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    Works of Martin Luther
    Works of Martin Luther
    Works of Martin Luther
    Ebook1,184 pages18 hours

    Works of Martin Luther

    By Martin Luther

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    This file includes: 95 Theses, Commentary on the Epistle to the Galatians, Disputation on the Divinity and Humanity of Christ, Hymns of Martin Luther, The Large Catechism, Open Letter on Translating, Open Letter to the Christian Nobility of the German Nation, Selections from the Table Talk of Martin Luther, The SmalcaldArticles, and Treatise on Good Works. According to Wikipedia: "Martin Luther (10 November 1483 – 18 February 1546) was a German monk, theologian, university professor, Father of Protestantism, and church reformer whose ideas influenced the Protestant Reformation and changed the course of Western civilization. Luther's theology challenged the authority of the papacy by holding that the Bible is the only infallible source of religious authority and that all baptized Christians under Jesus are a universal priesthood. According to Luther, salvation is a gift of God, received only by true repentance and faith in Jesus as the Messiah, a faith given by God and unmediated by the church. At the Diet of Worms assembly over freedom of conscience in 1521, Luther's confrontation with the Holy Roman Emperor Charles V and his refusal to submit to the authority of the Emperor resulted in his excommunication from the Roman Catholic Church and being declared an outlaw of the state as a consequence. His translation of the Bible into the vernacular of the people made the Scriptures more accessible to them, and had a tremendous political impact on the church and on German culture. It furthered the development of a standard version of the German language, added several principles to the art of translation, and influenced the translation of the English King James Bible. His hymns inspired the development of congregational singing within Christianity."

    LanguageEnglish
    PublisherSeltzer Books
    Release dateMar 1, 2018
    ISBN9781455393794
    Works of Martin Luther
    Author

    Martin Luther

    Martin Luther (1483–1546) was a German theologian and one of the most influential figures in the Protestant Reformation. Some of Luther’s best-known works are the Ninety-Five Theses, “A Mighty Fortress Is Our God,” and his translation of the Bible into German. 

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      Works of Martin Luther - Martin Luther

      WORKS OF MARTIN LUTHER

      published by Samizdat Express, Orange, CT, USA

      established in 1974, offering over 14,000 books

      Christian classics:

      The City of God by St. Augustine

      Confessions by St. Augustine

      Summa Theologica by St. Thomas Aquinas

      The Institutes by Calvin

      Martin Luther's Works

      Jonathan Edwards' Works

      John Bunyan's Works

      Matthew Henry's Concise Commentary

      Charles Spurgeon's Works

      Ellen White's Works

      Lewis Sperry Chafer's Works

      feedback welcome: info@samizdat.com

      visit us at samizdat.com

      95 Theses (in English)

      95 Theses (in Latin)

      Commentary on the Epistle to the Galatians

      Concerning Christian Liberty

      Disputation on the Divinity and Humanity of Christ     

      Dr. Martin Luther's Deutsche Geistliche Lieder (The Hymns of Martin Luther)

      The Large Catechism

      Open Letter on Translating

      Open Letter to the Christian Nobility of the German Nation

      Selections from the Table Talk of Martin Luther

      The Smalcald Articles

      Treatise on Good Works

      MARTIN LUTHER'S 95 THESES

      Disputation of Doctor Martin Luther on the Power and Efficacy of Indulgences by Dr. Martin Luther, 1517

      Published in:

      Works of Martin Luther

      Adolph Spaeth, L.D. Reed, Henry Eyster Jacobs, et Al., Trans. & Eds.

      (Philadelphia: A. J. Holman Company, 1915), Vol. 1, pp. 29-38.

      DISPUTATION OF DOCTOR MARTIN LUTHER

      ON THE POWER AND EFFICACY OF

      INDULGENCES

      OCTOBER 31, 1517

      Out of love for the truth and the desire to bring it to light,  the following propositions will be discussed at Wittenberg,  under the presidency of the Reverend Father Martin Luther,  Master of Arts and of Sacred Theology, and Lecturer in  Ordinary on the same at that place. Wherefore he requests that  those who are unable to be present and debate orally with us,  may do so by letter. 

      In the Name our Lord Jesus Christ. Amen. 

      1. Our Lord and Master Jesus Christ, when He said Poenitentiam  agite, willed that the whole life of believers should be  repentance. 

      2. This word cannot be understood to mean sacramental penance,  i.e., confession and satisfaction, which is administered by  the priests. 

      3. Yet it means not inward repentance only; nay, there is no  inward repentance which does not outwardly work divers  mortifications of the flesh. 

      4. The penalty [of sin], therefore, continues so long as  hatred of self continues; for this is the true inward  repentance, and continues until our entrance into the kingdom  of heaven.

      5. The pope does not intend to remit, and cannot remit any  penalties other than those which he has imposed either by his  own authority or by that of the Canons.

      6. The pope cannot remit any guilt, except by declaring that  it has been remitted by God and by assenting to God's  remission; though, to be sure, he may grant remission in cases  reserved to his judgment. If his right to grant remission in  such cases were despised, the guilt would remain entirely  unforgiven. 

      7. God remits guilt to no one whom He does not, at the same  time, humble in all things and bring into subjection to His  vicar, the priest.   8. The penitential canons are imposed only on the living, and,  according to them, nothing should be imposed on the dying. 

      9. Therefore the Holy Spirit in the pope is kind to us,  because in his decrees he always makes exception of the  article of death and of necessity.

      10. Ignorant and wicked are the doings of those priests who,  in the case of the dying, reserve canonical penances for  purgatory. 

      11. This changing of the canonical penalty to the penalty of  purgatory is quite evidently one of the tares that were sown  while the bishops slept. 

      12. In former times the canonical penalties were imposed not  after, but before absolution, as tests of true contrition. 

      13. The dying are freed by death from all penalties; they are  already dead to canonical rules, and have a right to be  released from them.

      14. The imperfect health [of soul], that is to say, the  imperfect love, of the dying brings with it, of necessity,  great fear; and the smaller the love, the greater is the fear. 

      15. This fear and horror is sufficient of itself alone (to say  nothing of other things) to constitute the penalty of  purgatory, since it is very near to the horror of despair. 

      16. Hell, purgatory, and heaven seem to differ as do despair,  almost-despair, and the assurance of safety. 

      17. With souls in purgatory it seems necessary that horror  should grow less and love increase. 

      18. It seems unproved, either by reason or Scripture, that  they are outside the state of merit, that is to say, of  increasing love. 

      19. Again, it seems unproved that they, or at least that all  of them, are certain or assured of their own blessedness,  though we may be quite certain of it. 

      20. Therefore by full remission of all penalties the pope  means not actually of all, but only of those imposed by  himself. 

