CHAPTER V.06

XII. There is also a testimony cited from the law of Moses, which appears directly repugnant to our solution. For, after having published the law, he makes the following solemn declaration to the people: “This commandment, which I command thee this day, it is not hidden from thee, neither is it far off: it is not in heaven: but the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.”723 If these expressions be understood merely of the precepts, I grant that they have much weight in the present argument. For although we might easily elude their force, by saying that they treat of the facility and promptitude, not of observance, but of knowledge, yet still perhaps they might leave some doubt. But the Apostle, in whose expositions there is no ambiguity, removes all our doubts, by affirming that Moses here spake of the doctrine of the gospel.724 But if any one should obstinately contend, that Paul has violently perverted the passage from its genuine meaning, by applying it to the gospel, although his presumption could not be acquitted of impiety, yet there is enough to refute him, independently of the authority of the Apostle. For, if Moses spoke only of the precepts, he was deceiving the people with the vainest confidence. For would they not have precipitated themselves into ruin, if they had attempted the observance of the law in their own strength, as a thing of no difficulty? What, then, becomes of the very obvious facility with which the law may be observed, when there appears no access to it but over a fatal precipice? Wherefore [pg 298] nothing is more certain, than that Moses in these words comprehended the covenant of mercy, which he had promulgated together with the precepts of the law. For in a preceding verse he had taught that our hearts must be circumcised by God, in order that we may love him.725 Therefore he placed this facility, of which he afterwards speaks, not in the strength of man, but in the assistance and protection of the Holy Spirit, who powerfully accomplishes his work in our infirmity. However, the passage is not to be understood simply of the precepts, but rather of the promises of the gospel, which are so far from maintaining an ability in us to obtain righteousness, that they prove us to be utterly destitute of it. Paul, considering the same, proves by this testimony that salvation is proposed to us in the gospel, not under that hard, difficult, and impossible condition, prescribed to us in the law, which pronounces it attainable only by those who have fulfilled all the commandments, but under a condition easily and readily to be performed. Therefore this testimony contributes nothing to support the liberty of the human will.

XIII. Some other passages also are frequently objected, which show that God sometimes tries men by withdrawing the assistance of his grace, and waits to see what course they will pursue; as in Hosea: “I will go and return to my place, till they acknowledge their offence, and seek my face.”726 It would be ridiculous, they say, for the Lord to consider, whether Israel would seek his face, unless their minds were flexible, capable of inclining either way, according to their own pleasure; as if it were not very common for God, in the Prophets, to represent himself as despising and rejecting his people, till they should amend their lives. But what will our adversaries infer from such threats? If they maintain, that those who are deserted by God, are capable of converting themselves, they oppose the uniform declarations of Scripture. If they acknowledge that the grace of God is necessary to conversion, what is their controversy with us? But they will reply, that they concede its necessity in such a sense as to maintain that man still retains some power. How do they prove it? Certainly not from this or any similar passages. For it is one thing to depart from a man, to observe what he will do when forsaken and left to himself, and another to assist his little strength in proportion to his imbecility. What, then, it will be inquired, is implied in such forms of expression? I reply, that the import of them is just as if God had said, Since admonitions, exhortations, and reproofs, produce no good effect on this rebellious people, I will withdraw myself for a little while, and silently [pg 299] leave them to affliction. I will see whether, at some future period, after a series of calamities, they will remember me, and seek my face. The departure of the Lord signifies the removal of his word. His observing what men will do, signifies his concealing himself in silence, and exercising them for a season with various afflictions. He does both to humble us the more; for we should sooner be confounded than corrected with the scourges of adversity, unless he rendered us docile by his Spirit. Now, when the Lord, offended, and, as it were, wearied by our extreme obstinacy, leaves us for a time, by the removal of his word, in which he is accustomed to manifest his presence with us, and makes the experiment, what we shall do in his absence,—it is falsely inferred from this, that there is some power of free will, which he observes and proves; since he acts in this manner with no other design than to bring us to a sense and acknowledgment of our own nothingness.