mands us to garnish our wit, and therewithal he gives gifts and also the increase thereof. And it is a clear case that we can profit very little in all arts without the blessing of God. The Scripture, no doubt, refers all arts to God; yea, and the Gentiles also ascribe the beginnings of arts to the gods, as the authors thereof.

Lastly, we are to consider whether the regenerate have free-will, and how far they have it. In regeneration the understanding is illuminated by the Holy Spirit, that it may understand both the mysteries and will of God. And the will itself is not only changed by the Spirit, but it is also endued with faculties, that, of its own accord, it may both will and do good (Rom. viii. 4). Unless we grant this, we shall deny Christian liberty, and bring in the bondage of the law. Besides, the prophet brings in God speaking thus: 'I will put my laws into their minds, and write them in their hearts' (Jer. xxxi. 33; Ezek. xxxvi. 27). The Lord also says in the Gospel, 'If the Son make you free, ye shall be free indeed' (John viii. 36). Paul also to the Philippians, 'Unto you is given for Christ, not only to believe in him, but also to suffer for his sake' (Phil. i. 29). And, again, I am persuaded that he that began this good work in you will perform it until the day of Jesus Christ' (ver. 6). Also, 'It is God that worketh in you the will and the deed' (Phil. ii. 13).

Where, nevertheless, we teach that there are two things to be observed--first, that the regenerate, in the choice and working of that which is good, do not only work passively, but actively; for they are moved of God that themselves may do that which they do. And Augustine does truly allege that saying that 'God is said to be our helper; but no man can be helped but he that does somewhat.' The Manichæans did bereave man of all action, and made him like a stone and a block.

Secondly, that in the regenerate there remains infirmity. For, seeing that sin dwells in us, and that the flesh in the regenerate strives against the Spirit, even to our lives' end, they do not readily perform in every point that which they had purposed. These things are confirmed by the apostle (Rom. vii. 13-25; Gal. v. 17).

Therefore, all free - will is weak by reason of the relics of the old Adam remaining in us so long as we live, and of the human corruption which so nearly cleaves to us. In the meanwhile, because the strength of the flesh and the relics of the old man are not of such great

repentance, that they may come to amendment out of the snare of the devil, which are taken of him at his pleasure' (2 Tim. ii. 24–26).

Besides, Augustine also teaches, that both the grace of free election and predestination, and also wholesome admonitions and doctrines, are to be preached (Lib. de Bono Perseverantiæ, cap. 14).

We therefore condemn those who seek otherwhere than in Christ whether they be chosen from all eternity, and what God has decreed of them before all beginning. For men must hear the Gospel preached, and believe it. If thou believest, and art in Christ, thou mayest undoubtedly hold that thou art elected. For the Father has revealed unto us in Christ his eternal sentence of predestination, as we even now showed out of the apostle, in 2 Tim. i. 9, 10. This is therefore above all to be taught and well weighed, what great love of the Father toward us in Christ is revealed. We must hear what the Lord does daily preach unto us in his Gospel: how he calls and says, 'Come unto me all ye that labor and are burdened, and I will refresh you' (Matt. xi. 28); and, 'God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life' (John iii. 16); also, 'It is not the will of your Father in heaven that any of these little ones should perish' (Matt. xviii. 14).

Let Christ, therefore, be our looking-glass, in whom we may behold our predestination. We shall have a most evident and sure testimony that we are written in the Book of Life if we communicate with Christ, and he be ours, and we be his, by a true faith. Let this comfort us in the temptation touching predestination, than which there is none more dangerous: that the promises of God are general to the faithful; in that he says, 'Ask, and ye shall receive; every one that asketh receiveth' (Luke xi. 9, 10). And, to conclude, we pray, with the whole Church of God, 'Our Father which art in heaven' (Matt. vi. 9); and in baptism, we are ingrafted into the body of Christ, and we are fed in his Church, oftentimes, with his flesh and blood, unto everlasting life. Thereby, being strengthened, we are commanded to work out our salvation with fear and trembling,' according to that precept of Paul, in Phil. ii. 12.

Therefore, though not for any merit of ours, yet not without a means, but in Christ, and for Christ, did God choose us; and they who are now ingrafted into Christ by faith, the same also were elected. But such as are without Christ were rejected, according to the saying of the apos tle, 'Prove yourselves, whether ye be in the faith. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?' (2 Cor. xiii. 5).

To conclude, the saints are chosen in Christ by God unto a sure end, which end the apostle declares when he says, 'He hath chosen us in him, that we should be holy and without blame before him through love; who has predestinated us to be adopted through Jesus Christ unto himself, for the praise of his glorious grace' (Eph. i. 4-6).

And although God knows who are his, and now and then mention is made of the small number of the elect, yet we must hope well of all, and not rashly judge any man to be a reprobate: for Paul says to the Philippians, 'I thank my God for you all? (now he speaks of the whole Church of the Philippians), that ye are come into the fellowship of the Gospel; and I am persuaded that he that hath begun this work in you will perform it as it becometh me to judge of you all' (Phil. i. 3-7).

