Epitome, Article IV: Of Good Works

p. 503 Statement of the Controversy

Concerning the doctrine of good works two divisions have arisen in some churches:

Parallel passages: Augsburg Confession, vi., xx.; Apology (III.); xx.: Smalcald Articles, Part III., Art. xiii.; Cf. Art. ii.; Formula of Concord, Sol Dec., iv.

p. 504 1. First, some theologians have differed with reference to the following expressions, where the one side wrote:¹ “Good works are necessary for salvation.” “It is impossible to be saved without good works.” Also: “No one has ever been saved without good works.” But the other side,² on the contrary, wrote: “Good works are injurious to salvation.”

¹ George Major, Justus Menius and others, based on expressions of Melanchthon. See Frank’s Theology of the Formula of Concord, ii.: 149 sqq.

² Nicolaus Amsdorf († 1565).

2. Afterwards a schism arose also between some theologians with respect to the two words, “necessary” and “free,” since the one side³ contended that the word “necessary” should not be employed concerning the new obedience, which does not proceed from necessity and coercion, but from the free will. The other side has retained the word “necessary,” because this obedience is not at our option, but regenerate men are bound to render this obedience.

³ Antinomians. Cf. Epitome, vi.

From this disputation concerning the terms a controversy concerning the subject itself afterwards occurred. For the one side contended that among Christians the law should not at all be urged,⁴ but men should be exhorted to good works alone from the Holy Gospel. The other side contradicted this.

⁴ Opinion of John Agricola († 1566).

p. 504 Affirmative

Pure Doctrine of the Christian Churches concerning this Controversy

For the thorough statement and decision of this controversy, our doctrine, faith and confession is:

1. That good works certainly and without doubt follow true faith, if it be not a dead, but a living faith, as the fruit of a good tree.

2. We believe, teach and confess also that good works should be entirely excluded, as well when the question at issue is concerning salvation, as in the article of justification before God,⁶ as the apostle testifies with clear words, where it is written: “Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, . . . . Blessed is the man to whom the Lord will not impute sin,” etc. (Rom. 4: sqq.). And elsewhere: “By grace are ye saved through faith; and that not of yourselves, it is the gift of God; not of works, lest any man should boast” (Eph. 2 8, 9).

⁶ Major had made a distinction between eternal salvation and justification.

p. 505

3. We believe, teach and confess also that all men, but those especially who are born again and renewed by the Holy Ghost, are bound to do good works.

4. In this sense the words “necessary,” “should” and “must” are employed correctly and in a Christian manner, also with respect to the regenerate, and in no way are contrary to the form and language of sound words.

5. Nevertheless by the words mentioned, “necessity” and “necessary,” if they be employed concerning the regenerate, not coercion, but only due obedience is understood, which the truly believing, so far as they are regenerate, render not from coercion or the impulse of the Law, but from the free will; because they are no more under the Law, but under grace (Rom. 6:; 7:; 8:14).

6. Therefore we also believe, teach and confess that when it is said: The regenerate do good works from the free will; this should not be understood as though it were at the option of the regenerate man to do or to forbear doing good when he wished, and nevertheless could retain faith when he intentionally persevered in sins.

7. Yet this should not be understood otherwise than as the Lord Christ and his apostles themselves declare, namely, that the liberated spirit does not do this from fear of punishment, as a slave, but from love of righteousness, as children (Rom. 8:15).

8. Although this free will in the elect children of God is not complete, but is burdened with great weakness, as St. Paul complains concerning himself (Rom. 7:14–25; Gal. 5:17).

9. Nevertheless, for the sake of the Lord Christ, the Lord does not impute this weakness to his elect, as it is written: “There is therefore now no condemnation to them which are in Christ Jesus” (Rom. 8:1).

10. We believe, teach and confess also, that not works,¹ but alone the Spirit of God, through faith, maintains faith and salvation in us, of whose presence and indwelling good works are evidences.²

¹ Major and Menius to the contrary.

² Cf. Apology (III.): 63.

p. 505 Negative

False Contrary Doctrine

1. We reject and condemn the following modes of speaking, viz. when it is taught and written that good works are necessary to salvation. Also, that no one ever has been saved without good works. Also, that it is impossible without good works to be saved.

p. 506 2. We reject and condemn the unqualified expression: Good works are injurious to salvation,¹ as offensive and detrimental to Christian discipline.

¹ Amsdorf.

For, especially in these last times, it is no less needful to admonish men to Christian discipline [to the way of living aright and godly] and good works, and instruct them how necessary it is that they exercise themselves in good works as a declaration of their faith and gratitude to God, than that the works be not mingled in the article of justification; because men may be damned by an epicurean delusion concerning faith,² as well as by Papistic and Pharisaic confidence in their own works and merits.

² Cf. Sol. Dec., iv.: 37.

3. We also reject and condemn the dogma that faith and the indwelling of the Holy Ghost are not lost by wilful sin, but that the saints and elect retain the Holy Ghost, even though they fall into adultery and other sins, and persist therein.³

³ Antinomians (see above, iii.: 17).