THE WORKS OF
JAMES ARMINIUS
VOL. 3
A FRIENDLY DISCUSSION
BETWEEN
JAMES ARMINIUS & FRANCIS JUNIUS,
CONCERNING PREDESTINATION,
CONDUCTED BY MEANS OF LETTERS
The origin of this discussion is thus stated by the elder
Brandt: "On the subject of Predestination, he [Junius]
endeavoured to defend the opinion of Calvin, by rendering it
a little more palatable. For he did not maintain that the
divine predestination had respect to mankind either
ANTECEDENT TO THE DECREE OF THEIR CREATION, or SUBSEQUENT TO
THEIR CREATION, ON A FOREKNOWLEDGE OF THEIR FALL, but that it
had respect only to MAN ALREADY CREATED, so far as BEING
ENDOWED BY GOD WITH NATURAL GIFTS, HE WAS CALLED TO A
SUPERNATURAL GOOD. On that account James Arminius, then one
of the ministers of the church at Amsterdam, entered into an
epistolary conference with him, and tried to prove that the
opinion of Junius, as well as that of Calvin, inferred the
NECESSITY OF SIN, and that he must therefore, have recourse
to a third opinion, which supposed man, not only AS CREATED
but AS FALLEN, to have been the object of predestination.
Junius answered his first letter with that good temper, which
was peculiar to him, but seemed to fabricate out of the
various opinions concerning predestination one of his own,
which, Arminius thought contradicted all those which it was
his endeavour to defend. Arminius was induced to compose a
rejoinder to the answer of Junius, which he transmitted to
the Professor, who retained it full six years, to the time of
his death, without attempting to reply."
The letter of Arminius was divided by Junius into twenty-
seven propositions in answering it, and each of them is here
presented, with the answer of Junius, and the reply of
Arminius, corresponding to it.
TO THE
MOST DISTINGUISHED MAN,
FRANCIS JUNIUS, D.D.,
A BROTHER IN CHRIST, WORTHY OF MY MOST PROFOUND REGARD, JAMES
ARMINIUS WISHES YOU HEALTH.
MOST DISTINGUISHED AND VENERATED SIR:
They who do not give their assent to the sentiments of
others, seem to themselves, and wish to seem to others, to
be, in this, under the influence of sound judgment; but
sometimes, ignorance of the sentiments of others is the cause
of this, which, nevertheless, they by no means acknowledge. I
have not hitherto been able to agree, in the full persuasion
of my mind, with the views of some learned men, both of our
own and of former ages, concerning the decrees of
predestination and of reprobation.
Consciousness of my own lack of talents does not permit me to
ascribe the cause of this disagreement to sound judgment:
that I should ascribe it to ignorance is hardly allowed by my
own opinion, which seems to me to be based on an adequate
knowledge of their sentiments. On this account I have been
till this time in doubt; fearing to assent to an opinion of
another, without a full persuasion in my own mind; and not
daring to affirm that which I consider more true, but not in
accordance with the sentiments of most learned men. I have,
therefore, thought it necessary for the tranquillity of my
mind, to confer with learned men concerning that decree, that
I might try whether their erudite labours might be able to
remove my doubt and ignorance, and produce in my mind
knowledge and certainty. I have already done this with some
of my brethren; and with others, whose opinions have
authority, but thus far, (to confess the truth,) with a
result useless, or even injurious to me. I thought that I
must have recourse to you, who, partly from your published
works, and partly from the statements of others, I know to be
a person such that I may, without fear, be permitted to hope
from you some certain result.
REPLY OF FRANCIS JUNIUS TO THE MOST LEARNED MAN, AND MY VERY
DEAR BROTHER, JAMES ARMINIUS GREETING:
TERTULLIAN, On whose works, as you know, I have now been long
engaged, has been the cause of my long silence, respected
brother. In the mean time, I placed your letter on a shelf
plainly in my view, that I might be reminded of my obligation
to you, and might attend, at the earliest possible
opportunity, to your request. You desire from me an
explication of a question of a truly grave character, in
which the truth is fully known to God: that which is
sufficient He had expressed in His written word, which we
both consult with the divine help. You may set forth openly
what you think and do not think. You desire that I should
present my views, that from this mutual interchange and
communication of sentiments, we may illustrate the truth of
divine grace. I will do what I can according to the measure,
which the Lord has admeasured to me; and whatever I may
perceive of this most august mystery, I will indicate it,
whether I regard it as truth or as a merely speculative
opinion, that you with me may hold that which belongs to the
Deity. Whatever pertains to my opinion, if you have a more
correct sentiment, you may, in a kind and brotherly manner,
unfold it, and by a salutary admonition recall me into the
way of truth. I will here say nothing by way of introduction,
because I prefer to pass at once to the subject itself, which
may rather be "good to the use of edifying," as the apostle
teaches. I judge that all desire the truth in righteousness:
but all do not therefore see the truth in righteousness. "We
know in part, and we prophesy in part," (1 Cor. xiii, 9,) and
"when he, the Spirit of truth, is come, he will guide you
into all truth." (John xvi, 13.) We perceive a part of the
truth: and present a part; the rest will be given in his own
time, by the Spirit of truth to those who seek. May he
therefore grant to both of us that we may receive and may
present the truth.
That we may both realize greater advantage from this
brotherly discussion, and that nothing may carelessly fall
from me, I will follow the path marked out in your letters,
writing word for word, and distinguishing the topics of your
discussion into propositions; and will subjoin to them, in
the same order, my own opinion concerning each point, that in
reference to all things you may be able to see clearly, and
according to the Divine will, determine from the mode of my
answer, what I think and what I do not think. The following
is your first proposition, in which you may recognize
yourself as speaking.
FIRST PROPOSITION OF ARMINIUS
I see, then, most renowned sir, that there are three views in
reference to that subject, [predestination] which have their
defenders among the doctors of our church. The first is that
of Calvin to Beza; the second that of Thomas Aquinas and his
followers; the third that of Augustine and those who agree
with him. They all agree in this, that they alike hold that
God, by an eternal and immutable decree, determined to bestow
upon certain men, the rest being passed by, supernatural and
eternal life, and those means which are the necessary and
efficacious preparation for the attainment of that life.
THE REPLY OF FRANCIS JUNIUS TO THE FIRST PROPOSITION OF
ARMINIUS
If one should wish to accumulate a variety of opinions, he
would in appearance have a large number of them; but let
these be the views of men to whom will readily be assigned
the first place in relation to this doctrine. But in
reference to the points of agreement among them all, of which
you speak, there are, unless I am deceived, two things most
worthy of explanation and notice. First, that what you say is
indeed true, that "God, by an eternal and immutable decree,
determined to give eternal, supernatural life to certain
men;" but that eternal life is not here primarily, or per se
the work of that divine predestination, but rather in a
secondary manner, and dependent, by consequence, on adoption
th~v uiJoqesiav The apostle demonstrates this in Ephes. i, 5.
"Having predestinated us unto the adoption of children by
Jesus Christ to himself, according to the good pleasure of
his will." And in verse 11, "which He hath purposed in
Himself; that in the dispensation of the fullness of time, He
might gather together in one all things in Christ," &c.
Also, Romans viii, 17, "if children, then heirs; heirs of
God, and joint-heirs with Christ," &c. We must not, however,
forget that if an effect is substituted for the
distinguishing part of the essence the definition of the
thing is defective. Predestination, if we regard its peculiar
and distinguishing quality, is, according to the testimony of
the Scripture, to filiation, (so to speak,) or the adoption
of children, the effect and sequence of which is eternal
life. It is thus true that we are predestinated to life, but,
accurately speaking, we are predestinated to adoption by the
special grace of our heavenly Father. He who proposes one,
supposes the other; but it is necessary that the former
should be always set forth distinctly in the general
discussion. Hence it seems that the arrangement of this whole
argument will be less encumbered, if we consider that saving
decree of the divine predestination in this order; that God
has predestinated us to the adoption of children of God in
Christ "to himself," and that he has pre-arranged by his own
eternal decree the way and the end of that adoption; the way
of that grace, leading us in the discharge of duty, by our
vocation and justification, but its end, that of life, which
we shall obtain when our glorification is perfected, (Rom.
8,) which are the effects of that grace, and the most certain
consequences of our adoption. The statement that God has
predestinated certain persons to life, is a general one; but
it is not sufficiently clear or convenient for the purpose of
instruction, unless gratuitous adoption in Christ is
supposed, prior to justification and life and glory.
There is still another statement, made by you, which seems to
me to need consideration, that "God has bestowed on certain
men those means which are the necessary and efficacious
preparation for the attainment of that life." For though that
assertion is true, yet it must be received with cautious
discrimination and religious scrupulousness. Our filiation is
(so to speak) the work of the divine predestination, because
God is our father, and by His grace unites us to himself as
sons. But whatever God has ordained for the consummation of
this adoption in us, it is, in respect to that adoption, not
a means but a necessary adjunct or consectary. That eternal
life, bestowed on us, is a consectary of our adoption "to
himself." But in respect to the adjuncts and consequence,
they may be called mutually, the means one of another; as
calling is said to be the means of justification, and
justification of glorification, (Rom. 8.) Yet though they are
means, most of them are necessary and efficacious in certain
respects, not per se and absolutely. For if they were, per se
and absolutely necessary and efficacious, they would be
equally necessary and efficacious in all the pious and elect.
Yet most of them are not of this character; since even
infants and they who come in their last hours, being called
by the Lord, will obtain eternal life without those means.
These things have been said, the opportunity being presented.
We agree generally in reference to the other matters.
THE REPLY OF JAMES ARMINIUS TO THE ANSWER OF FRANCIS JUNIUS
To that most distinguished person, Doctor Francis Junius, and
my brother in Christ, to be regarded with due veneration.
REVEREND SIR:
I have read and reviewed your reply, and used all the
diligence of which I was capable, considering it according to
the measure of my strength, that I might be able to judge
with greater certainty concerning the truth of the matter
which is under discussion between us. But while I consider
everything in the light of my judgment, it seems to me that
most of my propositions and arguments are not answered in
your reply. I venture, therefore, to take my pen and to make
some comments in order to show wherein I perceive a
deficiency in your answer, and to defend my own arguments. I
am fully persuaded that you will receive it with as much
kindness as you received the liberty used in my former
letter, and if any thing shall seem to need correction and to
be worthy of refutation, you will indicate it to me with the
same charity; that, by your faithful assistance, may be able
to understand the truth which I seek with simplicity of
heart, and explain it to others to the glory of God and their
salvation, as occasion shall demand. May that Spirit of truth
be present with me, and so direct my mind and hand, that it
may in no respect err from the truth. If however any thing
should fall from me not in harmony with its meaning, I shall
wish that it had been unsaid, unwritten.
THE REPLY OF ARMINIUS TO THE ANSWER TO HIS FIRST PROPOSITION
In my former letter I laid down three views held by our
doctors in reference to the decree of Predestination and
Reprobation, diverse, not contrary. Others might perhaps have
been adduced, but not equally diverse among themselves or
from others. For each of these are distinguished by marks
which are manifest and have reference to the essence and
nature of the subject itself, which is under discussion.
First, they give the object of the decree (man) a different
mode or form, since the first presents him to the Deity as an
object to be created, the second as created, the third as
fallen.
Secondly, they adapt to that decree attributes of the Deity,
either different or considered in a different relation. For
the first presents mercy and justice as preparing an object
for themselves; the third introduces the same attributes as
finding their object prepared; the second places grace, which
holds the relation of genus to mercy, over predestination;
and liberty of grace over non-election or the preparation of
preterition, and justice over punishment.
Thirdly, they differ in certain acts. The first view
attributes the act of creation to that decree, and makes the
fall of man subordinate to the same decree; the second and
the third premises creation; the third also supposes the fall
of man to be antecedent in the order of nature to the decree,
regarding the decree of election which flows from mercy and
that of reprobation which is administered by justice, as
having no possible place except in reference to man
considered as a sinner, and on that account meriting misery.
It is hence apparent that I have not improperly separated
those views which are themselves separated and discriminated
by some marked distinction. But you will perhaps persuade me
that our doctors differ only in their mode of presenting the
same truth, more easily than you will persuade them or their
adherents. For Beza in many places sharply contends that God,
when predestinating and reprobating man, considers him, not
as created, not as fallen, but as to be created, and he
claims that this is indicated by the term "lump," used in
Rom. ix, 21, and he charges great absurdities on those who
hold different views. For example, he says that they "who
present man as created to God decreeing, consider the Deity
as imprudent, creating man before he had his own mind
arranged any thing in reference to his final condition. He
accuses those who present man as fallen, of denying, divine
providence, without the decree or arrangement of which sin
entered into the world, according to their view. But I can
readily endure, indeed I can praise any one who may desire to
harmonize the views of the doctors, rather than to separate
them more widely, only let this be done by a suitable
explanation of views, apparently diverse, not by change in
statement, or by any addition, differing from the views
themselves. He, who acts otherwise, does not obtain the
desired fruit of reconciliation, and he gains the emolument
of an erroneously stated sentiment, the displeasure of its
authors.
As to those two respects in which you think that my
explanation of the agreement of those views needs
animadversion, in the former I agree, in the latter I do not
much disagree with you. For Predestination is, immediately,
to adoption, and, through it, to life; but when I propose the
sentiments of others, I do not think that they should be
corrected by me. Yet I cheerfully receive the correction;
though I consider that it has little or nothing to do with
this controversy. Indeed I think that it tends to confirm my
view. For adoption in Christ not only requires the
supposition of sin as a condition requisite in the object,
but of a certain other thing also, of which I did not in my
former letter think it best to treat. That thing is faith in
Jesus Christ, without which adoption is in fact bestowed on
no man, and, apart from the consideration of which, adoption
is prepared for no one by the divine predestination. (John i,
12.) For they who believe are adopted, not they who are
adopted receive the gift of faith: adoption is prepared for
those who shall believe, not faith is prepared for those who
are to be adopted, just as justification is prepared for
believers, not faith is prepared for the justified. The
Scripture demonstrates that this is the order in innumerable
passages. But I do not fully understand in what sense you
style vocation and justification the way of adoption. That
may be called the way of adoption which will lead to
adoption, and that also by which adoption tends to its own
end. You seem to me to understand the term way in the latter
sense, from the fact that you make justification subsequent
to adoption, and you speak of the way of grace leading us in
the discharge of duty, by our vocation and justification.
Here are two things not unworthy of notice. The first is that
you connect vocation with adoption as antecedent to it, which
I think can scarcely be said of vocation as a whole. For the
vocation of sinners and unbelievers is to faith in Christ;
the vocation of believers is to conformity to Christ and to
communion with him. The Scripture makes the former antecedent
to adoption. The latter is to adoption itself, which is
included in conformity and communion with Christ. The second
is that you made adoption prior to justification; both of
which I regard as bestowed on believers at the same time,
while in the order of nature, justification is prior to
adoption. For the justified person is adopted, not the
adopted person is justified. This is proved by the order both
of the attainment of those blessings made by Christ, and that
of the imputation of the same blessings made by God in
Christ. For Christ obtained the remission of sins, before he
obtained adoption, before in the order of nature: and
righteousness is imputed before sonship. For "when we were
enemies, we were reconciled to God by the death of his Son,"
(Rev. v, 10,) but being reconciled, we are adopted as sons.
Let us consider also what are opposed to these, namely,
imputation of sins and non-adoption. From these it is clearly
seen that such is the order. Sin is the cause of exclusion
from filiation by the mode of demerit. Imputation of sin is
the cause of the same exclusion by the mode of justice,
punishing sin according to its demerit. In reference to your
remarks concerning means, I observe that this term is applied
by the authors to whose sentiments I refer, to those things
which God makes subordinate to the decree of Predestination,
but antecedent to the execution of that decree, not those by
which or in respect to which Predestination itself is made,
whether to adoption or to life. But I think it may be most
useful to consider whether these, either as adjuncts, or
consectaries, or means, or by whatever other name they may be
called, are only effective to consummate the adoption already
ordained for certain individuals, or whether they were
considered by the Deity in the very act of predestination to
sonship, as necessary adjuncts of those to be predestinated.
SECOND PROPOSITION OF ARMINIUS
They differ in this, that the first presents men as not yet
created, but to be created, to God, electing and
predestinating, also passing by and reprobating, (though, in
the latter case, it does not so clearly make the
distinction): the second presents them created, but
considered in a natural state, to God electing and
predestinating, "to be raised from that natural state above
it; it presents them to Him in the act of preterition, as
considered in the same natural state, and to Him in that of
reprobation, as involved in sin by their own fault: the third
presents them to Him both electing and predestinating, and
passing by and reprobating as fallen in Adam, and as lying in
the mass of corruption and perdition.
THE ANSWER OF JUNIUS TO THE SECOND PROPOSITION
That, in this statement of views (which are apparently, not
really, contradictory) you have, in some manner, fallen into
error, we shall, in its own place, demonstrate. I could wish
that in this case an ambiguity, in the verb reprobate, and
the verbal reprobation, had been avoided. This word is used
in three ways; one general, two particular. The general use
is when non-election, or preterition and damnation, is
comprehended in the word, in which way Calvin and Beza
frequently understood it, yet so as to make some distinction.
A particular mode or signification is when it is opposed to
election, and designates non-election or preterition (a Latin
phrase derived from forensic use) in which sense the fathers
used it according to the common use of the Latins. There is
also a particular use of the word, when reprobation is taken
for damnation, as I perceive that it is used by you in this
whole letter. The first mode is synecdochical, the second
common, the third metonymical; I add that the third might
properly be called catachrestic if we attend to the just
distinction of these members. I wholly approve the second
meaning and shall adhere to it in this whole discussion.
THE REPLY OF ARMINIUS TO THE ANSWER TO THE SECOND PROPOSITION
I have made a difference, not a contrariety between those
views, and have already explained that difference according
to my judgment. I do not, however, wish to be tedious in the
proof of this point. For, in this matter, it is my aim that
of a number of positions, any one being established, others,
perhaps before unsettled, may be demonstrated.
The word reprobation may be sometimes used ambiguously, but
it was not so used by me: and, if it had been, blame for that
thing ought not to be laid on me, who have used that word in
the sense and according to the use of those, whose views I
presented, but especially according to the sense in which it
has been used by yourself, with whom I have begun this
discussion. For I had examined various passages in your
writings, and in them I found that the word was used by you
in the last sense, which you here call catachrestic. I will
adduce some of those passages, from which you will see that I
have used the word in accordance with your perpetual usage.
In your Notes on Jude, (fol 27-6,) "The proper cause of
reprobation is man himself; of his own sin, dying in sins."
So in your Sacred Axioms concerning Nature and Grace,
prefaced to the Refutation of the Pamphlet of Puccius, Axioms
xliv, xlv, xlvi, xlvii, xlviii, and especially xlix and l,
the words of which I here quote. Axiom xlix, "Nor is
preterition indeed the cause of reprobation or damnation, but
only its antecedent. But the peculiar and internal efficient
cause of this is the sin of the creature, while the
accidental and external cause is the justice of God." Axiom
i, "Therefore Reprobation (that we may clearly distinguish
the matter) is understood either in a wider sense, or in one
which is more narrow and peculiar to itself. In a wider
sense, if you consider the whole subject of the divine
counsel from preterition, as the antecedent and commencement,
to damnation, as the end and consequent, with the
intervention of the peculiar cause of damnation, namely, sin;
in a more narrow and appropriate sense, if you consider only
the effects of sin." We might add, also, what is said in the
51st axiom. Of the theses concerning Predestination,
discussed by Coddaeus under you, the 14th has this remark:
"Preterition is the opposite of preparation of grace and
reprobation or preparation of punishment is the opposite of
preparation of glory. But preparation of punishment is the
act in which God determines to punish his creatures, &c." In
theses 17 and 18, "reprobate on account of sins, from the
necessity of justice." Here you seem to have wished to use
those words properly: which you also signify more plainly in
the Theses concerning election discussed by the younger
Trelcatius under your direction. Thesis xii, "But if
reprobation is made the opposite of election, (as it really
is,) it is a figurative expression, that is either by
synecdoche, or by catachresis. By synecdoche, if it refers to
the whole series of acts opposed to Predestination; by
catachresis, if it refers to non-election. For non-election
is the first limit of the divine purpose, dependent on his
will alone. Reprobation is the ultimate limit, next to the
execution, dependent on the supposition of antecedent
causes." Hence it is apparent that I have used that word in
the sense which you have styled "appropriate." I will state,
in a few words, what I think in reference to the same word,
and its use. I am wholly of the opinion that the word
reprobation, according to the use of the Latin language,
properly signifies non-election, if election does not consist
without reprobation. But I think that it is never used in the
Scripture for an act which is merely negative, and never for
an act which has reference to those who are not sinners. If
at any time Augustine and others of the fathers use it for
preterition, non-election, or any negative act, they consider
it as having reference to a reelection in sin, and in the
mass of corruption, or for a purpose to withhold mercy, the
latter term being used for a deliverance from sin and actual
misery. Calvin and Beza use it in almost every case, for the
mere preparation of punishment, or for both acts.
THIRD PROPOSITION OF ARMINIUS
The first theory is this, that God determined from eternity
to illustrate his own glory by mercy and justice: and as
these could be exercised in fact only in reference to
sinners, that he decreed to make man holy and innocent, that
is, after his own images yet, good in such a sense as to be
liable to a change in this condition, and able to fall and to
commit sin: that he ordained also that man should fall and
become depraved, that He might thus prepare the way for the
fulfillment of his own eternal counsels, that he might be
able mercifully to save some and justly to condemn others,
according to his own eternal purpose, to the declaration of
his mercy in the former, and of his justice in the latter.
ANSWER OF JUNIUS TO THE THIRD PROPOSITION
This view seems to have been stated not with sufficient
fullness; for Calvin in his Institutes, (lib. 3,) eloquently
refers to the words of Paul in Ephes. i, "He predestinated
us unto the adoption of children by Jesus Christ to himself,
&c.," and explains them, preserving the order which we
noticed under Proposition I. God therefore from eternity
determined to illustrate most wisely his own glory by the
adoption of these and the preterition or non-adoption of
those with the introduction also of mercy and justice. This
being settled, that statement may be very well conceded, that
"God determined to illustrate his own glory by mercy and
justice, if it is rightly understood. But this will be
hereafter explained in a summary manner. But it cannot be
conceded, nor can I think that Calvin or Beza would have said
simply that "mercy and justice cannot in fact be exercised
except in reference to sinners. For in the first place (that
we may sooner or later explain these things), sinners are
such in act, in habit, or in capability. We are sinners in
act when the depravity of our nature has carried out its own
operations; we were sinners in habit in the womb and from the
womb, before we wrought the works of the flesh. Adam was such
in capability in some sense before the fall, when he had the
power to lay aside his holy habits of life, and make himself
the bond-slave of sin. So also they are miserable, in act, in
habit, or in capability, who now endure miseries or have put
on the habit of them, are capable of falling into them. The
latter, however, are sinners and miserable, not absolutely
but relatively; not fully but in a certain sense (kata ti)
and only in a comparative mode of speaking as Job iv, 18,
"Behold He put no trust in his servants; and his angels he
charged with folly." Augustine refers to this (Lib. contra.
Priscill et Origen, cap 10) concluding his remarks with this
most elegant sentence: "for by participation in whom they are
righteous, by comparison with Him they are unrighteous."
But in the second place it is not true that "mercy cannot be
exercised except in reference to sinners," for all creatures,
even the angels from heaven, when compared, according to
their own nature, with the Deity, are wretched, since in
comparison with Him they are not righteous, and because, by
their own nature, they can sink into misery, (which is
certainly the capability of misery; as, on the contrary, not
to be capable of misery, is the highest happiness), they are
miserable by capability. Therefore, He who has freed them
from possible misery by His own election, has bestowed mercy
on them; in reference to which they are called "elect angels"
by Paul. (1 Tim. v, 21.) We may here merely refer to the fact
that the word mercy (the Latin term misericordia being used
in a more contracted sense) does not necessarily suppose
misery, as will be seen by a reference to the original
languages, the Hebrew and Greek, in which the men of God
wrote. The Hebrews expressed that idea by two words dsj and
symjr neither of which had reference properly and necessarily
to misery e]leov of the Greeks does not necessarily suppose
misery, if we regard the common usage of the Scriptures; for
parents exercise it towards their children, though happy and
free from misery. In the third place, it is by no means more
true that "he can exercise justice only in reference to
sinners." For he who renders to each his due, exercises
justice: but God would clearly not be just if he did not
render their due to the righteous as well as to the
unrighteous. For even towards Adam, if he had remained
righteous, God would have exercised justice both by the
bestowment of his own reward upon him, analogous to his
righteousness, and by that supernatural gift, analogous to
his own power and grace, which He adumbrated to man by the
symbol of the tree of life. It was possible that God should
exercise justice in reference even to those who were not
sinners. But concerning judgment to death, the case is
different. From what has already been said, we readily
conclude in reference to the rest. In reference to the word
ordain, we shall speak under the sixth proposition.
REPLY OF ARMINIUS TO THE ANSWER TO HIS THIRD PROPOSITION
I might show that the sentiments of Calvin and Beza were well
and fully set forth by me in those words, by many passages
selected from their writings. For though sometimes, when they
make mention of adoption, and non-adoption, which is its
contrary by logical division and opposition, yet they do not
set forth their views, as it was explained by you in answer
to my first proposition, and as you have just explained it in
these words: "God, therefore, from eternity, determined to
illustrate most wisely his own glory by the adoption of
these, and the preterition or non-adoption of those, with the
introduction of mercy and justice." For in two respects there
is a departure in those words from their sentiment.
In the first place, because they do not consider that the
illustration of the glory of God is effected immediately by
the adoption of these and the non-adoption or preterition of
those, but by a declaration of mercy and justice, which are
unfolded in the acts of adoption or election, and of non-
adoption or reprobation. It seems proper, according to the
rule of demonstration, that this order should be preserved;
the glory of God consists in the declaration of the
attributes of God; the attributes of God are illustrated by
acts suitable to those attributes.
Secondly, mercy and justice are not said by them to be
introduced into the decree of predestination and reprobation.
For those words signify that God, according to other
attributes of his nature, decreed the adoption of these and
the non-adoption of those, to the illustration of his own
glory, in which deed he used also mercy and justice for the
execution of that decree, and indeed with the condition of a
change in the object. But this was not their view, but it was
as I have already set it forth, namely, "God determined from
eternity to illustrate his own glory by mercy and justice:
since the glory of God can be neither acknowledged nor
celebrated, unless it be declared by his mercy and his
justice. But they consider mercy the appropriate cause of
adoption, but justice the cause of non-adoption or
reprobation, and they regard his purpose of illustrating both
as the whole cause of predestination, that is, of election
and reprobation; for they divide predestination into these
parts or species. Therefore in my statement less was ascribed
to mercy and justice in that decree than those authors think
ought to be ascribed to those attributes, and than they do
ascribe to them in the explanation of their entire view. Nor
is it with justice denied that it is a part of their
sentiment that mercy and justice can only be exercised in
fact in reference to actual sinners. For they assert this
most clearly, not indeed restricting the word justice to
punitive justice, which, indeed, is my view, as is evident
from my sixth proposition, and I think that this can be
understood from them. I will adduce a few passages from many.
Beza (adversus calumnias Nebulonis, ad art. 2) "God, having
in view the creation of man, to declare the glory both of his
mercy and of his justice, as the result showed, made Adam in
his own image, that is, holy and innocent; since as he is
good, nothing depraved can be created by him. But they must
be depraved on whom he determines to have mercy, and they
also whom he justly determines to condemn." From this passage
I quoted the words in which I stated this view. The same Beza
again says (lib. 1, quest. et reap. fol. 126, in 8,) "Since
God had decreed from eternity, as can be learned from events,
to manifest in the highest degree his own glory in the human
race, which manifestation might consist partly in the
exercise of mercy, partly in the demonstration of hatred
against sin, he made a man inwardly and outwardly pure, and
endowed with right understanding and will, but susceptible of
change. He, as supremely good, could not and would not indeed
create any evil thing, and yet unless evil had entered into
the world, there would have been no place for mercy or
judgment." He expresses himself, in the plainest manner
possible, in his conference with Mombelgartes; "Let us," says
Beza "lay down these principles. God, an infinitely wise
architect, and whose wisdom is unlimited, when He determined
to create the world, and especially the human race had a
certain proposed end, &c. For the eternal and immutable
purpose of God was antecedent to all causes, because He
decreed in Himself from eternity to create all men for His
own glory. But the glory of God is neither acknowledged nor
celebrated, unless his mercy and justice is declared.
Therefore, He made an eternal and immutable decree by which
He destined some particular individuals, of mere grace, to
eternal life, and some, by an act of judgment, to eternal
damnation, that He might declare His mercy in the former, but
His justice in the latter. Since God had proposed this end to
Himself in the creation of men, it was necessary that He
should also devise the way and the means by which He could
attain that end, that His mercy and His justice might be
equally manifested. For since mercy presupposes misery, it
can neither have place nor be declared where misery does not
exist, it was then necessary that man should be created, that
in him there might be a place for the mercy of God. This
could not be found without preceding misery. So also, since
justice presupposes crime, without which justice cannot be
exercised, (for where there is no crime, there justice has no
place,) it was necessary that man should be so created that,
without the destruction of his nature, he might be a fit
subject, that in him God might declare His own justice. For
He could not declare His own justice in man unless He should
have destined him to eternal damnation. Therefore, God
proposed, &c." These things were published by James Andreas,
but acknowledged by Beza, for in his answer to that
discussion he does not say that views, not his own, are
attributed to him. You see, therefore, that I have adapted
the proper object to those attributes according to their
opinion, which sentiment they without doubt think that they
have derived from the Scripture; in which this is fixed that
God cannot justly punish one who is not a sinner; in which
also the same author will deny that the word mercy is so used
that, when attributed to God, it may signify salvation from
possible misery; since, in their view, it every where
designates salvation from the misery which the sinner has
merited, and which either has been or can be justly inflicted
by the Deity. But I shall not wish to contend strenuously
that it is not possible that mercy should be exercised
towards those not actually miserable, and I can easily assent
to those things which you have said concerning that subject,
if they may have the meaning which I will give in my own
words, namely, that all creatures, even angels and men, when
compared with God, are miserable, misery being here taken for
non felicity, not for that which is opposed to felicity in a
privative sense, but for that which is opposed to it in a
contradictory sense; as nothing more is proved by the reason
from analogy. In comparison with God they are not just,
therefore, in comparison with him they are not happy. For
there are three antecedents, each of which has its
consequent; just, unjust, not just; happy, unhappy or
miserable, not happy. From justice results happiness, from
injustice misery, from non-justice non-felicity.
But creatures as such can be compared with God, both in
relation of the limit whence they proceed, and in relation to
the limit to which they advanced by the Deity. In relation to
the latter, angels and men exist, are just, are happy; in
relation to the former, they do not exist, are not just, are
not happy, since they come from nothing and can therefore be
returned to nothing. But in this relation they cannot be
called unjust or unhappy, since the limit, from which they
were brought forward, is opposed, by contradiction, not by
privation, to the limit to which they are borne by the divine
goodness, or more briefly, since they are brought from
possibility to actuality, which possibility and actuality are
contradictory not privative, one of the other. Now, since
they consist of possibility and actuality, it is not possible
that they, if deserted by divine support, should return to
nothing, but it is necessary that they, if thus deserted,
should return to nothing. It is moreover possible that,
continuing to exist by the divine power, yet being left to
themselves and having power to decide their own course, they
should, in their second action, not live according to the
dictates of justice, by which they were governed in their
first action, but do something contrary to it, and by this
act become unrighteous and sinners, and, having become such,
should put on the habit of unrighteousness, the habit of
righteousness having been removed, either as an effect or on
the ground of demerit, so that they would become miserable
first by desert, next by act, and finally by habit. But if
God should hinder them from deserving that misery that is
from sinning and becoming actually miserable, I do not see
why that act may not be ascribed to mercy since it originates
in the desire to prevent misery, which desire pertains to
mercy. I concede, indeed, that this is so, and that it is not
therefore absolutely true that mercy can only be exercised
towards actual sinners. But I wish that it should be observed
that mercy is not used, in that sense, by Calvin and Beza,
and indeed if mercy, thus understood, should be substituted
for the same affection, as it is used by Calvin and Beza, the
whole relation and description of the decree would be
changed. I remark also that mercy, understood as you present
it, does not come under consideration when the subject
treated of is the predestination of men: for it is not
exercised by God towards man, as one who has not been saved
from possible misery by the divine predestination. Finally,
it should also be considered that the relation between mercy
understood in the latter, and mercy understood in the former
sense is such that both cannot concur to the salvation of a
man. For if there be occasion for the mercy, which saves from
possible misery, there can be no place for that which
delivers from actual misery, as the opportunity for the
exercise of its peculiar functions is taken away, or, rather,
precluded by the former; if on the contrary the mercy, which
frees from actual misery, is necessary, the other does not
act, and so the former excludes the latter in the relation of
both cause and effect, and the latter consequently excludes
the former, not succeeding after the fulfillment of its
office, but existing by the necessity of its own action, as
the man has failed of the former.
We remark in reference to justice that it is indeed very true
that it can have place, and can be exercised towards those
who are not sinners. For it is the rewarder not only of
sinful, but of righteous conduct. But why may it not be
deduced from these things, so considered by you, that the
necessary existence of sin cannot be inferred even from the
necessary declaration of the mercy and justice of God, since
both, considered in a certain light, can be exercised towards
those who are not sinners. In this way the order of
predestination established by Calvin and Beza is wholly
overthrown. But as mercy, saving from possible misery, and
justice, rewarding virtue do not need the pre-existence of
actual misery and sin, yet it is certain that mercy, freeing
from actual misery and justice, punishing sin, can only be
exercised towards the actually miserable and sinful. But
Calvin and Beza every where use the terms, mercy and justice,
in this sense, when they discuss the decree of predestination
and probation. Since, also, mercy and justice, understood in
the former sense, have no place in the predestination and
reprobation of men, but only as they are received in the
former signification, mercy, saving from possible misery and
justice, rewarding good deeds, might be properly omitted in
the discussion of the predestination and reprobation of men,
though I do not deny that such a consideration may have its
appropriate and by no means small advantages. Since we have
entered on the consideration of mercy and justice, we may, if
you have leisure and are so disposed, continue it for a short
time, comparing each with the other, for the illustration of
the subject which we now discuss, in reference first to the
object of both, then to the order in which each acts on its
own object.
Mercy and justice, the former saving from possible misery,
the latter rewarding good conduct can be exercised towards
one and the same object, as is manifest in the case of the
elect angels, who are saved from possible misery, and have
obtained from the divine goodness the reward of right
conduct. But that same mercy cannot be exercised in reference
to the same object with punitive justice. For whatever is
worthy of the act of punitive justice is not saved from
possible misery. The mercy, also which saves from actual
misery is in this respect similar to the other kind of mercy,
that it cannot concur in respect to the same object with
punitive justice; but it is to be considered whether and how,
like the other mercy, it can be exercised at the same time
with the justice which rewards goodness. We, indeed see, that
in the Scriptures the reward of a good deed is promised to
those who have obtained mercy in Christ, and is in fact
bestowed upon them, but the reward, though it may be of
justice, is yet not of justice, understood in that sense in
which justice is regarded, when rewarding a good deed,
according to the promise of the law, and of debt; for the
former remuneration is the grace of God in Jesus Christ, who
is made unto us of God, righteousness, (justice) and
sanctification. Justice, in one case bestowing a remuneration
of debt, may be called legal, but, in the other, of grace,
may not inappropriately be called evangelical, the union of
which with the mercy saving from actual misery has been
effected in a wonderful manner by God in Jesus Christ, our
High Priest, and expiatory sacrifice. The object, then, of
punitive justice is essentially and materially different from
the object of mercy considered in either light, and of
justice remunerating right conduct.
But the object of mercy, saving from possible misery, is
different in its formal relation from the object of mercy,
saving from actual misery, for the former is a creature,
righteous and considered in his state as it was by creation,
but the latter is a sinful creature, and fallen from his
original state into misery by transgression. Of those two
classes both of mercy and justice, the former in each case is
to be excluded from the decree of the predestination and
reprobation of men, namely, mercy-saving from possible misery
and justice, rewarding goodness from a legal promise, but the
latter, preside over that decree, namely, mercy-saving from
actual misery, over predestination, and punitive justice over
reprobation. Now let us examine the order, according to which
each, compared by themselves and among themselves, tends to
its own object. Mercy preventing misery and justice rewarding
goodness according to law, tending towards one subject, take
this order, that mercy should first perform its office, and
then justice discharge its functions. For the prevention of
sin, and therefore of misery, precedes any good deed, and
therefore precedes the reward of that good deed, therefore,
also, the misery which saves from actual misery precedes the
justice which rewards a good deed, of grace. For that mercy
not only takes away the guilt and dominion of sin, but
creates in the believer a habit of righteousness, by which a
good deed is produced, to be compensated of grace by the
reward. But concerning mercy-saving from actual misery, which
is the administration of predestination, and punitive justice
which is the cause of reprobation, what judgment shall we
form? We will say that both tend, at the same moment, to
their own object, but we will [make] consider the former as
an antecedent in the order of nature. For though he, who
elects, in the very fact that he elects, reprobates also the
non-elect, yet the act of election is antecedent in the order
of nature, just as an affirmative is in the order of nature
prior to negation. From which we infer (of this we will speak
hereafter) that the decree to leave man to the decision of
his own destiny, and to permit the fall, does not belong to
the decree of reprobation, since it is prior to and more
ancient than the decree of predestination.
I wish that this order may be considered with somewhat more
diligence and at greater length, for it will open before us a
way of knowing some other things, different from and yet by
no means wholly foreign to the subject now under discussion.
If the mercy, which bestows grace and life, holds the prior
relation to this decree, and the justice, which denies grace
and inflicts death, the posterior relation in the order of
nature, though not of time, then it is still more to be
considered, whether the object of this decree is adequately
and with sufficient accuracy described by the term sinner; or
whether something else ought not also to be added, which may
so limit the object, that it may be made adequate to the
decree which originated in such mercy and justice, and may be
in harmony with it, namely the nature of the object thus made
adequate, and, in its own capability, tending to its own
peculiar and appropriate object. If any one thinks that the
functions of justice towards sin and the sinner are prior to
those of mercy and that the rendering of it's due punishment
to sin is prior by nature to the remission of the same to the
sinner, I wish he would attend diligently to two points.
First, that a two-fold action is attributed, by those who
discuss this matter, to justice, so far as it premises over
the decree of reprobation, or preterition and predamnation,
and this in harmony with the nature of the subject; the
former is negative, the latter affirmative, and in this order
that the negative precedes the affirmative. From this it
follows that if that negative act is posterior, in the order
of nature, to the affirmative act of predestination, as is
the case, then the functions of mercy must be prior; for from
mercy originates the affirmative act of predestination, which
is antecedent to the negative act of reprobation. SECONDLY,
that the punishment, due to sin, is by this decree destined
for no one, unless so as it is not removed by mercy; and in
this respect, though justice may in its own right claim the
punishment of the sinner, yet it exacts that punishment,
according to the decree of predomination which is made by
justice, in view not of the fact that it is due to the
sinner, but of the fact that it has not been remitted to him
of mercy; else all men universally would be predamned, since
they all have deserved punishment. Hence, this ought also to
be considered whether the justice, which is the
administratrix of the decree of reprobation or predamnation
is revealed according to the Law or the Gospel, of legal
rigor or softened by some mercy and forbearance. If mercy,
the administratrix of predestination is revealed according to
the Gospel, as is true, it seems from what has already been
said, that justice the opposite of mercy, which is prior to
it, in the order of nature, should be also revealed according
to the Gospel. If any one thinks that these views are vain
and useless, let him consider that what is said in the
Scripture concerning legal righteousness is not useless --
"The man which doeth those things shall live by them," (Rom.
x, 5,) and "cursed is every one that continueth not in all
things which are written in the book of the law to do them."
(Gal. iii, 10.)
Let him also consider what is said concerning Evangelical
righteousness, "He that believeth in the Son hath everlasting
life, (John iii, 36,) and "He that believeth not is
condemned. (John iii, 18.) I wish that these things may be
considered thoroughly by the thoughtful, and I ask a
suspension of their decision until they have accurately
weighed the matter.
FOURTH PROPOSITION OF ARMINIUS
The second theory is this -- God, from eternity, considering
men in their original native condition determined to raise
some to supernatural felicity and ordained for the same
persons supernatural means which are necessary, sufficient
and efficacious to secure that felicity to them, to the
praise of his glorious grace; and to pass by others, and to
have them in their natural state, and not to bestow on them
those supernatural and efficacious means, to declare the
liberty of his own goodness; and that he reprobated the same
individuals, so passed by, whom he foresaw as not continuing
in their original condition, but falling from it of their own
fault, that is, he prepared punishment for them to the
declaration of his own justice.
THE ANSWER OF JUNIUS TO THE FOURTH PROPOSITION
This theory is stated, in these words, not more nearly in
accordance with the sentiment of its authors than the
preceding. For in the first place, I do not remember that I
have read these words in Thomas Aquinas, or others: in the
second place, if any have used this phraseology, they have
not used it in that sense, as shall be proved under the sixth
proposition. But in the phrase supernatural felicity,
understand th<n uiJoqesian, the adoption of the sons of God
with all its adjuncts and consectaries. After the words
"declare the liberty of his own goodness," add, if you
please, "and the perfection of his manifold wisdom." The word
reprobation is to be taken catachrestically, as we have
before observed. I should prefer that words should be
variously distinguished in referring to matters which are
distinct.
