104. For, the Law is a teaching of such character that it cannot assure, strengthen and console an uneasy conscience, but rather terrifies it, since it only teaches what God requires of us, what he wishes to be performed by us. Our consciences bear witness against us that we not only have failed to carry out the will of God as set forth in the Law, but that we have done the very contrary.
105. With all justice, therefore, we may say of the teachers of the Law, in the words of Psalms 5, 9: "There is no certainty in their mouth." Our translation has it "There is no faithfulness in their mouth." Their teaching at its best can only say: If you do this, if you do that, you will be saved. Christ speaks ironically when he answers the scribe who had grandly set forth the doctrine of the Law, by saying, "This do, and thou shalt live" (Lk 10, 28). He shows the scribe that the doctrine is holy and good, but since we are corrupt, it follows that we are guilty, since we do not, and cannot, fulfil the Law.
106. Hence, we declare rightly that we are not justified by the works of the Law. By the works of the Law we mean, not the ceremonial commandments, but those highest commandments of all, to love God and our neighbor. The reason we are not justified is that we cannot keep the commandments. We have reason, however, to challenge the impudence of our opponents who set up the cry that we forbid good works and condemn the Law of God because we deny that justification is by works. This would be true if we did not admit that the raven was sent forth from the ark by Noah. But we do say that the raven was sent out from the ark. And this we deny, that it was not a raven, or that it was a dove. All the clamor, the abuse, the blasphemy of our opponents have no other purpose than to force us to declare that the raven was a dove.
107. But now examine their books and carefully consider their doctrine. Is it anything but a doctrine of works? This is good, this is honorable, they say; this you must do; the other is dishonorable and wicked, hence you must not do it. On the strength of such teaching, they believe themselves to be true theologians and doctors. But let them show us the person who either has done or will do all those things, especially if you present, not only the second table of the Law, as they do, but also the first one.
108. He who takes his stand upon this doctrine of the Law, then, is truly nothing but a hearer. He does not learn anything except its demands. Since such persons have no desire to learn anything further, it should suffice for them if they are given the poem of Cato, or given Esop, whom I consider a better teacher of morals. These two writers are profitable reading for young men. Older persons should study Cicero, who, to my astonishment, is considered by some as inferior to Aristotle in the sphere of ethics. This would be a rational course of study. So far as imparting moral precepts is concerned, the good intentions and the assiduity of the heathen must be commended. Yet they are inferior to Moses. He sets forth not only morality, but also teaches the true worship of God. Nevertheless, he who places his trust solely in Moses has nothing but the raven wandering aimlessly about outside of the ark. Of the dove and the olive branch, he has nothing.
109 The raven, then, represents not only the Law given by God, but all laws and all philosophy which are the product of human reason and wisdom. They tell us no more than what ought to be done and do not provide the strength to do it. The judgment of Christ is true: "When ye shall have done all the things that are commanded you, say, We are unprofitable servants" (Lk 17, 10).
110. True the raven is sent out. God desires the Law to be taught. He reveals it from heaven; yea, he writes it upon the hearts of all men, as Paul proves (Rom 2, 15). From this inherent knowledge originated all writings of the saner philosophers, of Esop, Aristotle, Plato, Xenophon, Cicero and Cato. And these are not unfit to set before untrained and vicious persons, that their vile tendencies may be curbed to some extent.