Solid Declaration, Article IV: Of Good Works

p. 582 A disagreement has occurred among the theologians of the Augsburg Confession also concerning good works. For a part are accustomed to speak in the following words and manner: “Good works are necessary for salvation;” “It is impossible to be saved without good works;” “No one can be saved without good works;” because by the rightly believing good works are required as fruits of faith, and faith without love is dead, although such love is no cause of salvation.

But the other side, on the contrary, have contended that good works are indeed necessary; not for salvation, but for other reasons; and that, on this account, the preceding propositions or expressions used (as they are not in accord with the form of sound doctrine and with the Word, and have been always and are still set over against our Christian faith by the Papists, in which we confess “that faith alone justifies and saves”) are not to be tolerated in the Church, in order that the merit of Christ our Saviour be not diminished, and the promise of salvation may be and remain firm and certain to believers.

In this controversy also the following controverted proposition or expression was introduced by some few,¹ viz. “that good works are injurious to salvation.” It has also been disputed by some that good works are not “necessary,” but are “voluntary” [free and spontaneous], because they are not extorted by fear and the penalty of the Law, but are to be done from a voluntary spirit and a joyful heart. On the contrary, the other side² contend “that good works are necessary.”

¹ Amsdorf, especially.

² John Agricola. Cf. notes on Epitome, in loco

This latter controversy was originally introduced with respect to the words “necessity” and “liberty,” because especially the word “necessity” signifies not only the eternal, immutable order according to which all men are indebted and obliged to obey God, but also sometimes a coercion, whereby the Law forces men to good works.

But afterwards there was a disputation not alone concerning the words, but, in the most violent manner, the doctrine itself was called into question, and it was contended that the new obedience in the regenerate, in accordance with the above-mentioned divine order, is not necessary.³

³ Thus, the Antinomians.

In order to explain this disagreement in a Christian way and p. 583 according to the guidance of God’s Word, our doctrine, faith and confession are as follows:

Parallel passages: Augsburg Confession, vi., xx.; Apology (iii.), xx. Smalcald Articles, Part. III., Art. xiii.; Epitome, vi.

First, there is no controversy among our theologians concerning the following points in this article, namely: that it is God’s will, regulation and command that believers should walk in good works; and that truly good works are not those which every one, with a good intention, himself contrives, or which are done according to human ordinances, but those which God himself has prescribed and commanded in his Word. Also, that truly good works are done, not from our own natural powers, but when by faith the person is reconciled with God and renewed by the Holy Ghost, or (as Paul says) “created anew in Christ Jesus to good works “(Eph. 2:10).

There is also no controversy as to how and for what reason the good works of believers, although, in this flesh, they are impure and incomplete, please God and are acceptable, namely, for the sake of the Lord Christ, by faith, because the person is acceptable to God. For the works which pertain to the maintenance of external discipline, which are done also by the unbelieving and unconverted, and required of them, although commendable before the world, and besides rewarded by God in this world with temporal possessions; yet, because they do not proceed from true faith, are in God’s sight sins, i. e. stained with sin, and are regarded by God as sins and impure on account of the corrupt nature and because the person is not reconciled with God. For “a corrupt tree cannot bring forth good fruit “(Matt. 7:18), as also it is written (Rom. 14:23): “For whatsoever is not of faith is sin. “For the person must first be accepted of God, and that alone for the sake of Christ, if the works of that person are to please him.

