Of Saving Faith, XIV:2

By this faith, a Christian believes to be true whatsoever is revealed in the Word, for the authority of God Himself speaking therein; and acts differently upon that which each particular passage thereof contains; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.

The effects of true faith include belief in the truth of the word of God. This is a key distinction between the believer and the unbeliever. Many non-Christians complain that the Scriptures make no sense to them, or they scoff and mock at the "immorality" and "contradictions" contained therein. On the other hand, it is the testimony of many who have come to faith that suddenly the Scriptures come alive to them, that they for the first time appreciate the beauty and seamlessness of the word, that it all makes sense and marvelously coheres. Along with this comes a recognition of God's authority in the Scriptures. As R. C. Sproul has observed, the reader often stands in judgment over any other book, but when reading the Scriptures they stand in judgment over him. Hence comes obedience to the commands, trembling at the warnings, and embrace of the promises.

The Confession then enumerates the classical division of the components of saving faith:

1. Notitia--knowledge; an understanding of the content of Christian belief.

2. Assensus--acceptance; acknowledgement that the content is, in fact, true.

3. Fiducia--trust; consigning one's eternal fate to the object of faith.

One may have knowledge, and may even accept that such knowledge comports with reality (i.e., is true), but until one trusts oneself to that knowledge one lacks faith.

Tomorrow: The Victor and the victory of faith.

Of Saving Faith, XIV:1

The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word, by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened.

Faith is a gift or grace, as plainly taught in the second chapter of Ephesians. This point is worth emphasizing, as it differs from conventional evangelical thought, which commonly sees all men as capable of faith. This I dispute strenuously. As the Confession states, the Holy Spirit works sovereignly within the hearts of those whom the Father has chosen and enables them to believe effectively--see the previous discussion of effectual calling.

The ordinary means by which grace comes into the life of a Christian are the word of God, the sacraments, and prayer. "Faith comes by hearing, and hearing by the word of God." The sacraments are the gospel preached to our other senses (sight, touch, taste, smell). And prayer is the vehicle of our daily communication with God, by which we may saturate our souls with his word. There are other means of grace (Christian fellowship, for example) but these are chief and the Confession concentrates upon them.

Tomorrow: The effects of true faith.

Of Sanctification, XIII:3

In which war [the "continual and irreconcilable" war between the Spirit and the flesh, as per paragraph 2], although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.

We are assured that--not because of us, but because of God--victory over sin and corruption is inevitable. In Philippians 2:13 we learn that God works and we work; his work does not make our work unnecessary but it does make it certain. By ourselves we can do nothing (John 15:5).

An analogy can be made with the invasion of Normandy in June 1944. When the Allied invasion succeeded, it became inevitable that they would, in time, defeat the Nazis. Still, the war continued for almost another year with occasional setbacks (e.g., the Battle of the Bulge). Thus it is with the struggle of sanctification.

One must guard against the error of perfectionism. Some branches of Christianity have taught the possibility of sinless perfection in this life. However, the overwhelming testimony of Scripture and experience is against this. The concept leads to "classes" of Christians (the few perfectly sanctified and the rest mired in residual sin), the idea that a Christian may be justified but not sanctified (so-called carnal Christians), and the possibility of total victory over sin in this life (contra 1 John 1:8-10).

Tomorrow: Saving faith.

Of Sanctification, XIII:2

This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence arises a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.

Just as total depravity affects the entire man, so sanctification is entire in its extent. While the believer in Christ is sanctified in part, and never completely in this life, it is his whole being that is sanctified according to degrees. But it is not as though his will is sanctified while his mind is not. The incompleteness comes from the residual or abiding remnants of corruption. The presence of this persistent corruption produces a conflict with the new nature in Christ, and a war of natures ensues. Indeed, the remaining corruption may for a while prevail, but eventually the regenerate part overcomes, leading to growth in grace and holiness.

Tomorrow: The inevitable victory.

Of Sanctification, XIII:1

They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection, by His Word and Spirit dwelling in them, the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.

All those called and regenerated by the Spirit of God are new creatures in Christ (2 Corinthians 5:17). The means by which the Spirit accomplishes sanctification, or the recasting of the creature into the image of Christ are fourfold:

1. By virtue of Christ's death and resurrection (Romans 6:1-11).

2. The indwelling of God's word and Spirit.

3. The destruction of the dominion of sin, along with the weakening and mortification of natural lusts.

4. Divine quickening and strengthening in all saving graces, until true holiness is realized, without which no one will see the Lord.