THE REPLY OF ARMINIUS TO THE ANSWER TO THE FOURTH PROPOSITION
If I have stated this second theory as nearly in accordance
with the sentiments of its authors as in the preceding case,
it is well; but I fear on this point since I do not, with
equal confidence claim a knowledge of the second. Yet I think
that I have derived the explanation of this from the Theses
discussed under your direction in which I recognize your
style and mode of discussion. Thus in Thesis 10 of those
which were discussed, Coddaeus being the respondent, is this
statement. "Human beings" (that is, one part of the material
of predestination, as is stated in Thesis 7, of the same
disputation concerning predestination) "are creatures in a
condition of nature (which can effect nothing natural,
nothing divine) to be exalted above nature, and to be
transmitted to a participation of divine things by the
supernatural energy of the Deity." The same assertion is
found in the Thesis 4 of your tenth theological disputation,
in which the subject of the predestination of human beings
alone is discussed, as is the case with the first Thesis,
that no one may think that things, said in common concerning
the predestination of angels and of men, ought to be
expressed in general terms. which might afterwards be
attributed specially to each of these classes, according to
their different condition to the elect angels, an exaltation
from that nature, in which they were created by the Deity,
but to elect human beings on elevation from their corrupt
nature into which they fell, of their own fault. If, however,
this matter is thus understood, there is now no discrepancy
between us in this respect.
But I think that it is evident from those words of your
Theses that human beings, considered in their original
condition are the material of predestination, or its adequate
object. Human beings I say in their original condition, both
in the fact that nothing supernatural or divine has been
bestowed upon them, and that they have not yet fallen into
sin.
Considered in their original condition, I say again, in view
of the fact that even if they have either supernatural and
divine gifts or sin, they are not considered with reference
to these by Him who determined to perform any certain act
concerning them, which is equivalent to an assertion that
neither supernatural or divine gifts, nor sin, held, in the
mind of Him who considered them the position of a formal
cause in the object, From these words I deduce this
conclusion:
Human beings, considered in their natural state which can
admit nothing supernatural or divine, are the object or
material of predestination;-But human beings, considered in
their natural condition, are here as beings considered in
that natural state, which can do nothing supernatural or
divine, or rather they are the same in definition;-
Therefore, human beings in their natural state are the object
and material of predestination, that is, according to the
views embraced in your Theses. The Major Proposition is
contained in the Thesis. For if the will or decree of God in
reference to the exaltation of men from such a state of
nature to a state above nature is predestination, then men,
considered in that natural state, are the true material of
predestination; since the acts of God, both the internal,
which is the decree concerning the exaltation of certain
human beings, and the external, which is the exaltation
itself, (as it ought to be, if we wish to consider the mere
object) leave to us man in his mere natural state which can
do nothing supernatural or divine.
If it is said that, in these words, the condition of sin is
not excluded, since even sinners may be raised from their
corrupt nature, I reply, in the first place, that this cannot
be the meaning of those words, both because it is not
necessary that it should be said of such a nature that can do
nothing supernatural or divine, for this is understood from
the qualifying term, when it is spoken of as "corrupt," and
because, in the definition of preterition, Thesis 15, that
act, by which the pure nature of some creatures is not
confirmed, is attributed to preterition, which preterition is
the leaving of some created beings in their natural
condition. I reply, in the second place, that there is here
an equivocation in the definition, and that the decree is
equivocal and only true on the condition of its division, of
which I will say more hereafter. The Minor is true, for this
is evident from the reciprocal and equivalent relation of the
antecedent and consequent to each other. But what pertains to
predestination is enunciated in these words, "to be exalted
above nature, and to be transferred to a participation of
divine things by the supernatural energy of the Deity, which
divine things pertain to grace and glory," as in your Thesis
9. It is not doubtful that my words, in which I have
described the second theory, are in harmony with these
statements, but if any one thinks that there is a discrepancy
because, in your Theses, grace and glory are united, and that
it can be understood from my words that I designed to
indicate that glory first, and grace afterwards, are prepared
for men in predestination, I would inform him that I did not
wish to indicate such an idea, but that I wished to set
forth, in those words, what the predestinate obtain from
predestination.
I come now to the second part, which refers to preterition,
and in reference to this, your Theses make this statement
"Preterition is the act of the divine will, by which God,
from eternity, determined to leave some of his creatures in
their natural state, and not to communicate to them that
supernatural grace by which their nature might be preserved
uncorrupt, or, having become corrupt, might be restored to
the declaration of the freedom of his own goodness." Also in
your theological axioms Concerning Nature and Grace, axiom
44. "To this purpose of election in Christ is opposed the
eternal purpose of non-election or preterition, according to
which some are passed by as to be left in their own natural
state." These are my words: "but he determined to pass by
some and to leave them in their natural state, and not to
impart to them those supernatural and especially those
efficacious means, to declare the freedom of his own
goodness." He, who compares our statements, will see that one
and the same sentiment is expressed in different words. For
"supernatural grace" and "supernatural means" signify the
same thing, "the grace by which nature, when uncorrupt, might
be strengthened, and when corrupt, might be restored," is
what I have described in the phrase "efficacious means." For
"efficacious means" either confirm nature when uncorrupt or
restore it when corrupt; as sufficient means are those which
have the power to confirm or restore. Moreover the end, which
I have proposed, is expressed in your second Thesis, "to the
praise of his glorious grace," and again, in the second
Thesis of the tenth disputation, "to the praise of his most
glorious grace," and in Thesis 15 of the disputation
concerning predestination, in which Coddaeus is the
respondent, you have stated the end of preterition to be "the
declaration of the freedom of the divine goodness, with no
additional remark; yet I do not object to what you wish to
add in this place, "the perfection of his manifold wisdom."
However, the freedom of goodness and the perfection of wisdom
cannot be at the same moment engaged in the acts of
predestination and preterition. For the office of wisdom
takes precedence, in pointing out all possible methods of
illustrating the glory of God, and that which may especially
conduce to the glory of God. But the freedom of his goodness
is subsequent in its operation, in making choice of the mode
of illustration, and in carrying it out into the action, in
the exercise (so to speak) of power. In reference to the
third part, I make the same remark, namely, concerning
reprobation, or the preparation of punishment, that I have
also explained it correctly according to your view, for thus
is reprobation or the preparation for punishment defined in
Thesis seventeen. "It is the act of the divine pleasure, by
which God from eternity determined for the declaration of his
own justice to punish his creatures, who should not continue
in their original state, but should depart from God, the
author of their origin, by their own deed and depravity. But
I have used the same words with only this addition, "the same
individuals, so passed by," by which addition I have only
done that which was made requisite by the arrangement and
distinction in character which I have adopted; for those, for
whom punishment is prepared, are not different from those who
are passed by, though punishment was prepared for them, not
because they are included in the latter class, the passed by,
but because they were foreseen as those who would be sinners.
I cannot, therefore, yet persuade myself that this sentiment
has been incorrectly set forth by me. If I shall see it
hereafter, I will freely acknowledge it, though this may not
be of so much importance.
This indeed I desire, that whether the first view, or the
second, or any other view whatever be presented, it may be
clearly and strongly proved from the Scriptures, and be
defended, with accuracy, from all objections. In reference to
the word "reprobate," I have spoken before in reply to your
second answer, and I am prepared to use it hereafter
according to your later explanation, as you have given it in
your last answer. I should perhaps have so used it, in my
former letter, if I had found it so used by yourself in your
own writings, for I know that equivocal meaning has always
been the mother of error, and that it ought to be carefully
avoided in all serious discussions.
FIFTH PROPOSITION OF ARMINIUS
The third theory is that God determined of his grace to free
some of the human race, fallen, and lying in the "lump" (Rom.
ix, 21 ) of perdition and corruption, to the declaration of
his Mercy; but to leave in the same "lump," or at least to
damn, on account of final impenitence, others, to the
illustration both of the freedom of his gratuitous grace
towards the vessels of glory and mercy, and of his justice
towards the vessels of dishonour and wrath. I do not state
these views, that I may instruct you in reference to them,
but that you may see whether I have correctly understood
them, and may direct and guide me, if I am, in any respect,
in error.
THE REPLY OF JUNIUS TO THE FIFTH PROPOSITION
This theory agrees with the first and second in all respects,
if you make this one exception, that, in the latter case, the
election and reprobation of men is said to have been made
after the condition of the fall and of our sin, in the former
case without reference to the fall, and to our sin. But
neither of them seems properly and absolutely to pertain
altogether to the relation of election and reprobation since
all admit that the cause of election and reprobation is
placed in the consent only of the Being, who alone
predestinates. For, whether it is affirmed that election and
reprobation are made from among human beings in their
original state, or from those, who are fallen and sinful,
there was not any cause in them, who, in either state, were
equal in all respects, according to nature, but only in the
will and liberty of God electing, who separated these from
those, and adopted them unto himself "of his own will"
boulhqeiv as James says (ch. 1, vers. 18,) or according to
the counsel of his will. But yet this circumstance is worthy
of notice, and we will, hereafter in its own place, give our
opinion concerning it, according to the Scriptures, as there
will be an appropriate place for speaking of this subject.
THE REPLY OF ARMINIUS TO THE ANSWER TO THE FIFTH PROPOSITION
The circumstance of sin and of the fall is of very great
importance in this whole subject, not indeed as a cause but
as a quality, requisite in the object, without a
consideration of which I do not think that election or
reprobation was or could have been made by the Deity, which
matter we will hereafter more fully discuss. There are also
many men learned, and not unversed in the sacred Scriptures,
who say that God could not be defended from the charge of
sin, if he had not in that decree, considered, man as a
sinful being. But I cannot, for a two-fold reason, assent to
your denial that the formal cause of the object properly
pertains to the subject of that decree, because all fully
agree in admitting that the cause of the decree is placed in
Him, who predestinates. First, because the formal cause of
the object, and not the cause of the act only, is necessarily
required for the definition of that act. Secondly, because it
is possible that the cause of the act may be of such a
nature, that, in its own act, it cannot exert influence on
the object which is presented to it, unless it be furnished
with that formal relation, which I think is the fact in this
case, and will prove it. Nor is there any reason why it
should be said that the freedom of God, in the act of
predestination, is limited though the circumstance of sin may
be stated to be of necessity presupposed to that decree.
But since frequent mention has been made, in this whole
discussion of divine freedom, it will not be out of place to
refer to it at somewhat greater length, and to affix to it
its limits from the Scripture, according to the declaration
of God himself. The subject of freedom is the will, its
object is an act. In respect to the former, it is an
affection of the will, according to which it freely tends
towards its one object; in respect to the latter, it is the
power and authority over its own act. This freedom is, in the
first place and chiefly, in God, and it is in rational
creatures by a communication made by God. But freedom is
limited, or, which is the same thing, it is effected that any
act should not be in the power of the agent in three ways, by
natural and internal necessity, by external force and
coaction, and by the interposition of law. God can be
compelled by no one to an act, he can be hindered by no one
in an act, hence, this freedom is not limited by that kind of
restriction. Law also cannot be imposed on God, as He is the
highest, the Supreme Lawgiver. But He can limit Himself, by
His own act. There are, then, but two causes which effect
that any act should not be in the power of God; the former is
the nature of God, and whatever is repugnant to it is
absolutely impossible; the latter is any previous act of God,
to which another act is opposed. Examples of the former are
such as these; God cannot lie, because He is, by nature,
true. He cannot sin or commit injustice, because he is
justice itself. Examples of the latter are these; God cannot
effect that what has previously occurred may not have
occurred, for, by an antecedent act, he has effected that it
should be; if now can effect that it may not have been, He
will destroy his own power and will. God could not but grant
to David that his seed should sit on his throne, for this was
promised to David, and confirmed by an oath. He cannot forget
the labour of love, performed by the saints, so as not to
bestow upon it a reward, for He has promised that reward. If,
then, any one wishes to inquire whether any act belongs to
the free will and the power of God, he must see whether the
nature of God may restrict that act, and if it is not so
restricted, whether the freedom of God is limited by any
antecedent act, if he shall find that the act is not
restricted in either mode, then he may conclude that the act
pertains to the divine power; but it is not to be immediately
inferred that it has been or will be performed by God, since
any act which depends on His free will, can be suspended by
Him, so as not to be performed. It is also to be observed
here that many things are possible for God, in respect to
this absolute power, which are not possible in respect to
justice. It is possible in respect to His power that He
should punish one who has not sinned, for who could resist
Him, but it is not possible, in respect to justice, for it
would be at variance with the Divine justice. God can do
whatever He wills with His own, but He cannot will to do with
His own that which he cannot do of right. For His will is
restricted by the limits of justice. Nor is the creature, in
such a sense, in the power of God, the Creator, that he can
do, of right, in reference to it, whatever he might do of His
absolute power, for the power of God over the creature
depends, not on the infinity of the Divine essence, but on
that communication by which he has communicated to us our
limited essence. This permits that God should deprive us of
that being which he has given us without merit on our part,
but does not permit that He should inflict misery upon us
without our demerit. For to be miserable is worse than not to
be, as happiness is better than mere existence. And,
therefore, there is not the same liberty to inflict misery on
the creature without demerit, as to take away being without
previous sin. God takes away that which He gave, and He can
do as He wills, with His own, but He cannot inflict misery,
because the creature does not so far belong to God. The
potter cannot, from the unformed lump, make a man to
dishonour and condemnation, unless the man has previously
made himself worthy of punishment and dishonour by his own
transgression.
SIXTH PROPOSITION OF ARMINIUS
I am not pleased with the first theory because God could not,
in his purpose of illustrating his glory by mercy and
punitive justice, have reference to man as not yet made, nor
indeed to man as made, and considered in his natural
condition. In which sentiment I think that I have yourself as
my precedent, for, in discussing predestination, you no where
make mention of mercy, but every where of grace, which
transcends mercy, as exercised towards creatures, continuing
in their original, natural state, while it coincides with
mercy in being occupied with the sinner, but when you treat
of the passed by and the reprobate, you mention justice, and
only in the case of such. Besides, according to that opinion,
God is, by necessary consequence, made the author of the fall
of Adam and of sin, from which imputation he is not freed by
the distinctions of the act and the evil in the act, of
necessity and coaction, of the decree and its execution, of
efficacious and permissive decree, as the latter is explained
by the authors of this view, in harmony with it, nor a
different relation of the divine decree and of human nature,
nor by the addition of the proposed end, namely that the
whole might redound to the divine glory, &c.
ANSWER OF JUNIUS TO THE SIXTH PROPOSITION
There are three things to be laid down in order, before I
come to the argumentation itself. First, in reference to the
meaning of the first view; secondly, in reference to its
agreement with the second and third; thirdly, in reference to
a few fundamental principles necessary to the clearness of
this question. In the first place, then, if that view be
fully examined, we shall perceive with certainty that its
authors did not regard man absolutely and only before his
creation, &c., but in a general view and with a universal
reference to that and to all times. For though they make the
act of election and predestination, (as one which exists in
the Deity,) as from eternity, in reference to the creation of
man, yet they teach that its object, namely mankind, was
predestinated without discrimination, and in common, and that
God, in the act of predestination, considered the whole human
race as various parts inwrought by the eternal decree into
its execution. Thus Beza, very clearly on Ephes. i, 4, says,
"Christ is presented to us as mediator. Therefore, the fall
must, in the order of causes, necessarily precede in the
purpose of God, but previous to the fall there must be a
creation in righteousness and holiness." So afterwards, on
ch. iv, 24, "As God has made for Himself a way both for
saving, by his mercy, those whom He had elected in Christ,
and for justly punishing those who, having been conceived in
sin, should remain in their depravity," &c.
This view he also learnedly presents in a note on verses 4
and 5. Thus those authors embrace the first, and, at the same
time, the second and third theories.
But this first theory has an agreement with the second and
also with the third, indeed it is altogether the stone,
though in appearance it seems otherwise, if you attend to the
various objects of these theories. For while the authors of
the first regard man universally, in the argument of
predestination, election and reprobation, the authors of the
second have made a restriction to the case of man before
transgression only, and this with the design to show that, in
predestination, the cause of election and of reprobation was
only in the being predestinating, which is very true. When
they assert, therefore, that the election of man was made
before his fall, they do not exclude the idea of the eternity
of that decree, but consider this to be sufficient if they
may establish the fact that eternal predestination, that is,
election and reprobation, was made by God, without reference
to sin, which the apostle has demonstrated in the example, by
no means obscure, of Jacob and Esau. (Rom. 9) The first,
therefore, differs from the second less in substance than in
the manner of speaking. But those, who adhere to the third
theory, have looked, properly speaking, not so much to the
cause of election and reprobation, as to the order of causes,
of which damnation is the consequence; which damnation, many
in former times, confounding with reprobation, that is, non-
election or predestination, exclaimed that the doctrine of
predestination was impious, and accused the servants of God,
as is most clearly evident from the writings of Augustine and
Fulgentius. The little book of Augustine, which he wrote in
answer to the twelve articles falsely charged against him,
most opportunely explains the matter. Neither those who
favour the second theory, therefore, nor those who favour the
third, have attacked the first, but have rather presented in
a different mode, parts of the same argument, distinct in
certain respects. It seems then that, as to the sum of the
whole matter, they do not differ so much as some suppose, but
have attributed to parts of its execution, (to all of which
the decree has reference,) certain circumstances, not indeed
ineptly in respect to the decree.
Let us now come to certain fundamental principles necessary
to this doctrine, by the application of which its truth may
be confirmed, and those things which seem to operate against
it, may be removed. These seem to me capable of being
included under four heads, the essence of God, His knowledge,
His actions, and their causes, to each of which we will here
briefly refer. We quote first from Mal. iii, 6, "I am the
Lord, I change not;" also from James i, 17, "with whom is no
variableness, neither shadow of turning," and many similar
passages. The truth of this fundamental principle is very
certain; from it is deduced the inevitable necessity of this
conclusion, that in the Deity nothing is added, nothing is
taken away, nothing is changed in fact or relation; for such
have philosophers themselves decided to be the nature of
eternity; but God is eternal. Also that God is destitute of
all movement in His essence, because He is immortal; in His
power because He is pure and simple action; and in intellect,
because "all things are naked and opened unto His eyes," and
He sees all and each of them eternally, by a single glance;
in His will and purpose, for He "is not a man that he should
lie, neither the son of a man that He should repent," (Num.
xxiii, 19,) but He is always the same; and lastly in
operation, for the things which vary are created, while the
Lord remains without Variation, and has in Himself the form
of immutable conception of all those things which exist and
are done mutably in time. The second fundamental principle is
that the knowledge of the eternal, immutable and infinite
mind is eternal, immutable and infinite and knows things to
be known as such, and those to be done as such, (gwstw~v)
eternally, immutably and infinitely. God has a knowledge
practically (praktikw~v) of all evil as a matter of mere
knowledge and finally of all things of all classes, (which
consist of things the highest, the intermediate, and the
lowest of things good and evil,) energetically
(ejnerghtikw~v) according to his own divine mode. There is a
three-fold relation in all science, if comparison is made
with the thing known according to the measure of the being
who knows or takes cognizance of it; inferior, equal, and
superior, or supereminent, which may be made clear by an
illustration from sight. I see the sun, but the light of my
vision is inferior to its light; I take cognizance of natural
objects, but as owls do of the light of the sun, as Aristotle
says. Here is the inferior mode of knowledge, which never
exists in God. In him alone exists equal knowledge, and that
knowledge which is supereminent after the divine mode, for He
has equal knowledge of Himself; He is that which He knows
Himself to be, and he knows adequately what He is. All other
things He knows in the supereminent mode, and has them
present to himself from eternity; if not, there would be two
very grievous absurdities, not to mention others; one, that
something might be added to the Deity, but that nothing can
be added to eternity; the other, that knowledge could not
belong to God univocally as the source of all knowledge. But
nature herself teaches that in every class of objects there
is some one thing which they call univocal, from which are
other things in an equivocal sense; as, for example, things
which are hot, are made so by fire. Here the fire is hot
univocally, other things equivocally. God has knowledge
univocally, other beings equivocally; unless perhaps some may
be so foolish as to place a possessor of knowledge above the
Deity, which would be blasphemy. The third point is that the
actions of God in Himself are eternal, whether they pertain
to His knowledge or His essence, to His intellect, will or
power, and whatever else there may be of this nature; but
from Himself they flow, as it were, out of himself according
to His own mode, or according to that of the creature
according to his eternal decree, yet in an order which is his
own, but adapted to time. According to the mode of the Deity,
action is three-fold; that of creation, that of providence,
so far as it is immediate, and that of saving grace.
For many things proceed from the Deity without the work of
the creature, but they are things which He condescends to
accomplish mediately in nature and in grace. He does, as a
universal principle according to the mode of the creature,
and, as Augustine says, (lib. 7, de. civit. Dei. cap. 30) "He
so administers all things which He has created, as to permit
them also to exercise and to perform their own motions." But
"their own motions" pertain, some of them to nature and to
natural instinct and are directed invariably to one certain
and destined end, and others to the will in the rational
nature, which are directed to various objects either good or
evil, to those which are good, by the influence of the Deity,
to those which are evil by His influence only so far as they
are natural, and by his permission so far as they are
voluntary. From which it can be established in the best and
most sacred manner that all effects and defects in nature and
in the will of all kinds, depend on the providence of God;
yet in such a manner that, as Plato says, the creature is in
fault as the proximate cause, and "God is wholly without
blame."
The fourth point is that the first and supreme cause is so
far universal, that nothing else can be supposed or devised
to be its cause, since if it should depend on any other
cause, it could be neither the first nor the supreme cause,
but there must be another, either prior or superior, or equal
to it, so that neither would be absolutely first or supreme.
In the next place, all causes exist, either as principles or
derived from a principle; "as principles" nature and the will
exist; "from a principle" are mediate causes, from nature,
natural causes, and from the will voluntary causes. The mode
of the latter has been made two-fold by the Deity, necessary
and contingent. The necessary mode is that which cannot be
otherwise, and this is always good, in that it is necessary;
but the contingent is that which is as it happens to be,
whether good or bad. But here a three-fold caution is to be
carefully observed; first, that we hold these modes of the
causes to be from the things themselves and in themselves,
according to the relation of the principles from which they
proceed, for we speak now not of the immediate actions of
God, which are above these principles, as we have before
noticed, the natural causes, naturally, and the voluntary
causes, voluntarily; secondly, that we make both these modes
to be from God, but not in God; for mode in God is only
divine, that is, it surpasses the necessary and contingent in
all their modes; since there can occur to the Deity neither
necessity from any source, nor any contingency, but all
things in the Deity are essential, and in a divine mode;
thirdly, that we should consider those modes as flowing from
God to created things, in such a manner that none of them
should be reciprocated, and, as it were, flow back to God.
For God is the universal principle; and if any of these
should flow back to Him, He would from that fact cease to be
the principle. The reason, indeed, of this is manifest from a
comparison of natural examples, since this whole thing
proceeds not from natural power simply, in so far as it is
natural, but from the rational power of God. For it is a
condition of natural power, that it always produces one and
the same thing in its own kind, and that if it should produce
any thing, out of itself, it must produce something like
itself from the necessity of nature, or something unlike from
contingency. A pear tree produces a pear tree, a bull begets
one of its own species, and a human being begets a human
being; that is, in accordance with the distinct form which
exists in the nature of each thing.
But the operation of rational power, which is capable of all
forms, is of all kinds; to which three things must concur in
the agent, knowledge, power, and will. But the mode of those
things, which rational power effects, is not constituted
according to the mode of knowledge or power, but to the mode
of the will which actually forms the works, which virtually
are formed in the knowledge and power, as in a root; and this
from the freedom of the will and not from the necessity of
nature. If we would illustrate this by an example in divine
things, let it be this: the person of the Father begat the
person of the Son by nature, not by the will; God begat his
creatures by the will, not by nature. Therefore, the Son is
one with the Father, but created things are diverse from the
Deity, and are of all classes, degrees, and conditions, made
by His rational power voluntarily to demonstrate His manifold
wisdom. It is indeed nothing new that those things which are
of nature should be reciprocated and refluent, since many of
them are adequate, while many indeed are essential. But it is
a new idea that those things which are of the will should be
either reciprocated or made adequate. But if this is true in
nature, as it surely is, how much more must it be believed in
reference to God, if He be compared with created things. It
was necessary that these should be laid down by me, my
brother, rather copiously, that the sequence might be more
easily determined by certain limits.
You say that the first opinion does not please you, because
you think that God cannot, in his purpose to illustrate his
glory by mercy and punitive justice, have had reference to
the human race, considered as not yet made. You add, in
amplifying the idea, that God did not have reference even to
the human race, considered as created, and in his natural
condition. That we may each understand the other, I remark
that I understand by your phrase, "have reference to the
human race," to have man as the object or instead of the
object of action. But let us consider, if you please, or
rather, because it does please you and you request it, how
far your view is correct. Indeed, from the first fundamental
principle, which I have before laid down, (from which I trust
that you do not dissent,) I consider man as not yet created,
as created, as fallen, and, in fine, man in general, in
whatever light he may be viewed, to be the object of the
power, knowledge, will, mercy and justice of God; for if this
is granted, it will then be a complete sequence that there is
something, aside from common providence and the special
predestination of the sons of God, not an object of the
action of the Deity. Then there can be some addition to God,
if something can be added to His power, knowledge, will, &c.,
since the power, knowledge, will, &c., of God, is either God,
or a divine, that is, an infinite act. Whatever eternity
looks upon, if it does not look upon it eternally, it ceases
to be eternity; it loses the nature of eternity. If infinity
does not look on infinite things, in an infinite manner, if
it is limited by parts, it ceases to be infinity. To God and
His eternity, it is not is, was or shall be, but permanent
and enduring being, all at once, and without bounds. The
creature exists indeed in time, but is present to God, in a
peculiar, that is, a divine mode, which is above all
consideration of time, and from eternity to eternity; and
this is true not only of the creature itself, but of all its
feelings, whatever may be their origin. You will perhaps say
that this principle is acknowledged in the abstract, but that
here, as it is considered in the concrete, it has a different
relation, in that it has reference to mercy and punishment,
which can really be supposed only in view of antecedent
misery and sin. But these also, my brother, are present with
God as really as those; I do not say in the mode of nature,
which is fleeting, but in that of the Deity, which is
eternal, and in all respects surpasses nature. They, who
think differently, are in danger of denying the most absolute
and eternal essence of the Deity itself. We said also, under
proposition three, that in created things misery and sin may
be considered in relation to the act, the habit, or the
capability also in an absolute and in a relative sense. But
in God, (whom also Aristotle acknowledges to be "energy in
its most simple form," mercy and judgment exist by an eternal
act, and not by a temporal one; and contemplates the misery
and sin of man in all their modes, previous to all time, and
does not merely take cognizance of them as they occur in
time.
Lastly, that we may disclose the fountain of the matter, this
whole idea originates in the fact that the third fundamental
principle which, we before laid down, has not been
sufficiently regarded by those who so think. For since all
action is either internal or external, or both united
together. The internal is in God, as the maker: the external
is in the creature in its own time and place, and in the
thing made just as the house is formed in the mind of the
builder, before it is built materially (as it is said). But
when both acts are united and from them is produced a work,
numerically a unit, which they style a result, then the
internal act is the formal cause; the external act is the
material cause. Nothing in God is temporary; action in God is
alone eternal, for it is internal, it is therefore not
temporary; so, on the contrary, all things out of God are
temporary, therefore the external act is temporary, for it is
out of God. "What, then, do you prove?" you will ask. "That
God in his mercy and punitive justice acts with reference to
man as not yet created, or indeed as created, but considered
in his natural condition?" I indeed admit that whatever it
may be, which can be predicated of man, it can sacredly and
in truth be predicated of him. Yet I see that two statements
may be made of a milder character, and in harmony with the
words of Christ and the apostles, which are clearly
intimated, if not fully expressed by them; the former, that,
in this question, we must consider, not only the mode and the
consequent event (which some call, catechrestically, the
end), namely, mercy and punitive justice, also life and
eternal death, but the fountain and the genus from which
these result, and to which they hold the relation of species,
namely, grace and non-grace, adoption or filiation, and non-
adoption, which is reprobation, as we have said above (Prop.
2), the latter, that, in the argument of election, we must
propose not any particular relation of the human race, but
the common or universal relation so that we may consider him
as not yet created, as created, as fallen &c., yet present in
all respects in the conception of God, so that in this
election, grace towards mankind in the abstract, and mercy
towards man as fallen and sinful, which is of grace, concur,
but in reprobation, the absence of the grace of adoption and
the absence of mercy concur. If these statements are correct,
I do not see in what respect a pious mind can be offended.
For Christ says that they are blessed of God, the Father who
"inherit the kingdom prepared for them from the foundation of
the world." (Matt. xxv, 34.)
And Paul says that God "hath blessed us with all spiritual
blessings in heavenly places in Christ, according as he hath
chosen us in him, before the foundation of the world, that we
should be holy and without blame before him in love, having
predestinated us unto the adoption of children by Jesus
Christ to himself, according to the good pleasure, to the
praise, &c." (Ephes. i, 3-6.) "What then? is there no special
reference?" I answer that properly in the argument of
election and reprobation (for the matter of damnation is a
different one) there is no particular reference to men as a
cause, but our separation from the reprobate is wholly of the
mere will of God: in that God has separated and made a
distinction among men, whether not yet created, created or
fallen, and indeed among all things, present alike to Him,
yet equal in all respects by nature and condition, by
electing and predestinating some to the adoption of the sons
of God, and by leaving others to themselves and to their own
nature, not calling them to the adoption of the sons of God,
which is gratuitous and can be ascribed only to grace. This
grace, also, unique in itself only, may be two-fold in the
elect, for either it is grace simply, if you look even from
eternity on man without reference to the fall, which grace is
communicated to the elect, both angels and men, or it is
grace joined to mercy, or gracious mercy, when you come down
to the special matter of the fall and of sin. God dealt with
the angels according to His grace, with us according to His
grace and mercy, if you do not also have reference to
possible misery (of which we spoke, Prop. 3, and misery.) For
in this sense mercy is, and can, with propriety, be called a
divine work of grace. But what is there here which can be
reprehended in God? What is there, which can be denied by us?
God has bestowed human nature on all; it is a good gift; on
certain individuals he has bestowed mercy and the grace of
adoption; this is a better gift. He was not under obligation
to bestow either; He bestowed both, the former on all, the
latter on some men. But it may perhaps be said that
reprobation is one thing, and punitive justice and damnation,
which is under discussion, is another. Let that be conceded;
then there is agreement between us in reference to
reprobation, let us then consider punitive justice and
damnation. It is certain that, as the vessels of mercy which
God has prepared for His glory that He might demonstrate the
riches of His glory, are from eternity fully present to Him
in a divine and incomprehensible manner, without any motion
or change in Himself, so also "the vessels of wrath fitted to
destruction" that he might "show His wrath and make His power
known," (Rom. ix, 22,) are eternally presented to his eyes,
according to the mode of Deity. As vessels, therefore, they
are of God, for He is the maker of all things: as vessels of
wrath, they are of themselves and of their own sin, into
which they rush of their own will, for we all are by this
nature the children of wrath, (Ephes. ii, 3,) but not in our
original constitution. Moses affirms in Gen. i, 31, that "God
saw every thing that He had made, and, behold, it was very
good."
God, who is good, does not hate that which is good. All
things, at their creation, were good, therefore at their
creation, God did not hate any one of all created things: He
hates that which is alien from Himself, but not that which is
His own: He is angry with our fall and sin, not with His own
creation. By creation they are vessels; by the fall, they are
vessels of wrath, and fitted to destruction, as the most just
consequence of the fall and of depravity: for "neither shall
evil dwell with God." (Psalm v, 4.) As in the knowledge of
God is the good of the elect, with whom he deals in mercy, so
in the knowledge of God, as Isaiah says, chapter xlviii, 4
and 8, is the evil of others: the latter He hated and damned
from the period of His knowledge of it. But He knew and
foreknew from eternity; therefore, He hates and damns, and
even pre-damns from eternity.
As this is the relation of the former proposition, the
relation of the other also, added by way of amplification,
"nor indeed to man as made and considered in his original
condition," is also the same. For the consequence is plainly
deduced in the same mode, in reference to the latter as in
reference to the former; and you are not ignorant that
universal affirmations follow by fair deduction from that
which is general to that which is particular. God has
reference from eternity in election and reprobation to
mankind in general; therefore He had reference to man as not
created, created and fallen, and if there is any other term,
by which we can express our ideas. In the case of election,
and of reprobation, I say, He regarded man abstractly, with
whatever relation you may invest him. In the case of
damnation, He regarded the sinner, whom He had not given to
Christ in the election of grace, and whom He from eternity
saw as a sinner. Those holy men, therefore rightly stated
that the election and reprobation of man was made from
eternity: some considered them as having reference to man,
not yet created, others to man as not yet fallen, and yet
others to man as fallen: since in whatever condition you
regard him, a man is elected or reprobated without
consideration of his good or evil deeds. Nor indeed can it be
proved that they are at variance in this matter, unless a
denial of other conditions is shown in plain terms. For such
is the common statement by universal consent. In which, if
any one affirms that the supposition of one involves the
disavowal of the other he opposes the truth of natural logic
and common usage. But if such is the relation of election and
reprobation in a general sense, it is a complete sequence
that they who say that men, as not created, were elected,
speak very truly, since God elected them by the internal act,
before He did by the external act; and that they who affirm
that the election was of man, as created, have reference to
the principle of the external act; and so with the rest. But
all these things are not in reference to His act per se, but
in reference to the condition of the act, which does not
affect its substance. You say that in this opinion you have
me as a precedent since, in the discussion of predestination,
I "no where make mention of mercy, but every where of grace,
which transcends mercy." Indeed, my brother, I have never
thought that I should seem to exclude the other parts when I
might use the term grace, nor do I see how that inference can
be made from the phrase itself. Grace is the genus; it does
not exclude mercy, the species. Grace includes, so to speak,
the path for all times; therefore it includes that of mercy.
Nor do they, who mention mercy, in presenting the species,
exclude the genus, nor, in presenting a part, do they exclude
all which remains. And we, in presenting the genus, do not
deny the species, nor in presenting the whole, do we disavow
a part. Both are found in the Scriptures, which speak of
grace in respect to the whole and its single parts, and in a
certain respect, of mercy: but they take away neither by the
affirmation of the other. I would demonstrate this by
quotations, did I not think that you with me, according to
your skill and intelligence would acknowledge this.
Predestination is of grace: the same grace, which has
effected the predestination of the saints, also includes
mercy: this I sufficiently declared a little while since. I
mentioned grace simply, in the case of simple predestination,
that is, predestination expressed in simple and universal
terms. I speak of mercy, also, in relation to a man who is
miserable, spoken of absolutely, or relatively. You add that
when I treat of the passed by and the reprobate, I mention
justice, and only in the case of such. Let us, if you please,
remove the homonymy; then we shall expedite the matter in a
few words. We exposed the homonymy in the second proposition;
we speak of the reprobate either generally or particularly.
If you understand it generally, the mention of justice is
correctly made, as we shall soon show. If particularly,
either reprobates and those passed by refer to the same,
which is the appropriate signification, or the term reprobate
is applied to the damned, which is catachrestic. I do not
think that you understand it in the former sense, if you
understand it in the latter (as you do), what you say is
certainly very true, that I spoke of justice only when
treating of the damned. However, I do not approve that you
write copulatively of the passed by and the reprobate, that
is, the damned. For although they are the same in subject,
and all the passed by are damned, and all the damned are
passed by, yet their relation as passed by or reprobate is
one thing, and their relation as damned is another.
Preterition or reprobation is not without justice, but it is
not of justice, as its cause: damnation is with justice and
of justice. Election and reprobation or preterition are the
work of free will according to the wisdom of God; but
damnation is the work of necessary will according to the
justice of God; for God "cannot deny Himself" (2 Tim. ii,
13.) As a just judge, it is necessary that He should punish
unrighteousness, and execute judgment. This, I say, is the
work of the manifold wisdom of God, which in those creatures,
in whom he has implanted the principle of their own ways,
namely, a free will, He might exhibit its two-fold use, good
and bad, and the consequent result of its use in both
directions. Hence he has, in His own wisdom, ordained, both
in angels and in men, the way of both modes of its use,
without any fault or sin on His own part. But it is a work of
justice to damn the unrighteous. Therefore also it is said
truly that the passed by are damned by the Deity, but because
they were to be damned, not because they were passed by or
reprobated.
Now I come to your argumentation, in which you affirm that,
"according to that theory, God is, by necessary consequence,
made the author of the fall of Adam, and of sin &c." I do
not, indeed, perceive the argument from which this conclusion
is necessarily deduced, if you correctly understand that
theory. Though I do not doubt that you had reference to your
own words, used in stating the first theory, "that he
ordained also that man should fall and become depraved, that
he might thus prepare the way for the fulfillment of his own
eternal counsels, that he might be able mercifully to save
some, &c." This, then, if I am not mistaken, is your
reasoning. He, who has ordained that man should fall and
become depraved, is the author of the fall and of sin; God
ordained that man should fall and become depraved; therefore,
God is the author of sin. But the Major of this syllogism is
denied, because it is ambiguous; for the word ordain is
commonly, though in a catachrestical sense, used to mean
simply and absolutely to decree, the will determining and
approving an act; which catachresis is very frequent in
forensic use. But to us, who are bound to observe
religiously, in this argument, the propriety of terms, to
ordain is nothing else than to arrange the order in acts, and
in each thing according to its mode. It is one thing to
decree acts absolutely, and another to decree the order of
acts, in each thing, according to its mode. The former is
immediate, the latter, from the beginning to the end, regards
the means, which in all things, pertain to the order of
events. In the former signification, the Minor is denied; for
it is entirely at variance with the truth, since God is never
the author of evil (that is, of evil involving guilt). In the
latter signification the Major is denied, for it is not
according to the truth, nor is it necessary in any respect
that the same person who disposes the order of actions and,
in each thing, according to its mode: should be the author of
those actions. The actor is one thing, the action is
another,-and the arranger of the action is yet another. He
who performs an evil deed is the author of evil. He, who
disposes the order in the doer and in the evil deed, is not
the author of evil, but the disposer of an evil act to a good
end. But that this may be understood, let us use the fourth
fundamental principle, which we have previously stated,
according to this, we shall circumscribe this whole case
within this limit; every fault must always be ascribed to the
proximate, not to the remote or to the highest cause. In a
chain, the link, which breaks, is in fault; in a machine, the
wheel, which deviates from its proper course, is in fault,
not any superior or inferior one. But as all causes are
either principles, or from principles, (in this case,
however, principles are like wheels, by which the causes,
originating from the principles, are moved), God is the
universal principle of all good, nature is the principle of
natural things, and the rational will, turning freely to good
or evil, is the principle of moral actions. These three
principles, in their own appropriate movement, perform their
own actions, and produce mediate causes, act in their own
relations, and dispose them; God in a divine mode, nature in
a natural mode, and the will in an elective mode. God, in a
divine mode, originates nature; nature, in its own mode,
produces man; the will, in its own appropriate mode, produces
its own moral and voluntary actions. If, now, the will
produces a moral action, whether good or evil, it produces
it, of its own energy, and this cannot be attributed to
nature itself as a cause, though nature may implant the will
in man, since the will, (though from nature) is the peculiar
and special principle of moral actions, instituted by the
Deity in nature. But if the blame of this cannot be
attributed to nature as a cause, by what right, I pray, can
it be attributed to God, who, by the mode and medium of
nature, has placed the will in man? I answer then, with
Augustine, in his book against articles falsely imputed to
him, artic. 10.
"The predestination of God neither excited, nor persuaded,
nor impelled, the fall of those who fell, or the iniquity of
the wicked, or the evil passions of sinners, but it clearly
predestinated His own judgment, by which He should recompense
each one according to his deeds, whether good or bad, which
judgment would not be inflicted, if men should sin by the
will of God." He proceeds to the same purpose in art. 11,
remarking, "If it should be charged against the devil, that
he was the author of certain sins, and the inciter to them, I
think he would be able to exonerate himself from that odium
in some way, and that he would convict the perpetrators of
such sins from their own will, since, although he might have
been delighted in the madness of those sinners, yet he could
prove that he did not force them to crime. With what folly,
what madness, then, is that referred to the counsel of God,
which cannot at all be ascribed to the devil, since he, in
the sins of wicked men, aids by enticements, but is not to be
considered the director of their wills. Therefore God
predestinated none of these things that they should take
place, nor did He prepare that soul, which was about to live
basely and in sin, that it should live in such a manner; but
He was not ignorant that such would be its character, and He
foreknew that He should judge justly concerning a soul of
such character."
But if this could be imputed neither to nature, nor to the
devil, how much less to God, the most holy and wise Creator?
God, (as St. Augustine says again, book 6) "does not
predestinate all which he foreknows. For He only foreknows
evil. He does not predestinate it, but He both foreknows and
predestinates good." But it is a good, derived from God,
that, in His own ordination, He disposes the order in things
good and evil; if not, the providence of God would be, for
the most part, indifferent (may that be far from our
thoughts). God does not will evil, but He wills, and
preserves a certain order even in evil. Evil comes from the
will of man; from God is the general and special arrangement
of His own providence, disposing and most wisely keeping in
order even those things which are, in the highest degree,
evil.
