Martin Luther: "There are as many sects and beliefs as there are heads"

Here's an obscure Martin Luther quote primarily kept alive by Roman Catholics:

"There are as many sects and beliefs as there are heads. This fellow will have nothing to do with baptism; another denies the Sacrament; a third believes that there is another world between this and the Last Day. Some teach that Christ is not God; some say this, some say that. There is no rustic so rude but that, if he dreams or fancies anything, it must be the whisper of the Holy Spirit, and he himself a prophet."

Zealous defenders of Roman Catholicism frequently use this quote. For them, it's a "gotcha!" statement: they claim Martin Luther admitted he saw the devastating effects of sola scriptura or lamented over the result of having the Bible as the only infallible authority. In their myopic view, Martin Luther started Protestantism and is responsible for doctrinal chaos... and here he admitted it. According to them, in order to have harmony, the Bible needs to have an infallible interpreter (the papacy). 

In context, Luther is admitting no such devastation nor is he lamenting the sole infallible authority of the Bible. Nor is he taking responsibility for the "many sects and beliefs as there are heads." Let's take a look. 

Documentation
The English rendering of the quote presented above appears to have originated from the English translation of Roman Catholic historian Hatmann Grisar, Luther vol. 4, p.407 (the original  Grisar text was in German). Grisar wrote, 

So little did he succeed in repressing "theological arrogance," but rather, by his action, threw open the doors to it, that in 1525 he was forced to lament "There are as many sects and beliefs as there are heads. This fellow will have nothing to do with baptism, another denies the Sacrament, a third believes that there is another world between this and the Last Day. Some teach that Christ is not God, some say this, some that. . . . There is now no rustic so rude but that, if he dreams or fancies anything, it must be the whisper of the Holy Ghost and he himself a prophet. . . . There is no one who does not wish to be cleverer than Luther; they all want to try their steel on me. . . . They speak like madmen; I have during the year to listen to many such wretched folk. In no other way can the devil come so close to me, that I must admit. Formerly the world was full of noisy, disembodied spirits giving themselves out to be the souls of men; now it is full of uproarious spirits with bodies, who all declare that they are real angels."  (“To the Christians at Antwerp” early in April, 1525.“Werke,” Erl. ed., 53, p. 342; “Briefwechsel,” 5, p. 151 (Luther vol. 4, pp.406-407).

The majority of Rome's defenders have no idea their English rendering came from an English translation of Grisar's book. Nor do they have any idea what the primary source is...  nor do they care! They haphazardly copy and paste this quote as rage bait.  

The quote comes from a letter Martin Luther wrote to the Christians at Antwerp, speculatively  around April 1525 (the exact date is not known). The quote can be found in De Wette III:.61, Erl.53:342, and WA 18:547. The letter is scheduled for a fresh English translation in a forthcoming volume of Luther's Works. 

Context

Grace and peace from Christ, our Father and Lord Jesus Christ. Most beloved sirs and friends in Christ: I have been moved by Christian love and concern to address this writing to you; for I have learned that erroneous spirits are stirring among you—spirits that presume to hinder and defile Christian doctrine, just as is happening in many other places as well—to the end that I may, as far as lies within my power, demonstrate my bounden faithfulness and offer my warning to you, and that the blood of any soul—which might otherwise be led astray, yet which I could have helped—may not come upon my head through my silence. I therefore ask that your love—which hitherto has perceived nothing from me but the utmost faithfulness and diligence, which I have demonstrated amidst all manner of peril for the good of Christendom as a whole—would also accept this heartfelt intention of mine in good part. For in this matter I seek not my own interests, but rather your benefit and salvation; seeing that, were I seeking my own interests, I could well remain silent and enjoy my peace, or pursue other paths entirely.

Until now, for a long time under the Papal regime, we have suffered many grievous deceptions at the hands of "rumble-spirits" or "poltergeists"—beings which we believed and held to be the souls of deceased humans, supposedly wandering about in torment. This error has now, by God's grace and through the Gospel, been brought to light and exposed, so that we now know that these are not human souls at all, but rather nothing other than evil devils who, by means of false answers, have deceived the people and established much idolatry throughout the entire world. Now, however, seeing that his blustering and rumbling no longer avail him, the accursed devil attempts a new tactic; he begins to rage within his members—that is, within the godless—and storms forth with all manner of wild, obscure beliefs and doctrines. One man will have nothing to do with baptism; another denies the Sacrament; yet another interposes an entire world between this present one and the Last Judgment. Some teach that Christ is not God; some say this, others say that—indeed, there are nearly as many sects and creeds as there are heads. No simpleton is so dull-witted but that, if he has a dream or a passing fancy, he immediately claims the Holy Spirit must have inspired him, and sets himself up as a prophet.

Original text: Nad und fride von Christo unserm vater und HERRN Jhesu Christo. Allerliebsten herrn und freunde ynn Christo, Ich byn bewegt worden aus Christlicher liebe und sorge, an euch diese schrifft zu thun, Denn ich erfaren habe, wie bey euch sich regen die yrrigen geyster, wilche die Christliche lere hyndern und besuddeln sich unterwynden, wie denn an mehr orten auch geschicht, auff das ich, so viel an myr ist, meyne pflichtige trewe und warnunge an euch beweise, und nicht auff mich durch meyn schweygen kome yrgentz blut, so verfuret wurde, dem ich hette mugen helffen. Bitte derhalben, ewer liebe, so bisher an myr yhe nicht anders hat mugen spuren denn alle trew und vleys, so ich mit allerley farh, zu gut gemeyner Christenheyt, habe erzeygt, wollte auch diese meyne hertzliche meynung fur gut annemen. Denn ich ia nicht das meyne darinn, sondern ewern nutz und heyl suche, Syntemal so ich das meyne suchte, wol mocht still schweygen und ruge haben, odder ander wege furnemen.

Wyr haben bis her lange zeyt unter dem Bepstlichen regiment manche grausame verfurunge erlitten, von den rumpel geystern odder polter geystern¹, wilche wyr gegleubt und gehalten haben fur menschen seelen, die verstorben sind und ynn peyn umbher gehen sollten. Wilcher yrthum nu von Gotts gnaden durchs Evangelion ans liecht bracht und aussgedeckt ist, das man weys, wie es nicht menschen seelen, sondern eytel bose teuffel sind, die mit falschen antworten die leut betrogen, Und viel abgotterey ynn aller wellt haben auffgericht. Nu aber das der leydige teuffel sihet, das seyn poltern und rumpeln nicht mehr gelten will, greyfft er eyn newes an, und hebt an ynn seynen geliedern, das ist, ynn den gottlosen, zu toben und poltert eraus, mit mancherley wilden, dunckelen glauben und leren. Dieser will keyne tauffen haben, Yhener leucket das sacrament, Eyn ander setzt noch eyne wellt zwischen dieser und dem iungsten tage, Ettliche leren, Christus sey nicht Gott², Ettliche sagen dis, ettliche das, und sind schier so viel secten und glauben alls kopffe, Keyn rulke ist iht so grob, wenn yhm was trewmet odder duncket, so mus der heylig geyst yhm eynegeben haben, und will eyn prophet seyn (WA 18:547).

Background Historical Context

This letter was written to warn Antwerp Christians of radical leaders that were active during the same year the peasants' uprising was occurring (1525). Though not named in the letter, one person in Antwerp is particularly in view.  WA 18:544 identifies this radical as Eloy Pruystinck (Eligius Pruystinck, "Eloy the Slater," his sect known as the Loists or Loisten).  This is an important aspect of this quote: Luther is grounding his comments on a specific radical in particular and also the enthusiasts (schwärmerei) in general. He's not speaking about other Christians or different denominations. He's talking about fringe radicals disturbing Antwerp.

Far from being a well-versed theologian, it's likely Eloy Pruystinck couldn't even read the Bible for himself (he may have been illiterate). It's also likely he only began to publicly preach in 1525. In the same year, he actually went to Wittenberg and had a private meeting with Luther. In that meeting, he claimed to be sent by God and wanted Luther to read the Pentateuch outload (because of his illiteracy?). He appealed vaguely to the Gospel of John as proof of his divine commissioning. Luther recalled this meeting in the letter to Antwerp. He concluding Pruystinck was a madman:

I must recount an example here, for I have much to do with spirits of this kind. There is no one who does not wish to be considered more learned than Luther himself; indeed, they all aspire to become "knights" at my expense. Would to God they truly were what they imagine themselves to be! But alas, there is nothing to it. Among other things, he said to me that he had been sent to me by God—the Creator of heaven and earth—and he presented this claim in a manner that was at once grandiose and yet utterly boorish. Finally, his command was this: I was to read the books of Moses to him. When I asked what the sign or proof of his divine commission might be, he replied that it was written in the Gospel of John. At that point, I had heard quite enough of him, so I told him he should come back another time, as the time available was too short to read the books of Moses. "Yes, dear sir," he replied, "may the Heavenly Father—who shed His blood for us all—show us the true path to His beloved Son, Jesus. Amen." There you see what manner of spirits these are: though they boast so highly of themselves, they understand neither God nor Christ, and they speak like madmen. I am compelled to listen to such wretched people many times throughout the year. In any other way, the Devil cannot get near me (WA 18:548).

