Good
Works
1]
A disagreement has also occurred among the theologians
of the Augsburg Confession concerning good works, one
part employing the following words and manner in speaking
of them: Good works are necessary for salvation; it is
impossible to be saved without good works; likewise, no
one has been saved without good works; because, they say,
good works are required of true believers as fruits of
faith, and faith without love is dead, although such love
is no cause of salvation.
2]
The other part, however, contended, on the contrary, that
good works are indeed necessary; however, not for salvation,
but for other reasons; and that on this account the aforecited
propositiones, or expressions, which have been 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 by the Papists in opposition to the doctrine of our
Christian faith, 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 Savior, be not
diminished, and the promise of salvation may be and remain
firm and certain to believers.
3]
In this controversy also the following controverted proposition,
or expression, was employed by some few, that good works
are injurious to salvation. It has also been argued 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. Over against
this the other side contended that good works are necessary.
4]
This [latter] controversy was originally occasioned by
the words necessitas and libertas, that is, necessary
and free, because especially the word necessitas, necessary,
signifies not only the eternal, immutable order according
to which all men are obliged and in duty bound to obey
God, but sometimes also a coercion, by which the Law forces
men to good works.
5]
But afterwards there was a disputation not only concerning
the words, but the doctrine itself was attacked in the
most violent manner, and it was contended that the new
obedience in the regenerate is not necessary because of
the above-mentioned divine order.
6]
In order to explain this disagreement in a Christian way
and according to the guidance of God's Word, and by His
grace to settle it completely, our doctrine, faith, and
confession are as follows:
7]
First, there is no controversy among our theologians concerning
the following points in this article, namely: that it
is God's will, order, and command that believers should
walk in good works; and that truly good works are not
those which every one contrives himself from a good intention,
or which are done according to traditions of men, 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 in this way: when the person
by faith is reconciled with God and renewed by the Holy
Ghost, or, as Paul says, is created anew in Christ Jesus
to good works, Eph. 2, 10.
8]
Nor is there a controversy as to how and why the good
works of believers, although in this flesh they are impure
and incomplete, are pleasing and acceptable to God, 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 also
done by, and required of, the unbelieving and unconverted,
although commendable before the world, and besides rewarded
by God in this world with temporal blessings, are nevertheless,
because they do not proceed from true faith, in God's
sight sins, that is, 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 it is also written Rom. 14, 23: Whatsoever is not
of faith is sin. For the person must first be accepted
of God, and that for the sake of Christ alone, if also
the works of that person are to please Him.
9]
Therefore, of works that are truly good and well-pleasing
to God, which God will reward in this world and in the
world to come, faith must be the mother and source; and
on this account they are called by St. Paul true fruits
of faith, as also of the Spirit. 10] For, as Dr.
Luther writes in the Preface to St. Paul's Epistle to
the Romans: Thus faith is a divine work in us, that changes
us and regenerates us of God, and puts to death the old
Adam, makes us entirely different men in heart, spirit,
mind, and all powers, and brings with it [confers] the
Holy Ghost. Oh, it is a living, busy, active, powerful
thing that we have in faith, so that it is impossible
for it not to do good without ceasing. 11] Nor
does it ask whether good works are to be done; but before
the question is asked, it has wrought them, and is always
engaged in doing them. But he who does not do such works
is void of faith, and gropes and looks about after faith
and good works, and knows neither what faith nor what
good works are, yet babbles and prates with many words
concerning faith and good works. 12] [Justifying]
faith is a living, bold [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 joyful, fearless,
and cheerful towards God and all creatures, which [joy
and cheerfulness] the Holy Ghost works through faith;
and on account of this, man becomes ready and cheerful,
without coercion, to do good to every one, to serve every
one, and to suffer everything for love and praise to God,
who has conferred this grace on him, so that it is impossible
to separate works from faith, yea, just as impossible
as it is for heat and light to be separated from fire.
13]
But since there is no controversy on these points among
our theologians, we will not treat them here at length,
but only explain ourselves, part against part, in a simple
and plain manner regarding the controverted points.
14]
And first, as regards the necessity or voluntariness of
good works, it is manifest that in the Augsburg Confession
and its Apology these expressions are often used and repeated
that good works are necessary. Likewise, that it is necessary
to do good works, which also are necessarily to follow
faith and reconciliation. Likewise, that we necessarily
are to do and must do such good works as God has commanded.
