OF THE THIRD USE OF GOD’S LAW

1] Since the Law of God is useful, 1. not only to the end that external discipline and decency are

maintained by it against wild, disobedient men; 2. likewise, that through it men are brought to a

knowledge of their sins; 3. but also that, when they have been born anew by the Spirit of God, converted

to the Lord, and thus the veil of Moses has been lifted from them, they live and walk in the law, a

dissension has occurred between some few theologians concerning this third and last use of the Law. 2]

For the one side taught and maintained that the regenerate do not learn the new obedience, or in what

good works they ought to walk, from the Law, and that this teaching [concerning good works] is not to

be urged thence [from the law], because they have been made free by the Son of God, have become the

temples of His Spirit, and therefore do freely of themselves what God requires of them, by the prompting

and impulse of the Holy Ghost, just as the sun of itself, without any [foreign] impulse, completes its

ordinary course. 3] Over against this the other side taught: Although the truly believing are verily moved

by God’s Spirit, and thus, according to the inner man, do God’s will from a free spirit, yet it is just the

Holy Ghost who uses the written law for instruction with them, by which the truly believing also learn to

serve God, not according to their own thoughts, but according to His written Law and Word, which is a

sure rule and standard of a godly life and walk, how to order it in accordance with the eternal and

immutable will of God.

4] For the explanation and final settlement of this dissent we unanimously believe, teach, and confess

that although the truly believing and truly converted to God and justified Christians are liberated and

made free from the curse of the Law, yet they should daily exercise themselves in the Law of the Lord, as

it is written, Ps. 1, 2; 119, 1: Blessed is the man whose delight is in the Law of the Lord, and in His Law

doth he meditate day and night. For the Law is a mirror in which the will of God, and what pleases Him,

are exactly portrayed, and which should [therefore] be constantly held up to the believers and be

diligently urged upon them without ceasing.

5] For although the Law is not made for a righteous man, as the apostle testifies 1 Tim. 1, 9, but for the

unrighteous, yet this is not to be understood in the bare meaning, that the justified are to live without law.

For the Law of God has been written in their heart, and also to the first man immediately after his

creation a law was given according to which he was to conduct himself. But the meaning of St. Paul is

that the Law cannot burden with its curse those who have been reconciled to God through Christ; nor

must it vex the regenerate with its coercion, because they have pleasure in God’s Law after the inner

man.

6] And, indeed, if the believing and elect children of God were completely renewed in this life by the

indwelling Spirit, so that in their nature and all its powers they were entirely free from sin, they would

need no law, and hence no one to drive them either, but they would do of themselves, and altogether

Formula of Concord -- Solid Declaration

voluntarily, without any instruction, admonition, urging or driving of the Law, what they are in duty

bound to do according to God’s will; just as the sun, the moon, and all the constellations of heaven have

their regular course of themselves, unobstructed, without admonition, urging, driving, force, or

compulsion, according to the order of God which God once appointed for them, yea, just as the holy

angels render an entirely voluntary obedience.

7] However, believers are not renewed in this life perfectly or completely, completive vel consummative

[as the ancients say]; for although their sin is covered by the perfect obedience of Christ, so that it is not

imputed to believers for condemnation, and also the mortification of the old Adam and the renewal in the

spirit of their mind is begun through the Holy Ghost, nevertheless the old Adam clings to them still in

their nature and all its internal and external powers. 8] Of this the apostle has written Rom. 7, 18ff.: I

know that in me [that is, in my flesh] dwelleth no good thing. And again: For that which I do I allow not;

for what I would, that do I not; but what I hate, that I do; Likewise: I see another law in my members,

warring against the law of my mind, and bringing me into captivity to the law of sin. Likewise, Gal. 5,

17: The flesh lusteth against the spirit and the spirit against the flesh; and these are contrary the one to

the other, so that ye cannot do the things that ye would.

9] Therefore, because of these lusts of the flesh the truly believing, elect, and regenerate children of God

need in this life not only the daily instruction and admonition, warning, and threatening of the Law, but

also frequently punishments, that they may be roused [the old man is driven out of them] and follow the

Spirit of God, as it is written Ps. 119, 71: It is good for me that I have been afflicted, that I might learn

Thy statutes. And again, 1 Cor. 9, 27: I keep under my body and bring it into subjection, lest that, by any

means, when I have preached to others, I myself should be a castaway. And again, Heb. 12, 8: But if ye

be without chastisement, whereof all are partakers, then are ye bastards and not sons; as Dr. Luther has

fully explained this at greater length in the Summer Part of the Church Postil, on the Epistle for the

Nineteenth Sunday after Trinity.

10] But we must also explain distinctively what the Gospel does, produces, and works towards the new

obedience of believers, and what is the office of the Law in this matter, as regards the good works of

believers.

11] For the Law says indeed that it is God’s will and command that we should walk in a new life, but it

does not give the power and ability to begin and do it; but the Holy Ghost, who is given and received, not

through the Law, but through the preaching of the Gospel, Gal. 3, 14, renews the heart. 12] Thereafter the

Holy Ghost employs the Law so as to teach the regenerate from it, and to point out and show them in the

Ten Commandments what is the [good and] acceptable will of God, Rom. 12, 2, in what good works God

hath before ordained that they should walk, Eph. 2, 10. He exhorts them thereto, and when they are idle,

negligent, and rebellious in this matter because of the flesh, He reproves them on that account through

the Law, so that He carries on both offices together: He slays and makes alive; He leads into hell and

brings up again. For His office is not only to comfort, but also to reprove, as it is written: When the Holy

Ghost is come, He will reprove the world (which includes also the old Adam) of sin, and of

righteousness, and of judgment. 13] But sin is everything that is contrary to God’s Law. 14] And St. Paul

says: All Scripture given by inspiration of God is profitable for doctrine, for reproof, etc., and to reprove

is the peculiar office of the Law. Therefore, as often as believers stumble, they are reproved by the Holy

Spirit from the Law, and by the same Spirit are raised up and comforted again with the preaching of the

Holy Gospel.

