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Summary: "Being a narrative of Mr. Wills's remarkable experiences as a wharf-rat, a sneak-thief, a convict, a soldier, a bounty-jumper, a fakir, a fireman, a ward-heeler, and a plug-ugly. Also, a history of his most wondrous conversion to God, and of his famous achievements as an evangelist."

Summary: "Being a narrative of Mr. Wills's remarkable experiences as a wharf-rat, a sneak-thief, a convict, a soldier, a bounty-jumper, a fakir, a fireman, a ward-heeler, and a plug-ugly. Also, a history of his most wondrous conversion to God, and of his famous achievements as an evangelist."

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Summary: Melanchthon first wrote the Instructions for Church Visitations in 1527 in both German and Latin. He was himself one of the first visitors to put the work to use. As a result some changes were made to the manuscript, and the whole was sent to Luther for the purpose of securing a preface. Luther thought so highly of it that he "adopted" it, and revised it for publication in 1538.

Summary: Melanchthon first wrote the Instructions for Church Visitations in 1527 in both German and Latin. He was himself one of the first visitors to put the work to use. As a result some changes were made to the manuscript, and the whole was sent to Luther for the purpose of securing a preface. Luther thought so highly of it that he "adopted" it, and revised it for publication in 1538.

Summary: Written in Latin in the fall of 1521 under the title De abroganda missa privata, this is the third printing of the first German edition of Martin Luther's important tract on the celebration of private masses. Luther opposed any celebration of the Eucharist that was not accessible to or provided for the congregation at large and felt so strongly about this material that he translated it into German himself.

Summary: Written in Latin in the fall of 1521 under the title De abroganda missa privata, this is the third printing of the first German edition of Martin Luther's important tract on the celebration of private masses. Luther opposed any celebration of the Eucharist that was not accessible to or provided for the congregation at large and felt so strongly about this material that he translated it into German himself.

Summary: This sermon on marriage is an elaboration of an earlier work no longer extant. In its present form there is no set Bible text, nor is the sermon designed for a particular place in the Church year.

Summary: This sermon on marriage is an elaboration of an earlier work no longer extant. In its present form there is no set Bible text, nor is the sermon designed for a particular place in the Church year.

Summary: This sermon on marriage is an elaboration of an earlier work no longer extant. In its present form there is no set Bible text, nor is the sermon designed for a particular place in the Church year.

Summary: This sermon on marriage is an elaboration of an earlier work no longer extant. In its present form there is no set Bible text, nor is the sermon designed for a particular place in the Church year.

Summary: Luther always felt a special fondness for this work. Nearly two decades after writing it, he remembered it as being especially powerful. It elicited response from Catholic opponents five years hence. Luther felt so strongly about this material that he translated it into German himself. The abuse of the title refers to the masses sung by chantry priests for individuals. Luther opposed any celebration of the Eucharist that was not accessible to or provided for the congregation at large.

Summary: Luther always felt a special fondness for this work. Nearly two decades after writing it, he remembered it as being especially powerful. It elicited response from Catholic opponents five years hence. Luther felt so strongly about this material that he translated it into German himself. The abuse of the title refers to the masses sung by chantry priests for individuals. Luther opposed any celebration of the Eucharist that was not accessible to or provided for the congregation at large.

Summary: A treatise by Luther on the relationship of belief and practice, intended for those "poor consciences, that lie captive to human laws in cloisters and monastic foundations", as he puts it in his preface. It is also noteworthy that Luther assumes his audience includes both those who could read his writings directly, and those who heard them read by others, when he dedicates his pamphlet "to all who read or hear this little book".

Summary: A treatise by Luther on the relationship of belief and practice, intended for those "poor consciences, that lie captive to human laws in cloisters and monastic foundations", as he puts it in his preface. It is also noteworthy that Luther assumes his audience includes both those who could read his writings directly, and those who heard them read by others, when he dedicates his pamphlet "to all who read or hear this little book".

Summary: One of three 1522 printings of an essay on monastic vows written by Luther during his stay at the Wartburg Castle after the Diet of Worms. It is addressed to monks, whose conscience is troubled by the conflict between their vows and their desire to leave the monastic life. Luther frequently referred to this piece throughout his career, and it became one of his most influential works.