Here a two-fold question will perhaps be urged upon me:
first, how can these be said, in reference to the will, to be
its own motions, when we acknowledge that the will itself,
that is, the fountain of voluntary motions, is from nature,
and nature is from God? Secondly, why did God place in human
beings this will, constituted in the image of liberty? I will
reply to both in a few words. To the first; the will is
certainly from nature, and nature is from God, but the will
is not, on that account, the less to be called the principle
of those motions, than nature is called the principle of
natural motions. Each is the principle of its own action,
though both are from the supreme principle, God. It is one
thing to describe the essence of a thing, another to refer to
its source. What is essential to nature and the will? That
the former should be the principle of natural motions, the
latter, of spontaneous motions. What is their source? God is
the only and universal source of all things. Nor is it absurd
that a principle should be derived from another principle:
for although a principle, which originates in another, should
not be called a principle in the relation of origin or
source, yet, in the relation of the act it does not on that
account, cease to be an essential principle. God is, per se,
a principle. Nature and our wills are principles derived from
a principle. Yet each of them has its own appropriate
motions. Nor is there any reason, indeed, why any should
think that these are philosophical niceties: they are natural
distinctions, and that, which is of nature, is from God. But
if we are unwilling to hear nature, let us listen to the
truth of God, to Christ speaking of the devil (John viii,
44), "when he speaketh a lie, he speaketh of his own: for he
is a liar and the father of it." Here he is called "the
father of a lie," and is said "to speak of his own."
According to Christ's words, then, we have the origin and the
act of sin in the devil. For the act has a resemblance to
himself, for he speaks of his own. What, I pray, can be more
conclusive than these words? Hence Augustine, in the answer
already quoted, very properly deduces this conclusion. "As
God did not, in the angels who fell, induce that will, by
which they did not continue in the truth; so he did not
produce in men that inclination by which they imitate the
devil. For he speaketh a lie of his own; and he will not be
free from that charge, unless the truth shall free him." He
indeed gave free will, namely, that essential power to Adam:
but its motion is, in reference to Adam, his own, and, in
reference to all of us, our own. In what sense is it our own,
when it is given to us by God? Whatever is bestowed on us by
God, is either by the law of common right, or of personal and
private property. He gave the will to angels and men by the
law of personal possession. It is therefore, one's own and
its motion belong to the individual. "This," says Augustine,
(lib. de Genes. ad litt. in perf. cap. 5,) "He both makes and
disposes species and natures themselves, but the privations
of species and the defects of natures he does not make, He
only ordains." Therefore God is always righteous, but we are
unrighteous.
To the second question, namely, why did God create in us this
will, and with such a character? I reply; -- it was the work
of the highest goodness and wisdom in the universe. Why
should we, with our ungrateful minds, who have already made
an ill use of those minds, obstruct the fountain of goodness
and wisdom? It was the work of goodness to impress his own
image on both natures, in the superior, on that of angels,
and in the inferior, on that of men: since, while other
things in nature are moved by instinct, or feeling, as with a
dim trace of the Deity, these alone, in the freedom of their
own will, have the principle of their own ways in their own
power by the mere goodness of God. It was the work of wisdom
to make these very species, endued with His own image,
together with so many other objects, and above the others, as
the most perfect mirror of His own glory, so far as is
possible in created things. But why did he make them of such
a character, with mutable freedom? He made His own image, not
himself.
The only essential image of God, the Father, is the Lord
Jesus Christ, one God, eternal and immutable, with the Father
and the Holy Spirit. Whoever thou mayest be, who makest
objections to this, thou hearest the serpent whispering to
thee, as he whispered once to Eve, to the ruin of our race.
Let it suffice thee that thou wast made in the image of God,
not possessing the divine perfection. Immutability is
peculiar to the divine perfection. This pertains by nature to
God. The creature had in himself His image, communicated by
God, and placed in his will: but he, whether angel or man,
who fell, rejected it of his own will. Not to say more, this
whole question was presented by Marcion, and Tertullian, with
the utmost fluency and vigour, discussed it in its whole
extent, in a considerable part of his second book against
Marcion, the perusal of which will, I trust, be satisfactory
to you.
You remark, finally, that they are not freed from the
necessity of that conclusion "by the distinctions of the act,
and the evil in the act, of necessity and creation, of the
decree and its execution, &c." Indeed, my brother, I think
that, from those things, which have just been said, you will
sufficiently perceive in what respects your reasoning is
fallacious. For God does not make, but ordains the sinner, as
I say, with Augustine, that is, He ordains the iniquity of
the sinner not by commanding or decreeing particularly and
absolutely that he should commit sin, but by most wisely
vindicating His own order, and the right of His infinite
providence, even in evil which is peculiar to the creature.
For it was necessary that the wisdom of God should triumph in
this manner, when He exhibited His own order in the peculiar
and voluntary disorder of His own creature. This disorder and
alienation from good the creature prepared for himself by the
appropriate motion of free-will, not by the impulse of the
Deity. But that freedom of the will, says Tertullian against
Marcion (lib. 2, cap. 9) "does not fix the blame on Him by
whom it was bestowed, but on him by whom it was not directed,
as it ought to have been." Since this is so, it is not at all
necessary that I should speak of those particular
distinctions, which, in their proper place, may perhaps be
valid; they do not seem to me to pertain properly to this
argument, unless other arguments are introduced, which I
cannot find in your writings. Besides all those distinctions
pertain generally to the subject of providence, not
particularly to this topic. I am not pleased that the
discussion should extend beyond its appropriate range. But
here some may perhaps say; "Therefore, the judgments of God
depend on contingencies, and are based on contingencies, if
they have respect to man as a sinner, and to his sin." That
consequence is denied: for, on the contrary, those very
things which are contingencies to us, depend on the
ordination of God, according to their origin and action. To
their origin, for God has established the contingency equally
with the necessity: To their action, for He acts in the case
of that which is good, fails to act in that which is evil, in
that it is evil, not in that it is ordained by His special
providence. They are not, therefore, contingencies to the
Deity, whatever they may be to us; just as those things,
which are contingent to an inferior cause, can by no means be
justly ascribed to a superior cause. But I have already
stated this matter with sufficient clearness, in the
discussion of the fourth fundamental principle. Let us,
therefore, pass to other matters.
THE REPLY OF ARMINIUS TO THE ANSWER TO THE SIXTH PROPOSITION
The meaning of the first theory is that which I have set
forth in the third proposition. But it is of little
importance to me, whether the object, generally and without
distinction, or with a certain distinction, and invested with
certain circumstances, is presented to God, when
predestinating and reprobating, for that is not, now, the
point before me. If, however, it may be proper to discuss
this also in a few words, I should say that it cannot seem to
one who weighs this matter with accuracy, that the object is
considered in general and without any distinction by God, in
the act of decreeing, according to the sentiment of the
authors of the first theory. For the object was considered by
God, in the act of decreeing, in the relation which it had at
the time. when it had, as yet, been affected by no external
act of God, executing that decree; for this, in a pure and
abstract sense, is an object, free from every other
consideration, which can pertain to an object, through the
action of a cause operating in reference to it. But since,
according to the authors of the first theory, the act of
creation pertains to the execution of the decree, of which we
now treat, it is, therefore, most certainly evident, that
man, in that he was to be made, was the object of
predestination and reprobation. If any one considers the
various and manifold sets of that decree, it is not doubtful
that some of these must be accommodated and applied to this
and others to that condition of man, and in this sense, I
would admit the common and general consideration of the
object. But all those acts, according to the authors of that
first theory, depend on one primary act, namely, that in
which God determined to declare, in one part of that unformed
"lump," from which the human race was to be made, the glory
of his mercy, and, in another part, the glory of his justice,
and it is this very thing which I stated to be displeasing to
me in that first theory; nor can I yet persuade myself that
there exists, in the whole Scripture, any decree, by which
God has determined to illustrate his own glory, in the
salvation of these and in the condemnation of those, apart
from foresight of the fall.
The passage which you quote from Beza, on Ephes. i, 4,
plainly proves that I have done no injustice to those authors
in explaining their doctrine. He says, in that passage, that
God, by the creation and corruption of man, opened a way for
himself to the execution of that which he had before
decreed."
In reference to the harmony of those theories, I grant that
all agree in this, that this decree of God was made from
eternity, before any actual existence of the object, whatever
might be its character, and however it might be considered.
For "known unto God are all his works from the beginning of
the world." (Acts xv, 18.)
It is necessary also that all the internal acts of God should
universally be eternal, unless we wish to make God mutable;
yet in such a sense that some are antecedent to others in
order and nature. I admit also that they agree in this, that
there exists, in the predestinate or the reprobate, no cause
why the former should be predestinated, the latter
reprobated; and that the cause exists only in the mere will
of God. But I affirm that some ascend to a greater height
than others, and extend the act of decree farther. For the
advocates of the third theory deny that God, in any act of
predestination and reprobation, has reference to man,
considered as not yet fallen, and those of the second theory
say that God, in the act of that decree, did not have
reference to man as not yet created. The advocates of the
first, however, openly assert and contend that God, in the
first act of the decree, had reference to man, not as
created, but as to be created. I, therefore, distinguished
those theories according to their objects, as each one
presented man to God, at the first moment of the act of
predestination and reprobation, as free from any divine act
predestinating and reprobating, either internal, by which he
might decree something concerning man, or external, by which
He might effect something in man; this may be called pure
object, having as yet received no relation from the act of
God, decreeing from eternity, and no form from the external
act. But when it has received any relation or form from any
act of God, it is no longer pure object, but an object having
some action of God concerning it, or in it, by which it is
prepared for receiving some further action, as was also a
short time since affirmed. We will hereafter examine your
idea that they substantiate their theory by the example of
Jacob and Esau in Romans 9.
I may be permitted to make some observations or inquiries
concerning what you lay down as fundamental principles of
this doctrine, and of your reply to my arguments. In
reference to the first, concerning the essence of the Deity,
God is in such a sense immutable in essence, power,
intellect, will, counsel and work, that, nevertheless, if the
creature is changed, he becomes to that creature in will, the
application of power, and in work, another than that which he
was to the same creature continuing in his primitive state;
bestowing upon a cause that which is due to it, but without
any change in Himself. Again if God is immutable, He has, for
that very reason, not circumscribed or determined to one
direction, by any decree, the motion of free-will, the
enjoyment and use of which He has once freely bestowed on
man, so that it should incline, of necessity, to one
direction, and should not be able, in fact, to incline to
another direction, while that decree remains. Thirdly, God
has the form and an eternal and immutable conception of all
those things which are done mutably by men, but following, in
the order of nature, many other conceptions, which God has
concerning those things which He wills both to do Himself,
and to permit to men.
In reference to the second, concerning the knowledge of God;
I am most fully persuaded that the knowledge of God is
eternal, immutable and infinite, and that it extends to all
things, both necessary and contingent, to all things which He
does of Himself, either mediately or immediately, and which
He permits to be done by others. But I do not understand the
mode in which He knows future contingencies, and especially
those which belong to the free-will of creature, and which He
has decreed to permit, but not to do of Himself, not, indeed,
in that measure, in which I think that it is understood by
others more learned than myself. I know that there are those
who say that all things are, from eternity, presented to God,
and that the mode, in which God certainly and infallibly
knows future contingencies, is this, that those contingent
events coexist with God in the Now of eternity, and therefore
they are in Him indivisibly, and in the infinite Now of
eternity, which embraces all time. If this is so, it is not
difficult to understand how God may certainly and infallibly
know future contingent events. For contingencies are not
opposed to certainty of knowledge, except as they are future,
but not as they are present. That reasoning, however, does
not exhaust all the difficulties which may arise in the
consideration of these matters. For God knows, also, those
things which may happen, but never do happen, and
consequently do not co-exist with God in the Now of eternity,
which would be events unless they should be hindered, as is
evident from 1 Samuel xxiii, 12, in reference to the citizens
of Keilah, who would have delivered David into the hands of
Saul, which event, nevertheless, did not happen. The
knowledge, also, of future events, which depend on contingent
causes, seems to be certain, if those causes may be complete
and not hindered in their operation. But how shall the causes
of those events, which depend on the freedom of the will, be
complete, among which, even at that very moment in which it
chose one, it was free not to choose it, or to choose another
in preference to it? If indeed at any time your leisure may
permit, I could wish that you would accurately discuss, in
your own manner, these things and whatever else may pertain
to that question. I know that this would be agreeable and
acceptable to many, and that the labour would not be useless.
The knowledge of God is called eternal, but not equally so in
reference to all objects of knowledge. For that knowledge of
God is absolutely eternal, by which God knows Himself, and in
Himself all possible things. That, by which He knows beings
which will exist, is eternal indeed as to duration, but, in
nature, subsequent to some act of the divine will concerning
them, and, in some cases, even subsequent to some foreseen
act of the human will. In general, the following seems to me
to be the order of the divine knowledge, in reference to its
various objects. God knows
1. Himself what He, of Himself is able to do.
2. All things possible what can be done by those beings which
He can make.
3. All things which shall exist by the act of creation.
4. All things which shall exist by the act of creatures and
especially of rational creatures. Whether moved by those
actions of His creatures and
5. What He Himself especially of His rational shall do.
creatures; Or at least receiving occasion from them.
From this, it is apparent that the eternity of the knowledge
of God is not denied by those, who propose, as a foundation
for that knowledge, something dependent on the human will, as
foreseen.
But I do not understand in what way it can be true that, in
every genus, there must be one thing univocal, and from this,
other things in an equivocal sense. I have hitherto supposed
that those things which are under the same genus are univocal
or at least analogous; but, that things equivocal are not
comprehended with those which are univocal, under the same
genus, either in logic, or metaphysics, and still less in
physics. Then I have not thought that the univocal could be
the cause of the equivocal. For there is no similarity
between them. But if there exists a similarity as between
cause and effect, they are no longer equivocal. Thus those
things, which are heated by the fire as I should say, are
heated neither univocally, nor equivocally, but analogically.
God exists univocally, we, analogically. This they admit, who
state that certain attributes of the divine nature are
communicable to us according to analogy, among which they
also mention knowledge.
In reference to the third, concerning the actions of the
Deity; the actions of God are, in Himself, indeed eternal,
but they preserve a certain order; some are prior to others
by nature, and indeed necessarily precede them, whether in
the same order, in which they proceed from Him, I could not
easily say; but I know that there are those who have thus
stated, among whom some mention George Sohnius. Some also of
the internal actions in God, are subsequent in nature to the
foresight of some act dependent on the will of the creature.
Thus the decree concerning the mission of His Son for the
redemption of the human race is subsequent to the foresight
of the fall of man. For although God might have arranged to
prevent the fall, if he had not known that He could use an
easy remedy to effect a restoration, (as some think,) yet the
sure decree for the introduction of a remedy for the fall by
the mission of His Son, was not effected by God except on the
foresight of the disease, namely, the fall.
The mode in which God, as the universal principle, is said to
flow into His creatures, and especially his rational
creatures, and concurs with their nature and will, in
reference to an action, has my approbation, whatever it may
be, if it does not bring in a determination of the will of
the creature to one or two things which are contrary, or
contradictory. If any mode introduces such a determination, I
do not see how it can be consistent with the declaration of
Augustine, quoted by yourself, that God so governs all things
which He has created as also "to permit them to exercise and
put forth their own motions," or with the saying of Plato, in
which God is declared to be free from all blame.
I could wish that it might be plainly and decisively
explained how all effects and defects in nature, and the
will, of all kinds universally, are of the providence of God,
and yet God is free from fault, the whole fault, (if any
exists,) residing in the proximate cause. If any one thinks
that God is exempted from fault because He is the remote
cause, but that the creature, as the proximate cause, is
culpable, (if there is any sin,) he does not seem to me to
present a correct reason why any cause may be in fault, or
free from fault, but, concerning this also, I will hereafter
speak at greater length. In reference to the fourth,
concerning the causes of the actions of God; the universal
cause has no cause above itself, and the first and supreme
cause does not depend on any other cause, for the very terms
include that idea; but it is possible that there may be
afforded to the universal, first and supreme cause, by
another cause, an occasion for the production of some certain
effect, which, without that occasion, the first cause would
neither propose to be produced in itself, nor in fact produce
out of itself, and indeed could neither produce nor propose
or decree to be produced. Such is the decree to damn certain
persons, and their damnation according to that decree.
I readily assent to what you have said in reference to the
modes of necessary and contingent causes, as also those
things which you have remarked in reference to the
distinction between natural and rational power. I am,
however, certain that nothing can be deduced from them
against my opinion, or against those things, which have been
presented by me for the refutation of the first theory.
Having made these remarks, I come to the consideration of
your answer to my arguments. In my former argument, I denied
that man, considered as not yet created, is the object of
mercy rescuing from sin and misery, and of punitive justice,
and I persist in that sentiment; for I do not see that any
thing has been presented, which overthrows it, or drives me
from that position. For man is not, by that consideration,
removed from under the common providence or the special
predestination of God, but providence must, in this case, be
considered as according to mercy and justice thus
administered, and predestination, as decreed according to
them. But the reasoning from the relative to the absolute is
not valid; and the removal, in this case, is from under the
providence of God, considered relatively, not absolutely; so
also with predestination. You foresaw that I would make this
reply, and consequently you have presented a three-fold
answer; but, in no respect, injurious to my reasoning. For as
to the first, I admit that sin and misery were, in the most
complete sense, present with God from eternity, and, as they
were present, so also there was, in reference to them, a
place for mercy and justice. But the theory, which I oppose,
does not make them, (as foreseen,) present to mercy and
justice, but, according to the decree for illustrating mercy
and justice, it presents a necessity for the existence of sin
and misery, as, in their actual existence, there could be in
fact, a place, for the decree, made according to mercy and
justice. As to the second, I grant also that there could be,
in one who was in fact neither a sinner, nor miserable, a
place for mercy saving from sin and possible misery, but we
are not here treating of mercy so considered: and it is
certain that mercy and judgment exist in the Deity, by an
eternal act, but it is in the first action of those
attributes. In a second act, God cannot exercise those
attributes, understood according to the mind of the authors
of that theory, except in reference to a sinful and actually
miserable being. Lastly, what you say concerning the
internal, and external action of the Deity, and these
conjoined, does not disturb, in any greater degree, my
argument. For neither the internal action, which is the
decree of God in reference to the illustration of his glory,
by mercy and punitive justice, nor the external action, which
is the actual declaration of that same glory through mercy
and justice, nor both conjoined can have any place in
reference to a man who is neither sinful, nor miserable. I
know, indeed, that, to those who advocate this theory, there
is so much difference between internal and external action,
that is, as they say, between the decree and its execution,
that God may decree salvation according to mercy and death
according to justice to a person who is not a sinner, but may
not really save, according to mercy, any one, unless, He is a
sinner, or damn, according to justice, any except sinners.
But I deny that distinction; indeed I say that God, can
neither will nor decree, by internal act, that which He
cannot do, by external act, and thus the object of internal
and external action is the same, and invested with the same
circumstances: whether it be present to God, in respect to
his eternal intelligence and be the object of His decree, or
be, in fact, in its actual existence, present to Him and the
object of the execution of the decree. Hence, I cannot yet
decide otherwise concerning that theory, than that it cannot
be approved by those, who think and desire to speak according
to the Scriptures.
The "two statements" which you think "may be made, of a
milder character, and in harmony with the words of Christ and
the apostles," do not serve to explain that first theory, but
are additions, by which it is very much changed, and which
its advocates would by no means acknowledge, as, in my
opinion, was made sufficiently manifest in my statement of
the same theory in reply to your third answer, and may be, at
this time, again demonstrated in a single word. For those
very things, which you make the mode and the consequent event
of predestination and reprobation, are styled, by the authors
of that first theory, the cause, and the principle of that
same decree, and also the end, though not the final one,
which, they affirm, is his glory, to be declared by mercy and
justice. Again they acknowledge no grace in predestination
which is not mercy, and correctly so, for the grace, which is
towards man considered absolutely, is not of election: also
they do not acknowledge any non-grace, or non-mercy, which is
not comprehended in punitive justice. Here I do not argue
against that theory thus explained, not because I approve it
in all respects, but because I have, this time, undertaken to
examine what I affirm to be the view of Calvin and Beza;
other matters will be hereafter considered. I will notice
separately what things are here brought forward, agreeing
with that view, thus explained. The passages of Scripture
quoted from Matthew 25, and Ephesians 1, in which it is
taught that "God, from all eternity, of the good pleasure of
his will, elected some to adoption, sanctification, and a
participation of his kingdom," so far fail to prove the
common view that on the contrary there may be inferred from
them a reference to sin, as a condition requisite in the
object of benediction and election. In the former passage,
the blessed are called to a participation of the kingdom,
which God has prepared for them from eternity; but in whom
and by whom? Is it not in Christ and by Christ? Certainly;
then it was prepared for sinners, not for men considered in
general, and apart from any respect to sin. For "thou shall
call his name Jesus; for he shall save his people from their
sins." (Matt. i, 2.)
The passage from Ephesians 1, much more plainly affirms the
same thing, as will be hereafter proved in a more extended
manner, when I shall use that passage, avowedly to sustain
the theory which makes sin a condition requisite in the
object. I did not present a particular reference to men, as a
cause, which I wished to have kept in mind, but according to
a condition, requisite in the object, namely, misery and sin.
This I still require. The distinction, which you make between
grace and mercy, is according to fact and the signification
of terms, but in this place is unnecessary. For no grace,
bestowed upon man, originates in predestination, as there is
no grace, previous to predestination, not joined with mercy.
God deals with angels according to grace, not according to
mercy saving from sin and misery. He deals with us according
to mercy, not according to grace in contradistinction to
mercy. I speak here of predestination. According to that
mercy, also, is our adoption; it is not, then, of men,
considered in their original state, but of sinners. This is
also apparent from the phraseology of the apostle, who calls
the elect and the reprobate "vessels," not of grace and non-
grace but of "mercy" and "wrath." The relation of "vessels"
they have equally and in common from their divine creation,
sustainment, and government. That they are vessels worthy of
wrath, deserving it, and the "children of wrath," (Ephes. ii,
3), in this also there is no distinction among them. But that
some are "vessels of wrath," that is, destined to wrath, of
their own merit, indeed, but also of the righteous judgment
of God, which determines to bring wrath upon them; while
others are "vessels" not "of wrath" but "of mercy" according
to the grace of God, which determines to pardon their sin,
and to spare them, though worthy of wrath, this is of the
will of God, making a distinction between the two classes;
which discrimination has its beginning after the act of sin,
whether we consider the internal or the external act of God.
From this it is apparent that they are not on this account
vessels of wrath because they have become depraved, the just
consequence of which is wrath, if the will of God did not
intervene, which determines that this, which would be a just
consequence in respect to all the depraved, should be a
necessary consequence in respect to those, whom alone He
refuses to pardon, as He can justly punish all and had
decreed to pardon some. That which is "added by way of
amplification" is confirmed by the same arguments. For there
is no place for punitive justice except in reference to the
sinner; there can be no act of that mercy, of which we treat,
except towards the miserable. But man, considered in his
natural condition is neither sinful nor miserable, therefore
that justice and mercy have no place in reference to him.
Hence, you, my brother, will see that the object of
predestination, made according to those attributes and so
understood, cannot be man, considered in general, since it
requires, in its object, the circumstance of sin and misery,
by which circumstance man is restricted to a determinate
condition, and is separated from a general consideration. I
know, indeed, that, if the general consideration is admitted,
no one of those particular considerations is excluded, but
you also know that if any particular relation is precisely
laid down, that universal relation is excluded. I do not
think that it is to be altogether conceded that, in the case
of election and reprobation, there is no consideration of
well-doing or of sin. There is no consideration of well-
doing, it is true, for there is none to be considered; there
is no consideration of sin as a cause why one, and not
another, should be reprobated, but there is a consideration
of sin as a meritorious cause of the possibility of the
reprobation of any individual, and as a condition requisite
in the object, as I have often remarked, and shall,
hereafter, often remark, as occasion may require. In what
respects, those theories differ was briefly noticed in reply
to your first answer. When God is said to have elected
persons, as not created, as created but not fallen, or as
fallen, all know that it is understood, not that they are in
fact such, but that they are considered as such, for all
admit that God elected human beings from eternity, before
they were created, that is, by the internal act; but no one
says, that man was elected by the external act before he was
created; therefore a reconciliation of those theories was
unnecessary, since the object of both acts is one and the
same, and considered in the same manner. Besides the
questions, when the election was made, and in what sense it
was considered, are different. I wished to confirm my words
by the authority of your consent; whether ignorantly, will be
proved from these statements. You make man, considered as a
sinner, the subject of the preparation of punishment
according to justice, which I, agreeably to your Theses, have
called reprobation, and you, according to your opinion,
presuppose sin in him; but, in the first theory, they make
sin subordinate to that same decree. The preterition, which
the same theory attributes to punitive justice, you attribute
to the freedom of the divine goodness, and you exclude
punitive justice from it, when you make man, not yet a
sinner, the subject of preterition. Predestination, which the
first theory ascribes to mercy, in contra-distinction to
grace, your Theses, already cited (answers 2 and 4) assign to
grace, spoken of absolutely, since they consider man in the
state of nature in which he was created; but you make man, as
a sinner, the subject of grace, as conjoined with mercy, and
you presuppose sin. That first theory, on the other hand,
makes sin subordinate to that predestination, both of which
cannot, at the same time, be true, therefore, in this you
seem to agree with me, as you ascribe election to mercy, only
so far as man is considered miserable, and preparation of
punishment to justice, only so far as man is considered
sinful. You reply, that, when grace is presented, as the
genus, mercy, as the species, is not excluded, and mercy
being presented, as the species, grace, as the genus, is not
excluded. I grant it, but affirm, first, that grace cannot be
supposed here as the genus, for grace, spoken of generally,
cannot be supposed to be the cause of any act, that is, any
special act, such as predestination. Again, the relation of
grace and mercy in this case, is different from that of genus
and species: for they are spoken of, in an opposite manner,
as two different species of grace, the term grace, having the
same appellation with that of the genus, referring to that
grace which regards man as created, the term mercy, receiving
its appellation from its object, referring to that grace
which regards man as sinful and miserable. If man is said to
be predestinated according to the former, the latter can have
no place; if according to the latter, then it is certain that
the former can have no place, otherwise the latter would be
unnecessary. Predestination cannot be said to have been made
conjointly according to both. My conclusion was, therefore,
correct, when I excluded one species by the supposition of
the other. If man is to be exalted to supernatural glory from
a natural state, this work belongs to grace, simply
considered, and in contra-distinction to mercy; if from a
corrupt state, it belongs to grace conjoined with mercy, that
is, it is the appropriate work of mercy. Grace, simply
considered and opposed to mercy, cannot effect the latter,
mercy is not necessary for the former. But predestination is
of such grace as is both able and necessary to effect that
which is proposed in predestination.
What I wrote copulatively, in reference to the passed by and
the reprobate, was written thus, because they are one
subject. But that they are not the same in relation, is
admitted: and I expressed this when I remarked that you
referred to justice only in the case of the latter, namely,
the reprobate, that is, the damned. In my second proposition,
however, I signified that, according to the view of those to
whom I ascribed the second theory, the relation of
preterition was different from that of predamnation, which I
there called reprobation. The homonymy of the term
reprobation is explained in my second answer, and all fault
is removed from me, who have used that word every where
according to your own idea. But it is very apparent, from
what follows, that you dissent from the authors of the first
theory. For you assert that "predestination is of justice,"
but that preterition or reprobation is according to justice,
but not "of justice;" while the authors of the first theory
ascribe to justice the cause of reprobation, however
understood, whether synecdochically, or properly, or
catachrestically, that is, they affirm that both preterition
and predamnation are of justice.
But how are election and preterition "the work of flee-will
according to the wisdom of God and damnation, the work of
necessary will according to the justice of God? I have
hitherto thought, with our theologians, that this whole
decree was instituted by God, in the exercise of most
complete freedom of will, and I yet think that the same idea
is true, according to the declaration, "I will have mercy on
whom I will have mercy," and "He hath mercy on whom He will
have mercy, and whom He will He hardeneth." (Rom. ix, 15 &
18.)
In each of these acts God exercises equal freedom. For, if
God necessarily wills in any case to punish sin, how is it
that He does not punish it in all sinners? If he punishes it
in some, but not in others, how is that the act of necessary
will? Who, indeed, does not ascribe the distinction which is
made among persons, equally meriting the punishment, to the
freewill of God? Justice may demand punishment on account of
sin, but it demands it equally in reference to all sinners
without distinction; and, if there is any discrimination, it
is of free-will, demanding punishment as to these, but
remitting sin to those. But it was necessary that punishment
should be at least inflicted on some. If I should deny that
this was so after the satisfaction made by Christ, how will
it be proved? I know that Aquinas, and other of the School-
men, affirm that the relation of the divine goodness and
providence demands that some should be elected to life, and
that others should be permitted to fall into sin and then to
suffer the punishment of eternal death, and that God was free
to decree to whom life, and to whom death should appertain,
according to his will, but their arguments seem to me
susceptible of refutation from their own statements,
elsewhere made concerning the price of our redemption paid by
Christ. For they say the price was sufficient for the sins of
all, but if the necessity of divine justice demands that some
sinners should be damned, then the price was not sufficient
for all. For if justice, in him who receives that price,
necessarily demands that some should be destitute of
redemption, then it must have been offered by the redeemer
with the condition that there must always remain to the
necessity of justice, some satisfaction, to be sought
elsewhere and to be rendered by others. Let no one think that
the last affirmation of the school-men (that concerning the
sufficiency of the price), which, however, they borrowed from
the fathers, is to be rejected, for it could be proved, if
necessary, by plain and express testimonies from the
Scripture.
Let us now come to my second argument, which was this. A
theory, by which God is necessarily made the author of sin,
is to be repudiated by all Christians, and indeed by all men;
for no man thinks that the being, whom he considers divine,
is evil; -- But according to the theory of Calvin and Beza
God is necessarily made the author of sin; -- Therefore it is
to be repudiated. The proof of the Minor, is evident from
these words, in which they say that "God ordained that man
should fall and become corrupt, that in this way he might
open a way for His eternal counsels." For he, who ordains
that man should fall and sin, is the author of sin This, my
argument, is firm, nor is it weakened by your answer. The
word ordain is indeed ambiguous, for it properly signifies to
arrange the order of events or deeds, and in each thing
according to its own mode, in which sense it is almost always
used by the school-men. But it is also applied to a simple
and absolute decree of the will determining an action. What
then? Does it follow, because I have used a word, which is
ambiguous and susceptible of various meanings that I am
chargeable with ambiguity? I think not; unless it is proved
that, in my argument, I have used that word in different
senses. Otherwise sound reasoning would be exceedingly rare,
since, on account of the multitude of things and the paucity
of words, we are very frequently compelled to use words,
which have a variety of meanings. Ambiguity may be charged
when a word is used in different senses in the same argument.
But I used that word, in the same sense in the Major and in
the Minor, and so my argument is free from ambiguity. I
affirm that this is evident from the argument itself. For the
added phrase "that man should fall" signifies that the word
ordain, in both propositions, is to be applied to the simple
decree in reference to an action, or rather to a simple
decree that something should be done. It cannot, on account
of that phrase, be referred to a decree disposing the order
of actions.
Let us now state the syllogism in a few words, that we may be
able to compare your answer with the argument.
He who ordained that man should fall and become depraved, is
the author of the fall and of sin; God ordained that man
should fall and become depraved; Therefore, God is the author
of sin.
You deny the Major, if the word ordain is understood to mean
the disposal of the order of actions. You deny the Minor if
the same word is used to mean a simple decree as to actions,
or things to be done. This is true, and, in it, I agree with
you. But what if the same word in the Minor signifies a
simple decree, &c.? Then, indeed, even by your own admission,
the Major will be true. Else your distinction in the word is
uselessly made, if the Major is false, however the word may
be understood. But that the word is used in the Major in this
sense, is proved by the phraseology, "He who ordained that
man should fall." Then you say that the Minor is false if the
word is used in the same sense in which we have shown that it
is used in the Major, and so the conclusion does not follow.
I reply, that the question between us is not whether that
Minor is true or false, the word ordain being used for the
decreeing of things to be done, but whether they affirm it,
to whom the first theory is attributed. If, then, they affirm
this, and the Major is true, then it follows (and in this you
agree with me,) that God is the author of sin. For you admit
that he is the author of sin, who, by the simple decree and
determination of the will, ordains that sin shall be
committed. Calvin and Beza assert this in plain and most
manifest declarations, needing no explanation, and by no
means admitting that explanation of the word ordain, which,
as you say and I acknowledge, is proper. I wish also that it
might be shown in what way the necessity of the commission of
sin, can depend on the ordination and decree of God otherwise
than by the mode of cause, either efficient or deficient,
which deficiency is reduced to efficiency, when the
efficiency of that which is deficient is necessary to the
avoidance of sin. Beza himself concedes that it is
incomprehensible how God can be free from and man be
obnoxious to guilt, if man fell by the ordination of God, and
of necessity.
This, then, was to be done: their theory was to be freed from
the consequence of that absurdity, which, in my argument, I
ascribe to it. It was not, however, necessary to show how God
ordained sin, and that He is not indeed the author of sin. I
agree with you, both in the explanation of that ordination,
and in the assertion that God is not the author of sin.
Calvin himself, and Beza also, openly deny that God is the
author of sin, although they define ordination as we have
seen, but they do not show how these two things can be
reconciled. I wish, then, that it might be shown plainly, and
with perspicuity, that God is not made the author of sin by
that decree, or that the theory might be changed, since it is
a stumbling block to many, indeed to some a cause of
separating from us, and to very many a cause of not uniting
with us. But I am altogether persuaded that you also perceive
that consequence, but prefer to free the theory of those men
from an absurd and blasphemous consequence, by a fit
explanation, than to charge that consequence to it. This is
certainly the part of candour and good will, but used to no
good purpose, since the gloss, as they say, is contrary to
the text, which is manifest to any one who examines and
compares the text with the gloss. Those two questions, which
you present to yourself, do not affect my argument, when the
matter is thus explained.
Yet I am delighted with your beautiful and elegant discussion
of those questions. But I would ask, in opposition to the
theory of Calvin and Beza, "How can these movements of the
will be called its own and free, when the act of the will is
determined to one direction by the decree of God?" Then, "Why
did God place the will in man, if He was unwilling that he
should enjoy the liberty of its use?" For these questions are
necessarily to be answered by those authors, if they do not
wish to leave their theory without defense. It is therefore,
apparent from these things that my argument does not fail,
but remains firm and unmoved, since all things which you have
adduced, are aside from that argument, which did not seek to
conclude, as my own views, that God is the author of sin (far
from me be even the thought of that abominable blasphemy),
but to prove that this is a necessary consequence of the
theory of Calvin and Beza: which (I confidently say) has not
been confuted by you: nor can it be at all confuted, since
you use the word ordain in a sense different from that in
which they use it, and from that sense, according to which if
God should be said to have ordained sin, nothing less could
be inferred than that He is the author of sin.
I said, moreover, that the theory of Calvin and Beza, in
which they state that God ordained that man should fall and
become depraved, could not be explained so that God should
not be made by it the author of sin, by the distinctions of
the act, and the evil in the act, of necessity and coaction,
of the decree and its execution, of efficacious and
permissive decree, as the latter is explained by the authors
of that theory agreeably to it, nor by the different relation
of the divine decree and of human nature or of man, nor by
the addition of the end, namely, that the whole ordination
was designed for the illustration of the glory of God. You
seem to me, reverend sir, not to have perceived for what
purpose I presented these things, for I did not wish to
present any new course of reasoning against that first
theory, but to confirm my previous objection by a refutation
of those answers, which are usually presented by the
defenders of that theory, to the objection which I made,
that, by it, God is made the author of sin. For they, in
order to repel the charge from their theory, never make the
reply which has been presented by you, for, should they do
this, they would necessarily depart from their own theory,
which is wholly changed, if the word ordain, which they use,
signifies not to decree that sin should be committed, but to
arrange the order of its commission, as you explain that
word. But to show that it does not follow from their theory,
that God is the author of sin, they adduce the distinctions
to which I have referred, and have diligently gathered from
their various writings; which ought to be done before that
accusation should be made against their theory. For, if I
could find any explanation of that theory, any distinction,
by which it could be relieved of that charge, it would have
pertained to my conscience, not to place upon it the load of
such a consequence. Your distinction in the word ordain
indeed removes the difficulty, but, in such a way, that, by
one and the same effort, it removes the theory from which I
proved that the difficulty followed. Prove that the authors
of that theory assert that God ordained sin in no other sense
than that, in which you have shown that the word is properly
used, and I shall obtain that which I wish, and I will
concede that those distinctions were unnecessary for the
defense of that theory. For the word ordain used in your
sense, presupposes the perpetration of sin; in their sense,
it precedes and proposes its perpetration, for "God ordained
that man should fall and become depraved," not that from a
being, fallen and depraved, He should make whatever the order
of the divine wisdom, goodness, and justice might demand.
There is here, then, no wandering beyond the appropriate
range of the discussion. You say that all those distinctions
pertain in common to the question of providence, and
therefore the ordination of sin pertains in common to the
question of providence. If, however, the authors of the first
theory have ascribed the ordination of sin to the divine
predestination, why should it cause surprise, that those
distinctions should also be referred to the same
predestination? There is, in this case, then, no blame to be
attached to me, that I have mentioned these distinctions. On
the contrary, I should have been in fault, if, omitting
reference to those distinctions, I should have made an
accusation against their theory, which they are accustomed to
defend against this accusation by means of those
distinctions. But since you do not, by your explanation,
relieve their theory from that objection, and I have said
that those distinctions do not avail for its relief and
defense, it will not be useless that I should prove my
assertion, not for your sake, but for the sake of those, who
hold that opinion, since they think that it can be suitably
defended by these distinctions.
They use the first distinction thus: "In sin there are two
things, the act and its sinfulness." God, by his own
ordination, is the author of the act, not of the sinfulness
in the act. I will first consider the distinction, then the
answer which they deduce from it. This distinction is very
commonly made, and seems to have some truth, but to one
examining, with diligence, its falsity, in most respects,
will be apparent. For it is not, in general or universally,
applicable to all sin. All sins, especially, which are
committed against prohibitory laws, styled sins of
commission, reject this distinction. For the acts themselves
are forbidden by the law, and therefore, if perpetrated, they
are sins. This is the formal relation of sin, that it is
something done contrary to law. It is true that the act in
that it is such, would not be sin, if the law had not been
enacted, but then it is not an act, having evil or
sinfulness. Let the law be absent, the act is naturally good:
introduce the law, and the act itself is evil, as forbidden,
not that there is any thing in the act which can be called
unlawfulness or sin. I will make the matter clear by an
example. The eating of the forbidden fruit, if it had been
permitted to the human will as right, would, in no way, be
sin, nor any part of sin, it would not contain any element of
sin; but the same act, forbidden by law, could not be
otherwise than sinful, if perpetrated; I refer to the act
itself, and not to any thing in the act to which the term
evil can be applied. For that act was simply made illicit by
the enactment of the law. I shall have attained my object
here in a single word, by simply asking that the sinfulness
in that act may be shown separately from the act itself. That
distinction, however, had a place in acts which are performed
according to a perceptive law, but not according to a due
mode, order, or motive. Thus he, who gives alms, that he may
be praised does a good act badly, and there is, in that deed
both the act and the evil of the act according to which it is
called sin. But the sin which man perpetrated at the
beginning, of the ordination of God, was a sin of commission;
it therefore affords no place for that distinction. This
fundamental principle having been established, the answer,
deduced from that distinction, is at once refuted. Yet let us
look at it. "God," they say, "is, by ordination, the author
of the act, not of the evil in the act." I affirm, on the
contrary, that God ordained that act, not as an act, but as
it is an evil act. He ordained that the glory of His mercy
and justice should be illustrated, of his pardoning mercy,
and His punitive justice; but that glory is illustrated not
by the act as such, but as it is sinful, and as an evil act.
For the act needs remission, not as such, but as evil; it
deserves punishment, not as such, but as evil. The
declaration, then, of His glory by mercy and justice, is by
the act as it is evil, not as it is an act; therefore that
ordination which had its end, the illustration of that glory,
was not of the act as such, but as evil, and of sin, as sin
and transgression. That distinction, therefore, is useless in
repelling the objection, which I have urged against that
theory. I add, for the elucidation of the subject, that if
God efficaciously determines the will to the material of sin,
or to depraved objects, though it may be affirmed that He
does not determine the will to an evil decision, in respect
to the evil, He is still made the author of sin, since man
himself does not will the evil in respect to the evil and the
devil does not solicit to evil in respect to the evil, but in
respect to that which is delectable, and yet he is said to
induce persons to sin.
The second distinction is that of necessity and coaction.
They use it in this way. If the decree of God, in which he
ordained that man should fall, compelled him to sin, then
would God, by that decree, become the author of sin, and man
would be free from guilt: but that decree did not compel man.
It only imposed a necessity upon him so that he could not but
sin; which necessity does not take away his liberty.
Therefore, man, since he sins freely, the decree being in
force, is the cause of his own fall, and God is free from the
responsibility. Let us now consider this distinction, and the
use made of it.
Necessity and coaction differ as genus and species. For
necessity comprehends coaction in itself. Necessity also is
twofold, one from an internal, the other from an external
cause; the one, natural, the other, violent. Necessity, from
an external cause and violent, is also called coaction,
whether it be used contrary to nature, or against the will,
as when a stone is projected upwards, and a strong man makes
use of the hand of a weaker person to strike a third person.
