When we speak of good works, people are apt to run immediately into the idea of law works, as if the Ten Commandments were to be brought back again: not considering that ‘good’ is a relative term; and that good works must therefore be those which are consistent with the relations under which we stand when performing them. If it were possible for renewed man, in the days of his flesh, to keep the whole law, he would not thereby do good works. The law is for creation man; the Gospel is for super-creation man. It is the obedience of a redeemed sinner, to which he is called in Christ Jesus. It is an obedience analogous to that fuller and more distinct manifestation of God, which he has made of himself in his new, after-creation kingdom. To this obedience, as many as have been created, or built, in Christ Jesus from the very first — as Abel, etc., have been called and brought, according to their measure of faith.
Thus they are, essentially, grace receivers of grace powers, called and enabled to act in a manner worthy of a grace reward. Here is a reward then, not of mere consequence, but of merit: of merit, which has worth or dignity in it, yet all the while is grace — free, distinguishing, sovereign grace. Thus grace reigns; but it is through righteousness: which means, if the connection of those words are duly observed, not merely through Christ’s being personally righteous; but through and by way of righteousness as it respects the persons of his people (compare Rom 5.20-21 with the whole of Rom 6 which follows, especially ver. 14-23).
Many, doubtless, will cavil at this statement; but it is for lack of distinguishing things which essentially differ; it is for lack of understanding the true nature, origin, design, consti tuent subjects, and provisions of the kingdom of God; it is for lack of understanding that the members of that kingdom are persons already saved (“Who has saved us, and called us with a holy calling;” “for by grace you are saved;” “unto us who are saved, it is the power of God”); not men striving for life to get life, but already-living men; not natural men, but men joined to the Lord, and who are one spirit with him, who constitute the reward-earning community. Concerning them, it is God’s glory that, being brought out as they are in the face and heart of the world — a world made up of hypocrites, or false professors of his name on the one hand; and of declared enemies and persecutors on the other — they “should walk worthy of the vocation with which they are called;” they should walk worthy of God, who has called them to his kingdom and glory;” they “should be counted worthy of his kingdom,” and should manifest him to be the righteous God in recompensing rest to them (their consummation and bliss), when he recompenses tribulation to those who have troubled them.”
If this statement is duly apprehended, it will give their legitimate force and meaning to countless passages of Scripture which some bring forward to contradict the truth of God, and others pare down and mutilate to maintain it. — The essence of the distinction, too, that the grace which earns reward is truly super-creation grace, furnishes a sure test by which to try and convict hypocrites. How common is the language, ‘O, I know I have nothing that I have not received.’ Yes, but how have you received it? Grace is that principle in the divine mind which makes distinctions: grace is not only favour, but free favour; not only free favour, but separating favour. In the case we are considering, separating favour is shown in a way of mercy; that is, it is shown to those who have deserved a contrary sort of treatment. Have you received, then, by a new and super-creation title which differentiates between Adam’s self-destroyed and wholly-destroyed sons alike? Or is it that you have cultivated your natural powers — or if it rather pleases you, that you have improved that gospel-grace which is bestowed on all, and put all into a capacity of working out their own salvation? The answer will unmask the man: grace knows itself, and knows its origin.
In asserting that the kingdom of hell has earned, and is earning, its subjects through a power which God has given to the devil, I would be understood to intimate that the devil could neither be, nor continue to be, without the will of God; and that hell is filled through his agency: by which, in perfect consistency with all creation relations and obligations, ruin was originally brought upon man; and by which he secures and retains for himself that spoil which it is the Father’s good pleasure that he should carry off to his glory.
[←420]
Sequelam mercedis, meriti dignitatem. The expression seems inverted; ‘worthiness of merit’ is taken for ‘merit which has worth in it.’ The meaning clearly is this: ‘reward follows as a consequence, but there is nothing of meritorious worthiness in the subject.’ Luther, in what follows, overstates the matter of disinterestedness; and afterwards he virtually contradicts himself. We are not called to be insensible to the end, but we are urged to keep it in view; and why, except as a source of encouragement? This he presently affirms. What, indeed, is that phrase ‘following because,’ if not an admission of the same thing? The cure for servility is, “to the praise of the glory of his grace” — ‘saved already’ — the triumph sure’ — ‘Christ magnified by my body’ — God does all our works in us’ — ‘we will do what he enables’ — ‘we will suffer what he appoints to us’ — ‘happy by the way’ — ‘how much more happy when in my Father’s house!’ — There is nothing mercenary here; but the end is neither hidden, nor undesired. See above, note l.
[←421]
Excitantur, consolantur, eriguntur. Exc. is a more general term, applicable to any who want excitement; but erig. applies especially to those who have fallen or been cast down, and so want raising up. How beautifully this process is described in Ezek. 34!
[←422]
Luther quotes these words as if they were parts of the same sentence: but the one is part of 1Cor 15.58; the other of 1Cor 16.13.
[←423]
Here we are reminded again of the defect of Luther’s views. It is not arbitrary will, but the counselled will of God accomplishing the best end by just and necessary means, which gives occasion to this arrangement. The declaration of his truth by the word, to the self-made-impotent is necesary to the manifestation of himself, through his dealings with them. The “Even so, Father,” would be enough; but he has been so kind as to show us more; and there are places and seasons where this ‘more’ should be brought into sight. See Sect. 28. notes t v x .
[←424]
The original text in Deuteronomy 8.3 says, עַל־כָּל־מוֹצָ֥א, ‘Every that proceeds,” meaning no doubt, as the Lord quotes it, ‘every word of command which he gives.’
[←425]
Thus it is God’s word which imparts to the natural bread its power of nouishing; but still he is pleased to use that bread: so the spiritual bread of the word only nourishes when he gives the word for it to do so; but still he uses that spiritual bread, when he wills to nourish.
[←426]
Erasmus argues that it is necessary to their being called ours, that they be done by our own natural powers. Then they are wholly done by our natural powers, for he calls them ours without addition or subtraction. —Then there is no Spirit and race in our good works. —Another of the ‘nimis probats’ [also approved].
[←427]
Luditur. ‘Ludo se, delectationis causa, exercere.’ I do not know any classical authority for this passive form of the verb ‘ludo.’ — Verbum, etc. luditur.
[←428]
Astrueret. ‘Juxtà struo,’ ‘propè extruo:’ not super-structure,’ but ‘additional or contiguous structure.’ — Luther here objects to flying off from the proof
