good nor evil, we are neither deserving of praise nor blame. Likewise, that nothing is sin, unless it be voluntary [inner desires and thoughts are not sins, if I do not altogether consent thereto]. These notions were expressed among philosophers with respect to civil righteousness, and not with respect to God's judgment. [For there it is true, as the jurists say, L. cogitationis, thoughts are exempt from custom and punishment. But God searches the hearts; in God's court and judgment it is different.] With no greater prudence they add also other notions, such as, that [God's creature and] nature is not [cannot in itself be] evil. In its proper place we do not censure this; but it is not right to twist it into an extenuation of original sin. And, nevertheless, these notions are read in the works of scholastics, who inappropriately mingle philosophy or civil doctrine concerning ethics with the Gospel. Nor were these matters only disputed in the schools, but, as is usually the case, were carried from the schools to the people. And these persuasions [godless, erroneous, dangerous, harmful teachings] prevailed, and nourished confidence in human strength, and suppressed the knowledge of Christ's grace. Therefore, Luther wishing to declare the magnitude of original sin and of human infirmity [what a grievous mortal guilt original sin is in the sight of God], taught that these remnants of original sin [after Baptism] are not, by their own nature, adiaphora in man, but that, for their non-imputation, they need the grace of Christ and, likewise for their mortification, the Holy Ghost.