The former has the name of the genus, necessity, but is
referred to a specific idea, by a contraction of the mental
conception. There is, then, between these two species, some
agreement, as they belong to the same genus, and some
discrepancy, since each has its own form. But it is now to be
considered whether they so differ that coaction alone, and
not that other species of necessity, is contrary to freedom;
and whether he who compels to sin is the cause of sin, and
not he who necessitates without compulsion. They indeed
affirm this, who use this distinction. First, in reference to
freedom; it is opposed directly to necessity, considered in
general, whether natural or compulsive, for each of these
species causes the inevitability of the act. For a cause acts
freely when it has the power to suspend its action. Some say
that freedom is fully consistent with natural necessity, and
refer to the example of the Deity, who is, by nature and
freely, good. But is God freely good? Such an affirmation is
not very far from blasphemy. His own goodness exists in God,
naturally and most intimately; it does not then exist in Him
freely. I know that a kind of freedom of complacency is
spoken of by the School-men, but contrary to the very nature
and definition of freedom. We say, in reference to sin, that
he is the cause of sin, who necessitates to the commission of
sin, by any act whatever of necessitation, whether internal
or external, whether by internal suasion, motion, or leading,
which the will necessarily obeys, or by an application of
external violence, which the will is not able, though it may
desire, to resist; though, in that case, the act would not be
voluntary. He, indeed sins more grievously, who uses the
former act, than he, who uses the latter. For the former has
this effect, that the will may consent to the sin, but the
latter has no such effect, though that consent is not
according to the mode of free-will, but according to that of
nature, in which mode only, God can so move the will, that it
may be moved necessarily, that is, that it cannot but be
moved. And in this relation, the will, as it consents by
nature to sin, is free from guilt; for sin, as such, is of
free-will, and tend towards its object, according to the mode
of its own freedom. The law is enacted not for nature but for
the will, for the will as it acts not according to the mode
of nature, but according to the mode of freedom. That
distinction is, therefore, vain, and does not relieve the
first theory from the objection made against it. If any one
wishes, with greater pertinacity, still to defend the idea,
that one and the same act can be performed freely and
necessarily, in different respects, necessarily in respect to
the first cause, which ordains it, but freely and
contingently in respect to the second cause, let him consider
that contingency and necessity differ not in certain
respects, but in their entire essence, and that they divide
the whole extent of being, and cannot, therefore, be
coincident. That is necessary which cannot fail to be done;
that is contingent which can fail to be done. These are
contradictions which can in no way be attributed to the same
act. The will tends freely to its own object, when it is not
determined, to a single direction, by a superior power; but,
when that determination is made by any decree of God, it can
no longer be said to tend freely to its own object; for it is
no longer a principle, having dominion and power over its own
acts. Did it not pertain to the nature of the bones of
Christ, (which they present as an example,) to be broken? Yet
they could not be broken on account of the decree of God. I
reply, that the divine determination being removed, they
could be broken; but, that determination, being presented by
the decree of God, they could not at all be broken, that is,
it was necessary, not contingent, that they should remain
unbroken. Did God, therefore, change the nature of the bones?
That was not necessary. He only prevented the act of breaking
the bones, which were liable by their nature to be broken,
which act could have been performed, and would have been, if
God had not anticipated it by His decree, and by an act
according to that decree. For our Lord gave up the ghost when
the soldiers were approaching the cross to break his bones,
and were about to use the breaking of his legs to accelerate
his death. That I may not be tedious, I will not refute all
the objections; but I am persuaded, from what has been
presented, that they are all susceptible of refutation. The
third distinction is that of the decree and its execution.
They use it thus; though God may have decreed from eternity
to devote certain persons to death, and, that this may be
possible, may have ordained that they should fall into sin,
yet he does not execute that decree, by their actual
condemnation, until after the persons themselves have become
sinful by their own act, and, therefore, He is free from
responsibility. I answer that the fact that the execution of
the decree is subsequent to the act of sin, does not free
from responsibility him, who, by his own decree, has ordained
that sin should occur, that he might afterwards punish it;
indeed he, who has ordained and decreed that sin should be
committed, cannot justly punish sin after its commission; he
cannot justly punish a deed, the doing of which he has
ordained; he cannot be the ordainer of the punishment, who
was the ordainer of the crime. Augustine rightly says, "God
can ordain the punishment of crimes, not the crimes
themselves," that is, He can ordain that they should take
place. I have already demonstrated that man does not become
depraved of his own fault, if God has ordained that he should
fall and become depraved.
The fourth distinction is that of efficacious and permissive
decree: which distinction, rightly explained, removes the
whole difficulty, but it removes also the theory, by which
God is affirmed to have ordained that sin should take place.
The authors, however, of the first theory endeavour to
sustain that theory by reference to permissive decree. They
affirm that God does not effect, but decrees and ordains sin,
and that this is done not by an efficacious, but by a
permissive decree; and they so explain a permissive decree,
that it coincides with one, which is efficacious. For they
explain permission to be an act of the divine will, by which
God does not bestow, on a rational creature, that grace,
which is necessary for the avoidance of sin. This action,
joined with the enactment of a law, embraces in itself the
whole cause of sin. For he, who imposes a law which cannot be
observed without grace, and denies grace to him, on whom the
law is imposed, is the cause of sin by the removal of the
necessary hindrance. But more on this point hereafter.
On the contrary, if permissive decree be rightly explained,
it is certain that he, who has decreed to permit sin, is by
no means the cause of sin; for the action of his will has
reference to its own permission, not to sin. Nor are these
two things, God, in the exercise of His will, permits sin,
and, God wills sin, equivalent. For, the object of the will
is, in the former case, permission, in the latter, sin. On
the contrary rather, the conclusion, God permits, therefore,
He does not will, a sinful act, is valid, for he who wills
any thing does not permit the same thing. Permission is a
sign of want of action in the will. That distinction, then,
does not relieve the first theory. The fifth distinction is
that of the divine decree and human nature, which they use
thus: -- sin, if you consider the divine decree, is
necessary; but if you have reference to human nature, which
is equally free and flexible in every direction, it is freely
and contingently committed; and, therefore, the whole
responsibility is to be placed on human nature, as the
proximate cause. We have discussed this, previously, in
reference to the second distinction, and have sufficiently
refuted it. They make another use of the same distinction, by
a diverse respect of the ends, which God has proposed to
Himself in His decree, and which are proposed to man in the
commission of sin. "For," they say, "God intends, in His
decree, to illustrate His own glory, but man intends to
gratify his own desire; and though man does the very thing,
which is divinely decreed, he does not do it because it is
decreed, but because his will so inclines him. I reply,
first; a good end does not approve, or make good, an action
which is unlawful in itself; for "we are not to do evil that
good may come;" but it is evil to ordain that sin shall be
committed. Secondly, that man, to satisfy his own desire,
should do that which God has forbidden, also results from the
decree of God, and, therefore, man is relieved from
responsibility. Thirdly, though the fulfillment of the divine
decree is not the end which moves man to the commission of
sin, yet that same thing is the cause which, by a gentle,
silent, and imperceptible, yet efficacious, movement effects
that man should sin, or, rather, commit that act which God
had decreed should be committed, which, then, in respect to
man, cannot be called sin. Finally, the last defense consists
in a reference to the end, of which they make this use: "We
are accustomed to state the decree of God, not in these
terms, that 'God has determined to adjudge some men to
eternal death and condemnation,' but we add, ' that His
justice may be illustrated to the glory of his name.'"
I answer, that the addition does not deny the previous
statement, (for this is confirmed by the rendering of the
cause,) and the addition, even of the best end, does not
justify an action which is not in itself formally good, as
has before been stated. From these things, then, it is
apparent, that these grounds of defense are insufficient, and
avail nothing for the defense of that theory which states
that God ordained that men should fall and become depraved,
in order to open to Himself, in that manner, a way for the
execution of the decree which He had, from eternity,
determined and proposed to Himself, for the illustration of
His own glory by mercy and justice. If any one may think that
any other distinction or explanation can be presented, by
which that theory may be defended and vindicated, I shall be,
in the highest degree, pleased, if this is done. But let him
be cautious not to change the theory or add to it any thing
inconsistent with it. You mention, at the end of your sixth
answer, an objection to your view; -- "Then the judgments of
God depend on contingency, and are based on things
contingent, if they have reference to man as a sinner, and to
his sin." I must examine this with diligence, since it also
lies against my view, in that I think that sin must be
presupposed in the object of the divine decree. It is most
manifest, from the Scriptures, that many of the judgments of
God are based on sin, which, yet, cannot be said, to depend
on sin. It is one thing to make sin the object and occasion
of the divine judgments, and another to make it the cause of
the same. The judgment, which God pronounces in reference to
sin, He pronounces freely, nor does this depend on sin, for
He can suspend it, or substitute another in its place; yet it
is based on sin, because, apart from sin, He could not thus
judge. But sin is contingent, or contingently committed.
Therefore, the judgments of God are based on things
contingent. I deny the consequence. The judgments of God are
based on sin, not as it is committed contingently, but as it
is certainly and infallibly foreseen by God. Therefore, the
sight of God intervenes between sin and judgment, and thus,
judgment is based on the certain and infallible vision of
God. Then that which exists, so far as it exists, is
necessary. But the judgments of God are based on sin, already
committed and in existence. In your answer, however, I could
wish that it might be explained to me how those things, which
are contingent, depend on the ordination of God, whether
according to the source or the act, the word ordination
having reference to a decree that certain things shall be
done, not to the disposal of the order in which they shall be
done, for so the word is to be understood in this place. For,
though God has appointed the mode of contingency in nature,
yet it does not follow from this that contingencies have
their source in the ordination of God. For a cause, which is
free and governs its own action, can suspend or carry forward
a contingent act, according to its own will; so also in
reference to the act. I do not, therefore, understand in what
way contingencies, which are such in themselves, are not
contingencies to God, from the fact that He has established
the mode of contingency in nature. Sin is not, in any mode
and in respect to anything, necessary. Therefore, sin is also
contingent to God, that is, it is considered by God as done
contingently, though in His certain and infallible sight, on
account of the infinity of the divine knowledge. Nor is it
the same idea, that a thing should be really contingent to
the supreme cause, and that a thing, truly contingent in
itself, should be considered as contingent by that supreme
cause. For it is understood that nothing can be accidental or
contingent to God, for He is immutable, He is entirely
uncompounded, and, as Being and Essence, belongs to Himself
alone. But the knowledge of God considers things as they are,
though with vision far exceeding the nature of all things.
SEVENTH PROPOSITION OF ARMINIUS
I will not now adduce other reasons why that theory is not
satisfactory to me, since I perceive that you treat it in a
mode and respect different from mine. I come then to the
theory of Thomas Aquinas, to which, I think, you also gave
your assent, and presented proofs from the Scriptures, and I
will openly state that, of which I complain. I would pray you
not to be displeased with the liberty, which I take, if your
good will towards me was not most manifest.
ANSWER OF JUNIUS TO THE SEVENTH PROPOSITION
I should prefer that those "other reasons," whatever they
might be, had been presented, that I might dispose of the
whole matter, (if possible,) at the same time, for I desire
that my opinion should be known to you without any
dissimulation, and that your expectation should be satisfied.
Nevertheless, I hope, that, in your wisdom, you will
perceive, from what I have already said, and shall yet say,
either what my opinion is concerning those reasons, or what
there may be, according to my view, in which your mind may
rest, (which may the Lord grant). The theory of Thomas
Aquinas I unite with the other, I do not follow it. But I
will, briefly and in a few words, explain what I shall state
in this argument, and in what mode, from the word of God, and
what does not please me in that theory, noticing the words of
your writing in the same order.
REPLY OF ARMINIUS TO THE ANSWER TO THE SEVENTH PROPOSITION
If I thought, indeed, that you considered that first theory,
as it is explained by its authors, to be in accordance with
the Scriptures, I would, in every way, attempt to divest you
of that idea, but I see that you so explain it, as greatly to
change it; on which account I am persuaded that you judge
that, unless it be explained according to your
interpretation, it is, by no means, in accordance with the
Scriptures. You will also allow me, my brother, to repeat,
that, in your entire answer, you have not relieved that
theory from any objection. For it remains valid, that "God is
made the author of sin, if He is said to have ordained that
man should fall and become depraved that He might open to
Himself a way for the declaration of His own glory, in the
way in which He had already determined by eternal decree."
Yet, that no one may think that my promise was vain, I will
attempt by other arguments also the refutation of that
theory, which presents, as an object to God, in the act of
predestination, man not yet created or to be created. I used
two arguments, one a priore, the other, a posteriore or by
absurdity of consequence. The argument a priore was as
follows; -- Predestination is the will of God in reference to
the illustration of His glory by mercy and justice; but that
will has no opportunity for exercise in a being not yet
created. The argument a posteriore was as follows; If God
ordained that man should fall and become depraved, that He
might open to Himself a way for the execution of that purpose
of His will (predestination,) then it follows that He is the
author of sin by that ordination. These arguments have been
already dwelt upon at sufficient length.
I adduce my third argument. Predestination is a part of
providence, administering and governing the human race;
therefore, it was subsequent to the act of creation or to the
purpose of creating man. If it is subsequent to the act of
creation, or to the purpose of creating man, then man,
considered as not yet created, is not the object of
predestination. I will add a fourth. Predestination is a
preparation of supernatural benefits, it is, therefore,
preceded by the communication of natural gifts, and,
therefore, by creation, in nature, or act, or in the decree
of God. Also a fifth. The illustration of the wisdom of God
in creation, is prior to that illustration of the wisdom of
God, which is the business of predestination. (1 Cor. i, 21.)
Therefore, creation is prior to predestination, in the
purpose of God. If creation is prior, man is considered by
God, in the act of predestination, as existing, not as to be
created.
So also in reference to goodness and mercy, the former of
which, in the act of creation, was illustrated in reference
to Nothing, the latter, in the act of predestination,
concerning that which was subsequent to Nothing. To the same
purpose can all the arguments be used, by which it was proved
that "sin is a condition requisite in the object of
predestination."
EIGHTH PROPOSITION OF ARMINIUS
I shall, therefore, consider three things in that theory.
1. Did God elect from eternity, of human beings, considered
in their natural condition, some to supernatural felicity and
glory, and non-elect or pass by others?
2. Did God prepare for those whom He elected, that is, for
human beings to be raised from a natural to a supernatural
state, and to be translated to a participation of divine
things, according to the purpose of election, those means
which are necessary, sufficient, and efficacious to the
attainment of that supernatural felicity, but passed by
others, that is, determine not to communicate those means to
them, but to leave them in their natural state?
3. Did God, foreseeing that those persons, thus passed by,
would fall into sin, reprobate them, that is, decree to
subject them to eternal punishment?
ANSWER OF JUNIUS TO THE EIGHTH PROPOSITION
Let this be the rule which shall guide us in our future
discussion. If any use the term, "in their natural
condition," they do not exclude supernatural endowments,
which God communicated to Adam, but use it in opposition to
sin, (which afterwards supervened,) and to native depravity.
They, who use these words otherwise, seem to me to be
deceived by a diversity of relation. The word reprobation is
here used, (as we have before observed,) in its third
signification, which we have called catachrestic; but
sufficient on that point. We will come to those three points
in their order.
THE REPLY OF ARMINIUS TO THE ANSWER TO THE EIGHTH PROPOSITION
Natural condition I have opposed both to supernatural
endowments, and to sin and native depravity, for I have
supposed the former term to be used, to the exclusion of the
latter; -- not incorrectly, whether we consider the force of
the terms themselves, or their use by the school-men. Natural
condition has a relation to supernatural endowments, which
they exclude as transcending it, and to sin and depravity
which they, in like manner, exclude, as corrupting it. Though
I have used the term reprobation in the sense in which it is
used in your Theses and other writings, yet I shall desist
from it hereafter, (if I can keep this in my mind,) and use,
in its place, the words preterition and non-election, except
when I wish to include both acts, by Synecdoche, in one word.
For the term reprobation, as it is used by me, I will
substitute preparation of punishment or predamnation.
NINTH PROPOSITION OF ARMINIUS
In the first question, I do not present as a matter of doubt,
the fact that God has elected some to salvation, and not
elected or passed by others for I think that this is certain
from the plain words of Scripture; but I place the emphasis
on the subject of election and non election; -- Did God, in
electing and not electing, have reference to men, considered
in their natural condition. I have not been able hitherto to
receive this as truth.
THE ANSWER OF JUNIUS TO THE NINTH PROPOSITION
We remarked, in the sixth proposition, that, though the mode
of regarding man can and ought to be distinguished by certain
respects or relations, yet the authors of the first theory
have stated that mankind was considered in common by the
Deity in the case of election and reprobation; but the
authors of the second have not excluded that common relation
of the human race, which they have referred to a special
relation; but they have only desired that the contemplation
of supervenient sin should not affect the case of election
and reprobation, according to the declaration of the apostle,
"neither having done any good or evil," (Rom. ix, 11,) and
according to those words "natural condition," mean only the
exclusion of any reference to supervenient sin from the case
of election. If this observation is correct, the latter state
of the question, properly considered, will not be at variance
with the former. For he, who states that man, as not yet
created, as not yet fallen, and as fallen, was considered by
the Deity in the case of election and reprobation, he
certainly affirms the latter, and both the former. The
question, therefore, is, properly, not whether God, in
electing and in passing by or reprobating, had reference to
men in their natural condition, that is, apart from the
contemplation of sin, as sin, but the question should be,
whether God had reference, in this case, to man, apart from
any contemplation of sin as a cause. We deny this, on time
authority of the word of God. Nor did Augustine, to whom the
third theory is ascribed, mean any thing else, as he has most
abundantly set forth (lib. 1, quaes. ad Simplicianum), for
what he asserts concerning Jacob and Esau is either to be
understood, in the same manner, in the ease of Adam and Eve,
or the rule of election and reprobation will be different in
different cases, which is certainly absurd. Before, then,
Adam and Eve were made, or had any thing good or evil, the
Divine election, as we have plainly stated in the same
argument, was already made according to the purpose of grace,
which election preceded both persons, and all causes
originating from, or situated in, persons. The truth of this
is proved from authority, reason, and example. From
authority, in Romans 9, Ephesians 1, and elsewhere. From
reason; for, in the first place, election is made in Christ,
not in the creatures, or in any condition in them; secondly,
it is admitted by all, (which you afterwards acknowledge in
part, though in a different sense,) that predestination and
reprobation suppose nothing in the predestinate or the
reprobate, but only in Him who predestinates, as the apostle
affirms "not of works, but of Him that calleth." (Rom. ix,
11.) Augustine presents a most luminous exposition of that
passage, showing, from the reasoning of the apostle, that
neither works, nor faith, nor will, was foreseen in the case.
The procreation of the child depends, in nature, on the
parent only; much more does the adoption of His children
originate in God alone (to whom it peculiarly pertains to be
the cause and principle of all good), not in any
consideration of them. Finally the example of angels
demonstrates the same thing, of whom some are called elect,
others are non-elect. Of the angels, the elect were such
apart from any consideration of their works, and those, who
are non-elect, passed-by; or reprobate, are non-elect, apart
from the consideration of their works. For, as Augustine
conclusively argues in reference to men, "if, because God
foresaw that the works of Esau would be evil, He, therefore,
predestinated him to serve the younger, and, because God
foresaw that the works of Jacob would be good, He, therefore,
predestinated him to have rule over the elder, that which is
affirmed by the apostle, would be false, 'not of works,'" &c.
The state of the case is the same in reference to angels. For
God provided against the possible misery of these, by the
blessing of election; He did not provide against the possible
misery of those, in the work of reprobation and preterition.
But how? by predestinating the elect angels, to the adoption
of sons, who are so styled in Job 1, 2 & 38, and not
predestinating the others. God begat them as sons, not by
nature, but by will, which will is eternal, and preceded from
eternity their existence, which belongs to time. What does
the child contribute towards his procreation? He does not
indeed exist. What does an angel contribute towards his
sonship? If nothing, what does man contribute? In reply to
both these, Augustine, in the place already cited, surely
with equal justice, thunders forth that inquiry of St. Paul,
"who maketh thee to differ from another? and what hast thou
that thou didst not receive?" &c. (1 Cor. iv, 7.)
God, therefore, regards man in general; He does not find any
cause in man; for the cause of that adoption or filiation is
from His sole will and grace. But if any one should say that
sin is the cause of reprobation or preterition, He will not
establish that point. For, in the first place, the reasoning
of Augustine, which we have just adduced, remains unshaken,
based on a comparison of works foreknown; in the second
place, since we are, by nature, equally sinners before God,
one of these three things must be true; -- either all are
rejected on account of sin, as a common reason, or it is
remitted to all, or a cause must be found elsewhere than in
sin, as we have found it. Lastly, "who makes us to differ,"
if it be not God, according to the purpose of His own
election? Therefore, the affirmation stands, that God, in the
case of election and reprobation made from eternity,
considered man in general, so that He has in Himself, not in
man, the cause of both acts. Yet let us accurately weigh the
arguments, which are advanced here, though, properly, they
are not opposed to this theory.
THE REPLY OF ARMINIUS TO THE ANSWER TO THE NINTH PROPOSITION
I think it is sufficiently evident how the authors of the
first theory considered man, from what was said in reply to
your answer to Prop. 6. But that the authors of the second
theory, by the addition of that special relation, did not
exclude the universal relation, seems hardly probable to me.
For he, who says that sin supervened to election and
preterition originating in their own causes, excluding sin
not only from the cause of election and preterition, but from
the subject and the condition requisite in it, he denies that
man, universally, considered as fallen, is presented to him
who elects and passes by, and if he denies this, he denies
also that man is considered in general, by God, in the act of
decree. In other respects I assent to what you affirm. Sin is
not the cause of election and preterition, yet this statement
must be rightly understood, as I think that it is here
understood, namely, that sin is not the cause that God should
elect some, and pass by others: let it be only stated that
sin is the cause that God may be able to pass by some
individuals of the human race made in His own image. In the
former statement there is agreement between us, in the latter
we disagree, if at all. It is not, then, the question, "Did
God have reference, in His own decree, to men apart from any
consideration of sin, as a cause, that is, as a cause that He
should elect these, and pass by those." For this is admitted
even by Augustine, who, nevertheless, presupposes to that
decree sin, as a requisite condition in its object. But the
question is this; "Is sin a condition requisite in the
object, which God has reference in the acts of election and
preterition, or not?" This is apparent by the arguments
presented by myself, which prove, not that sin is a cause of
that decree, but a condition, requisite in the object.
Augustine affirms this, and I agree with him. Let us look at
some passages from his works. In Book 1, to Simplicianus, he
excludes sin as a cause that God should elect or reprobate,
but includes it as a cause that He might have the power to
pass by or reprobate, or as a condition requisite in the
object of election and reprobation. The latter, I prove by
his own words, (there is no necessity of proof as to the
former, for in reference to that, there is agreement between
us). "God did not hate Esau, the man, but He did hate Esau,
the sinner," and again, "Was not Jacob, therefore, a sinner,
because God loved him? He loved in him not sin, of which he
was guilty, but the grace which Himself had bestowed, &c.,
and again, "God hates iniquity, therefore He punishes it in
some by damnation, and removes it from others by
justification." Again, "The whole race from Adam is one mass
of sinful and wicked being, among whom both Jews and
Gentiles, apart from the grace of God, belong to one lump."
If you say that Augustine was here discussing, not
preterition, but predamnation, I reply that Augustine knew no
preterition which was not predamnation, for he prefixes to
preterition hatred as its cause, as he prefixes love to
election. Then, I conclude, according to the theory of
Augustine, that what is affirmed in the case of Esau and
Jacob, is not to be understood in that of Adam and Eve, and
it does not, hence, follow that there would be a diverse mode
of election and reprobation, unless it be first proved that
God, in election, had reference to Adam and Eve, considered
in their primitive state, which, throughout this discussion,
I wholly deny. But there is a manifest difference between
Esau and Jacob, and Adam and Eve. For the former, though not
yet born, could be considered as sinners, for both had been
already conceived in sin; if they had not been created, they
could not be considered as such, for they were such in no
possible sense; not even when they had been created by God,
and remained yet in their original integrity. It cannot be
inferred from this, that "persons, and all causes originating
from, or situated in persons" preceded the act of election.
For sin, in which Jacob and Esau were then already conceived,
did not precede. Yet I admit that sin was not the cause that
God should love one and hate the other, should elect one and
reprobate the other, but it was a condition requisite in the
object of that decree. Those arguments, however, which you
present, do not injure my case. For they do not exclude sin
from the object of that decree as a requisite condition, nor
as a cause without which that decree could not be made, but
only as a cause, on account of which one is reprobated,
another elected.
This is apparent from Romans 9. For Esau had been conceived
in sin when those words were addressed by God to Rebecca. In
the same chapter also, the elect and the reprobate are said
to be "vessels of mercy" and "of wrath," which terms could
not be applied to them apart from a consideration of sin. I
will not now affirm, as I might do with truth, that Jacob and
Esau are to be considered, not in themselves, but as types,
the former being the type of the children of the promise, who
seek the righteousness which is of faith in Christ, the
latter, the type of the children of the flesh, who followed
after the righteousness of the law, which subject requires a
more extended explanation, but here not so necessary. The
first chapter to the Ephesians clearly affirms the same
thing, as it asserts that the election is made in Christ,
because it is of the grace, by which we have redemption in
the blood of Christ, &c.
Your arguments "from reason" do not militate against the
position, which I have assumed, they rather strengthen it.
For in the first place, "the election is made in Christ,"
therefore, it is of sinners, as will be hereafter proved at
greater length. Secondly, "predestination and reprobation
suppose nothing in their subject." Therefore, whatever
character the subject may have, which receives grace, for
such a character, and considered in the same relation, is the
grace prepared. But the sinner receives, and he only, the
grace prepared in predestination. Therefore, also for the
sinner alone, is grace prepared in predestination, but of
this, also, more largely hereafter. Thirdly, men are the sons
of God, not by generation, but by regeneration; the latter,
presupposes sin, therefore, adoption is made from sinners.
The example of angels in this case proves nothing. Their
election and reprobation and those of men are unlike, as you
in many places acknowledge, for their salvation is secured by
the grace of preservation and confirmation, that of men by
the grace of restoration. He begat angels, as sons to
Himself, according to the former grace; He regenerated men as
sons to Himself by the latter grace. Therefore, God regarded
man not in general, but as sinful, in reference to which
point is this question between us, though he might find in
man no cause that He should adopt one and pass by another, in
reference to which we have no controversy. The question then
remains between us, did God, in His decree of predestination
and reprobation, have reference to man considered in his
natural purity, or to man considered as in his sins? I assert
the latter, and deny the former, and I have presented many
arguments in support of my opinion; but I will now consider,
in their order, those things, which you have presented
against it.
TENTH PROPOSITION OF ARMINIUS.
First, in general. 1. Since no man was ever created by God in
a merely natural state; whence also no man could ever be
considered in the decree of God, since that, which exists in
the mind, is the material of action and exists in the
relation of capability of action, but takes its form from the
will and decree by which God determined actually to exert His
power, at any time, in reference to man. Hence, whatever
distinction may be made, in the mind, between nature, and a
supernatural gift, bestowed on man at the creation, that is
not to be considered in this place. For the creation of the
first man, and, in him, of all men, was in the image of God,
which image of God in man is not nature, but supernatural
grace, having reference not to natural felicity, but to
supernatural life. It is evident, from the description of the
image of God, that supernatural grace in man is that divine
image. For, according to the Scripture, it is "knowledge
after the image of Him that created him," (Col. iii, 10,) and
"righteousness and true holiness" pertaining to the new man
which is created after" (according to) "God." (Ephes. iv,
24.) In addition to this, all the fathers, seem, without
exception, to be of the sentiment that man was created in a
gracious state. So, also, our Catechism, ques. 62. Since
there is found, in the Scriptures, no reference to the love
of God according to election, no divine volition and no act
of God concerning men, referring to them in different
respects, until after the entrance of sin into the world, or
after it was considered as having entered.
ANSWER OF JUNIUS TO THE TENTH PROPOSITION
Before I refer to arguments, an ambiguity must be removed,
which is introduced here, and which will be frequently
introduced whenever reference is made to a "merely natural
state." Things are called natural from the term "nature." But
nature is two-fold, therefore, natural things are also two-
fold. I affirm that nature is two-fold, as it is considered,
first in relation to this physical world, situated nearer and
lower in elementary and material things, which is described
by Philosophers in the science of Physics, secondly, in
relation to that spiritual world, namely, that which is more
remote and higher, consisting in spiritual and immaterial
things, which is treated of in Metaphysics, rightly so
called. From the former nature we have our bodies, and by it
we are animals; from the latter, we have our spirits, and by
it we are rational beings, which is also observed by
Aristotle (lib. 2, de gener. animalium cap. 3) in his
statement that the mind alone "enters from without" into the
natural body, and is alone divine; for there is no communion
between its action and that of the body. Hence, it is, that
natural things must, in general, be considered in three
modes; physically, in relation to the body according to its
essence, capability, actions and passions; metaphysically, in
relation to the intelligent mind, according to its essence
and being; and conjointly in relation to that personal union,
which exists in man, as a being composed of both natures. But
particularly, a distinction must be made in these same
natural things, in respect to nature as pure and as corrupt.
Therefore, all those things, which pertain to the nature of
man in these different modes, are said to belong to the mere
natural state of man, sin being excluded.
Now, I come to the particular members of your Proposition.
First, you affirm, "that no man was ever created in a merely
natural state." If you mean that he was created without
supernatural endowments, I do not see how this can be proved,
(though many make this assertion). The Scripture does not any
where make this statement. But you are not ignorant that it
is said in the schools, that a negative argument from
authority, as, "it is not written, therefore, it is not true"
is not valid. Again, the order of creation, in a certain
respect, proves the contrary, since the body was first made
from the dust, and afterwards the soul was breathed into it.
Which, then, is more probable, that the soul was, at the
moment of its creation, endowed with supernatural gifts, or
that they were superadded after its creation? I would rather
affirm that, as the soul was added to the body, so the
supernatural endowments were added to the soul. If God did
this in relation to nature, why may He not have done it, in
the case of grace, which is more peculiar. Lastly, I do not
think that it follows, if man was not made in a merely
natural state, but with supernatural endowments, that grace,
therefore, pertains to creation, and also that supernatural
gifts would therefore, pertain, in common, to the whole race.
That this consequence is false, is proved by the definition
of nature, and the relation of supernatural things. For what
else is nature than the principle of motion and rest,
ordained by God? If, then, supernatural things are ordained
on this principle, they cease to be supernatural and become
natural. Besides the relation of supernatural things is such
that they are not natural, as they are not common; for those
things which are common to all men belong to nature, but
supernatural things are personal, and do not pass to heirs. I
acknowledge that Adam and Eve received supernatural gifts,
but for themselves not for their heirs; nor could they
transmit them to their heirs, except by a general arrangement
or special grace. If this be so, then man is without
supernatural endowments, though, as you claim, the first man
may not have been made without them; and he is justly
considered by us as not possessing them, and much more would
he have been so considered by the Deity. Indeed, my brother,
God contemplated man, in a merely natural state, and
determined in His own decree to bestow upon him supernatural
endowments. He could then be so considered in the decree of
God. He contemplated nature, on which He would bestow grace;
the natural man, on whom He would bestow, by His own decree,
supernatural gifts. Was it not, indeed, a special act of the
will, to create man, and another special act of the will to
endow Him with supernatural gifts? Which acts, even though
they might have occurred at the same time (which does not
seem to me necessary, for the reasons which have been just
advanced) cannot be together in the order of nature, since
one may be styled natural, and the other supernatural. I know
that you afterwards speak of the image of God, but we shall
soon see that this has no bearing, (as you think), on this
case. Meanwhile, I wish that you would always keep in view
the fact, that, though all these things should be true, yet
they are not opposed to that doctrine which asserts that in
this decree, God considered man in general.
I will leave without discussion those subsequent remarks on
the material and the formal relation of the decree of God,
since the force of the argument does not depend on them, and
pass to the proof. "The creation of the first man," you
affirm, "and, in him, of all men, was in the image of God,"
(I concede and believe it,) "which image of God in man is not
nature but supernatural grace, having reference not to
natural felicity but to supernatural life." What is this,
your statement, my brother? Origen formerly affirmed the same
thing, and on this account received the reprehension of the
ancient church in its constant testimony and harmonious
declarations, as is attested by Epiphanius, Jerome and other
witnesses. I do not, however, believe that you agree in
sentiment with Origen, in opposition to the united and wise
declaration of that church, but some ambiguity, which you
have not observed, has led you into this mistake. Let us then
expose and free from its obscurity this subject, by the light
of truth.
The first ambiguity is in the word nature, the second in the
term supernatural. We have just spoken in reference to the
former, affirming that this term may refer to the lower
nature of elementary bodies, or to that higher nature of
spiritual beings, or finally to our human nature, composed of
both natures in one compound subject; and that this latter
nature is itself two-fold, pure and depraved.
The latter ambiguity consists in the fact, that the term
supernatural is applied, at one time, to those things which
are above this inferior nature, and pertain to the superior,
spiritual, or metaphysical nature; at another, to those
things which are above even that higher and metaphysical
nature, that is, to those which are properly and immediately
divine; and at another, to those things which are above the
condition of this our corrupt nature, as they are bestowed
upon us only of supernatural grace, though they might have
pertained to that pure nature. The body, for example, is of
this lower nature, and in comparison with it, the soul is
supernatural. Again, our souls are of the higher nature,
which pertains to angels. In reference to both the soul and
the body, all divine things are supernatural as they are
superior to all corporeal and mental nature. How you say that
"the image of God in man is not nature but supernatural
grace;" that is, as I think, it is not of nature, but of
grace, or not from nature, but from grace. Here consider, my
brother, the former ambiguity. "The image of God is not of
nature," if the lower or corporeal nature is referred to, is
a true statement, but if the higher nature is referred to, it
is not a true statement. For what is nature? It is the
principle, ordained of God, of motion and rest in its own
natural subject, according to its own mode. Place before your
mind the kinds of motion, which occur in the lower nature,
generation, corruption, increase, diminution, alteration,
local transition, which they style fora &c. You will find
this difference, that the subjects of this lower nature
experience these motions according to their own essence and
all other matters, that is, according to their material,
form, and accidents, but the subjects of that higher nature
are moved by no means according to their essence, but only
according to their being; but that divine things surpass both
natures, in an infinite and divine mode, because they are, in
all respects, destitute of all motion. The body is mortal;
whence, if not from this inferior nature? The soul is
immortal; whence, if not from that superior nature? But both
natures are ordained of God, and so perform their work,
immediately, that God performs, by both mediately, all things
which pertain to nature. But the image of God is from that
superior nature, by which God performs mediately in the
children of Adam, as He instituted our common nature in Adam,
our first parent. It is indeed true, that it was supernatural
grace by which God impressed His own image on Adam; just as
he also performed the work of creation by the same grace. God
bestowed its principle not on nature, of nature, but of
Himself; but when nature has received its existence, that
which existed by nature, was produced by nature in the
species and individuals. Though, in its first origin, it is
of grace, yet it is now, in its own essence, of nature, and
is to be called natural. But the image of God is produced, in
the species and in the individuals, by nature. Therefore, it
must be called natural We shall hereafter consider its
definition, for it is necessary first to elucidate the
statement that "the image of God has reference, not to
felicity, but to supernatural life." Let us remove the
ambiguity, as we shall thus speak more correctly of these
matters. Natural felicity pertains either to the nature from
which we have the body, or to that from which we have the
spirit, or to both natures united in a compound being. To
this latter felicity the image of God has, naturally, its
reference; to that of the body as its essential and
intimately associated instrument; to that of the spirit, as
its essential subject; to that of the man, as the entire
personal subject. If you deny this, what is there, I pray
you, in all nature, which does not seek its own good? But, to
every thing, its own good is its felicity. If, in this lower
nature, a stone, the herds, an animal, and, in that higher
nature, spirits and intelligent forms do this, surely it
cannot be justly denied to man, and to the image of God in
man. You add that "it has reference to supernatural life."
This, however, is a life dependent on grace, as all the
adjuncts show. If you understand that it has reference to
that life only, we deny such exclusive reference. If to this
(natural) life, and to that life conjointly, we indeed affirm
this, and assent to your assertion that the image of God in
man has respect to both kinds of felicity, both natural and
supernatural; by means of nature, in a natural mode, and of
grace, in a supernatural mode.
I would now explain this, in a more extended manner, if it
was not necessary that a statement should first be made of
the subject under discussion. Perceiving this very clearly,
you pass to a definition of that image, in proof of your
sentiment. "It is evident," you say, "from the description of
the image of God, that supernatural grace, in man, is that
divine image." You will permit me to deny this, since you ask
not my opinion. You add, "According to the Scripture, it is
'knowledge after the image of Him that created him,' (Col.
iii, 10,) and righteousness and true holiness pertaining 'to
the new man which is created after God.' (Ephes. v, 25)". I
acknowledge that these are the words of the apostle, and I
believe them, but I fear my brother, that you wander from his
words and sentiment.
In the former passage, he does not assert that the image of
God is "knowledge after the image etc," but that the "new man
is renewed in knowledge after the image of him that created
him." The subject of the proposition is man, one in
substance, but once "old," now "new." In this subject there
was old knowledge, there is new knowledge. According to the
subject, the knowledge is one, but it differs in mode; for
the old man and the new man understand with the same
intellect, in the previous case as the old, afterwards as the
new man. What, therefore, is the mode of that knowledge!
"After the image of God." This is the mode of our knowledge
and intelligence. The former (that which is old) according to
the image of the first Adam who "begat a son in his own
likeness;" (Gen. v, 3;) the latter according to the image of
the second Adam, Christ and God, our Creator. The image of
God is not said to be knowledge, but knowledge is said to be
renewed in us after the image of God. What, then, is
knowledge? An act of the image of God. What is the image of
God? The fountain and principle of action, fashioning in a
formal manner, the action, or the habit of that image. The
mode, in which this may be understood, is a matter of no
interest to me. Consider, I pray you, and I appeal to
yourself as a judge, whether this can be justly called a
suitable description; -- "The image of God is knowledge
according to the image of God." This description, indeed,
denies that the image of God is either one thing or another;
either knowledge or the image of God, if, indeed, knowledge
is according to the image of God. You will, however,
understand these things better, from your own skill, than
they can be stated by me in writing. I now consider the other
passage. "The image of God is ' righteousness and true
holiness' pertaining 'to the new man, which is created after
God."' Here you affirm something more than in the previous
case, yet without sufficient truth. That knowledge, of which
you had previously spoken, is a part of truth, for it is the
truth, as it exists in our minds. Here you state that it is
truth, and righteousness and holiness. But let us examine the
words of the apostle. He asserts, indeed, that the new man is
one "which after God is created in righteousness and true
holiness." I will not plead the fact that many explain the
phrase "after God," as though the apostle would say "by the
power of God working in us." I assent to your opinion that
the words kata< Qeon mean simply the same as would be implied
in the phrase "to the image," or "according to the image of
God." Yet do you not perceive that the same order, which we
have just indicated, is preserved by Paul; and that the
subject, the principle, and the acts or habits, thereby
inwrought, are most suitably distinguished? The subject is
man, who is the same person, whether as the old; or the new
man. The principle is the image of God, which is the same,
whether old or new, and purified from corruption. The acts or
habits, inwrought by that principle, are righteousness,
holiness, and truth. Righteousness, holiness, and truth are
not the image, but pertain to the image. Let us return, if
you please, to that principle, which the Fathers laid down
"natural things are corrupt, supernatural things are
removed." You may certainly, hence, deduce with ease this
conclusion; -- righteousness, holiness and truth are not
removed, therefore, they are not supernatural. Again, they
have become corrupt, therefore, they are natural. If they had
been removed, none of their elementary principles would exist
in us by nature. But they do exist; therefore, they are by
nature, and are themselves corrupt, and, with them, whatever
originates in them. The same is the fact with the image of
God. The image of God is not removed; it is not, therefore,
supernatural; and, on the other hand, it has become corrupt;
it is, therefore, natural. For it is nowhere, in the
Scriptures, said to be bestowed, but only to be renewed. I
shall offer proof, on this point, from the Scriptures, when I
have made a single remark. Righteousness, holiness, truth,
exist only in the image of God; there is, in man, some
righteousness, holiness and truth; therefore, there is in man
somewhat of the image of God. Moses, in Genesis 1, certainly
relates nothing else than the first constitution of nature,
as made in reference to every subject and species. But he
relates that man was made in the image of God. This, then,
was the constitution of human nature. But, if it is of
nature, then the image of God pertains universally to the
human race, since natural things differ from personal things
in this, that they are common. The same is evident from Gen.
v, 3. Adam begat Seth "in his own likeness," in his own
image; but Adam was made in the image of God; therefore he
begat Seth in the image of God. It may be said, however, that
the image of God, and the image of Adam differ, and that a
distinction is made between them by Moses. They indeed
differ, but in mode, not in their essence; for the image of
God in Adam was uncorrupted, in Seth it was corrupted through
Adam; yet in both cases it was the image. In the same
respect, this image, in the rest of the human race, is called
according to its corruption, the image of the earthy,
according to its renewal, the image of the heavenly. But
since the image of God is diverse in mode only, and not in
essence, it is said to be renewed, and restored, and not to
be implanted or created, as we have before observed, as that
which differs not in essence, but in mode or degree. The same
thing is taught in Gen. ix, 6. "Whoso sheddeth man's blood,
by man shall his blood be shed: for in the image of God made
he man." If the image of God did not exist in the descendants
of Adam, who are slain, the argument of Moses would be
impertinent and absurd. But the argument, either of Moses or
of God, is just and conclusive; for if you say, -- "The
slayer of him, whom God has made in His own image, ought to
be slain by man; God made the man who is slain in his own
image; therefore, let the murderer be slain by man." the
argument is valid. For since man was made in the image of
God, it is just that his murderer should be slain, and indeed
that he should be slain by man. But if you explain the
passage "for in the image of God made He man," so that "He"
shall refer to man, my interpretation of the argument will be
even more confirmed. I do not, however, remember that it is
affirmed any where in the Scriptures that man made man, nor
can it be proved to me. These things, I think will be
sufficient that you may see, my brother, that the image of
God is naturally in man.
What, then, is the image of God? For it is now time that we
pass from destructive to constructive reasoning. I will state
it, in the words of the orthodox Fathers. Let Tertullian, of
the Latins, first speak (lib. 2 advers. Marcion, cap. 9.)
