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
