2) Before the Reformation
Augustine: "I once laboured hard for the free will of man, until the grace of God at length overcame me."
Prudentius of Troyes: "Concerning Free Will. First. Evidently, that one should confess that free will, lost in Adam by the merit of disobedience, is restored to us and freed through our Lord Jesus Christ. Meanwhile [we live] in hope [of salvation]; later [we shall possess it] in reality, just as the Apostle says, 'For in hope we have been saved' (Rom 8:24). Nevertheless, we should assign the grace of the omnipotent God to every good work, whether in proposing, beginning, working out, or finishing with perseverance. And we should know that without it we are in no way able to do anything good, whether to propose, or to will, or to work."
Bradwardine: "What multitudes, O Lord, do this day join hands with Pelagius in contending for free will and in fighting … free grace."
Waldensians: "Whosoever upholds free-will absolutely denies predestination and the grace of God."
3) Luther
"Free will is an empty term."
"Free-will cannot will good and of necessity serves sin."
"This is plainly to ascribe divinity to ‘free will.’"
"I frankly confess that, for myself, even if it could be, I should not want ‘free-will’ to be given me, nor anything to be left in my own hands to enable me to endeavour after salvation; not merely because in face of so many dangers, and adversities and assaults of devils, I could not stand my ground …; but because even were there no dangers … I should still be forced to labour with no guarantee of success … But now that God has taken my salvation out of the control of my own will, and put it under the control of His, and promised to save me, not according to my working or running, but according to His own grace and mercy, I have the comfortable certainty that He is faithful and will not lie to me, and that He is also great and powerful, so that no devils or opposition can break Him or pluck me from Him.
Furthermore, I have the comfortable certainty that I please God, not by reason of the merit of my works, but by reason of His merciful favour promised to me; so that, if I work too little, or badly, He does not impute it to me, but with fatherly compassion pardons me and makes me better. This is the glorying of all the saints in their God" (
The Bondage of the Will).
4) Calvin
"The Papists … hold that man, through his own free will, returns to God; and on this point is our greatest contest with them at this day."
"Concerning that this clown babbleth of free will, it is sufficiently rejected throughout the whole scripture."
"Faith is a special gift of God, which proceedeth not from our free will."
"Let that ethical philosophy therefore of free-will be far from a Christian mind."
"No free will of man can resist Him that willeth to save."
"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" (
Institutes of the Christian Religion, 2.3,10).
5) Reformation Confessions
Thirty-Nine Articles, X: "The condition of Man after the fall of Adam is such, that he can not turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will."
Heidelberg Catechism, Q. & A. 8: "Are we then so corrupt that we are wholly incapable of doing any good, and inclined to all wickedness? Indeed we are; except we are regenerated by the Spirit of God."
Belgic Confession, XIV: "… we reject all that is taught repugnant to this, concerning the free will of man, since man is but a slave to sin; and has nothing of himself, unless it is given from heaven. For who may presume to boast, that he of himself can do any good, since Christ saith, No man can come to me, except the Father, which hath sent me, draw him? Who will glory in his own will, who understands, that to be carnally minded is enmity against God? Who can speak of his knowledge, since the natural man receiveth not the things of the spirit of God? In short, who dare suggest any thought, since he knows that we are not sufficient of ourselves to think anything as of ourselves, but that our sufficiency is of God? And therefore what the apostle saith ought justly to be held sure and firm, that God worketh in us both to will and to do of his good pleasure. For there is no will nor understanding, conformable to the divine will and understanding, but what Christ hath wrought in man; which he teaches us, when he saith, Without me ye can do nothing."
Canons of Dordt, III/IV:3: "Therefore all men are conceived in sin, and by nature children of wrath, incapable of saving good, prone to evil, dead in sin, and in bondage thereto, and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, nor to dispose themselves to reformation."
Westminster Confession, IX – Of Free Will:
- Man, in his state of innocency, had freedom and power to will and to do that which is good and well-pleasing to God; but yet mutably, so that he might fall from it.
- Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.
- When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good; yet so as that, by reason of his remaining corruption, he doth not perfectly nor only will that which is good, but doth also will that which is evil.
- The will of man is made perfectly and immutably free to do good alone in the state of glory only.