Original text: Ich muss hie zum exempel einen erzelen. Denn ich mit solchen geistern viel zu schaffen habe. Es ist niemand, er will gelehrter seyn denn der Luther. An mir wollen sie alle ritter werden². Und wollt Gott, sie weren, was sie meynen zu seyn. Und ist nichts darmit. Unter andern warten sprach er zu mir: Er were zu mir gesand von Gott, der himmel und erden geschaffen hat, und gabs prechtig und doch beurisch gnug für. Endlich war das seyn befehl: Ich sollt ihm Moses bücher lesen. Da ich fragt, wo das wahrzeichen were seyns befehls, Antwortet er: Es stünde im Evangelio Johannis. Da hatte ich seyn gnug und sprach: Er sollt widder kommen ein ander mal. Denn Moses bücher zu lesen, were diese zeit zu kurz. Ja, lieber herr, sprach er, der himmlische vater, der seyn blut für uns alle vergossen hat, weise uns den rechten weg zu seinem lieben son Jhesu. Amen. Da sihestu, was fur geister sind, die sich so hoch rühmen, das sie widder Gott noch Christum verstehen, und reden wie die unsinnigen. Solcher elender leute muß ichs jars³ viel hören. Der teuffel kan mir sonst nicht nahe kommen (WA 18:548).

Pruystinck was eventually arrested for heresy in 1526 and ruled against by Roman Catholic authorities: the Council of Brabant (assisted by the inquisitor Nicholas Coppin). He recanted, did public penance, and was freed. In 1544 he was arrested again. This time he was executed for heresy (burned alive) by Antwerp Roman Catholic authorities. I find it ironic that Luther warned against this radical and Roman Catholics executed him.

Martin Luther did not cause the rise of this particular radical. This article presents a helpful overview of Eloy Pruystinck. It concludes, "...it can therefore be said that with Eligius Pruystinck and his followers we are confronted with a doctrine that was based on an old, medieval tradition..."

The doctrine of the Loists is based on that of the so-called Homines Intelligentiae ("People of reason") that appeared in Brussels at the beginning of the 15th century.

Their leaders, Aegidius Cantor and Willem van Hildernissen, built on an older tradition, namely that of the Libertines or Free Spirits. Numerous sects can be brought under this heading.

Rome's defenders tend to think all was fine and orderly up until Martin Luther came along and caused chaos. In the case of the Netherlands (in which Antwerp was a part of in the sixteenth century), there were religious rumblings and figures previous to the appearance of the radicals vying against Roman Catholicism. For instance, WA 18:541 states, 

Indeed, about a century before Luther’s emergence, there had already arisen on Dutch soil those associations of sincerely pious clerics and laypeople who—with scant interest in Catholic dogma (that is to say, in high-church formalism)—sought their salvation, in earnest renunciation of the corruption of the official Church, through edifying study of the Scriptures, contemplative mysticism, and the practical “imitation of the poor life of Christ”; and who, through their profound influence upon broad strata of society and the entire populace, already foreshadowed the trajectory leading toward Luther.

Original text: Schon etwa ein Jahrhundert vor Luthers Auftreten waren ja auf niederländischem Boden jene Vereine aufrichtig frommer Kleriker und Laien erwachsen, die, wenig katholisch-dogmatisch d. h. hochkirchlich interessiert, in ernster Abkehr von der Verderbtheit der offiziellen Kirche ihr Heil im erbaulichen Schriftstudium, in kontemplativer Mystik, in praktischer „Nachahmung des armen Lebens Christi“ suchten und die mit ihrer tiefgehenden Wirkung auf breite Schichten und das gesamte Volkstum die Entwicklungslinie auf Luther hin schon andeuten; 

Another aspect of Roman Catholic misue of this quote is that they leave themselves out. In context, Luther ultimately blamed the devil for the Antwerp radicals, not the Bible or sola scriptura. He blatantly states that previous to the appearance of these radicals, the devil heavily relied on the papacy:

While the Pope reigned, there was silence from the factions; for the strong man held his court in peace. But now that the stronger one has come—and overcomes him, and drives him out, just as the Gospel declares—he rages and storms so violently, and departs most reluctantly (WA 18:548).

German text: In der Papst regirte, war es stille von rotten, Denn der starcke hatte seinen hoff mit frieden innen. Nu aber der stercker komen ist, und uberwindet ihn, und treibt ihn aus, wie das Evangelion sagt, so tobt und rumpelt er so, und feret ungerne aus (WA 18:548)

Conclusion
First, if Roman Catholics want to use this Luther quote from 1525 correctly, they should at least admit Martin Luther was not lamenting or devastated over sola scriptura. Warning the people at Antwerp about a crazy illiterate radical claiming a divine commission is not the same thing as lamenting or being devastated by the foundational principle that the Bible is the sole and sufficient infallible authority.  That radicals twist the contents Bible is not the fault of the Bible. The misuse of a sufficient source does not negate the clarity of that sufficient source.  The apostles themselves dealt with people misusing their teaching (2 Pet. 3:15-17; Gal. 1:6-9; Jude 1:4; Rom. 16:17-18).

Second, Roman Catholics should also be true to the context of the quote. Luther was not admitting interpreting the Bible was causing "as many sects and beliefs as there are heads." He blames the devil for causing "as many sects and beliefs as there are heads." Previous to the emergence of the radicals, Luther says the devil was using the papacy. That's them!

Third, Roman Catholics should also admit their sixteenth century predecessors also viewed Eloy Pruystinck as an unhinged radical. The major difference though is Luther didn't suggest executing him. Sixteenth century Roman Catholic authority arrested him twice for heresy and burned him at the stake in 1544. What Irony!

Fourth, there's a logical disconnect in Roman Catholic claims to scriptural certainty. In a Roman Catholic system, her laymen do not ultimately know what the Scriptures do mean in most cases. The Roman Catholic magisterium has only explicitly defined a handful of passages. The Magisterium allows their theologians and laymen to speculate and use their private judgment on the majority of Scripture. If an argument put forth works against one's own position, it is not a valid argument.

Addendum #1 Luther's Response to the Charge He Was Responsible for Sects

How did Martin Luther respond to the charge that he was responsible for the radicals and differing Biblical interpretations? In Luther's Preface to Urbanus Rhegius, Refutation of the Confession of the New Valentinians and Donatists at Munster to the Christians at Osnabruck in Westphalia (1535), he puts forth the popular Roman Catholic claim that "these sects and tumult" come from his teaching:

So, because many sectarians have come from Luther's teaching (as they say), Luther's teaching must be of the devil. [But] John himself says: "They are from among us, but not of our own" [1 John 2:19]. Judas came from among Christ's disciples. Therefore, Christ is a devil. And if they wanted to take themselves by their own nose, what has come from the pope? Read the histories regarding what they themselves (not to mention their disciples) did with the emperors themselves, etc.

It is obvious that no heretic has ever come from among the heathen they have all come from the holy Christian Church. Therefore, the Church would have to be of the devil too. Now it has been of benefit to the holy Church that she confesses that those who have come out of her are heretics, condemns them, and does not maintain fellowship with them. [But] it must do us Lutherans no good that we, too, make our own confession and (condemn all the sects (though they themselves deny that they have come from us) better than [the Papists] could do it themselves [LW 60:88].

German text: Also weil aus des Luthers lere viel Rottengeister komen sind (wie sie sagen), so muß Luthers lere des Teuffels sein. Johannes sagt auch: ‘Aus uns find sie, aber nicht von den unsern.’ Aus Christus Jüngern ist Judas komen. Darümb ist Christus ein Teuffel. Und wenn sie sich auch selbs bey der Nasen nemen wolten. Was ist aus dem Papst komen? Da lese man die Historien, was sie selbs (schweig ire jünger) auch mit den Keisern gethan etc.

Das ist offenbar: Es ist nie kein ketzer aus den Heiden komen. Alle sind sie aus der heiligen Christlichen Kirchen komen. Darümb muste die Kirche auch des Teuffels sein. Nu hats die heilige Kirche geholffen, das sie bekennet die ketzer, so aus ir komen sind, verdampt und nicht mit ihnen helt. Uns Lutherischen muß es nicht helffen, das wir auch bekennen und alle Rotten verdammen (ob die selben schon aus uns nicht sein wollen) besser denn sie selbs kondten thun (WA 38:339-340).

Luther goes on to use an analogy about the Bible being blamed when heretics misused it: "A spider sucks poison out of the lovely rose, yet the little bee finds nothing but honey in it. Can the rose help it that its sweet honey becomes the spider's poison?" (Eine spinne saugt gifft aus der lieben rosen, darinn ein bienlin eitel honnig findet. Was kan sie dazu, das jr süsses honnig der spinnen zu gifft wird? WA 38:340).

Interesting and overlooked is that Luther saw differing competing sects within sixteenth century Roman Catholic scholasticism. He used the phrase, there are as many sects as there are heads. In a 1518 letter to Johann von Staupitz, Luther wrote:

I do not read the scholastics blindfolded, as they do, but ponder them. The apostle told us to prove all things, and hold to that which is good. I do not despise all theirs, neither consider it all good. But these creatures generally kindle a fire out of a spark, and make an elephant out of a flea. When it was permitted to a Thomas to stand out against the whole world, and a Scotus, Gabriel, and others to contradict him, and when, even among the scholastics, there are as many sects as there are heads, or rather every single head daily builds up a new system of divinity, why should I not have the same liberty? But when God lifts up His hand no one can stay it, and when He rests no one can arouse Him (The Letters of Martin Luther, p. 25).

Original text: Ego Scholasticos cum judicio, non clausis oculis, (illorum more) lego. Sic praecepit Apostolus: omnia probate, quod bonum est, tenete. Non rejicio omnia eorum, sed nec omnia probo. At sic solent illi locutores ex parte totum facere, ex scintilla incendium, ex musca elephantem. Ego cum Deo propter larvas illas nihil curo. Verba sunt, verba manebunt. Si licuit Scoto, Gabrieli et similibus dissentire a S. Thoma, rursum Thomistis licet toti mundo contradicere, denique tot fere sint inter Scholasticos sectae, quot capita, imo quot dies cujusque capitis; cur mihi non permittunt idem contra eos, quod sibi ipsis jus arrogant contra se ipsos? Sed, si Deus operatur, nemo est, qui avertet (De Wette 1:102-103).