      21. Therefore those preachers of indulgences are in error, who  say that by the pope's indulgences a man is freed from every  penalty, and saved; 

      22. Whereas he remits to souls in purgatory no penalty which,  according to the canons, they would have had to pay in this  life.   23. If it is at all possible to grant to any one the remission  of all penalties whatsoever, it is certain that this remission  can be granted only to the most perfect, that is, to the very  fewest. 

      24. It must needs be, therefore, that the greater part of the  people are deceived by that indiscriminate and highsounding  promise of release from penalty. 

      25. The power which the pope has, in a general way, over  purgatory, is just like the power which any bishop or curate  has, in a special way, within his own diocese or parish. 

      26. The pope does well when he grants remission to souls [in  purgatory], not by the power of the keys (which he does not  possess), but by way of intercession. 

      27. They preach man who say that so soon as the penny jingles  into the money-box, the soul flies out [of purgatory].

      28. It is certain that when the penny jingles into the  money-box, gain and avarice can be increased, but the result  of the intercession of the Church is in the power of God  alone. 

      29. Who knows whether all the souls in purgatory wish to be  bought out of it, as in the legend of Sts. Severinus and  Paschal. 

      30. No one is sure that his own contrition is sincere; much  less that he has attained full remission. 

      31. Rare as is the man that is truly penitent, so rare is also  the man who truly buys indulgences, i.e., such men are most  rare. 

      32. They will be condemned eternally, together with their  teachers, who believe themselves sure of their salvation  because they have letters of pardon.

      33. Men must be on their guard against those who say that the  pope's pardons are that inestimable gift of God by which man  is reconciled to Him; 

      34. For these graces of pardon concern only the penalties of  sacramental satisfaction, and these are appointed by man.

      35. They preach no Christian doctrine who teach that  contrition is not necessary in those who intend to buy souls  out of purgatory or to buy confessionalia. 

      36. Every truly repentant Christian has a right to full  remission of penalty and guilt, even without letters of  pardon. 

      37. Every true Christian, whether living or dead, has part in  all the blessings of Christ and the Church; and this is  granted him by God, even without letters of pardon. 

      38. Nevertheless, the remission and participation [in the  blessings of the Church] which are granted by the pope are in  no way to be despised, for they are, as I have said, the  declaration of divine remission. 

      39. It is most difficult, even for the very keenest  theologians, at one and the same time to commend to the people  the abundance of pardons and [the need of] true contrition. 

      40. True contrition seeks and loves penalties, but liberal  pardons only relax penalties and cause them to be hated, or at  least, furnish an occasion [for hating them]. 

      41. Apostolic pardons are to be preached with caution, lest  the people may falsely think them preferable to other good  works of love. 

      42. Christians are to be taught that the pope does not intend  the buying of pardons to be compared in any way to works of  mercy. 

      43. Christians are to be taught that he who gives to the poor  or lends to the needy does a better work than buying pardons; 

      44. Because love grows by works of love, and man becomes  better; but by pardons man does not grow better, only more  free from penalty. 

      45. Christians are to be taught that he who sees a man in  need, and passes him by, and gives [his money] for pardons,  purchases not the indulgences of the pope, but the indignation  of God. 

      46. Christians are to be taught that unless they have more  than they need, they are bound to keep back what is necessary  for their own families, and by no means to squander it on  pardons. 

      47. Christians are to be taught that the buying of pardons is  a matter of free will, and not of commandment. 

      48. Christians are to be taught that the pope, in granting  pardons, needs, and therefore desires, their devout prayer for  him more than the money they bring. 

      49. Christians are to be taught that the pope's pardons are  useful, if they do not put their trust in them; but altogether  harmful, if through them they lose their fear of God.

      50. Christians are to be taught that if the pope knew the

       exactions of the pardon-preachers, he would rather that St.  Peter's church should go to ashes, than that it should be  built up with the skin, flesh and bones of his sheep. 

      51. Christians are to be taught that it would be the pope's  wish, as it is his duty, to give of his own money to very many  of those from whom certain hawkers of pardons cajole money,  even though the church of St. Peter might have to be sold. 

      52. The assurance of salvation by letters of pardon is vain,  even though the commissary, nay, even though the pope himself,  were to stake his soul upon it. 

      53. They are enemies of Christ and of the pope, who bid the  Word of God be altogether silent in some Churches, in order  that pardons may be preached in others.  

       54. Injury is done the Word of God when, in the same sermon,  an equal or a longer time is spent on pardons than on this  Word.

      55. It must be the intention of the pope that if pardons,  which are a very small thing, are celebrated with one bell,

       with single processions and ceremonies, then the Gospel, which  is the very greatest thing, should be preached with a hundred  bells, a hundred processions, a hundred ceremonies.

      56. The treasures of the Church, out of which the pope.  grants indulgences, are not sufficiently named or known among  the people of Christ. 

      57. That they are not temporal treasures is certainly evident,  for many of the vendors do not pour out such treasures so  easily, but only gather them. 

      58. Nor are they the merits of Christ and the Saints, for even  without the pope, these always work grace for the inner man,  and the cross, death, and hell for the outward man.

      59. St. Lawrence said that the treasures of the Church were  the Church's poor, but he spoke according to the usage of the  word in his own time. 

      60. Without rashness we say that the keys of the Church, given  by Christ's merit, are that treasure; 

      61. For it is clear that for the remission of penalties and of  reserved cases, the power of the pope is of itself sufficient. 

      62. The true treasure of the Church is the Most Holy Gospel of  the glory and the grace of God. 

      63. But this treasure is naturally most odious, for it makes  the first to be last. 

      64. On the other hand, the treasure of indulgences is  naturally most acceptable, for it makes the last to be first. 

      65. Therefore the treasures of the Gospel are nets with which  they formerly were wont to fish for men of riches. 

      66. The treasures of the indulgences are nets with which they  now fish for the riches of men. 

      67. The indulgences which the preachers cry as the greatest  graces are known to be truly such, in so far as they promote  gain.

      68. Yet they are in truth the very smallest graces compared  with the grace of God and the piety of the Cross. 

      69. Bishops and curates are bound to admit the commissaries of  apostolic pardons, with all reverence. 

      70. But still more are they bound to strain all their eyes and  attend with all their ears, lest these men preach their own  dreams instead of the commission of the pope. 

      71 . He who speaks against the truth of apostolic pardons, let  him be anathema and accursed! 

      72. But he who guards against the lust and license of the  pardon-preachers, let him be blessed!

      73. The pope justly thunders against those who, by any art,  contrive the injury of the traffic in pardons. 

      74. But much more does he intend to thunder against those who  use the pretext of pardons to contrive the injury of holy love  and truth. 

      75. To think the papal pardons so great that they could  absolve a man even if he had committed an impossible sin and  violated the Mother of God -- this is madness.

