Since Agricola did not appear at the first public disputation against
the Antinomians, moreover secretly [_"im Winkel"_] continued his
opposition and intrigues, Luther insisted that his privilege of
lecturing at the university be withdrawn. Thus brought to terms
Agricola, through his wife, sued for reconciliation. Luther demanded a
retraction to be made at his next disputation, which was held January
12, 1538. (Drews, 248. 334f.; _C. R._ 25, 64; 3, 482f.) Here Luther
explained that, though not necessary to justification, the Law must not
be cast out of the church, its chief object being to reveal the guilt of
sin; moreover, that the Law must be taught to maintain outward
discipline, to reveal sin, and to show Christians what works are
pleasing to God. (Drews, 418.)
Following are some of the 48 theses discussed by Luther in his second
disputation: "3. When treating of justification, one cannot say too much
against the inability of the Law [to save] and against the most
pernicious trust in the Law. 4. For the Law was not given to justify or
vivify or help in any way toward righteousness. 5. But to reveal sin and
work wrath, _i.e._, to render the conscience guilty. [Rom. 3, 20; 4,
15.] 8. In brief, as far as heaven is from the earth, so far must the
Law be separated from justification. 9. And nothing is to be taught,
said, or thought in the matter of justification but only the word of the
grace exhibited in Christ. 10. From this, however, it does not follow
that the Law is to be abolished and excluded from the preaching of [done
in] the church. 11. Indeed, just for the reason that not only is it not
necessary to justification, but also cannot effect it, it is the more
necessary to teach and urge it. 12. In order that man, who is proud and
trusts in his own powers, may be instructed that he cannot be justified
by the Law. 18. Whatever reveals sin, wrath, or death exercises the
office of the Law, whether it be in the Old or in the New Testament. 19.
For to reveal sin is nothing else, nor can it be anything else, than the
Law or an effect and the peculiar power of the Law. 20. Law and
revelation of sin or of wrath are convertible terms. 24. So that it is
impossible for sin to be, or to be known, without the Law written or
inscribed [in the heart]. 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.)