Also in regard to sects, Luther said of the Roman church:

…[T]here is no other place in the world where there are so many sects, schisms, and errors as in the papal church. For the papacy, because it builds the church upon a city and person, has become the head and fountain of all sects which have followed it and have characterized Christian life in terms of eating and drinking, clothes and shoes, tonsures and hair, city and place, day and hour. For the spirituality and holiness of the papal church lives by such things, as was said above.  This order fasts at this time, another order fasts at another time; this one does not eat meat, the other one does not eat eggs; this one wears black, the other one white; this one is Carthusian,  the other Benedictine;  and so they continue to create innumerable sects and habits, while faith and true Christian life go to pieces. All this is the result of the blindness which desires to see rather than believe the Christian church and to seek devout Christian life not in faith but in works, of which St. Paul writes so much in Colossians [2]. These things have invaded the church and blindness has confirmed the government of the pope” (LW 39:220-221).

Original text: Auß dießem blinden frevel ists erfolget, das ynn keynem ortt der welt so viel secten, schismata und yrthum sein, als ynn der Papistischen kirchen, denn das Papstum, weyl es die kirch auff ein statt und person pawett, ists ein hawbt und ursprung aller secten worden, die yhm gefolget und das Christlich leben georttert haben ynn essen und trincken, ynn kleyder und schuch, ynn platten und har, ynn stett und rawm, yn tag und stund. Denn yn disen stucken gaht die geystlickeit und heyligkeit der Papistischen kirchen, wie droben gesagt ist. Der orden fastet die zeytt, der ein ander zeytt, der ist nit fleysch, der nit eyer, der tregt schwartz, der weyß, das ist ein Carthuser, der ein Benedicter, und so fortt an unzehlich secten unnd weysen machen, danebenn doch der glaub und recht Christlich leben zu drümmern geht: das macht alles die blindheyt, das man die Christlich kirch sehen und nit glauben will, unnd ein Christlich frum leben nit ym glauben, sondern ynn wercken sucht, davon S. Paulus ad Colossen. vil von schreybt. Aber es ist eingerissen, und die blindheyt hats regiment dem Bapst bestettiget (WA 7:685).

 

Addendum #2 Andreas Musculus (1514-1581): an Explanation of the Background for Luther's Letter to the Christians at Antwerp

Why did Luther write to Antwerp? From an odd text, The Prophecies of Martin Luther, an historical context emerges from a sixteenth century observer. It is the work of one of Luther’s students: Andreas Musculus (1514-1581). Musculus wrote, 

Not long before, Luther confuted Nicholas Storke, Thomas Muncer, and other Phanatick persons, who called themselves Prophets, and broaching new Doctrines, pretended Evangelical Revelations, and Conferences with God himself: These were they who denyed the Baptism of Infants, and thereby sowed the seed of Anabaptisme and were powerfully and Victoriously opposed by Luther; Some few years afterwards, the Anabaptists finding Wittenbergh too hot for them, did spread themselves over all Helvetia, and other parts of Germany, and began to broach their Fancies at Antwerp; whereupon Luther by an Epistle full of Christian Direction, did Advertise the Reformed Church at Antwerp to take heed of such Erronious Spirits, who had very much afflicted him. In the same letter, he recited the impostures of false Spirits of Popery, and of other suducing Spitits of present time. And in another Letter he again described the Erronious Articles of the Tumultous Spirits at Antwerp, and clearly opened the Inconstancy, boldness and secret Pride, lurking in that profession, and intreating them to abandon the Question concerning Gods Hidden Will, he desired them to attend unto, and to follow the necessary precepts set before them by GOD himself in his own word. The Articles of the Anabaptists were these; 1. That every Man hath the Spirit. 2. That the Spirit was nothing else but our Reason and Understanding. 3. That every man believeth. 4. That there was no place of Torment for men Soules, but that the Body onely was condemned. 5 . That every Soul should be saved. 6. But even by the law of Nature, we are taught to do good to our neighbors, as we would they should do unto us, and that his Will in us was Faith. 7. That we sin not against the law, by desiring any thing, if our Will consent not to our Desires and lusts. 8. That he who hath not the Spirit, hath not Sin, because he wanteth Reason, which Reason these Anabaptists do call the holy Ghost (link).

Addendum #3 Alternate Partial English Translation of Luther's Letter to the Christians at Antwerp

Various partial English translations exist of Luther's Letter to the Christians at Antwerp. For instance, Jules Michelet, The Life of Martin Luther, Gathered From his Own Writings, pp. 268-269 has an extensive excerpt of this letter, but keep in mind this excerpt was translated from German into French and then into English.  

"We believed, during the reign of the pope, that the spirits which make a noise and disturbance in the night, were those of the souls of men, who after death, return and wander about in expiation of their sins. This error, thank God, has been discovered by the Gospel, and it is known at present, that they are not the souls of men, but nothing else than those malicious devils who used to deceive men by false answers. It is they that have brought so much idolatry into the world."

"The devil seeing that this sort of disturbance could not last, has devised a new one; and begins to rage in his members, I mean in the ungodly, through whom he makes his way in all sorts of chimerical follies and extravagant doctrines. This won't have baptism, that denies the efficacy of the Lord's supper; a third, puts a world between this and the last judgment ; others teach that Jesus Christ is not God; some say this, others that ; and there are almost as many sects and beliefs as there are heads.

"I must cite one instance, by way of exemplification, for I have plenty to do with these sort of spirits. There is not one of them that does think himself more learned than Luther ; they all try to win their spurs against me ; and would to heaven that they were all such as they think themselves, and that I were nothing ! The one of whom I speak assured me, amongst other things, that lie was sent to me by the God of heaven and earth, and talked most magnificently, but the clown peeped through all. At last, he ordered me to read the books of Moses. I asked for a sign in confirmation of this order, ' It is,' said he, ' written in the gospel of St. John.' By this time I had heard enough, and I told him, to come again, for that we should not have time, just now, to read the books of Moses. . . .

"I have plenty to do in the course of the year with these poor people: the devil could not have found a better pretext for tormenting me. As yet the world had been full of those clamorous spirits without bodies, who oppressed the souls of men; now they have bodies, and give themselves out for living angels . . .

"When the pope reigned we heard nothing of these troubles. The strong one (the devil) was in peace in his fortress; but now that a stronger one than he is come, and prevails against him and drives him out, as the Gospel says, he storms and comes forth with noise and fury.

"Dear friends, one of these spirits of disorder has come amongst you in flesh and blood ; he would lead you astray with the inventions of his pride: beware of him.

"First, he tells you that all men have the Holy Ghost. Secondly, that the Holy Ghost is nothing more than our reason and our understanding. Thirdly, that all men have faith. Fourthly, that there is no hell, that at least the flesh only will be damned. Fifthly, that all souls will enjoy eternal life. Sixthly, that nature itself teaches us to do to our neighbour what we would he should do to us ; this he calls faith. Seventhly, that the law is not violated by concupiscence, so long as we are not consenting to the pleasure. Eighthly, that he that has not the Holy Ghost, is also without sin, for he is destitute of reason.

"All these are audacious propositions, vain imaginations; if we except the seventh, the others are not worthy of reply. . . .

"It is sufficient for us to know that God wills no sin. As to his sufferance of sin, we ought not to approach the question. The servant is not to know his master's secrets, simply his master's orders: how much less should a poor creature attempt to scrutinize or sound the mysteries and the majesty of the Creator ? . . .

"To learn the law of God, and to know his son Jesus Christ, is sufficient to absorb the whole of life.  . . A.D. 1525." (Luth. Werke, tom. ii. p. 61,sqq.)

M. Michelet. (Tr. by G.H. Smith) The life of Martin Luther Gathered From His Own Writings, pp.  268-269.

Textual and Theological Issues with Martin Luther's "Be a Sinner and Sin Boldly" Statement

Even if this meme is posted 1000 times a day, it will still be bogus! It seems not a day goes by in which Martin Luther is chastised for the statement, "Be a sinner and sin boldly... No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day." 

Roman Catholics particularly propagandize this statement. They take it out of context and use their misinterpretation as definitive of Martin Luther's theology. It was not! While even a cursory understanding of Luther's basic theology is enough to demolish the caricature in the meme above, this entry will scrutinize the tedious details of why Rome's defenders using this shock quote do so erroneously. If you want definitive proof of why this caricature is erroneous, read on.  

Textual and Historical Details
The statement "Be a sinner and sin boldly... No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day" originates from a sixteenth century personal letter written by Martin Luther, August 1, 1521. Did you ever stop and wonder how letters from long ago exist and if they're accurate? In Martin Luther's case, his letters were saved by his collogues, friends, and followers. They considered anything he wrote as crucial and consequential. According to Luther's Works, there are 2,580 of his saved letters! Many of his letters are manuscript copies rather than originals (LW 48:xiii). 

First, the statement is from a private letter penned in 1521, not from a definitional treatise meant for popular dissemination. When it was originally penned, it was intended to be read by one person only, not to be enshrined in collections of letters to be read and scrutinized by posterity, especially those living five hundred years later.

Second, this letter is incomplete. It is technically classified as a fragment. The letter has no address, no salutation, and no ending signature by the sender. Taking into account internal and external factors, it is speculated and concluded by scholars the letter was sent to Luther's close associate Philip Melanchthon (LW 48:277 follows WA Br 2:370). The opening of the letter is missing. Is one sentence, multiple sentences, one paragraph, multiple paragraphs, one page, or are multiple pages missing? Unknown. The letter begins mid-thought. Does the missing content explain later content presented in the letter? Unknown.  