And when the Lord was asked whether there were few that should be saved, he does not answer and tell them that few or many should be saved or damned, but rather he exhorts every man to 'strive to enter in at the strait gate' (Luke xiii. 24): as if he should say, It is not for you rashly to inquire of these matters, but rather to endeavor that you may enter into heaven by the strait way.

Wherefore we do not allow of the wicked speeches of some who say, Few are chosen, and seeing I know not whether I am in the number of these few, I will not defraud my nature of her desires. Others there are who say, If I be predestinated and chosen of God, nothing can hinder me from salvation, which is already certainly appointed for me, whatsoever I do at any time; but if I be in the number of the reprobate, no faith or repentance will help me, seeing the decree of God can not be changed: therefore all teachings and admonitions are to no purpose. Now, against these men the saying of the apostle makes much, The servants of God must be apt to teach, instructing those that are contrary-minded, proving if God at any time will give them

repentance, that they may come to amendment out of the snare of the devil, which are taken of him at his pleasure' (2 Tim. ii. 24–26).

Besides, Augustine also teaches, that both the grace of free election and predestination, and also wholesome admonitions and doctrines, are to be preached (Lib. de Bono Perseverantiæ, cap, 14).

We therefore condemn those who seek otherwhere than in Christ whether they be chosen from all eternity, and what God has decreed of them before all beginning. For men must hear the Gospel preached, and believe it. If thou believest, and art in Christ, thou mayest undoubtedly hold that thou art elected. For the Father has revealed unto us in Christ his eternal sentence of predestination, as we even now showed out of the apostle, in 2 Tim. i. 9, 10. This is therefore above all to be taught and well weighed, what great love of the Father toward us in Christ is revealed. We must hear what the Lord does daily preach unto us in his Gospel: how he calls and says, 'Come unto me all ye that labor and are burdened, and I will refresh you' (Matt. xi. 28); and, 'God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life' (John iii. 16); also, 'It is not the will of your Father in heaven that any of these little ones should perish' (Matt. xviii. 14).

Let Christ, therefore, be our looking-glass, in whom we may behold our predestination. We shall have a most evident and sure testimony that we are written in the Book of Life if we communicate with Christ, and he be ours, and we be his, by a true faith. Let this comfort us in the temptation touching predestination, than which there is none more dangerous: that the promises of God are general to the faithful; in that he says, 'Ask, and ye shall receive; every one that asketh receiveth' (Luke xi. 9, 10). And, to conclude, we pray, with the whole Church of God, 'Our Father which art in heaven' (Matt. vi. 9); and in baptism, we are ingrafted into the body of Christ, and we are fed in his Church, oftentimes, with his flesh and blood, unto everlasting life. Thereby, being strengthened, we are commanded to 'work out our salvation with fear and trembling,' according to that precept of Paul, in Phil. ii. 12.

according to the saying of Paul, was crucified for ns (1 Cor. ii. 8); for we do reverently and religiously receive and use the communication of properties drawn from the Scripture, and used of all antiquity in expounding and reconciling places of Scripture which at first sight seem to disagree one from another.

We believe and teach that the same Lord Jesus Christ, in that true flesh in which he was crucified and died, rose again from the dead; and that he did not rise up another flesh, but retained a true body. Therefore, while his disciples thought that they did see the spirit of their Lord Christ, he showed them his hands and feet, which were marked with the prints of the nails and wounds, saying, “Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have' (Luke xxiv. 39).

We believe that our Lord Jesus Christ, in the same flesh, did ascend above all the visible heavens into the very highest heaven, that is to say, the seat of God and of the blessed spirits, unto the right hand of God the Father. Although it do signify an equal participation of glory and majesty, yet it is also taken for a certain place; of which the Lord, speaking in the Gospel, says, that He will go and prepare a place for his' (John xiv. 2). Also the Apostle Peter says, 'The heavens must contain Christ until the time of restoring all things' (Acts iii. 21). And out of heaven the same Christ will return unto judgment, even then when wickedness shall chiefly reign in the world, and when Antichrist, having corrupted true religion, shall fill all things with superstition and impiety, and shall most cruelly waste the Church with fire and bloodshed. Now Christ shall return to redeem his, and to abolish Antichrist by his coming, and to judge the quick and the dead (Acts xvii. 31). For the dead shall arise, and those that shall be found alive in that day (which is unknown unto all creatures) shall be changed in the twinkling of an eye' (1 Cor. xv. 51, 52). And all the faithful shall be taken up to meet Christ in the air (1 Thess. iv. 17); that thenceforth they may enter with him into heaven, there to live forever (2 Tim. ii. 11); but the unbelievers, or ungodly, shall descend with the devils into hell, there to burn forever, and never to be delivered out of torments (Matt. xxv. 41).

We therefore condemn all those who deny the true resurrection of the flesh, and those who think amiss of the glorified bodies, as did