Calvinists don't believe in free will.
How completely and utterly false! And I will prove it through OLD Calvinist Confessions:
The Second Helvetic Confession
Date: 1566
Chapter IX: Of Free-Will, and So of Man’s Power and Ability [cf. CA XVIII]
1. [1.] We teach in this matter, which at all times has been the cause of many conflicts in the Church, that there is a triple condition or estate of man to be considered. What Man Was Before the Fall. First, what man was before his fall—to wit, upright and free, who might both continue in goodness and decline to evil; but he declined to evil, and has wrapped both himself and all mankind in sin and death, as has been shown before.
2. [2.] What Man Was After the Fall. Secondly, we are to consider what man was after his fall. His understanding, indeed, was not taken from him,
neither was he deprived of his will, and altogether changed into a stone or stock. Nevertheless, these things are so altered in man that they are not able to do that now which they could do before his fall. For his understanding is darkened, and his will, which before was free, is now become servile will; for it serveth sin, not nilling, but willing 3.—for it called a will, and not a nill.
Man Does Evil by His Own Free Will. Therefore as touching evil or sin, man does evil, not compelled either by God or the devil, but of his own accord; and in this respect he has a most free will.
[3.] But whereas we see that oftentimes the most evil deeds and counsels of man are hindered by God, that they can not attain their end,
this does not take from man liberty in evil, but God by his power does prevent that which man otherwise purposed freely: as Joseph’s brethren did freely purpose to slay Joseph; but they were not able to do it, because it seemed otherwise good to God in his secret counsel (Gen 37:18ff.‡ [cf. Gen 45:5, 7‡; 50:20‡]).
4. [4.] Man Is Not Capable of Good Per Se. But, as touching goodness and virtues, man’s understanding does not of itself judge aright of heavenly things. For the evangelical and apostolical Scripture requires regeneration of every one of us that will be saved. Wherefore our first birth from Adam doth nothing profit us to salvation. Paul says, “The natural man receiveth not the things of the Spirit,” etc. (1 Cor 2:14). The same Paul elsewhere denies that we are “sufficient of ourselves to think any thing as of ourselves” (2 Cor 3:5; Cf. Rom 7:18†)
5. Now, it is evident that the mind or understanding is the guide of the will; and, seeing the guide is blind, it is easy to be seen how far the will can reach. Therefore man, not as yet regenerate, has no free-will to good, no strength to perform that which is good. The Lord says in the Gospel, “Verily, verily, I say unto you, whosoever commiteth sin is the servant of sin” (John 8:34). And Paul the Apostle says, “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be” (Rom 8:7).
6. [5.] Furthermore, there is some understanding of earthly things remaining in man after his fall. Understanding of the Arts. For God has of mercy left him wit, though much differing from that which was in him before his fall. God commands us to garnish our wit, and therewithal he gives gifts and also the increase thereof. And it is a clear case that we can profit very little in all arts without the blessing of God. The Scripture, no doubt, refers all arts to God; yea, and the Gentiles also ascribe the beginnings of arts to the gods, as the authors thereof.
7. [6.] Of What Kind Are the Powers of the Regenerate, and in What Way Their Wills Are Free. Lastly, we are to consider whether the regenerate have free-will, and how far they have it. In regeneration the understanding is illuminated by the Holy Spirit, that it may understand both the mysteries and will of God. And the will itself is not only changed by the Spirit, but it is also endued with faculties, that, of its own accord, it may both will and do good (Rom 8:4). Unless we grant this, we shall deny Christian liberty, and bring in the bondage of the law. Besides, the prophet brings in God speaking thus: “I will put my laws into their minds, and write them in their hearts” (Jer 31:33; Ezek 36:26-27). The Lord also says in the Gospel, “If the Son make you free, ye shall be free indeed” (John 8:36). Paul also to the Philippians, “Unto you is given for Christ, not only to believe in him, but also to suffer for his sake” (Phil 1:29; John 15:5†). And, again, “I am persuaded that he that began this good work in you will perform it until the day of Jesus Christ” (Phil 1:6†). Also, “It is God that worketh in you the will and the deed” (Phil 2:13).
8. [7.] The Regenerate Work Not Only Passively but Actively. Where, nevertheless, we teach that there are two things to be observed—first, that the regenerate, in the choice and working of that which is good, do not only work passively, but actively; for they moved of God that themselves may do that which they do (Phil 2:12†). And Augustine does truly allege that saying that “God is said to be our helper (Ps 27:9†); but no man can be helped but he that does somewhat” (Augustine, Sermones 13.3; 156.11). The Manichaeans did bereave man of all action, and made him like a stone and a block.
9.
The Free Will Is Weak in the Regenerate. Secondly, that in the regenerate there remains infirmity. For, seeing that sin dwells in us, and that the flesh in the regenerate strives against the Spirit, even to our lives’ end, they do not readily perform in every point that which they had purposed. These things are confirmed by the apostle (Rom 7:13-25; Gal 5:17).