"The distinction is especially to be noticed, which the Greek
Scriptures make, when they speak of the afflatus, not of the
Spirit, (pnohn non pneu~ma) for some, translating from the
Greek, not considering the difference or regarding the proper
use of words, substitute Spirit for afflatus, and afford
heretics an occasion of charging fault on the Spirit of God,
that is, on God Himself; and it is even now a vexed question.
Observe, then, that the afflatus is inferior to the Spirit,
though it comes from the Spirit, as its breath, yet it is not
the Spirit. For the breeze is lighter than the wind, and if
the breeze is of the wind, the wind is not therefore, of the
breeze. It is usual also, to call the afflatus the image of
the Spirit; for thus also, man is the image of God, that is
of the Spirit, for God is Spirit, therefore, the image of the
Spirit is the afflatus. Moreover the image will never in all
respects equal the reality; for to be according to the truth
is one thing, to be the truth itself is another. Thus, also,
the afflatus cannot, in such a sense, be equal to the Spirit,
that, because the truth -- that is the Spirit, or God -- is
without sin, therefore the image, of truth also, must be
without sin. In this respect the image will be inferior to
the truth, and the afflatus will be inferior to the Spirit,
having some lineaments of the Deity, in the fact that the
soul is immortal, free, capable of choice, prescient to a
considerable degree, rational, and capable of understanding
and knowledge. Yet, in these particulars, it is only an
image, and does not extend to the full power of divinity, and
so, likewise, it does not extend to sinless integrity, since
this belongs alone to God, that is to truth, and can not
pertain to the mere image; for as the image, while it
expresses all the lineaments and outlines of the truth, yet
is destitute of force, not having motion, so the soul, the
image of the Spirit, is not able to exhibit its full power,
that is, the felicity of freedom from sin, otherwise it would
be not the soul, but the Spirit, not man, endowed with mind,
but God, &c." Ambrose (hexaemeri lib. 6, cap. 7), after many
arguments, concludes in this way; "for 'what will a man give
in exchange for his soul?' in which there is, not merely a
small portion of himself, but the substance of the entire
human race. It is this by which thou hast dominion over other
living creatures, whether beasts or birds. This is the image
of God, but the body is in the likeness of beasts; in one
there is the sacred mark of divine resemblance, in the other
the vile fellowship with the herds and wild beasts, &c."
Also, in Psalm 118, sermon 10, "Likeness to the image of God
consists, not in the body, or in the material parts of our
nature, but in the rational soul; in respect to which man was
made after the likeness and image of God, and in which the
form of righteousness, wisdom, and every virtue is found."
To the same purpose are the words of Augustine, in his first
Book "De Genes. contra Manich," chap. 17th, and in many other
places. I mention also Jerome, because he evidently has the
same view, and, in writing against Origen, he uses the same
argument with that of Epiphanius and the Greek Fathers. I
would refer to Basil, if you did not know that Ambrose quotes
from him. Why should I speak of Chrysostom, the two
Gregories, Cyril, Theodouret? Damascenus, an epitomist of all
those writers, presents this subject, with the greatest
accuracy, in the book which he has inscribed "Concerning the
respect in which we were made in the image of God." Also, in
another, which has reference to "The two wills in Christ," in
which he uses the following words, "as to the rational, and
intellectual, and voluntary powers, they belong to the mind
at birth, and the Spirit is superadded, as having princely
prerogative, and in these respects both angels and men are
after the image of God, and this is abundantly true of men,
&c.," in which passage he has, with the utmost diligence,
introduced those things which are essential and those which
are adjunct.
I conclude with a single argument from Augustine against the
Manichees. "Those men," he says, "do not know that it is not
possible that nature should use any action, or produce any
effect, the faculty for which has not been received according
to nature. For example, no bird can fly, unless it has
received the faculty of flying, according to nature, and no
beast of the earth can walk, unless it has received the
faculty of walking, according to nature. So, likewise, man
cannot act or will, unless he has received, according to
nature, that faculty, which is called the "voluntary," and
the "energetic;" and he cannot understand if he has not
received from nature the intellectual faculty, and he cannot
see, or perform any other action, and, therefore, in every
kind of nature, natural actions find place, and they exist at
once and together, but those which depend on the will and
activity, do not exist together." From which reasoning he
infers that man understands, reasons, wills, and, above other
creatures, does many things which savour of divinity;
therefore, many faculties exist in man, in respect to which
he is said, in the Scriptures, to have been made in the image
and likeness of God.
Here then is that image of God, in our soul; its essential
parts not only show, of themselves, some resemblance, by
nature, to divinity, but are, by nature and grace together,
adapted to the perception of supernatural grace, as we shall
soon show. You add that "all the fathers, seem, without
exception, to be of the sentiment that man was created in a
gracious state. So also our Catechism, ques. 6." I have,
indeed, known no one among orthodox divines, who holds any
different opinion; nor is there any other correct explanation
of our catechism.
But you seem to fall into an error from a statement, which is
susceptible of a two-fold interpretation, and to unite things
really distinct. For it is not meant that the first man was
created with grace, that is, that he received, in the act of
creation, nature and supernatural grace; but this is their
meaning: the man who was first created, received grace, that
is, supernatural grace, as an additional gift -- which idea
we have before presented in this answer. What then? Did he
not have supernatural grace in creation? If you understand,
by grace, the good will of God, he had grace; if you
understand supernatural gifts, bestowed upon him, then he did
not have those things, which are supernatural, from creation,
or by the force of creation, since creation is the principle
of nature, or its first term, but supernatural things
entirely differ from it; but he had them in creation, that
is, in that first state of creation in which Adam was until
he fell into sin. That you may more easily understand the
subject, let us use the illustration of the sun and moon, to
explain the divine image. The moon has an essential image,
and one which is relative and accidental. As its image is
essential, it has its own light in some degree; yet it would
be darkened, unless it should look towards the sun; as its
image is relative, it has light borrowed from the sun, while
it is looked upon by it, and looks to it. So, there was, in
man, a two-fold relation of the image of God, even from the
creation. For man had his own essential light fixed in the
soul, which shines as the image of God among created things;
he had also a relative light, as he was looked upon by God,
and looked back to God. The essential image is natural; the
relative image was, so to speak, supernatural, for it looked
to God, through nature joined to grace, by a peculiar and
free motion of the will; God looked upon it, of grace, (for,
what action of God towards us is natural?) We have that
essential light, corrupted by sin; it is plain that we have
not lost it. We have lost the relative light; but Christ
restores this, that we may be renewed, after God, in his own
image, and that the essential light may be purified, since
natural things are corrupted, the supernatural are lost, as
we have previously said.
Your second argument is stated thus: "Since there is found,
in the Scriptures, no reference to the love of God according
to election, no divine volition, and no act of God,
concerning men, referring to them in different respects,
until after the entrance of sin into the world, or after it
was considered as having entered." If I should concede this,
yet the sentiment of those, who say that man is considered,
in general, by the Deity, would not, therefore, be confuted,
as we have before shown. But I may, perhaps, be able to
disprove this assertion by authority, by reason, and by
example. You have authority in Romans ix, 11-13. "For the
children being not yet born, neither having done any good or
evil, that the purpose of God, according to election, might
stand, not of works, but of Him that calleth; it was said
unto her, The elder shall serve the younger; as it is
written, Jacob have I loved, but Esau have I hated." What do
those three phrases indicate "the children being not yet
born;" again, "neither having done any good or evil;" and
"according to election, not of works, but of Him that
calleth." You will say, "these expressions are according to
truth; but they have reference to fallen and sinful nature."
But they exclude, with the utmost care, all reference to sin
and refer all blessing to the sole vocation of God, who
calleth, as even yourself, my brother, if you are willing to
observe it, (and you certainly are thus willing,) may easily
deduce from that proposition. To this authority you will
certainly submit every semblance of reasoning. (Ephes. i, 4,
5,) "He hath chosen us in Him before the foundation of the
world, having predestinated us unto the adoption of children,
by Jesus Christ to Himself."
Election originates in special love; and when He is said to
have chosen us in Christ, all reference to ourselves is
excluded; predestination also precedes both persons and cases
relating to them. Indeed this is indicated by the words
"foreknow" and "predestinate," (Rom. 8). Christ himself
attributes to the blessing of the Father only that they were
made possessors of the kingdom, "from the foundation of the
world," (Matt. 30). In sin, or previous to sin? In view of
sin, or without reference to it? Why should the former be
true, I ask, rather than the latter? Why indeed, should not
the latter rather, since all things are said to depend on
God, who calleth? To these, let the following considerations
be added:
1. Whatever absurdity may be connected with this subject, you
will perceive, (if you examine it closely,) that it pertains
as much to the former interpretation, and rather more to it
than to the latter. This absurdity is not to be passed by,
but rather to be religiously and suitably removed.
2. I deny that a reference to sin belongs to the matter of
filial adoption. I call nature as a witness: Does not a
father beget sons, before he investigates or observes what
shall be their condition? But this generation, (namely that
of the children of God), is of will and not of nature. True:
yet it is attributed to the will of God alone, not to any
condition in us. Every condition in us is excluded, even that
of sin; the will of God, alone, His purpose, alone, is
considered in the matter. God distinguishes by His mere will
among those equal in nature, equal in sin; whom, considered
in their natural condition simply, not in that of sin, but
generally in Christ, He adopts as His children. As in nature,
children are begotten without reference to their future
condition, so God, of His own will, adopted from eternity His
own children.
3. Whatever is more consistent with the wisdom and grace of
God, would be performed by the Deity, and is to be believed
by us, rather than that which is less consistent. But it is
more consistent with His wisdom and grace that He should
adopt unto Himself children without any consideration of
character, than that He should do so on the supposition of
such consideration; otherwise nature would act more perfectly
than God, as according to nature, fathers beget children,
without such consideration. Therefore, the former view is
more consistent with the character of God, and rather to be
received with faith by us.
As an example, for the confirmation of this matter, we will
take, if you please, that of the Angels. Whoever are the sons
of God, are sons by election. Angels are the sons of God,
(Job 1, 2, & 37,) therefore, they are such by election, as
Paul affirms (1 Tim. v, 21,) when he calls them "the elect."
But they are elect without consideration of their sins, as
they did not sin, but remained in their original condition.
Therefore, the love of God is with election, without
reference to sin, or consideration of it, which you seem to
deny in your assertion. Perhaps you will say that your
assertion had reference only to men. But I reply, that love
and election are spoken of in relation both to angels and
men, and in the same manner, since God placed, in both, his
own image, in reference to which election is made. The most
decisive proof of this is found in the principle that, if any
act which apparently exists in reference to two things, which
have the same relation, does not really exist in reference to
one, it does not exist in reference to the other. In the
election of Angels, there is no reference to their condition
or their works; therefore, in the election of men there is no
such reference. If the condition of Angels and of men is, in
some respects, different, it does not follow that the mode of
their election is different; especially when the relation of
that thing, in reference to which they are chosen, is the
same in both cases. This is the image of God, which,
preserved or restored according to His own will, he has
called and united to Himself, which will remain immutably in
Christ, "gathering together in one all things," (Ephes. i,
10,) and which he had placed on the common basis of his own
nature, from which, those, who were to be damned according to
His judgment, fell of their own will.
It is not possible to adduce any other example; because all
other things are created in a different relation. For they
are destitute of the image of God, in which consists, with
suitable limitations, the object of election. Therefore, the
nature of the divine election, made concerning men, can be
illustrated by the example of angels, and by no other
example. But the divine election was such, not that it
separated, at first, the Angels who sinned from those who did
not sin, but that, of His own will and grace, he
distinguished those who were not about to sin, as previously
elected and predestinated to adoption, from others who were
about to sin of their own free will. What reason, then, is
there that we should think that another mode of the divine
election must be devised in reference to men?
REPLY OF ARMINIUS TO THE ANSWER TO THE TENTH PROPOSITION
I apply the term natural to whatever pertains to the
substance and existence of man, without which man cannot
exist. Such are the soul and the body, and the whole system
compounded of them, with all natural attributes, affections,
passions, &c. I apply the term supernatural to whatever God
has bestowed on man above and in addition to those natural
characteristics, which indeed pertain to the perfection of
man, not in respect to his animal nature, but in respect to
his spiritual nature, to the acquisition not of natural, but
of supernatural good. I apply the phrase "merely natural," in
this place, to that which has nothing supernatural added to
it. The sense then of my words is that man is not made in a
merely natural state, without supernatural endowments.
I do not here contend, with much strenuousness, whether he
has those supernatural endowments from the act of creation or
from another act of superinfusion, but leave this without
decision, as neither useful or injurious to my cause. But I
decidedly state and affirm, that God decreed to make man such
by nature, as he in fact did make him; but such, that He
might add to him some supernatural endowments, as He not only
wished that he might be such as he was by nature, but He
wished also to advance him further to a happier state,
namely, to a participation of Himself, to which he could not
attain, unless endowed with supernatural gifts. But when I
deny that man was made in a merely natural state, and,
therefore, was created with supernatural gifts, I wish not to
indicate that the act, by which supernatural endowments are
communicated, was creation, (for in my 26th proposition I
have called that act superinfused Grace,) but that God was
unwilling to cease from the act of communicating His blessing
to that part of primitive matter or Nothing from which He
created man, and that of His own decree, until he should also
have bestowed those supernatural gifts upon him. I thought
that I ought to observe the mode of expression, used in the
Scripture, which declares that man was created "in the image
and likeness of God," which image and likeness of God
comprehends in itself also supernatural gifts. If this is
true, as I contend, then man was created with supernatural
endowments. For he was made in the image of God, and the word
"made" is attributed, without distinction, to all parts of
the image, without separating that, in the image, which is
natural from that which is supernatural to man. I am glad to
quote here the words of Jerome Zanchius, who, in his first
book concerning the creation of man, chapter 1, speaks
concerning this same matter in these terms;" I am pleased
with the sentiment of those, who say that with the
inbreathing of life, there was also inbreathed and infused by
the Deity whatever Adam possessed of celestial light, wisdom,
rectitude, and other heavenly gifts; in which he reflects the
Deity, as His true image. For he was created such as the
Scripture teaches, affirming that he was made in the image of
God, and Solomon in Eccl. vii, 29, "God made man upright."
But he was not such when his body only was formed. When, with
a soul placed in him, he became a living soul, that is a
living man, that he was made upright, just, &c., and thus, at
the same time with his soul, rays also of divine wisdom,
righteousness, and goodness were infused." Thus Zanchius, who
clearly decides what I left without decision in either
direction, and this for a twofold reason; I knew that it was
a matter of dispute among the learned, and I perceived that
nothing could be deduced from it either of advantage or
disadvantage to my cause.
Those supernatural gifts, which were bestowed on man, he
received for transmission to posterity, on the terms, on
which he received them, namely, of grace, not as this word
denotes the principle of natural endowments, for from grace,
understood in its widest sense, we have received even our
nature, as that to which we had no claim, but as it is used
in contra-distinction to nature, and as it is the principle
of supernatural gifts. I can then concede that God had
reference to man in nature, as the subject of grace, the
natural man as the subject of supernatural gifts; but that He
had reference to him, contemplated in the administrative
decree of creation, not in the decree of predestination,
which we have now under discussion; as the subject of grace
sufficient for supernatural felicity, not of effectual grace,
of which we now dispute; as the subject of supernatural
gifts, to be transmitted to his posterity, without exception,
according to the arrangement of grace, and without any
condition, not of such gifts as are peculiar to those, who
are predestinated, and to be bestowed, with certainty and
infallibly, upon them, in reference to which is the
controversy between us.
Hence, these things are not opposed to my sentiment, for in
them the fallacy of ignoratio elenchi is committed. I wish,
however, that you would always remember that I speak
constantly concerning the grace, prepared in the decree of
predestination, and in no other decree. But I have proved
that man was not made in a merely natural state, in the
sense, as I have already stated, of a destitution of
supernatural endowments, whether he is said to have them by
the act of creation, or by the act of superinfusion; and I
have proved it by an argument, deduced from the image and
likeness of God in which man was created. Which argument is
valid, whether the image of God signifies only supernatural
gifts, bestowed on man by the Deity, as our Catechism and
Confession, and some of our theologians affirm in reference
to the image of God, or nature itself, together with those
supernatural gifts, which is my opinion; according to which I
wish that my affirmation, that "the image of God in man is
not nature, but supernatural grace," should be understood,
that is, that it is not nature alone, apart from supernatural
endowments, which is sufficient for any argument. For the
question is not concerning natural qualities, and therefore,
the decision of the point whether they belong to the image of
God, according to my opinion, or not, does not affect the
subject of inquiry. Let supernatural qualities be embraced in
the definition of the image of God, in which man was made,
and I have obtained what I desire.
I also wish that my subsequent remarks should be understood
in the same manner, namely, that the image of God, has
respect, not to natural felicity only, but to supernatural,
and if that is true, as you seem to concede, I have attained
my object. I did not wish to define with accuracy the image
of God in which man was made, since this was not necessary to
my purpose: it was sufficient to have shown that "knowledge,
righteousness, and holiness" pertained also to the image of
God, whether that image consisted wholly or only in part in
them. For either of these statements would be equally
available for my purpose, as I had undertaken to prove that
man was not created without supernatural endowments, and
therefore that he could not have been considered, in the
decree of predestination, as created in a merely natural
state, without supernatural endowments. But, before I come to
the defense of my argument on this point, I must speak, at
somewhat greater length, of three things, in considering
which, a considerable part of your answer is occupied. First.
I will explain more fully than I have before done, what I
call natural, and what, supernatural qualities. Secondly. I
will speak of the image of God, and what things, whether
natural or supernatural, are embraced in it, and in its
definition. Thirdly, by what action of the Deity, man has
both the former, and the latter qualities.
First; I call those qualities natural which pertain to the
nature of man, without which man cannot be man, and which
have their source in the principles of nature, and are
prepared, by their own nature, for natural felicity, as their
end and limit: such are the body, the soul, the union of
both, and that which is made up of both, and their natural
attributes, affections, functions, and passions; under which
I also comprehend moral feelings, which are sometimes spoken
of in contradistinction to those which are natural. I call
those qualities supernatural which are not a part of man, and
do not originate in natural principles, but are superadded to
natural principles, for the increase and perfection of
nature, designed for supernatural felicity, and for a
supernatural communion with God, our Creator, in which that
felicity consists.
Between these, exists a natural relation of this character,
that natural qualities may receive the addition of
supernatural, by the arrangement of God, and that
supernatural qualities are adapted for adding to, adorning
and perfecting nature, and are therefore ordained for
exalting it above itself. Hence, without ambiguity, under the
term natural, I have comprehended nature both corporeal and
spiritual, and that which is composed of both. It is,
however, to be carefully observed -- that ambiguities of
words are to be noticed and explained, in a discussion, when,
if taken in one sense, they favour any view, and, if in the
other, they do not, when, according to one sense, a statement
is true, and, according to the other, is false. But when the
statement is true, and pertinent to the subject, in whatever
sense a word is taken, there is no need of an explanation of
the ambiguity. Thus, in this case, you observe that I
understand, by natural qualities, both those which pertain to
the inferior nature, that is, to the body, and those which
pertain to the superior nature, that is, to the soul, and in
whatever mode you take it, my argument is equally strong and
valid. We shall hereafter notice examples of equally
unnecessary reference to ambiguity.
Secondly; two things must be considered in reference to the
image of God in man, in what things does it consist, and
which of them may be called material, and which supernatural?
I affirm that the image of God in man embraces all those
things which represent in man any thing of the divine nature,
which are partly essential: yet God did not wish that the
images of all of them should be essential to man, whom He
wished to create, in such a condition, not only that he might
be that which he was, but that he might have the capability
of becoming that which he was not, and of failing to be that
which he was. I call essential the soul, and in it the
intellect, and will, and the freedom of the will, and other
affections, actions, and passions, which necessarily result
from them. I call accidental both the moral virtues, and the
knowledge of God, righteousness and true holiness, and
whatever other attributes of the Deity exist, to be
considered in Him as essential to his own nature, but in man
as an express image, of which under the term "divine nature,"
Peter says, that believers are "partakers." 2. I do not think
that all these things can be comprehended under the term
natural, but I think that "knowledge, righteousness and true
holiness," are supernatural, and are to be called by that
name. I am in doubt whether I have your assent to this
affirmation. For in one part of your answer, you say that
those are natural qualities, and present arguments in support
of that view, and in another place, in the same answer, you
acknowledge that Adam had supernatural gifts though not from
the act of creation: by which supernatural qualities, I know
not what you can understand, except those things which are
mentioned by the apostle in Colossians 3, and Ephesians
4. Yet you seem to set forth under the term reflexive image,
those very things which you acknowledge to be supernatural.
But, whether I rightly understand your sentiment or not, I
will speak of those things which, I think, tend to confirm my
sentiment, and to refute your view, as I understand it.
I prove, then, that those qualities are supernatural. First,
from Colossians 3, and Ephesians 4. Whatever things we have,
from regeneration, by the spirit of Christ, are supernatural.
But we have, from regeneration, by the Spirit of Christ, "the
knowledge of God, righteousness and true holiness."
Therefore, they are supernatural. If any one says that we do
not have them, in substance, from regeneration, but only a
renewal of the same qualities, which had previously been made
corrupt, I do not see how that assertion can be proved. For
the phrases of the apostle teach another doctrine. For he who
must "put on the new man," is not clothed with the "new man,"
or with any part of him. But to the new man, pertain
"righteousness and true holiness." Then, in the case of him,
who must be "renewed in knowledge," it is not his knowledge
which has become corrupt and must be renewed, but his
intelligence, which must be enlightened with new knowledge,
which has been utterly expelled by the darkness of the old
man. I designed this, only, in my argument, and not to define
the image of God in man. But I cannot see that I differ from
the view of the apostle in my explanation. For the knowledge
of God, in the passage quoted by me, is the "image of God"
itself, and "after the image of God." Nor are these
expressions at variance with each other, nor are they so
absurd as you wish them to appear. You say "the image of God
is knowledge, according to the image of God, therefore, the
image of God is denied to be either knowledge or image." I
deny this sequence if the definition is rightly understood,
namely, in the following manner. The image of God, renewed in
us by the regenerating Spirit, is the knowledge of God,
according to the image of God, in which, at the beginning, we
were created. This image has a two-fold relation, in that it
is created anew in us by the Spirit of Christ, and that it
was formerly created in us by the Spirit of God. That
knowledge differs not only in mode, but in its whole nature,
from the knowledge of the old man: nor is it said to be
renewed, but the man is said to be renewed in it. But I
confess that I cannot understand how knowledge is an act of
the image of God, and how that image is the fountain or
principle of that act, that is of knowledge. For I have
hitherto thought that man was said to be created in or to the
image of God, that is, because, in mind, will, knowledge of
God, righteousness and finally holiness, he refers to God
Himself, as the archetype. In the other passage from
Ephesians 4, I do not find the three characteristics, "truth,
righteousness and holiness," but only two, righteousness and
holiness, to which is ascribed truth, that is, sincerity,
purity, simplicity. Knowledge, also, is not a member or
portion of that truth, but a gift, created in the intellect
or mind of man, as righteousness and holiness are ingenerated
in the will, or rather the affections of man.
Secondly, I prove that the same qualities are supernatural in
this way. Those things, according to which we are, and are
said to be, partakers of the divine nature, and the children
of God, are supernatural: but we are, and are said to be
partakers of the divine nature, and children of God,
according to knowledge, righteousness and holiness;
therefore, these are supernatural. The Major does not need
proof. The Minor is evident from a comparison of the first,
second, third, and fourth verses of 2 Peter 1. Thirdly, those
things which have their limit in supernatural felicity, are
supernatural; but the knowledge of God, righteousness and
holiness are such; therefore, they are supernatural.
Fourthly, the immediate causes of supernatural acts are
supernatural. But the knowledge of God, righteousness and
holiness, are the immediate causes of supernatural acts:
therefore they are supernatural. I now come to your
arguments, in which you attempt to show that the image of God
in man is natural, and that those qualities, knowledge,
righteousness and holiness, are natural, not supernatural.
Your first argument is this: Supernatural qualities were
removed, natural qualities were corrupted. But truth,
righteousness, holiness, were not removed, they were
corrupted; therefore, they are not supernatural, but natural.
Your first argument is this: Supernatural qualities were
removed, natural qualities were corrupted. But truth,
righteousness, holiness, were not removed, they were
corrupted; therefore, they are not supernatural, but natural.
Your Minor is defended thus. The principles of these
qualities are in us by nature; they would not be, if they had
been removed. I reply -- that I admit the Major; but the
Minor does not seem at all probable to me, not even by the
addition of that reason. For, I affirm that the knowledge
which is according to piety, the righteousness and the
holiness, of which the apostle speaks, were not corrupted,
but removed, and that none of the principles of those
qualities remain in us after the fall. I acknowledge that the
principles and seeds of the moral virtues, which have some
analogy and resemblance to those spiritual virtues, and that,
even those moral virtues themselves, though corrupted by sin,
remained in us after the fall. It is possible that this
resemblance may mislead him who does not accurately
discriminate between these moral and those spiritual virtues.
In support of this sentiment, in which I state that those
gifts were taken away, I have the declaration of the
Catechism, in the answer to question nine, in these words:
"Man deprived himself and all his posterity, of those divine
gifts." But an explanation of the nature of those divine
gifts is given in the sixth question, namely, "righteousness
and holiness." I know not but that I have the support of your
own declaration on this point. For in the eighteenth of your
Theses, Concerning Original Sin, discussed in 1594, are these
words: "For, as in Adam the form of human integrity was
original righteousness, in which he was made by God, so the
form of corruption, or rather of deformity, was a deprivation
of that righteousness."
In the nineteenth Thesis, "The Scripture calls the form,
first mentioned, the image and likeness of God." In the
twentieth Thesis, "The Scripture calls the latter form, the
image and likeness of Adam." If I rightly understand these
expressions, I think that it plainly follows from them that
original righteousness was removed, and that it is,
therefore, supernatural, according to the rule "supernatural
qualities were removed; natural qualities were corrupted." I
have also, in my favour, most, perhaps all, of the Fathers.
Ambrose, in reference to Elijah and his fasting, chap. 4th,
says, "Adam was clothed with a vesture of virtues before his
transgression, but, as if denuded by sin, he saw himself
naked, because the clothing, which he previously had, was
lost," and again in the seventh book of his commentary on the
10th chapter of that gospel, marking, more clearly, the
distinction between the loss of supernatural qualities and
the corruption of natural ones, he speaks thus: "Who are
thieves if not the angels of night and of darkness? They
first despoil us of the garments of spiritual grace, and then
inflict on us wounds." Augustine, (De Trinitate, lib. 14,
cap. 16,) says, "Man, by sinning, lost righteousness and true
holiness, on which account, this image became deformed and
discoloured; he receives them again when he is reformed and
renewed." Again, (De civit. Dei, lib. 14, cap. 11) he affirms
that "free-will was lost." To conclude this part of the
discussion, I ask what were those spiritual qualities, which
were renewed or lost, if not the knowledge of God,
righteousness and holiness.
Another argument, adduced by you, is this: "Whatever belongs
to the species is natural; But the image of God belongs to
the species; Therefore it is natural." I answer, the Major is
not, in every case, true. For a quality may pertain to the
species either by a communication through nature or natural
principles, or by an arrangement of grace. That, which, in
the former, not in the latter, pertains to the species, is
natural. In reference to the Minor, I affirm that the image
of God pertains to the species, partly through nature, partly
of grace; therefore the image of God in man is partly through
nature, partly of grace; therefore, the image of God in man
is partly natural, partly supernatural. If you make any other
inference, you deduce a general conclusion from a particular
proposition, which is not valid. If an addition be made to
your Major, so that, in its full form, it should stand thus:
"Whatever is produced in the species, and its individuals, by
nature, is natural," I will admit it as a whole. But in that
case, the Minor would not be wholly true. For the image of
God is not promised in us wholly by nature, for that part of
it which is in truth and righteousness, and holiness, is
produced in us by nature, but is communicated by an act of
grace, according to the arrangement of grace. But it is
objected that the image cannot be common, if it is not
natural. For natural qualities differ, in that they are
common, from those which are personal, (the question refers
not to supernatural qualities). I answer a thing is common in
a two-fold sense, either absolutely, according to nature, or
conditionally, according to the arrangement of grace. The
image of God is common in part according to nature and
absolutely, in those things which belong to man according to
his essence, and which cannot be separated from his nature,
and in part conditionally, according to the arrangement of
grace, in those things which pertain not to the essence but
to the supernatural perfection of man. The former are
produced in all men absolutely, the latter conditionally,
namely that he should preserve those principles, which are
universal to the species, and particular to the individual,
uncorrupted. Therefore, the whole image is common, but partly
by nature, and partly of the arrangement of grace; by nature,
that part, which is called natural; according to the
arrangement of grace, that part which I call supernatural.
This, also, is according to the declaration of the Scripture
that Seth was begotten in the image and likeness of Adam, not
in the image of God. He was indeed begotten in the image of
God, not as God communicated it, in its integrity, to Adam,
but as Adam maintained it for himself. But Adam maintained it
for himself not in its integrity, therefore, he communicated
it in that condition. But that, which is in its integrity,
and that, which is not in its integrity, differ, not only in
mode and degree, but also in some of the essential parts of
that image, which are possessed by the image, in its
integrity, and are wanting to the image, not in its
integrity, which Adam had originally, by a complete
communication from God, and of which Seth was destitute on
account of the defective communication from Adam.
Your third argument is this: "The image of God is not said to
be produced or created in us, but to be renewed or restored,
therefore, it was not lost or removed, but corrupted."
I answer -- Neither part of your assumption is, in a strict
sense, true; with suitable explanation, both parts are true,
but neither of them is against my sentiment. I will prove the
former assertion, namely, that neither part of the assertion
is true. We are said to be "new creatures in Christ" and "to
be created to good works." David prayed that God would
"create" within him "a clean heart." The image of God is
nowhere said to be restored and renewed within us, but as we
are said to be "renewed in knowledge after the image of God,"
"to be renewed in the spirit of our mind," and "to be
transformed by the renewing of our mind." Yet, with suitable
explanation, both parts of the assumption are true, but they
are very favourable to my sentiment, as I will show. There
are in us, in respect to ourselves, two parts of the image of
God, one essential, the other accidental to us. The essential
part is the soul, endowed with mind, affection and will. The
accidental is the knowledge of God, righteousness, true
holiness, and similar gifts of spiritual grace. The former
are not said to be produced or created in us, because it was
deformed and corrupt. The latter is not said to be restored
or renewed in us, because, from a defect in the subject, it
has no place in us and not because it was not corrupt and
deformed, but it is said to be produced and created in us,
(for we are called, on its access, new creatures,) because it
resembles a mold, by the use of which, that essential part is
restored and renewed. The words of the apostle plainly set
forth this idea, in which it is affirmed not that the
knowledge, referred to, is renewed, but that we, as partakers
of the image of God so far as it is essential to us, are said
to be renewed in knowledge, as in a new mold, according to
the image of God, so far as it is accidental to us. Both
parts, then, of the antecedent are true. For the image of God
is restored and renewed in us, namely, our mind and will, and
the affections of the soul; and the image of God is produced
and created in us, namely, the knowledge of God,
righteousness, and true holiness. The former is the subject
of the latter; the latter is the form, divinely given to the
former. Therefore, also, the argument of Moses in commanding
the murderer to be slain, is valid. For in man, even after
transgression, the image of God remained, so far as it was
essential to him, or that part remained, which pertained to
the essence of man, though the part, which was accidental, is
removed through sin.
We now discuss the action of the Deity, by which we have both
the natural and the supernatural part of the image of God. I
have not made any distinction in the act, both because I
wished to use the phraseology of Scripture, according to
which the word creation signifies the act by which man has in
himself, the image and likeness of God, for it speaks thus:
"Let us make man in our image, after our likeness," and "so
God created man in his own image," and because both parts
equally well answered my purpose. But, if the subject is
considered with accuracy, I think that a distinction is to be
made in those acts, and that one is rightly termed creation,
by which man received natural qualities, the other,
superinfusion, by which he received the supernatural. For
life in man is two-fold, animal and spiritual; animal, by
which he lives according to man, spiritual, by which he lives
according to God. Of the former, the principle is the soul in
man, endowed with intellect and will; of the latter, the
principle is the Spirit of God, communicating to the soul
those excellent gifts of knowledge, righteousness, and
holiness. It is probable that the principles of these kinds
of life, each so diverse from the other, were bestowed on
man, not by the same, but by a different act. But it is not
important to my sentiment to decide in what mode, whether by
a two-fold or a single act of God, man had these qualities,
only let it be understood that he had both the former and the
latter, before God was employed concerning him in the act of
predestination; that is, he had them in respect to the divine
consideration. I make the statement in general terms, because
those things, both natural and supernatural, were conferred
on the whole species, the former absolutely, the latter on
the condition that the species should preserve to itself that
principle. Hence, I conclude, if it was conferred on the
species, then it was conferred by a decree of providence, in
contra-distinction to predestination; if it was conferred
conditionally, it was not conferred by a decree of
predestination, by which no gift is conditionally conferred.
It is now evident from this that my argument is valid. For if
man was created by God, under this condition, that he should
have, not only natural, but also supernatural gifts, either
by the same act of creation, or by the additional act of
superinfusion, (in reference to which I have never
contended,) it follows, then, that God, in the acts of
predestination and reprobation, which separate men, could not
have reference to men, as considered in a merely natural
state. You also seem, afterwards, to concede this, that man
had supernatural endowments, even in his primitive state, but
as an increment to nature, and not from the act of creation,
which is the principle of nature. This I concede, and from it
make this inference, since those things, which the first man
had, were possessed by all his posterity in him, (for all
which he was, we also were in him, according to the 40th
Thesis of your disputation concerning Original Sin,
previously cited,) the former, of nature, the latter, of the
arrangement of grace, it follows that God could not, in the
decree under discussion, have reference to man, considered in
a merely natural state, nor indeed, to man, considered with
supernatural endowments, for a being of such character could
not be passed by, or at least was not passed by, except from
the fact that it was foreseen that he would lose those
supernatural endowments by transgression and sin.
Your assertion that these statements, however true they may
be, are not opposed to that sentiment, which considers man in
general, is valid, if it is proved that man was, or could be
considered universally by God in the act of decree. But I
think that my arguments are valid, also, against that
sentiment. For if God could not consider man in a merely
natural state, if not with supernatural endowments, if not
without sin, regarding him as the object of the acts of
predestination and reprobation, then also he could not
consider the same being in a general sense. For a general
consideration is excluded by the necessary consideration of
any particular circumstance, which becomes the formal
relation (ratio) of the object, apart from which formal
relation God could not consider man, when He was acting in
reference to man in that decree. Besides, how can the general
consideration yet have place, when a circumstance, which that
general consideration comprehends within itself, is excluded.
If what you say concerning "the essential and the relative
image" has this meaning, that the essential image comprehends
truth and righteousness, and holiness, and yet is entirely
natural to man, as may be deduced from some things alleged by
you, then I affirm distinctly, that I cannot oppose it;
indeed, I think that I can prove the contrary. But if you
apply the phrase "essential image" to all which man has,
essential to himself, according to the image of God, I admit
it. Then the "respective" image will embrace what I call
supernatural and accidental. But, as these things, with the
premises which I have laid down, do not tend to refute my
sentiment, I proceed to the remainder of my argument.
My second argument is this, that no love of God according to
election, or divine volition regarding human beings
variously, or divine actions varying in reference to them, is
found after sin entered into the world, or after it was
considered as having entered. But if this argument is valid,
it also refutes the sentiment, which states that man was
considered "in general." For if there is no divine election
and reprobation of men except after the entrance of sin into
the world, then man is considered, not "in general," but
particularly, in reference to the circumstance of sin. But
you plead "authority, reason, and example." You plead
"authority" from three passages of Scripture, Romans 9,
Ephesians 1, and Matthew 25. Neither of these is opposed to
my view, since I do not deny that election and reprobation
were made from eternity, and do not say that sin was the
cause of the decree, but a condition requisite in its object.
The passage in Romans 9, is not adverse to me; first, because
Jacob and Esau had been already conceived in sin, when those
words were addressed to Rebecca, as is evident from the text.
The affirmative, that they had done neither good nor evil, is
to be understood in reference to the distinction which might
be made between them, as is explained by Augustine in many
places. The apostle then denies all reference to sin, namely,
to that by which any distinction might be made between them,
not to that, of which they were both equally guilty.
Secondly, because he attributes all things to the vocation of
God, who calleth, which is of mercy, and has reference only
to sinners. Thirdly, because the "purpose of God, according
to election" which states, "not of works," is a gracious
purpose in Christ, to the promise of which reference is made
in Romans iv, 16 "it is of fruit, that it might be by grace,
to the end the promise might be sure to all the seed," that
is, of faith of, or in Christ, which pertains only to
sinners, for he, who has not sinned, does not need faith in
Christ, since he obtains righteousness, and thereby life, by
the laws. Let this, then, be the answer in reference to this
passage, if it is to be understood of Esau and Jacob in their
own persons, without any typical meaning. But the meaning of
that passage is far different, as could be proved, if it were
necessary.
I come, now, to the passage cited from Ephesians 1. That
passage is so far from being opposed to my sentiment that I
shall hereafter use it as a strong argument in my favour.
Election is here said to be "from eternity;" I grant it. It
is said to have been made "in Christ;" I acknowledge it. It
is said to be "unto the adoption of children by Jesus
Christ;" I consent to it. I do not, however, see that either
of these statements is opposed to the idea, that sin is a
condition, requisite in the object of election and
reprobation. It is true that any reference to ourselves, as a
cause of our own election, is denied. Predestination precedes
persons, in respect to their actual existence, not as they
are considered by the Deity. It refers to causes, before they
actually exist, but not before they are foreseen by God from
eternity, though, in the foresight of God, they exist, not as
the causes of predestination, but as a condition requisite in
the object. In Matthew 25, the blessed of the Father, who
shall possess the kingdom prepared for them of the mere
benediction of God, are spoken of. But that benediction is in
Christ, by which the malediction is removed, which even the
blessed themselves had deserved according to the prescience
of God, before they were blessed in Christ; and the kingdom,
which was prepared for them, by the blood of Christ, is a
kingdom, to which they are raised from the ignominy and
slavery of sin. If you had thoroughly considered that, which
is really in controversy, you would not have thought that
those passages could be used effectually against me.
The reasons, adduced by you, are not more adverse to my
opinion, for they oppose the sentiment which makes sin the
cause of the decree, not that which makes it a condition,
requisite in the object. I will examine them. To the first, I
answer that my sentiment, either as antecedent or consequent,
is not absurd, until it is proved to be so. Your second and
third reasons change the state of the question. For they
exclude from that decree sin, as a cause, on account of which
God adopted children unto Himself, or in view of which He
made the decree; in reference to which there is no question.
To the second, I say, that the subject of discussion, here,
is the adoption made in Christ, which pertains to no one
except by faith in Christ, to which we are not begotten but
begotten again by God. From this it is proved, that the
adoption is of sinners, and of sinners equally involved in
sin, not of men equal in nature. To the third, I answer; --
In the first place, we must judge from the word of God, what
may be more, and what may be less in accordance with the
wisdom and grace of God. In the second place, I affirm that
it is equally in accordance with the wisdom and grace of God,
that He should adopt unto Himself sons from those who are not
sinners as from those who are sinners, and vice versa, if
such should be His choice. What you say in reference to "the
supposition of such consideration" is aside from the subject.
In the third place, the wisdom and grace, according to which
God adopted children unto Himself from among men in that
"hidden wisdom which God ordained before the world unto our
glory, which none of the princes of this world knew," which
wisdom is "Christ crucified, unto the Jews a stumbling-
block," -- and that grace, is that which is joined with
mercy, bestowed on the sinner, and is in Christ. The latter
tends far more illustriously to the glory of God than grace,
as used in contradistinction to mercy, and so much the more,
as he, who has deserved evil, is more unworthy than he, who
has deserved nothing, either good or evil. It has been shown
before, that the example of angels is not analogous, but the
reverse. For God determined to secure the salvation of men
and of angels in different modes. The relations, therefore,
of predestination, in the former, and in the latter case, are
diverse. God stamped His own image on both, but with a
different condition, namely, that it should be preserved in
none, but restored in some, among men. God so tempered, as
Augustine says, the natures of angels and of men, that He
might first show, in them, what their own freewill could
effect, then what should be the beneficial influence of His
grace, preserving in the case of angels, and restoring, in
the case of men. He showed in the case of angels, namely,
grace in contradistinction to mercy. He showed in men, the
power of the latter grace, namely, grace joined to mercy, and
both of his own eternal purpose. Since, then, He did, in men,
what He did not in angels, and, in angels, what He did not in
men, and this from the decree of predestination, I conclude
that there is one relation of divine predestination in the
case of angels, and another in the case of men. Therefore,
there is no love of God towards men, according to election,
without the consideration of sin. There was no discussion
between us in reference to angels, and, in my argument,
express mention was made of men; whatever, then, is proved
concerning angels, has no weight in the refutation of my
argument.
ELEVENTH PROPOSITION OF ARMINIUS
Secondly, of Election.
1. Election is said to have been made in Christ, who was
ordained as mediator for sinners, and was called Jesus,
because He should save, not certain individuals, considered
merely in their nature, but "His people from their sins." He
is said to have been foreordained, and we in Him, and He, in
the order of nature and causes, before us. He was ordained as
saviour, we, as those to be saved. But in Christ, having such
a character, and being considered such as the Scripture
describes him to us, man could not be considered in a merely
natural state. Much less, therefore, could he be elected in
Him.