Thus also in the Holy Scriptures themselves the words
necessity, needful, and necessary, likewise, ought and
must, are used concerning what we are bound to do because
of God's ordinance, command, and will, as Rom. 13, 5;
1 Cor. 9, 9; Acts 5, 29; John 15, 12; 1 John 4, 21.
15]
Therefore the expressions or propositions mentioned [that
good works are necessary, and that it is necessary to
do good] are unjustly censured and rejected in this Christian
and proper sense, as has been done by some; for they are
employed and used with propriety to rebuke and reject
the secure, Epicurean delusion, by which many fabricate
for themselves a dead faith or delusion which is without
repentance and without good works, as though there could
be in a heart true faith and at the same time the wicked
intention to persevere and continue in sins, which is
impossible; or, as though one could, indeed, 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 purposely engages again
in these sins, all of which is incorrect and false.
16]
But in this connection the following distinction must
also be noted, namely, that the meaning must be: necessitas
ordinis, mandati et voluntatis Christi ac debiti nostri,
non autem necessitas coactionis (a necessity of Christ's
ordinance, command, and will, and of our obligation, but
not a necessity of coercion). That is: When this word
necessary is employed, it should be understood not of
coercion, but only of the ordinance of the immutable will
of God, whose debtors we are; thither also 17]
His commandment points 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 14, also 1 Pet.
5, 2, that is termed of necessity which is wrung from
one against his will, by force or otherwise, so that he
acts externally for appearance, but nevertheless without
and against his will. For such specious [hypocritical]
works God does not want [does not approve], but the people
of the New Testament are to be a willing people, Ps. 110,
3, and sacrifice freely, Ps. 54, 6, not grudgingly or
of necessity, but are to be obedient from the heart, 2
Cor. 9, 7; Rom. 6, 17. 18] 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 willingly or from a voluntary spirit
by those whom the Son of God has made free, even as it
was especially for [confirming] this opinion that the
disputation concerning the voluntariness of good works
was engaged in by some.
19]
But here, again, it is well to note also the distinction
of which St. Paul says, Rom. 7, 22f.: [I am willing] and
delight in the Law of God 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 as regards 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. 20] But it is false,
and must be censured, when it is asserted and taught as
though good works were free to believers in the sense
that it were optional with them to do or to omit them,
or that they might or could act contrary thereto [to the
Law of God], and none the less could retain faith and
God's favor and grace.
21]
Secondly, when it is taught that good works are necessary,
it must also be explained why and for what reasons they
are necessary, which reasons are enumerated in the Augsburg
Confession and Apology.
22]
But here we must be well on our guard lest works are drawn
and mingled into the article of justification and salvation.
Therefore the propositions are justly rejected, that to
believers good works are necessary for salvation, so that
it is impossible to be saved without good works. For they
are directly contrary to the doctrine de particulis exclusivis
in articulo iustificationis et salvationis (concerning
the exclusive particles in the article of justification
and salvation), that is, they conflict with the words
by which St. Paul has entirely excluded our works and
merits from the article of justification and salvation,
and ascribed everything to the grace of God and the merit
of Christ alone, as explained in the preceding article.
23] Again, they [these propositions concerning
the necessity of good works for salvation] take from afflicted,
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, they are accepted by the Papists, and
in their interest adduced against the pure doctrine of
the alone-saving faith. 24] Moreover, they are
contrary to the form of sound words, as it is written
that blessedness is only of the man unto whom God imputeth
righteousness without works, Rom. 4, 6. Likewise, in the
Sixth Article of the Augsburg Confession it is written
that we are saved without works, by faith alone. Thus
Dr. Luther, too, has rejected and condemned these propositions:
25]
1. In the false prophets among the Galatians [who led
the Galatians into error].
26]
2. In the Papists, in very many places.
27]
3. In the Anabaptists, when they present this interpretation:
We should not indeed rest faith upon the merit of works,
but we must nevertheless have them as things necessary
to salvation.
28]
4. Also in some others among his own followers, who wished
to interpret this proposition thus: Although we require
works as necessary to salvation, yet we do not teach to
place trust in works. On Gen. 22.
