Free Will or Grace? by Calvin

God's Activity Does not Produce a Possibility That we Can Exhaust, but an Actuality to Which We Cannot Add

This movement of the will is not of that description which was for many ages taught and believed, viz., a movement which thereafter leaves us the choice to obey or resist it, but one which affects us efficaciously. We must, therefore, repudiate the oft-repeated sentiment of Chrysostom, "Whom he draws, he draws willingly;" insinuating that the Lord only stretches out his hand, and waits to see whether we will be pleased to take his aid. We grant that, as man was originally constituted, he could incline to either side, but since he has taught us by his example how miserable a thing free will is if God works not in us to will and to do, of what use to us were grace imparted in such scanty measure? Nay, by our own ingratitude, we obscure and impair divine grace. The Apostle's doctrine is not, that the grace of a good will is offered to us if we will accept of it, but that God himself is pleased so to work in us as to guide, turn, and govern our heart by his Spirit, and reign in it as his own possession. Ezekiel promises that a new spirit will be given to the elect, not merely that they may be able to walk in his precepts, but that they may really walk in them, (Ezek. 11: 19; 36: 27.) And the only meaning which can be given to our Saviour's words, "Every man, therefore, that has heard and learned of the Father, cometh unto me," (John 6: 45,) is, that the grace of God is effectual in itself. This Augustine maintains in his book De Praedestinatione Sancta. This grace is not bestowed on all promiscuously, according to the common brocard, (of Occam, if I mistake not,) that it is not denied to any one who does what in him lies. Men are indeed to be taught that the favour of God is offered, without exception, to all who ask it; but since those only begin to ask whom heaven by grace inspires, even this minute portion of praise must not be withheld from him. It is the privilege of the elect to be regenerated by the Spirit of God, and then placed under his guidance and government. Wherefore Augustine justly derides some who arrogate to themselves a certain power of willing, as well as censures others who imagine that that which is a special evidence of gratuitous election is given to all, (August. de Verbis Apost. Serm. 21.) He says, "Nature is common to all, but not grace;" and he calls it a showy acuteness "which shines by mere vanity, when that which God bestows, on whom he will is attributed generally to all." Elsewhere he says, "How came you? By believing. Fear, lest by arrogating to yourself the merit of finding the right way, you perish from the right way. I came, you say, by free choice, came by my own will. Why do you boast? Would you know that even this was given you? Hear Christ exclaiming, 'No man comets unto me, except the Father which has sent me draw him.'" And from the words of John, (6: 44,) he infers it to be an incontrovertible fact, that the hearts of believers are so effectually governed from above, that they follow with undeviating affection.
John Calvin's Institutes, Book 2, 6:10