Third, when did this letter fragment enter into the published record of historical documents? The answer is discovered by utilizing a standardized scholarly collection of Luther's letters. This nineteenth century standardized source (Dr. Martin Luther’s sämmtliche Werke, Briefwechsel Dritter Band, Enders) states,

Fragmentum epistolae D. Martini Lutheri ad Philippum Melanthonem ex Pathmo scriptae anno MDXXI, repertum in bibliotheca Georgii Spalatini

Fragment of a letter from Dr. Martin Luther to Philip Melanchthon from Patmos written in the year 1521, found in the library of George Spalatin

"Patmos" refers to Luther's hiding in the Wartburg Castle after the Diet of Worms.  This is a significant clue to where the letter was written. "George Spalatin" was a close friend and ally of Luther's. He often relied on him as an advisor. He was not just involved with Luther; he was heavily involved. For instance, he played a major role in planning Luther's faux kidnapping and sequestering in the Wartburg Castle. "[T]he library of George Spalatin" refers to his personal library or perhaps the old ducal library in Wittenberg that Spalatin was in charge of. It's probably the former: "...Spalatin’s personal library, now in the “Landesbibliothek in Gotha im Schlosz Friedenstein."

How did George Spalatin come to have possession of a letter from Luther to Philip Melanchthon (he died in 1560)? Unknown. Did Melanchthon give it to him? Unknown. Spalatin died in 1545, one year before Luther (1546) and there is no evidence he either published the letter fragment or intended it for publication. His Encyclopedia Britannica entry claims "Spalatin would have dissuaded Luther again and again from publishing books or engaging in overt acts against the papacy..." Would this possibly imply Spalatin was hiding this letter fragment? Unknown. The conspiratorialist might say he saved it as blackmail, but this is an inference without evidence. Given Spalatin's long friendly and personal relationship with Luther as well as his involvement in protecting him, this is a warrantless implication. Most obvious though, there's nothing in this letter worthy of blackmail. When read in context and cross checked with Luther's theology, the seemingly blasphemous statement isn't at all blasphemous.    

This primary source also names the person who originally found the letter fragment in Spalatin's library: John Aurifaber ("in the Spalatine library"). Aurifaber was close with Martin Luther during his final years, living in his home and serving as his secretary (1545-1546) (LW 54:xi). He was an avid collector of Luther's writings and sayings, particularly known for his heavy involvement with the original collection of the Tischreden (Table Talk). Did Aurifaber take the opportunity to rummage through Spalatin's personal library after he died? Unknown. Was Aurifaber acting according to Spalatin's wishes upon his death? Unknown. Other than that he acquired the letter as a purposeful collector, how and why John Aurifaber ended up with this letter fragment is unknown.      

When did Aurifaber first discovered the letter fragment?  Unknown. We do know that he first published it in a collection of Luther's letters in 1556. Therefore, the "sin boldly" comment was thirty-five years old when it was first published. Luther had been dead ten years at the time of its first publication.

Documentation

The first publication of the quote can be found in John Aurifaber's collection of Martin Luther's writings: Epistolarum Reverendi Patris Domini D. Martini Lutheri: Tomus Primus, pp. 343-345 (1556). Now, the standard primary source for the entire letter is WA Br 2:370-373 (the quote can found at WA Br 2:372). The standardized English translation of the quote can be found in LW 48:281-282. Below is a picture of the quote from Aurifaber's  Epistolarum Reverendi Patris Domini D. Martini Lutheri: Tomus Primus, p. 345 (1556). Note that Aurifaber added the name "Philip" at the end. Why? Unknown.

Context

If you are a preacher of grace, then preach a true and not a fictitious grace; if grace is true, you must bear a true and not a fictitious sin. God does not save people who are only fictitious sinners. Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly, for he is victorious over sin, death, and the world. As long as we are here [in this world] we have to sin. This life is not the dwelling place of righteousness, but, as Peter says, we look for new heavens and a new earth in which righteousness dwells. It is enough that by the riches of God’s glory we have come to know the Lamb that takes away the sin of the world. No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day. Do you think that the purchase price that was paid for the redemption of our sins by so great a Lamb is too small? Pray boldly—you too are a mighty sinner. August 1, 1521 (LW 48:281-282.).

Conclusion

The controversial phrase "Be a sinner and sin boldly" suffers from three important textual issues. First, the statement is from an incomplete letter, a fragment.  It has no address, salutation, or concluding signature. Therefore, the complete context is missing. Second, the "Be a sinner and sin boldly, etc." comment was thirty-five years old when it was first published. Luther had been dead ten years at the time of its first publication. Third, it was a private letter. It was not a written exhortation or instructions to the general public. Using this statement misinterpreted as definitive of Luther's theology is to do so with bias and the commandeering of an inadequate source (a letter fragment). Rather, textual integrity demands one should use higher pedigree quotes from published treatises that were intended for the public by Luther himself.

Luther was prone to strong hyperbole. It's his style. This statement is a perfect example. The first thing to recognize is that the shocking "sin boldly..." is part of a statement of comparison:

Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly, for he is victorious over sin, death, and the world (LW 48:281-282).

Latin text: Esto peccator et pecca  fortiter, sed fortius fide et gaude in Christo, qui victor est peccati, mortis et mundi (WA Br 2:372). 

Luther's point is not to go out and commit multiple amounts of gleeful sin every day, but rather to believe and rejoice in Jesus Christ even more boldly despite the deep depth of sin in our lives. The comparison continues. Christ's atonement is of an infinite depth, able to atone for not only little sins, but grave sins:

...the Lamb that takes away the sin of the world. No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day. Do you think that the purchase price that was paid for the redemption of our sins by so great a Lamb is too small? Pray boldly—you too are a mighty sinner (LW 48:282).

Latin text: ...Dei agnum, qui tollit peccatum  mundi. ab hoc non avellet nos peccatum, etiamsi millies, millies uno die fornicemur aut occidamus. Putas, tam parvum  esse pretium redemptionis pro peccatis nostris factum  in tanto ac tali agno? Ora fortiter, etiam fortissimus peccator (WA Br 2:372).

Rome's defenders using the quote "be a sinner and sin boldly... No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day" need to step back and take a deep theological and reasoned breath. No historical information exists that indicts Philip Melanchthon of ever literally following Luther's advice to sin boldly or to murder or fornicate. In point of fact, Philip Melanchthon was not at all known for overt public sins. If this 1521 comment was written purposefully to exhort Melanchthon, he appears to have been introspectively struggling with "fictious" sins. On the other hand, there's no contextual evidence that necessarily shows the statement was directed to Melanchthon personally or pastorally. Contextually, the fictious sins could be based on previous content: monasticism, marriage issues, celibacy, both kinds in the Eucharist. In all of these subjects, the basis in working through them adequately is to have the firm foundation of the Gospel and the perfect righteousness of Christ in constant view. In the context preceding "sin boldly, Luther writes, 

I suspect that the Lord will soon visit Germany, as its unbelief, impiety, and hatred of the gospel deserve. But of course this plague will then be charged to us on the grounds that we heretics have provoked God, and we will be scorned by men and despised by the people. [The papists], however, will find excuses for their sins, and will justify themselves; [God will thus prove] that the wicked cannot be made good, either by kindness or by wrath, and that many will be tempted to do evil. The Lord’s will be done. Amen (LW 48:281).

Latin text: Suspicor enim fore, ut cito visitet Dominus  Germaniam, sicut meretur eius incredulitas, impietas et odium euangelii. At haec plaga tum  nobis imputabitur, quod  haeretici Deum provocaverimus, erimus-que opprobrium hominum et abiectio plebis, illi vero apprehendent excusationes in peccatis suis, et iustificabunt semetipsos, ut probet, reprobos neque bonitate neque ira bonos fieri, et scandalisabuntur multi. Fiat, fiat  voluntas Domini, Amen (WA Br 2:372).

If these penultimate words are juxtaposed against Luther's final addendum comment to "sin boldly" it's an interpretive indication of his commitment to the Gospel despite whatever societal results may occur. Be a preacher of grace, no matter what. Do not give weight to fictious sins invented by the papacy in the subjects previously addressed in the letter. 

Were any of Luther's followers mass murderers and mass fornicators, claiming such entitlement came directly from the authority of Martin Luther? No. The point Luther is making is not to go out and murder or fornicate as much as possible, but rather to point out the infinite sacrifice of Christ’s atonement. There is no sin that Jesus Christ cannot cover. His atonement was of an infinite value. That this statement was not to be considered literally is apparent by Luther’s use of argumentum ad absurdum: do people really commit murder and fornication a thousand times a day? Is this even physically possible? No! Not even the most heinous God-hating sinner is able to carry out such a daily lifestyle.

Christians have a real savior. No amount of sin is too much to be atoned for by a perfect savior whose infinite righteousness is imputed to the sinner who reaches out in faith. This is a powerful and pastoral theological insight for those struggling with their sin in the light of a holy perfect God. 

Addendum #1 Compare "Sin Boldly" and Romans 5:20-21 from the Latin

A comment below left on this Beggars All entry provided a suggestion for a helpful interpretation of Luther's "sin boldly"... that Luther did not actually write, "sin boldly," but literally, "let your sins be strong." If the latter English rendering is considered, Luther may have simply been echoing the Latin Vulgate rendering of Romans 5:20-21 when he wrote "Esto peccator et pecca fortiter." Notice how the Douay-Rheims translates the passage from the Lain Vulgate:

20 Now the law entered in, that sin might abound. And where sin abounded, grace did more abound. 21 That as sin hath reigned to death; so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.

