I. They which are ingrafted into Christ have both, whereby they themselves do live and bring forth the works of their life for others; and this is the principal end of their ingrafting.

As the branch doth not only draw sap and nourishment from the vine whereby it liveth itself, but also taketh from it whereby to bring forth fruit unto us, so also we believe that the faithful have not only life from Christ, in whom they are planted, whereby they live themselves, but all force and power whereby they show forth fruits of good works to the glory of God and edification of the church, as Christ saith, "I am the vine, ye are the branches: He that abideth in Me, and I in him, the same bringeth forth much fruit" (John 15:5). Whereunto this also pertaineth, "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Eph. 2:10).

II. What we mean by the name of good works.

But by the name of good works we understand all those actions which are done by men, after the rule of God's will revealed in His Word, and by a lively faith in Christ, and a pure heart through the Holy Ghost (1 Tim. 1:5). For, as everything which is not of faith is sin (Rom. 14:23); so all things which are of faith, and so out of a pure heart and good conscience must needs be good works. Wherefore we do not think that those deeds can be numbered among good works, and acceptable to God, which are done of the ungodly without faith, and without the Word of God, and not through the guiding of the Holy Spirit. Howsoever they may carry a show of great piety and service of God. [2 Pet. 1:5; Col. 2:18,23; Matt. 15:8-9]

III. Good works are done of us by power of the Holy Ghost.

For as the branch of the vine, or the wild olive boughs being grafted into a good olive tree bring forth fruits not of themselves, but by the virtue of the vine and the tree whereinto they are ingrafted, so we also do not good works of ourselves, but by virtue of Christ's Spirit, to whom we are incorporated, and from whom we draw that life, whereby we live. Christ Himself working in us by His Spirit, both that we may will that which is good, and perform the same (Phil. 2:13); "For without Me," (said He) "ye can do nothing" (John 15:5).

IV. Good works are not the cause but the effect of our uniting to Christ, and of our justification and life.

Likewise as these branches and boughs do not therefore bring forth good fruits that they might by them be planted in the vine or the olive tree, or that they might live therein, but therefore they bring fruit because they are already planted and do live. And so their good fruits are not the causes of their planting and life, but the effects and manifest testimonies thereof. After the very same manner we believe that it is between us and Christ, as also Augustine fully teacheth, who also saith, that "good works do not go before him that is to be justified, but follow him that is justified." And therefore we constantly confess that a man (speaking properly, and of the justification of his life) is not justified by works, but by them declared to be just.

V. Although we be not justified by our works, yet others are ofttimes edified thereby and saved.

Now this also we add, that as of the fruits of trees, though the trees themselves live not by the same, yet others, namely earthly creatures and men, are fed and their life maintained by the same. So although we by our own good works be not justified, yet others thereby are not a little edified, and stirred up both to glorify God and also by our example to seek after the true righteousness and life in Christ, and are so saved (Matt. 5:16). The apostle also saying that he magnified his office among the Gentiles (namely by his diligence and holiness of life), that he might provoke them of his flesh to follow him, and might save some of them (Rom. 11:13). And in another place, sometimes by the believing wife (living godly and holily, and doing her duty) the unbelieving husband is saved (1 Cor. 7:16). And to Timothy, if he look to himself, that is, do the duty of a bishop, he shall save himself and others (1 Tim. 4:16).

VI. Though we deny a man to be justified by works, yet we do not therefore condemn works.

Wherefore though we deny that good works are to be done to this end--that by them we might be justified--because that this overthroweth the free justice of God and whole benefit of Christ. Yet we do not therefore disallow the care of a holy life, and good works. Nay, we commend them, and urge men thereunto as much as we can possibly [possibly can].

VII. There be many and those most weighty causes why men must labor to do good works.

For there be many and very weighty causes declared in the Holy Scriptures why we must diligently labor to do good works, although we be not justified by the same. Whereof some are referred immediately to the glory of God; some to the salvation of our neighbor, and profit of the church; and some also pertain to our own thankfulness towards God, yea, and to our own salvation. God commandeth this thing and to His commandment we must simply obey. By these works God is glorified and the glory of God must be set forward (Matt. 5:16). God did therefore elect, create, redeem, and plant us in Christ, that we should live soberly, justly, and godly in this world (Titus 2:12); and God is not to be defrauded of His purpose. They please God; for He hateth iniquity and loveth righteousness. And we must do those things which please God, though thereby there should arise no profit either to our neighbor or to ourselves (Acts 10:35; Col. 1:10). But both to our neighbor and to the church especially cometh great profit by our good works, not only in regard of the body and external commodities, but also of eternal salvation (2 Cor. 1:4); whilst by our example (to let pass other things) the elect are provoked to the like godliness (Heb. 10:24). And to us they are profitable, first, because that by good works, as by the effects of our election and vocation, we make them both--that is, both our election and calling--assured, both to ourselves and others (2 Pet. 1:10). Secondly, because faith not only manifesteth and uttereth itself by the fruits thereof, but is also by them exercised, kindled, strengthened, and increased; even as all moral virtues do get increase and strengthening by the exercising of them (2 Tim. 1:6). Thirdly, because, as by our sins we grieve the Holy Spirit dwelling in us (Eph. 4:30), so by good works we make glad, and fill our hearts and consciences with spiritual joy; and contrariwise we resist the temptations of the devil. Fourthly, because as in avoiding sins, there be also many punishments avoided (Deut. 28), so by doing good works we obtain many blessings of God as well in this life, as especially in the other (Eph. 2:10). Lastly, because they are the way by which God ordinarily leadeth His elect unto eternal life, and unless the branch bring forth fruit it shall be cut off, and cast into the fire (John 15:6).

VIII. There is promised and given a reward to our good works, yet of free grace and for Christ.

Whereby we understand that although by our works we cannot (to speak properly) deserve for ourselves the possession of the heavenly inheritance (for eternal life is the gift of God), yet we may obtain the same, as it were a reward, but yet of the free mercy of God, and for the merits of Christ (Luke 17:10; Rom. 6:23; Jer. 31:34; Matt. 5:7).

IX. Errors.

We condemn therefore those which teach that for the worthiness of their works there is due unto them either remission of sins, or eternal life, or any other good gift. For though we should perfectly fulfill the commandments of God, yet we should be but unprofitable servants (Luke 17:10). But no man, yea, after his ingrafting into Christ, keepeth the commandments of God as they should be kept. Meanwhile we disprove not the fathers in that they used the word merit, namely so far forth as thereby they meant nothing else than a good work done by faith, unto which of favor, and for the only merits of Christ was given a reward. Again, we cannot allow of those which do so discourse of good works as if they were things indifferent; and therefore hold that the same are not only needless, but also do nothing avail [avail nothing] to salvation. For how should any man be saved without faith (Heb. 11:6)? and how can he have a living faith without a care to do good works? and who can also hold faith, unless he also keep a good conscience? and how can he keep a good conscience unless he also keep a care to avoid sin, and to do good works, and to frame his whole life to the will of God (Jude: 2,10)? But we simply condemn all Libertines who make it all one to keep or not to keep God's commandments; to do well or to do ill. We condemn also those which teach that our good works do profit the very souls of the dead, which lie in a certain burning flame, which they call purgatory, since the Scripture saith everyone shall be judged according to his own works, which he did in his own body; and not the works of other men, but their own works do follow them which are dead (Rev. 14:13). [margin text ref. 1. Cor. 3:10]