Unlike justification, which is a one-time-for-all declaration of our new position before God in Christ, sanctification is a process. Like any process, there are advances and reverses. This we will discuss in greater detail next time.

Tomorrow: The direction of sanctification in the life of the believer.

Of Adoption, XII

All those that are justified, God vouchsafes, in and for His only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have His name put upon them, receive the spirit of adoption, have access to the throne of grace with boldness, are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened by Him as by a Father: yet never cast off, but sealed to the day of redemption; and inherit the promises, as heirs of everlasting salvation.

Adoption of the believer by God follows (logically, not necessarily temporally) immediately upon regeneration, conversion, and justification. God adopts all those justified in Jesus Christ (Ephesians 1:5, Galatians 4:4-5). This action is entirely centered in and predicated upon Jesus's relationship to the Father. But there is a difference--Christ is the eternally-begotten Son whereas believers are adopted children.

There is great richness in being counted children of God (1 John 3:1-10). Adopted in Christ, we enjoy tremendous privileges such as access to God. We are treated in every way as a good parent would treat a child. The relationship is permanent--no Christian need ever fear disinheritance and abandonment. We are heirs of the promises of God.

This makes for a great distinction between believers and natural men. While all humans are God's creatures, only Christians may count God as Father. This flies in the face of conventional thinking, summarized in the old saw, "the universal fatherhood of God and the universal brotherhood of men." According to the Scriptures, the natural man is actually the child of the devil (John 8:31-47).

We have arrived at a good stopping point. Upon my return from a short Thanksgiving weekend trip, I will resume this blog with chapter XIII, looking at sanctification. Thank you for your attention and kind words of encouragement so far.

A Short Summary of Justification

When God justifies a sinner, he looks at him and sees Jesus Christ. The identification of the one with the other, based upon God's sovereign saving work within that sinner and the sinner's faith in Christ alone (which faith itself is a gift of God), is so complete that the regenerated and repentant sinner is said to be united with Christ and to enjoy all the spiritual benefits that come with that union. This should not be taken to confuse Christ and the Christian ontologically--it is not as though the Christian loses his identity as a distinct individual. But even though distinct he is no longer separate. He enjoys the righteousness of Christ. He is clothed in the righteousness of Christ. He is counted by God as Christ.

Hallelujah! What a Savior!

Tomorrow: We are the family of God.

Of Justification, XI:6

The justification of believers under the old testament was, in all these respects, one and the same with the justification of believers under the new testament.

In essence the Confession is summarizing here what was more explicitly stated in chapter VII in its discussion of God's covenant: "There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations." The basis of man's salvation was, is, and always shall be Jesus Christ, the only name given under heaven by which we must be saved.

Tomorrow: Justification summarized.

Of Justification, XI:5

God continues to forgive the sins of those that are justified; and, although they can never fall from the state of justification, yet they may, by their sins, fall under God's fatherly displeasure, and not have the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

One of the concepts with which the early church struggled as it lapsed into a moralistic rather than grace-based faith was the fact of post-conversion (and increasingly post-baptism) sins. Their lack of understanding that Christ's work and the application of that work to the believer covered all sins inevitably led to the kind of thinking that produced the penitential system. Numerous additional errors flowed out of that flawed theology.

Here the Confession rightly puts the biblical case: A sinner justified in Christ remains justified despite his subsequent sins. This is no license to sin, however (Romans 6:1). Godly sorrow for sin, humble repentance, and renewed faith are essential. God still regards sin as disobedience. He disciplines his children but he does not disinherit or abandon them. More will be said on this subject in the chapter on perseverance.

Tomorrow: No plan "B."

Of Justification, XI:4

God did, from all eternity, decree to justify all the elect, and Christ did, in the fulness of time, die for their sins, and rise for their justification: nevertheless, they are not justified, until the Holy Spirit does, in due time, actually apply Christ unto them.