      76. We say, on the contrary, that the papal pardons are not  able to remove the very least of venial sins, so far as its  guilt is concerned.

      77. It is said that even St. Peter, if he were now Pope, could  not bestow greater graces; this is blasphemy against St. Peter  and against the pope. 

      78. We say, on the contrary, that even the present pope, and  any pope at all, has greater graces at his disposal; to wit,  the Gospel, powers, gifts of healing, etc., as it is written  in I. Corinthians xii. 

      79. To say that the cross, emblazoned with the papal arms,  which is set up [by the preachers of indulgences], is of equal  worth with the Cross of Christ, is blasphemy. 

      80. The bishops, curates and theologians who allow such talk  to be spread among the people, will have an account to render.   81. This unbridled preaching of pardons makes it no easy  matter, even for learned men, to rescue the reverence due to  the pope from slander, or even from the shrewd questionings of  the laity. 

      82. To wit: -- Why does not the pope empty purgatory, for the  sake of holy love and of the dire need of the souls that are  there, if he redeems an infinite number of souls for the sake  of miserable money with which to build a Church? The former  reasons would be most just; the latter is most trivial. 

      83. Again: -- Why are mortuary and anniversary masses for the  dead continued, and why does he not return or permit the  withdrawal of the endowments founded on their behalf, since it  is wrong to pray for the redeemed? 

      84. Again: -- What is this new piety of God and the pope,  that for money they allow a man who is impious and their enemy  to buy out of purgatory the pious soul of a friend of God, and  do not rather, because of that pious and beloved soul's own  need, free it for pure love's sake? 

      85. Again: -- Why are the penitential canons long since in  actual fact and through disuse abrogated and dead, now  satisfied by the granting of indulgences, as though they were  still alive and in force? 

      86. Again: -- Why does not the pope, whose wealth is to-day  greater than the riches of the richest, build just this one  church of St. Peter with his own money, rather than with the  money of poor believers? 

      87. Again: -- What is it that the pope remits, and what  participation does he grant to those who, by perfect  contrition, have a right to full remission and participation?

      88. Again: -- What greater blessing could come to the Church  than if the pope were to do a hundred times a day what he now  does once, and bestow on every believer these remissions and  participations? 

      89. Since the pope, by his pardons, seeks the salvation of  souls rather than money, why does he suspend the indulgences  and pardons granted heretofore, since these have equal  efficacy?

      90. To repress these arguments and scruples of the laity by  force alone, and not to resolve them by giving reasons, is to  expose the Church and the pope to the ridicule of their  enemies, and to make Christians unhappy. 

      91. If, therefore, pardons were preached according to the  spirit and mind of the pope, all these doubts would be readily  resolved; nay, they would not exist. 

      92. Away, then, with all those prophets who say to the people  of Christ, Peace, peace, and there is no peace! 

      93. Blessed be all those prophets who say to the people of  Christ, Cross, cross, and there is no cross!

      94. Christians are to be exhorted that they be diligent in  following Christ, their Head, through penalties, deaths, and  hell; 

      95. And thus be confident of entering into heaven rather  through many tribulations, than through the assurance of  peace.

      This text was converted to ascii format for Project Wittenberg by  Allen Mulvey and is in the public domain.  You may freely  distribute, copy or print this text.  Please direct any comments  or suggestions to: Rev. Robert E. Smith of the Walther Library at  Concordia Theological Seminary.

      DISPUTATIO PRO DECLARATIONE VIRTUTIS INDULGENTIARUM BY DR. MARTIN LUTHER

      from D. MARTIN LUTHERS WERKE: KRITISCHE GESAMMTAUSGABE. 1. Band (Weimar: Hermann Boehlau, 1883). pp. 233-238. PW #001-001La

      This text was converted to ascii format for Project Wittenberg by Rev. Robert E. Smith and is in the public domain.  You may freely distribute, copy or print this text.  Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary.

      E-mail: CFWLibrary@CRF.CUIS.EDU Surface Mail: 6600 N. Clinton St., Ft.  Wayne, IN 46825 USA Phone: (219) 481-2123                        Fax: (219) 481-2126

      Amore et studio elucidande veritatis hec subscripta disputabuntur Wittenberge, Presidente R. P. Martino Lutther, Artium et S. Theologie Magistro eiusdemque ibidem lectore Ordinario. Quare petit, ut qui non possunt verbis presentes nobiscum disceptare agant id literis absentes. In nomine domini nostri Hiesu Christi. Amen.

      1. Dominus et magister noster Iesus Christus dicendo `Penitentiam agite &c.' omnem vitam fidelium penitentiam esse voluit. 2. Quod verbum de penitentia sacramentali (id est confessionis et satisfactionis, que sacerdotum ministerio celebratur) non potest intelligi.

      3. Non tamen solam intendit interiorem, immo interior nulla est, nisi foris operetur varias carnis mortificationes.

      4. Manet itaque pena, donec manet odium sui (id est penitentia vera intus), scilicet usque ad introitum regni celorum.

      5. Papa non vult nec potest ullas penas remittere preter eas, quas arbitrio vel suo vel canonum imposuit.

      6. Papa non potest remittere ullam culpam nisi declarando, et approbando remissam a deo Aut certe remittendo casus reservatos sibi, quibus contemptis culpa prorsus remaneret.

      7. Nulli prorus remittit deus culpam, quin simul eum subiiciat humiliatum in omnibus sacerdoti suo vicario.

      8. Canones penitentiales solum viventibus sunt impositi nihilque morituris secundum eosdem debet imponi.

      9. Inde bene nobis facit spiritussanctus in papa excipiendo in suis decretis semper articulum mortis et necessitatis.

      10. Indocte et male faciunt sacerdotes ii, qui morituris penitentias canonicas in purgatorium reservant.

      11. Zizania illa de mutanda pena Canonica in penam purgatorii videntur certe dormientibus episcopis seminata.

      12. Olim pene canonice non post, sed ante absolutionem imponebantur tanquam tentamenta vere contritionis.

      13. Morituri per mortem omnia solvunt et legibus canonum mortui iam sunt, habentes iure earum relaxationem.

      14. Imperfecta sanitas seu charitas morituri necessario secum fert magnum timorem, tantoque maiorem, quanto minor fuerit ipsa.

      15. Hic timor et horror satis est se solo (ut alia taceam) facere penam purgatorii, cum sit proximus desperationis horrori.

      16. Videntur infernus, purgaturium, celum differre, sicut desperatio, prope desperatio, securitas differunt.

      17. Necessarium videtur animabus in purgatorio sicut minni horrorem ita augeri charitatem.

      18. Nec probatum videtur ullis aut rationibus aut scripturis, quod sint extra statum meriti seu augende charitatis.

      19. Nec hoc probatum esse videtur, quod sint de sua beatitudine certe et secure, saltem omnes, licet nos certissimi simus. 20. Igitur papa per remissionem plenariam omnium penarum non simpliciter omnium intelligit, sed a seipso tantummodo impositarum.

