6. The means by which sanctification is wrought.
The means of sanctification, precisely speaking, is only that by which the old man is put to death and the new man is strengthened, that is, the gospel (the means of grace), not the law. It has already been stated that only the gospel dethrones sin, while the law increases it.53) However, the law also comes into use in sanctification insofar as it serves the gospel. Carpzov, in contrast to inaccurate talk of some Lutheran theologians, takes the view that only the gospel (solum evangelium) is the means (organum) of regeneration and sanctification. The law is "only added to the gospel for a certain use" (assumi).54) If we ask in what respect the law is "added" to auxiliary services, the following is to be said: Because the Christian still has the flesh about him and is inclined according to the flesh to disregard the clinging sin, his sin and damnability must still be revealed to him through the law. For where the knowledge of sin ceases, faith in forgiveness or faith in the gospel also ceases.55) But with that the source of sanctification and good works would be blocked. According to the old man, the Christian is further inclined to make up his own mind about a holy life pleasing to God, even to take sins for virtues and virtues for sins. In this clouding of the knowledge of God's holy will, which proceeds from the flesh,
53) Rom. 6:14; 7:5. 6; Jer. 31:31 ff.
54) Disputatt. isagog., p. 1146 sq.; in Pastor III, 308 sq. Baier also speaks inaccurately when he expresses himself thus: Causa instrumentalis (renovationis) ex parte Dei sunt verbum legis et evangelium, thus law and gospel coordinated. Baier's expression is also ambiguous: Lex concupiscentias carnis in renatis reliquas supprimit. [Google] The supprimere is true only with respect to certain external outbreaks of the flesh (F. C. 645, 24 [Trigl. 969, F. C., Sol. Decl., VI, 24 🔗]), not with respect to the concupiscentiae carnis. Baier appeals to Gal. 5:15-16 for the suppression of the lusts of the flesh by the law. But in this passage the suppression of the lusts of the flesh is ascribed to the Spirit, not to the law. The quotation from Carpzov given by Walther is meant as a correction of Baier. Carpzov says: Lex quidem in renovatione dicitur "inscribi in corda," Jer. 31:33, sed non inscribere. Inscriptio fit per evangelium solum. Ex quo solo renascimur, ex eo etiam renovamur. Iam ex solo evangelio renascimur. Ergo ex solo evangelio etiam renovamur. Neque obest, quod lex aliquem usum in renovatione praestet. [Google]
55) Cf. Luther against the Antinomians. St. L. XX, 1646.
21 > Sanctification and good works. [English ed. ~ 19-20]
the law also serves the Christian as a "rule," that is, it continually shows him the right form of a life pleasing to God and the truly Christian works.56) But the power to do the right works and refrain from the evil ones always comes only from the gospel. Paul exhorts Christians to present their bodies to God for sacrifice (παραστήσαι), διά των οΐκτιρμων τον ϑεοΰ [“by the mercies of God”], Rom. 12:1, and to love toward God and one another John urges on the grounds, οτι αυτός πρώτος ήγάπησεν ημάς [“because He first loved us”] 1 Jn. 4:19. 11. The gospel must in every case inscribe the law on the heart.57) Luther reminds us that pastors become guilty of the deficit in sanctification and good works by seeking to effect sanctification and good works by the law instead of by the gospel.58) — The question has been dealt with as to how the particular ways of life — poverty and wealth, sickness and health, misfortune and happiness — stand in relation to sanctification. It is to be said: these external things do not in themselves contribute to sanctification, but inasmuch as they lead in God's hand59) to God's Word and are preserved in the Word. The same is to be said of the custom of the law, according to which the law is also to keep the flesh of Christians in check externally by terrors with hell and plagues.60) A mighty
56) Formula of Concord 644, 20 [Trigl. 969, Sol. Decl., VI, 20 🔗]: "So also such doctrine of the law is necessary to the believers, lest they fall into their own holiness and devotion, and under the appearance of the Spirit of God perform their own chosen worship without God's Word and command." So also 640, 3 [963, ibid., 3 🔗].
57) Formula of Concord 642, 11 [Trigl. 965, Sol. Decl., VII, 11 🔗]: "The law says it is God's will and command that we should walk in the new life, but it does not give the power and ability for us to begin and do it, but the Holy Spirit, who is not given and received through the law, but through the sermon of the gospel, Gal. 3, renews the heart."
58) On Rom. 12:1. St. L. XII, 318 f. Walther, Pastorale, p. 86 ff.
59) In themselves, they work — through the fault of — either grumbling and despair or arrogance and self-glory.
60) Formula of Concord 645, 24 [Trigl. 969, F. C., Sol. Decl., VI, 24 🔗]: "For the old Adam, as the untamed and obstinate ass (quasi asinus indomitus et contumax), is also still a piece in them, which not only with the doctrine of the law, admonition, driving and threatening, but also often with the club of punishments and plagues to force into the obedience of Christ." This formulation corresponds to scriptural expressions such as 1 Cor. 9:27: νπωπιάζω μου το σώμα καί δονλαγωγώ. The Formula of Concord in this connection (643, 19 [Trigl. 969, Sol. Decl., VI, 19 🔗]) also points to the fact that Christians according to their flesh are no more pious than the ungodly, and that therefore towards the "old Adam" of Christians only coercive measures find their place.
22 > Sanctification and good works. [English ed. ~ 20-21]
example for this use of the law we have in Mark 9:42-48, where Christ exhorts to the most ruthless self discipline (cut off hand and foot, pluck out eye) by pointing out three times with the same words to the eternity of the punishments of hell.