2. Election is said to have been made of grace, which is
distinguished from nature in a two fold manner, both as the
latter is pure and considered abstractly, and as it is guilty
and corrupt. In the former sense, it signifies the progress
of goodness towards supernatural good, to be imparted to a
creature naturally capable of it; in the latter sense, it
signifies the ulterior progress towards supernatural good to
be communicated to man, as corrupt and guilty, which is also,
in the Scriptures, called mercy. In my judgment, the term
grace is used, in the latter sense, in the writings of the
apostles, especially when the subject of discussion is
election, justification, sanctification, &c. If this is true,
then election of grace was made of men considered, not in a
"merely natural state, but in sin."
ANSWER OF JUNIUS TO THE ELEVENTH PROPOSITION
It is true, that election is made by God the Father in Christ
the Mediator; but that the Mediator was ordained, only for
sinners, is not absolutely true. Therefore, the inference is
not valid. Indeed, should its truth be conceded, yet it has
no weight against those, who state that, in election,
reference was to man in general. But that the Mediator was
ordained, not for sinners alone -- to say nothing of that
Mediation, which is attributed to Christ in creation and
nature, "all things were made by Him; and without him was not
any thing made that was made. In Him was life; and the life
was the light of men." (John i, 3, 4,) "by whom also He made
the worlds." (Heb. i, 2, &c.) -- I demonstrate most
completely by a single argument.
Christ is Mediator for those, to whom He was, from eternity,
given as Head by the Father; -- He was given as Head by the
Father to Angels and men; therefore, he is the Mediator for
both the latter and the former. But angels did not sin; he
was not, then, ordained Mediator for sinners only. Let us
discuss each point, if you please, separately, that we may
more fully understand the subject.
When we speak of the Head, we consider three things,
according to the analogy of nature; its position, by which,
in fact, dignity, and authority, it holds the first place in
the whole body; its perfection, by which it contains all the
inward and outward senses, in itself, as their fountain and
the principle of motion; finally its power, by which all
power, feeling, motion and government is accustomed to flow
from it to the other members.
According to this idea, Christ is indeed the Head, in common,
of all created things; the Head, I say, of superior nature,
and of interior nature, and of all those things which are in
nature. We transcend this universal relation, when we
contemplate the Head, as appointed from eternity. Angels and
men are, after God, capable of eternity; and to both Christ
was given eternally, by the Father, as the Head, not only
that they should exist forever, (which is the attribute of
spiritual nature) but also, and this is specially of grace,
that they should be forever heirs of eternal glory, as sons
of God, heirs of God, and joint-heirs with Christ. The latter
were ordained of God, by the adoption of grace in Christ
Jesus, all to one end, namely, to the sight, the enjoyment,
and announcement of the glory of God, and of them was
constituted the mystical body of Christ, the celestial
church. Finally, as in all this life, that is the head of a
living creature, from which power, feeling and motion flow
into the members of the body, so in all that eternal life,
the body grows by the influence of Christ, its Head, and each
of the members obtain immutability of life, that is, eternity
from this fact, that they subsist in Christ, their Head,
apart from whom they would be dissolved. But Christ, is the
Mediator by the relation in which he is the Head of angels
and men, for, as Head, he' joins them to Himself; as
Mediator, he joins them to the Father. That Christ is Head
and Mediator, is in fact, one and the same thing, only that
the divinity intervenes in the relation, since He is called
the Head, as to our relation to Himself; and Mediator as to
our relation to the Father. "But," it may be said, "he did
not redeem the angels as he redeemed us. This indeed is true;
but Mediator and Redeemer differ from each other, as genus
and species. To angels, Christ is Mediator of preservation
and confirmation; but to us, he is Mediator, also, of
redemption and of preservation from that from which we have
been redeemed. So he is styled Mediator for both, though in a
different mode. The Major, then, of my syllogism is true,
that "Christ is the Mediator of those to whom he was
appointed from eternity as their Head." But that He was
appointed, both to angels and men, as their Head, and
therefore, as Mediator, is taught by the apostle in
Colossians 1, when he affirms of Christ that he "is the image
of the invisible God," that is, He represents God the Father,
in his word and work, chiefly to those whom the Father has
given to him, as their Head and Mediator; "the first born of
every creature," namely, every one whom God has, of His
grace, predestinated to adoption, and begotten then, that
they might be His children; for there is a comparison of
things which are homogeneous, and so the passage is to be
understood. Then, explaining both those attributes, he
subjoins, first, in general terms, "For by Him were all
things created that are in heaven, and that are in earth
visible, and invisible," (but he explains these things, to
take away the plea of the angel worshipers, whom he assails
in this epistle,) "whether thrones or dominions, or
principalities, or powers; all things were created by Him and
for Him, and He is before all things, and by Him all things
consist;" and then, with particular reference to the glorious
body of which He is precisely the Head and Mediator, "and He
is the Head of the body, the church," who, in the
confirmation of grace is "the beginning," but in redemption,
is "the first-born from the dead," the common end of all,
which is "that in all things he might have the pre-eminence."
The cause, is the decree of the Father, predestinating His
Son for the adoption of His children, "for it pleased the
Father that, in Him, should all fullness dwell, and having
made peace through the blood of His cross to reconcile all
things to Himself;" &c. He sets forth this idea still more
clearly, when, warning them from the worship of angels under
the pretense of philosophy, he says, "for in Him dwelleth all
the fullness of the Godhead bodily. And ye are complete in
Him, which is the Head of all principality and power," that
is, of angels to the worship of whom, they were solicited.
For, of every one soliciting them to the worshipping of
angels, he afterwards affirms that they do not hold the
"Head, from which all the body, by joints and bands having
nourishment ministered and knit together, increaseth with the
increase of God." To the same purpose is Ephesians 1.
It is then to be stated, generally, that he was ordained to
be Mediator for sinners, but not for them only, since he is
also Mediator for the angels, who have maintained their
original purity, but he is ordained as Redeemer for sinners
only. We may be able to express this very idea in another
mode, if we say that he was ordained Mediator, both for
those, who could sin, that they might not sin, and for those,
who had sinned, that they might be saved from their sins.
Both modes of interpretation tend to the same result. The
same is the case with the name Jesus. But what need is there
of many words? We say that he was ordained as Mediator both
for those who stood and for those who fell, as Redeemer only
for those who fell; for those who stood, that they might
remain, standing, and for those who fell, that they might
rise again, and remain standing. From which it follows, a
mode of argumentation, plainly the same, being preserved,
that when election is said to have been made in Christ, God
had reference to man, considered generally, as not yet
created as created in a natural state, as standing and as
having fallen, but this is the same thing as being considered
in a merely natural state, which you deny. The same argument
applies to what follows.
I come to your second argument. You say "Election is said to
have been made of grace," and further, that "grace is spoken
of in a two-fold sense, when it is used in opposition to
nature, and that it is to be taken, in the latter sense, in
this argument," and you conclude that, "the election of grace
was made of men, considered not in a natural state, &c." Do
you not see, my brother, that your conclusion is unsound,
involving the fallacy of division, and that it is also
equivocal? For, in the Major, grace is used collectively or
generally, but in the Minor distributively; in the former, it
is used simply, as to its essence, in the latter, an accident
is taken into account, namely, the different modes of the
object, which do not affect the essence of grace. Why shall
we not rather argue in this manner? Election is of grace; --
grace has reference to those, whom it establishes in good,
and to those whom, saved from evil, it restores to good;
election, then, has reference to the same. That, which is
stated in general terms, should be applied in general terms,
for this, both nature and reason demand, unless there is a
positive restriction in the necessity of the subject, or
there be some limitation by an adjunct. That election is used
in a general sense, is most clearly evident from a comparison
of angels and men. You say, that grace is used, in the latter
signification, in the writings of the Apostles in this and
similar arguments. This may be correct, but this is not
affected by a restriction of the term grace, which in God and
of God, embraces all things, but by a restriction of the
object kata ti the restriction is in the object, that is, in
man, not in that which is added or granted to him. What, if a
farmer should command his servant to cultivate a field, which
field needed first to be cleared, then plowed, and lastly to
be sowed, &c., would you, then, restrict the word cultivate
to one of these processes? That, which is general or common,
remains general or common, and its generality may not be
narrowed down by any particular relations of the object.
Therefore, as you see, this consequence, deduced from faulty
reasoning, is not valid, nor is that, which is stated in
general terms, to be restricted to particular circumstances.
REPLY OF ARMINIUS TO THE ANSWER OF THE ELEVENTH PROPOSITION
The two arguments advanced by me, as they are most
conclusive, so they remain unaffected by your answers. I
prove this, in reference to the first. Its strength and force
consists in this, that the election of men is said to have
been made in Christ, as the Mediator between God and sinful
men, that is as Reconciler and Redeemer, from which I argued
thus: Whoever are elect in Christ, as Mediator between God
and sinful men, that is, as Reconciler and Redeemer, they are
considered by God, electing them, as sinners; -- But all men,
who are elect in Christ, are elect in Christ, as Mediator
between God and sinful men, that is, as Reconciler and
Redeemer; Therefore, all men, who are elect in Christ, are
considered by God, electing them, as sinners.
The Major is plain. For, in the first place, they, who are
not sinners, do not need a Reconciler and Redeemer. But
election is an act, altogether necessary to those who are
elected. In the second place, Christ himself is not
considered by God as Mediator of Redemption, unless in view
of the fact, that he is ordained as such for those who have
sinned. For the divine foresight of sin preceded, in the
order of nature, the decree by which its ordained that His
Son should be the Mediator, appointed to offer in the
presence of God, in behalf of men, a sacrifice for sins. In
the third place, the election of men by God is made only in
the Mediator, as having obtained, by his own blood, eternal
redemption.
The Minor is evident. For since Christ is the Mediator
between men and God, only as Reconciler, Redeemer, and the
advocate of sinners; Mediator, I say, who, by the act of His
Mediation, affords salvation to those, for whom he is
Mediator. (1 Tim. ii, 5 & 6; Heb. viii, 6 &c.; ix, 15; xii,
24.) Hence follows the conclusion, since the premises are
true, and consist of three terms, and are arranged in a
legitimate form.
Let us now examine your arguments in opposition to what I
have adduced. You affirm that Christ is not ordained as
Mediator for sinners only, and therefore, my conclusion is
not valid. Let it be conceded that your antecedent is true,
yet it does not follow that my conclusion is not valid. For,
in my premises, I did not assert that Christ was ordained
Mediator only for sinners, nor are the questions discussed
between us, -- of what beings is Christ the Mediator -- when
spoken of universally -- and in what modes. But I spoke of
Christ, as ordained a Mediator for men in particular, and
affirmed that he was ordained Mediator for them, only as
sinners; for he was ordained Mediator to take away the sins
of the world. The subject of discussion, then, in the mode in
which he is the Mediator for men. Here, you commit two
fallacies, that of Irrelevant conclusion [ignoratio elenchi],
and that of reasoning from a particular case to a general
conclusion, [a dicto secundum quid, ad dictum simpliciter]. I
speak of Christ's Mediation as pertaining to a particular
case, namely, as undertaken for man, you treat of his
Mediation, as simply and generally considered. But you
rightly separate the consideration of the mediation, which is
attributed to Christ, in creation and nature, for the latter
is, entirely, of another kind and mode. According to this, he
is the Mediator of God to creatures; according to that, of
creatures to God. The one, refers to all creatures, the
other, only to those, made in the image of God. The one tends
to the communication of all natural and created good to all
creatures, the other, to the bestowment, on rational
creatures, of a participation in infinite and supernatural
good. You, indeed, prove that he was ordained Mediator, not
for sinners only, but without any necessity. For this is not
the question between us. The point to be proved by you, was
that he is the Mediator of men, not of sinners, which I know
that you would not wish to attempt, as a different doctrine
is taught in the Scriptures. Yet, let us examine the
argument. He was ordained as Mediator also for the angels; --
But the angels did not sin; -- Therefore, he was not
constituted Mediator only for sinners. I may concede all
this, for it weighs nothing against my argument, since I have
not said in general terms, that Christ was ordained only for
sinners. I restricted his Mediation to men, to the work of
their salvation, to the mode in which salvation was obtained
for them. Hence, if this be true, I conclude that my argument
remains firm and unmoved, in which I proved that, in Christ
as the Mediator of men before God, only sinners were elected.
I wish that we might always remember that there is no
controversy between us concerning the election of angels or
the mediation, by which they are saved, and that we are
treating only of the election and reprobation of men, and of
the mode of mediation by which they obtain salvation, for it
will be perceived that statements, which, taken generally,
are not true, may be, in the highest degree, true, when
applied to the particular case of mankind. There is, then, no
need of considering those things, which are said concerning
Christ as the Mediator of angels. If, however, I may be
permitted to discuss even this point, I may ask for the proof
of your Major, in which you affirm that "Christ is Mediator
for those to whom he was given, as Head, by the Father." I
think that I have good reason for denying your postulate.
For, in Philemon 2, Christ is said to have received "a name
which is above every name, that, at the name of Jesus, every
knee should bow, of things in heaven, because he, "being in
the form of God, humbled himself and became obedient unto
death, even the death of the cross." Here we see that the
reason of his being constituted the Head, even of heavenly
things, was this, that, by his own blood and death, he might
perform the functions of Mediator for men before God. If he
was the Mediator for angels, then this fact, and not the
former reason, should have been alleged, in this passage, for
his appointment as Head, even of angels.
These two terms, Head and Mediator, seem to me to have an
order and relation, such that the appellation of Mediator
pertains to Christ in a prior relation, and that of had in a
posterior relation, and the latter, indeed, on account of the
former. For, by the act of Mediation, he acquires for himself
the right of dominion, the possession of which the Father
delivers to him, when He bestows the title of Head upon him.
This is implied, also, in the distinction used in schools of
Divinity, Christ is Mediator by merit and by efficacy. By
merit first, then by efficacy. For by his merit, he prepares
for himself a people, the blessings necessary for their
happiness, and the right and power of imparting those
blessings to his own people; from which are derived the
titles Head, saviour, Leader, Prince, and Lord; in accordance
with which titles, there flows, of his own efficacy, to his
own people, an actual communication of those blessings, which
he obtained by the merit of his death. For in Hebrews ii, 16,
it is said that Christ: "took not on him the nature of
angels; but he took on him the seed of Abraham." Now, if the
statement, made by our divines, is true -- that this
assumption of nature was made that he might be able to
perform the functions of Mediator for those whose nature he
assumed, you perceive that the conclusion is valid, that
since "he took not on him the nature of angels," he did not
perform the functions of Mediator for them. To this add, that
it is very frequently said, by our Theologians that Christ is
Mediator only as he stands between God and men, which
assertion they refer to his human nature, taken into a
personal union by the Word, that he might, in this way, stand
between both, partaking, with the Father, of the Divine
nature, and with us, of human nature. Hence, also, he is
called Emmanuel in a twofold sense, first, because he is God
and man in the unity of his person, and secondly, because,
being such, he has united God and men in the office of
Mediation. But he does not stand between God and angels.
Consider, also, the declaration of Heb. v, 1, "every high
priest taken from among men is ordained for men in things
pertaining to God." But Christ was not taken from among
angels, therefore, he was not ordained for angels in things
pertaining to God. Indeed, I affirm, with confidence, that
there was nothing to be done, by the way of any mediation
for, or in behalf of angels before God. I add, also, that a
Mediator should not be inferior in nature to those for whom
he acts in that capacity. But Christ, in his human nature,
was made "a little lower than the angels, for the suffering
of death. (Heb. ii, 9.) Therefore, he is not Mediator for
angels. Finally, I remark, angels are "ministering Spirits
sent forth to minister for them who shall be heirs of
salvation." (Heb. i, 14.) "Unto the angels hath He not put in
subjection the world to come," but unto Christ Jesus
primarily, and unto all his brethren, secondarily, whose
nature he sanctified in himself, and exalted with himself to
that dignity. Therefore, Christ is not the Mediator of
angels. But the inquiry may be made, Cannot Christ, then, be
said in any manner to be Mediator for angels? I answer; --
The term mediator may be applied in a two fold manner, either
in behalf of creatures to the Deity, or of the Deity to
creatures. I deny that Christ is Mediator in behalf of the
angels before God, but I do not deny he is Mediator for God
to angels. For this coincides with the appellation of Head,
which I confess belong to Christ, in respect to angels,
though in a relation different from that, by which he is the
Head of believers. For the union, which exists between Christ
and believers of the human race, is more strict and close,
than that which exists between him and angels, on account of
the consubstantiality of his human nature with that of men,
from which angels are alien. But enough on these points.
Whether they are, as I have stated them, or not, it affects,
neither favourably nor unfavourably, my argument, but you
entirely agree with me when you say that he was ordained as
Redeemer only for the fallen. From this, also, I infer the
truth of my sentiment. Men are elected in the Redeemer, only
as fallen; for they are not elected that they should remain
standing, but that they should rise again, and then remain
standing, as you have rightly observed. But how can you
infer, that, since election is made in Christ, the election,
I say, of men, in Christ, the Redeemer, (for those words are
to be supplied), it follows that God had respect to men, in
general, considered generally as not yet created, as created
in their natural state, as yet standing and as fallen. I
think that the contrary can, and must be inferred. Therefore,
God, in election, had reference to man, only as fallen. For,
in election, He regarded man in the Redeemer, and the
Redeemer is such only of the fallen.
As to the latter argument, the form of the answer is the
same. I do not use the word grace equivocally; I do not use
it at the same time collectively and distributively. I admit
that it is used in a two-fold sense, for the grace of
preservation and restoration; I admit that it is used
collectively, and absolutely, particularly and concretely,
that is, the grace of preservation and restoration. But, what
then? If I use a word, which has a general and equivocal
sense, is equivocation, therefore, at once, to be laid to my
charge? But I have used that word, at all times in this
discussion, in the same way, namely, as referring to the
grace by which some men are elected. It is that grace by
which restoration and its means are prepared, not that by
which preservation and its means are appointed. For the
latter grace was not bestowed on human beings.
From the former grace alone, all they, who are saved, obtain
their salvation. In the Major of my syllogism, grace is
spoken of in a particular relation, and in the Minor, it is
used in the same way, and, neither in the former nor in the
latter, is it used in a general sense, as the following
syllogism will show. They who are elected according to the
grace of restoration, which is joined with mercy, having
place only in reference to sinners, are considered by Him,
who elects, as sinners; But all men, who are elected, are
elected according to the grace of restoration, which is
joined to mercy, having place only in reference to sinners; -
- Therefore, all men, who are elected, are considered by Him,
who elects, as sinners. Grace is spoken of, throughout,
particularly and relatively in respect to men, and in no
case, is it used generally or absolutely. Indeed, it cannot
be used generally or absolutely when it has reference
relatively and particularly to election, whether of angels or
of men. For neither these nor those are elected or saved by
grace, taken absolutely, but both by grace used relatively,
angels by the grace of preservation, men by the grace of
restoration.
When, however, we treat of election universally and
abstractly, we must discuss the subject of grace, as its
cause, universally, absolutely and abstractly; for, to a
genus, general attributes are to be ascribed, which may be
afterwards applied to the species after their several modes.
Your argumentation, then, is aside from our controversy.
Election is of grace; grace respects those, whom it
establishes, and those whom, saved from evil, it restores to
good. Therefore, election has reference to the same persons.
For we do not now discuss election in general, and
absolutely, if so, the word grace, according to correct
usage, must be understood in a general sense. But we discuss
the election of men; therefore, the general term grace must
be restricted to that grace, according to which men are
elected. It is not, therefore, proper to say that "grace has
reference to those whom it establishes in good," for the
grace, of which we here treat, does not refer to those whom
it establishes in good, for grace established no one of the
human race, it only restored those, to whom it had reference.
But you say that the grace, which establishes in good, and
that, which restores, are one in essence, and only
distinguished and restricted in relation to the object. What
if I should concede this? My conclusion will still be valid.
The question between us has reference to the object and its
formal relations by which relation you say that grace is
distinguished and restricted. But that restriction of the
object has only this force, that the grace, which, according
to your assertion, is one in essence, must unfold itself and
be applied to a sinner, and to one not a sinner, in a
different mode; and indeed must use acts of a different
character in the two cases. There is, then, a restriction in
"that which is added or granted," but it is a necessary
consequence of the restriction of the object. This
distinction, then, is sufficient for the conclusion which I
desire.
The question is not concerning objects of election,
essentially different from each other, but concerning
different modes of considering an object, which is one and
the same in essence, and concerning a different formal
relation. I will illustrate it by a simile. Justice in God is
one in essence, namely, giving to each one that which is due
to him; to him who is obedient, what pertains to him,
according to the divine promise, and to the sinner that which
pertains to him, according to the divine threatening. But
from the fact that justice renders the retribution of
punishment an object, it is necessarily inferred that the
object is worthy of punishment, and was, therefore, liable to
sin; so likewise with grace. Grace then is one in essence,
but varies in its mode; one in principle and end, but varied
in its progress, steps and means: one, when taken absolutely
and in general, but two-fold, when taken relatively and
particularly, at least in respect to opposite and distinct
matters. But in the whole of this course of reasoning, I have
used the term grace, in a particular relation, as it is
varied in mode, progress, steps and means, and as it is taken
relatively and distributively. No equivocation, then, has
been used in this; there is no reasoning from general to
particular, from the abstract to the concrete.
But, though, all these statements be true, they avail
nothing, you affirm, against those who state that mankind in
general were regarded in election. These arguments, indeed,
prove that mankind in general could not have been regarded in
election, or at least that such was not the case. For if man
was considered in general, then he was elected by grace,
taken in a general sense. For a general effect requires a
general cause. But man was elected, not by grace considered
generally, but by grace considered particularly, relatively,
and distributively, with reference to the circumstance of
sin. If man was considered in general, then he was elected in
the Mediator not considered generally, but considered
particularly as Redeemer. Therefore, in election, man was not
considered in general, but with restriction to the
circumstance of sin, which was to be proved. The illustration
of the field to be cultivated, is not against this view,
indeed it is in its favour. For if a farmer should command
his son to cultivate a field, which was overrun with briars,
and, therefore, required culture joined with clearing, then
the word cultivate, though, when taken in a general sense, it
is not restricted to clearing, yet, when applied to that
particular field, it necessarily includes that act. Hence we
infer, that, if a field cannot be cultivated without the act
of clearing, it is, therefore, overrun with briars and weeds,
and, by analogy, if a man can not be saved without the act of
restoration, he is, therefore, a sinner; for a sinner only is
capable of restoration, and restoring grace is adapted only
to his case.
TWELFTH PROPOSITION OF ARMINIUS
Thirdly, of Non-Election or Preterition. Non-election or
preterition is an act of the divine pleasure, by which God
from eternity determined not to communicate to some men
supernatural happiness, but to bestow on them only natural or
animal happiness, if they should live agreeably to nature; --
But, in an act of this kind, God has not to do with men
considered in a merely natural state; -- Therefore, God does
not pass by certain men, considered in a merely natural
state. The truth of the Minor is proved; --
1. Because there is no natural happiness of this kind, which
is the end of man, and his ultimate neither in fact, for
there has not been, and there is not a man happy in this
sense, nor in possibility, derived from the decree of God
considered, either absolutely, for no man will ever be thus
happy naturally, or conditionally, for God did not design
happiness of this kind for any man on a condition, as the
condition must be that of obedience, which God remunerates by
supernatural happiness.
2. Because sin is the meritorious cause of that act of the
divine pleasure, by which He determined to deny, to some,
spiritual or supernatural happiness, resulting from union
with Himself and from His dwelling in man. "Your iniquities
have separated between you and your God." (Isa. lix, 2.) Nor
can that denial of happiness to man be considered otherwise
than as punishment, which is necessarily preceded by the act
of sin, and its appointment by the foresight of future sin.
These arguments may be useful also in the discussion of other
questions.
ANSWER OF JUNIUS TO THE TWELFTH PROPOSITION
Your definition of non-election or preterition, (which
Augustine calls also reelection,) is by no means just, -- and
this in three respects.
1. Since that, which is made a difference, is not merely an
accident. For if the difference of the things defined is only
an accident, the definition is not a good one. The essential
difference between election and reprobation consists in
adoption by Jesus Christ unto God the Father, the accidental
consectary of which is supernatural happiness. Ephesians 1,
and Romans 8.
2. Because the thing defined is referred, not to its primary
end, but to one which is secondary, which is erroneous. The
primary end of election is union with God by adoption, but a
secondary, and, as we have said, accidental end, is
happiness.
3. Because the definition is redundant; for an addition is
made of something positive, when you insert, in parentheses,
"but to be bestowed," &c., while the definition itself is
purely negative. There is also a fault, and even an error in
that which is added. For non-election or preterition does not
bestow natural happiness, but rather supposes it; God does
not, in that act, bestow a gift on those on whom it already
has been bestowed. This we remark concerning the Major.
The Minor is denied. God, in this act, has reference to man
in general, therefore also, in this mode, He has respect to
the same general reference. Thus you perceive that your whole
reasoning is false. To sustain your Minor you use two
arguments. The first is designed to confirm that part of the
definition, which does not, as we have asserted, belong to
definition; therefore, I need not notice it. Yet since you
afford the occasion, I shall be permitted to make certain
suggestions. The argument denies that there is any "natural
happiness of this kind, which is the end of man, and his
ultimate." If you speak here of the depraved nature of man, I
admit it; for "an evil tree does not bring forth good fruit,"
much less does it acquire any goodness of itself. If you
speak of nature, in its purity, as it was, originally, in
Adam, I deny it. For, to undepraved nature, pertained its own
future natural happiness, though it was afterwards, so to
speak, to be absorbed, by the grace of God, in supernatural
happiness. This happiness was the natural design of man and
his natural end. Do not all things in nature seek their own
good? But since nature seeks not any thing which may not
exist, (it is foolish to seek that, which does not exist,
even in possibility, and nature, the work of an infinitely
wise Architect, is not foolish,) it follows that the good of
each thing exists by nature, in possibility, if the thing
does not attain to it, and in fact, if the thing does attain
to it. But if the condition of natural things is such,
consider, I pray you, my brother, how it can be truly said of
man that he is deprived of natural felicity, and his natural
end, when all things, in nature, are in a different
situation. Surely, nature could not be blind, in her most
excellent work, and see so clearly in all her other works.
But you say that this fact never existed. I admit it, for
Adam fell out by the way; but it was to exist in the future.
You say that it did not exist "in possibility." This is an
error, for God designed it for Adam, on the condition of his
remaining in the right way. I prove this from the words of
God himself; "in the day that thou eatest thereof thou shalt
surely die." (Gen. ii, 17.) What is death? Is it not
privation? What is privation? Is it not of some natural
attribute or habit? Adam, then, was deprived of natural life,
and of that happy constitution of life, which he obtained in
Eden, otherwise he would have remained happy in it, if he had
continued in the discharge of duty, until God had fulfilled
in him the promise of supernatural life, which was adumbrated
to him by the tree of life in the garden of Eden. For, on the
contrary, it follows that, if he had not eaten the forbidden
fruit, he would not have become mortal, but, with life and
sight, he would have been prepared for translation to a
higher life.
You affirm that God "remunerates obedience by supernatural
happiness." He indeed remunerates obedience in that way, but
not in that way alone. Conjunctively, it is true;
exclusively, it is false. He remunerates obedience in both
ways. For even at the present time, when we are very far
removed from the natural condition of Adam, godliness has the
"promise of the life that now is and of that which is to
come." (1 Tim. iv, 8.) I judge that a two-fold idea, namely,
of the end and of the mode, has led you into error. You have
thought that the only end of man is that which is
supernatural. It is very true, that things subordinate are
not at variance. There is a natural end. As nature is
subordinate to God, so natural ends are subordinate to those
which are supernatural and divine. The end of our nature, so
far as it is natural, is this, that it should approach very
near to the Divine; so far as it is supernatural, it is that
man may be united to God. To the former, Adam could attain by
nature; to the latter, he could be exalted from the former,
by grace. You indeed judged that there could be no mode, in
which both kinds of happiness should concur. But two things
must be observed in this case, one, that natural happiness is
a previous preparation, the other that it is a foundation to
the supernatural. It is prepared for and previous to it.
Unless he had been already happy in nature, even it he had
remained without falling, he would not have attained the
other happiness, there must have been in him that natural
happiness by which he could approach the supernatural. But
when he should have in fact, entered into that supernatural
felicity, then natural happiness would be the foundation and
upon it the consummation would be in supernatural happiness.
If perfection is added to perfection, the less is not
destroyed, but the increase is made upon the less, as fire is
increased by fire, the vegetative faculty by the sentient,
and both by the rational. The less rests in the greater as in
its own principle, and is more fully perfected by it, as it
more fully ceases to be its own, and partakes of the
perfection of another. Thus it will be, in the resurrection
of the dead and in eternal life. The nature of man will be
both perfected and glorified above the mode of nature. It
will so obtain the perfection of nature, as to rest in that
divine and supernatural perfection; and nature will not be
abolished, but be clothed in a supernatural mode, as the
apostle says of the body, in 1 Corinthians 15. These things,
however, are merely incidental.
Your second argument may be stated thus: -- Sin is the
meritorious cause of that negative act; -- Man, in a merely
natural state, has no sin; -- There is not then, in him any
meritorious cause. By consequence God has not any cause of
that negative act. The whole prosyllogism is admitted, but
the inference is denied, because it is made from a particular
case. It would indeed be true if the negative act of the
Deity resulted only from a meritorious cause, but this
position is very far removed from the truth. The cause of
every negative act is either in God or in the creature. The
same is true of this act. But the cause of this act is not in
the creature. Therefore, it is in God. This prosyllogism will
be denied by none. In the will of God alone, exists the cause
that you are not an apostle, and that you may not live to the
age of Adam or Methuselah. Iniquity in man is the cause that
he is far from God, and that God is far from him; namely, in
that respect, of which Isaiah spoke. (Isa. lix, 2.) For, in
other respects, not only is iniquity a cause, but also the
will of God; who, if he would, might remove their iniquity as
a cloud, and bring man near to Himself: I prove that the
cause of this act is not in the creature, as was said before
in the 10th proposition; first, by the authority of Christ in
Matthew 25, and of Paul in Romans 8 & 9, and Ephesians 1;
secondly, by reason, since even that first sin did not take
place, except from the negative act of God, of which negative
act sin cannot be the cause, for the same thing cannot be
both cause and consequence of another thing. But election and
non-election were prior even to the first sin, as we have
before demonstrated. A positive and a negative act of God
also precede every act of the creature, whether good or bad.
For there is no evil act which has not been preceded also by
a negative act of the Deity, permitting the evil. Adam and
Eve sinned, certainly not without a negative act of God,
though there had been committed by them no previous sin,
deserving that negation. What, then, was the cause of that
negative act if it was not the free will of God? In
subsequent sins, however, it may be admitted that sin is,
indeed, the meritorious cause, and the free will of God is
also a cause; for He destroys even sins, when He wills. He
has that power, and if He does not destroy them, it is
because He does not will to do it. But those sins which He
destroys, can not, though a meritorious cause, produce the
negative act of God. You see then, my brother, that sin may
be indeed a meritorious cause of that negative act, but not
singly or alone or always; therefore, it is not the necessary
cause.
Thirdly, by the example of the Angels? What has restrained
the holy Angels from evil and confirmed them in good? The
positive act of God, that is, the manifestation of Himself in
election; for they are elect. What did not restrain the
fallen Angels from evil, into which they rushed of their own
will? The negative act of God, in non-election or preterition
which Augustine also calls reelection. It also belongs to
this act of election, that the former were confirmed in good
against evil, and to reprobation, that the latter were left,
who (as Christ says in John 8.) speak a lie of their own, and
commit sin. However, I wish that you would always remember,
in this case and in subsequent arguments, that it is not
suitable to substitute, for the proper and proximate end, a
remote consequence, or event (which is also called in its own
mode, an end), namely, supernatural happiness. That it is
appropriate and proximate to assert that sin is the
meritorious cause of that divine negative act, by which He
does not adopt certain men as children unto Himself by
Christ, the consectary of which adoption is happiness, is
denied, my brother, by nature herself. God begets sons unto
Himself according to His own will, not according to their
character, whether good as in the case of the elect angels,
or bad as in our own case. He looks upon all, in Christ, not
in themselves, that Christ "might be the first-born among
many brethren." (Rom. viii, 29.) In nature, children are
begotten by parents, without reference to their future
character, and may not God beget his adopted children,
without reference to their character? Nature claims the whole
for itself in those about to be begotten; may grace claim but
a very small part? God forbid.
Of the same nature is the position that "denial of happiness
to man cannot be considered otherwise than as punishment."
For in the first place, "denial of happiness" is not suitably
introduced into the discussion, the subject of which is the
denial of adoption, which, as we have said, is the
appropriate and proximate end of election. This, then, is
not, primarily and per se, the proposition. Again, if the
subject of discussion is adoption, the statement is not true;
for a denial of adoption is not properly punishment; it is,
indeed, previous to punishment, since it is even previous to
sin, but it is not, therefore, punishment. Who, indeed, can
affirm that the antecedent is the same with its consequent,
and that a most remote one? But if, as you think, the
statement is made in reference to happiness, it is not, even
in that case universally true; for a denial of happiness, on
account of sin, is considered as punishment of sin, but a
denial of happiness on account of a voluntary arrangement, or
of the will only, is not punishment. To Adam, in his
primitive state of holiness, God denied supernatural
happiness, until he should fulfill his appointed course. That
was not punishment to Adam. To a private individual it is not
a punishment that he is not an emperor. The denial of
happiness, is not punishment, then, of itself alone, but of
some accident, as a final consequence, (as they say), of the
sin of the creature.
The same consideration is fatal to your statement, that
"denial of happiness is necessarily preceded by the act of
sin." That is true, indeed, of the denial of final happiness,
as they style it; but we are now discussing the denial of the
principle of happiness, that is, of grace and gratuitous
adoption in Christ Jesus. Therefore, though it may be
conceded to you, that sin precedes, in fact, that denial, yet
this also should be added, that antecedent to sin is
particular reelection by God in the beginning and progress of
sin, but that the foundation of that particular reelection is
non-election, or preterition and reprobation, which we
acknowledge to be, not the cause, but the antecedent of sin.
So, likewise, your statement is not universally true, that
"the appointment of that act is preceded by the foresight of
future sin." For that foresight of future sin is both the
consequent, and the antecedent of that divine denial; since
the divine negative act, (as they call it), precedes the
commission of sin, but, as has been before shown, follows
that commission by imposing final unhappiness on the sins of
men. These answers may also be adapted, in the most complete
manner possible, to the arguments which follow.
REPLY OF ARMINIUS TO THE ANSWER TO THE TWELFTH PROPOSITION
Definition and demonstration are distinguished by their
objects. The former, is used for explanation, the latter, for
proof: the former, for the discussion of a single question,
the latter, for that of a compound question. But in this
case, I did not undertake to explain, but to prove. I
therefore, thought I must make use, in my argument, of
definition so far as would tend to prove that which I had
undertaken to prove, which was the reason that I did not use
special effort to adapt my definition of election or
preterition to the rules of art. For if what I lay down is on
the whole kata< pantov true, even if it do not reach the
truth in all respects, kaq o[lou it will be sufficient for
me, for the proof which I have proposed to myself. Hence,
even with those substitutions, which you have considered
important, my proof remains valid, and therefore, that
correction does not seem to be necessary for our purpose.
Yet, I must say something concerning that matter. In general,
I remark, that you could see that I was treating distinctly
of that predestination which is unto glory, not of that which
is unto grace, and of that preterition, by which glory was
not prepared for some, not of that by which God determined
not to communicate grace. This is evident from my eighth
proposition. I must then abstain from matters which belong in
general to grace and glory. Among those general matters is
adoption as children, for the beginning and progress of
which, grace is prepared, and glory for its consummation.
Thus you also remark elsewhere in this answer.
I remark particularly, in reference to your corrections to
the first; -- in adoption and non-adoption consists the
essential difference of election at once to grace and to
glory, and of reprobation from both. Therefore, that the
former difference pertains not to election to glory alone,
and the latter, is not of reprobation from glory alone. For a
difference of genus can not be a difference of species.
Therefore, I ought not in this case to have mentioned
adoption unless I wished, in discussing a species, to set
forth the genus contrary to the law, referred to above kaq
o[lou.
To the second; -- I mentioned no end in my definition of
election, or rather in the part of the definition which I
presented. I did not, indeed, desire to present it in full.
For supernatural happiness or glory is not the end, but the
material or subject of election, which material, embraced in
your Theses in the term blessing, you divide into grace and
glory. I know, indeed, that supernatural happiness is not
communicated to us, except by an antecedent union of
ourselves with God, which is implied in these words from the
same proposition, "to deny supernatural happiness, and
resulting from the union with Himself, and from His
indwelling in man." But let us notice the definition of
preterition contained in your Theses. "Preterition is an act
of the divine pleasure by which God determined, from
eternity, to leave certain of His creatures in their own
natural state, and not to communicate to them supernatural
grace, by which their nature, if unfallen, might be
confirmed, and, if fallen, might be restored; for the
declaration of the freedom of His goodness." In the phrase
"to leave in their own natural state," is comprehended, also,
exclusion from supernatural happiness, or it is not. If not,
the definition is incomplete. I think, however, that you
designed to include, also, that idea, otherwise your Theses
are imperfect, as they treat of the predestination by which
grace and glory are prepared for the elect, but nowhere of
the negative act by which God does not appoint glory for the
non-elect, if not in those words. Yet, even in those words,
according to your idea, that preterition, by which God does
not determine to bestow glory on any one, can not be
included. For you define preterition (Thesis 14) to be
"contrary to the preparation of grace." But the preparation
of punishment is an affirmative act, by which He appoints
punishment for the sinner, opposed, not negatively, but
affirmatively to the preparation of glory. When, therefore, I
wished to describe preterition or non-election, so far as it
is an act by which God does not determine to bestow glory on
some persons, it seemed proper that I should, in some
measure, keep in your track, in that, you nowhere, in your
definition of preterition, mention exclusion from adoption
and union with God.
To the third; -- It is manifest that what is inserted, in
parenthesis, was added for the sake of explanation, and does
not come within the order or relation of the definition, like
the other statements. I do not, however see, that even those
statements are false or faulty, though they may be related,
in the mode which you consider them, to that definition. For
they mark, not an affirmation, but a negative act, and there
is emphasis in the word (tantum) which marks the negative. To
will the bestowment of natural happiness is an affirmative
act, but to will only that bestowment is a negative act, for
it excludes all other happiness, which He does not determine
to bestow. Also, what is that act by which God determines to
bestow only natural happiness, if not preterition or neglect.
If to leave in a natural state is a negative act, and
otherwise your definition of non-election, which considers it
as opposed negatively to predestination, is erroneous, I do
not see how those words "to bestow only supernatural
happiness," do not designate a negative act. If you explain
it so as to distinguish, in this case, the two acts, one,
that by which God determined to bestow natural happiness, the
other, that by which He determined to bestow only that, and
not some other kind of happiness, then I acknowledge that the
former, as an affirmative act, does not pertain to this
decree of preterition. But we have never discussed that kind
of happiness. It might, then, have been easily understood
that I used those words so as to note a negative act, that of
the non-bestowment of any happiness other than natural. When
I was writing those words, I thought of using the phrase "to
leave" in imitation of you, but judged that it would be
unsuitable as presupposing that the bestowment was already
made, and I considered that supernatural happiness was not
yet bestowed, but to be bestowed, if man should live in
obedience. In which I have also your assent, as is manifest
from your answer to my third proposition, at the end. The
definition, therefore, remains, and there is nothing in it to
be blamed, for which there can not be found apology in the
example of your Theses, which I have constantly had before my
eyes in this discussion. That this may be made more plain, I
will compare your definition with mine. You thus define the
preterition by which grace is denied: "Preterition is an act
of the divine pleasure, by which God, from eternity,
determined to leave some of His creatures in their natural
state, and not to communicate to them supernatural grace, by
which their nature, if unfallen, may be confirmed, and, if
fallen, may be restored, to the declaration of the freedom of
His own goodness." If I define the preterition by which glory
is denied, analogically according to the form of your
definition, it will be like this. "Preterition is an act of
the divine pleasure, by which God, from eternity, determined
to leave some of His creatures in their natural state and not
to communicate to them supernatural happiness, or glory, by
which their natural happiness may be absorbed, or into which
their ignominy may be changed, to the declaration of the
freedom of His own goodness." In this definition, I have
proposed that which was sufficient for my purpose; with no
evasion, since, the other adjuncts are neither to the
advantage, nor to the disadvantage of my argument. Therefore,
the Major of my syllogism is true, even if it would not be
true, as a complete definition and reciprocally. For a
conclusion can be proved from a Major, which is on the whole
kata< pantov true.
I come now to the Minor, which I proved by two arguments. The
first is not refuted by you, as it is proposed in a mutilated
condition, and so it is changed into something else. For I
did not deny that natural happiness was prepared for man, but
I added "which is, the design and end of man," in which
words, I meant not that it alone, but that it also was
prepared, but on this condition that it would be absorbed by
the supernatural happiness, which should follow. I wish that
the explanation, which I add, may be thus understood; namely,
that natural happiness, could, neither in fact nor in
possibility, occur to man, as the design of man and his end.
For God promised to man, on condition of obedience, not only
natural but also supernatural happiness. In which, since, I
have also your assent, I conclude my proposition thus. God
does not will to bestow upon any man, considered in his
original natural state, natural happiness alone, as the end
and design of man, to the exclusion of supernatural
happiness. Therefore, God passed by no one, considered in his
original natural state. For whether preterition is the act by
which God does not determine to bestow supernatural happiness
on any one, or that by which He determines to bestow natural
happiness, which I think that you concede, it is equally to
my purpose.
