he hath god merciful & fauorable vntounto hī & ſo is all well. Furthermore we adde this alſo / that if good workes goo not with faith / it is no true / but a falſe faith.
Of the vowes of monkes frires & ſuch other
For as moch as the vowes of religios mē do directly repugne with the prīcipal of our faith they ought to be brokē & vtterly to takē a way. for thei be of the nōber of thoſe thīgs wherof chriſt ſpeaketh / Math 24. ſaīg I am chriſt &c. For he that voweth to lyue after the religyōof mōkes & frires he bileueth that he ꝓfeſſeth a more ꝑfite ſtate of liuīg thā the comō ſort of chriſtē men / & he goeth about to bryng vntounto heauē by his workes not only hīſelf but other alſo / & this as moch as to denye chriſt. Thei make this boſt alſo as Thomas doth that their vowes be be equal vntounto baptyme which is a cōtumelios blaſphemy againſt god.
Of mans tradicyons
Whereas the papiſtes affirme that mans tradicyōs be ꝓfitable vntounto remiſſyō of ſinnys or that thei merite & deſerue euerlaſting ſaluacyā it is a wicked & a damnable blaſphemy. For chriſt ſaith thei honor me in vaine with mēs tradicyons. Itē Paul. Thei refuſe & deuye the truth thorvw the p̄ceptes of men. And more ouer wheras thei ſay that it is deadly ſinne to breake ſuch- tradicyons / it is a falſe lye. Theſe be the ſummes & prīcipal articles wherī I muſt abyde remaine & I wil alſo / by the grace of god / defend / maīteyne & ſtād by thē euen til my death. And I cā not ſee / what I ought to chāge alter or to yeld in thē. If any mā wil yeld & remit any thīg in thē let him do it with the perel & danger of his own cōſciens. finally there remaine yet cettē diſceiteful miſtes of the pope cōcernīg foliſſh & childiſſh articles as namely about the halowīg of churches & about the baptizing of belllys / of altars & of altar ſtonys & of their godfathers & of ſuch as gyue any momy to ſuch thīgs. Which maner of baptizīg ſuch thīgs is a very blaſphemy & a deriſyō of the reuerēd ſacramēt of baptyme / & therfor it ought not to be ſuffred. Of this nomber alſo are the articles of the halowīg of candles palmes / cakes / herbys / otes & ſuch other. This can not be called nor be in dede any true cōſecracyon or halowing but rather a deriſyō & a cōiuring. There are an infinyte ſort of ſuch other diſteiteful & iugglīg imaginacyōs / which we leaue to their god the pope & to thē to honore til their bellys braſt / we wil not be voked with ſuch things / but fre in eueryevery condicyon.
Finis.
M.D.XLIII.
End of the text · Martin Luther, Last Will and Confession (1543)