Although the justification and salvation of God's elect is certain from eternity past--for when God decreed their election their salvation was secured--the saving benefits of Christ's work must be applied to them in time. Before they are regenerated, receive the gifts of repentance and faith, are converted and justified, they are as yet unsaved. The accomplished redemption must be applied by the Spirit. So it simply does no good to charge that it matters not that God's elect actually come to faith in Christ, that they will be saved regardless. This is a straw man and an unjust argument against Reformed teaching.

Tomorrow: The problem of sins committed after justification.

Of Justification, XI:3

Christ, by His obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to His Father's justice in their behalf. Yet, in as much as He was given by the Father for them; and His obedience and satisfaction accepted in their stead; and both, freely, not for any thing in them; their justification is only of free grace; that both the exact justice, and rich grace of God might be glorified in the justification of sinners.

The Confession here asserts the substitutionary ("in their behalf") satisfaction theory of Christ's atonement. That is no minor fact for us in the early 21st century to notice given the current attack upon that theory. But the Confession also doesn't spend a lot of time on the concept, instead being more concerned to point out that this is all of grace.

Christ, the sacrificial Lamb of God, was given by the Father on behalf of believers; the Father accepted his "obedience and satisfaction" in place of theirs. Both the giving and the accepting were/are entirely of grace. God has never been under any obligation to save sinners. That he does so through Christ is entirely gracious and of his free will. The purpose or end of this was not chiefly that sinners would be saved (think of it as a happy secondary effect) but that God would be praised for both his glorious grace and glorious justice.

This may not make a man happy--indeed, the natural man will not understand it and will typically mock, scoff, and rage against it. It is contrary to much of what passes for the "gospel" in the contemporary West, our thinking even in the church being so man-centered that we vainly imagine that God has orchestrated all this primarily for our benefit.

Tomorrow: The decree and application of justification.

Of Justification, XI:2

Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love.

The phrase "the alone instrument of justification" means that faith is the sole means by which the believer is justified. The means is not the basis; it is a vehicle or tool (hence, "instrument"). This faith receives and rests "on Christ and his righteousness;" it is that selfsame Christ and the righteousness thereof that provides the basis.

The Confession also asserts that faith, while "the alone instrument," is not alone in the sense that faith is all there is in the believer. Instead, the whole panoply of saving graces, such as adoption and sanctification, comes along with faith. No believer is "barely" justified. Being in Christ gets one the whole kit and kaboodle.

I imagine that must be one of the rare instances where "kit and kaboodle" enters into otherwise serious theological discussions.

Furthermore, this faith is no mere "dead" faith. It is not bare intellectual assent, or even consent. It is an active and living and loving faith that models Christ to others, which is a necessary outworking of the sanctification that inevitably accompanies justification. Although good Christian works do not contribute to the basis of our salvation they are necessary accompaniments that, so to speak, justify our justification to a watching world. And to ourselves, for they are a witness to the activity of the Holy Spirit within us, providing us an assurance of salvation.

Tomorrow: God's justice and grace demonstrated in the salvation of sinners.

Of Justification, XI:1

Those whom God effectually calls, He also freely justifies: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for any thing wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on Him and His righteousness by faith; which faith they have not of themselves, it is the gift of God.

Persons familiar with the concept of the ordo salutis, or the "order of salvation," sometimes referred to as the "golden chain," will recognize that starting with the previous chapter the Confession has embarked upon an exploration of the spiritual events attending salvation. Here the link of justification is fastened to the initial link of the effectual call, at which we have just finished looking.

Justification in the NT is predominantly a legal concept. It amounts to a declaration of righteousness, a legal judgment. The sinner, brought before the bar of God's holy and perfect justice, expects condemnation but in Christ receives justification. The way in which this works out is the subject of the whole chapter.

Those whom God has called effectively--those whom the Spirit has regenerated--are justified freely by God. All those; there is no such thing as an unjustified regenerate. Just what this means is then set out in a series of (mostly negative) statements:

1. When he justifies a sinner, God does not infuse righteousness into him. He does not make the sinner in and of himself righteous. Instead, God calls the sinner righteous or imputes righteousness to him; the basis of this declaration/imputation we have yet to see. This concept is fired directly against the Roman Catholic idea of infusion. It is the reason Roman Catholic apologists decry the Protestant concept of justification as a "legal fiction"--they don't understand how God can justifiably declare an unrighteous person righteous if he is not in fact righteous himself.