I prove the antecedent in this way. All men are considered in
Adam, on equal terms, whether in their original natural sate,
or in a state of sin, unless some difference is introduced by
the will of God. But I deny that any difference was made in
respect to man's original state, and you confirm the first
reason for that denial, when you say that both kinds of
happiness were prepared for man. Again, that, which God, by
His providence, has prepared for man, is not denied to him by
preterition, the opposite of election, unless from the
foresight that he would not attain to it, under the guidance
of providence, but would turn aside freely, and of his own
accord. But God prepared for the first man, and in him, for
all men, supernatural felicity, for He bestowed on him means
sufficient for its attainment; with the additional aid of
divine grace, (if this was also necessary in that state,)
which is not denied to any man unless he first forsakes God.
Your opinion that I have been led into an error, by a two
fold idea, namely, that of the end and the mode, and that I
thought that a single end only was before mankind, is
incorrect, for my words do not, of themselves, imply this. I
made a plain distinction between the subordinate ends, when I
mentioned natural felicity, which I denied was the end of man
and his ultimate. I, therefore, conceded that natural
happiness belongs to man, otherwise there would have been no
necessity of the addition of the statement that this does not
belong to him as the end of man, and his ultimate, that is,
as that, beyond which nothing further can happen to man. Does
not he, who admits that natural happiness pertains to man,
but not as the end of man and his ultimate, acknowledge a two
fold end of man, one subordinate, namely, natural happiness,
and the other final, which is the end and ultimate of man,
namely, supernatural happiness? I do not, however, think that
it can be said truly that happiness is the end and ultimate
of man. Your additional remarks, concerning the order of
natural and supernatural happiness, I approve, as truthful
and learned; but they are, as you admit, "merely incidental,"
and do not affect the substance of my argument.
My second argument is also valid, but it should be arranged
correctly, thus; -- An act of the divine pleasure by which
God determined to deny to any man spiritual or supernatural
blessedness, depends on a meritorious cause, which is sin;
Preterition is such an act; -- Therefore preterition depends
on sin as its meritorious cause. The reason for the Major is
contained in these words, "that denial of happiness can not
be considered otherwise than as punishment," but it is
necessarily preceded by sin, as its proper cause, according
to the mode of merit. From this it follows that God can not
have reference in that act to men, considered in a merely
natural state, without reference to sin.
I will briefly sustain the Major, and the reason assigned for
it, and then examine your answer. I prove the Major thus:
That which the Providence of God has prepared for man, under
a condition, is not denied to him, except on the non-
performance or the violation of the condition. But God, by
His Providence, prepared supernatural happiness for man, &c.
Again, the passage from Isaiah plainly shows that God would
not have deserted the Jews, if they had not merited it by
their "iniquities." The reason, assigned for the Major, I
sustain in this manner: Whatever is contrary to the blessing
of happiness, prepared, promised, and therefore conditionally
due to man, as made in the image of God, cannot be considered
otherwise than as punishment. A denial of supernatural
happiness is contrary to the blessing of happiness, prepared
for man, as such, for even supernatural happiness was
prepared for him as such. Therefore its denial is punishment.
Again, there is no passage of Scripture, I assert it
confidently, from which it can be shown that such denial is
or can be considered otherwise than in the relation of
punishment, than as it is prepared only for sinners. For we
have stated, with truth, that punitive justice has place only
in reference to sinners.
I proceed to examine your answer. In my syllogism the
inference is not "made from a particular case." For that
negative act of God, now under discussion, only exists in
view of a meritorious cause, that is, it does not exist
except in view of that cause, and that act of God would not
exist, if that cause did not exist. The particle "only" does
not amount to an exclusion of the will of God. For it is
certain that sin is not, in fact the cause of punishment,
except as the will of God, who wills to punish sin according
to its merit, otherwise he can remove sin, and remit its
punishment. How indeed could you suppose that he, who made
sin the meritorious cause of punishment, wished to exclude
the will of God, when the very nature of meritorious cause
requires another cause also, which may estimate merit, and
inflict punishment in proportion as it is merited. I
acknowledge that the cause of every negative act does not
exist in man, nor have I made that statement, for why should
I needlessly enter into the general discussion of this
matter. My subject is the act of preterition or non-election,
by which God denies supernatural happiness to man, and I
affirm that the cause of this is in and of man, so far, that
without the existence of this cause, that act would never be
performed. But you argue that the cause of this act does not
exist in man. First, by authority, then by reason, finally by
example. I deny that proof is contained in the passages,
cited as authority. Let it be shown in what sense, these are
the antecedents, from which this consequence may be deduced.
We have previously examined those passages, so far as the
necessity of the subject required.
Your argument from reason is not more conclusive. You say
that the "first sin did not take place, except from the
negative act of God," also "a positive and a negative act of
God also precede every act of the creature," and "there is no
evil act, which has not been preceded also by a negative act
of the Deity, permitting the evil. I concede all those
points, if rightly understood. But an affirmative statement,
reasoning from the general to the specific, is not valid,
unless a mark of universality is added. Many negative acts of
the Deity precede the act of sin; therefore, also the
negative act of preterition precedes sin. I deny the
sequence. The controversy concerns that very act. The first
sin results from a negative act of God, but not from the act
of preterition. A positive and a negative act precede every
act of the creature, but not the act of election and that of
preterition. You affirm that election and non-election are
prior to sin. To sin, as existing in fact, I admit, but not
to sin, as foreseen. That point, however, has been previously
discussed. But you affirm that the free will of God is the
cause also of this negative act. Who denies it? It is indeed
within the scope of God's free will, either to punish or to
remit sin, but neither is necessary, even though sin has been
committed, (that is, since God is "in Christ reconciling the
world unto Himself,") but neither is possible unless sin has
been committed. The will of God is, in the most complete
sense, free, as the cause of creation, the cause of
glorification, the cause of condemnation. But He creates
those non-existing; He glorifies those created and existing,
and, indeed, called and justified; He condemns only sinners,
and those, who die in their sins. There is, then, no
limitation placed on the freedom of God, even if we consider
sin as antecedent, and necessarily so, to that negative act
of God. You see, then, that sin is the meritorious, cause,
which necessarily precedes that negative act of God; and that
I have reasoned correctly from that cause, necessarily
antecedent, that God, in that negative act of preterition,
has reference only to sinners.
That the example of the angels, in this case, is not
analogous, I show in a word. You say that "the negative act
of God, in non-election or preterition, which Augustine also
calls reelection, did not restrain the fallen angels from
evil." But I affirm that the negative act of God, by which
man is not restrained from evil, but permitted to fall into
sin, is not the act of preterition, but a negative act of
providence, and I prove, by two arguments, that this is
distinguished from predestination. If it is by the negative
act of preterition, then all are passed by, for all have
sinned. Also, if it is the negative act of preterition, then
all men have sinned irretrievably, and without hope of pardon
and remission, as in the case of the angels who sinned. I add
a third consideration, that an act of election, opposed at
the same time to preterition, must have place here, in
respect to certain individuals; but there is not and can not
be such an act, in this case, since all men are comprehended
under that preterition. There is a great difference between
the negative act, by which God left man to his own counsel,
and the negative act of preterition, which is to be here
considered. Nor do I think that it is of much importance to
this subject that, for non-adoption, as the proper and
proximate end, I have substituted, the remote consequence,
the absence of supernatural happiness. For, in addition to
the fact that adoption, in your Theses already often cited,
occupies the place of form not of end, I affirm that, in the
negative act, by which He did not will adoption for any man,
God could not, or, at least, did not have reference to any
except sinners.
But you say that "God begets sons unto Himself according to
His own will." He does this, however, from among sinful men.
"He looks," you say, "upon all in Christ, not in themselves."
Therefore, I affirm, He considers them as sinners, not in
themselves, as having, in themselves, any reason that He
should regard them, but in themselves, as in need of being
considered in Christ as Mediator of such character. "May not
God," you ask, "beget His adopted children without reference
to their character?" I admit that He may, without such
reference to them as may influence God to beget them, not
without such reference to them, that, not generation, but
regeneration may be necessary to them. Grace claims for
itself the whole in generation, but more strongly claims the
whole in regeneration. But that God begets sons to Himself
from among men, the word generation being used in any other
sense than that of regeneration, I consider contrary both to
theology and to Scripture. The subject, however, of
discussion is adoption according to the decree of God.
Let us now consider the position, by which I strengthened my
argument. I said that the "denial of happiness to man can not
be considered otherwise than as punishment. I said "denial of
happiness" not "of adoption." For I am, here, discussing the
denial of glory, not of grace; but non-adoption, either alone
or also, pertains to the latter. I wish, however, that it
might be shown in what mode a denial of adoption to a man,
made in the image of God, has not the nature of punishment,
and is not caused by sin. You indeed affirm that it is
previous to punishment, since it is previous even to sin. I
deny both parts of the assertion. It belongs to him, who
makes an assertion, to prove it, but I, though denying the
assertion, will give the reason of my denial, to show the
strength of my cause. He, who is made in the image of God, as
Luke says of Adam, "which was the Son of God," (chap. iii,
38,) is, by the grace of creation, the son of God. But Adam
was, not begotten, but created, "the son of God," as said in
the marginal note of Beza's Testament. That, which any one
has by the gift of creation, is not taken from him, unless
the demerit of sin precedes, according to the justice of God.
Supernatural happiness, whether it is bestowed on condition
of obedience to law, or according to the condition of the
covenant of grace, is always to be considered in the relation
of an inheritance; but it was promised to Adam, on the
condition of obedience; therefore, Adam was then considered
as the Son of God. Filiation, then, could not be denied to
him except on account of sin and disobedience. But the
subject, of which I was treating, was denial of happiness.
You assert, that denial of happiness, considered in general,
is not punishment, since that, which exists on account of a
voluntary arrangement of God, is not punishment. I wish that
you would show that any denial of supernatural happiness is
according to voluntary arrangement of God, apart from the
consideration of sin. You remark, in proof of your assertion,
that "to Adam God denied supernatural happiness, until he
should fulfill his appointed course. That was not punishment
to Adam." I reply, the term, denial of supernatural happiness
is ambiguous; it may be either final or temporary. The former
is peremptory, the latter is conditional. That, of which we
treat, is final and peremptory. The decree of predestination
and preterition is peremptory, and that, which is prepared
for or denied to any one, according to that decree, he will
finally enjoy, or want. But you treat of temporary denial,
"until he should fulfill his appointed course," according to
the rule of divine justice, and of denial, on the
consideration that he should not live according to the
requirement of God, -- which denial belongs to the just
providence of God, in contra-distinction to predestination
and preterition. Indeed what you call a denial, can not be so
called except in catachrestic sense. For how shall he be said
to deny happiness to any one, who has promised it on a
certain condition? You concede, however, that sin is
antecedent to the denial of final happiness. But preterition
or non-election is a denial of final happiness. Therefore,
sin is antecedent to preterition. You say that it should be
stated in addition "that antecedent to sin is particular
abandonment by God, in the beginning and progress of sin, the
foundation of which abandonment is non-election, or
preterition and reprobation." I concede that abandonment by
God was antecedent to sin, so far that God left man in the
power of his own purposes; but it is not particular, but
universal, in respect to the beginning of sin, for in that
abandonment he left Adam, and, in him, all men; hence
preterition can not be the foundation of that abandonment.
For all mankind were left, in the beginning of sin. In
respect to its progress, it may be called particular, for He
freed some from sin and left others in sin; and non-election
or preterition may be called the foundation of this
abandonment, since some were left in the progress of sin,
others being freed from sin by the gratuitous election of
God, which is the direct opposite of preterition. Hence it
follows that it can not be rightly said that preterition or
non-election is the antecedent of sin, since it is only the
antecedent of the progress of that which has already been
perpetrated, and, indeed, its cause, by a denial of that
which prevents the progress of sin, namely, grace. I affirm
that it is universally true that the foresight of sin
precedes the appointment of that negative act by which he
does not determine to bestow felicity on an individual. For
the act of preterition does not precede commission of sin, as
has been already frequently shown. Sin, which is common to
all men, does not result from that negative act which
discriminates among men, but from a negative act common to
all men. Preterition is a negative act, not common to all
men, but discriminating among them. Therefore, preterition is
not an act antecedent to sin. So my arguments are confirmed
against your answers; they may, therefore, also be available
for the decision of the other questions.
THIRTEENTH PROPOSITION OF ARMINIUS
The second question, referring to the preparation of grace,
and its opposite, preterition, is not, whether God designed
to bestow saving grace only on some persons, and those
considered in certain relations, and did not design to bestow
it on others, for this is very manifest from the Scriptures,
in many passages. But the question is, whether God, in the
act of predestination and its opposite, preterition, had
reference to men, considered in a natural condition. I have
not been able to persuade myself, either from the writings of
Thomas Aquinas, or from those of the advocates of his views,
that this question is to be answered affirmatively. My
reasons for answering it negatively, are these: --
ANSWER OF JUNIUS TO THE THIRTEENTH PROPOSITION
I have previously stated that divine election and non-
election have reference to men in general, and this is very
true. The phrase, "merely natural state," is ambiguous. The
question before us, then, is not, whether election has
reference only to men, considered in a natural condition, (as
you understand that phrase,) if one attends closely to the
subject. This is rather the question, whether it also has
reference to men, so considered. We answer this
affirmatively. Indeed, though it differs, in phraseology,
from the first theory, yet we think that, in fact, it is very
much in harmony with it, since this particular relation was
added neither by Thomas Aquinas, nor by others, that the
relations, previously noticed, might be excluded, but only
that, in this argument, a consideration of sin, as a cause,
might be excluded. Yet, let us examine your arguments as they
are presented.
THE REPLY OF ARMINIUS TO THE ANSWER TO THE THIRTEENTH
PROPOSITION
That man, considered in general, is the object of the decree
of which we treat, has not yet been made clear to me from
your answers. Indeed I have proved from many arguments,
adduced, as opportunity has been offered, that a general
consideration of man has no place in that decree, and I shall
prove the same by other arguments, as there may be occasion.
Concerning the state of the question, as you propose it, I
will not contend with you. Let the question be as you state
it, whether God, in the decree of predestination and
reprobation, has reference also to men, considered in a
merely natural state. I maintain the negative. Not only does
the affirmative of this question please you, but, from your
Theses and other writings, you seem to me to incline to it so
strongly that you seem even to have proposed the affirmative
of the former theory. For if He, who predestinates and passes
by, did not consider man as a sinner, then He did consider
him as created among those things, on which He imposed
certain conditions, or as not created, or as to be created.
But let these remarks suffice. I have every where denied, and
still deny, that God, in the act of predestination and of
preterition, had reference also to men, considered in a
merely natural state; but I assert that He had reference only
to men, as considered in their sins. Concerning the
difference between the first and second theory, we have
already spoken.
FOURTEENTH PROPOSITION OF ARMINIUS
First, because Adam and, in him, all men were created in a
state of supernatural grace, hence no one could be considered
in a merely natural state. The antecedent is proved, because
all were created in Adam after the image and likeness of God;
but that is supernatural grace, as has been said: secondly,
the law, which was given to Adam, was enacted for all, which
is evident from the fact that all sinned in Adam, and became
guilty of transgression. But that law could not be obeyed
without supernatural grace, which I prove from the subject of
the law, from the appendix of the law, from the instigator of
transaction, and from the mode of instigation. The law
required obedience towards God, that man should live, not
according to man, but according to God, which life is not
animal, but spiritual, and its cause in man is supernatural
grace. The appendix of the law consisted in the threatening
of temporal and spiritual death, that of the body and of the
soul. Punishment, which is spiritual and opposed, not only to
animal, but also to spiritual good, ought not to be annexed,
in equity, to a law which can be observed without
supernatural grace; especially when the same law, if
observed, could not afford supernatural or spiritual good,
since it can be observed without supernatural grace. It seems
unjust that the transgression of a law should deserve eternal
and spiritual death, but its observance could not obtain
eternal and spiritual life from God, on the terms of divine
goodness and justice. The instigator was Satan, whose design
was to cast down man, by transgression, to death, not only of
the body, but of the soul, and when man could only resist
through supernatural grace. The mode of temptation was such
that it could not be successfully resisted by man, if
destitute of supernatural grace.
ANSWER OF JUNIUS TO THE FOURTEENTH PROPOSITION
Your antecedent, namely, "Adam and in him all men were
created in a state of supernatural grace," is ambiguous.
Again, it can not be proved, as we have shown, in answer to
the tenth proposition. The consequent is denied, and is also
ambiguous. Since I have previously discussed both of these
points, I come now to the arguments. The proof from the image
of God, was related in the same answer, and it was shown that
it was not supernatural of itself; but that it had relation
and adjustment to supernatural grace, not of nature or its
own essence, but by the arrangement of grace. This argument,
therefore, now, as before, is denied. The first position in
the second argument, is not to be admitted without some
distinction, for one law, given to Adam, was general; the
other particular. The general law, namely, that which is
natural and joined to the natural, was enacted for all. This
was by no means true of the particular law. The latter was
that he should not eat of the tree of knowledge of good and
evil. It is not credible that this law, which was one of
particular requisition should have been enacted for all; it
is not credible that, if all had remained unfallen, they
would have come into Eden to that tree, that their obedience
should be tested.
The Scripture, also, does not make this statement. We concede
the second position in reference to the universal law, not in
that the law was natural, but in that the nature of man
itself and the natural law, was adjusted to grace. The
natural, as such, was within the capability of man; as it was
related and adjusted to grace, it could not be observed
without supernatural grace. In reference to the special law,
the second position is erroneous. For the mere act of eating
or not eating of any fruit, is natural. The power to eat or
abstain from that fruit, was, in fact, possessed by man,
though these acts were not both left with him by the
requisition and arrangement of the special law declared by
God. Therefore the second point is, in this case, erroneous,
for it was possible for him not to choose, not to touch, not
to eat the fruit, as it was to do the contrary. This was of
natural power (which possessed full vigour) in a natural
subject. To establish this point, you adduce four arguments,
all pertaining to the mode of general law. I will briefly
examine each in order. The first argument pertains to general
law, both as it is natural and as it is adjusted to grace. We
concede, then, that the affirmative is true of general law,
but deny it as to the particular law, by which God required
obedience in a particular matter, and in one merely natural
or animal. It pertained to natural power to abstain from or
to eat that fruit; it pertained to natural will to avoid the
experiment of sin and death, of which God had forewarned
them. God tested the obedience of man in a matter merely
natural, and in the same thing he miserably renounced
obedience to God, of his own will, not by any necessity. He
had then no just ground of complaint that God should hold him
responsible, because, in a matter of no difficulty, and
according to nature, he did not willingly render due
obedience unto the Lord, but preferred, to His word, the word
of the serpent in the case of Eve, and that of his wife in
the case of Adam.
You will perhaps say that he would not have committed that
transgression, if grace had been bestowed upon him. Must you,
then, always require grace, and make it ground of accusation,
if it is not bestowed, even in a matter which is natural,
and, indeed, merely natural? God bestowed a natural
constitution on Adam, for this very reason, that in a matter
merely natural, he might use his natural powers. He gave that
which was sufficient. Do you demand more? I quote, on this
point, the words of Tertullian (lib. 2 advers. Marcion, cap.
7.) "If God bestowed upon man the freedom of the will and
power to act, and bestowed it suitably, He undoubtedly,
according to His authority as Creator, bestowed them to be
enjoyed, but to be enjoyed, so far as depended upon Himself;
in accordance with His own character, that is 'after God,'
that is according to goodness, (for who would grant any
permission against himself,); but so far as depended upon
man, according to the motions of his freedom. Who, indeed,
bestowing on a person any thing to be enjoyed, does not so
bestow it, that it may be enjoyed according to his mind and
will? It was, therefore, a consequence that God should not
interfere with the liberty once granted to man, that is, that
He should retain in Himself the action of His prescience and
prepotency, by which He could have intervened, so that man
should not fall into danger, in attempting to enjoy his own
freedom, in an evil mode. For had He thus intervened, He
would have rescinded the freedom of the will, which, in
reason and goodness, He had bestowed. Then let it be supposed
that he had intervened, that He had destroyed the freedom of
the will, by calling him back from the tree by not permitting
the tempting serpent to converse with the woman, would not
Marcion exclaim, O futile, unstable, unfaithful Lord,
rescinding that which He had established! Why did he bestow
the freedom of the will, if He must interfere with it? Why
did He interfere, if He bestowed it? Let Him then choose the
point in which He shall charge Himself with error, whether in
its bestowment, or in its rescission, &c."
Your statement, that "supernatural grace is the cause of
spiritual life in man," we believe to be most certainly true,
and we avow the same thing. Yet there was one mode of
spiritual life in Adam, and there is another mode in us, in
whom supernatural grace alone produces this life, while Adam
had, together with this grace, the image of God unimpaired
and uncorrupted, and therefore had spiritual life in both
modes, the natural and supernatural. But these things will be
introduced, appropriately, in another place.
Your second argument, from the appendix of the law, is
plainly in the same condition. This seems to be its scope. If
God, in the case of election and reprobation, had reference
to men considered in a merely natural state, (that is, with
the same ambiguity, and on the supposition which we have
denied above,) He would not have ordained spiritual
punishment, opposed not only to animal, but is spiritual
good, for transgression of a law, which might be observed
without supernatural grace; for it is in accordance with
equity (which point was also regarded in the law of the
twelve tables) that the punishment should be adapted to the
crime; -- But God ordained punishment of this kind; --
Therefore, He did not have reference to men, considered in a
natural condition. In reference to the antecedent of the
Major, I will say nothing; I have already spoken often on
that point. The consequent is denied. It would be true, if
both sins or evil deeds and their punishments were estimated
only from the deed (which the law forbids), and according to
its kind. But there are many other things, by which the
gravity of offenses is usually, and most justly estimated;
the author of the law, the author of the crime, its object,
end, and circumstances. We must consider the author of the
law, for the authority of a law, enacted by an emperor, is
greater than that of one, enacted by a tribune, of one
imposed by God, than of one imposed by man. The author of the
crime, whether he commands it, or personally commits it. For
a crime is greater which is committed through the persuasion
of an enemy, than one committed through that of a master or
father. The same distinction may be applied to the personal
commission of sin. The object, for an offense, against a
parent, is more heinous than against a stranger, against
one's self and family, than against a person not thus
connected, against God than against man. The end, for it is a
greater sin, if you transgress a law with an unimportant end
or no end in view, than if the same thing is done of
necessity, if with all unworthy and wicked design than if
with a worthy and good design.
What shall I say in reference to circumstances? What I have
already said is, in my judgment, sufficient. But he, who
transgresses the law of God, is guilty of these aggravating
particulars, of which even the first, alone, is sufficient
for the infliction, with the utmost justice, of spiritual
punishment. Should he regard lightly the legislator, God?
Adding the second, should he listen to an enemy, the enemy of
God, and of his race, and of the universe, Should he, the
recent workmanship of God, and the tenant of Paradise,
transgress the recent commandment of God, Adding the third
particular, should he rush forward against himself, his
family, and God, not ignorantly, but with due warning? Do not
these, my brother, seem to you to be cases of the greatest
aggravation? Are they not worthy of bodily and spiritual
punishment? As in general, so in special or particular law,
the same rule is to be observed. The law was particular, and
that in a natural requirement, which man could perform
naturally, as we have before said. Here perhaps, you will
say, that it is improper that supernatural punishment should
be imposed in reference to a natural offense. But consider
all those things which I have just said. Man transgressed the
law of God, from which he has just received the blessings of
nature and of grace, and to whom he owed all things as his
Supreme Ruler. He transgressed by the persuasion of the
Devil, the public and sworn enemy of God, of the universe,
and of the human race, to listen to whom, once only, is to
renounce God. At the time of his transgression, he was the
recent work of God, the heir of all natural and supernatural
good, the inhabitant of Paradise, the foster-child of heaven,
the lord of all things, servant of God alone. Man
transgressed, using violence against himself, and bringing
sin and death, and all evils upon himself and his posterity,
dishonouring God in himself, though forewarned by the God of
truth, and prescient, in his own mind, of coming evil. He
transgressed in a matter, most trivial, entirely unnecessary,
of the least importance, when he really abounded in the
blessings of the whole world, and this with a most unworthy
and plainly impious design, that he might be like God,
"knowing good and evil." How could he, who was not faithful
and obedient in a matter of the least importance, be faithful
in one of great importance, He transgressed in a beastly
manner, served his belly and appetite, blind to all things
belonging to heaven and earth, except the flame of lust,
wickedly placed before his eyes, deaf to all things except
the voice of the devil. Here, if we please to glance at other
circumstances, how many and how strong arguments exist for
most just though most severe damnation! Truly, was that, in
many respects, an infinite fall, which brought infinite ruin.
But should any one affirm, that it was an unworthy thing that
man should be condemned for so small a matter, let him
consider these two things; first, it was an unworthy thing
that man, in "so small a matter," should disobey the mandate
of his Supreme Ruler, of the author of nature, of grace, and
of his salvation; secondly, it is not a small matter, which
was ordained for the manifestation of due obedience in
natural things, and as a just method of the perception of
supernatural blessings. God willed that Adam should, by this
sign, manifest his religious and voluntary obedience in
natural things, and in this way suitably exert himself to
attain supernatural blessings. Does this seem a small matter,
when he acted contrary to the will of God, and to all natural
and supernatural blessings in a thing of so little
importance? But, to proceed; do you think, my brother, that
this punishment can be inflicted on man more justly, if
considered in his fallen state, than if considered in his
natural condition, This is the amount of your argument. I
have not indeed hesitated to affirm the contrary. I say that
the sin of Adam was more heinous, because he sinned when
unfallen, than if he had sinned, as a fallen being. Consider
the simple fact in the case of man. You will, I know, declare
that it was a more unworthy thing that man, in a state of
integrity, should become the slave of sin, than if, in a
sinful state, he should fall into sin. It is, therefore, more
just that Adam, at the time of that transgression, should be
considered as unfallen, than in reference to the fall which
afterwards supervened. This illustrates the truth of the
righteousness of God. As to your statement, "it seems unjust
that the transgression could deserve eternal and spiritual
death, &c." I wonder, indeed, that it could have been made by
you. For you are not ignorant that the law of God, whether
general or particular, is the appointment of the present
course according to which we both worship God in the
discharge of duty, and reach the goal of supernatural grace.
As a traveler, to whom his Lord has prescribed the mode of
his journey, if he departs from the prescribed path, by the
same act renounces both his journey and its goal, by his own
sin, but if he remains in the path, he performs his duty,
thus I judge that it was necessary that Adam should be
treated. The unhappy traveler left the right path. Did he
not, therefore, also renounce the good which God had
graciously set before him? If he had remained in the path he
certainly would have attained the goal, of grace, not of
merit. How, not of merit? Because, by not keeping the path,
the servant loses both his way and his life, as the proper
cause of his own evil, but by keeping the way, he obtains
life, as the result of his journey. Life is proposed, of
grace, not of merit, both to the obedient and to the
disobedient, as the result of pursuing the right path. In
this way the obedient obtains grace, and the disobedient is
the cause to himself that he does not obtain grace, and, by
his own act, forfeit the life, which depends on that grace.
The third argument, from the instigator of the transgression,
and the fourth, from the mode of temptation, are disposed of
in the same answer. The third argument is this; "man could
resist the Devil only through supernatural grace; therefore
the law could not be observed without supernatural grace" --
and the fourth; "the mode of temptation was such that it
could not be successfully resisted by man, if destitute of
supernatural grace; therefore, the law could not be observed
without supernatural grace."
In the first place, though I should admit both arguments, in
reference to general law according to our previous
distinction, yet we might, with propriety, deny their
validity in reference to that particular law, which enjoined
a natural act, situated properly and absolutely within the
capability of nature, for it is as truly natural not to eat
that which is bad in its nature or effect, as it is to eat
that which is good. It was then within the capability of man
not to sin, for the refusal or neglect to eat was in the
capability of man, of his own natural power.
In the second place, we must make a distinction in reference
to both those arguments, even when referred to the general
law of God, concerning that which is called supernatural
grace. For, as in nature, the work of Providence is
threefold, to sustain a thing as to its existence, to govern
it as to its action, and to protect or preserve it as it may
be liable to destruction, so also in the pious, the work of
grace is threefold, for it is accustomed to sustain, and to
govern, and to protect them. It always sustains, because
inherent and common grace is permanent, but it rules and
protects, or preserves when and as it chooses; for this act,
as it is assisting and not inherent, is particular, and the
free act of variable grace. This distinction having been
stated, we thus judge concerning these arguments. Man was
never without supernatural grace, either inherent or
habitual: he was not without assisting grace, except in that
particular act, in which God did not govern, did not
preserve, because it was an act of nature, which must be
tested in its own mode, which has been allotted to it by the
infinite wisdom of God. For, as Tertullian says -- God
retired, from the administration not of all grace, but of
supernatural grace from the time when he said to man, "Of
every tree of the garden thou mayest freely eat. But of the
tree of knowledge of good and evil thou shalt not eat of it,"
(Gen. ii, 16 and 17,) and committed the whole matter, of
compact and solely, to the nature of man." Indeed he wholly
transferred to the will of man, according to the law of his
nature, the power to render or not to render obedience in all
matters pertaining to nature. But "he could not resist the
devil, and the mode of the temptation was irresistible." This
is denied; for if he could, according to his nature, refrain
from eating of the forbidden fruit, he could, in this, resist
the devil, and the mode of the temptation was not
irresistible. He could refrain from eating, because that was,
in the simplest sense, natural, and, by compact, as we have
just said, was placed in the power of man. But he did not
refrain from eating, certainly, because he did not wish to do
so, but he willingly consented to the temptation, concerning
which point, we have already under Prop. 9 noticed the
opinion of Augustine.
In the observance of general law, the case is different,
cause, as we have before said, the law operates on nature and
adjusts nature to the supernatural, and it could not be
observed, nor indeed could the devil be resisted, without
supernatural grace.
REPLY OF ARMINIUS TO THE ANSWER OF JUNIUS TO THE FOURTEENTH
PROPOSITION
My object, in the arguments which I now present, is to prove
that Adam, and in him, all the human race, were created in a
state of supernatural grace, that is, that in their original
condition they had, not only natural attributes, but also
supernatural grace, either by the act of creation or
superinfusion. From which I conclude, that God, in the act of
predestination, and preterition or reprobation, could
consider no one in a merely natural state. My first argument
is taken from the nature of the divine image, to which or in
which man was created. Another argument is deduced from the
law, which was imposed on Adam, and on all men in him, which
I assert, was not to be observed without supernatural grace.
The former argument was discussed in my reply to the answer
to the tenth Proposition, and I refer to what was then
stated.
We will now consider the latter, and, in the first place, its
Major, which supposes that the law, given to Adam, was
enacted for all men, with the addition, as proof, of the fact
that all men have sinned in Adam, and become partakers of his
transgression. You discuss this Major Proposition, without
reference to the proof. I notice the mode in which you assail
the former, and what force is possessed by the latter for its
confirmation. You make a distinction in the law, imposed on
Adam, and regard it as having a two-fold relation, first, as
common and natural; second, as particular. You say that the
former was enacted for all men, the latter, not for all men.
I agree with what you say concerning common or general law,
and shall hereafter make use of it to confirm my own
proposition. I do not, in all respects, assent to what you
say concerning particular law. The law, concerning the
forbidden tree, had, in part, a particular reference, and in
part, a general one. For it is symbolical, and consists,
therefore, of two parts, the symbol and that signified by it.
The symbol was abstinence from the forbidden tree; the thing
signified was abstinence from disobedience and evil, and the
trial of obedience. So far as abstinence from disobedience
and evil was prescribed by that law, it was a general law.
But as the law required an observance of a symbolical
character, it must be considered in a two fold light, either
as prescribing symbolical observance in general, or the
observance of that particular symbol. So far as the law
should prescribe the observance of any symbol, in general, to
test the obedience of man, it would, to that extent, be
general. For God would have determined to test the obedience
of all men by some symbol, either this one or some other, if
it had been their lot to be born in a state of integrity. I
prove this first from the fact that He purposed that the
condition of all men should be the same with that of Adam, if
they should be born in the state in which Adam was created,
in respect to the image of God. Secondly, it was most
suitable that the experiment of obedience should be made in a
matter which was indifferent; but a law, which commands or
forbids any thing indifferent is symbolical and ceremonial.
But, so far as the observance, prescribed by the law, had
reference to that particular symbol, namely, abstinence from
the fruit of the forbidden tree, it can, in one sense, be
called general, and in another, it may be particular. It was
general as prescribed to Adam and Eve, the parents and social
head of the human race, in whom, as in its origin and root,
was then contained the whole human race. It was particular,
as prescribed to the same persons as individuals, and as it,
perhaps, would not have been imposed on other human beings,
if they had, at that time, been born, and considered in
themselves, and not in their first parents. I say perhaps;
for you know that there are those who think, that if the
first human beings had maintained their integrity, that their
descendants would have been born and would have dwelt in
Paradise, and this idea has some probability. For if that
earthly paradise was a symbol of the heavenly kingdom, as
seems probable from the fact that the third heaven, the
residence of the blessed, is called, in the Scripture,
paradise, it is most probable that no one of the human race
would have been excluded from that paradise on earth, if he
had not first rendered himself worthy of the heavenly
paradise. This point may, however, be left without decision.
That the law (to come to the argument of my Major) which Adam
transgressed, was enacted for all men, I proved by an
irrefragable argument, which you passed by. "Sin is the
transgression of the law." (1 John iii, 4.) The law can not
be transgressed by him for whom it was not enacted. Hence
that law, which Adam transgressed, was enacted for all who
are said to have sinned in him. But that law was the same
which is called particular by you. More briefly; the law,
which all men transgressed in Adam was enacted for all men.
But all men transgressed, in Adam, the law concerning the
forbidden tree. For against no other law is Adam said to have
sinned, and, indeed, we are all said to be guilty of the sin
committed against that law. Therefore that law was enacted
for all men. In whatever respect, then, it is considered, it
is equally in my favour, and is equally adapted to sustain my
sentiment.
I come now to the Minor. "But that law could not be obeyed
without supernatural grace." You grant this in reference to
the general law, you deny it concerning that in which the
eating of the fruit of that tree was forbidden. I may assent
to your position for the sake of the argument, and from that
position sustain my proposition. A law which can not be
observed without supernatural grace, should be imposed only
on those to whom supernatural grace has been given by God; --
But that general law could not be observed without
supernatural grace; -- Therefore, it should be imposed only
on those to whom supernatural grace was given by God. It was
imposed on Adam, and, in him, upon all men. Therefore, Adam,
and, in him, all men, had supernatural grace. Therefore, they
could not be considered in their natural condition by God in
the act of predestination and reprobation. This might suffice
for my purpose. I affirm, however, that even the particular
law concerning the forbidden tree could not be obeyed without
supernatural grace, not indeed so far as the external act of
abstinence from the fruit of that tree was prescribed, but
as, under that symbol, obedience was commanded, and it was
enjoined on man to live not according to man, but according
to God. This you acknowledge when you say that "these acts"
(eating and abstaining), "were not both left with him by the
requisition and arrangement of the special law declared by
God, though the power to eat is to abstain from that fruit
was in fact absolutely possessed by man. That law, however,
was to be observed, not according to fact only, but according
to the arrangement of that particular law. You say that my
argument "pertains to the mode of general law." Let that be
admitted, and still sustain my proposition, as I have before
demonstrated, and I have also shown that, in the law which
you call particular, there is something of the nature of
general law. Those arguments are, therefore, in this respect
valid. The first also is sustained, as is apparent from our
previous statements. For as the law required obedience which
should consist, not only in the external deed, but in the
external disposition of the mind, for that reason it could
not be obeyed without supernatural grace.
My second argument does not seem to have been understood by
you in accordance with my meaning. The design of the argument
was -- and in this consists its force -- that spiritual
punishment could not be inflicted for the transgression of
that law, to the observance of which spiritual good was not
promised. But spiritual good was not promised to the
observance of this law, if, indeed, it could be observed
without supernatural grace. For supernatural grace and
supernatural happiness are analogous. Hence it follows, that
if spiritual punishment was the penalty of the transgression
of that law, then, also spiritual good was promised to the
observance of the same, and, therefore, it could be observed
only by supernatural grace; otherwise nature could, by its
own fact, obtain supernatural good. Here we must consider a
three-fold distinction in the transgression and observance of
law. First, a single transgression of law deserves
punishment, but reward pertains only to those who observe the
law even to the end; secondly, the violation of one precept
deserves punishment, but reward is bestowed only on those who
have kept all its precepts; thirdly, the violation of a
precept may be estimated from the omission either of an
external act or of an internal feeling, or of both at once,
also, from the intention, so that he, who fails in one of
these points, may be considered a transgressor, but
observance is judged of from all these united, nor can it be
regarded as perfect if it is not complete in all these
points. I acknowledge that what you say concerning the
heinousness of the sin perpetrated by our first parents is
very true, nor do I think that its heinousness can be
declared in words. But how do you infer that my argument is
designed to set forth that punishment would be inflicted more
justly, on a man, if he should violate the law, when he was
corrupt and sinful by nature, than if he should do the same
thing, when he was pure by nature, These states of human
nature were placed in opposition by me, but I contrasted man
in a natural condition with one endued with supernatural
grace. Punishment is inflicted with greater justice on the
latter than on the former; indeed it would be inflicted
unjustly on the former, if the law could not be observed
without supernatural grace; and if the observance of the law
had not the promise of spiritual good, spiritual punishment
is inflicted unjustly on the transgression of that law.
I will not now speak of my last two arguments and your
answers to them, both because so much has been said on the
preceding points, and because you concede to me that man was
not without habitual, supernatural grace. I conclude then
that man could not be considered in a merely natural
condition by God in the act of predestination, since he was
not in that state. In this, then, we agree. But you say,
"these arguments have no weight against the opinion which
considers man in general." I answer, that these arguments
prove that man could not have been considered in general, for
he could not have been considered in a merely natural
condition. But in the state of supernatural grace, he was not
considered as reprobate or passed by. For, in reprobation or
preterition, man is left in the state of nature, which can
have nothing supernatural or divine, as is stated in your
Theses. Also, that state of supernatural grace has its
measure and proportion to supernatural felicity according to
the providence of God. Moreover as to those, on whom God
wills to bestow supernatural happiness, by the affirmative
act of His providence, on them he cannot, by the negative act
of preterition, will not to bestow the same happiness, unless
he has considered them as failing to attain, by those
supernatural means, to that happiness, but as either about to
sin, or as having already in fact transgressed, of their own
free will. Otherwise there would be two contrary acts of God
in reference to one subject, considered in the same relation,
and performed at the same time.
FIFTEENTH PROPOSITION OF ARMINIUS
Secondly, because the grace of predestination, or that
prepared for man in predestination, is Evangelical, not
Legal; but that grace was prepared only for man considered as
a sinner. That it is Evangelical is clear, because the decree
of predestination is peremptory. It has reference, then, not
to Legal grace, of which a man may not make use, as in the
case of transgression of law, and yet be saved, but to
Evangelical grace, by which he must be saved, or excluded
from salvation.
Again, the grace, prepared in predestination, is that of the
remission of sins, and of regeneration, that is, of the
turning of sin and to God, by the mortification of the old,
and the vivification of the new man.
ANSWER OF JUNIUS TO THE FIFTEENTH PROPOSITION
I accede to your first statement, if it be correctly
understood, but some explanation may be necessary concerning
the second. In the assumption which you make, there should be
a distinction, for it is false, if referred to Evangelical
grace, understood with a general reference to nature; if that
grace be understood with reference to ourselves, it is very
true. But, as you know, it is fallacious to argue from the
concrete to the abstract. I will explain the subject in a few
words. In supernatural Evangelical grace there are two parts,
one to preserve those who are now in a state of grace; the
other to gain those who are not in that state. The order of
this grace, considered according to nature, is one thing;
considered according to ourselves it is another. The order of
nature is that they, who are in a state of grace, should be
preserved (as in the election and predestination of angels),
and afterwards that they, who are not in that state, should
be brought into it, as is done for men. Considered according
to ourselves, who have fallen from grace, the order is
different. It is necessary that they, who have fallen, should
first be raised up, as Christ does in the gospel, and then be
kept, as He will do for us eternally, in heaven, when we
shall be like the angels. Your second statement, then, is
false in the abstract, if you say that Evangelical grace, in
general, is not prepared for man, except as he is considered
sinful, for it was prepared for man in the abstract and in
common, as God also testified to man, in the symbol of the
tree of life, placed in Eden. But if you speak of Evangelical
grace, in the latter sense, that is considered in this mode
and order, then indeed I accede to your statement. But then
the conclusion will not be valid, as we have just said. For
the Evangelical grace of God is one in its substance, but
two-fold in its mode and order, which mode and order does not
change the substance of the thing. Hence it was not at all to
the purpose that your first statement might be sustained,
which we also, if it is rightly understood, strongly affirm.
Your statement that "a man may not make use of Legal grace
and yet be saved," is a doubtful one, unless it be fully
explained, and as I know that you understand it; but this
does not relate to the question. Finally, Evangelical grace,
by your limitation to the remission of sins, regeneration,
&c., is, as you also, my brother, perceive from what we have
now said, rendered incomplete, because you pass over
preservation, which is one essential part of it. In other
respects we accede to your proposition.