Therefore, of works that are truly good and well pleasing to God, which God will reward in this world and the world to come, faith must be the mother and source; and on this account they are correctly called by St. Paul “fruits of faith,” as also “of the Spirit. “For, as Luther writes in the introduction of St. Paul’s Epistle to the Romans: “Thus faith is a divine work in us, that changes us, of God regenerates us, and puts to death the old Adam, makes us entirely different men in heart, spirit, mind and all powers, and confers the Holy Ghost. Oh, it is a living, efficacious, active thing that we have in faith, so that it is impossible for it not to do good without intermission. It also does not ask whether good works are to be done; but before the question is asked it has wrought them, and is always busy. But he who does not produce such works is a faithless man, and gropes and looks about after faith and good works, and knows neither what faith nor what good works are, yet meanwhile babbles and prates, in many words, concerning faith and p. 584 good works. Justifying faith is a living, firm trust in God’s grace, so certain that a man would die a thousand times for it [rather than suffer this trust to be wrested from him]. And this trust and knowledge of divine grace renders him joyful, fearless and cheerful with respect to God and all creatures, which joy and cheerfulness the Holy Ghost works though faith; and on account of this, man becomes ready and cheerful to do good to every one and to suffer everything for love and praise to God, who has conferred this grace. Therefore it is impossible to separate works from faith, yea, just as impossible as for heat and light to be separated from fire.”

But since there is no controversy on this point among our theologians, we will not treat it here at greater length, but only make a simple and plain statement of the controverted points.

And first as to the necessity or voluntariness of good works, it is manifest that in the Augsburg Confession and its Apology the following expressions are often used and repeated: that good works are necessary, which also should necessarily follow faith and reconciliation, also, that we necessarily should do and must do the good works which God has commanded. Thus also in the Holy Scriptures themselves the words “necessity,” “needful” and “necessary,” also “should” and “must,” are used concerning what we are bound to do, because of God’s arrangement, command and will, as Rom. 13:5; 1 Cor. 9:9; Acts 5:29; John 15:12; 1 John 4:21.

Therefore it is wrong to censure and reject the expressions or propositions mentioned in this Christian and proper sense, as has been done by some. For it is right to employ them for the purpose of censuring and rejecting the secure, Epicurean delusion, by which many fabricate for themselves a dead faith or vain persuasion which is without repentance and without good works, as though there could be at the same time in a heart true faith and the wicked intention to persevere and continue in sins—an impossibility; or, as though any one, indeed, could have and retain true faith, righteousness and salvation, even though he be and remain a corrupt and unfruitful tree, whence no good fruits whatever come; yea, even though he persist in sins against conscience, or wilfully relapse into these sins—all of which is incorrect and false.

But here also mention must be made of the following distinction, viz. that necessity of Christ’s arrangement, command and will, and of our debt, be understood; but not necessity of coercion. That is: When the word “needful” is

§§ 7, 8.

Augsburg Confession, vi.: 1; xx.: 27; Apology, chap. iii.: 68; xx.:

See note above, § 8.

p. 585 employed, it should be understood not of coercion, but alone of the arrangement made by God’s immutable will, to which we are debtor; for his commandment also shows that the creature should be obedient to its Creator. For in other places, as 2 Cor. 9:7, and in the Epistle of St. Paul to Philemon (v. 14), also 1 Pet. 5:2, the term “of necessity” is used for that to which any one is forced against his will or otherwise, so that he acts externally for appearance, but nevertheless without and against his will. For such hypocritical works God will not have [does not approve], but wishes the people of the New Testament to be a “willing people” (Ps. 110:3), and “sacrifice freely” (Ps. 54:7), “not grudgingly or of necessity, but to be obedient from the heart” (2 Cor. 9:7; Rom. 6:17). “For God loveth a cheerful giver” (2 Cor. 9:7). In this understanding, and in such sense, it is correctly said and taught that truly good works should be done freely or from a voluntary spirit by those whom the Son of God has liberated; as the disputation concerning the voluntariness of good works has been introduced especially with this intention.

But here, again, it is also well to note the distinction of which St. Paul says (Rom. 7: sq.) “I delight in the Law of God” [I am ready to do good] “after the inward man. But I see another law in my members,” that is not only unwilling or disinclined, but also “warring against the law of my mind.” And concerning the unwilling and rebellious flesh Paul says (1 Cor. 9:27): “I keep under my body, and bring it into subjection,” and (Gal. 5:24; Rom. 8:13): “They that are Christ’s have crucified,” yea, slain, “the flesh with its affections and lusts.” But the opinion is false, and must be censured, when it is asserted and taught that good works are so free to believers that it is optional with them to do or to omit them, or that they can act contrary thereto, and none the less are able to retain faith and God’s favor and grace.¹

¹ Cf. Epitome, iv.: 11.

