The Institution of Christian Religion

Now do follow the arts, both the liberal, & the handy crafts: in learning whereof, because there is in us all a certain aptness, in them also doth appear the force of mans wit: but all be it, all men be not apt to learn them all, yet is this a token certain enough of the common natural power, that there is almost no man found, whose conceit of wit doth not in some art or other show forth it self. Neither have they only a power or facility to learn, but also to devise in every art some new thing, either to amplify or make perfecter that which hath been learned of an other that went before, which thing, as it moved Plato erroneously to teach, that such conceiving is nothing ells, but a calling to remembrance, so by good reason it ought to compel us to confess, that the beginning thereof is naturally planted in the wit of man. These points therefore done plainly testify, that there is ⟨p. 12⟩given to men naturally an universal conceiving of reason and of understanding. Yet is it so an universal benefit, that therein every man ought for himself to acknowledge the peculiar grace of God. To which thankfulness the creator him self doth sufficiently awake us, when he createth natural fools, in whom he maketh us to see with what gifts mans soul excelleth, if it be not endued with his light, which is so natural in all men, that it is yet altogether a free gift of his liberality toward every man. But the invention and orderly teaching of the same arts, or a more inward and excellent knowledge of them which is proper but to a few, is no perfect argument of the common conceiving of wit, yet because without difference it happeneth to the godly and ungodly, it is rightfully reckoned among natural gifts.

Nowe do folowe the artes, boothe the liberall, & the handy craftes: in learnynge whereof, bycause there ys in vs all a certaine aptnesse, in them also doothe appeare the force of manns wytte: but all bee yt, all menne bee not apte to learne them all, yet ys this a token certayne enoughe of the common naturall power, that there ys almooste no manne founde, whose conceyte of wytte doothe not in some arte or other shewe fourthe it selfe. Neyther haue they onely a power or facylytye to learne, but also to deuyse in euerye arte some newe thinge, eyther to amplifie or make perfecter that whyche hathe been learned of an other that wente before, whyche thyng, as yt moued Plato erroniouslye to teache, that suche conceauyng ys nothyng ells, but a calling to remembraūce, so by good reason it oughte to compell vs to confesse, that the beginnyng thereof is naturally planted in the witte of man. These poyntes therefore done plainely testyfye, that there ys