Later, therefore, he issued them [those golden years of his] by his legates [everywhere] to the countries, until all churches and houses were full of the Golden Year. At last he also made an inroad into purgatory among the dead, first, by founding masses and vigils, afterwards, by indulgences and the Golden Year, and finally souls became so cheap that he released one for a farthing.
But all this, too, was of no avail. For although the Pope taught men to depend upon, and trust in, these indulgences [for salvation], yet he rendered the [whole] matter again uncertain. For in his bulls he declares: Whoever would share in the indulgences or a Golden Year must be contrite, and have confessed, and pay money. Now, we have heard above that this contrition and confession are with them uncertain and hypocrisy. Likewise, also no one knew what soul was in purgatory, and if some were therein, no one knew which had properly repented and confessed. Thus he took the precious money [the Pope snatched up the holy pence], and comforted them meanwhile with [led them to confidence in] his power and indulgence, and [then again led them away from that and] directed them again to their uncertain work.
If, now [although], there were some who did not believe [acknowledge] themselves guilty of such actual sins in [committed by] thoughts, words, and works,—as I, and such as I, in monasteries and chapters [fraternities or colleges of priests], wished to be monks and priests, and by fasting, watching, praying, saying Mass, coarse garments, and hard beds, etc., fought against [strove to resist] evil thoughts, and in full earnest and with force wanted to be holy, and yet the hereditary, inborn evil sometimes did in sleep what it is wont to do (as also St. Augustine and Jerome among others confess),—still each one held the other in esteem, so that some, according to our teaching, were regarded as holy, without sin and full of good works, so much so that with this mind we would communicate and sell our good works to others, as being superfluous to us for heaven. This is indeed true, and seals, letters, and instances [that this happened] are at hand.
[When there were such, I say] These did not need repentance. For of what would they repent, since they had not indulged wicked thoughts? What would they confess [concerning words not uttered], since they had avoided words? For what should they render satisfaction, since they were so guiltless of any deed that they could even sell their superfluous righteousness to other poor sinners? Such saints were also the Pharisees and scribes in the time of Christ.
Here comes the fiery angel, St. John [Rev. 10], the true preacher of [true] repentance, and with one [thunderclap and] bolt hurls both [those selling and those buying works] on one heap, and says: Repent! Matt. 3, 2. Now, the former [the poor wretches] imagine: Why, we have repented! The latter [the rest] say: We need no repentance. John says: Repent ye, both of you, for ye are false penitents; so are these [the rest] false saints [or hypocrites], and all of you on either side need the forgiveness of sins, because neither of you know what true sin is not to say anything about your duty to repent of it and shun it. For no one of you is good; you are full of unbelief, stupidity, and ignorance of God and God's will. For here He is present of whose fulness have all we received, and grace for grace, John 1, 16, and without Him no man can be just before God. Therefore, if you wish to repent, repent aright- your penance will not accomplish anything [is nothing]. And you hypocrites, who do not need repentance, you serpents' brood, who has assured you that you will escape the wrath to come? etc. Matt. 3, 7; Luke 3, 7.
In the same way Paul also preaches, Rom. 3, 10-12: There is none righteous, there is none that understandeth, there is none that seeketh after God, there is none that doeth good, no not one; they are all gone out of the way; they are together become unprofitable. And Acts 17, 30: God now commandeth all men everywhere to repent. "All men," he says; no one excepted who is a man. This repentance teaches us to discern sin, namely, that we are altogether lost, and that there is nothing good in us from head to foot [both within and without], and that we must absolutely become new and other men.
This repentance is not piecemeal [partial] and beggarly [fragmentary], like that which does penance for actual sins, nor is it uncertain like that. For it does not debate what is or is not sin, but hurls everything on a heap, and says: All in us is nothing but sin [affirms that, with respect to us, all is simply sin (and there is nothing in us that is not sin and guilt)]. What is the use of [For why do we wish] investigating, dividing, or distinguishing a long time? For this reason, too, this contrition is not [doubtful or] uncertain. For there is nothing left with which we can think of any good thing to pay for sin, but there is only a sure despairing concerning all that we are, think, speak, or do [all hope must be cast aside in respect of everything], etc.
In like manner confession, too, cannot be false, uncertain, or piecemeal [mutilated or fragmentary]. For he who confesses that all in him is nothing but sin comprehends all sins excludes none, forgets none. Neither can the satisfaction be uncertain, because it is not our uncertain, sinful work, but it is the suffering and blood of the [spotless and] innocent Lamb of God who taketh away the sin of the world.