10. Therefore, all free-will is weak by reason of the relics of the old Adam remaining in us so long as we live, and of the human corruption which so nearly cleaves to us. In the meanwhile, because the strength of the flesh and the relics of the old man are not of such great force that they can wholly quench the work of the Spirit, therefore the faithful are called free, yet so that they do acknowledge their infirmity, and glory no whit at all in their free-will. For that which St. Augustine does repeat so often out of the apostle ought always to be kept in mind by the faithful: “What hast thou that thou didst not receive? and if thou didst receive it, why dost thou glory, as if thou hadst not receive it?” (1 Cor 4:7†; cf. Augustine, Contra duas epistulas Pelagionorum ad Bonifatium 4.9.25; Sermones 13.3) Hitherto may be added that that comes not straightway to pass which we have purposed, for the events of things are in the hand of God. For which the cause Paul besought the Lord that he would prosper his journey (Rom 1:10). Wherefore, in this respect also, free-will is very weak.
11. [8.]
In External Things There Is Liberty. But in outward things no man denies but that both the regenerate and the unregenerate have their free-will; for man hath this constitution common with other creatures (to whom he is not inferior) to will some things and to nill other things. So he may speak or keep silence, go out of his house or abide within. Although herein also God’s power is evermore to be marked, which brought to pass that Balaam could not go so far as he would (Num 24:13), and that Zacharias, coming out of the Temple, could not speak as he would have done (Luke 1:22).
12. [9.] Heresies. In this matter we condemn the Manichaeans, who deny that the beginning of evil unto man, being good, came from his free-will. We condemn also, the Pelagians, who affirm that an evil man has a free-will sufficiently to perform a good precept. Both these are confuted by the Scripture, which says to the former, “God made man upright” (Eccl 7:29†); and to the latter, “If the Son make you free, then ye shall be free indeed” (John 8:36†).
The Belgic Confession
Date: 1561
Article 14: Of the Creation and Fall of Man, and His Incapacity to Perform What Is Truly Good
We believe that God created man out of the dust of the earth (Gen 2:7†; 3:19†; Eccl 12:7†), and made and formed him in his own image and likeness, good, righteous, and holy (Gen 1:26; Eccl 7:29; Eph 4:24; Col 3:10†), capable in all things to will agreeably to the will of God (Gen 1:31; Eph 4:24). But being in honor, he understood it not, neither knew his excellency (Ps 49:20; Isa 59:2), but willfully subjected himself to sin, and consequently to death and the curse, giving ear to the word of the devil (Gen 3:6, 17 [or Gen 3:16-19; Rom 5:12†). For the commandment of life, which he had received, he transgressed (Gen 1:3, 7); and by [his] sin separated himself from God, who was his true life (Isa 59:2), having corrupted his whole nature (Eph 4:18), whereby he made himself liable to corporal and spiritual death (Rom 5:12; Gen 2:17; 3:19; Eph 2:1†). And being thus become wicked, perverse, and corrupt in all his ways, he hath lost all his excellent gifts which he had received from God (Ps 94:11†; Rom 3:10; 8:6†), and only retained a few remains thereof (Acts 14:16-17; 17:27), which, however, are sufficient to leave man without excuse (Rom 1:20-21; Acts 17:27); for all the light which is in us is changed into darkness (Eph 5:8; Matt 6:23), as the Scriptures teach us, saying: The light shineth in darkness, and the darkness comprehendeth it not(John 1:5): where St. John calleth men darkness.
Therefore we reject all that is taught repugnant to this concerning the free will of man, since man is but a slave to sin (Isa 26:12; Ps 94:11; John 8:34; Rom 6:17; 7:5, 17); and has nothing of himself unless it is given him from heaven (John 3:27; Isa 26:12). 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 [or my] Father which hath sent me draw him(John 3:27; 6:44, 65)? Who will glory in his own will, who understands that to be carnally minded is enmity against God(Rom 8:7)? Who can speak of his knowledge, since the natural man receiveth not the things of the Spirit of God(1 Cor 2:14; Ps 94:11)? In short, who dare suggest any thought, since he knows that we are not sufficient of ourselves to think any thing as of ourselves, but that our sufficiency is of God(2 Cor 3:5)? 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(Phil 2:13). For there is no will nor understanding, conformable to the divine will and understanding, but what Christ has wrought in man: which he teaches us when he saith, Without me ye can do nothing(John 15:5).
The Thirty-Nine Articles
Date: 1563
X. Of Free-Will
The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God (Rom 7:14; Gal 5:16-17):[56] Wherefore we have no power to do good works pleasant and acceptable to God,[57] without the grace of God by Christ preventing us, that we may have a good will,[58] and working with us, when we have that good will (Ps 59:10 [Vulgate, Ps 58:10]; Phil 2:13; John 6:44‡; 1 Cor 15:10‡).[59]
The Irish Articles of Religion.
A.D. 1615
OF THE FALL OF MAN, ORIGINAL SIN, AND THE STATE OF MAN BEFORE JUSTIFICATION.
