So you think you have "free will"?

Many of the following quotes I found to be really delightful. They come from, what Luther saw as his most important work,"The Bondage of the Will".

For context, Luther, is responding to some of Erasmus' assertions in support of our natural moral ability to obey the gospel. Erasmus presupposed that all of God's commands to obey proved that we had the "free-will" to do so. Luther, with great wit and irony exposes why free will is an erroneous, unscriptural doctrine which, ultimately, undermines the gospel itself.

These quotes hit the crux of the issue: whether grace alone saves or whether salvation is a mixture of nature with little sprinkling of grace. This is still extremely relevant for today's Christian, for many of us carry the that unbiblical assumption that Erasmus held, which concludes any command from God to believe or obey the gospel, must somewhow imply the moral ability to to do so. Large numbers of evangelicals today make this same jump in logic and build a whole theology on it ...assuming God's commands somehow automatically implies moral ability (this belief includes, ironically, many Lutherans), but as Dr. Luther said to Erasmus, "when you are finished with all your commands and exhortations ... I’ll write Ro.3:20 over the top of it all" ("...through the law comes knowledge of sin."). In other words, the commands exist to show what we cannot do rather than what we can do and our inability to repay our debt to God does not take away our accountablity to do so.

This includes God's command of all men everywhere to repent and believe the gospel, an impossible act of will apart from a supernatural work of the Holy Spirit uniting us to Christ. Only the quicking grace of Jesus Christ applied by the Spirit can illumine The Text in such a way (to open blind eyes and deaf ears) wherein we and able to see Christ's beauty and excellency. Those who are unregenerate cannot see Christ's excellency and thus have no capacity to love what is spiritual and so are not partly but wholly dependent on God to translate them from darkness to light. The following are some quotes from Dr. Luther to this end:

"For if man has lost his freedom, and is forced to serve sin, and cannot will good, what conclusion can more justly be drawn concerning him, than that he sins and wills evil necessarily?" Martin Luther BW pg. 149

"...'if thou art willing' is a verb in the subjunctive mood, which asserts nothing...a conditional statement asserts nothing indicatively." "if thou art willing", "if thou hear", "if thou do" declare, not man's ability, but his duty. pg 157

"the commandments are not given inappropriately or pointlessly; but in order that through them the proud, blind man may learn the plague of his impotence, should he try to do as he is commanded." pg. 160

Speaking to Erasmus, "Throughout your treatment you forget that you said that 'free-will' can do nothing without grace, and you prove that 'free-will' can do all things without grace! Your inferences and analogies "For if man has lost his freedom, and is forced to serve sin, and cannot will good, what conclusion can more justly be drawn concerning him, than that he sins and wills evil necessarily?" Martin Luther BW pg. 149

"Even grammarians and schoolboys on street corners know that nothing more is signified by verbs in the imperative mood than what ought to be done, and that what is done or can be done should be expressed by words in the indicative. How is it that you theologians are twice as stupid as schoolboys, in that as soon as you get hold of a single imperative verb you infer an indicative meaning, as though the moment a thing is commanded it is done, or can be done? pg 159

"The passages of Scripture you cite are imperative; and they prove and establish nothing about the ability of man, but only lay down what is and what not to be done." pg 161

"Does it follow from: 'turn ye' that therefore you can turn? Does it follow from "'Love the Lord thy God with all thy heart' (Deut 6.5) that therefore you can love with all your heart? What do arguments of this kind prove,
but the 'free-will' does not need the grace of God, but can do all things by its own power...But it does not follow from this that man is converted by his own power, nor do the words say so; they simply say: "if thou wilt turn,
telling man what he should do. When he knows it, and sees that he cannot do it, he will ask whence he may find ability to do it..." 164

"By the law is the knowledge of sin' [Rom 3:20], so the word of grace comes only to those who are distressed by a sense of sin and tempted to despair." pg. 168

