Special and chosen sermons of D. Martin Luther collected out of his writings and…

This text toucheth the very pith of Pauls chief doctrine, the cause why it is well understood of so few, is not, for that it is so obscure and hard, but because there is almost no knowledge of faith left in the world, without which it can not be that one should rightly understand Paul, who every where entreateth of faith with such force of the spirit as he is able. I must therefore speak somewhat, that this text may be made plain, and that I may more conveniently bring light unto it in expounding it, I will speak a few words in manner of a preface. First therefore we must understand that that treatise, wherein is entreated of good works, doth far differ from that wherein is entreated of justification, as there is very great difference between the substance and the working, between a man & his work. Now justification is of man, and not of works: for man is either justified and saved, or judged and condemned, and not works. Neither is it in controversy among the godly, that man is justified by no work, but righteousness must come unto him from some other where, then from his own works. For Moses writeth of Abel after this sort: The Lord had respect unto Abel, and to ⟨p. 276⟩his oblation. ¹First he had respect to Abel himself, then to his oblation, because that Abel was first counted righteous, entire, and acceptable unto God, and then for his sake his oblation also was allowed, and not he because of his oblation. Again, God had no respect to Cain, and therefore neither to his oblation: where again thou seest, that regard is had first of the worker than of the work. Of this place it is very plainly gathered, that no work can be allowed of God, whereas he which worketh that work, was not first acceptable to him: and again, that no work is disallowed of him, unless the author thereof be disallowed before. I think that these things will be sufficient concerning this matter in this place, of which it is easy to understand, that there are two sorts of works: some going before justification, and some following it, and that these last are good works in deed, but that those other do 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 whereof almost all the whole Scripture entreateth.

THis text toucheth the very pith of Paules chiefe doctrine, the cause why it is well vnderstood of so few, is not, for that it is so obscure and hard, but because there is almost no knowledge of faith left in the world, without which it can not be that one should rightly vnderstand Paule, who euerie where intreateth of faith with such force of the spirit as he is able. I must therefore speake somewhat, that this text may be made plaine, and that I may more conueniently bring light vnto it in expounding it, I will speake a few wordes in maner of a preface. First therefore we must vnderstād that that treatise, wherein is intreated of good workes, doth farre differ from that wherein is intreated of iustification, as there is verie great difference betweene the substance and the working, betweene a man & his worke. Now iustification is of man, and not of workes: for man is either iustified and saued, or iudged and condemned, and not workes. Neither is it in controuersie among the godly, that man is iustified by no worke, but righteousnes must come vnto him from some other where, then from his owne workes. For Moses writeth of Abel after this sort: The Lord had respect vnto Abel, and to