Of Free Will
Westminster Confession of Faith · 9.1–9.5
9.1. Of Free Will
God hath endued the will of man with that natural liberty, that is neither forced, nor by any absolute necessity of nature determined to good or evil.
Proof texts
- Matt. 17:12 — [12] But I tell you that Elijah has already come, and they did not recognize him, but did to him whatever they pleased. So also the Son of Man will certainly suffer at their hands.”
- James 1:14 — [14] But each person is tempted when he is lured and enticed by his own desire.
- Deut. 30:19 — [19] I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live,
For discussion
- The Assembly cited Matt. 17:12 in support of this answer. Read it in context — how does it bear on what is claimed here?
- 3 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
- WSC Q29 treats the same ground. What does it add, and why might it put things differently?
- WSC Q30 treats the same ground. What does it add, and why might it put things differently?
Read alongside
WSC Q29 · WSC Q30 · WSC Q31 · WSC Q32 · WLC Q21 · WLC Q57 · WLC Q149 · HC Q53 · BC 6.1 · BC 6.2 · BC 6.3 · CD 3.1 · SC60 2.2 · IAR 4.5 · SHC 2.3 · SHC 2.4
Leader's notes
A Commentary on the Confession of Faith (A.A. Hodge): This Section teaches the great fundamental truth of consciousness and revelation, which renders moral government possible ; that man, in virtue of his creation, is endowed with an inalienable faculty of self-determination, the power of acting or not acting, and of acting in the way which the man himself, upon the whole view of the case, desires at the time. There are only three generically different views upon this subject possible : 1st. That which regards the actions of men as caused directly by outward circumstances and occasions, under the same great law of necessity which governs the movements of all material agents. 2d. That affected by the Arminians and others, which regards the will in man, or his bare…
An Exposition of the Confession of Faith (Robert Shaw): The human will is not a distinct agent, but only a power of tlie rational soul. It is essential to a soul to have a moral * Adam Gib on Liberty and Necessity ; Contemplations, p. 484. dlsjMsition, good or bad, or a mixture of both ; and, according to what is the prevailing moral disposition of the soul, must be the moral actings of the will. Hence there is a great diflPerence in regard to the freedom of the will in the different states of man. In the state of innocence, the natural inclination of man's will was only to good ; but it was liable to change through the power of temptation, and therefore free to choose evil…
9.2. Of Free Will
Man, in his state of innocency, had freedom and power to will and to do that which was good, and well pleasing to God; but yet, mutably, so that he might fall from it
Proof texts
- Eccles. 7:29
- Gen. 1:26 — [26] Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”
- Gen. 2:16, 17 — [16] And the LORD God commanded the man, saying, “You may surely eat of every tree of the garden, [17] but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”
- Gen. 3:6 — [6] So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate.
For discussion
- The Assembly cited Eccles. 7:29 in support of this answer. Read it in context — how does it bear on what is claimed here?
- 4 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
- WSC Q13 treats the same ground. What does it add, and why might it put things differently?
- WSC Q29 treats the same ground. What does it add, and why might it put things differently?
Read alongside
WSC Q13 · WSC Q29 · WSC Q30 · WSC Q31 · WSC Q32 · WLC Q21 · WLC Q25 · WLC Q57 · HC Q53 · BC 6.1 · BC 6.2 · BC 6.3 · CD 3.1 · SC60 2.2 · IAR 4.5 · SHC 2.3 · SHC 2.4
Leader's notes
A Commentary on the Confession of Faith (A.A. Hodge): These Sections briefly state and contrast the various conditions which characterize the free agency of man in his four different estates of innocency, hereditary sin, grace and glory. In all these estates man is unchangeably a free, responsible agent, and in all cases choosi^ig or refusing as, upon the whole, he prefers to do. A. man's volition is as his desires are in the given case. His desires in any given case are as they are determined to be by the general and permanent tastes, tendencies and habitudes of his character. He is responsible for his desires, because they are determined by th^ nn,tnrf> and permanent characteristics of his o^n roilL. He is responsible for these, because they are the…
An Exposition of the Confession of Faith (Robert Shaw): The human will is not a distinct agent, but only a power of tlie rational soul. It is essential to a soul to have a moral * Adam Gib on Liberty and Necessity ; Contemplations, p. 484. dlsjMsition, good or bad, or a mixture of both ; and, according to what is the prevailing moral disposition of the soul, must be the moral actings of the will. Hence there is a great diflPerence in regard to the freedom of the will in the different states of man. In the state of innocence, the natural inclination of man's will was only to good ; but it was liable to change through the power of temptation, and therefore free to choose evil…
9.3. Of Free Will
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.