As to why some are touched by the law and others not, so that some receive and others scorn the offer of grace...[this is the] hidden will of God, Who, according to His own counsel, ordains such persons as He wills to receive
and partake of the mercy preached and offered." pg. 169

The "imperative or hypothetical passages, or wishes, by which is signified, not what we can do, or do do...but what we ought to do, and what is required of us, so that our impotence may be made known to us and the knowledge of sin may be given to us." 174

God Incarnate says; 'I would, and thou wouldst not." God Incarnate, I repeat, was sent for this purpose, to will, say, do, suffer and offer to all me, all that is necessary for salvation; albeit He offends many who, being abandoned or hardened by God's secret will of Majesty, do not receive Him thus willing, speaking, doing, and offering. As John says: "The light shineth in the darkness, and the darkness com comprehendeth it not' (John 1.5)

And again: "He came unto his own, and His own received Him not. (v. 11)"The law indicates the impotence of man and the saving power of God..."if any man will come after me': 'he that wills to save his life'; 'if ye love me'; 'if ye shall continue'. In sum, as I have said-let every occurrence of the conjunction 'if', and all imperative verbs, be collected together (so we may help the Diatribe...) [indicating that all commands to believe or follow Christ are conditional, not stating man's ability]

Let all the 'free-will' in the world do all it can with all its strength; it will never give rise to a single instance of ability to avoid being hardened if God does not give the Spirit, or of meriting mercy if it is left to its own strength." p. 202

"omnipotence and foreknowledge of God, I repeat, utterly destroy the doctrine of 'free-will'...doubtless it gives the greatest possible offense to common sense or natural reason, that God, Who is proclaimed as being full of mercy and goodness, and so on, should of His own mere will abandon, harden and damn men, as though He delighted in the sins and great eternal torments of such poor wretches. it seems an iniquitous, cruel, intolerable thought to think of God; and it is this that has been such a stumbling block to so many great men down through the ages. And who would not stumble at it? I have stumbled at it myself more than once, down to the deepest pit of despair, so that I wished I had never been made a man. (That was before I knew how health-giving that despair was, and how close to grace.)" Luther BW pg. 217

"...it was not of the merits of Jacob or Esau, 'but of Him that Calleth that it was said of Sara: the elder shall serve the younger' Paul is discussing whether they attained to what was spoken of them by the power or merits of
'free-will"; and he proves they they did not, but that Jacob attained what Esau did not solely by the grace of "Him that Calleth"224

Now, since on God's own testimony, men are 'flesh', they can savour of nothing but the flesh; therefore 'free-will can avail only to sin. And if, while the Spirit of God is calling and teaching among them, they go from bad to worse, what could they do when left to themselves, without the Spirit of God? Your [Erasmus] observation that Moses is speaking of the men of that age is not to the point at all. The same is true of all men, for all are 'flesh'; as Christ says, 'That which is born of the flesh is flesh' (john 3:6) How grave a defect this is, He Himself there teaches, when he says: 'Except a man be born again, he cannot enter the kingdom of God (v. 5)...I call a man ungodly if he is without the Spirit of God; for Scripture says that the Spirit is given to justify the ungodly. As Christ distinguished the Spirit from the flesh, saying: "that which is born of the flesh is flesh', and adds that which is born of the flesh cannot enter the kingdom of God', it obviously follows that whatever is flesh is ungodly, under God's wrath, and a stranger to His kingdom. And if it is a stranger to God's kingdom and Spirit, it follows of necessity that it is under the kingdom and spirit of Satan. For there is no middle kingdom between the kingdom of God and the Kingdom of Satan, which are ever at war with each other. 241, 253

"I say that man without the grace of God nonetheless remains the general omnipotence of God who effects, and moves and impels all things in a necessary, infallible course; but the effect of man's being carried along is nothing--that is, avails nothing in God's sight, nor is reckoned to be anything but sin. 265

"the Baptist's word means that man can receive nothing unless given him from above; so that free-will is nothing!"