Latin Vulgate: 20 Lex autem subintravit ut abundaret delictum. Ubi autem abundavit delictum, superabundavit gratia: 21 ut sicut regnavit peccatum in mortem: ita et gratia regnet per iustitiam in vitam aeternam, per Iesum Christum Dominum nostrum.

Other translations from the Latin Vulgate similarly capture the same sentiment:

20 And the law entered, that guilt should be plenteous; but where guilt was plenteous, grace was more plenteous [grace abounded, or was plenteous]. 21 That as sin reigned into death, so [and] grace reign by rightwiseness into everlasting life, by Jesus Christ our Lord (Wycliffe Bible).

20 Now the law entered in that sin might abound. And where sin abounded, grace did more abound.21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord (1750 Challoner Revision of the Douay-Rheims).

20 The law intervened, only to amplify our fault; but, as our fault was amplified, grace has been more amply bestowed than ever; 21 that so, where guilt held its reign of death, justifying grace should reign instead, to bring us eternal life through Jesus Christ our Lord (Knox Bible).

20 But the lawe in the meane tyme entred in, the synne shulde encreace. Neuerthelater where aboundance of synne was, there was more plenteousnes of grace. 21That as synne had raygned vnto deeth, euen so myght grace raygne thorow ryghtewesnes, vnto eternall lyfe, by the helpe of Iesu Christ (The Great Bible 1539). 

Addendum #2 Luther's Other Use of "Sin Boldly" in a Sermon

Throughout his life, Martin Luther consistently taught that a living faith necessarily produces good works. Those living in habitual and continual gross sin without care or repentance are not Christians. Below is one the clearest statements from Luther explaining what he means by "sin boldly." The statement isn't from an obscure private letter published after his death. Rather, it is from a publicly preached sermon that was available during Luther's lifetime. There Luther lays out exactly what he means by "sin boldly."

We also hear about this wicked servant that, after he had experienced grace at the hand of his king, he became proud and obstinate, stirring up the king's wrath once more. That's the way the godless world is which horribly misuses the doctrine of the forgiveness of sins. Some refuse to admit that their sins; even though they are wallowing in sin over their heads, yet they refuse to admit that they are sinners. For such people there is no forgiveness; for as we said earlier, if there is no sin, neither can there be forgiveness. Some keep right on sinning after receiving forgiveness, believing that the gospel allows everyone to do as he pleases. But the gospel is a message for the depressed, for the people with a guilty conscience, not for those who keep on defending their sins, nor is it for those who deliberately sin against a gracious God (Complete Sermons of Martin Luther vol. 7,  pp.140-141).

German text: Nun folgt weiter von dem Schalksknecht, der nach der Gnade muthwillig wird und den König wieder erzürnt. Das ist die gottlose Welt, die diese Lehre von Vergebung der Sünde aufs schändlichste mißbraucht. Etliche erkennen ihre Sünden nicht: ob sie schon in Sünden stecken bis über die Ohren, dennoch wollen sie nicht Sünder sein; solche haben keine Vergebung. Denn wo nicht Sünde ist, wie gesagt, da ist auch keine Vergebung. Etliche sündigen getrost nach der Vergebung, und meinen, das Evangelium lasse zu, Freiheit zu thun einem jeden, was ihn gelüstet. Aber das Evangelium ist eine Predigt für die betrübten Herzen und erschrockenen Gewissen, nicht für die, die ihre Sünde vertheidigen, auch nicht für die, die auf die Gnade muthwillig sündigen (Johann Georg Walch - Dr. Martin Luthers Sämmtliche Schriften 13.2:2501-2502).

In the German text above, note particularly the words, "Etliche sündigen getrost nach der Vergebung."

Etliche: Some / Several

sündigen: sin (verb)

getrost: boldly / confidently / without fear

nach der Vergebung: after the forgiveness

 

Addendum #3 An Early Defender of Rome Reacts to "Sin Boldly"

The phrase "Esto peccator et pecca fortiter" or "Esto peccator & pecca fortiter" ("Be a sinner and sin boldly") entered the published realm rather quickly, picked up... of course... by Rome's defenders. For instance, Roman Catholic controversialist Johann Pistorius (the Younger) mentioned it in his anti-Luther book, Anatomia Lutheri (1595). He states the comment is "blasphemy" (Gotteslästerung):  

It stands in a letter to Philip [Melanchthon], which I must likewise briefly indicate here for the sake of similar blasphemy: If grace is true (says Luther), bear a true, not a fictitious sin. God does not make fictitious sinners saved. Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly, etc. (Johann Pistorius, Anatomia Lutheri, p. 217). 

Original text: In Brieff an Philippum stehet Welchen ich gleicher Gotteslasterung halbe alhie kürtzlich bezeichne muß: Si vera gratia est, (sagt luther) verum, non fictum peccatum ferto. Deus non facit salvos fictos peccatores. Esto peccator & pecca fortiter, sed fortius fide & gaude in Christo, &c

A sidebar comment on the same page commenting on this text states, 

St. Paul says exactly the opposite: We should not sin because of grace (Romans 6).

German text: Eben das Gegenspiel sagt St. Paulus: Wir sollen nicht sündigen wegen der Gnade (Römer 6)

In the same context, Pistorius links "sin boldly" to another comment from an obscure letter from February 9, 1521.Luther wrote to John Staupitz that he "gladly wants to be a knave, adulterer, rogue, and thief" (Luther gern wil ein Buh Ehebrecher Schelm und Gott dieb sein). Here is what Luther actually wrote:

I will indeed be found proud, greedy, adulterous, an antipope, and guilty of all vices, provided that I am not convicted of impious silence while the Lord suffers and says: "Escape has perished from me, and there is no one who seeks my soul; and I looked to the right, and there was no one who would know me." For I hope to be absolved from all my sins by that confession. Therefore, I have also raised my horns against this Roman idol and true Antichrist with confidence. The word of Christ is not a word of peace, but a word of the sword. But why should I, a "pig," teach Minerva?

Latin text: Inveniar sane superbus, avarus, adulter, homicida  antipapa, et omnium vitiorum reus, modo impii silentii non arguar, dum Dominus patitur et dicit: "periit fuga a me, et non est, qui requirat animam meam; et considerabam ad dextram, et non erat, qui cognosceret me." Spero enim ea confessione absolvendum ab omnibus peccatis meis. Unde et cornua erexi in hoc idolum Romanum et verum Antichristum cum fiducia. Non est verbum pacis, sed verbum gladii verbum Christi. Sed quid ego sus Minervam?  (Dr. Martin Luther’s sämmtliche Werke, Briefwechsel Dritter Band, (Enders), pp. 84-85).

In the context of this statement, Luther is neither personally admitting to nor teaching that Christians should strive to be knaves, adulterers, rogues, and thief's. Rather, it's a hyperbolic statement of comparison, that he'd rather be convicted of these gross sins rather than being found guilty of not calling out the errors of the papacy. 

In the same context, Pistorius uses these out-of-context letter statements to conclude with the assertion: "Luther’s abominable, hell-fetched theology" (Luthers abscheuliche auß der Hell abgeholte Theology). Wikipedia states of Pistorius (without documentation): "His numerous writings against Protestantism, while evincing clearness, skill, and thorough knowledge of his opponents, especially of Luther, are marked by controversial sharpness and coarseness." His use of "sin boldly" and this other letter statement though demonstrates the exact opposite: Pistorius was biased and unable to read Luther in context or grasp his basic theology. Ironically, Pistorius may have simply been engaging in zealous recent convert syndrome: he went from Lutheran to Calvinist to Roman Catholic.  He chose Romanism in 1588. His book Anatomia Lutheri was published not long after in 1595.    

Addendum #4: Luther's Comments on Galatians 5:13-19

An aspect of the bogus meme above is the intensional stark contrast between Luther writing, "Even if I were to commit fornication and murder 1000 times a day, it would not separated me from Christ" with Paul writing in Galatians 5 "The works of the flesh are evident. Adulterers and murders, etc. will not enter the kingdom of heaven (Gal. 5:17-22)." [Tedium: Luther did not use the personal "I." He wrote "us" and "we." This could be a simple oversight by the meme creator, or it could be a deliberate slander against Luther (I suspect the later!)]. Had the meme intended to showed integrity, the contrast should have relied on Luther's published comments on Galatians 5, not a fragment of a letter that was never intended to be published.

Luther's Comments on Galatians 5:13

It is as though Paul were saying: “Now you have obtained freedom through Christ. That is, you are far above all laws, both in your own conscience and in the sight of God; you are blessed and saved; Christ is your life. Therefore even though the Law, sin, and death may frighten you, they can neither harm you nor cause you to despair. This is your brilliant and inestimable freedom. Now it is up to you to be diligently on your guard not to use your freedom as an opportunity for the flesh” (LW 27:48)

Latin text: Quasi dicat: Nacti estis iam per Christum libertatem, hoc est, longe estis supra omnes leges secundum conscientiam et coram Deo, beati et salvi estis, Christus vestra vita est. Igitur lex, peccatum, mors, etiamsi vos terrent, tamen neque nocere neque in desperationem adigere possunt. Ea est praeclara et inaestimabilis libertas vestra. Nunc vestrum est, diligenter cavere, ne illam libertatem detis in occasionem carni (WA 40.2:59-60). 

This evil is very widespread, and it is the worst of all the evils that Satan arouses against the teaching of faith: that in many people he soon transforms the freedom for which Christ has set us free into an opportunity for the flesh. Jude complains of this same thing in his epistle (ch. 4): “Admission has been secretly gained by some ungodly persons who pervert the grace of our God into licentiousness.” For the flesh simply does not understand the teaching of grace, namely, that we are not justified by works but by faith alone, and that the Law has no jurisdiction over us. Therefore when it hears this teaching, it transforms it into licentiousness and immediately draws the inference: “If we are without the Law, then let us live as we please. Let us not do good, let us not give to the needy; much less do we have to endure anything evil. For there is no Law to compel or bind us” (LW 27:48).

