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 repentance of the Papists, Turks, Jews, and of all unbelievers and
hypocrites is alike in every respect. 2. It consists in this, that they
are sorry and make satisfaction for one or several sins, and afterwards
are secure as to other sins or original sin. 5. The repentance of
believers in Christ goes beyond the actual sins, and continues
throughout life, till death. 8. For the sin in our flesh remains during
the entire time of our life, warring against the Spirit, who resists it.
[Rom. 7, 23.] 9. Therefore all works after justification are nothing
else than a continuous repentance, or a good purpose against sin. 10.
For nothing else is done than that sin, revealed by the Law and forgiven
in Christ, is swept out. 17. The Lord's Prayer, taught by the Lord
Himself to the saints and believers, is a part of repentance, containing
much of the doctrine of the Law. 18. For whoever prays it aright
confesses with his own mouth that he sins against the Law and repents.
27. Therefore also the Lord's Prayer itself teaches that the Law is
before, below, and after the Gospel (_legem esse ante, sub et post
evangelium_), and that from it repentance must begin. 30. From this it
follows that these enemies of the Law [Antinomians] must abolish also
the Lord's Prayer if they abolish the Law. 31. Indeed, they are
compelled to expunge the greatest part of the sermons of Christ Himself
from the Gospel-story. 32. For Matt. 5, 17ff. He does not only recite
the Law of Moses, but explains it perfectly, and teaches that it must
not be destroyed. 34. Everywhere throughout the Gospel He also reproves,
rebukes, threatens, and exercises similar offices of the Law. 35. So
that there never has been nor ever will be more impudent men than those
who teach that the Law should be abolished." (St. L. 20, 1636ff.; E. 4,
430ff.)
From the fourth series of 41 theses directed by Luther against the
Antinomians we quote: "12. Therefore we must beware of the doctrine of
the Papists concerning repentance as of hell and the devil himself. 13.
Much more, however, must we avoid those who leave no repentance whatever
in the Church. 14. For those who deny that the Law is to be taught in
reality simply wish that there be no repentance. 15. The argument:
'Whatever is not necessary to justification, neither in the beginning,
nor in the middle, nor in the end, must not be taught,' etc., amounts to
nothing. 17. It is the same as though you would argue: The truth that
man is dead 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.)