2. God justifies a sinner by pardoning his sins and accepting him as righteous. Again, the basis for a holy and just God being able to do this is forthcoming. God does not, as the mistaken wag once remarked on his deathbed, simply forgive people because "that's his job."

3. The reason for God's pardoning and accepting the sinner has nothing to do with anything done in him (by God) or by him. Instead, the basis of justification is for the sake of Jesus Christ alone. Here the Confession hints at what is forthcoming.

4. Nor does God impute or credit faith/belief or any other "evangelical obedience" (repentance, confession, etc) as the basis of righteousness. It is not because I believe in Christ--my faith, which in any event does not arise from me even though I exercise it--but because I believe in Christ that I am justified. On such simple distinctions and emphases do much truth and error rise.

5. Finally we get to the meat of the matter. God, in justifying a sinner who exercises faith in Christ, imputes or counts toward that sinner the obedience and satisfaction--the real righteousness--of Christ himself. Those who rest upon Christ and his righteousness alone by faith are justified by God.

6. This faith, as already remarked, is not of the sinner himself, but is the gift of God (Ephesians 2:8).

The recovery and proclamation of this stupendous concept by Martin Luther sparked the Protestant Reformation. It is the heart of the gospel.

There is much more to be unpacked in the next few days. This subject is of critical importance. It has always come under attack whenever it has been boldly proclaimed. It is today under renewed attack. The biblical Christian must strive to make this concept part of his very warp and woof.

Tomorrow: The instrumental cause of justification.

The Free Offer of the Gospel and the "Parable of the Pit"

The outward or external call of God in the gospel is a well-meant, free offer. All are permitted to come--indeed, all are commanded to come. But not all will come. As we have seen, the natural man is unable to come without God's work of regeneration. No one is able to respond savingly to God's call apart from God's enabling.

So often then one hears the objection, "That's not fair! How can I be expected to obey if I'm not able to obey?" The objector assumes that he must play the hand he's dealt and he can't help it if his cards are inadequate. But the objector forgets--or ignores--that the reason he is unable is his own fault, not God's.

It is said there was a great landowner who hired a man to work in his garden. The landowner explained the tasks expected of the man and warned him of a deep pit within the garden, not to jump into it as there was no escape from it and the man would not be able to accomplish his work. As soon as the landowner departed, the hired man threw down his tools, ran to the pit, and jumped in. Immediately he saw that it was indeed impossible for him to climb out again. He languished there for many hours. When the landowner returned at the end of the day, he saw that the work had not been done. He found the hireling in the pit and asked him why the work was not done. The man complained that he could not do the work because he was trapped in the pit. The landowner reminded him of the warning as well as his responsibility to do the work for which he was hired. That he was unable to do the work because of circumstances of his own making does not mitigate his responsibility.

It is not told in the story what happened to the hired man, but there is a rumor that the landowner had pity on him and sent his son later to help the man out of the pit. The son even cleaned up the man (for it was very dirty in that pit) and gave him his own clean clothing to wear...

Tomorrow: Justification.

Of Effectual Calling, X:4

Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess. And to assert and maintain that they may, is very pernicious, and to be detested.

Those whom God has not chosen, or has passed over, for salvation--the reprobate--may and often do receive the outward call of God as mediated through the preaching of the word. They may even benefit from what the Confession calls "some common operations of the Spirit," by which is meant the benefits that non-Christians enjoy as members of a Christian society. Here the scoffer is likely to sneer, "What benefits?" Persons who know their history of Western civilization should be able to answer that without difficulty. Several good books have been written recently on this subject and may be consulted with profit. Rodney Stark is probably the best author to give to a skeptic because he writes from a position of neutrality more so than advocacy.

However, because the Spirit does not work sovereignly within the hearts of the reprobrate to regenerate them and give them repentance and faith, these never truly come to Christ (even despite outward appearances) and cannot be saved. Apart from Christ there is no salvation. It matters not how well the non-Christian practices his or her religion. All of those efforts are literally dead ends. We must be on our guard here. It is a most "pernicious" thing--a very bad thing--to tell non-Christians otherwise. It is never a kindness to avoid offense by offering false hope.

Tomorrow: The parable of the pit.

Of Effectual Calling, X:3

Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who works when, and where, and how He pleases: so also are all other elect persons who are not capable of being outwardly called by the ministry of the Word.