      21. Errant itaque indulgentiarum predicatores ii, qui dicunt per pape indulgentias hominem ab omni pena solvi et salvari.

      22. Quin nullam remittit animabus in purgatorio, quam in hac vita debuissent secundum Canones solvere.

      23. Si remissio ulla omnium omnino penarum potest alicui dari, certum est eam non nisi perfectissimis, i.e. paucissimis, dari.

      24. Falli ob id necesse est maiorem partem populi per indifferentem illam et magnificam pene solute promissionem.

      25. Qualem potestatem habet papa in purgatorium generaliter, talem habet quilibet Episcopus et Curatus in sua diocesi et parochia specialiter.

      1. [26] Optime facit papa, quod non potestate clavis (quam nullam habet) sed per modum suffragii dat animabus remissionem.

      2. [27] Hominem predicant, qui statim ut iactus nummus in cistam tinnierit evolare dicunt animam.

      3. [28] Certum est, nummo in cistam tinniente augeri questum et avariciam posse: suffragium autem ecclesie est in arbitrio dei solius.

      4. [29] Quis scit, si omnes anime in purgatorio velint redimi, sicut de s. Severino et Paschali factum narratur.

      5. [30] Nullus securus est de veritate sue contritionis, multominus de consecutione plenarie remissionis.

      6. [31] Quam rarus est vere penitens, tam rarus est vere indulgentias redimens, i. e. rarissimus.

      7. [32] Damnabuntur ineternum cum suis magistris, qui per literas veniarum securos sese credunt de sua salute.

      8. [33] Cavendi sunt nimis, qui dicunt venias illas Pape donum esse illud dei inestimabile, quo reconciliatur homo deo.

      9. [34] Gratie enim ille veniales tantum respiciunt penas satisfactionis sacramentalis ab homine constitutas.

      10. [35] Non christiana predicant, qui docent, quod redempturis animas vel confessionalia non sit necessaria contritio.

      11. [36] Quilibet christianus vere compunctus habet remissionem plenariam a pena et culpa etiam sine literis veniarum sibi debitam.

      12. [37] Quilibet versus christianus, sive vivus sive mortuus, habet participationem omnium bonorum Christi et Ecclesie etiam sine literis veniarum a deo sibi datam.

      13. [38] Remissio tamen et participatio Pape nullo modo est contemnenda, quia (ut dixi) est declaratio remissionis divine.

      14. [39] Difficillimum est etiam doctissimis Theologis simul extollere veniarum largitatem et contritionis veritatem coram populo.

      15. [40] Contritionis veritas penas querit et amat, Veniarum autem largitas relaxat et odisse facit, saltem occasione.

      16. [41] Caute sunt venie apostolice predicande, ne populus false intelligat eas preferri ceteris bonis operibus charitatis.

      17. [42] Docendi sunt christiani, quod Pape mens non est, redemptionem veniarum ulla ex parte comparandam esse operibus misericordie.

      18. [43] Docendi sunt christiani, quod dans pauperi aut mutuans egenti melius facit quam si venias redimereet.

      19. [44] Quia per opus charitatis crescit charitas et fit homo melior, sed per venias non fit melior sed tantummodo a pena liberior.

      20. [45] Docendi sunt christiani, quod, qui videt egenum et neglecto eo dat pro veniis, non idulgentias Pape sed indignationem dei sibi vendicat.

      21. [46] Docendi sunt christiani, quod nisi superfluis abundent necessaria tenentur domui sue retinere et nequaquam propter venias effundere.

      22. [47] Docendi sunt christiani, quod redemptio veniarum est libera, non precepta.

      23. [48] Docendi sunt christiani, quod Papa sicut magis eget ita magis optat in veniis dandis pro se devotam orationem quam promptam pecuniam.

      24. [49] Docendi sunt christiani, quod venie Pape sunt utiles, si non in cas confidant, Sed nocentissime, si timorem dei per eas amittant.

      25. [50] Docendi sunt christiani, quod si Papa nosset exactiones venialium predicatorum, mallet Basilicam s. Petri in cineres ire quam edificari cute, carne et ossibus ovium suarum.

      1. [51] Docendi sunt christiani, quod Papa sicut debet ita vellet, etiam vendita (si opus sit) Basilicam s. Petri, de suis pecuniis dare illis, a quorum plurimis quidam concionatores veniarum pecuniam eliciunt.

      2. [52] Vana est fiducia salutis per literas veniarum, etiam si Commissarius, immo Papa ipse suam animam pro illis impigneraret. 3. [53] Hostes Christi et Pape sunt ii, qui propter venias predicandas verbum dei in aliis ecclesiis penitus silere iubent.

      4. [54] Iniuria fit verbo dei, dum in eodem sermone equale vel longius tempus impenditur veniis quam illi.

      5. [55] Mens Pape necessario est, quod, si venie (quod minimum est) una campana, unis pompis et ceremoniis celebrantur,

       Euangelium (quod maximum est) centum campanis, centum pompis, centum ceremoniis predicetur.

      6. [56] Thesauri ecclesie, unde Pape dat indulgentias, neque satis nominati sunt neque cogniti apud populum Christi.

      7. [57] Temporales certe non esse patet, quod non tam facile eos profundunt, sed tantummodo colligunt multi  concionatorum.

      8. [58] Nec sunt merita Christi et sanctorum, quia hec semper sine Papa operantur gratiam hominis interioris et crucem, mortem infernumque exterioris.

      9. [59] Thesauros ecclesie s. Laurentius dixit esse pauperes ecclesie, sed locutus est usu vocabuli suo tempore.

      10. [60] Sine temeritate dicimus claves ecclesie (merito Christi donatas) esse thesaurum istum.

      11. [61] Clarum est enim, quod ad remissionem penarum et casuum sola sufficit potestas Pape.

      12. [62] Verus thesaurus ecclesie est sacrosanctum euangelium glorie et gratie dei.

      13. [63] Hic autem est merito odiosissimus, quia ex primis facit novissimos.

      14. [64] Thesaurus autem indulgentiarum merito est gratissimus, quia ex novissimis facit primos.

      15. [65] Igitur thesauri Euangelici rhetia sunt, quibus olim piscabantur viros divitiarum.

      16. [66] Thesauri indulgentiarum rhetia sunt, quibus nunc piscantur divitias virorum.

      17. [67] Indulgentie, quas concionatores vociferantur maximas gratias, intelliguntur vere tales quoad questum promovendum.

      18. [68] Sunt tamen re vera minime ad gratiam dei et crucis pietatem comparate.

