LUTHER ON THE USE OF THE LAW.
It is no small matter then to understand rightly what the law is, and what is the true use and office thereof. And forasmuch as we teach these things both diligently and faithfully, we do thereby plainly testify that we reject not the law and works, as our adversaries do falsely accuse us; but we do altogether stablish the law, and require the works thereof, and we say that the law is good and profitable, but in his own proper use; which is, first, to bridle civil transgressions, and then to reveal and to increase spiritual transgressions. Wherefore the law is also a light, which showeth and revealeth, not the grace of God, not righteousness and life, but sin, death, the wrath and the judgment of God. For, as in the Mount Sinai the thundering, lightning, the thick and dark cloud, the hill smoking and flaming, and all that terrible show, did not rejoice nor quicken the children of Israel, but terrified and astonished them, and showed how unable they were, with all their purity and holiness, to abide the majesty of God speaking to them out of the cloud; even so the law, when it is in his true use, doth nothing else but reveal sin, engender wrath, accuse and terrify men, so that it bringeth them to the very brink of desperation. This is the proper use of the law, and here it hath an end, and it ought to go no further.564 Contrariwise, the gospel is a light which lighteneth, quickeneth, comforteth, and raiseth up fearful consciences. For it showeth that God for Christ's sake is merciful unto sinners, yea, and to such as are most unworthy, if they believe that by his death they are delivered from the curse, that is to say, from sin and everlasting death, and that through his victory the blessing is freely given unto them; that is to say, grace, forgiveness of sins, righteousness, and everlasting life. Thus, putting a difference between the law and the gospel, we give to them both their own proper use and office. . . . For, unless the gospel be plainly discerned from the law, the true Christian doctrine cannot be kept sound and uncorrupt. Contrariwise, if this difference be well known, then is also the true manner of justification known, and then it is an easy matter to discern faith from works, Christ from Moses, and all politic works. For all things without Christ are the ministers of death for the punishment of the wicked. Paul answereth to this question after this manner: "The law was added because of transgressions." That is to say, that transgressions might increase, and be more known and seen. And indeed so it cometh to pass. For when sin, death, the wrath and judgment of God, and hell, are revealed to a man through the law, it is impossible but that he should become impatient, murmur against God, and despise his will. For he cannot bear the judgment of God, his own death and damnation; and yet notwithstanding he cannot escape them. Here he must needs fall into the hatred of God, and blaspheme against God. Before, when he was out of temptation, he was a very holy man; he worshiped and praised God; he bowed his knee before God, and gave thanks as the Pharisee did. Luke 18. But now, when sin and death are revealed unto him, he wisheth that there was no God. The law, therefore, of itself, bringeth a special hatred of God. And thus sin is not only revealed and known by the law, but also is increased and stirred up by the law. Therefore Paul saith, "Sin, that it might appear to be sin, wrought death in me by that which was good, that sin might be out of measure sinful by the commandment." Rom. 7. There he entreateth of this effect of the law very largely. Paul answereth therefore to this question, If the law do not justify, to what end then serveth it? Although, saith he, it justify not, yet is it very profitable and necessary. For, first, it civilly restraineth such as are carnal, rebellious, and obstinate. Moreover, it is a glass that showeth unto a man himself, that he is a sinner, guilty of death, and worthy of God's everlasting wrath and indignation. To what end serveth this humbling, this bruising and beating down by this hammer, the law I mean? To this end, that we may have an entrance unto grace. So then the law is a minister that prepareth the way unto grace. For God is the God of the humble, the miserable, the afflicted, the oppressed, and the desperate, and of those that are brought even to nothing; and his nature is to exalt the humble, to feed the hungry, to give sight to the blind, to comfort the miserable, the afflicted, the bruised and broken-hearted, to justify sinners, to quicken the dead, and to save the very desperate and damned. For he is an almighty Creator, making all things of nothing. Now that pernicious and pestilent opinion of man's own righteousness, which will not be a sinner, unclean, miserable, and damnable, but righteous and holy, suffereth not God to come to his own natural and proper work. Therefore God must needs take this maul in hand (the law I mean), to drive down, to beat in pieces, and to bring to nothing this beast, with her vain confidence, wisdom, righteousness, and power, that she may so learn at the length by her own misery and mischief, that she is utterly forlorn, lost, and damned. Here now, when the conscience is thus terrified with the law, then cometh the doctrine of the gospel and grace, which raiseth up and comforteth the same again, saying, Christ came into the world, not to break the bruised reed, nor to quench the smoking flax; but to preach the gospel of glad tidings to the poor, to heal the broken and contrite heart, to preach forgiveness of sins to the captives, etc. Isa. 43:3; Matt. 12:20. But here lieth all the difficulty of this matter, that when a man is terrified and cast down, he may be able to raise up himself again and say, Now I am bruised and afflicted enough. The time of the law hath tormented and vexed me sharply enough. Now is the time of grace; now is the time to hear Christ, out of whose mouth proceed the words of grace and life. Now is the time to see, not the smoking and burning Mount Sinai, but the Mount Moriah, where is the throne, the temple, the mercy-seat of God, that is to say, Christ, who is the King of righteousness and peace. There will I hearken what the Lord speaketh unto me, who speaketh nothing else but peace unto his people. . . . So the law with his office helpeth by occasion to justification, in that it driveth a man to the promise of grace, and maketh the same sweet and comfortable unto him. Wherefore we do not abrogate the law, but we show the true office and use of the law, to wit, that it is a true and a profitable minister, which driveth a man to Christ. Therefore, after that the law hath humbled thee, terrified thee, and utterly beaten thee down so that now thou art at the very brink of desperation, see that thou learn how to use the law rightly. For the office and use of it is not only to reveal sin and the wrath of God, but also to drive men unto Christ. This use of the law the Holy Ghost only setteth forth in the gospel, where he witnesseth that God is present unto the afflicted and broken-hearted. Wherefore, if thou be bruised with this hammer, use not this bruising perversely, so that thou load thyself with more laws, but hear Christ saying, "Come unto me all ye that labor and are heavy laden, and I will refresh you." Matt. 11:28. When the law so oppresseth thee that all things seem to be utterly desperate, and thereby driveth thee unto Christ to seek help and succor at his hands, then is the law in his true use; and, through the gospel, it helpeth to justification. And this is the best and most perfect use of the law.—Commentary on Galatians.