I say that man, before he is renewed into the new creation of the Spirit's kingdom, does and endeavours nothing to prepare himself for that new creation and kingdom, and when he is re-created has does and endeavors nothing towards his perseverance in that kingdom; but the Spirit alone works both blessings in us, regenerating us, and preserving us when regenerate, without ourselves..." 268

"All the passages in the Holy Scriptures that mention assistance are they that do away with "free-will", and these are countless...For grace is needed, and the help of grace is given, because "free-will" can do nothing."
270

Quoted from Martin Luther's Bondage of the Will

God alone saves

"Brethren, there is nothing in the gospel, apart from the Spirit of God, which can save a man, for man hates the gospel with all his heart! Though the reasonableness of the gospel of Jesus ought to make the belief of it universal, yet its plain dealing with human sin excites deadly antagonism. Therefore, the gospel itself would make no progress were it not for the divine power. There is an invisible arm which pushes forward the conquests of the truth. There is a fire unfed with human fuel, which burns a way for the truth of Jesus Christ into the hearts of men." - C.H. Spurgeon

Saving truth

We affirm together with the Scripture, that we are redeemed by the life, death and resurrection of Christ alone. That all blessings (including faith, love and strength to persevere) find their source in the grace of God in Jesus Christ (Eph 1:3). And that the natural man (a person without the Holy Spirit) is wholly helpless in his sin, but God, by His great love and mercy, saves His people by a free, unconditional, invincible grace, not only justifying us in Christ when we come to faith, but also raising us from the death and bondage of sin by His life-giving Spirit in order to bring us to faith. Knowing that we come empty handed and spiritually bankrupt, we repent of both our good and bad works so as to trust in Christ alone for our salvation. For the Scripture says, "no one can say 'Jesus is Lord' apart from the Holy Spirit" (1 Cor. 12:3). Indeed, it is only because the Spirit first unites us to Christ that we can cry out "Abba, Father"(Rom. 8:15; Gal 4:6). For Jesus said, "no one can come to Me unless God grants it"(John 6:65). Scripture is our only authority for all our affirmations or denials and presuppositions related to the truth of the gospel, which is our only hope. May the Lord richly bless His word as we cast the seed of the gospel to those God has placed in the paths of each of our various callings.

The Good News

The Bible says that God created you, not for yourself, but for His own glory (Genesis 1-2; John 1:1-3; Revelation 4:11).

The Bible says that you are a sinner, a rebel against God (Romans 3:10-11; Isaiah 53:6), and that you have fallen short of glorifying God (Romans 3:23). Your sin separates you from God (Isaiah 59:2). Worse yet, you are guilty before the holy God and, because of your sin, justly deserving eternal punishment in the lake of fire (Romans 6:23; Revelation 20:15).

The Bible says that, even though you are a sinner who's under the wrath of God (Ephesians 2:1-3), God loves you and has provided a way for you to be reconciled to Him (Ephesians 2:4-10). Because God loves you (John 3:16; Romans 5:8) and because He doesn't want you to perish for eternity (Ezekiel 18:23; 33:11; 2 Peter 3:9), He sent Jesus Christ to be your substitute. Jesus died for your sins, paying the penalty that you deserve (1 Peter 2:24 & 3:18). He was crushed for your sins (Isaiah 53).

The Bible says that you can be forgiven of your guilt. But that forgiveness cannot be earned; it is God's free gift (Ephesians 2:8-9). You cannot earn a right relationship with God by doing good things or by being "religious." No church can give this to you. You must receive it personally and freely as a gracious gift. Grace is God's unearned kindness.

The Bible says that forgiveness of sins and a right relationship with God can be yours. You must simply turn from your sins (Acts 3:19; 17:30-31), and trust Jesus Christ alone as your Lord & Savior (John 1:12; Romans 4:4-5).