      19. [69] Tenentur Episcopi et Curati veniarum apostolicarum Commissarios cum omni reverentia admittere. 20. [70] Sed magis tenentur omnibus oculis intendere, omnibus auribus advertere, ne pro commissione Pape sua illi somnia predicent. 21. [71] Contra veniarum apostolicarum veritatem qui loquitur, sit ille anathema et maledictus.

      22. [72] Qui vero, contra libidinem ac licentiam verborum Concionatoris veniarum curam agit, sit ille benedictus.

      23. [73] Sicut Papa iuste fulminat eos, qui in fraudem negocii veniarum quacunque arte machinantur,

      24. [74] Multomagnis fulminare intendit eos, qui per veniarum pretextum in fraudem sancte charitatis et veritatis machinantur,

      25. [75] Opinari venias papales tantas esse, ut solvere possint hominem, etiam si quis per impossibile dei genitricem violasset, Est insanire.

      1. [76] Dicimus contra, quod venie papales nec minimum venialium peccatorum tollere possint quo ad culpam.

      2. [77] Quod dicitur, nec si s. Petrus modo Papa esset maiores gratias donare posset, est blasphemia in sanctum Petrum et Papam.

      3. [78] Dicimus contra, quod etiam iste et quilibet papa maiores habet, scilicet Euangelium, virtutes, gratias, curationum &c. ut 1. Co. XII.

      4. [79] Dicere, Crucem armis papalibus insigniter erectam cruci Christi equivalere, blasphemia est.

      5. [80] Rationem reddent Episcopi, Curati et Theologi, Qui tales sermones in populum licere sinunt.

      6. [81] Facit hec licentiosa veniarum predicatio, ut nec reverentiam Pape facile sit etiam doctis viris redimere a calumniis aut certe argutis questionibus laicorm.

      7. [82] Scilicet. Cur Papa non evacuat purgatorium propter sanctissimam charitatem et summam animarum necessitatem ut causam omnium iustissimam, Si infinitas animas redimit propter pecuniam funestissimam ad structuram Basilice ut causam levissimam?

      8. [83] Item. Cur permanent exequie et anniversaria defunctorum et non reddit aut recipi permittit beneficia pro illis instituta, cum iam sit iniuria pro redemptis orare?

      9. [84] Item. Que illa nova pietas Dei et Pape, quod impio et inimico propter pecuniam concedunt animam piam et amicam dei redimere, Et tamen propter necessitatem ipsius met pie et dilecte anime non redimunt eam gratuita charitate?

      10. [85] Item. Cur Canones penitentiales re ipsa et non usu iam diu in semet abrogati et mortui adhuc tamen pecuniis redimuntur per concessionem indulgentiarum tanquam vivacissimi?

      11. [86] Item. Cur Papa, cuius opes hodie sunt opulentissimis Crassis crassiores, non de suis pecuniis magis quam pauperum fidelium struit unam tantummodo Basilicam sancti Petri?

      12. [87] Item. Quid remittit aut participat Papa iis, qui per contritionem perfectam ius habent plenarie remissionis et participationis?

      13. [88] Item. Quid adderetur ecclesie boni maioris, Si Papa, sicut semel facit, ita centies in die cuilibet fidelium has remissiones et participationes tribueret?

      14. [89] Ex quo Papa salutem querit animarum per venias magis quam pecunias, Cur suspendit literas et venias iam olim concessas, cum sint eque efficaces?

      15. [90] Hec scrupulosissima laicorum argumenta sola potestate compescere nec reddita ratione diluere, Est ecclesiam et Papam hostibus ridendos exponere et infelices christianos facere.

      16. [91] Si ergo venie secundum spiritum et mentem Pape predicarentur, facile illa omnia solverentur, immo non essent.

      17. [92] Valeant itaque omnes illi prophete, qui dicunt populo Christi `Pax pax,' et non est pax.

      18. [93] Bene agant omnes illi prophete, qui dicunt populo Christi `Crux crux,' et non est crux.

      19. [94] Exhortandi sunt Christiani, ut caput suum Christum per penas, mortes infernosque sequi studeant,

      20. [95] Ac sic magis per multas tribulationes intrare celum quam per securitatem pacis confidant.

      M.D.Xvii.

      End of Etext of Martin Luther's 95 Theses

      COMMENTARY ON THE EPISTLE TO THE GALATIANS (1535) BY MARTIN LUTHER

      Translated by Theodore Graebner

      pp. iii-v

       PREFACE

      The preparation of this edition of Luther's Commentary on Galatians was first suggested to me by Mr. P. J. Zondervan, of the firm of publishers, in March, 1937. The consultation had the twofold merit of definiteness and brevity. Luther is still the greatest name in Protestantism. We want you to help us publish some leading work of Luther's for the general American market. Will you do it?

      I will, on one condition.

      And what is that?

      The condition is that I will be permitted to make Luther talk American, 'streamline' him, so to speak--because you will never get people, whether in or outside the Lutheran Church, actually to read Luther unless we make him talk as he would talk today to Americans.

      I illustrated the point by reading to Mr. Zondervan a few sentences from an English translation lately reprinted by an American publisher, of one of Luther's outstanding reformatory essays.

      The demonstration seemed to prove convincing for it was agreed that one may as well offer Luther in the original German or Latin as expect the American church-member to read any translations that would adhere to Luther's German or Latin constructions and employ the Mid-Victorian type of English characteristic of the translations now on the market.

      And what book would be your choice?

      There is one book that Luther himself likes better than any other. Let us begin with that: his Commentary on Galatians. . .

      The undertaking, which seemed so attractive when viewed as a literary task, proved a most difficult one, and at times became oppressive. The Letter to the Galatians consists of six short chapters. Luther's commentary fills seven hundred and thirty-three octavo pages in the Weidman Edition of his works. It was written in Latin. We were resolved not to present this entire mass of exegesis. It would have run to more than fifteen hundred pages, ordinary octavo (like this), since it is impossible to use the compressed structure of sentences which is characteristic of Latin, and particularly of Luther's Latin. The work had to be condensed. German and English translations are available, but the most acceptable English version, besides laboring under the handicaps of an archaic style, had to be condensed into half its volume in order to accomplish the streamlining of the book. Whatever merit the translation now presented to the reader may possess should be written to the credit of Rev. Gerhardt Mahler of Geneva, N.Y., who came to my assistance in a very busy season by making a rough draft of the translation and later preparing a revision of it, which forms the basis of the final draft submitted to the printer. A word should now be said about the origin of Luther's Commentary on Galatians.