Secondly, when it is taught that good works are needful, the statement must also be made wherefore and for what reasons they are needful, as these causes are enumerated in the Augsburg Confession and Apology.²

² See parallel passages above, § 14.

But here we must be well on our guard lest into the article of Justification and Salvation works may be introduced, and confused with it. Therefore the propositions are justly rejected,³ “that to believers good works are needful for salvation, so that it is impossible without good works to be saved.” For they are directly contrary to the doctrine concerning the exclusive particles in the article of Justification and p. 586 Salvation, i. e. they directly conflict with the words by which St. Paul entirely excludes our works and merit from the article of Justification and Salvation, and ascribes everything alone to the grace of God and merit of Christ, as explained in the preceding article. Again they [these propositions concerning the necessity of good works for salvation] take from tempted, troubled consciences the comfort of the Gospel, give occasion for doubt, are in many ways dangerous, strengthen presumption in one’s own righteousness and confidence in one’s own works; besides are accepted by the Papists, and quoted in their interest, against the pure doctrine of salvation by faith alone. Thus they are contrary also to the form of sound words, where it is written that blessedness is only “of the man unto whom God imputeth righteousness without works” (Rom. 4:6). Also in the sixth article of the Augsburg Confession it is written that “we are saved without works, by faith alone.” Thus Luther also has rejected and condemned these propositions:

³ Epit., iv.: 16.

1. In the false prophets among the Galatians [who led the Galatians into error].

2. In the Papists, in very many places.

3. In the Anabaptists, when they presented this interpretation: “We should not indeed rest faith upon the merit of works, but we should nevertheless regard them as things needful to salvation.”

4. Also in some among his contemporaries, who wished to interpret the proposition thus: “Although we require works as needful to salvation, yet we do not teach to place trust in works.” On Gen. 22.

Accordingly, and for the reasons now enumerated, it should, in accordance with what is right, be settled in our churches that the aforesaid modes of speech should not be taught, defended or excused, but be rejected from our churches and repudiated as false and incorrect, and as expressions which, being renewed by the Interim, originated in times of persecution, when there was especial need of a clear, correct confession against all sorts of corruptions and adulterations of the article of Justification, and were drawn [again] into disputation.

Thirdly, since also it is disputed whether good works preserve salvation, or whether they be needful for preserving faith, righteousness and salvation, and upon this much that is of great importance depends; for “he that shall endure unto the end, the same shall be saved” (Matt. 24:13); also (Heb. 3:6, 14): “We are made partakers of Christ, if we hold fast the beginning of our confidence steadfast unto the end;” we must declare precisely how righteousness and salvation are to be maintained in us, lest it be again lost. 3c

And therefore the false Epicurean delusion is to be earnestly p. 587 censured and rejected, by which some imagine that faith and the righteousness and salvation received can be lost through no sins or wicked deeds, even though wilful and intentional, but that even if a Christian without fear and shame indulge his wicked lusts, resist the Holy Ghost, and intentionally acquiesce in sins against conscience, yet that he none the less retains faith, God’s grace, righteousness and salvation.¹

¹ Epitome, iv.: 19.

Against this pernicious delusion the following true, immutable, divine threats and severe punishments and admonitions to Christians who are justified by faith should be often repeated and impressed. (1 Cor. 6:9): “Be not deceived: neither fornicators, nor idolaters, nor adulterers, etc., shall inherit the kingdom of God.” (Gal. 5:21; Eph. 5:5): “They which do such things shall not inherit the kingdom of God.” (Rom. 8:13): “If ye live after the flesh, ye shall die.” (Col. 3:6): “For which thing’s sake the wrath of God cometh upon the children of disobedience.”

