For good works are to be done on account of God's command, likewise for the exercise of faith [as Paul says, Eph. 2, 10: We are His workmanship, created in Christ Jesus unto good works], and on account of confession and giving of thanks. For these reasons good works ought necessarily to be done, which, although they are done in the flesh not as yet entirely renewed, that retards the movements of the Holy Ghost, and imparts some of its uncleanness, yet, on account of Christ, are holy, divine works, sacrifices, and acts pertaining to the government of Christ, who thus displays His kingdom before this world. For in these He sanctifies hearts and represses the devil, and, in order to retain the Gospel among men, openly opposes to the kingdom of the devil the confession of saints, and, in our weakness, declares His power. The dangers, labors, and sermons of the Apostle Paul, of Athanasius, Augustine, and the like, who taught the churches, are holy works, are true sacrifices acceptable to God, are contests of Christ through which He repressed the devil, and drove him from those who believed. David's labors, in waging wars and in his home government, are holy works, are true sacrifices, are contests of God, defending the people who had the Word of God against the devil, in order that the knowledge of God might not be entirely extinguished on earth. We think thus also concerning every good work in the humblest callings and in private affairs. Through these works Christ celebrates His victory over the devil, just as the distribution of alms by the Corinthians, 1 Cor. 16, 1, was a holy work and a sacrifice and contest of Christ against the devil, who labors that nothing may be done for the praise of God. To disparage such works, the confession of doctrine, affliction, works of love, mortifications of the flesh would be indeed to disparage the outward government of Christ's kingdom among men. Here also we add something concerning rewards and merits. We teach that rewards have been offered and promised to the works of believers. We teach that good works are meritorious, not for the remission of sins, for grace or justification (for these we obtain only by faith), but for other rewards, bodily and spiritual, in this life and after this life because Paul says, 1 Cor. 3, 8: Every man shall receive his own reward, according to his own labor. There will, therefore, be different rewards according to different labors. But the remission of sins is alike and equal to all, just as Christ is one, and is offered freely to all who believe that for Christ's sake their sins are remitted. Therefore the remission of sins and justification are received only by faith, and not on account of any works, as is evident in the terrors of conscience, because none of our works can be opposed to God's wrath, as Paul clearly says, Rom. 5, 1: Being justified by faith, toe have peace with God through our Lord Jesus Christ, by whom also we have access by faith, etc.