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deters sin by the threat of punishment. Third, in those in whom
God‘s Spirit reigns, it stimulates people to do what honors and
pleases God. That this last use is still not the mature and
developed motive of gratitude to God for his salvation in Christ is
evident from Calvin‘s accent.
Moreover, however much they may be prompted by the
Spirit and eager to obey God, they are still weak in the flesh,
and would rather serve sin than God. The law is to this flesh
like a whip to an idle and balky ass, to goad, stir, arouse it to
work. 80
Rather, in presenting biblical teaching on these matters faithfully,
and thus in avoiding many theological disagreements and errors,
we should begin by building on the foundation that Christ has laid
(I Corinthians 1:10-11). What is that? It is that he has chosen us in
him from before the foundation of the world for new life in him.
Thus everything we have is by virtue of his obedience. Our
obedience is to deny self and to exalt Christ. Our obedience is to
be so conformed to Christ that his image comes more and more to
expression in us. This is not to abolish good works and preach
―easy forgiveness,‖ as some accuse us of doing, says Calvin. ―We
do not deny good works, but those that are good we contend to be
from God, and ought to be credited to him.‖ 81
Obedience to the law, for Calvin in this chapter, is to be freed
from keeping the law as the source of our righteousness, and to
believe in Christ as the only source of our righteousness,
endeavoring to live out his righteousness in us.
Calvin turns his attention in the second chapter to the subject
of faith, or trust. As he had used the decalogue in chapter one to
80 Calvin, Institutes of the Christian Religion—1536 Edition, p. 36. Battles‘
annotation on this point compares Calvin and leading contemporaries on the uses
of the law, and it does not suggest the law as a guide for gratitude, but as a goad
for obedience in Calvin. (250)
81 Ibid., p.38.