of Christ, but in the world just as Moses and
the government of the Pope. 25. The Law has no place in the Church or in
the pulpit, but in the court-house (_Rathaus_). 28. The Third Use of the
Law is a blasphemy in theology and a monstrosity in the realm of nature
(_portentum in rerum natura_). 29. No man can be saved if the Third Use
of the Law is true and is to be taught in the Church. The Holy Spirit in
man knows nothing of the Law; the flesh, however, is betimes in need of
the Law." (Tschackert, 485; Planck 5, 1, 62.) Frank also quotes: "The
Christians or the regenerate are deified (_vergoettert_); yea, they are
themselves God and cannot sin. God has not given you His Word that you
should be saved thereby (_dass du dadurch sollst selig werden_); and
whoever seeks no more from God than salvation (_Seligkeit_) seeks just
as much as a louse in a scab. Such Christians are the devil's own,
together with all their good works." (2, 326. 275.)

Also Musculus is numbered among the theologians who were not always
sufficiently discreet and guarded in their statements concerning the
necessity of good works and the use of the Law. All expressions of the
Apostle Paul regarding the spiritual use of the Law, said Musculus, must
be understood as referring to such only as are to be justified, not to
those who are justified (_de iustificandis, non de iustificatis_). But
he added: "For these, in as far as they remain in Christ, are far
outside of and above every law. _Hi enim, quatenus in Christo manent,
longe extra et supra omnem legem sunt_." (Tschackert. 486.)

Michael Neander of Ilfeld, a friend of Otto was also suspected of
antinomianism. He denied that there is any relation whatever between the
Law and a regenerate Christian. But he, too, was careful enough to add:
"in as far as he is just or lives by the spirit, _quatenus est iustus
seu spiritu vivit_." In a letter, Neander said: "I adhere to the opinion
that the Law is not given to the just in any use or office whatsoever,
in so far as he is just or lives by the spirit.... 'For the Law,' as
Luther says in his marginal note to Jeremiah, chap. 31, 'is no longer
over us, but under us, and does not surround us any more.' Love rules
and governs all laws, and frequently something is true according to the
Law, but false according to love (_saepeque aliquid lege verum,
dilectione tamen falsum est_). For love is the statute, measure, norm,
and rule of all things on earth.... The Law onl