Nowhere is the sovereignty of God in the salvation of men better illustrated than in the cases of elect persons dying in infancy or rendered incapable (e.g., by mental handicap) of responding to the preached gospel. This is a doctrine of immense comfort. It assures us that of all the people given to Christ by the Father he will lose none of them. There is no circumstance of man that thwarts the sovereign election of God, no obstacle that can be thrown in the path of God's accomplished purposes. The Spirit of God regenerates a human being at the appointed time. He has no need of an "age of accountability;" he is not rendered impotent by mental incapacity. Faith and repentance, as we shall see, are the gifts of God, gifts he bestows upon whom he pleases.

Tomorrow: Those who are not sheep of the Good Shepherd.

Of Effectual Calling, X:2

This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

The Confession here takes special pains to re-emphasize the sovereignty of God's grace and the essentially monergistic nature of regeneration (which is synonymous with "effectual calling" for all intents and purposes). It also denies the foreknowledge view that insists God's election is based on his perfect foreknowledge of those who will of their own unaided volition exercise faith in Christ. Instead, the unregenerate man is wholly passive--until he is by the Spirit made alive (regenerated) and renewed unto spiritual life he can do nothing to effect his own salvation. Only by the sovereign work of the Spirit within him is he enabled to respond to God's call and accept the grace "offered and conveyed" therein.

This is not what we hear from most evangelical pulpits in America, to the undying shame of the American church. Instead, the "gospel" proclaimed there is man-centered, far more interested in preserving the myth of man's autonomy with respect to salvation than in upholding the biblical teaching that "salvation is of the Lord."

Tomorrow: Infants and salvation.

Of Effectual Calling, X:1

All those whom God has predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His word and Spirit, out of that state of sin and death, in which they are by nature to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by His almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by His grace.

That God effectively calls men and women unto himself reflects his goodness. Election and all that it entails are based upon God's good pleasure. He is not obligated to save any, but is free to save whom he chooses. God has not overlooked any of his people, nor does he amend his perfect decisions. His choice is not conditioned by anything foreseen in a man; it arises purely out of his own purposes and pleasure. This is the great difference between the Calvinist and Arminian perspectives on election. And all of this happens at the "appointed and accepted time."

God uses the means of word and Spirit to accomplish his purposes in his chosen ones. God so directs events that his elect are exposed to the preaching of the gospel. It may therefore be supposed that where the gospel is not preached or the word is not seen or heard God has no people, for God cannot be thwarted. God calls men out of their natural state of sin and death unto grace and salvation by Jesus Christ.

The Spirit's work within a man or woman so chosen is prevenient, monergistic, mysterious, sovereign, and effectual. By this work minds are enlightened, affording the ability to understand the things of God; hearts of stone are taken away and replaced by hearts of flesh; wills are renewed, such that the ability to will and do the good is restored; and men are thereby determined to that which is good by the almighty power of God.

The inevitable response is like that of a spiritual resurrection--once dead in sin and trespasses, the person is made alive in Christ. What does a dead man contribute to his resurrection but his own stinking corpse? By the Spirit are men effectively drawn to Christ, coming freely, being made willing by God's grace. They are spiritually quickened and renewed. And they are enabled to answer the call of God and embrace the offer of grace.

Praise God that he mercifully works within sinful men to save them and does not leave them in the wreck and ruin of their corruption!

Tomorrow: The outward call.

The Confession on Free Will

One of the more persistent canards perpetuated by theological opponents of Reformed Christianity is that it denies free will. As we have demonstrated through our discussion of chapter IX this is simply not the case unless one insists that the only acceptable definition of free will is the so-called libertarian definition that is more or less synonymous with autonomy of the creature. No creature is independent of his Creator.

Even in his fallen state man retains real liberty. He makes legitimate choices. He does what he wants to do. What Reformed Christianity, and the Westminster Confession of Faith, emphasize is that man is bound by his nature, and fallen man has a thoroughly sinful nature. He cannot will or do the good because it is not in him to will or do the good. Only when the Holy Spirit sovereignly regenerates a man and restores to him man's original ability to will and do the good is his rendered capable of obeying God; even then, the war between the new nature and the old sin nature results in many lapses along the way.

The day after tomorrow: How God calls a man to himself.