Proof texts
- Rom. 5:6 — [6] For while we were still weak, at the right time Christ died for the ungodly.
- Rom 8:7 — [7] For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot.
- John 15:5 — [5] I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.
- Rom. 3:10, 12 — [10] as it is written: “None is righteous, no, not one; [12] All have turned aside; together they have become worthless; no one does good, not even one.”
- Eph. 2:1, 5 — [1] And you were dead in the trespasses and sins [5] even when we were dead in our trespasses, made us alive together with Christ — by grace you have been saved —
- Col. 2:13 — [13] And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses,
- John 6:44, 65 — [44] No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. [65] And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.”
- Eph. 2:2, 3, 4, 5 — [2] in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience — [3] among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. [4] But God, being rich in mercy, because of the great love with which he loved us, [5] even when we were dead in our trespasses, made us alive together with Christ — by grace you have been saved —
- 1 Cor. 2:14 — [14] The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.
- Titus 3:3, 4, 5 — [3] For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. [4] But when the goodness and loving kindness of God our Savior appeared, [5] he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,
For discussion
- The Assembly cited Rom. 5:6 in support of this answer. Read it in context — how does it bear on what is claimed here?
- 10 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
- WSC Q29 treats the same ground. What does it add, and why might it put things differently?
- WSC Q30 treats the same ground. What does it add, and why might it put things differently?
Read alongside
WSC Q29 · WSC Q30 · WSC Q31 · WSC Q32 · WLC Q57 · WLC Q149 · HC Q53 · BC 6.1 · BC 6.2 · BC 6.3 · CD 3.1 · SC60 2.2 · IAR 4.5 · SHC 2.3 · SHC 2.4
Leader's notes
A Commentary on the Confession of Faith (A.A. Hodge): These Sections briefly state and contrast the various conditions which characterize the free agency of man in his four different estates of innocency, hereditary sin, grace and glory. In all these estates man is unchangeably a free, responsible agent, and in all cases choosi^ig or refusing as, upon the whole, he prefers to do. A. man's volition is as his desires are in the given case. His desires in any given case are as they are determined to be by the general and permanent tastes, tendencies and habitudes of his character. He is responsible for his desires, because they are determined by th^ nn,tnrf> and permanent characteristics of his o^n roilL. He is responsible for these, because they are the…
An Exposition of the Confession of Faith (Robert Shaw): The human will is not a distinct agent, but only a power of tlie rational soul. It is essential to a soul to have a moral * Adam Gib on Liberty and Necessity ; Contemplations, p. 484. dlsjMsition, good or bad, or a mixture of both ; and, according to what is the prevailing moral disposition of the soul, must be the moral actings of the will. Hence there is a great diflPerence in regard to the freedom of the will in the different states of man. In the state of innocence, the natural inclination of man's will was only to good ; but it was liable to change through the power of temptation, and therefore free to choose evil…
9.4. Of Free Will
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.
Proof texts
- Col. 1:13 — [13] He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son,
- John 8:34, 36 — [34] Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. [36] So if the Son sets you free, you will be free indeed.
- Phil. 2:13 — [13] for it is God who works in you, both to will and to work for his good pleasure.
- Rom. 6:18, 22 — [18] and, having been set free from sin, have become slaves of righteousness. [22] But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.
- Gal. 5:17 — [17] For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.
