ead in sin is not necessary to justification, neither in the
beginning, nor in the middle, nor in the end; hence it must not be
taught. 18. To honor parents, to live chaste, to abstain from murders,
adulteries, and thefts is not necessary to justification; hence such
things must not be taught. 22. Although the Law helps nothing toward
justification it does not follow therefrom that it ought to be abolished
and not to be taught. 26. Everywhere in Paul [the phrase] 'without the
Law' must be understood (as Augustine correctly explains) 'without the
assistance of the Law,' as we have always done. 27. For the Law demands
fulfilment, but helps nothing toward its own fulfilment. 35. But faith
in Christ alone justifies, alone fulfils the Law, alone does good works,
without the Law. 37. It is true that after justification good works
follow spontaneously, without the Law, _i.e._, without the help or
coercion of the Law. 38. In brief, the Law is neither useful nor
necessary for justification, nor for any good works, much less for
salvation. 39. On the contrary, justification, good works, and salvation
are necessary for the fulfilment of the Law. 40. For Christ came to save
that which was lost [Luke 19, 10], and for the restitution of all
things, as St. Peter says [Acts 3, 21]. 41. Therefore the Law is not
destroyed by Christ, but established, in order that Adam may become such
as he was, and even better." (St. L. 20. 1639ff.; E. 4. 433.)

189. Luther's Third Public Disputation against the Antinomians.

Soon after his second disputation Luther obtained evidence of Agricola's
relapse into his former errors and ways. The upshot was another
disputation on a fifth series of theses held September 13, 1538, in
which Luther denounced the Antinomians as deceivers, who lulled their
hearers into carnal security. He also explained that the passages culled
from his own writings were torn from their historical context, and hence
misinterpreted. His former statements, said Luther, had been addressed
to consciences already alarmed, and therefore in immediate need of the
consolation of the Gospel; while now the Antinomians applied them to
secure consciences, who, first of all, were in need of the terrifying
power of the Law. (Drews, 421f.; Tschackert, 482.)

From the 70 theses treated by Luther in his third disputation, we submit
the following: "1. The Law has dominion over man as long as he lives.
[Rom. 7, 1.] 2. But he is freed from the Law whe