Latin text: Hoc malum latissime patet et omnium deterrimum est, quod Satan in doctrina fidei excitat, quod scilicet hanc libertatem, qua Christus nos liberavit, in multis mox transfert ad occasionem carni. Hoc idem conqueritur et Iudas in sua Epistola: 'Subintraverunt', inquit, 'quidam homines impii, qui Dei nostri gratiam transferunt ad lasciviam'. Caro enim prorsus non intelligit doctrinam gratiae, scilicet, quod operibus non iustificemur, sed sola fide, Quod lex nullum ius in nos habeat. Ideo cum audit hanc doctrinam, transfert eam ad lasciviam et statim sic infert: Si sumus sine lege, vivamus igitur, ut volumus, nihil faciamus boni, nihil demus egentibus, multo minus patiamur aliquid mali, non enim est lex, quae cogat aut liget nos (WA 40.2:60). 

Thus there is a danger on both sides, although the one is more tolerable than the other. If grace or faith is not preached, no one is saved; for faith alone justifies and saves. On the other hand, if faith is preached, as it must be preached, the majority of men understand the teaching about faith in a fleshly way and transform the freedom of the spirit into the freedom of the flesh. This can be discerned today in all classes of society, both high and low. They all boast of being evangelicals and boast of Christian freedom. Meanwhile, however, they give in to their desires and turn to greed, sexual desire, pride, envy, etc. No one performs his duty faithfully; no one serves another by love. This misbehavior often makes me so impatient that I would want such “swine that trample pearls underfoot” (Matt. 7:6) still to be under the tyranny of the pope. For it is impossible for this people of Gomorrah to be ruled by the Gospel of peace (LW 27:48).

Latin text:  Itaque utrinque periculum est, alterum tamen altero tolerabilius. Si gratia seu fides non praedicatur, nemo fit salvus, Fides enim sola iustificat et salvat. Contra, si praedicatur Fides, ut necesse est eam praedicari, maior pars hominum carnaliter intelligit doctrinam de fide et libertatem spiritus in libertatem carnis rapit. Hoc cernere est hodie in omnibus vitae generibus superiorum et inferiorum. Omnes iactant se esse Euangelicos, iactant Christianam libertatem, Et tamen interim obsequentes suis cupiditatibus convertuntur ad avariciam, voluptates, superbiam, invidiam etc., nemo fideliter suum officium facit, nemo per charitatem alteri servit etc. Ea indignitas nonnunquam adeo impatientem me fa[Bg. S]cit, ut saepe optem eiusmodi ‘porcos, qui margaritas pedibus conculcant’, adhuc esse sub Tyrannide Papae. Impossibile enim est hunc populum Gomorrhae Euangelio pacis regi (WA 40.2:60). 

We know that the devil lies in wait especially for us who have the Word—he already holds the others captive to his will—and that he is intent upon taking the freedom of the Spirit away from us or at least making us change it into license. Therefore we teach and exhort our followers with great care and diligence, on the basis of Paul’s example, not to think that this freedom of the Spirit, achieved by the death of Christ, was given to them as an opportunity for the flesh or, as Peter says, “to use as a pretext for evil” (1 Peter 2:16), but for them to be servants of one another through love.

Latin text: Cum itaque sciamus diabolum maxime insidiari nobis, qui verbum habemus (alios enim captivos tenet ad suam ipsius voluntatem), et hoc sedulo conari, ut libertatem illam Spiritus nobis auferat vel saltem hoc efficiat, ut eam transferamus ad lasciviam, Ideo summa cura et diligentia docemus et adhortamur exemplo Pauli nostros homines, ne existiment illam libertatem spiritus partam Christi morte ideo sibi donatum, ut eam dent in occasionem carni, aut, ut Petrus ait, eam 'habeant velut malitiae velamen', sed ut per charitatem sibiipsis invicem serviant (WA 40.2:61).

As we have said, therefore, the apostle imposes an obligation on Christians through this law about mutual love in order to keep them from abusing their freedom. Therefore the godly should remember that for the sake of Christ they are free in their conscience before God from the curse of the Law, from sin, and from death, but that according to the body they are bound; here each must serve the other through love, in accordance with this commandment of Paul. Therefore let everyone strive to do his duty in his calling and to help his   V 27, p 50    p 50  neighbor in whatever way he can. This is what Paul requires of us with the words “through love be servants of one another,” which do not permit the saints to run free according to the flesh but subject them to an obligation (LW 27:49-50).

Latin text: Ne ergo, ut diximus, Christiani abutuntur hac libertate imponit Apostolus carni eorum servitutem per legem de mutua dilectione. Quare meminerint pii, se in conscientia coram Deo esse liberos a legis maledicto, a peccato et morte propter Christum, corpore autem esse servos. Hic alter alteri per charitatem iuxta hoc Pauli praeceptum servire debet. Unusquisque igitur studeat, in sua vocatione diligenter facere officium suum et, quacunque re potest, adiuvare proximum. Hoc exigit a nobis Paulus his verbis: ‘Per charitatem servite vobis invicem’, quae non sinunt sanctos secundum carnem esse liberos, sed subiiciunt eos servituti etc. (WA 40.2:62).

Of course, it is impossible to teach or persuade unspiritual people of this teaching about the love to be mutually observed among us. Christians comply with it voluntarily. But when the others hear this freedom proclaimed, they immediately draw the inference: “If I am free, then I have the right to do whatever I please. This thing belongs to me; why should I not sell it for as much as I can? Again, if we do not obtain salvation on account of good works, why should we give anything to the poor?” In their great smugness such people shrug off this yoke and obligation of the flesh, and they transform the freedom of the Spirit into the license and lust of the flesh. Although they will not believe us but will make fun of us, we make this sure announcement to these smug despisers: If they use their bodies and their powers for their own lusts—as they are certainly doing when they refuse to help the poor and to share, but defraud their brethren in business and acquire things by fair means or foul—then they are not free, as they loudly claim to be, but have lost both Christ and freedom, and are slaves of the devil, so that now, under the title of “Christian freedom,” their state is seven times as bad as it used to be under the tyranny of the pope (Matt. 12:43–45). For when the devil who has been cast out of them returns to them, he brings with him seven spirits more evil than himself. Therefore their last state becomes worse than the first (LW 27:50).

Latin text: Porro haec doctrina de mutua charitate inter nos servanda nullo modo potest inculcari et persuaderi carnalibus hominibus. Christiani libenter hac in re obsequuntur. Alii praedicata libertate illa statim inferunt: Si liber sum, ergo licet mihi facere, quod volo. Haec res mea est, cur ergo non venderem eam quanti possum? Item: cum propter bona opera non contingat nobis salus, cur daremus aliquid egentibus? etc. Hi securissime excutiunt hoc iugum et servitutem carnis Et transferunt libertatem Spiritus in licentiam et lasciviam carnis. Illis securis contemptoribus certo annunciamus (quanquam non credant nobis, sed nos rideant), quod si corpore et facultatibus suis utantur pro sua libidine (ut certe faciunt, quia non adiuvant inopes, non mutuum dant, sed fraudant in negotio fratres, rapiunt per fas et nefas etc.), quod, inquam, liberi non sint, ut maxime se tales glorientur, sed amiserint Christum et libertatem et servi sint diaboli quodque nunc sub nomine Christianae libertatis 'septies deteriores' sint, quam antea sub tyrannide Papae. 'Diabolus enim, qui expulsus erat, reversus est in eos assumptis secum aliis septem spiritibus nequioribus ipso etc. Ideo eorum novissima facta sunt peiora primis (WA 40.2:62-63). 

We for our part have the divine command to preach the Gospel, which announces to all men, if only they believe, the free gift of freedom from the Law, from sin, from death, and from the wrath of God, for the sake of Christ. We have neither the intention nor the authority to conceal this freedom or to obscure and cancel it once it has been made public through the Gospel; for Christ has granted it to us and has achieved it by His death. Nor are we able to compel those swine, who are rushing headlong into the license of the flesh, to be servants of others with their bodies and their possessions. Therefore we do what we can. That is, we diligently admonish them that this is what they should do. If we do not accomplish anything with these warnings of ours, we commit the matter to God, to whom it belongs anyway. In His own time He will inflict just punishment on   V 27, p 51    p 51  them. Meanwhile, however, we are comforted by the fact that our labor and our diligence are not in vain among the godly, many of whom have undoubtedly been rescued by our ministry from the slavery of the devil and have been transferred to the freedom of the Spirit. These few—who acknowledge the glory of this freedom, who at the same time are ready to be the servants of others through love, and who know that according to the flesh they are debtors to the brethren—give us a happiness that is greater than the sadness that can be caused by the infinite number of those who abuse this freedom. (LW 27:50-51).

Latin text: Nos divinum mandatum habemus praedicandi Euangelium, quod annunciat omnibus hominibus, si modo credant, gratis propter Christum libertatem a lege, peccato, morte, ira Dei etc. Non est autem in arbitrio aut potestate nostra, hanc libertatem caelare aut per Euangelium iam invulgatam obscurare seu revocare, quia Christus eam nobis donavit ac sua morte peperit. Neque possumus illos porcos, qui toto impetu ruunt in licentiam carnis, cogere, ut corpore et rebus suis serviant aliis. Ideo, quod possumus, facimus, hoc est, admonemus diligenter, illos debere hoc praestare, si his monitis nostris nihil efficimus, committimus rem Deo, cuius etiam est; is suo tempore iustas infliget eis poenas. Interim tamen hoc nos solatur, quod labor et diligentia nostra non est inanis apud pios, quorum proculdubio multi per nostrum ministerium erepti sunt e servitute diaboli et translati in illam libertatem Spiritus. Hi pauci, qui agnoscunt gloriam huius libertatis Spiritus et vicissim parati sunt per charitatem servire aliis et noverunt se secundum carnem esse debitores fratrum, plus nos exhilarant, quam innumera turba eorum, qui abutuntur illa libertate, nos contristare possunt (WA 40.2:63). 

