An harmony of the confessions of the faith of the Christian and Reformed Churches which purelie professe the holy doctrine of the Gospell in all the chiefe kingdomes, nations, and prouinces of Europe: the catologue and order whereof the pages following will declare. There are added in the ende verie shorte notes: in which both the obscure thinges are made plaine, & those thinges which maie in shew seeme to be contrarie each to other, are plainelie and verie modestlie reconciled, and if anie points doe as yet hang in doubt, they are sincerelie pointed at. All which things, in the name of the Churches of Fraunce and Belgia, are submitted to the free and discrete iudgement of all other Churches. Newlie translated out of Latine into English. Also in the end is added the confession of the Church of Scotland. Alowed by publique authoritie.

This article is thus set downe in an other edition.

OVr diuines are falselie accused to forbid good workes. For their writinges extant vpon the tenne commaundements, and others of the like argument, do beare witnes, that they haue to good purpose taught, concerning euerie kinde of life and duties, what trades of life, and what workes in euery calling doe please God. Of which thinges preachers in former times taught litle or nothing, onely they did vrge certaine childish and needles workes. As keeping of holie daies, set fasts, fraternities, pil∣grimages, worshipping of Saints, friaries, Monkeries, and such trash wherof our aduersaries hauing had warning, they

do now forget them, & do not preach so concerning these vn profitable works, as they were wont to doe. Besides they be∣gin now to make mention of faith, which they were wont to pas ouer with silence. But yet they cease not to obscure & dar¦ken this doctrine of faith, while they leaue the conscience in doubt & would haue men to merit remission of sins, by their workes, and teach not that we doe by faith alone vndoub∣tedlie receiue remission of sinnes for Christes sake. When as therfore the doctrine of faith, which should be especially a∣boue others taught in the Church, hath bene so long vn∣knowen, as all men must needes graunt, that there was not a word of the righteousnes of faith in all their sermons, and that the doctrine of workes onelie was vsuall in the Churches, for this cause our diuines did thus admonish the Churches. First that our workes cannot reconcile God vnto vs, or deserue remission of sins, grace, & iustification, at his hands. But this we must obtaine by faith whiles we beleeue that we are receiued into fauour for Christ sake who alone is appointed the Mediatour & intercessor by whom the father is reconciled to vs. He therfore that trusteth by his works to merit grace, doth despise the merit and grace o•• Christ, and seeketh by his owne power, without Christ, to come vnto the father, whereas Christ hath said expresselie of himselfe, I am the waie, the trueth, and the life. This Doctrine of faith is handled by Paule almoste in euerie Epistle. Eph. 2. ye are sa∣ued freelie by faith, and that not of your selues, it is the gift of God, not of workes, &c. And lest anie here should cauill, that we bring in a new found interpretation, this wholl cause is vn∣derpropped with testimonies of the Fathers. August. doth in manie volumes defend grace & the righteousnes of faith against the merit of works. The like doth Ambrose teach in his booke, De voca••. Gent. and els where▪for thus he saith in the forenamed place. The redemption made by the bloode of Christ would be of small account, and the prerogatiue of mans workes would not giue place to the mercie of God, if the iustification, which is by grate, weere due to merites going be∣fore, so as it should not be the liberalitie of the giuer, but the wa∣ges or hire of the labourer.

This doctrine though it be contemned of the vnskilfull sor••▪ yet ••ne godlie, and fearefull conscience doth finde

by experience, that it bringeth verie great comfort: be∣cause that the consciences cannot be quieted by anie workes, but by faith alone, when as they beleeue assured∣lie, that God is appeased towards them for Christes sate, as Paul teacheth, Rom. 5. Beeing iustified by faith, we 〈◊〉〈◊〉 peace with God. This doctrine doth whollie belong to the con∣flict of a troubled conscience, and can not be wel vnderstood, but where the conscience hath felt a conflict. Wherefore all such as haue had no experience thereof, and al that are prophane men, which dreame that Christian righteosnes i•• naught else, but a ciuill and philosophicall iustice, are 〈◊〉〈◊〉 iudges of this matter. In former ages mens consciences were vexed with the doctrine of works, they neuer heard any comfort out of the Gospell. Whereupon conscience draue some into Monasteries, hoping there to merit fauour by a monasticall life. Others found out other workes, whereby to merit fauour, & to satisfie for sinne. There was verie great neede therefore to teach this doctrine of faith in Christ, and after so long time to renew it, to the end that fearefull con∣sciences might not want comfort, but might know, that grace and forgiuenes of sinnes and iustification were appre∣hended and receiued by faith in Christ.

Another thing, which we teach men, is, that in this place the name of Faith doth not onelie signifie a bare knowledge of the historie, which maie be in the wicked, and is in the Deuill, but it signifieth a faith, which beleeueth, not one∣lie the historie, but also the effect of the historie, to weete, the article of remission of sinnes, namelie, that by Christ we haue grace, righteousnes, and remission of sins. Now he that knoweth, that the father is merciful to him through Christ, this man knoweth God truelie: he knoweth that God hath a care of him, he loueth God, and calleth vpon him: In a worde, he is not without God in the world, as the gentiles are. As for the deuilles, and the wicked, they can neuer beleeue this article of the remission of sinns. And therefore they hate God as their enimie, they call not vpon him, they looke for no good thing at his handes. After this manner doth Augustine admonish his reader touching the name of faith, and teacheth, that this word faith, is taken in the

scriptures, not for such a knowledge, as is in the wicked, but for a trust and cofidence, which doth comfort and cheare vp disquieted mindes.

Moreouer our deuines do teach, that it is requisite to doe good workes, not for to hope to deserue grace by them, but because it is the will of God that we should do them. And because that the holie spirit is receiued by faith, our hartes are presentlie renued, and doe put on new affections, so as they are hable to bring forth good workes. For so saith Ambrose, Faith is the breeder of a good wil and of good actions For mans powers, without the holie spirit, are full of wicked af∣fections, and are weaker then that they can do anie good deede before God. Besides, they are in the deuilles power, who driueth men forward into diuers sinnes, into profane opinions, and into very hainous crimes. As was to be sene in the Philosophers, who assaying to liue an honest life, could not attaine vnto it, but defiled themselues with open and grosse faultes. Such is the weaknes of man, when he is with∣out faith and the holie spirit, & hath no other guide, but the naturall powers of man. Hereby euerie man maie see that this doctrine is not to be accused, as forbidding good works, but rather is much to be commended, because it sheweth af∣ter what sorte we must doe good workes For without faith the nature of man can by no meanes performe the workes of the first and second table. Without faith it cannot call vpon God, hope in God, beare the crosse, but seeketh helpe from man, and trusteth in mans helpe. So it commeth to passe that all lustes and desires and all humane d••uises and counsells doe beare swaie, so long as faith and trust in God is absent. Wherfore Christ saith. Without me ye can do nothing. Ioan. 15. and the Church singeth. Without thy power there is taught in man, and there is nothing but that which is hurtfull.