reckoned or counted, to the sinner as his own. For, does not their
system of indulgences rest on a theory of imputation? Do they not, by
selling from the Treasure of the Church the superabundant merits of
Christ and the saints to the sinner who has not a sufficient amount of
them, make those merits the sinner's own by just such a process of
imputation? They surely cannot infuse those merits into the sinner. But
Catholics probably object to the Protestant imputation-teaching because
that is too cheap and easy, and because Protestant success has spoiled a
lucrative Catholic imputation-business.--This in passing. Let the Bible
decided [tr. note: sic] whether Luther was right in teaching
justification by faith alone, by faith without works.

What does the Bible say about the condition of natural man after the
fall? It says: "That which is born of the flesh is flesh," that is,
corrupt (John 3, 6); "The imagination of man's heart is evil from his
youth" (Gen. 8, 21); "They are all gone aside, they are altogether
become filthy: there is none that doeth good, no, not one" (Ps. 14, 3);
"Who can bring a clean thing out of an unclean? Not one" (Job 14, 4);
"There is here no difference; for all have sinned and come short of the
glory of God (Rom. 3, 22. 23).

What does the Bible say about the powers of natural man after the fall
in reference to spiritual matters? It says: "The natural man receiveth
not the things of the Spirit of God: for they are foolishness unto him;
neither can he know them, because they are spiritually discerned" (1
Cor. 2, 14); "Ye were dead in trespasses and sins" (Eph. 2, 1); "The
carnal mind," that is, the mind of flesh, the natural mind of man, "is
enmity against God" (Rom. 8, 7); "Without Me"--Jesus is the Speaker--"ye
can do nothing" John 15, 5).