LUTHER 1483—­1546

THE METHOD AND FRUITS OF JUSTIFICATION

Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be Lord of all; but is under tutors and governors until the time appointed of the father.  Even so we, when we were children, were in bondage under the elements of the world:  but when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.  And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.  Wherefore thou art no more a servant, but a son, and if a son, then an heir of God through Christ.—­Gal. iv., 1-7.

This text touches the very pith of Paul’s chief doctrine.  The cause why it is well understood but by few is, not that it is so obscure and difficult, but because there is so little knowledge of faith left in the world; without which it is not possible to understand Paul, who everywhere treats of faith with such earnestness and force.  I must, therefore, speak in such a manner that this text will appear plain; and that I may more conveniently illustrate it, I will speak a few words by way of preface.

First, therefore, we must understand the doctrine in which good works are set forth, far different from that which treats of justification; as there is a great difference between the substance and its working; between man and his work.  Justification pertains to man, and not to works; for man is either justified and saved, or judged and condemned, and not works.  Neither is it a controversy among the godly, that man is not justified by works, but righteousness must come from some other source than from his own works:  for Moses, writing of Abel, says, “The Lord had respect unto Abel, and to his offering.”  First, He had respect to Abel himself, then to his offering; because Abel was first counted righteous and acceptable to God, and then for his sake his offering was accepted also, and not he because of his offering.  Again, God had no respect to Cain, and therefore neither to his offering:  therefore thou seest that regard is had first to the worker, then to the work.

From this it is plainly gathered that no work can be acceptable to God, unless he which worketh it was first accepted by Him:  and again, that no work is disallowed of Him unless the author thereof be disallowed before.  I think these remarks will be sufficient concerning this matter at present, by which it is easy to understand that there are two sorts of works, those before justification and those after it; and that these last are good works indeed, but the former only appear to be good.  Hereof cometh such disagreement between God and those counterfeit holy ones; for this cause nature and reason rise and rage against the Holy Ghost; this is that of which almost the whole Scripture