Those who understand Christian freedom differently are enjoying the advantages of the Gospel to their own destruction and are worse idolaters under the name “Christian” than they used to be under the pope (LW 27:51).

Latin text: Qui autem aliter intelligunt Christianam libertatem, illi fruuntur Euangelii commodis in suam ipsorum perniciem et peiores sunt idololatrae sub nomine Christiano, quam antea sub Papa fuerunt (WA 40.2:64).  

 Luther's comments on Galatians 5:14 

Therefore it is as necessary that faithful preachers urge good works as that they urge the doctrine of faith. For Satan is enraged by both and bitterly resists them. Nevertheless, faith must be implanted first; for without it one cannot understand what a good work is and what is pleasing to God (LW 27:53).

Latin text: Quare aeque necessarium est, ut pii doctores tam diligenter urgeant doctrinam de bonis operibus, quam doctrinam de fide. Satan enim utrique infensus est et acerrime resistit. Fides tamen primum plantanda est, sine ea enim impossibile est intelligi, quid bonum opus sit, quid Deo placeat (WA 40.2:66).  

Therefore the apostle admonishes Christians seriously, after they have heard and accepted the pure doctrine about faith, to practice genuine works as well. For in the justified there remain remnants of sin, which deter and dissuade them both from faith and from truly good works (LW 27:54).

Latin text:Admonet igitur Apostolus serio Christianos, ut, postquam puram doctrinam de fide audierint et acceperint, etiam vera opera exerceant. Manent enim etiam in iustificatis peccati reliquiae, quae, ut a fide, ita et a vere bonis operibus abhorrent et avocant (WA 40.2:67-68).  

Reason, of course, is offended at this stinginess and paucity of words, when it is stated so briefly “Believe in Christ” and “You shall love your neighbor as yourself.” Therefore it despises both the doctrine of faith and the doctrine of truly good works. To those who have faith, however, this stingy and paltry phrase “Believe in Christ” is the power of God (Rom. 1:16), by which they overcome sin, death, and the devil, and obtain salvation. So also serving another person through love seems to reason to mean performing unimportant works such as the following: teaching the erring; comforting the afflicted; encouraging the weak; helping the neighbor in whatever way one can; bearing with his rude manners and impoliteness; putting up with annoyances, labors, and the ingratitude and contempt of men in both church and state; obeying the magistrates; treating one’s parents with respect; being patient in the home with a cranky wife and an unmanageable family, and the like. But believe me, these works are so outstanding and brilliant that the whole world cannot comprehend their usefulness and worth; indeed, it cannot estimate the value of even one tiny truly good work, because it does not measure works or anything else on the basis of the Word of God but on the basis of a reason that is wicked, blind, and foolish (LW 27:56).

Latin text: Caeterum ratio offenditur ista vilitate et paucitate verborum, quia brevissime dicitur: ‘Crede in Christum’, Item: ‘Dilige proximum tuum sicut teipsum.’ Ideo utranque doctrinam de fide et vere bonis operibus contemnit. Interim tamen ista vilissima et brevissima fidei vox: ‘Crede in Christum’ credentibus divina est potentia, qua vincunt peccatum, mortem, diabolum etc., qua salutem consequuntur. Sic servire alteri per charitatem, hoc est, docere errantem, consolari afflictum, erigere infirmum, adiuvare proximum, quacunque re possis, ferre eius agrestes mores et importunitatem, tolerare in Ecclesia et Politia aequo animo molestias, labores, hominum ingratitudinem et contemptum, obedire Magistratibus, honore parentes afficere, patientem esse domi cum morosa uxore, intractabili familia etc., opera, ut ratio iudicat, nullius momenti sunt. Sed crede mihi, tam egregia et praeclara opera sunt, ut totus mundus eorum utilitatem et dignitatem (quia non metitur opera aut ullas alias res ex verbo Dei, sed ex iudicio impiae, caecae et stultae rationis) non comprehendat, Imo ne quidem unius minimi vere boni operis precium aestimare potest (WA 40.2:70-71).

Luther's comment on Galatians 5:15

It is difficult and dangerous to teach that we are justified by faith without works and yet to require works at the same time. Unless the ministers of Christ are faithful and prudent here and are “stewards of the mysteries of God” (1 Cor. 4:1), who rightly divide the Word of truth (2 Tim. 2:15), they will immediately confuse faith and love at this point. Both topics, faith and works, must be carefully taught and emphasized, but in such a way that they both remain within their limits. Otherwise, if works alone are taught, as happened under the papacy, faith is lost. If faith alone is taught, unspiritual men will immediately suppose that works are not necessary (LW 27:62-63).

Latin text: Difficile et periculosum est docere, nos fide iustificari sine operibus, et tamen simul exigere opera. Hic nisi sint fideles et prudentes ministri Christi et 'dispensatores mysteriorum Dei', qui recte secant verbum veritatis, statim fides et opera confunduntur. Uterque locus et fidei et operum diligenter doceri et urgeri debet, sic tamen, ut uterque intra suos limites maneat. Alioqui, si opera sola docentur, ut in Papatu accidit, fides amittitur, Si fides sola docetur, statim somniant carnales homines opera non esse necessaria etc. (WA 40.2:78).  

Luther's comments on Galatians 5:16

Therefore Paul uses his words with precision and care, as though he were saying: “We have not yet attained the fulfillment of the Law. Consequently, we must walk and be exercised by the Spirit, so that we think, say, and do what is of the Spirit and resist what is of the flesh.” This is why he adds: “And do not gratify the desires of the flesh” (LW 27:66).

Latin text: Utitur ergo Paulus verbis proprie acceptis, Quasi dicat: Nondum pervenimus ad impletionem legis, ideo ambulare et exerceri Spiritu nos oportet, ut ea cogitemus, dicamus et faciamus, quae Spiritus sunt, utque resistamus his, quae Carnis sunt. Ideo adiicit: ‘Et concupiscentiam Carnis non perficietis’ (WA 40.2:82).  

And so if we look at the flesh, we are sinners; if we look at the Spirit, we are righteous. We are partly sinners and partly righteous. Yet our righteousness is more abundant than our sin, because the holiness and the righteousness of Christ, our Propitiator, vastly surpasses the sin of the entire world. Consequently, the forgiveness of sins, which we have through Him, is so great, so abundant, and so infinite that it easily swallows up every sin, provided that we persevere in faith and hope toward Him” (LW 27:68).

Latin text: Itaque si carnem spectemus, peccatores sumus, si Spiritum, iusti. Atque ita partim peccatores, partim iusti sumus. Uberior tamen iusticia nostra est quam peccatum, quia sanctitas et iusticia Christi, Propiciatoris nostri, longe superat peccatum totius mundi. Itaque remissio peccatororum, quam habemus per ipsum, tam magna, larga et infinita est, ut facile absorbeat omnia peccata, modo perseveremus in fide et spe erga ipsum etc. (WA 40.2:86).

Luther's comments on Galatians 5:17

When Paul says that the desires of the flesh are against the Spirit, etc., he impresses upon us at the same time that we are to be conscious of the desires of the flesh—not only of sexual desire, that is, but of pride, anger, sadness, impatience, unbelief, etc. But he wants us to be conscious of them in such a way that we do not give in to them or gratify them, that is, that we do not say and do what our flesh impels us to do (LW 27:70).

Latin text: Paulus, cum dicit Carnem concupiscere adversus Spiritum etc., simul commonefacit nos, quod sensuri simus concupiscentiam carnis, hoc est, non solum libidinem, sed superbiam, iram, tristiciam, impacientiam, incredulitatem etc. Verum ita vult nos ista sentire, ne illis consentiamus aut ea perficiamus, Hoc est, ne illa loquamur et faciamus, ad quae nos solicitat caro... (WA 40.2:88).  

But the flesh does not obey this will but resists it. Yet God does not impute this sin, for He is gracious for the sake of Christ. It does not follow from this, however, that you should minimize sin or think of it as something trivial because God does not impute it. It is true that He does not impute it, but to whom and on what account? Not to the hardhearted and smug but to those who repent and who by faith take hold of Christ the Propitiator, on whose account sins are forgiven them and the remnants of sin are not imputed to them. Such people do not minimize sin; they emphasize it, because they know that it cannot be washed away by any satisfactions, works, or righteousness, but only by the death of Christ. Yet they do not despair because of its size but are persuaded that it is forgiven them on account of Christ.

I say this to keep anyone from supposing that once faith has been accepted, sin should not be emphasized. Sin is really sin, regardless of whether you commit it before or after you have come to know Christ. And God hates the sin; in fact, so far as the substance of the deed is concerned, every sin is mortal. It is not mortal for the believer; but this is on account of Christ the Propitiator, who expiated it by His death (LW 27:75-76).

