DigiCat Publishing presents to you this special edition of "A Treatise on Good Works" by Martin Luther. DigiCat Publishing considers every written word to be a legacy of humankind. Every DigiCat book has been carefully reproduced for republishing in a new modern format. The books are available in print, as well as ebooks. DigiCat hopes you will treat this work with the acknowledgment and passion it deserves as a classic of world literature.

In this book, John Colquhoun helps us understand the importance of knowing the relationship between law and gospel. Colquhoun especially excels in showing how important the law serves as a believer’s rule of life without compromising the freeness and fullness of the gospel. In one of the greatest Reformed studies of the topic, Colquhoun encourages believers to combat legalism and antinomianism by joyfully embracing a correct view of the law.

In sermons and pamphlets, Luther and his colleagues claimed that salvation came by faith alone and not by works. Although the better-known pamphlets of 1520To the Christian Nobility of the German Nation Concerning the Improvement of the Christian Estate, The Babylonian Captivity of the Church, and The Freedom of a Christianwould also appear, Timothy J. Wengert shows how Luthers Treatise on Good Works fulfilled Luthers own prediction that it would be one of the clearest and most accessible introductions to Luthers reforming work and theology. Luthers main goal was to commend a new, down-to-earth piety to all Christians. This piety was new, because at its center was a radically different meaning of good works that would transform the way believers practiced their faith. This volume is excerpted from The Annotated Luther series, Volume 1. Each volume in the series contains new introductions, annotations, illustrations, and notes to help shed light on Luthers context and to interpret his writings for today. The translations of Luthers writings include updates of Luthers Works, American Edition, or new translations of Luthers German or Latin writings.

Martin Luther posted his Ninety-five Theses on the church door at Wittenberg in 1517. In the three years that followed, Luther clarified and defended his position in numerous writings. Chief among these are the three treatises written in 1520. In these writings Luther tried to frame his ideas in terms that would be comprehensible not only to the clergy but to people from a wide range of backgrounds. To the Christian Nobility of the German Nation is an attack on the corruption of the church and the abuses of its authority, bringing to light many of the underlying reasons for the Reformation. The second treatise, The Babylonian Captivity of the Church, contains Luther's sharp criticism of the sacramental system of the Catholic church. The Freedom of a Christian gives a concise presentation of Luther's position on the doctrine of justification by faith. The translations of these treatises are all taken from the American edition of Luther's Works. This new edition of Three Treatises will continue to be a popular resource for individual study, church school classes, and college and seminary courses.

This volume (volume 5) features Luther's writings that intesect church and state, faith and life lived as a follower of Christ. His insights regarding marriage, trade, public education, war and are articulated. His theological and biblical insights also colored the way he spoke of the "Jews" and Turks, as well his admonition to the German peasants in their uprisings against the established powers.

Jovinianus, about whom little more is known than what is to be found in Jerome's treatise, published a Latin treatise outlining several opinions: That a virgin is no better, as such, than a wife in the sight of God. Abstinence from food is no better than a thankful partaking of food. A person baptized with the Spirit as well as with water cannot sin. All sins are equal. There is but one grade of punishment and one of reward in the future state. In addition to this, he held the birth of Jesus Christ to have been by a "true parturition," and was thus refuting the orthodoxy of the time, according to which, the infant Jesus passed through the walls of the womb as his Resurrection body afterwards did, out of the tomb or through closed doors.