      The Reformer had lectured on this Epistle of St. Paul's in 1519 and again in 1523. It was his favorite among all the Biblical books. In his table talks the saying is recorded: The Epistle to the Galatians is my epistle. To it I am as it were in wedlock. It is my Katherine. Much later when a friend of his was preparing an edition of all his Latin works, he remarked to his home circle: If I had my way about it they would republish only those of my books which have doctrine. My Galatians, for instance. The lectures which are preserved in the works herewith submitted to the American public were delivered in 1531. They were taken down by George Roerer, who held something of a deanship at Wittenberg University and who was one of Luther's aids in the translation of the Bible. Roerer took down Luther's lectures and this manuscript has been preserved to the present day, in a copy which contains also additions by Veit Dietrich and by Cruciger, friends of Roerer's, who with him attended Luther's lectures. In other words, these three men took down the lectures which Luther addressed to his students in the course of Galatians, and Roerer prepared the manuscript for the printer. A German translation by Justus Menius appeared in the Wittenberg Edition of Luther's writings, published in 1539.

      The importance of this Commentary on Galatians for the history of Protestantism is very great. It presents like no other of Luther's writings the central thought of Christianity, the justification of the sinner for the sake of Christ's merits alone. We have permitted in the final revision of the manuscript many a passage to stand which seemed weak and ineffectual when compared with the trumpet tones of the Latin original. But the essence of Luther's lectures is there. May the reader accept with indulgence where in this translation we have gone too far in modernizing Luther's expression--making him talk American.

      At the end of his lectures in 1531, Luther uttered a brief prayer and then dictated two Scriptural texts, which we shall inscribe at the end of these introductory remarks:

      The Lord who has given us power to teach and to hear, let Him also give us the power to serve and to do.

                       LUKE 2

                Glory to God in the highest,           And on earth peace,           Good will to men.

                           ISAIAH 40

               The Word of our God shall stand forever.

      THEODORE GRAEBNER St. Louis, Missouri

      FROM LUTHER'S INTRODUCTION, 1538

      In my heart reigns this one article, faith in my dear Lord Christ,   the beginning, middle and end of whatever spiritual and divine   thoughts I may have, whether by day or by night.

      CHAPTER 1

      VERSE 1. Paul, an apostle, (not of men, neither by man, but by Jesus   Christ, and God the Father, who raised him from the dead).

      St. Paul wrote this epistle because, after his departure from the Galatian churches, Jewish-Christian fanatics moved in, who perverted Paul's Gospel of man's free justification by faith in Christ Jesus.

      The world bears the Gospel a grudge because the Gospel condemns the religious wisdom of the world. Jealous for its own religious views, the world in turn charges the Gospel with being a subversive and licentious doctrine, offensive to God and man, a doctrine to be persecuted as the worst plague on earth.

      As a result we have this paradoxical situation: The Gospel supplies the world with the salvation of Jesus Christ, peace of conscience, and every blessing. Just for that the world abhors the Gospel.

      These Jewish-Christian fanatics who pushed themselves into the Galatian churches after Paul's departure, boasted that they were the descendants of Abraham, true ministers of Christ, having been trained by the apostles themselves, that they were able to perform miracles.

      In every way they sought to undermine the authority of St. Paul. They said to the Galatians: You have no right to think highly of Paul. He was the last to turn to Christ. But we have seen Christ. We heard Him preach. Paul came later and is beneath us. It is possible for us to be in error--we who have received the Holy Ghost? Paul stands alone. He has not seen Christ, nor has he had much contact with the other apostles. Indeed, he persecuted the Church of Christ for a long time.

      When men claiming such credentials come along, they deceive not only the naive, but also those who seemingly are well-established in the faith. This same argument is used by the papacy. Do you suppose that God for the sake of a few Lutheran heretics would disown His entire Church? Or do you suppose that God would have left His Church floundering in error all these centuries? The Galatians were taken in by such arguments with the result that Paul's authority and doctrine were drawn in question.

      Against these boasting, false apostles, Paul boldly defends his apostolic authority and ministry. Humble man that he was, he will not now take a back seat. He reminds them of the time when he opposed Peter to his face and reproved the chief of the apostles.

      Paul devotes the first two chapters to a defense of his office and his Gospel, affirming that he received it, not from men, but from the Lord Jesus Christ by special revelation, and that if he or an angel from heaven preach any other gospel than the one he had preached, he shall be accursed.

      The Certainty of Our Calling

      Every minister should make much of his calling and impress upon others the fact that he has been delegated by God to preach the Gospel. As the ambassador of a government is honored for his office and not for his private person, so the minister of Christ should exalt his office in order to gain authority among men. This is not vain glory, but needful glorying.

      Paul takes pride in his ministry, not to his own praise but to the praise of God. Writing to the Romans, he declares, Inasmuch as I am the apostle of the Gentiles, I magnify mine office, i.e., I want to be received not as Paul of Tarsus, but as Paul the apostle and ambassador of Jesus Christ, in order that people might be more eager to hear. Paul exalts his ministry out of the desire to make known the name, the grace, and the mercy of God.

      VERSE 1. Paul, an apostle, (not of men, etc.)

      Paul loses no time in defending himself against the charge that he had thrust himself into the ministry. He says to the Galatians: My call may seem inferior to you. But those who have come to you are either called of men or by man. My call is the highest possible, for it is by Jesus Christ, and God the Father.

      When Paul speaks of those called by men, I take it he means those whom neither God nor man sent, but who go wherever they like and speak for themselves.

      When Paul speaks of those called by man I take it he means those who have a divine call extended to them through other persons. God calls in two ways. Either He calls ministers through the agency of men, or He calls them directly as He called the prophets and apostles. Paul declares that the false apostles were called or sent neither by men, nor by man. The most they could claim is that they were sent by others. But as for me I was called neither of men, nor by man, but directly by Jesus Christ. My call is in every respect like the call of the apostles. In fact I am an apostle.

      Elsewhere Paul draws a sharp distinction between an apostleship and lesser functions, as in I Corinthians 12:28: And God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers. He mentions the apostles first because they were appointed directly by God.

      Matthias was called in this manner. The apostles chose two candidates and then cast lots, praying that God would indicate which one He would have. To be an apostle he had to have his appointment from God. In the same manner Paul was called as the apostle of the Gentiles.

      The call is not to be taken lightly. For a person to possess knowledge is not enough. He must be sure that he is properly called. Those who operate without a proper call seek no good purpose. God does not bless their labors. They may be good preachers, but they do no edify. Many of the fanatics of our day pronounce words of faith, but they bear no good fruit, because their purpose is to turn men to their perverse opinions. On the other hand, those who have a divine call must suffer a good deal of opposition in order that they may become fortified against the running attacks of the devil and the world.

