The Institution of Christian Religion

The fifth Chapter. ¶A confutation of the objections that are wont to be brought for defence of Free will.

The fift Chapter. ¶A confutacion of the obiections that are wont to be brought for defence of Free wyll.

IT might seem that we have said enough, already, concerning the bondage of mans will, if they that with false opinion of liberty, labour to throw it down headlong, did not on the contrary part pretend certain reasons to assail our meaning. First they heap up together diverse absurdities, whereby they may bring it in hatred as a thing abhorring from common reason: afterward they set upon it with testimonies of scripture. Both these engines we shall beat back in order. If (say they) Sin be of necessity, then ceaseth it to be sin: if it be voluntary, then may it be avoided. These were also the weapons of Pelagius to assail Augustine, with whose name we will not yet have them oppressed, till we have satisfied them, concerning the matter it self. I deny therefore that sin ought the less to be imputed, because it is necessary. I deny again that this doth follow which they conclude, that it may be avoided, because it is voluntary. For if any man will dispute with God, and seek to escape from his judgement by this pretence, because he could none otherwise do: God hath that answer ready which we in an other place have spoken of, that it is not of creation, but of the corruption of nature that men being made bondslaves to sin, can will nothing but evil. For whence cometh this want of power which the wicked would gladly pretend, but upon this, that Adam of his own accord made him self subject to the tyranny of the Devil? Hereupon therefore grew the corruption, with the bonds whereof we are holden fast tied, for that the first man fell from his creator. If all men be justly holden guilty of this falling away, let them not think them selves excused by necessity, in which it self they have a most evident cause of their damnation. And this I have above plainly set fourth, and I have given an example in the Devil him self, whereby it might appear, that he which necessarily sinneth, doth nevertheless willingly sin: as again in the elect angels, where as their will can not be decline from good, yet it ceaseth not to be a will.