21
between law and grace in Calvin. This distinction means that faith is response to grace in
contrast to law.
Calvin begins his extended treatment of faith in the third chapter of Book
Three of the Institutes by underscoring the distinction between law and grace.
Secondly, it is not only hard, but above our strength and beyond our abilities, to
fulfill the law to the letter; thus, if we look to ourselves only, and ponder what
condition we deserve no trace of good hope will remain; but cast away by God, we
shall lie under eternal death. thirdly, it has been explained that there is but one
means of liberation that can rescue us from such miserable calamity; the appearance
of Christ the redeemer, through whose hand the Heavenly Father, pitying us out of
his infinite goodness and mercy, willed to help us; if, indeed, with firm faith we
embrace this mercy and rest in it with steadfast hope.
52
Throughout his treatment of justification this distinction remains crucial. Note
the important distinction Calvin makes between the promises of the law and the promises
of the gospel.
Now, to be sure, the law itself has its own promises. Therefore, in the
promises of the gospel there must be something distinct and different unless we
would admit that the comparison is inept. But what sort of difference will this be,
other than the gospel promises are free and dependent solely upon God's mercy,
while the promises of the law depend upon the condition of works?
53
Calvin distinguishes the three uses of the law in Book Two, Chapter Seven of
the Institutes where he mentions the first, second, and third uses of the law explicitly.
54
The treatment of the first use of the law--condemnation--in paragraphs 6-9 makes the
contrast between the gracious promises of the gospel, on the one hand, and those of the
law, on the other, explicit.
55
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52
Inst. 3:3:1.
53
Inst. 3:11:17.
54
Cf. especially Inst. 2:7:6, 10, 12
55
Shepherd, The Nature and Function of Faith, 227, argues that for Calvin "Jesus Christ is the
substance of the God-given law." Throughout his treatment of the subject of the law in Calvin Shepherd
betrays the Barthian tendency to subsume law under grace and to cloud the sharp distinction between law
and gracious promise in Calvin. His lengthy argument on the subject notwithstanding it is simply
impossible to read Calvin this way. Of course, from one standpoint Calvin views the law as an
administration of grace and as revealing or containing the gospel. The Old Testament--the law--did
reveal Christ for Calvin. In this sense the promise of God's mercy does always precede the claim of God's