. 27. And since the Law of God requires our
obedience toward God, these Antinomians (_nomomachi_) abolish also
obedience toward God. 28. From this it is manifest that Satan through
these his instruments teaches about sin, repentance, and Christ in words
only (_verbaliter tantum_). 29. But in reality he takes away Christ,
repentance, sin, and the entire Scripture, together with God, its
Author. 46. For the Law, as it was before Christ, did indeed accuse us;
but under Christ it is appeased through the forgiveness of sins, and
thereafter it is to be fulfilled through the Spirit. 47. Therefore the
Law will never, in all eternity, be abolished, but will remain, either
to be fulfilled by the damned, or already fulfilled by the blessed. 48.
These pupils of the devil however, seem to think that the Law is
temporary only, which ceased under Christ even as circumcision did."
(Drews, 336ff.; St. L. 20, 1632ff.)

Following is a summary of the views expressed by Luther in his second
disputation: "Why is the Law to be taught? The Law is to be taught on
account of discipline, according to the word of Paul, 1 Tim. 1, 9: 'The
Law is made for the lawless,' and that by this pedagogy men might come
to Christ as Paul says to the Galatians (3, 24): 'The Law was our
schoolmaster to bring us to Christ,' In the second place, the Law is to
be taught to reveal sin, to accuse, terrify, and damn the consciences,
Rom. 3, 20: 'By the Law is the knowledge of sin;' again, chapter 4, 15:
'The Law worketh wrath,' In the third place, the Law is to be retained
that the saints may know what kind of works God requires in which they
may exercise their obedience toward God. _Lex est retinenda, ut sciant
sancti, quaenam opera requirat Deus, in quibus obedientiam exercere erga
Deum possint._" (Drews, 418; _Herzog R_. 1, 688.)

188. Third and Fourth Series of Luther's Theses against Antinomianism.

Having complied with the conditions, and publicly (also in two sermons
delivered April 23) retracted his error, and declared his assent to the
views expressed in Luther's second disputation, Agricola was again
permitted to preach and teach. As a result, Luther also, though he had
no faith in the sincerity of Agricola's retraction, did not carry out
his original plan of discussing a third and fourth series of theses
which he had prepared against antinomianism. (Drews, 419ff.; E. 4,
430ff.)

From the third series, comprising 40 theses, we quote the following: "1.
The