John Calvin - Institutes of the Christian Religion

VI. Our adversaries are very laborious in collecting testimonies of Scripture; and this with a view, since they cannot refute us with their weight, to overwhelm us with their number. But as in battles, when armies come to close combat, the weak multitude, whatever pomp and ostentation they may display, are soon defeated and routed, so it will be very easy for us to vanquish them, with all their multitude. For as all the passages, which they abuse in their opposition to us, when properly classed and distributed, centre in a very few topics, one answer will be sufficient for many of them; it will not be necessary to dwell on a particular explication of each. Their principal argument they derive from the precepts; which they suppose to be so proportioned to our ability, that whatever they can be proved to require, it necessarily follows we are capable of performing. They proceed, therefore, to a particular detail of them, and by them measure the extent of our strength. Either, say they, God mocks us, when he commands holiness, piety, obedience, chastity, love, and meekness, and when he forbids impurity, idolatry, unchastity, anger, robbery, pride, and the like; or he requires only such things as we have power to perform. Now, almost all the precepts which they collect, may be distributed into three classes. Some require the first conversion to God; others simply relate to the observation of the law; others enjoin perseverance in the grace of God already received. Let us first speak of them all in general, and then proceed to the particulars. To represent the ability of man as coëxtensive with the precepts of the Divine law, has indeed for a long time not been unusual, and has some appearance of plausibility; but it has proceeded from the grossest ignorance of the law. For those who think it an enormous crime to say that the observation of the law is impossible, insist on this very cogent argument, that otherwise the law was given in vain. For they argue just as if Paul had never said any thing concerning the law. But, pray, what is the meaning of these expressions—“The law was added because of transgressions;” “by the law is the knowledge of sin;” “the law worketh wrath;” “the law entered that the offence might abound?”688 Do they imply a necessity of its being limited to our ability, that it might not be given in vain? Do they not rather show that it was placed far beyond our ability, in order to convince us of our impotence? According to the definition of the same Apostle, “the end of the commandment is charity.”689 But when he wishes the minds of the Thessalonians to “abound in love,”690 he plainly acknowledges that the law sounds in our ears in vain, unless God inspire the principles of it into our hearts.

VII. Indeed, if the Scripture taught only that the law is the rule of life, to which our conduct ought to be conformed, I would immediately accede to their opinion. But since it carefully and perspicuously states to us various uses of the law, it will be best to consider the operation of the law in man according to that exposition. As far as relates to the present argument, when it has prescribed any thing to be performed by us, it teaches that the power of obedience proceeds from the goodness of God, and therefore invites us to pray that it may be given us. If there were only a commandment, and no promise, there would be a trial of the sufficiency of our strength to obey the commandment; but since the commands are connected with promises, which declare that we must derive not only subsidiary power, but our whole strength, from the assistance of Divine grace, they furnish abundant evidence that we are not only unequal to the observation of the law, but altogether incapable of it. Wherefore let them no more urge the proportion of our ability to the precepts of the law, as though the Lord had regulated the standard of righteousness, which he designed to give in the law, according to the measure of our imbecility. It should rather be concluded from the promises, how unprepared we are of ourselves, since we stand in such universal need of his grace. But will it, say they, be credited by any, that the Lord addressed his law to stocks and stones? I reply, that no one will attempt to inculcate such a notion. For neither are the impious stocks or stones, when they are taught by the law the contrariety of their dispositions to God, and are convicted of guilt by the testimony of their own minds; nor the pious, when, admonished of their own impotence, they have recourse to the grace of God. To this purpose are the following passages from Augustine: “God gives commands which we cannot perform, that we may know what we ought to request of him. The utility of the precepts is great, if only so much be given to free will, that the grace of God may receive the greater honour. Faith obtains what the law commands; and the law therefore commands, that faith may obtain that which is commanded by the law: moreover God requires faith itself of us, and finds not what he requires, unless he has given what he finds.” Again: “Let God give what he enjoins, and let him enjoin what he pleases.”

VIII. This will more clearly appear in an examination of the three kinds of precepts which we have already mentioned. The Lord, both in the law and in the prophets, frequently commands us to be converted to him;691 but the Prophet, on the other hand, says, “Turn thou me, and I shall be turned.” “After that I was turned, I repented,” &c.692 He commands us to circumcise our hearts; but he announces by Moses, that this circumcision is the work of his own hand.693 He frequently requires newness of heart; but elsewhere declares that this is his own gift.694 “What God promises,” Augustine says, “we do not perform ourselves through free will or nature; but he does it himself by his grace.” And this is the observation to which he himself assigns the fifth place in his enumeration of Ticonius's rules of Christian doctrine; that we should make a proper distinction between the law and the promises, or between the commandments and grace. This may suffice, in answer to those who from the precepts infer an ability in man to obey them, that they may destroy the grace of God, by which those very precepts are fulfilled. The precepts of the second class are simple, enjoining on us the worship of God, constant submission to his will, observance of his commands, and adherence to his doctrine. But there are innumerable passages, which prove that the highest degree of righteousness, sanctity, piety, and purity, capable of being attained, is his own gift. Of the third class is that exhortation of Paul and Barnabas to the faithful, mentioned by Luke, “to continue in the grace of God.”695 But whence the grace of perseverance should be sought, the same Apostle informs us, when he says, “Finally, my brethren, be strong in the Lord.”696 In another place he cautions us to “grieve not the Holy Spirit of God, whereby we are sealed unto the day of redemption.”697 But because what he there requires could not be performed by men, he prays for the Thessalonians, “that our God would count them worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power.”698 Thus, also, in the Second Epistle to the Corinthians, treating of alms, he frequently commends their benevolent and pious disposition;699 yet a little after he gives thanks to God for having inclined the heart of Titus to “accept” or undertake “the exhortation.” If Titus could not even use his own tongue to exhort others without having been prompted by God, how should others have been inclined to act, unless God himself had directed their hearts?

IX. Our more subtle adversaries cavil at all these testimonies, because there is no impediment, they say, that prevents our exerting our own ability, and God assisting our weak efforts. They adduce also passages from the Prophets, where the accomplishment of our conversion seems to be divided equally between God and us. “Turn ye unto me, and I will turn unto you.”700 What assistance we receive from the Lord has already been shown, and needs not to be repeated here. I wish only this single point to be conceded to me, that it is in vain to infer our possession of ability to fulfil the law from God's command to us to obey it; since it is evident, that for the performance of all the Divine precepts, the grace of the Legislator is both necessary for us, and promised to us; and hence it follows, that at least more is required of us than we are capable of performing. Nor is it possible for any cavils to explain away that passage of Jeremiah, which assures us, that the covenant of God, made with his ancient people, was frustrated because it was merely a literal one;701 and that it can only be confirmed by the influence of the Spirit, who forms the heart to obedience. Nor does their error derive any support from this passage: “Turn ye unto me, and I will turn unto you.” For this denotes, not that turning of God in which he renovates our hearts to repentance, but that in which he declares his benevolence and kindness by external prosperity; as by adversity he sometimes manifests his displeasure. When the people of Israel, therefore, after having been harassed with miseries and calamities under various forms, complained that God was departed from them, he replies that his benignity will not fail them if they return to rectitude of life, and to himself, who is the standard of righteousness. The passage, then, is miserably perverted, when it is made to represent the work of conversion as divided between God and men. We have observed the greater brevity on these points, because it will be a more suitable place for this argument when we treat of the Law.