22. By one man sin entered into the world, and death by sin; and so death went over all men, forasmuch as all have sinned.
23. Original sin standeth not in the imitation of Adam (as the Pelagians dream), but is the fault and corruption of the nature of every person that naturally is engendered and propagated from Adam: whereby it cometh to pass that man is deprived of original righteousness, and by nature is bent unto sin. And therefore, in every person born into the world, it deserveth God's wrath and damnation.
24. This corruption of nature doth remain even in those that are regenerated, whereby the flesh always lusteth against the spirit, and can not be made subject to the law of God. And howsoever, for Christ's sake, there be no condemnation to such as are regenerate and do believe, yet doth the Apostle acknowledge that in itself this concupiscence hath the nature of sin.
25. 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, pleasing and acceptable unto God, without the grace of God preventing us, that we may have a good will, and working with us when we have that good will.
26. Works done before the grace of Christ and the inspiration of his Spirit are not pleasing unto God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School Authors say) deserve grace of congruity: yea, rather, for that they are not done in such sort as God hath willed and commanded them to be done, we doubt not but they are sinful.
27. All sins are not equal, but some far more heinous than others; yet the very least is of its own nature mortal, and, without God's mercy, maketh the offender liable unto everlasting damnation.
28. God is not the author of sin: howbeit, he doth not only permit, but also by his providence govern and order the same, guiding it in such sort by his infinite wisdom as it turneth to the manifestation of his own glory and to the good of his elect.
The Canons of the Synod of Dort
Date: 1619
The Third and Fourth Chapters, or Doctrinal Heads,
Namely, Concerning Man’s Corruption, and Conversion to God, Together with the Manner Thereof
Article 1: The Effect of the Fall
Man, in the beginning, being made according to God’s image, was adorned in his mind with true and saving knowledge of his Creator, and of things spiritual; in his will and heart with righteousness; in all his affections with purity; and so was in all his parts and faculties holy (Gen 1:26-27†). But he, by the devil’s instigation, and liberty of his own will, revolting from God, bereaved himself of these excellent gifts (Gen 3:1-7†), and contrariwise, in lieu of them, gat in his mind horrible darkness, vanity, and crookedness of judgment; in his heart and will, malice, rebellion, and obduration; and in all his affections, impurity (Eph 4:17-19†).
Article 2: The Spread of Corruption
And such as man after the fall, such children he begat; namely, a corrupt issue from a corrupt father (Job 14:4†; Ps 51:5†): this corruption being by the just judgment of God derived from Adam to all his posterity (Rom 5:12†) (Christ only excepted [Heb 4:15†]), and that not by imitation (as of old the Pelagians would have it), but by the propagation of nature with her infection.
Article 3: Man’s Total Inability
All men therefore are conceived in sin, and born the children of wrath, untoward to all good tending to salvation, forward to evil, dead in sins, slaves in sin (Eph 2:1, 3†; John 8:34†; Rom 6:16-17†), and neither will nor can (without grace of the Holy Ghost regenerating them [John 3:3-6†; Tit 3:5†]) set straight their own crooked nature, no nor so much as dispose themselves to the amending of it.
The Westminster Confession of Faith
Date: 1643-1649
Chapter IX: Of Free Will
1. God hath 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 (Matt 17:12; Jas 1:14; Deut 30:19; Isa 7:11-12†; John 5:40†; Jas 4:7†).
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 (Eccl 7:29; Gen 1:26; Phil 2:13‡; Col 3:10†); but yet, mutably, so that he might fall from it (Gen 2:16-17; 3:6).
3. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation (Rom 5:6; 8:7; John 6:44, 65†; 15:5): so as, a natural man, being altogether averse from that good (Rom 3:10, 12), and dead in sin (Eph 2:1, 5; Col 2:13), is not able, by his own strength, to convert himself, or to prepare himself thereunto (John 6:44, 65; 3:3, 5-6†; Eph 2:2-5; 1 Cor 2:14; Tit 3:3-5).
4. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin (Col 1:13; John 8:34, 36; Rom 6:6-7†); and, by his grace alone, enables him freely to will and to do that which is spiritually good (Phil 2:13; Rom 6:18, 22); 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 (Gal 5:17; Rom 7:15, 18-19, 21, 23; 1 John 1:8†, 10).
5. The will of man is made perfectly and immutably free to good alone, in the state of glory only (Eph 4:13; Heb 12:23; 1 John 3:2; Jude 24; Rev 21:27†).
So, what Calvinists do not believe in, are the Palagian and Semi-Palagian versions of "free will". I'll not quote the London Baptist Confession which is clear opposition to your view Mr. Baptist.
They believe that God created some destined for hell and some destined for heaven. So, yes, ultimately.
Wrong again, not all Calvinists hold to double predestination, if I am not mistaken, historically most hold to single predestination.
But they're wrong according to the Bible.
No, you're wrong according to the Bible, and your earliest confession.