Formula of Concord -- Solid Declaration

15] But in order that, as far as possible, all misunderstanding may be prevented, and the distinction

between the works of the Law and those of the Spirit be properly taught and preserved it is to be noted

with especial diligence that when we speak of good works which are in accordance with God’s Law (for

otherwise they are not good works), then the word Law has only one sense, namely, the immutable will

of God, according to which men are to conduct themselves in their lives.

16] The difference, however, is in the works, because of the difference in the men who strive to live

according to this Law and will of God. For as long as man is not regenerate, and [therefore] conducts

himself according to the Law and does the works because they are commanded thus, from fear of

punishment or desire for reward, he is still under the Law, and his works are called by St. Paul properly

works of the Law, for they are extorted by the Law, as those of slaves; and these are saints after the order

of Cain [that is, hypocrites].

17] But when man is born anew by the Spirit of God, and liberated from the Law, that is, freed from this

driver, and is led by the Spirit of Christ, he lives according to the immutable will of God comprised in the

Law, and so far as he is born anew, does everything from a free, cheerful spirit; and these are called not

properly works of the Law, but works and fruits of the Spirit, or as St. Paul names it, the law of the mind

and the Law of Christ. For such men are no more under the Law, but under grace, as St. Paul says, Rom.

8, 2 [Rom. 7, 23; 1 Cor. 9, 21].

18] But since believers are not completely renewed in this world, but the old Adam clings to them even

to the grave, there also remains in them the struggle between the spirit and the flesh. Therefore they

delight indeed in God’s Law according to the inner man, but the law in their members struggles against

the law in their mind; hence they are never without the Law, and nevertheless are not under, but in the

Law, and live and walk in the Law of the Lord, and yet do nothing from constraint of the Law.

19] But as far as the old Adam is concerned, which still clings to them, he must be driven not only with

the Law, but also with punishments; nevertheless he does everything against his will and under coercion,

no less than the godless are driven and held in obedience by the threats of the Law, 1 Cor. 9, 27; Rom. 7,

18. 19.

20] So, too, this doctrine of the Law is needful for believers, in order that they may not hit upon a

holiness and devotion of their own, and under the pretext of the Spirit of God set up a self-chosen

worship, without God’s Word and command, as it is written Deut. 12, 8. 28. 32: Ye shall not do ... every

man whatsoever is right in his own eyes, etc., but observe and hear all these words which I command

thee. Thou shalt not add thereto, nor diminish therefrom.

21] So, too, the doctrine of the Law, in and with [the exercise of] the good works of believers, is

necessary for the reason that otherwise man can easily imagine that his work and life are entirely pure

and perfect. But the Law of God prescribes to believers good works in this way, that it shows and

indicates at the same time, as in a mirror, that in this life they are still imperfect and impure in us, so that

we must say with the beloved Paul, 1 Cor. 4, 4: I know nothing by myself; yet am I not hereby justified.

Thus Paul, when exhorting the regenerate to good works, presents to them expressly the Ten

Commandments, Rom. 13, 9; and that his good works are imperfect and impure he recognizes from the

Law, Rom. 7, 7ff ; and David declares Ps. 119, 32: Viam mandatorum tuorum cucurri, I will run the way

of Thy commandments; but enter not into judgment with Thy servant, for in Thy sight shall no man living

be justified, Ps. 143, 2.

Formula of Concord -- Solid Declaration

22] But how and why the good works of believers, although in this life they are imperfect and impure

because of sin in the flesh, are nevertheless acceptable and well-pleasing to God, is not taught by the

Law, which requires an altogether perfect, pure obedience if it is to please God. But the Gospel teaches

that our spiritual offerings are acceptable to God through faith for Christ’s sake, 1 Pet. 2, 5; Heb. 11, 4ff.

23] In this way Christians are not under the Law, but under grace, because by faith in Christ the persons

are freed from the curse and condemnation of the Law; and because their good works, although they are

still imperfect and impure, are acceptable to God through Christ; moreover, because so far as they have

been born anew according to the inner man, they do what is pleasing to God, not by coercion of the Law,

but by the renewing of the Holy Ghost, voluntarily and spontaneously from their hearts; however, they

maintain nevertheless a constant struggle against the old Adam.

24] For the old Adam, as an intractable, refractory ass, is still a part of them, which must be coerced to

the obedience of Christ, not only by the teaching, admonition, force and threatening of the Law, but also

oftentimes by the club of punishments and troubles, until the body of sin is entirely put off, and man is

perfectly renewed in the resurrection, when he will need neither the preaching of the Law nor its

threatenings and punishments, as also the Gospel any longer; these belong to this [mortal and] imperfect

life. 25] But as they will behold God face to face, so they will, through the power of the indwelling Spirit

of God, do the will of God [the heavenly Father] with unmingled joy, voluntarily, unconstrained, without

any hindrance, with entire purity and perfection, and will rejoice in it eternally.

26] Accordingly, we reject and condemn as an error pernicious and detrimental to Christian discipline, as

also to true godliness, the teaching that the Law, in the above-mentioned way and degree, should not be

urged upon Christians and the true believers, but only upon the unbelieving, unchristians, and impenitent.

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