The Deity of Christ - Jesus is God

The New Testament abounds with proof for the deity of Jesus Christ. In eight passages, Jesus is described by the Greek word Theos (God): John 1:1-3; 1:18; 20:28; Rom. 9:5; Titus 2:13; Heb. 1:8; 2 Pet. 1:1; 1 John 5:20. Divine attributes, such as eternality (Isa. 9:6; John 1:1,2; Rev. 1:8; 22:13), omnipresence (Matt. 18:20; 28:20; John 3:13), omniscience (John 2:24,25; 21:17; Rev. 2:23), omnipotence (Isa. 9:6; Phil. 3:21; Rev. 1:8), immutability (Heb. 1:10-12; 13:8), and in general, every attribute of the Father is ascribed to the Son (Col. 2:9).

The New Testament also depicts Jesus as exercising Divine prerogatives and works: creation (John 1:3,10; Col. 1:16; Heb. 1:2,10), providence (Luke 10:22; John 3:35; 17:2; Eph. 1:22; Col. 1:17; Heb. 1:3), the forgiveness of sins (Matt. 9:2-7; Mark 2:7-10; Col. 3:13), resurrection and judgment (Matt. 25:31,32; John 5:19-29; Acts 10:42; 17:31; Phil. 3:21; 2 Tim. 4:1), and the final dissolution and renewal of all things (Eph. 1:10; Heb. 1:10-12; Phil. 3:21; Rev. 21:5) (see: Systematic Theology by Louis Berkhof, p. 94, 95).

The New Testament also affirms the deity of Jesus in calling him Yahweh. Old Testament prophecies concerning Yahweh are quoted in the New Testament as being references to Jesus (compare Mal. 3:1 and Luke 1:76; Joel 2:32 and Rom. 10:13; Isa. 45:23 and Rom. 14:10). (Buswell, p. 104, 105). These examples are adequate to demonstrate that the New Testament contains a myriad of proof for the deity of Jesus Christ.

Sola Scriptura

Sola Scriptura: The Erosion of Authority

Scripture alone is the inerrant rule of the church's life, but the evangelical church today has separated Scripture from its authoritative function. In practice, the church is guided, far too often, by the culture. Therapeutic technique, marketing strategies, and the beat of the entertainment world often have far more to say about what the church wants, how it functions and what it offers, than does the Word of God. Pastors have neglected their rightful oversight of worship, including the doctrinal content of the music. As biblical authority has been abandoned in practice, as its truths have faded from Christian consciousness, and as its doctrines have lost their saliency, the church has been increasingly emptied of its integrity, moral authority and direction. Rather than adapting Christian faith to satisfy the felt needs of consumers, we must proclaim the law as the only measure of true righteousness and the gospel as the only announcement of saving truth. Biblical truth is indispensable to the church's understanding, nurture and discipline. Scripture must take us beyond our perceived needs to our real needs and liberate us from seeing ourselves through the seductive images, cliche's, promises. and priorities of mass culture. It is only in the light of God's truth that we understand ourselves aright and see God's provision for our need. The Bible, therefore, must be taught and preached in the church. Sermons must be expositions of the Bible and its teachings, not expressions of the preachers opinions or the ideas of the age.We must settle for nothing less than what God has given. The work of the Holy Spirit in personal experience cannot be disengaged from Scripture. The Spirit does not speak in ways that are independent of Scripture. Apart from Scripture we would never have known of God's grace in Christ. The biblical Word, rather than spiritual experience, is the test of truth.

Thesis One: Sola Scriptura

We reaffirm the inerrant Scripture to be the sole source of written divine revelation, which alone can bind the conscience. The Bible alone teaches all that is necessary for our salvation from sin and is the standard by which all Christian behavior must be measured.

We deny that any creed, council or individual may bind a Christian's conscience, that the Holy Spirit speaks independently of or contrary to what is set forth in the Bible, or that personal spiritual experience can ever be a vehicle of revelation.

THE CAMBRIDGE DECLARATION
of the Alliance of Confessing Evangelicals
April 20, 1996