29]
Accordingly, and for the reasons now enumerated, it is
justly to remain settled in our churches, namely, that
the aforesaid modes of speech should not be taught, defended,
or excused, but be thrown out of our churches and repudiated
as false and incorrect, and as expressions which were
renewed in consequence of the Interim, originated from
it, and were [again] drawn into discussion 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.
30]
Thirdly, since it is also disputed whether good works
preserve salvation, or whether they are necessary for
preserving faith, righteousness, and salvation, and this
again is of high and great importance,—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 the beginning of our confidence steadfast unto
the end,—we must also explain well and precisely
how righteousness and salvation are preserved in us, lest
it be lost again.
31]
Above all, therefore, the false Epicurean delusion is
to be earnestly censured and rejected, namely, that some
imagine that faith and the righteousness and salvation
which they have received can be lost through no sins or
wicked deeds, not even through wilful and intentional
ones, but that a Christian although he indulges his wicked
lusts without fear and shame, resists the Holy Ghost,
and purposely engages in sins against conscience, yet
none the less retains faith, God's grace, righteousness,
and salvation.
32]
Against this pernicious delusion the following true, immutable,
divine threats and severe punishments and admonitions
should be often repeated and impressed upon Christians
who are justified by faith: 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.
33]
But when and in what way the exhortations to good works
can be earnestly urged from this basis without darkening
the doctrine of faith and of the article of justification,
the Apology shows by an excellent model, when 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, namely, that we
may make our calling sure, that is, 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 come 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." Thus far the Apology.
34]
But, on the other hand, the sense is not that faith only
in the beginning lays hold of righteousness and salvation,
and then resigns its office to the works as though thereafter
they had to 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 the future
glory, that is, the beginning, middle, and end he ascribes
all to faith alone. Likewise, 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 power of God we are kept through
faith unto salvation. Likewise: Receiving the end of your
faith, even the salvation of your souls.
35]
Since, then, it is manifest from God's Word that faith
is the proper and only means by which righteousness and
salvation are not only received, but also preserved by
God, the decree of the Council of Trent, and whatever
elsewhere is set forth in the same sense, is justly to
be rejected, namely, that our good works preserve salvation,
or that the righteousness of faith which has been received,
or even faith itself, is either entirely or in part kept
and preserved by our works.
36]
For although before this controversy quite a few pure
teachers employed such and similar expressions in the
exposition of the Holy Scriptures, in no way, however,
intending thereby to confirm the above-mentioned errors
of the Papists, still, since afterwards a controversy
arose concerning such expressions, from which all sorts
of offensive distractions [debates, offenses, and dissensions]
followed, it is safest of all, according to the admonition
of St. Paul, 2 Tim. 1, 13, to hold fast as well to the
form of sound words as to the pure doctrine itself, whereby
much unnecessary wrangling may be cut off and the Church
preserved from many scandals.
37]
Fourthly, as regards the proposition that good works are
said to be injurious to salvation, we explain ourselves
clearly as follows: If any one should wish to drag good
works into the article of justification, or rest his righteousness
or trust for salvation upon them, to merit God's grace
and be saved by them, to this not we say, but St. Paul
himself says, and repeats it three times, Phil. 3, 7ff
, that to such a man his works are not only useless and
a hindrance, but also injurious. But this is not the fault
of the good works themselves, but of the false confidence
placed in the works, contrary to the express Word of God.
38]
However, it by no means follows thence that we are to
say simpliciter and flatly: Good works are injurious to
believers for or as regards their salvation; for in believers
good works are indications of salvation when they are
done propter veras causas et ad veros fines (from true
causes and for true ends), that is, in the sense in which
God requires them of the regenerate, Phil. 1, 20; for
it is God's will and express command that believers should
do good works, which the Holy Ghost works in believers,
and with which God is pleased for Christ's sake, and to
which He promises a glorious reward in this life and the
life to come.
39]
For this reason, too, this proposition is censured and
rejected in our churches, because as a flat statement
it is false and offensive, by which discipline and decency
might be impaired, and a barbarous, dissolute, secure,
Epicurean life be introduced and strengthened. For what
is injurious to his salvation a person should avoid with
the greatest diligence.
40]
However, since Christians should not be deterred from
good works, but should be admonished and urged thereto
most diligently, this bare proposition cannot and must
not be tolerated, employed, nor defended in the Church
[of Christ].