      This is our comfort in the ministry, that ours is a divine office to which we have been divinely called. Reversely, what an awful thing it must be for the conscience if one is not properly called. It spoils one's best work. When I was a young man I thought Paul was making too much of his call. I did not understand his purpose. I did not then realize the importance of the ministry. I knew nothing of the doctrine of faith because we were taught sophistry instead of certainty, and nobody understood spiritual boasting. We exalt our calling, not to gain glory among men, or money, or satisfaction, or favor, but because people need to be assured that the words we speak are the words of God. This is no sinful pride. It is holy pride.

      VERSE 1. And God the Father, who raised him from the dead.

      Paul is so eager to come to the subject matter of his epistle, the righteousness of faith in opposition to the righteousness of works, that already in the title he must speak his mind. He did not think it quite enough to say that he was an apostle by Jesus Christ; he adds, and God the Father, who raised him from the dead.

      The clause seems superfluous on first sight. Yet Paul had a good reason for adding it. He had to deal with Satan and his agents who endeavored to deprive him of the righteousness of Christ, who was raised by God the Father from the dead. These perverters of the righteousness of Christ resist the Father and the Son, and the works of them both.

      In this whole epistle Paul treats of the resurrection of Christ. By His resurrection Christ won the victory over law, sin, flesh, world, devil, death, hell, and every evil. And this His victory He donated unto us. These many tyrants and enemies of ours may accuse and frighten us, but they dare not condemn us, for Christ, whom God the Father has raised from the dead is our righteousness and our victory.

      Do you notice how well suited to his purpose Paul writes? He does not say, By God who made heaven and earth, who is Lord of the angels, but Paul has in mind the righteousness of Christ, and speaks to the point, saying, I am an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead.

      VERSE 2. And all the brethren which are with me.

      This should go far in shutting the mouths of the false apostles. Paul's intention is to exalt his own ministry while discrediting theirs. He adds for good measure the argument that he does not stand alone, but that all the brethren with him attest to the fact that his doctrine is divinely true. Although the brethren with me are not apostles like myself, yet they are all of one mind with me, think, write, and teach as I do.

      VERSE 2. Unto the churches of Galatia.

      Paul had preached the Gospel throughout Galatia, founding many churches which after his departure were invaded by the false apostles. The Anabaptists in our time imitate the false apostles. They do not go where the enemies of the Gospel predominate. They go where the Christians are. Why do they not invade the Catholic provinces and preach their doctrine to godless princes, bishops, and doctors, as we have done by the help of God? These soft martyrs take no chances. They go where the Gospel has a hold, so that they may not endanger their lives. The false apostles would not go to Jerusalem of Caiaphas, or to the Rome of the Emperor, or to any other place where no man had preached before as Paul and the other apostles did. But they came to the churches of Galatia, knowing that where men profess the name of Christ they may feel secure.

      It is the lot of God's ministers not only to suffer opposition at the hand of a wicked world, but also to see the patient indoctrination of many years quickly undone by such religious fanatics. This hurts more than the persecution of tyrants. We are treated shabbily on the outside by tyrants, on the inside by those whom we have restored to the liberty of the Gospel, and also by false brethren. But this is our comfort and our glory, that being called of God we have the promise of everlasting life. We look for that reward which eye hath not seen, nor ear heard, neither hath entered into the heart of man.

      Jerome raises the question why Paul called them churches that were no churches, inasmuch as the Galatians had forsaken the grace of Christ for the law of Moses. The proper answer is: Although the Galatians had fallen away from the doctrine of Paul, baptism, the Gospel, and the name of Christ continued among them. Not all the Galatians had become perverted. There were some who clung to the right view of the Word and the Sacraments. These means cannot be contaminated. They remain divine regardless of men's opinion. Wherever the means of grace are found, there is the Holy Church, even though Antichrist reigns there. So much for the title of the epistle. Now follows the greeting of the apostle.

      VERSE 3. Grace be to you, and peace, from God the Father, and from our   Lord Jesus Christ.

      The terms of grace and peace are common terms with Paul and are now pretty well understood. But since we are explaining this epistle, you will not mind if we repeat what we have so often explained elsewhere. The article of justification must be sounded in our ears incessantly because the frailty of our flesh will not permit us to take hold of it perfectly and to believe it with all our heart.

      The greeting of the Apostle is refreshing. Grace remits sin, and peace quiets the conscience. Sin and conscience torment us, but Christ has overcome these fiends now and forever. Only Christians possess this victorious knowledge given from above. These two terms, grace and peace, constitute Christianity. Grace involves the remission of sins, peace, and a happy conscience. Sin is not canceled by lawful living, for no person is able to live up to the Law. The Law reveals guilt, fills the conscience with terror, and drives men to despair. Much less is sin taken away by man-invented endeavors. The fact is, the more a person seeks credit for himself by his own efforts, the deeper he goes into debt. Nothing can take away sin except the grace of God. In actual living, however, it is not so easy to persuade oneself that by grace alone, in opposition to every other means, we obtain the forgiveness of our sins and peace with God.

      The world brands this a pernicious doctrine. The world advances free will, the rational and natural approach of good works, as the means of obtaining the forgiveness of sin. But it is impossible to gain peace of conscience by the methods and means of the world. Experience proves this. Various holy orders have been launched for the purpose of securing peace of conscience through religious exercises, but they proved failures because such devices only increase doubt and despair. We find no rest for our weary bones unless we cling to the word of grace.

      The Apostle does not wish the Galatians grace and peace from the emperor, or from kings, or from governors, but from God the Father. He wishes them heavenly peace, the kind of which Jesus spoke when He said, Peace I leave unto you: my peace I give unto you. Worldly peace provides quiet enjoyment of life and possessions. But in affliction, particularly in the hour of death, the grace and peace of the world will not deliver us. However, the grace and peace of God will. They make a person strong and courageous to bear and to overcome all difficulties, even death itself, because we have the victory of Christ's death and the assurance of the forgiveness of our sins.

      Men Should Not Speculate About the Nature of God

      The Apostle adds to the salutation the words, and from our Lord Jesus Christ. Was it not enough to say, from God the Father?

      It is a principle of the Bible that we are not to inquire curiously into the nature of God. There shall no man see me, and live, Exodus 33:20. All who trust in their own merits to save them disregard this principle and lose sight of the Mediator, Jesus Christ.

      True Christian theology does not inquire into the nature of God, but into God's purpose and will in Christ, whom God incorporated in our flesh to live and to die for our sins. There is nothing more dangerous than to speculate about the incomprehensible power, wisdom, and majesty of God when the conscience is in turmoil over sin. To do so is to lose God altogether because God becomes intolerable when we seek to measure and to comprehend His infinite majesty.

      We are to seek God as Paul tells us in I Corinthians 1:23, 24: We preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Begin with Christ. He came down to earth, lived among men, suffered, was crucified, and then He died, standing clearly before us, so that our hearts and eyes may fasten upon Him. Thus we shall be kept from climbing into heaven in a curious and futile search after the nature of God.