Of Free Will, IX:5

The will of man is made perfectly and immutably free to good alone, in the state of glory only.

Man in glory is a free moral agent who is perfected in his abilities in like manner to the nature of Christ himself and is "forever perfectly free and immutably disposed to perfect holiness." Think of it--an eternity of living precisely as our Creator intended us to live with no fear of messing up. We will be allowed to realize our full potential, the handicap of sin and corruption having been put far behind us. We will enter fully into the joy of the Lord.

Tomorrow: Free will summarized.

Of Free Will, IX:4

When God converts a sinner, and translates him into the state of grace, He frees 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, that by reason of his remaining corruption, he does not perfectly, nor only, will that which is good, but does also will that which is evil.

The Confession here speaks of the man regenerated by the Spirit of God. Freed from his bondage to sin, the Christian regains the ability to will and do the good. He is restored to a situation similar (not identical) to that of pre-fall Adam. Yet the residual effects of sin--the old nature--remain, so there is a conflict of tendencies. Sanctification in the life of the Christian leads to increasing victory over sin, though progress may be slow and sporadic, accompanied by setbacks.

Tomorrow: The will of the glorified man.

Of Free Will, IX:3

Man, by his fall into a state of sin, has 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.

Fallen man retains his freedom; he is able to choose and act upon his choices. What he lost in the fall was his ability to will the good. He is free to will and do the good but cannot--his fallen nature will not permit it. Recall what was said in chapter VI, paragraph 4: "[U]tterly indisposed, diasabled, and made opposite to all good, and wholly inclined to all evil." The natural man (man in his current fallen state) cannot will any spiritual good accompanying salvation--none seeks after God, none are able to subject themselves to the law of God, and none can please God (see Romans 3). All are dead in trespasses and sins, as Paul says in Ephesians 2. Furthermore, fallen man lacks the spiritual wherewithal to effect his own conversion. A dead man does not breathe.

Tomorrow: The breath of new life.

Of Free Will, IX:2

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.

The Confession here embarks upon a discussion of the four states of man, starting with the state of original innocency. Adam was created as good. Prior to the fall, he had both the freedom and ability to obey God perfectly, yet it was within him to change subject to external temptations and the stimulation of his creaturely nature. Because we now have no experience of such a state it is not possible for us to comprehend either it or what exactly happened that produced the fall.

Tomorrow: The effects of the fall.

Of Free Will, IX:1

God has endued the will of man with that natural liberty, that it is neither forced, nor, by any absolute necessity of nature, determined to good, or evil.

Before proceeding with our discussion of this deceptively-brief paragraph, I'll set out a few definitions.

1. The will is a component of man's being, one of his faculties. It is the capacity of choice. Some synonyms include intentionality and inclination. Jonathan Edwards famously described the will as "the mind choosing." We always choose according to our strongest inclination at the moment; whatever we most want to do at any given moment, that we do.

2. Liberty is freedom, the state of lacking external coercion, not being forced to do anything. There are varying degrees of freedom, however. God is free, we are free, but God is more free than we are because he is a higher order of being.

3. Ability, on the other hand, is capacity or endowment. If one is able, one can. If one is not able, one cannot.

4. Autonomy is "self law." To be autonomous is to be completely free of any constraint outside oneself, beholden or responsible to no one else.

5. Determinism is the belief that all events in a finite world must be caused by previous states of affairs. In other words, there are no uncaused events. This would seem simply to be a statement of the law of causality, but there is an undercurrent of a lack of freedom that appears in some people's use of the word. There are two related concepts:
a. fatalism--the false view that because all things are caused human choices have no meaning or are irrelevant to the outcome. Fate is often conceived of as blind mechanical necessity. Karma and destiny are ideas linked to fatalism. But God is not fate, for he is a person.
b. self-determination--the idea that a man's choices are determined by himself. This is really the same thing as freedom. In fact, we often define freedom as self-determination.

So, taking all these into consideration, in what sense is the will free? We always do what we want to do; we choose according to our natures. There is no external coercion upon our wills. Our choices are real and are really ours. But this does not mean that we are able to make all types of choices. It is crucial not to confuse liberty with ability.

Hence the Confession affirms that God created man with liberty. He made free choices according to his nature, which was originally created good and righteous. This is the subject of our next discussion.

Tomorrow: Man's original state of innocence.