Elsewhere in the same Disputations he speaks of the Law as contemptuously as ever: “The Law can work in the soul nothing but wanhope; it fills us with shame; to lead us to seek God is not in the nature and might of the Law; this is the doing of another fellow,” viz. of the Gospel with its preaching of forgiveness of sins in Christ.[81] It is true he adds in a kindlier vein: “The Law ought not so greatly to terrify those who are justified (‘_nec deberet ita terrere iustificatos_’) for it is already much chastened by our justification in Christ. But the devil comes and makes the Law harsh and repellent to those who are justified. Thus, through the devil’s fault, many are filled with fear who have no reason to fear. But [and now follows the repudiation of the extreme theories of the Antinomians], the Law is not on that account abolished in the Church, or its preaching suppressed; for even the pious have some remnant of sin abiding in their flesh, which must be purified by the Law.... To them, however, the Law must be preached under a milder form; they should be admonished in this wise: You are now washed clean in the Blood of Christ. Yield therefore your bodies to serve justice and lay aside the lusts of the flesh that you may not become like to the world. Be zealous for the righteousness of good works.” There too he also teaches how the “Law” must be brought home to hardened sinners. In their case no “mitigation” is allowable. On the contrary, they are to be told: You will be damned, God hates you, you are full of unrighteousness, your lot is that of Cain, etc. For, “before Justification, the Law rules, and terrifies all who come in contact with it, it convicts and condemns.”[82] Among the most instructive utterances touching the Antinomians is the following one on sin, more particularly on breach of wedlock, which may be given here as amplifying Luther’s statements on the subject recorded in our vol. iii. (pp. 245, 256 f., etc.): The Antinomians taught, so he says, that, if a man had broken wedlock, he had only to believe (“_tantum ut crederet_”) and he would find a Gracious God. But surely that was no Church where so horrible a doctrine (“_horribilis vox_”) was heard. On the contrary what was to be taught was, that, in the first place, there were adulterers and other sinners who acknowledged their sin, made good resolutions against it and possessed real faith, such as these found mercy with God. In the second place, however, there were others who neither repented of their sin nor wished to forsake it; such men had no faith, and a preacher who should discourse to them concerning faith (i.e. fiducial faith) would merely be seducing and deceiving them. 4. The Certainty of Salvation and its relation to Morality How did Luther square his system of morality with his principal doctrine of Faith and Justification, and where did he find any ground for the performance of good works?