al faith,"
_viz._, that there is a God who threatens transgressors, etc. (_C. R._
1, 916.)

In agreement herewith Melanchthon wrote in the German _Unterricht der
Visitatoren_, published 1528 at Wittenberg, that, in the wider and more
general sense, the term "faith" embraces contrition and the Law, but
that in the interest of the common people the word "faith" should be
reserved for the special Christian or justifying faith in Christ. We
read: "Denn wiewohl etliche achten, man solle nichts lehren vor dem
Glauben, sondern die Busse aus und nach dem Glauben folgend lehren, auf
dass die Widersacher [Papisten] nicht sagen moegen, man widerrufe unsere
vorige Lehre, so ist aber doch anzusehen, weil [dass] die Busse und
Gesetz auch zu dem gemeinen Glauben gehoeren. Denn man muss ja zuvor
glauben, dass Gott sei, der da drohe, gebiete, schrecke usw. So sei es
fuer den gemeinen, groben Mann, dass man solche Stuecke des Glaubens
lasse bleiben unter dem Namen Busse, Gebot, Gesetz, Furcht usw., auf
dass sie desto unterschiedlicher den Glauben Christi verstehen, welchen
die Apostel _iustificantem fidem_, das ist, der da gerecht macht und
Suende vertilgt, nennen, welches der Glaube von dem Gebot und Busse
nicht tut und doch der gemeine Mann ueber dem Wort Glauben irre wird und
Fragen aufbringt ohne Nutzen." (_C. R._ 26, 51f.)

186. Luther's First Disputation against the Antinomians.

At Wittenberg, in 1537, Agricola renewed his antinomianism by secretly
and anonymously circulating a number of propositions (_Positiones inter
Fratres Sparsae_) directed against both Luther and Melanchthon, whom he
branded as "contortors of the words of Christ," urging all to resist
them in order to preserve the pure doctrine. Quotations from Luther and
Melanchthon were appended to the theses in order to show that their
teaching concerning the "mode of justification (_modus
iustificationis_)" was sometimes "pure," sometimes "impure." Agricola
wrote: "Impure [among the statements of Melanchthon and Luther] are: 1.
In the _Saxon Visitation:_ 'Since Christ commands that repentance and
remission of sins is to be preached in His name, hence the Decalog is
to be taught,' 2. Again ... 'As the Gospel therefore teaches that the
Law has been given to humiliate us, in order that we may seek Christ,'
etc. 3. In his _Commentary on the Epistle to the Galatians_ Luther says
that it is the office of the Law to torment and to terrify the
conscience, that it may know Chr