that there is free will to all men, having indeed the judgment of reason, not that which is sufficient, (idoneum,) in those things which belong to God, without God, either to begin, or certainly to accomplish; but only in the works of this present life, as well good as evil. In good things I say, which arise from the good of nature; that is, to be willing to labour in the field; to be willing to eat and drink; to be willing to have a friend; to be willing to have clothing; to be willing to marry a wife; to feed the flocks, to learn the arts of diverse good things; to will whatever good belongs to this present life; all which do not subsist, except by divine government, yea, from God, and by him they are, and began to be. I say also for evil things; that is, to will to worship an idol, to will the commission of murder, &c. This judgment of Augustine excellently teacheth what is to be attributed to free will, and clearly (diserte) distinguishes civil discipline, or the exercise of human reason, from spiritual motions; from true fear, patience, constancy, faith, prayer, in the severest temptations, amidst the stratagems of the devil, in the terrors of sin. In these certainly there is need for us to be governed and assisted by the Holy Spirit; as St. Paul says, "The Spirit helpeth our infirmities."-We condemn the Pelagians, and the like, who teach, that without the Holy Spirit, by the sole powers of nature, we may be able to love God above all things, to perform the law of God, as to the substance of our actions. These dreams we ingenuously and necessarily reprehend for they obscure the benefits of Christ. For Christ the Mediator is therefore proposed to us in the gospel, and mercy is promised, because human nature cannot satisfy the law; as Paul testifies, when he says, "The feeling of the flesh (sensus carnis) is enmity against God: for it is not subject to the laws of God, nor indeed can be subjected." For, though human nature is able in some way to perform outward works of itself; for it can refrain the hands from theft and murder; yet it cannot effect interior emotions, as true fear, confidence, chastity, unless the Spirit of God rule and assist our hearts. And yet even in this place we teach this also, that it is the commandment of God, that even carnal men should be restrained by the diligence of reason, and by civil discipline, as Paul teaches, "The law is a schoolmaster unto Christ:" again, "The law is "enacted against the unrighteous.""

1 Rom. viii. 7, 8.

Here now let also the doctrine concerning free will be known. Learned men have always, in the church, rightly distinguished between discipline, and the newness of the Spirit, which is the beginning of eternal life; and have taught, that there is, in man such a liberty of the will, for the governing of the external motions of the limbs, that even those who are not born again may however be able to perform the discipline, which is external obedience according to the law. But man can by no means free himself from sin, and from eternal death, by his own natural powers: but this liberation and conversion of man to God, and this spiritual newness, comes to us by the Son of God making us alive by his Holy Spirit: as it is said, "If any man have not the Spirit of Christ, he is none of his." And the will, when the Spirit of God has been received, is not idle. And we give thanks to God for this immense benefit; because that unto us, on account of his Son, and through him, he gives the Holy Spirit, and rules us by his own Spirit. And we condemn the Pelagians and Manichæans, as we have in its proper place more copiously explained.

In all the Lutheran or Saxon confessions the doctrine concerning original sin; the will of fallen man as enslaved to sin, so as to be incapable of spiritual good, without special grace; justification by faith; and good works the fruits of living faith; in short, every thing except election and final perseverance, (which are not denied, but omitted, but yet implied, or deducible by undeniable consequence from their other doctrines,) are evidently the same, as in the Helvetian, Gallic, Scotch, and Belgian confessions and all agree in strongly condemning Pelagianism. -Numbers in these kingdoms, classed in general among Calvinists, almost exactly in these respects, answer the description above given of the Lutherans, &c. The foundation of their. religion is laid in humiliation as fallen sinners: this prepares

them for receiving the gospel: they agree with their more Calvinistic brethren in almost every thing, except election and final perseverance; concerning which many of them are rather negative, than positive, opponents; and we feel no repugnance to associate with them as our beloved fellow Christians; which we cannot do with those who approximate to Pelagianism; and who favour the opinion of salvation, in any way, except by living faith in Christ, and by the regeneration and sanctification of the Holy Spirit.

All these confessions of the true faith, however they may differ in word, yet in deed excellently agree together. As therefore "with the heart we believe unto righteousness, and with the mouth confession is made unto salvation," certainly nothing can be more sweet, nothing more beautiful in this life, than the agreement of these confessions in one truth, faith, righteousness, and salvation. For, as many as there are of such harmonious confessions of the churches, so many in number are there of the most weighty and united testimonies for the truth, and against error and a lie. As many as by public confession, testify mutual consent, mutually confirm each other, and exhort each other to constancy in the same confession; and they invite and excite others to embrace the same truth: and this kind of consent of the saints in the truth here on earth exhibits a certain type, and supplies an argument, not to be slighted, of the consent and harmony with which the saints in the heavens, before the throne of God, shall celebrate to eternity the Author of all truth. Therefore the collection, and disposing into harmony, of the confessions of the orthodox churches, is to be commended, and the purpose approved, as entered on as it were, by a certain divine instigation (instinctu). For thus it is shewn, that difference and distance of places nothing hinders the conjunction and unity of the Spirit in the faithful, who is every where always like unto himself. Finally they, who are placed in the light of such a consent (consensus), and surrounded as it were by such a cloud of witnesses," have reason to blush, when they dare to recal from beneath, (ab inferis,) and having first drunk themselves, to reach forth to be received by others, the errors, which have been condemned

and exploded as well by the orthodox fathers of preceding ages, as by the consent of the churches of our own time."1

' CORPUS ET SYNTAGMA CONFESSIONUM FIDEI, &c. Geneva, 1612. p. 6. -From this book, all these translations have been made; and it is well worth the study of all, who desire fully to understand these subjects, and the arguments adduced concerning them. I believe more modern editions of this collection, or a part of it have been published: but a good translation of the whole would give our countrymen in general a most important opportunity of judging, what preachers and writers have deviated from the grand doctrines of the reformation, in all the churches throughout Europe; and who have constantly adhered to them.

In what has here been attempted, the translation is as literal as the idiom of our language would admit, if not more so. Fidelity, in giving the English reader the exact meaning of the original, has alone been studied. It is however possible that the author may have in some clauses mistaken the meaning, but he is conscious that he has never wilfully misstated it.