We have always taught that confession should be free, and that the tyranny of the pope should be abolished, that we should be free of all his constraints and freed from the unbearable burden of Christianity. For there has been no heavy thing hitherto, as we have all tried to do, but that everyone has been forced to confess the highest mortal sin, and that it has been so heavily burdened and the consciences tortured with so many sins to tell, that no one has been able to confess purely enough, and what has been the most serious thing, no one has taught nor known what confession would be or how useful and comforting, but have made vain fear and hellish torture out of it, that one has had to do it, and yet has been so hostile to no thing. These three pieces are now taken from us and given to us, so that we may not do it out of any compulsion or fear, nor are we relieved of the torture of enumerating all sins so precisely; moreover, we have the advantage of knowing how they are to be blessedly used for the comfort and strengthening of our conscience.
(2) But now anyone can do this, and they have learned it, alas, all too well, that they do as they please, and so take liberty as if they should or should not ever confess. For they have soon grasped that which is otherwise good for us, and go in easily out of measure where the gospel is soft and gentle. But such swine, I have said, should not be with the gospel, nor have any part of it, but should remain under the pope, and be driven and afflicted, that they should confess, fast etc. more than ever. For whosoever will not believe the gospel, nor live according to it, nor do that which a Christian ought to do, neither shall he enjoy it. What would it be if you only wanted to enjoy it, and did nothing about it, nor applied yourself to it? Therefore we do not want to preach anything to such people, nor do we want to do anything with our will.
We will not allow them to be granted or enjoy our freedom, but will again let the pope or his like rule over them, forcing them like a real tyrant. For among the rabble, who do not want to obey the gospel, nothing belongs but such a cane-master, who is God's devil and executioner.
(3) But to others, who are glad to be told, we must always preach, urge, provoke, and entice, so that they will not let such precious and comforting treasure, presented through the gospel, go in vain. Therefore we also want to speak something about confession, to instruct and admonish the simple.
(4) First, I have said that above this confession, of which we speak here, there are two other confessions, which may be called a general confession of all Christians, namely, when one confesses to God alone or to one's neighbor alone and asks for forgiveness, which are also included in the Lord's Prayer, where we say: "Forgive us our trespasses as we forgive those who trespass against us" etc. Yes, the whole Lord's Prayer is nothing else but such a confession. For what is our prayer, but that we confess what we have not, nor do when we are guilty, and desire mercy and a cheerful conscience? Such confession should and must be made without ceasing as long as we live; for therein really consists a Christian nature, that we recognize ourselves as sinners and ask for mercy.
(5) Likewise, the other confession that each one makes to his neighbor is also bound in the Lord's Prayer, that we confess and forgive our sins one to another before we come before God and ask for forgiveness. Now we are all guilty among ourselves, therefore we should and may confess publicly to everyone, and no one should shun the other; for it is as they say: if one is pious, they all are,
2154 D- 23.87-89. V. Main part. - B. Of the Office of the Keys esp. W. X, 2643-2646. 2155
and no one does to God or to his neighbor what he should.
(6) But apart from the general guilt, there is also a special guilt, where one has offended another, so that he repents of it. So in the Lord's Prayer we have two absolutions, that we are forgiven for what we have done, both against God and our neighbor, where we forgive our neighbor and reconcile ourselves with him.
(7) Over and above such public, daily, and necessary confession is this secret confession, which is made between one brother alone, and is intended for this purpose, where something special is wrong or distresses us, so that we may bite ourselves and not be satisfied, nor find ourselves strong enough in faith: that we may complain of it to a brother, to get counsel, comfort, and strength, when and as often as we wish. For it is not put in commandment, as those two are, but is committed to every one that hath need of it, that he may need it for his need; and therefore it is come and ordained, that Christ himself hath put the absolution of his Christianity in his mouth, and commanded to save us from sins. Wherever there is a heart that feels its sin and desires comfort, it has a certain refuge here, since it finds God's word and hears that God absolves and absolves it of sins through a man.
8 Now notice, as I have often said, that confession is in two parts. The first is our work and deed, that I confess my sin and desire comfort and refreshment for my soul. The other is a work done by God, who absolves me of my sins through the word put into man's mouth, which is also the most excellent and noblest, making it sweet and comforting. Now, up to now, people have only focused on our work and have not thought any further than that we have confessed purely, and have not paid attention to the most necessary other things, nor have we preached them; just as if it were only a good work, so that God should be paid, and if confession were not done perfectly and in the most accurate way, absolution should not apply, nor should sin be forgiven. So that people were driven to such an extent that everyone despaired of confessing so purely, as it was not possible, and had no conscience.
may stand at rest, nor rely on absolution. Thus they have made dear confession not only useless, but also difficult and sour, with noticeable harm and ruin to the soul.
