Institutes 2.2.26 — MAN NOW DEPRIVED OF FREEDOM OF WILL, AND MISERABLY ENSLAVED.

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**MAN NOW DEPRIVED OF FREEDOM OF WILL, AND MISERABLY ENSLAVED.**

We must now examine the will, on which the question of freedom principally turns, the power of choice belonging to it rather than the intellect, as we have already seen ( supra , sect. 4). And at the outset, to guard against its being thought that the doctrine taught by philosophers, and generally received—viz. that all things by natural instinct have a desire of good, is any proof of the rectitude of the human will,—let us observe, that the power of free will is not to be considered in any of those desires which proceed more from instinct than mental deliberation. Even the schoolmen admit ( Thomas , Part 1, Quæst . 83, art. 3), that there is no act of free will, unless when reason looks at opposites. By this they mean, that the things desired must be such as may be made the object of choice, and that to pave the way for choice, deliberation must precede. And, undoubtedly, if you attend to what this natural desire of good in man is, you will find that it is common to him with the brutes. They, too, desire what is good; and when any semblance of good capable of moving the sense appears, they follow after it. Here, however, man does not, in accordance with the excellence of his immortal nature, rationally choose, and studiously pursue, what is truly for his good. He does not admit reason to his counsel, nor exert his intellect; but without reason, without counsel, follows the bent of his nature like the lower animals. The question of freedom, therefore, has nothing to do with the fact of man’s being led by natural instinct to desire good. The question is, Does man, after determining by right reason what is good, choose what he thus knows, and pursue what he thus chooses? Lest any doubt should be entertained as to this, we must attend to the double misnomer. For this appetite is not properly a movement of the will, but natural inclination; and this good is not one of virtue or righteousness, but of condition—viz. that the individual may feel comfortable. In fine, how much soever man may desire to obtain what is good, he does not follow it. There is no man who would not be pleased with eternal blessedness; and yet, without the impulse of the Spirit, no man aspires to it. Since, then, the natural desire of happiness in man no more proves the freedom of the will, than the tendency in metals and stones to attain the perfection of their nature, let us consider, in other respects, whether the will is so utterly vitiated and corrupted in every part as to produce nothing but evil, or whether it retains some portion uninjured, and productive of good desires.

Source

• source-manifest/institutes — Calvin, Institutes of the Christian Religion, tr. Beveridge 1845 (PD)
• evidence_grade: D_doctrinal_textbook