Institutes 2.5.7 — THE ARGUMENTS USUALLY ALLEGED IN SUPPORT OF FREE WILL REFUTED.

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**THE ARGUMENTS USUALLY ALLEGED IN SUPPORT OF FREE WILL REFUTED.**

I admit, indeed, that if the Scripture taught nothing else on the subject than that the Law is a rule of life by which we ought to regulate our pursuits, I should at once assent to their opinion; but since it carefully and clearly explains that the use of the Law is manifold, the proper course is to learn from that explanation what the power of the Law is in man. In regard to the present question, while it explains what our duty is it teaches that the power of obeying it is derived from the goodness of God, and it accordingly urges us to pray that this power may be given us. If there were merely a command and no promise, it would be necessary to try whether our strength were sufficient to fulfil the command; but since promises are annexed, which proclaim not only that aid, but that our whole power is derived from divine grace, they at the same time abundantly testify that we are not only unequal to the observance of the Law, but mere fools in regard to it. Therefore, let us hear no more of a proportion between our ability and the divine precepts, as if the Lord had accommodated the standard of justice which he was to give in the Law to our feeble capacities. We should rather gather from the promises hove ill provided we are, having in everything so much need of grace. But say they, Who will believe that the Lord designed his Law for blocks and stones? There is no wish to make any one believe this. The ungodly are neither blocks nor stones, when, taught by the Law that their lusts are offensive to God, they are proved guilty by their own confession; nor are the godly blocks or stones, when admonished of their powerlessness, they take refuge in grace. To this effect are the pithy sayings of Augustine, “God orders what we cannot do, that we may know what we ought to ask of him. There is a great utility in precepts, if all that is given to free will is to do greater honour to divine grace. Faith acquires what the Law requires; nay, the Law requires, in order that faith may acquire what is thus required; nay, more, God demands of us faith itself, and finds not what he thus demands, until by giving he makes it possible to find it.” Again, he says, “Let God give what he orders, and order what he wills.” August. Enchir. ad Laurent. de Gratia et Liber. Arbit. cap. 16. Homil 29, in Joann. Ep. 24 .

Source

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