IV. Good Works
Status of the Controversy
The Chief Question
in the Controversy about Good Works
[1] Concerning the doctrine of good works two divisions have arisen in some churches:
[2] 1. First, some theologians have become divided because of the following expressions. One side wrote, “Good works are necessary for salvation. It is impossible to be saved without good works.” They also wrote, “No one has ever been saved without good works.” But the other side, on the contrary, wrote, “Good works are harmful to salvation.”
[3] 2. Afterward, a schism arose between some theologians because of the two words necessary and free. The one side argued that the word necessary should not be used about the new obedience, which, they say, does not flow from necessity and coercion, but from a voluntary spirit. The other side insisted on the word necessary. They say obedience is not our option, but regenerate people are obliged to render this obedience.
[4] From this dispute about the terms, a controversy arose afterward about the subject itself. For the one side contended that among Christians the Law should not be presented at all, but people should be encouraged to do good works from the Holy Gospel alone. The other side contradicted this.
Affirmative Statements
The Pure Teaching of the Christian Churches
about This Controversy
[5] For the thorough statement and decision of this controversy, our doctrine, faith, and confession is as follows:
[6] 1. Good works certainly and without doubt follow true faith—if it is not a dead, but a living faith—just as fruit grows on a good tree [Matthew 7:17].
[7] 2. We believe, teach, and confess that good works should be entirely excluded from the question about salvation, just as they are excluded from the article of justification before God. The apostle testifies with clear words when he writes as follows, “Just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: … ‘Blessed is the man against whom the Lord will not count his sin’” (Romans 4:6–8). And again, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9).
[8] 3. We also believe, teach, and confess that all people, but especially those who are born again and renewed by the Holy Spirit, are obligated to do good works [Ephesians 2:10].
[9] 4. In this sense the words necessary, shall, and must are used correctly and in a Christian way to describe the regenerate, and are in no way contrary to the form of sound words and speech.
[10] 5. Nevertheless, if the words mentioned (i.e., necessity and necessary) are used when talking about regenerate people, then only due obedience—not coercion—is to be understood. For the truly believing, so far as they are regenerate, do not offer obedience from coercion or the driving of the Law, but from a voluntary spirit. For they are no more under the Law, but under grace (Romans 6:14; 7:6; 8:14).
[11] 6. We also believe, teach, and confess that when it is said, “The regenerate do good works from a free spirit,” this is not to be understood as though it were an option for the regenerate person to do or not to do good when he wants, as though a person can still retain faith if he intentionally perseveres in sins [1 John 2:5–9].
[12] 7. This is not to be understood in any other way than as the Lord Christ and His apostles themselves declare. In other words, the free spirit does not obey from fear of punishment, like a servant, but from love of righteousness, like children (Romans 8:15).
[13] 8. However, this willingness ‹liberty of spirit› in God’s elect children is not perfect. It is burdened with great weakness, as St. Paul complains about himself in Romans 7:14–25 and Galatians 5:17.
[14] 9. Nevertheless, for the sake of the Lord Christ, the Lord does not charge this weakness to His elect, as it is written, “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1).
[15] 10. We believe, teach, and confess also that works do not maintain faith and salvation in us, but God’s Spirit alone does this, through faith. Good works are evidences of His presence and indwelling [Romans 8:5, 14].
Negative Statements
False Contrary Doctrine
[16] 1. We reject and condemn the following ways of speaking when they are taught and written: “Good works are necessary to salvation.” Also, “No one ever has been saved without good works.” Also, “It is impossible to be saved without good works.”
[17] 2. We reject and condemn as offensive and detrimental to Christian discipline the bare expression “Good works are harmful to salvation.”
[18] In these last times it is certainly no less needful to encourage people to Christian discipline ‹to the way of right and godly living› and to do good works. We need to remind them of how necessary it is that they exercise themselves in good works as a declaration of their faith [Matthew 5:16] and gratitude to God [Hebrews 13:15–16]. But works should not be mingled in the article of justification. For people may be just as damned by an Epicurean delusion about faith as they are by papistic and Pharisaic confidence in their own works and merits.
[19] 3. We also reject and condemn the teaching that faith and the indwelling of the Holy Spirit are not lost by willful sin, but that the saints and elect retain the Holy Spirit even though they fall into adultery and other sins and persist in them.