(9) Therefore, we are to see to it that we separate and set the two things far apart, esteeming our work low, but God's word high and great, and not going about as if we would do a good work and give to Him, but only receive and receive from Him. You must not come and say how pious or wicked you are. If you are a Christian, I know it well; if you are not, I know it even more. But this is the reason why thou shalt complain of thy affliction, and be helped, and make thyself cheerful in heart and conscience.
(10) Now no one may urge you with commands, but this is what we say: If you are a Christian or would like to be, you have faithful counsel here to go and get the precious treasure. If you are not a Christian, or if you do not desire such comfort, we will make you go to someone else. Thus we abolish the tyranny, commandment, and compulsion of the pope in all cases, since they have no need of him. For we teach, as we have said, that he who does not go to confession willingly and for the sake of absolution, let him only do so; yes, he who also goes to his work, as purely as he has done his confession, let him only stay away from it.
(11) But we urge you to confess and report your distress, not because you are doing it for a work, but because you are hearing what God is telling you. The word, I say, or absolution, thou shalt regard, esteem great and precious, as an excellent, great treasure, to be received with all honor and thanksgiving.
12. If one were to point out these things and show the need that should move us to do so, one would not need much coercion; his own conscience would drive him and make him so anxious that he would be glad and act like a poor, miserable beggar when he hears that a rich donation, money or clothing is being given out in one place: There would be no need for a guardian to drive him and beat him, he would probably run himself what he could run in body, so that he would not miss it. Now, if you have a go-
If one were to suggest that all beggars should run there, that and no other, and yet conceal what one should seek and fetch there, what would that be but that one would go with unwillingness, not thinking to fetch anything, but letting oneself see how poor and miserable the beggar was? one would not derive much joy or comfort from that, but only become the more hostile to the commandment.
(13) The priest's preachers of this rich alms and unspeakable treasure have been silent until now, and have not gone any further than to show how unclean and wicked we are; who would like to go to confession? But we do not say that one should see how full of filth you are, and be reflected in it; but advise and say: If you are poor and miserable, then go and need the healing medicine. Whoever then feels his misery and need, will probably get such a desire for it that he will run to it with joy. But those who do not respect it, nor come from themselves, we also let them go. But let them know that we do not consider them Christians.
(14) We now teach you how excellent, delicious and comforting confession is, and urge you not to despise such a precious thing, considering our great need. If you are a Christian, you need neither my coercion nor the priest's commandment everywhere, but will force yourself and ask me that you may be granted this. But if thou wilt despise it, and so proudly go unconfessed, we conclude the sentence that thou art no Christian, and also shalt not enjoy the Sacrament. For you despise that which no Christian should despise, and thus make it clear that you cannot have forgiveness of sin. And it
is a sure sign that you also despise the gospel.
15 Summa, we do not want to know of any compulsion. But whoever does not hear our sermon and exhortation, nor follows it, we have nothing to do with him, nor shall he have anything of the gospel. If you were a Christian, you would be glad to walk over a hundred miles after it and not be compelled, but come and compel us. For then the compulsion must be reversed, that we may come into commandment, and thou into liberty. We do not compel anyone, but suffer that they compel us; just as they compel us that we must preach and administer the sacraments.
(16) Therefore, when I exhort to confession, I do nothing else but exhort to be a Christian. If I bring you to confession, I have brought you to confession. For those who desire to be devout Christians, to be rid of their sins, and to have a happy conscience, are already hungry and thirsty, so that they snatch at bread, just as a hunted deer burns with hunger and thirst, as the 42nd Psalm, v. 2, says. Psalm, v. 2, says: "As the deer cries out for the brooks of water, so my soul, God, cries out to you"; that is, as such a one is in woe and fear for a fresh spring, so I am in fear and fear for God's word or absolution and sacrament etc.
(17) Behold, if this were rightly taught of confession, it might be made a desire and a love, that men should come and follow us more than we would have them. We let the papists torment and torture themselves and other people who do not respect such treasures and close them to themselves. But it is our duty to lift up our hands, praise God and give thanks that we have come to such knowledge and grace.
Several interpretations of this can be found in the :
XI. Theil, Am Palmtage; Sermon von der Confichte und dem Sacrament.
- On Easter Day; a beautiful sermon of reception of St. Sacrament, § 24 ff, sermon of confession.
Several of Luther's writings, which he wrote against the papists' so-called auricular confession, can be
in the dogmatic-polemical writings against the Papists, Sect. II; esp.
Büchlein von der Beichte, translated by Georg Spalatin, and
Booklet of Confession, together with his letter to Franisius von Seckingen.