s held that it was entirely correct to say that good
works are necessary. In the _Opinion_ of November 13, 1559, referred to
above, Melanchthon, after stating that he does not employ the phrase,
"Good works are necessary to salvation," continues as follows: "But I do
affirm that these propositions are true, and that one may properly and
without sophistry say, 'The new obedience or good works are necessary,'
because obedience is due to God and because it is necessary that, after
the Holy Spirit has been received, regeneration or conversion be
followed by motions corresponding to the Holy Spirit.... And the words
'duty' and 'necessity' signify the order of God's wisdom and justice;
they do not signify an obedience which is compelled or extorted by
fear." (_C. R._ 9, 969.) The Frankfurt _Rezess_ of 1558 [Rezess,
Rueckzug, Vergleich = Agreement], written by Melanchthon and signed by
the Lutheran princes, declared: "These propositions, '_Nova obedientia
est necessaria, nova obedientia est debitum,_ New obedience is
necessary, is a debt,' shall not be rejected." The _Rezess_ explained:
"It is certainly a divine, immovable truth that new obedience is
necessary in those who are justified; and these words are to be retained
in their true meaning. 'Necessary' signifies divine order. New obedience
is necessary and is a debt for the very reason that it is an immutable
divine order that the rational creature obeys God." (_C. R._ 9, 496.
498.)

In a similar way this matter was explained by Flacius and other
theologians. They all maintained that it is correct to say, Good works
are necessary. Even Amsdorf wrote 1552 in his _Brief Instruction_
against Major: "For we all say and confess that a Christian after his
renewal and new birth _should_ and _must_ (_soll und muss_) love and
fear God and do all manner of good works, but not in order to be saved
thereby, for he is saved already by faith." (Schlb. 7, 210.) This view,
which was also plainly taught in the _Augsburg Confession,_ prevailed
and received the sanction of our Church in Article IV of the _Formula of
Concord._ When a Christian spontaneously and by the free impulse of his
own faith does (and would do, even if there were no law at all) what,
according to the holy will of God, revealed in the Ten Commandments, he
is obliged and in duty bound to do--such works, and such only, are,
according to the _Formula of Concord,_ truly good works, works pleasing
to God. It was the doctrine