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1. THE THREE DEFINED.
We distinguish:
a. A usus politicus or civilis.
The law serves the purpose of restraining in and promoting
righteousness. Considered from this point of view, the law presupposes sin and is necessary on
account of sin. It serves the purpose of God’s common grace in the world at large. This means
that from this point of view it cannot be regarded a means of grace in the technical sense of the
word.
b. A usus elenchticus or pedagogicus.
In this capacity the law serves the purpose of bringing
man under conviction of sin, and of making him conscious of his inability to meet the demands
of the law. In that way the law becomes his tutor to lead him unto Christ, and thus becomes
subservient to God’s gracious purpose of redemption.
c. A usus didacticus or normativus.
This is the so-called tertius usus legis, the third use of the
law. The law is a rule of life for believers, reminding them of their duties and leading them in
the way of life and salvation. This third use of the law is denied by the Antinomians.
2. THE DIFFERENCE BETWEEN THE LUTHERAN AND THE REFORMED ON THIS POINT.
There is
some difference between the Lutherans and the Reformed with respect to this threefold use of
the law. Both accept this threefold distinction, but the Lutherans stress the second use of the
law. In their estimation the law is primarily the appointed means for bringing men under
conviction of sin and thus indirectly pointing the way to Jesus Christ as the Saviour of sinners.
While they also admit the third use of the law, they do it with a certain reserve, since they hold
that believers are no more under the law. According to them the third use of the law is
necessary only because, and in so far as, believers are still sinners; they must be held in check
by the law, and should become ever-increasingly conscious of their sins. It is not surprising
therefore that this third use of the law occupies no important place in their system. As a rule
they treat of the law only in connection with the doctrine of human misery. The Reformed do
full justice to the second use of the law, teaching that “through the law cometh the knowledge
of sin,” and that the law awakens the consciousness of the need of redemption; but they
devote even more attention to the law in connection with the doctrine of sanctification. They
stand strong in the conviction that believers are still under the law as a rule of life and of
gratitude. Hence the Heidelberg Catechism devotes not less than eleven Lord’s Days to the
discussion of the law, and that in its third part, which deals with gratitude.
QUESTIONS FOR FURTHER STUDY:
Why do the Roman Catholics regard the Church as the
outstanding means of grace? What accounts for their neglect of the Word as a means of grace?
Why are the means of grace in disrespect among the Mystics? What distinguishes the Word and
the sacraments as means of grace from all other means? Is it correct to say that they are