- Rom. 7:15, 18, 19, 21, 23 — [15] For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. [18] For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. [19] For I do not do the good I want, but the evil I do not want is what I keep on doing. [21] So I find it to be a law that when I want to do right, evil lies close at hand. [23] but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members.
For discussion
- The Assembly cited Col. 1:13 in support of this answer. Read it in context — how does it bear on what is claimed here?
- 6 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
- WSC Q29 treats the same ground. What does it add, and why might it put things differently?
- WSC Q30 treats the same ground. What does it add, and why might it put things differently?
Read alongside
WSC Q29 · WSC Q30 · WSC Q31 · WSC Q32 · WLC Q57 · WLC Q149 · HC Q53 · BC 6.1 · BC 6.2 · BC 6.3 · CD 3.1 · SC60 2.2 · IAR 4.5 · SHC 2.3 · SHC 2.4
Leader's notes
A Commentary on the Confession of Faith (A.A. Hodge): These Sections briefly state and contrast the various conditions which characterize the free agency of man in his four different estates of innocency, hereditary sin, grace and glory. In all these estates man is unchangeably a free, responsible agent, and in all cases choosi^ig or refusing as, upon the whole, he prefers to do. A. man's volition is as his desires are in the given case. His desires in any given case are as they are determined to be by the general and permanent tastes, tendencies and habitudes of his character. He is responsible for his desires, because they are determined by th^ nn,tnrf> and permanent characteristics of his o^n roilL. He is responsible for these, because they are the…
An Exposition of the Confession of Faith (Robert Shaw): The human will is not a distinct agent, but only a power of tlie rational soul. It is essential to a soul to have a moral * Adam Gib on Liberty and Necessity ; Contemplations, p. 484. dlsjMsition, good or bad, or a mixture of both ; and, according to what is the prevailing moral disposition of the soul, must be the moral actings of the will. Hence there is a great diflPerence in regard to the freedom of the will in the different states of man. In the state of innocence, the natural inclination of man's will was only to good ; but it was liable to change through the power of temptation, and therefore free to choose evil…
9.5. Of Free Will
The will of man is made perfectly and immutably free to do good alone, in the state of glory only.
Proof texts
- Eph. 4:13 — [13] until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ,
- Heb. 12:23 — [23] and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect,
- 1 John 3:2 — [2] Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.
- Jude 24 — [24] Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy,
For discussion
- The Assembly cited Eph. 4:13 in support of this answer. Read it in context — how does it bear on what is claimed here?
- 4 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
- WSC Q29 treats the same ground. What does it add, and why might it put things differently?
- WSC Q30 treats the same ground. What does it add, and why might it put things differently?
Read alongside
WSC Q29 · WSC Q30 · WSC Q31 · WSC Q32 · WLC Q57 · WLC Q149 · HC Q53 · BC 6.1 · BC 6.2 · BC 6.3 · CD 3.1 · SC60 2.2 · IAR 4.5 · SHC 2.3 · SHC 2.4
Leader's notes
A Commentary on the Confession of Faith (A.A. Hodge): These Sections briefly state and contrast the various conditions which characterize the free agency of man in his four different estates of innocency, hereditary sin, grace and glory. In all these estates man is unchangeably a free, responsible agent, and in all cases choosi^ig or refusing as, upon the whole, he prefers to do. A. man's volition is as his desires are in the given case. His desires in any given case are as they are determined to be by the general and permanent tastes, tendencies and habitudes of his character. He is responsible for his desires, because they are determined by th^ nn,tnrf> and permanent characteristics of his o^n roilL. He is responsible for these, because they are the…
An Exposition of the Confession of Faith (Robert Shaw): The human will is not a distinct agent, but only a power of tlie rational soul. It is essential to a soul to have a moral * Adam Gib on Liberty and Necessity ; Contemplations, p. 484. dlsjMsition, good or bad, or a mixture of both ; and, according to what is the prevailing moral disposition of the soul, must be the moral actings of the will. Hence there is a great diflPerence in regard to the freedom of the will in the different states of man. In the state of innocence, the natural inclination of man's will was only to good ; but it was liable to change through the power of temptation, and therefore free to choose evil…