Book of Concord

Christ took away the right of the law to accuse and condemn those who believe in him, because he
himself is their propitiation, for whose sake they are now accounted righteous. But when they are
accounted righteous, the law cannot accuse or condemn them, even though they have not really satisfied
the law.

Therefore we call upon devout minds to consider the promises, and we teach them about the free
forgiveness of sins and the reconciliation that comes through faith in Christ. Later we add the teaching of
the law.

Apology, Article IV.

Chemnitz, Martin

Therefore it is the true and correct “form of sound words” that there is a use for the Law in the
regenerate. It is threefold: (1) It pertains to doctrine and obedience that the regenerate should know, as
they perform their worship, what kind of works are pleasing to God, so that they do not devise new forms
of worship without the Word and may learn that it is the will of God that they make a beginning in
obeying the commandments of the Decalog. (2) It is important that they know that this norm of the Law
shows the imperfection and uncleanness which still clings to their good works, for otherwise they might
easily fall into Phariseeism. (3) Because in this life the renewal of the Spirit does not wholly take away
our old nature, but at the same time the old and the new man remain (the outward and the inner man),
therefore there is a use for the Law in the regenerate that it may contend against and coerce their old man;
and the beginnings of the new obedience are weak and are not supported by our whole spirit and mind.
But Rom. 7:25 shows that “with the mind I serve the law of God but with the flesh the law of sin”; and
again, vv. 22–23, “I delight in the law of God in my inmost self, but I see another law ….” Therefore
these weak beginnings must not only be encouraged by the earnest entreaties of the Gospel, but also
fostered by the precepts, exhortations, warnings, and promises of the Law. For we experience that the new
obedience is not so voluntary a thing as a good tree which brings forth its new fruit without any command
or exhortation. How much David as a regenerate man attributed to meditation on the doctrine of the Law
is seen in Psalm 119, where the word “Law” involves the complete teaching of the Word of God, both
Law and Gospel.

Loci Theologici II-III, p. 808

Luther, Martin

“I beseech you therefore, brethren.”

Paul does not say, ”I command you.” He is preaching to those already godly Christians through
faith in the new man; to hearers who are not to be constrained by commandments, but to be admonished.
For the object is to secure voluntary renunciation of their old, sinful, Adam-like nature. He who will not
cheerfully respond to friendly admonition is no Christian. And he who attempts by the restraints of law to
compel the unwilling to renunciation, is no Christian preacher or ruler; he is but a worldly jailer.
”By the mercies of God.”
A teacher of the Law enforces his restraints through threats and punishments. A preacher of grace
persuades and incites by calling attention to the goodness and mercy of God. The latter does not desire
works prompted by an unwilling spirit, or service that is not the expression of a cheerful heart. He desires
that a joyous, willing spirit shall incite to the service Of God. He who cannot, by the gracious and lovely
message of God's mercy so lavishly bestowed upon us in Christ, be persuaded in a spirit of love and
delight to contribute to the honor of God and the benefit of his neighbor, is worthless to Christianity, and
all effort is lost on him. How can one whom the fire of heavenly love and grace cannot melt, be rendered
cheerfully obedient by laws and threats? Not human mercy is offered us, but divine mercy, and Paul
would have us perceive it and be moved thereby.
Lent Postil.

“The Law with its function does contribute to justification—not because it justifies, but because it impels
one to the promise of grace and makes it sweet and desirable.”

Lectures on Galatians (1535)

Scaer, David P.

"In Eden law did not accuse. Adam's moral nature corresponded to the law implanted in creation. The
command not to eat of the tree was not a legal prescription, but a test of Adam's faith and love for God.
By failing to take God's command or Word to heart he gave birth to the law's second use. But in the next
life, the law's third use will be its chief and only use.”

Lex Semper Accusat - Really?