Summary: One of three 1522 printings of an essay on monastic vows written by Luther during his stay at the Wartburg Castle after the Diet of Worms. It is addressed to monks, whose conscience is troubled by the conflict between their vows and their desire to leave the monastic life. Luther frequently referred to this piece throughout his career, and it became one of his most influential works.

Summary: This is Luther's tract on auricular confession. The sacrament of penance was the focus of Luther's most vehement criticisms. Not only was the sacrament the course of numerous abuses, indulgence selling among them, but attacks on the efficacy of priestly absolution called into question the sacramental authority of all priests, the pope included.

Summary: This is Luther's tract on auricular confession. The sacrament of penance was the focus of Luther's most vehement criticisms. Not only was the sacrament the course of numerous abuses, indulgence selling among them, but attacks on the efficacy of priestly absolution called into question the sacramental authority of all priests, the pope included.

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Summary: Only printing of a pamphlet by Karlstadt attacking Johann Eck on issues that emerged during their disputation at Leipzig 1519, in particular the interpretation of scripture and the question of free will and its relation to the grace of God.

Summary: Only printing of a pamphlet by Karlstadt attacking Johann Eck on issues that emerged during their disputation at Leipzig 1519, in particular the interpretation of scripture and the question of free will and its relation to the grace of God.

Summary: In this piece, Melanchthon sharply attacks the major Anabaptist theological points. This is the second printing of the tract.

Summary: In this piece, Melanchthon sharply attacks the major Anabaptist theological points. This is the second printing of the tract.

Summary: Luther wrote this "Exhortation to the sacraments" during his stay at Coburg Castle in 1530, during the Diet of Augsburg.

Summary: Luther wrote this "Exhortation to the sacraments" during his stay at Coburg Castle in 1530, during the Diet of Augsburg.

Summary: First edition of a brief report of the first Zurich Disputation followed by the 67 Articles read by Zwingli on January 27, 1523. The 67 Articles are often cited in discussions of Luther's 95 Theses and the Augsburg Confession.

Summary: First edition of a brief report of the first Zurich Disputation followed by the 67 Articles read by Zwingli on January 27, 1523. The 67 Articles are often cited in discussions of Luther's 95 Theses and the Augsburg Confession.

Summary: An interpretation on 4 Consolation Psalms (Ps. 37, 62, 94, 109), written by Luther for Queen Mary of Hungary, sister of the Emperor Charles V, after the death of her husband Louis in the battle of Mohács.

Summary: An interpretation on 4 Consolation Psalms (Ps. 37, 62, 94, 109), written by Luther for Queen Mary of Hungary, sister of the Emperor Charles V, after the death of her husband Louis in the battle of Mohács.

Summary: This is a copy of A. von Alveld's defense of the Catholic Church's doctrine of clerical celibacy.

Summary: This is a copy of A. von Alveld's defense of the Catholic Church's doctrine of clerical celibacy.

Summary: Defense of the Catholic doctrine of good works against the Protestant teaching of salvation by faith alone, written by the Dominican Johann Mensing.

Summary: Defense of the Catholic doctrine of good works against the Protestant teaching of salvation by faith alone, written by the Dominican Johann Mensing.

Summary: Defense of Catholic worship and priestly offices by Paul Bachmann, Abbot of Altzelle, a vehement opponent of Martin Luther.

Summary: Defense of Catholic worship and priestly offices by Paul Bachmann, Abbot of Altzelle, a vehement opponent of Martin Luther.

Summary: Second edition of the last of Luther's four tracts on marriage and married life. Luther addresses in particular the issue of secret or private engagements and their status in cases in which one of the parties enters into a public engagement.

Summary: Second edition of the last of Luther's four tracts on marriage and married life. Luther addresses in particular the issue of secret or private engagements and their status in cases in which one of the parties enters into a public engagement.

Summary: Luther addresses the monastic rules of fasting, obedience and celibacy, arguing that they have no foundation in scripture and that a transgression of these rules is therefore no sin. At the same time, Luther warns that a transgression of monastic rules in itself is by no means a sign of faith or internalized piety.

Summary: Luther addresses the monastic rules of fasting, obedience and celibacy, arguing that they have no foundation in scripture and that a transgression of these rules is therefore no sin. At the same time, Luther warns that a transgression of monastic rules in itself is by no means a sign of faith or internalized piety.