This language Luther either did not or would not understand. On this point particularly he had to suffer for his ignorance of the better class of theologians. He first embraced Occam’s hypothesis of the _possibility_ of an imputation of justice, and then, going further along the wrong road, he changed this possibility into a reality; soon, owing to his belief in the entire corruption of the natural man, imputed justice became, to him, the only justice. In this way he deprived theology of supernatural as well as of natural justice; for imputed justice is really no justice at all, but merely an alien one. “With Luther we have the end of the supernatural. His basic view, of justifying faith as the work of God in us performed without our co-operation, bears indeed a semblance of the supernatural.... But the supernatural is ever something alien.”[192] What he had in his mind was always a foreign righteousness produced, not by man’s own works and acts performed under the help of grace, but only by the work of another; this we are told by Luther in so many words: “True and real piety which is of worth in God’s sight consists in alien works and not in our own.”[193] “If we wish to work for God we must not approach Him with our own works but with foreign ones.” “These are the works of Our Lord Jesus Christ.” “All that He has is ours.... I may attribute to myself all His works as though I had actually done them, if only I believe in Christ.... Our works will not suffice, all our powers together are too weak to resist even the smallest sin.... Hence when the Law comes and accuses you of not having kept it, send it to Christ and say: There is the Man who has fulfilled it, to Him I cling, He has fulfilled it for me and bestowed His fulfilment of it upon me; then the Law will have to hold its tongue.”[194] _The Book of Concord on the Curtailment of Free-Will._ When orthodox Lutheranism gained a local and temporary victory in 1580 with the so-called Book of Concord, the authors of the book deplored the inferences drawn from Luther’s moral teaching, particularly from his denial of free-will, the dangers of which had already long been apparent.