Latin text: Caro autem non obsequitur isti voluntati, sed resistit ei. Sed Deus non imputat hoc peccatum, est enim propitius propter Christum. Ex hoc tamen non sequitur, quod debeas peccatum extenuare aut contemnere, quia Deus illud non imputat. Non imputat quidem, Sed quibus et propter quid? Non duris et securis, sed poenitentiam agentibus et fide apprehendentibus Christum Propiciatorem, propter quem ut remittuntur eis omnia peccata, ita et reliquiae peccati eis non imputantur. Illi non extenuant peccatum, sed amplificant, quia norunt illud nulla satisfactione, operibus et iusticia elui posse, praeterquam per mortem Christi, non tamen propter magnitudinem eius desperant, sed certo statuunt illud ignosci sibi propter Christum 

Hoc ideo dico, ne quis putet peccatum post acceptam fidem non esse magnificiendum. Peccatum est vere peccatum, sive illud ante sive post Christum cognitum commiseris. Et Deus peccatum odit, Imo omne peccatum, quod ad substantiam facti attinet, est mortale. Quod autem credenti non est mortale, fit propter Christum Propiciatorem, qui peccatum sua morte expiavit (WA 40.2:95). 

A believer’s sin is the same sin and sin just as great as that of the unbeliever. To the believer, however, it is forgiven and not imputed, while to the unbeliever it is retained and imputed. To the former it is venial; to the latter it is mortal. This is not because of a difference between the sins, as though the believer’s sin were smaller and the unbeliever’s larger, but because of a difference between the persons. For the believer knows that his sin is forgiven him on account of Christ, who has expiated it by His death. Even though he has sin and commits sin, he remains godly. On the other hand, when the unbeliever commits sin, he remains ungodly. This is the wisdom and the comfort of those who are truly godly, that even if they have sins and commit sins, they know that because of their faith in Christ these are not imputed to them (LW 27:76).

Latin text: Qui credit idem et aeque magnum peccatum habet, ut incredulus. Credenti tamen illud condonatur et non imputatur, Incredulo retinetur et imputatur. Huic veniale, illi mortale est, Non propter differentiam peccatorum, quod credentis peccatum minus, increduli maius sit, sed personarum. Credens enim novit peccatum sibi esse remissum propter Christum, qui morte sua illud expiavit. Itaque peccatum habens et peccans tamen manet pius. Contra incredulus peccans manet impius. Atque ea est vere piorum sapientia et consolatio, quod, etiamsi peccata habeant et committant, tamen sciant ea propter fidem in Christum non imputari sibi (WA 40.2:96). 

Luther's comments on Galatians 5:18

Then why do you say, Paul, that we are not under the Law?” “Do not let this bother you,” he says. “Only concentrate on this, that you be led by the Spirit, that is, that you obey the will which is opposed to the flesh and that you refuse to gratify the desires of the flesh; for this is what it means to be led and drawn by the Spirit. And then you will not be under the Law” (LW 27:77).

Latin text: Cur ergo, Paule, dicis nos non esse sub lege? Haec res, inquit, nihil vos moveat, Sed hoc saltem agite, ut Spiritu ducamini, hoc est, ut hanc voluntatem servetis, quae adversatur carni et eius concupiscentias non perficit (hoc enim est duci seu trahi Spiritu), tum non estis sub lege (WA 40.2.97).  

With the words “If you are led by the Spirit, you are not under the Law” you can give powerful comfort to yourself and to others who are experiencing severe trials. It often happens that a man is so fiercely attacked by anger, hatred, impatience, sexual desire, mental depression, or some other desire of the flesh that he simply cannot get rid of it, no matter how much he wants to. What is he to do? Should he despair on this account? No, but he should say: “My flesh is battling and raging against the Spirit. Let it rage as long as it pleases! But you do not give in to it. Walk by the Spirit, and be led by Him, so that you do not gratify its desires. If you do this, you are free of the Law. Of course, it will accuse and frighten you; but it will do so in vain.” In such a battle of the flesh against the Spirit, therefore, there is nothing better than to have the Word in view and to draw from it the comfort of the Spirit (LW 27:78).

Latin text: Et his verbis: ‘Si ducimini Spiritu, non estis sub lege’ egregie poteris teipsum et alios vehementer tentatos consolari. Saepe enim accidere solet, quod homo ira, odio, impacientia, libidine, spiritu tristiciae aut alia concupiscentia carnis tam fortiter exerceatur, ut eam prorsus non possit excutere, etiamsi hoc maxime cupiat. Quid hic faciat? Num ideo desperet? Non, Sed ita dicat: Caro tua iam pugnat et furit adversus Spiritum. Sinito eam furere, quam diu vult, tu modo illi ne assentiaris, sed ambula et ducere Spiritu, ut concupiscentiam eius non perficias. Hoc faciens liber es a lege. Accusat et perterrefacit quidem te, sed frustra etc. In tali ergo lucta carnis contra Spiritum nihil melius est, quam in conspectu habere verbum et ex eo consolationem Spiritus petere (WA 40.2:98).

Luther's comments on Galatians 5:19

This passage is rather similar to the statement of Christ (Matt. 7:16–17): “You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? So every sound tree bears good fruit, but the bad tree bears evil fruit.” Clearly Paul is teaching the same thing in the present passage as Christ in that passage, namely, that works and fruit are ample evidence whether trees are sound or bad, whether men follow the guidance of the flesh or that of the Spirit. It is as though he were saying: “To keep any of you from pleading that he did not understand my present discussion of the conflict between the flesh and the Spirit, I shall first place before your eyes the works of the flesh, most of which are recognized as such even by the wicked; then I shall discuss the fruit of the Spirit.” Paul is doing this because there were many hypocrites among the Galatians, just as there are today among us. They pretended to be pious, made a boast of the Spirit, and, so far as the words were concerned, had an excellent knowledge of true doctrine; but at the same time they walked by the flesh, not by the Spirit, and they performed its works. Therefore Paul accused them publicly of not being the sort of people they pretended to be. And to keep them from shrugging off his warning, he pronounces a horrible sentence on them, namely, that they will not inherit the kingdom of God; this he does in the hope that the warning will make them mend their ways (LW 27:79).

Latin text: Hic locus non est dissimilis huic sententiae Christi: 'A fructibus eorum agnoscetis eos. Nunquid colligunt de spinis uvas aut de tribulis ficus? Sic omnis arbor bona fructus bonos facit, Mala autem arbor fructus malos facit' etc. Paulus plane idem hoc loco docet, quod illic Christus, Satis scilicet testari opera et fructus, an arbores bonae sint an malae, an homines sequantur ducem Carnem an ducem Spiritum. Quasi dicat: Ne quidam vestrum causentur se non intelligere me nunc disserentem de lucta Carnis et Spiritus, subiiciam vobis ob oculos primum opera Carnis, quorum pleraque etiam impiis nota sunt, deinde fructus Spiritus. Hocque Paulus ideo facit, quia multi erant Hypocritae inter Galatas, ut hodie etiam inter nos, qui simulabant se esse pios, iactabant Spiritum et, quod ad verba attinebat, egregie noverant doctrinam pietatis, interim tamen non Spiritu, sed carne ambulabant ac opera ipsius perficiebant. Qua re Paulus manifeste convincit, eos non esse tales, pro quibus sese venditabant. Et ne hanc eius admonitionem contemnant, fert contra eos horribilem sententiam, quod regni Dei haeredes non erunt, ut ea admoniti sese emendent (WA 40.2:100).

For, as I have already said several times, the godly are conscious of the desires of the flesh; but they resist them and do not gratify them. When they fall into sin unexpectedly, they obtain forgiveness, if by faith they return to Christ, who does not want us to chase away the lost sheep but to look for it (LW 27:82).

Latin text:  Nam, ut iam aliquoties dixi, pii sentiunt concupiscentiam carnis, sed repugnant, ne eam perficiant. Item, si etiam ex improviso prolabantur in peccatum, tamen veniam consequuntur, si rursum fide ad Christum accesserint, qui non vult, ut abigamus, sed quaeramus perditam ovem etc (WA 40.2:104). 

Luther's comments on Galatians 5:20

"I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God." This is a very harsh but most necessary sentence against the false Christians and smug hypocrites, who boast about the Gospel, faith, and the Spirit but meanwhile go on smugly performing the works of the flesh (LW 27:92).

Latin text: Haec durissima est sententia, et tamen maxime necessaria contra falsos Christianos et securos Hypocritas, qui iactant Euangelium, fidem, Spiritum, et tamen interim securissime perficiunt opera carnis (WA 40.2:116).

Addendum #5: The Tedious Details of Luther's Letters

Here is a fascinating article detailing the difficulties in the collection of Luther's letters: Luther’s Occasional Writings: Table Talk, Letters, and Prefaces. LW 48 explains some of the textual difficulties with Luther's letters:

The text critical problems of Luther’s letters are perhaps more complex and baffling than those of his other writings. Even today many problems are unsolved, and perhaps they never will be solved. Many of the letters and notes are available only as manuscript copies or in prints of the sixteenth century, while the original seems to be lost. Which of the copies is authentic? How are the various copies related to each other? If a message from Luther’s hand is extant, yet in various drafts, which is the first and which the final draft? These are just a few of the questions that must be asked. It would have exceeded the working capacity of one man, even with the help of a research team, to clarify the text tradition for all of Luther’s letters. As a result, Otto Clemen, the editor of Luther’s correspondence in the Weimar Edition, was forced to publish a text which in some places might be considered unsatisfactory as far as text criticism is concerned. In several instances the Enders edition of Luther’s letters is more adequate; nevertheless it, too, has its shortcomings. The outstanding features of the Weimar Edition are the text critical apparatus (where the manuscript readings and the text of the printed editions are made available for comparison with the text which is offered) and the commentary. With the exception of Percy S. Allen, the editor of the Erasmus correspondence, there has never been a man—and perhaps never will be—with such profound knowledge of the people and events of the sixteenth century as was Otto Clemen, who once taught at the Gymnasium in Zwickau and was librarian of the famous Ratsschulbibliothek there (LW 48: xiii-xiv).