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 of Luther, who had written, _e.g._, in his _Church Postil_ of 1521: "No, dear man, you [cannot earn heaven by your good works, but you] must have heaven and already be saved before you do good works. Works do not merit heaven, but, on the contrary, heaven, imparted by pure grace, does good works spontaneouslv, seeking no merit, but only the welfare of the neighbor and the glory of God. _Nein, lieber Mensch, du musst den Himmel haben und schon selig sein, ehe du gute Werke tust. Die Werke verdienen nicht den Himmel, sondern wiederum [umgekehrt], der Himmel, aus lauter Gnaden gegeben, tut die guten Werke dahin, ohne Gesuch des Verdienstes, nur dem Naechsten zu Nutz und Gott zu Ehren._" (E. 7, 174.) Again, in _De Servio Arbitrio_ of 1525: "The children of God do good entirely voluntarily, seeking no reward, but only the glory and will of God, ready to do the good even if, assuming the impossible, there were neither heaven nor hell. _Filii autem Dei gratuita voluntate faciunt bonum, nullum praemium quaerentes, sed solam gloriam et voluntatem Dei, parati bonum facere, si per impossibile neque regnum neque infernus esset._" (E. v. a. 7, 234.) XIV. The Synergistic Controversy. 151. Relation of Majorism and Synergism.