      If you ask how God may be found, who justifies sinners, know that there is no other God besides this man Christ Jesus. Embrace Him, and forget about the nature of God. But these fanatics who exclude our Mediator in their dealings with God, do not believe me. Did not Christ Himself say: I am the way, and the truth, and the life: no man cometh unto the Father, but by me? Without Christ there is no access to the Father, but futile rambling; no truth, but hypocrisy; no life, but eternal death.

      When you argue about the nature of God apart from the question of justification, you may be as profound as you like. But when you deal with conscience and with righteousness over against the law, sin, death, and the devil, you must close your mind to all inquiries into the nature of God, and concentrate upon Jesus Christ, who says, Come unto me, all ye that labor and are heavy laden, and I will give you rest. Doing this, you will recognize the power, and majesty condescending to your condition according to Paul's statement to the Colossians, In Christ are hid all the treasures of wisdom and knowledge, and, In him dwelleth all the fulness of the Godhead bodily. Paul in wishing grace and peace not alone from God the Father, but also from Jesus Christ, wants to warn us against the curious incursions into the nature of God. We are to hear Christ, who has been appointed by the Father as our divine Teacher.

      Christ is God by Nature

      At the same time, Paul confirms our creed, that Christ is very God. We need such frequent confirmation of our faith, for Satan will not fail to attack it. He hates our faith. He knows that it is the victory which overcometh him and the world. That Christ is very God is apparent in that Paul ascribes to Him divine powers equally with the Father, as for instance, the power to dispense grace and peace. This Jesus could not do unless He were God.

      To bestow peace and grace lies in the province of God, who alone can create these blessings. The angels cannot. The apostles could only distribute these blessings by the preaching of the Gospel. In attributing to Christ the divine power of creating and giving grace, peace, everlasting life, righteousness, and forgiveness of sins, the conclusion is inevitable that Christ is truly God. Similarly, St. John concludes from the works attributed to the Father and the Son that they are divinely One. Hence, the gifts which we receive from the Father and from the Son are one and the same. Otherwise Paul should have written: Grace from God the Father, and peace from our Lord Jesus Christ. In combining them he ascribes them equally to the Father and the Son. I stress this on account of the many errors emanating from the sects.

      The Arians were sharp fellows. Admitting that Christ had two natures, and that He is called very God of very God, they were yet able to deny His divinity. The Arians took Christ for a noble and perfect creature, superior even to the angels, because by Him God created heaven and earth. Mohammed also speaks highly of Christ. But all their praise is mere palaver to deceive men. Paul's language is different. To paraphrase him: You are established in this belief that Christ is very God because He gives grace and peace, gifts which only God can create and bestow.

      VERSE 4. Who gave himself for our sins.

      Paul sticks to his theme. He never loses sight of the purpose of his epistle. He does not say, Who received our works, but who gave. Gave what? Not gold, or silver, or paschal lambs, or an angel, but Himself. What for? Not for a crown, or a kingdom, or our goodness, but for our sins. These words are like so many thunderclaps of protest from heaven against every kind and type of self-merit. Underscore these words, for they are full of comfort for sore consciences.

      How may we obtain remission of our sins? Paul answers: The man who is named Jesus Christ and the Son of God gave himself for our sins. The heavy artillery of these words explodes papacy, works, merits, superstitions. For if our sins could be removed by our own efforts, what need was there for the Son of God to be given for them? Since Christ was given for our sins it stands to reason that they cannot be put away by our own efforts.

      This sentence also defines our sins as great, so great, in fact, that the whole world could not make amends for a single sin. The greatness of the ransom, Christ, the Son of God, indicates this. The vicious character of sin is brought out by the words who gave himself for our sins. So vicious is sin that only the sacrifice of Christ could atone for sin. When we reflect that the one little word sin embraces the whole kingdom of Satan, and that it includes everything that is horrible, we have reason to tremble. But we are careless. We make light of sin. We think that by some little work or merit we can dismiss sin.

      This passage, then, bears out the fact that all men are sold under sin. Sin is an exacting despot who can be vanquished by no created power, but by the sovereign power of Jesus Christ alone.

      All this is of wonderful comfort to a conscience troubled by the enormity of sin. Sin cannot harm those who believe in Christ, because He has overcome sin by His death. Armed with this conviction, we are enlightened and may pass judgment upon the papists, monks, nuns, priests, Mohammedans, Anabaptists, and all who trust in their own merits, as wicked and destructive sects that rob God and Christ of the honor that belongs to them alone.

      Note especially the pronoun our and its significance. You will readily grant that Christ gave Himself for the sins of Peter, Paul, and others who were worthy of such grace. But feeling low, you find it hard to believe that Christ gave Himself for your sins. Our feelings shy at a personal application of the pronoun our, and we refuse to have anything to do with God until we have made ourselves worthy by good deeds.

      This attitude springs from a false conception of sin, the conception that sin is a small matter, easily taken care of by good works; that we must present ourselves unto God with a good conscience; that we must feel no sin before we may feel that Christ was given for our sins.

      This attitude is universal and particularly developed in those who consider themselves better than others. Such readily confess that they are frequent sinners, but they regard their sins as of no such importance that they cannot easily be dissolved by some good action, or that they may not appear before the tribunal of Christ and demand the reward of eternal life for their righteousness. Meantime they pretend great humility and acknowledge a certain degree of sinfulness for which they soulfully join in the publican's prayer, God be merciful to me a sinner. But the real significance and comfort of the words for our sins is lost upon them.

      The genius of Christianity takes the words of Paul who gave himself for our sins as true and efficacious. We are not to look upon our sins as insignificant trifles. On the other hand, we are not to regard them as so terrible that we must despair. Learn to believe that Christ was given, not for picayune and imaginary transgressions, but for mountainous sins; not for one or two, but for all; not for sins that can be discarded, but for sins that are stubbornly ingrained.

      Practice this knowledge and fortify yourself against despair, particularly in the last hour, when the memory of past sins assails the conscience. Say with confidence: "Christ, the Son of God, was given not for the righteous, but for sinners. If I had no sin I should not need Christ. No, Satan, you cannot delude me into thinking I am holy. The truth is, I am all sin. My sins are not imaginary transgressions, but sins against the first table, unbelief, doubt, despair, contempt, hatred, ignorance of God, ingratitude towards Him, misuse of His name, neglect of His Word, etc.; and sins against the second table, dishonor of parents, disobedience of government, coveting of another's possessions, etc. Granted that I have not committed murder, adultery, theft, and similar sins in deed, nevertheless I have committed them in the heart, and therefore I am a transgressor of all the commandments of God.

      Because my transgressions are multiplied and my own efforts at self-justification rather a hindrance than a furtherance, therefore Christ the Son of God gave Himself into death for my sins. To believe this is

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