But when and in what way, from this foundation, the exhortations to good works can be earnestly urged without an obscuration of the doctrine of faith and of the article of Justification, the Apology affords an excellent model, where in Article xx., on the passage (2 Pet. 1:10): “Give diligence to make your calling and election sure,” it says as follows: “Peter teaches why good works should be done, viz. that we may make our calling sure, i. e. that we may not fall from our calling if we again sin. ‘Do good works,’ he says, ‘that you may persevere in your heavenly calling, that you may not fall away again, and lose the Spirit and the gifts, which have fallen to you, not on account of works that follow, but of grace, through Christ, and are now retained by faith. But faith does not remain in those who lead a sinful life, lose the Holy Ghost and reject repentance.”² Thus far the Apology.

² Apology, xx.: 90.

But, on the other hand, the sense is not that faith only in the beginning lays hold of righteousness and salvation, and afterwards resigns its office to works that they may in the future sustain faith, the righteousness received and salvation; but in order that the promise, not only of receiving, but also of retaining righteousness and salvation, may be firm and sure to us; St. Paul (Rom. 5:2) ascribes to faith not only the entrance to grace, but also that we stand in grace and boast of future glory, i. e. he ascribes the beginning, middle and end, all to faith alone. Also (Rom. 11:20): “Because of unbelief, they were broken off, and thou standest by faith.” (Col. 1:22): “He will present you holy and unblamable and unreprovable in his sight, if ye continue in the faith.” (1 Pet. 1:5, 9): “By the p. 588 power of God we are kept through faith, unto salvation.” “Receiving the end of your faith, even the salvation of your souls.”

Since, therefore, from God’s Word it is manifest that faith is the proper and only means whereby righteousness and salvation are not only received, but also preserved by God, the decree of the Council of Trent,¹ and whatever elsewhere² is set forth in the same sense, should by right be rejected, viz. that our good works support salvation, or that the righteousness of faith received, or even faith itself, is either entirely or in part supported and preserved by our works.

¹ Sess. vi., Can. xxiv.

² Melanchthon’s Loci Theologici, Ed. of 1543, and books of Major and Menius.

For although before this controversy some few pure teachers employed such expressions and the like, in the exposition of the Holy Scriptures, yet thereby it was in no way intended to establish the above-mentioned error of the Papists; nevertheless, because afterwards controversy arose concerning such expressions, from which all sorts of offensive amplifications [debates, offences and dissensions] followed, it is safest of all, according to the admonition of St. Paul (2 Tim. 1:13), to hold fast to the form of sound words, as the pure doctrine itself, whereby much unnecessary wrangling may be avoided and the Church be preserved from many scandals.

Fourthly, as to the proposition that good works are injurious to salvation, we explain ourselves clearly, as follows: If any one should wish to introduce good works into the article of Justification, or rest his righteousness or trust for salvation thereon, in order to merit God’s grace and thereby be saved, to this we say nothing, but St. Paul himself declares, and repeats it three times (Phil. 3: sqq.), that to such a man his works are not only useless and a hindrance, but also “injurious.” But the fault is not in the good works themselves, but in the false confidence placed upon the works, contrary to the express Word of God.

Nevertheless, it by no means follows thence that we should say simply and barely: “Good works are injurious to believers or to their salvation;” for in believers good works are indications of salvation when they occur from proper causes and for true ends, i. e. as God requires them of the regenerate (Phil. 1:20). Since it is God’s will and express command that believers should do good works, which the Holy Ghost works in believers, and with which, for Christ’s sake, God is pleased, and to which he promises a glorious reward in this life and the life to come.

For this reason, also, this proposition is censured and rejected in our churches, viz. because it is stated in so absolutely false and offensive a manner, whereby discipline and decency are impaid, p. 589 and a barbarous, savage, secure, Epicurean life is introduced and strengthened. For what is injurious to his salvation a person should with the greatest diligence avoid.

Since, however, Christians should not be deterred from good works, but should be admonished and urged thereto most diligently, this bare proposition cannot and should not be tolerated, borne or defended in the churches.