REPLY OF ARMINIUS TO THE ANSWER TO THE FIFTEENTH PROPOSITION
My argument may be stated thus: -- Evangelical grace is
prepared only for man, considered as a sinner; -- But the
grace of predestination, or that prepared for man in
predestination, is Evangelical; -- Therefore, the grace of
predestination is prepared only for man, considered as a
sinner. This is a syllogism in form, mode, and its three
terms. Hence it includes nothing else and nothing more than
is in the premises. Though Evangelical grace, considered in
general, might have two parts, yet I have restricted the
Evangelical grace, which was prepared for man. But grace,
considered in the abstract, was not prepared for man, but
only one part of it; that is, the acquisition of those who
are not in a state of grace, not the preservation of those
who are in a state of grace, for no one of men has been kept
in that state of grace, which he obtained at his creation,
all have fallen. There is, therefore, in this case no fallacy
from the concrete to the abstract. I use the term Evangelical
grace in my first and second statements in entirely the same
manner; not in one case "according to nature" and, in the
other, "according to ourselves" or vice versa, but in both
cases "according to ourselves," namely, as that which was
prepared, for men, not angels. Therefore, by your own
acknowledgment, both my statements are true. You say that "it
is false, in the abstract, that Evangelical grace is not
prepared for man, except as he is considered as sinful, for
it was prepared for man in the abstract and in common, as God
also testified to man in the symbol of the tree of life
placed in Eden." I reply -- there is an equivocation in the
word "prepared," and when that is removed, the truth of my
view will be manifest. The preparation of grace is either
that of predestination or of providence, as used in contra-
distinction to the former. In providence, sufficient grace is
prepared, and if it is efficacious, as some think, it is not
finally efficacious. In predestination, grace, which is
efficacious, and indeed finally efficacious, is prepared.
Predestination superadds to providence, as the School-men
say, fire certainty of the event. In providence is prepared
that general grace, which pertains promiscuously to all men;
in predestination is prepared that particular grace, which is
peculiar to the elect. In providence is prepared both Legal
and Evangelical grace; in predestination only Evangelical
grace. In providence is prepared grace communicable both in
and out of paradise; in predestination is prepared grace,
communicable only out of paradise. It is true that God
symbolized, by the tree of life, general not particular
grace, Legal not Evangelical grace, grace communicable in
paradise, and, finally, sufficient, not efficacious, grace.
Therefore, the grace, which God symbolized by the tree of
life, is that of providence, not of predestination. But
Evangelical grace, which is finally efficacious, particular
not general, only communicable out of paradise, and which is
prepared for man in predestination, is no other than that
which is adapted only to man considered as a sinner. I refer,
then, in my first and second statement, to Evangelical grace,
in this mode and order. Therefore, my conclusion is valid.
And, though grace is the same, in substance, and varies only
in its mode and relation, yet that variation of mode, is a
reason that grace, constituted in that mode and order, can
certainly be prepared only for the sinner. The whole matter
will be more manifestly evident, if I conclude by the
addition of proofs of the Minor of the preceding syllogism.
Evangelical grace, by which man is in fact saved, which
consists in the remission of sins and in regeneration,
belongs only to man considered as a sinner; -- But the grace,
prepared in predestination for man, is Evangelical grace, by
which man is in fact saved, consisting in remission of sins
and in regeneration; -- Therefore, the grace, prepared for
man in predestination, does not belong to man except as he is
considered as a sinner. Consequently man was not considered
by God, in the act of predestination, in his natural
condition.
If any one should argue thus, "Evangelical grace was prepared
for man in the abstract and in common; -- But the grace,
prepared for man in predestination, is Evangelical grace;
Therefore, grace was prepared in predestination for man,
considered in the abstract and in common," he will, on more
than one account, be chargeable with fallacy. In the first
place, the Major, considered in the abstract, is false. For
that grace, which preserves its subjects in their primitive
state, which you call, also, Evangelical in respect to the
angels, was not prepared for man. Again, there are four terms
in the syllogism. For, in the Major, Evangelical grace is
spoken of in the abstract; in the Minor, it is spoken of in
the concrete. If it be said that it is understood in the
Minor in the same manner as in the Major, then the Minor,
also, is false. For the grace prepared for man in
predestination is Evangelical grace, in the concrete, and
understood in respect to us. I use your phraseology. But what
if I should deny that the grace which is bestowed on angels,
in election and predestination can be called Evangelical, and
should ask for the proof of your statement? This I could do
with propriety and justice. For it is certain, especially as
the gospel is explained to us in the Holy Scriptures, that
the grace bestowed on angels can not be called Evangelical.
The sum of the gospel is this, "Repent and believe the
gospel" or "believe in Jesus Christ, the Son of God, and your
sins shall be remitted unto you, and ye shall receive the
gift of the Holy Ghost, and afterwards, eternal life." These
expressions are by no means adapted to the elect angels.
If you say that it is not Evangelical in the mode in which
the gospel is adapted to sinful men, yet, it can be called
Evangelical as, according to it, they are preserved in their
own state, you will permit me to ask the proof of that
statement. In the weakness of my capacity, I can conceive of
no other reason for that sentiment than that Christ is also
called the Mediator of angels, and that they are said to be
elect in him. You know, however, that this is in controversy
among the learned, and we have already presented some
thoughts concerning it. But, even with the concession that
Christ can be called the Mediator of angels, I can not
persuade myself that the grace, which was bestowed on the
angels, was prepared or obtained for them by any merit of
Christ, or any work which he performed, in their behalf,
before God. Grace, which Christ did not obtain, can not, in
my opinion, be called Evangelical. Again, I think that, in
general, there is a two-fold mode and way of obtaining
supernatural and eternal happiness. One of strict justice and
Legal, the other of mercy and Evangelical, as there is, also,
a two-fold covenant with God, of works and of faith, of
justice and of grace, Legal and Evangelical. In the former
mode and relation, happiness is obtained by perfect obedience
to the law, given to the creature by God; in the latter,
happiness is obtained by remission of disobedience and the
imputation of righteousness. The human mind can not conceive
any other mode; at least, no other is revealed in the
Scriptures. These two modes have, to each other, this
relation, that the former precedes, as is required by the
justice of God, by the condition presented to the creature,
and by the very nature of the case; the other follows, if, in
the former way, happiness can not be allotted to the
creature, and it seems good to the Deity, also, to propose
the latter, which depends on the mere will of God. For He can
punish or pardon disobedience. Both modes are used in
reference to man, as the Scriptures declare in many places,
and briefly in Rom. viii, 3.
"For what the Law could not do, in that it was weak through
the flesh, God, sending his own Son in the likeness of sinful
flesh, and for sin, condemned sin in the flesh."
I think that the former mode only was used in reference to
the angels, and that God determined to treat the angels
according to the Legal covenant strictly of justice and
works; but to display all His goodness in the salvation of
men. This is apparent from the fact that the angels, who
fell, sinned irremediably and without hope of pardon, and the
other angels did not obtain pardon for sins, for they had not
committed them, but were preserved and confirmed in their own
state, through the grace, it may be, which they received
through the mediation of Christ, and which he communicated to
them, not, in a correct sense, by that which Christ either
merited or obtained for them by any work performed in their
behalf, before God. These things, however, are irrelevant.
In my statement that it is possible for man not to use Legal
grace, and yet be saved, I intended to convey the same idea
which you also have expressed, that God can, if he will, move
iniquity "as a cloud;" and I think that the apostle says the
same in Romans iv, 5. "To him that worketh not," (that is,
who does not fulfill the law, and therefore, does not use
Legal grace,) "but believeth on Him that justifieth the
ungodly, his faith is counted for righteousness."
In limiting Evangelical grace to the remission of sins and
regeneration, I committed no fault. For I explained it, not
in the abstract, (if it is ever so used), but in the
concrete. But, thus explained, it excludes that part which
you call "the grace of preservation" (unless that phrase is
applied to perseverance in a state of restoration). We were
not saved, in the primitive state, by that grace, for it was
not prepared for in that state, by predestination. For we all
fell and sinned. Here, again, there is need of the admonition
that we are not now treating of angels, therefore those
things which may be common to angels and men, are here,
according to the law of general and specific relations kaq
o[lou, to be so restricted as to apply only to men,
otherwise, in discussing the species, we shall treat of the
genus.
SIXTEENTH PROPOSITION OF ARMINIUS
Thirdly, because the reelection of a creature, in his natural
state, of a creature, on whom is imposed a law only to be
performed by grace, is a cause of sin by the removal or the
non-bestowment of that which alone can restrain from sin.
This is grace. According to which view this sentiment is
equivalent to the former, which ascribes the ordination of
sin to a decree, from which sin necessarily exists.
ANSWER OF JUNIUS TO THE SIXTEENTH PROPOSITION
The proposition can not be predicated of man in his primitive
integrity, for the law, to Adam in his integrity, was not
only his glory, but it was to be performed both by nature and
grace, since his nature was rightly adjusted to grace, but he
fell in a matter pertaining to nature, and capable of
performance by nature, which did not belong to general law,
which is here the subject of discussion, but to that
particular law, which had reference only to nature, and
absolutely pertained to it, and was to be observed by its
power alone, as was declared to Adam by God, as shown in the
answer to the fourteenth proposition. In reference to
ourselves, however, as we now are, it can be stated, with the
utmost propriety, that the law can be observed only by grace.
Indeed, it can not be observed at all by us, but its
observance is imputed of grace and is apprehended by faith in
Christ. The statement, also, is erroneous that "the
reelection of a creature, in his natural state, is a cause of
sin by the removal or non-bestowment of restraining grace,"
if it is understood in a universal sense. It is a partial
cause of sin, when removed or not bestowed, if there was
obligation to bestow it, but if there was no such obligation,
it can not, with propriety, be called a partial cause of sin.
If there was obligation to bestow it, there is
responsibility, it there was no such obligation, there is no
responsibility for the sin, even if that grace should be
wanting. This is taught by nature itself, and it is very
fitly illustrated by Clemens Alexandrinus, in two places.
But, in the law, there was something natural, which Adam
could perform by nature, and something adjusted to grace, for
which he could not, by nature alone, be sufficient.
Therefore, though Adam sinned against natural law, if he did
sin in a matter pertaining to nature, (in which grace was not
due), his own will alone was in fault, not destitution of
grace, as evidently happened to him in the particular law,
given to him in Adam. The conclusion, then, is unsound.
Of the ordination of sin, and the decree of God, and what is
signified by ordination, properly understood, we have spoken,
in answer to the sixth proposition. Your argument, that sin,
therefore, necessarily exists, is inconclusive; since the
Divine ordination would perform nothing unobligatory upon it,
but that is done by him who commits sin; and it omits nothing
obligatory upon it, but must perform and most wisely perfect
all thing. But there has been, in the answer to the sixth
proposition, a sufficient discussion of this whole subject.
THE REPLY OF ARMINIUS TO THE ANSWER TO THE SIXTEENTH
PROPOSITION
When I speak of grace, I do not exclude nature, for the
former presupposes the latter. The phrase "only to be
performed by grace" is equivalent to this, "not to be
performed without grace," the word "only" referring, not to
the exclusion of nature, but to the necessary inclusion of
grace. But these antecedents being supposed -- a law was
given to man, which he could not perform without grace -- and
-- grace was not bestowed -- the conclusion follows that the
cause of sin was not man, but he, who imposed such a law and
did not give the means of its observance, or, to speak more
correctly, a transgression of a law cannot be called sin,
when the law is unjust, as that of God, reaping where He has
not sown, which is far from a good and a just God, and its
transgression is necessary, not voluntary, on account of an
inability not to transgress. It is, then, in all respects,
true, that he, who does not bestow that without which sin can
not be avoided, or removes that without which the law can not
be observed, is truly the author of sin, or rather the cause
that the law is not observed, which non-observance, can not
have the relation of sin. The condition, "if there was
obligation to bestow restraining grace," is added, in this
case, in vain. For God is, necessarily, under obligation to
bestow on man the power to keep that law, which He imposes on
him, unless, indeed, man has deprived himself of that power,
by his own fault, in which case, God is not under obligation
to restore it. That, however, was not the case in the
primitive state of man, before his sin. In this sense, I
grant that he, who is not under obligation to bestow the
power, to observe the law and to avoid sin, is not the author
of sin, if he does not bestow it; but this statement should
be added, that God is under obligation to give that power, if
He gave the law, the observance of which necessarily implies
the power. God does not, indeed, owe any thing to any person,
in an absolute sense, for no one has given that to Him which
should be repaid, but God can, by His own act, place Himself
under obligation to man, either by promise, or by requiring
an act of him. By promise, if He has made it absolutely or on
a condition, then He is a debtor, absolutely or
conditionally; "God is not unrighteous to forget your work."
(Heb. vii, 10.) By requiring an act, He is placed under
obligation to bestow the power necessary for the performance
of the act. If He does not bestow it, and yet, by an
enactment of a law, requires the performance of the act, then
He, not man, is the cause of the transgression of that law.
In reference to those antecedents, whether a law was imposed
on man, to be observed without grace, or not, and whether man
received, in his primitive state, supernatural grace, there
has been sufficient discussion under propositions tenth and
fourteenth. Nor is it to the purpose to say that "if he
sinned in a matter pertaining to nature, (in which grace was
not due,) his own will alone was in fault, not destitution of
grace"; who denies that statement, if that law could be
observed by the powers of nature? But I deny that such was
the case in that particular law given to Adam, and the
reasons for this denial have been already given in my review
of your answer to the fourteenth proposition. We have also
remarked, at sufficient length, in the sixth proposition,
concerning the ordination of sin, and how it is made,
according to the view of Calvin and Beza, the basis of the
divine decree. I grant that the ordination of God does
nothing unduly, but as an ordination of sin, such as they
attribute to the Deity, is not in harmony with the character
of God, it is not wonderful that, from it, something undue
should he attributed to God.
SEVENTEENTH PROPOSITION OF ARMINIUS
In reference to the third question, it is not in controversy
whether God, foreseeing the sins of some, prepared for their
deserved punishment, but whether, foreseeing the sins of
those thus passed by and left in their natural state, He
prepared punishment for them from eternity. The latter does
not seem to me to be true.
REPLY OF JUNIUS TO THE SEVENTEENTH PROPOSITION
They, for whose sins God prepared merited punishment, are not
the elect: therefore they are passed by and reprobate. It has
been before demonstrated that they were passed by, in a mode
in harmony with the wisdom of God.
REPLY OF ARMINIUS TO THE ANSWER TO THE SEVENTEENTH
PROPOSITION
It is not true, universally, that "they, for whose sins God
prepared merited punishment, are not the elect," for He
prepared merited punishment even for the sins of the elect,
both by laying them upon Christ, that he might expiate them,
and by sometimes inflicting the consequences of sin even on
the elect, that they may learn how they have deserved to be
treated forever, and how they would have been treated, if God
had not determined to have mercy upon them. It is true,
however, if it is understood with reference to the
preparation of punishment by the decree now under discussion.
For by that decree, the merited punishment of sin, is not
only prepared, but it is, in fact and forever, inflicted on
sinners. It is indeed true, rather, that, by the decree,
punishment is prepared for sin, not as merited and due, but
as not remitted by mercy, which forgives the debt to some.
This distinction is required by the order of election, and of
predamnation, its opposite. For election remits merited and
due punishment. Its opposite, preordination, does not remit
merited and due punishment. This then is inflicted, by
damnation, which is the execution of predamnation, not as
merited or due, but as not remitted.
Again, a distinction is to be made between the preparation of
punishment, made by the just Providence of God, and that made
by the decree of divine predamnation, which is the opposite
of election. For the former is avoided by all who repent and
believe in the Son. The latter is avoided by none, since the
decree of predamnation is irrevocable and peremptory. The
question is not whether God prepared punishment for those
passed by in a mode in harmony with the wisdom of God"; for
who denies that, if any are passed by, they are passed by in
a manner in harmony with the wisdom of God? But the question
is, whether God, foreseeing the sin of those, so passed by
and left in their natural state, as has been explained,
prepared punishment for them by the decree of predamnation,
which does not seem very probable to me. I have presented
arguments for this opinion, which we will now consider.
EIGHTEENTH PROPOSITION OF ARMINIUS
In the first place, from what has been already stated: since
punishment can not be justly prepared, of the mere act of the
divine pleasure, for those passed by on account of foreseen
sin, which must be committed, as the necessary result of that
preterition and reelection in a state of nature. Secondly,
the punishment ordained for them is spiritual, but spiritual
punishment can not be ordained for those falling from their
original state, if spiritual reward, on the contrary, is not
prepared for those who should remain in their original state.
But a reward of this kind was not prepared for such, since
they could, by mere natural power, remain in their original
state, and spiritual happiness could not be acquired by them.
ANSWER OF JUNIUS TO THE EIGHTEENTH PROPOSITION
In reference to the first argument, I deny:
1. that Adam was, to speak in general terms, passed by and
left in a state of nature by God, but, according to the mode
of nature, he was left to himself only in reference to a
particular and natural act, which was in the power of mere
nature, and that he was carefully forewarned by God, and that
he received information from God, as by compact.
2. It is denied that sin was committed by him, of necessity,
in view of that preterition. For, if it was necessarily
committed, it would have been a habit, or passive quality in
the nature of man; but it pertained to capability, his will
being free, and borne contingently in this or that direction.
It was not then perpetrated necessarily; therefore he
committed it contingently, (as the Scripture and the
agreement of the church have always declared,) according to
the free natural power, which is that of the will. The wise
man rightly says in Eccl. vii, 27, "Lo, this only have I
found, that God hath made man upright; but they have sought
out many inventions."
Concerning the second argument, I remark that the word "also"
should be added to your proposition in this manner: "the
punishment ordained for them is also spiritual." For
punishment of both kinds, of the body and of the spirit, was
ordained for them, by the testimony of Scripture. Your
assumption is denied, which states that a reward of this kind
was not prepared for them, in general, if they had remained
in their original state. For it is entirely evident that it
was proposed to them in the covenant of nature, and in the
ordination to grace, if they should remain in their original
state, as was also signified in the symbol of the tree of
life, and declared in the denunciation of death. For what is
death but the privation of this and of the future life? What
privation could there be, if man did not possess life, on the
one hand by nature, and on the other by the ordination of
grace to be consummated after the natural course of this
life. But to prove this statement, you add, "for they could,
by mere natural power, remain in their original state." This
also is denied. They could do so only in natural things, but
by no means in things pertaining to grace, as we have already
frequently showed. The whole argumentation, then, is
erroneous. "But," you will say, "my reasoning is valid on the
hypothesis of Aquinas, who held that man, in the matter of
election, was considered in his natural condition." I reply
in this manner:
1. This does not affect us, who affirm that God, in election,
has reference to man in general.
2. Though Aquinas uses that form of expression, yet it must
be correctly understood, since there may be ambiguity here,
for the relation of election: concerning which we have
already presented the sentiment of Aquinas, in my answer to
the sixth proposition, is one thing, and that of the
condition of Adam, when he fell into sin, is another. It is
evident from all his writings, that it did not, even in a
dream, enter into his mind, that Adam was then merely in his
natural condition. Could he, indeed, entertain such an idea,
who every where openly avows that man was made in a state of
supernatural grace, and expressly asserts this in his
controversy with the Master of Sentences. Therefore the
hypothesis is false, and is erroneously ascribed to Aquinas.
If that is false, the argument also is without force. Man
also could not, by natural power alone, continue in his
primitive condition and state, (for I prefer these
expressions to "origin," as more clearly conveying the idea,)
or by its means acquire spiritual happiness. For that
happiness is not the reward of labourers, but the inheritance
of children in Christ, bestowed by grace, not obtained by
labour.
REPLY OF ARMINIUS TO THE ANSWER TO THE EIGHTEENTH PROPOSITION
My first argument rests on the hypothesis of the definition
by which preterition is described in your Theses. That
definition is in these words: "Preterition is the act of the
divine pleasure, by which God, from eternity, determined to
leave certain of His creatures in their natural state, and
not to communicate to them the supernatural grace by which
their pure nature might be strengthened, or their corrupt
nature might be restored, to the declaration of the freedom
of His own goodness, but a natural state is that in which
there can be nothing supernatural or divine," according to
Thesis 10, of the same disputation. For those, who are passed
by, are left in the same natural state and condition in the
same manner, as that from which they, who are predestinated,
are raised up. Being left in such a natural state, "in which
there can be nothing supernatural or divine," they can not
keep the law, which is not to be kept without supernatural
grace. Hence punishment can not be justly prepared for them
on account of sin, committed against a law which can not be
kept by them. Therefore your first negation seems to me to be
irrelevant.
We are not treating of the mode in which Adam was left to his
own nature and given up to his own direction. The reelection
of Adam to himself belongs, not to the decree of
predestination, but to that providence, in which God, without
the distinction of predestinate and reprobate, had reference
to man, newly created, and this, indeed, of necessity,
according to the hypothesis that He purposed to create man
free. But we are treating of his reelection in a natural
state, which belongs to the decree of preterition. If you
should say that they who are passed by are considered by the
Deity in Adam, as partakers of the same things, which Adam
had in his primitive state, I answer that, thus considered,
they were not left in that natural state, which can effect
nothing supernatural or divine. Hence the hypothesis will be
false, which seems only to rest on the definition of
preterition given in your Theses.
To your second negation, I reply -- from the reelection in a
natural state "which can effect nothing supernatural or
divine," (that is, neither of itself, as I admit, nor by any
thing superinfused, so that nothing supernatural may be added
to it, according to the hypothesis of your definition,) sin
must of necessity be committed by the person left, and it can
not be avoided without supernatural grace. The will is,
indeed, free, but not in respect to that act which can not be
performed or omitted without supernatural grace, just as it
is not free in respect to that act by which it wills the good
of the universe and of itself. The reason of this is -- there
is in man a passive quality, inclining him to that forbidden
act, and impelling the will to a consent to and commission of
that act; and necessarily impelling it, unless the will is
endued with some power to resist that motion, which power is
supernatural grace, according to our hypothesis. To explain
this subject more fully, I add a few thoughts. The negative
act of the Deity, which preceded the sin of man, pertained
either to providence, or to reprobation, or to preterition,
as distinct from providence. In the first place, it did not
pertain to reprobation.
1. Because the act of reprobation has reference to some men,
not to all, for not all are reprobates.
2. If sin exists from the act of reprobation, or not without
it, then only some men commit sin, and the rest do not commit
it, that is, they sin, to whom God had reference in the
negative act of preterition, and they do not sin, to whom He
had no such reference. But all have sinned. It is not then
from that act.
3. If sin exists from the negative act of reprobation, it
then follows that Adam and all men in him are reprobates, for
Adam, and, in him, all men have sinned. This consequence is
false, therefore the antecedent is also false.
4. By converse reasoning, if the sin of man resulted from the
negative act of preterition, then, from the affirmative act
of predestination, which exists at the same moment with the
opposite of the act previously referred to, for neither of
these acts exists without the other, and they are oppositely
spoken of, results the perseverance of man in goodness, at
least in reference to this single act. But no man perseveres
in the good in which he was created, according to the
affirmative act of predestination. Therefore, also, the sin
of man is not from the negative act of reprobation or
preterition.
5. To those, to whom God once, by the negative act of
reprobation, denies efficacious aid, He finally denies
efficacious aid, otherwise the reprobate are not reprobate.
He does not deny, finally, to all men, efficacious aid, for
then all would be reprobate. Therefore, that act, by which
efficacious aid was denied once to all men, is not an act of
reprobation. But some negative act of the Deity preceded the
sin of man, for otherwise man would not have sinned.
Therefore that is an act of providence.
Here, however, two things are to be considered. First, sin
did not exist of necessity from that negative act, but, in
view of that act, it might or might not be committed. For
providence ordained man to eternal life, and conferred means
sufficient and necessary for the attainment of that life,
leaving, (as was suitable at the beginning), to the choice of
man, the free use of those means, and refusing to impede that
liberty, lest it might rescind that which it had established,
as Tertullian happily remarks in the passage quoted by you,
(Advers. Marcion, lib. 2, resp. 14). From which act of God,
refusing to prevent sin efficaciously, (the opposite of
which, the affirmative act of determining to prevent it
efficaciously, would be inconsistent with the first
institution of the human race, and the affirmative act of
determining to prevent a sin, finally, would have pertained
to predestination,) results the fact that man could commit
sin, not that he did commit it, but because God, in His
infinite wisdom, saw, from eternity, that man would fall at a
certain time, that fall occurred infallibly, only in respect
to His prescience, not in respect to any act of the divine
will, either affirmative or negative. Whatever happens
infallibly in respect to an act of the divine will, the same
also happens necessarily, not only by the necessity of
consequence but by that, also, of the consequent. It may be
proper, here, to mark the difference between what is done
infallibly and what is done necessarily. The former depends
on the infinity of the knowledge of God, the latter on the
act of His will. The former has respect only to the knowledge
of God, to which it pertains to know, infallibly and with
certainty, contingent things; the latter belong to the
existence of the thing itself, the necessity for which
resulted from the will of God.
In the second place, the providence of God does not
discriminate definitely between the classes of men, as elect
and reprobate. Therefore, that negative act of God has
reference to all men in general, and universally, without any
distinction of elect and reprobate. From these thing, I
conclude, since that negative act, which preceded sin, was
not of reprobation or preterition, but of providence as
distinct from the former, it follows that God, in the act of
preterition, had not reference to men apart from sin or
considered as not yet sinners. For no negative act of
preterition preceded, either in order or in time, this
negative act of providence. Likewise no other act of
preterition intervened between this act of providence and
sin. If any act of preterition intervened, an act of
predestination also intervened. There was no intervention of
the latter, and, therefore, there was not of the former. This
act of predestination would be the preservation of some in
goodness, and their deliverance from possible sin. No one of
mankind has been preserved in goodness and delivered from
possible sin, for all have sinned. It was not, however,
necessary to prove here that man sinned, not necessarily but
freely, for that point is not in controversy, but it was to
be shown, that, if preterition is supposed, man,
nevertheless, sinned freely, and not of necessity.
My second argument is also based on a hypothesis, which, in
my opinion, whether incorrect or correct your wisdom will
decide, I have taken from your Theses. The hypothesis
consists of two parts; -- first, supernatural happiness
cannot be acquired by the powers of nature alone; secondly,
the law, given to Adam, could be observed by the powers of
nature alone. The first part is true. The second is contained
in your Theses. Man is left in a state of nature, which can
effect nothing supernatural or divine. But yet he was able to
keep the law, otherwise God is unjust, who imposes a law,
which cannot be obeyed by the creature. Hence I concluded
that spiritual punishment ought not to be inflicted for the
transgression of that law, to the observance of which
spiritual or supernatural reward is not promised. But
supernatural reward is not promised to the observance of a
law, which can be obeyed by the powers of nature alone,
otherwise nature could acquire that which is supernatural,
therefore, spiritual punishment ought not to be the penalty
of the violation of the same law. Further, the law, imposed
on Adam, could be performed by the powers of nature alone,
according to your view, as I have understood it; therefore,
spiritual punishment ought not to be its penalty. But its
penalty is spiritual; therefore it is unjust.
I will not, at this time, inquire whether such may or may not
be the consequence of your Theses, since you now say
distinctly that a supernatural reward was prepared for our
first parents, if they should remain in their original
integrity. Therefore, I claim that my reasoning is valid,
though the hypothesis, on which it was based, is removed.
From your own statement, indeed, I deduced an inference in
favour of my sentiment. That which was prepared for all men
on condition of the obedience, which they could render the
gift of divine grace, bestowed or to be bestowed on them,
could not be denied to some men by the sure and definite
decree of God, except on account of their foreseen
disobedience. Eternal life was prepared for all men, on
condition of that obedience which they could render.
Therefore, eternal life could not be denied to some men, by
the sure and definite decree of God, that is, by preterition,
except on account of their foreseen disobedience. Therefore,
also, men are considered by God, in the act of preterition,
as sinners; they are not, then, considered in general.
I do not touch the sentiment of Aquinas, except as it is
explained in your Theses. I might, however, require him to
prove that God passed by man, considered in a state of
integrity, in which he had, not only natural, but also
supernatural endowments. I grant that supernatural happiness
is that inheritance of the children of God, but it would have
been given to those, who should remain in their primitive
integrity, though in a different mode from that in which it
is bestowed on believers in Christ. It would have been given
to the former "of the works of the law;" it is given to the
latter "of faith;" to the former the reward would have been
reckoned not "of grace, but of debt;" (Rom. iv, 4), to the
latter, as believers, it is "reckoned of grace;" to the
former, it would have been given by "the righteousness which
is of the law," which saith "that the man which doeth these
things shall live by them," to the latter by "the
righteousness of faith, which speaketh in this wise, if thou
shalt believe in thine heart," &c. (Rom. x, 6, 9.) We have
already spoken in reference to that primitive state, and to
perseverance in it.
NINETEENTH PROPOSITION OF ARMINIUS
In addition to all that has been said, it is proper to
consider that, since predestination, preterition, and
reprobation, really produce no effect on the predestinate,
passed by, and reprobate, the subject of the actual
execution, and that of the decree in the divine mind, are
entirely the same and are considered in the same mode. Hence,
since God does not, in fact, communicate grace, except to one
who is a sinner, that is, the grace prepared in
predestination, since he does not, in fact, pass by, does not
condemn or punish any one, unless he is a sinner, it seems to
follow that God did not decree to impart grace, to pass by,
to reprobate any one, unless considered as a sinner.
ANSWER OF JUNIUS TO THE NINETEENTH PROPOSITION
Before I treat of the subject itself, it is necessary to
refer to the ambiguity which was alluded to, in my answer to
the second proposition. In the whole of your letter, to
reprobate is to damn, and reprobation is damnation. But in my
usage, reprobation, and preterition or non-election are the
same. Hence that the subject may be made more plain, you will
not complain if I should substitute the word damnation for
the word reprobation. You say that "predestination,
preterition and damnation, have no reference to action in the
predestinate etc," that is, that the predestinate or elect,
the passed by, and the damned, are elected, passed by, and
damned by God without any consideration of quality which
exists in the individual. I think, indeed, that the relation
of these things is different according to the Scriptures.
Election and non-election have reference to nothing in the
elect and the passed-by: but damnation supposes sin, in view
of which the sinner is damned, otherwise the entire work of
predestination, is limited to eternity.
I readily acknowledge that, in these matters, the subject
must be considered in the same light whether existing in fact
or only in the mind. For the elect is elected, and the
reprobate is passed by as a man; he is damned as a sinner.
He, who is, in fact, elected or passed by as a man, is so
elected or passed by in the mind of the Deity. He who is
damned as a sinner, is so predamned. Else, the internal and
the external acts of God would be at variance, which is never
to be admitted. This being fully understood, you see, my
brother, that whatever things you construct on this
foundation, they can, in no way, be consistent.
You say that" God does not, in fact, communicate the grace
prepared in predestination," that is, saving grace, "except
to one who is a sinner, he does not, in fact, pass by any
one, unless he is a sinner." If you affirm this of saving
grace, in an absolute and universal sense, it is shown to be
false by the salvation of the elect angels, and the
preterition of others. Did God elect and pass by the angels
as sinners. Origen may hold this view. We hold an entirely
different one. If, however, you say that you are speaking of
grace towards man, then it follows, from this statement, that
the first man, in that primitive integrity, had not the
communication of saving grace. This, indeed, I think that you
will not affirm. Therefore, this grace is communicated to man
as man, though not as a sinner, and not to man only, but to
the angels. If you say that it was communicated to man, in
his present sinful character, we do not deny it. Indeed, we
believe that it is now communicated to none except he is a
sinner, since no one of the human race is not a sinner. We
readily concede to you that no one is damned or punished
unless he is a sinner. Thus, a part of your conclusion is
denied, namely, that which has reference to election, and a
part is conceded, namely, that which refers to damnation.
REPLY OF ARMINIUS TO THE ANSWER TO THE NINETEENTH PROPOSITION
I used the word reprobation in the sense in which you use it,
as I have several times already stated and proved. I do not,
however, object to your substitution, in its place, of the
word damnation. But you do not take my argument in its true
sense. I do not, indeed, consider that the predestinate, the
passed-by, the damned are elected, passed by, damned by the
Deity without reference to any quality, which may exist in
them. Is it possible that I should do so, when I, always and
every where, endeavour to prove that sin is a condition or
quality requisite in the object of the divine decree, My real
meaning is this. Predestination, preterition, pre-damnation,
as acts remaining in the agent, or as internal acts, produce
no feeling in an external object, but the execution of those
internal acts, which consists in external acts, passes over
to external things, and produces an effect on them, as is
explained by Thomas Aquinas (Summa prima quaest. 23, artic.
2), from which passage it is apparent that, in the scholastic
phraseology, it is one thing to produce an effect and another
thing to suppose or have reference to something in the elect,
the passed-by, the damned. But if those internal acts have no
effect on the object, then it follows that the object is the
same in every respect, and is considered in the same mode by
the Deity, both in the act of decree and in that of
execution. Hence, I conclude that, since it is certain that
God, in the external act, communicates the grace, which is
prepared in predestination, to man, only as a sinner, and, in
the external act, passes by man only as a sinner, and, in the
external act, damns man only as a sinner, it follows that
God, in the internal act, prepared grace only for a sinner,
determined to pass by only the sinner, and predamned only the
sinner, that is, in the internal acts of predestination,
preterition, and predamnation, had reference only to man
considered as a sinner. That God communicates the grace,
prepared in predestination, only to the sinner, passes by
only the sinner, (concerning damnation, we agree), is, I
think, most evident. Your two-fold argument does not at all
affect this truth. To the first part, I make the answer,
which your foresight has anticipated that we are discussing,
not the predestination and reprobation of angels, but those
of men, the term grace being restricted to that which was
prepared for man, in the act of predestination.
To the second part of your argument, which charges my
proposition with absurdity, I reply, that there is an
ambiguity in the phrase, saving grace. It may refer to that
grace which is sufficient and able to confer salvation, or to
that which is efficacious, and does, certainly, and in fact,
bestow salvation. Again, it may refer to the grace, which God
bestowed on man in his primitive state, or to that which is
now bestowed in his sinful state, that, being made free in
Christ, he may, through Him, obtain life from the dead. My
proposition concedes that man possessed the former in his
state of innocence, and so avoids absurdity. It also denies
that he possessed the latter before the fall, and, at the
same time, denies that this is absurd. This latter grace, and
not the former, was prepared in predestination, and so my
argument remains firm and immovable.
For these reasons, Reverend Sir, I can not yet persuade
myself that man, considered as a sinner by the Deity, is not
the adequate object of predestination, preterition and
predamnation.
TWENTIETH PROPOSITION OF ARMINIUS
It does not seem to me that this sentiment is established by
the argument from the necessary declaration of the freedom of
grace and of the divine goodness. For though I might concede
that the declaration of that freedom was necessary, yet I
might say that it is declared in the very creation and
arrangement of things, and moreover that it could, and indeed
ought to be declared in another way.
The argument, from the necessary declaration of the divine
justice, has no more weight with me, both because justice in
God, as His nature, is equally directed towards the whole
object and all its parts, unless, there be some diversity,
dependent on His will, and because God has declared Himself,
in Scripture, to be of such character that it was not
necessary for Him to punish the sinner, according to strict
legal justice, in order to the manifestation of His justice,
but that He knew another, more noble, way for the revelation
of His own justice. Nor, does the argument, deduced from the
nature of providence, seem to have weight, since it pertains
to providence to permit that some should fail of the highest
good, and of a supernatural end, and that permission,
understood in harmony with this sentiment, is to be
attributed not so much to a sustaining and governing, as to a
creating providence.
ANSWER OF JUNIUS TO THE TWENTIETH PROPOSITION
After the discussion of election and reprobation, we come in
this place to the consideration of the design, according to
which, the good or evil of an action is often to be decided.
But here a three-fold design is presented; having reference
to the divine freedom in grace and goodness, and to the
divine justice, and to the divine providence. Other
attributes, might indeed, be considered, but from these a
decision may be made concerning others. In reference to the
first design, you present two arguments.
1. You affirm that this freedom "is declared in the very
creation and arrangement of things." You would infer then,
that it was unnecessary that it should be also declared in
this way. This inference is denial. For it was not sufficient
that such declaration should be made in the creation and
arrangement of things, if it should not be declared also in
their progress and result. Nor, indeed, if it has been
sufficiently declared in our present nature and life, does it
follow, of consequence, that there is no necessity of any
declaration in the life of the future world. For, on the
contrary, if God should have declared His liberty in matters
of an inferior nature only, and not in those, which are
superior and pertain to the future world, it would seem that
he, through want either of knowledge or of power, had omitted
the more worthy declaration of His own freedom. For the
nobler manifestation of that freedom is made in things of a
nobler nature; and that good is better and more noble, the
consequences of which are better and more noble. Who can
believe that God lacked either knowledge, power, or will in
this matter.
2. You affirm that this liberty "could, and indeed ought to
be, declared in another way." I grant it. It could and ought
to be, declared in this, and in other modes, as has been done
by the Deity. But if you use the phrase another, in an
exclusive sense, as having reference to some particular mode
and not to this one, it is denied, and, in the preceding
argument, is sufficiently confuted.
The second design is, in like manner, opposed by two
arguments. Your first argument, contained in these words,
"because justice in God, as His nature is equally directed,
&c.," is, in the very same sentence, refuted by the addition
of the words, "unless there be some diversity, dependent on
His will." For justice in us is regarded in two aspects, as a
habit and as an act proceeding from that habit, and diffusing
itself first inwardly and then outwardly. In God, it is also,
considered in two modes, as nature, and as an act of nature
through the will, flowing from the nature and according to
the nature of God. In the former mode, it is the very essence
of God; in the latter, it is the work of that essence. Of the
former, you rightly affirm that "justice in God as nature is
equally directed towards the whole object, and all its
parts." The phrase "as nature" is susceptible of a two-fold
reference, as equivalent either to w[sper fusiv and imply a
similarity of operation to that of nature, (in which sense I
understand you to use it), or to kaqw<v fusiv and implying
that the nature of God or His essence is justice itself. For
since the essence of God is entirely simple, justice, nature,
essence, and His other attributes are, in fact, one, though a
distinction is made in them in our usage. In reference to the
latter mode of justices the expression "unless there be some
diversity dependent on His will," is subjoined most suitably,
and yet with some ambiguity. For in the justice of God, as
His nature, there is never diversity, not even as the result
of His will. What? Can a change in His essence, in His own
nature result from the will of God, whose attribute, I do not
say in all respects, yet absolutely, and pertaining to Him
alone, and always, is immutability? But that justice, which
is the work of the divine essence, emanating from that will,
whether outwardly or inwardly, may indeed be diversified in
an infinite number of modes, according to His wisdom and
will.
Your second argument, to speak in a few words and with
directness, is faulty in two respects. First, though your
statement is true, if properly understood, namely, "God has
declared Himself, in Scripture, to be of such character that
it is not necessary for Him to punish the sinner, according
to strict legal justice, in order to the manifestation of His
justice," since His justice, in all respects and infinitely,
surpasses legal justice, as, in the nature of things, the
reality exceeds the type, and the substance exceeds the
shade. Yet it, by no means, follows from this, that God must
not so punish the sinner for the manifestation of His own
justice, or that it is from legal justice that He so punishes
him. But, on the contrary, it follows rather that God must so
punish the sinner for the manifestation of His own justice,
and that the fact of such punishment is dependent on His
justice, which exceeds and in a most excellent, that is, in a
divine method, surpasses legal justice, and which, in His
word, to us, according to our measure, takes the form of
legal justice, as the shadow of that most excellent justice.
There is no element of justice, expressed to us in the law,
which does not exist in the justice of God, and flow from it
in a most excellent manner. In the law, He has both expressed
the justice due from us, and shadowed forth His own. Consider
only this, that God is justice in an absolute sense, or (if
you prefer), that He is the absolute principle and cause of
all justice, as of all good, you at once destroy your own
argument. For if He is, absolutely, justice, or the absolute
principle and cause of all justice, then He is the principle
of this justice also, and the cause and effector of it, as
not only mediately shadowed forth in the law, but also,
immediately effected by His own work. For whence is that
legal justice, if not from God, expressing by His own
infinitely wise will, what He is, and what He does, as it is?
Besides, if God is, absolutely, justice, and the principle of
justice, he punishes not according to the justice of the law,
but according to His own justice, which the law adumbrates to
human comprehension, and which He cannot but set forth in His
creatures, both in the present and the future worlds as he
has declared in His word. I am still less satisfied with your
second statement, in which you affirm that "He knew another,
more noble way for the revelation of His own justice." God
certainly knew and thoroughly understood both that and the
other, and every possible way, according to the divine mode.
But it is necessary, my brother, that you should, in this
case, consider that God always contemplates all things,
according to their individual relations, and according to
their relations to the universe, over which He presides. If
it should be denied that God, in respect to its individual
relation, knew another more noble way for the manifestation
of His justice, how, I pray, would you prove it? Would it
not, indeed, on the contrary, seem, to the pious to be
altogether more probable, since God is infinitely wise, that
He most wisely adopted the noblest way to manifest (which is
the work of the divine wisdom) His justice, to His own glory,
to our instruction, and to the perfection of the universe,
Let it, however, be conceded that God, since He has all
knowledge, knew another more noble way for accomplishing this
thing, yet I deny, that with reference to the relations of
the universe there existed another more noble way, in which
God could obtain this object, since it would have been better
that He should use that other nobler way. For it concerns the
wisdom of God, that every variety of way should be adopted in
manifesting His justice, and should be set forth before the
eyes of all in the universe. For example, let the more noble
way of displaying that wonderful justice of God, be that
which has punished and shall forever punish the wicked
angels. Should I grant this, do you not see that it would
pertain to divine wisdom to vary in this case also, the mode
of the divine justice? This is sufficient in reference to the
second argument. The third design, which has reference to the
Providence of God, is excluded in your argument, in a
peculiar manner, by limitation, as it is called, "since that
permission is to be attributed, not so much to a sustaining
and governing, as to a creating Providence." By your
permission, this whole limitation is denied. It is indeed
destroyed by the very definition of the terms, without any
argument on my part. Describe the course of the divine
Providence. Its principle, or first step, is called creation,
that is the production of existence from non-existence. Its
middle step is government, containing ordination and
sustainment. Its third or last step is consummation.
Consider, now, to which part permission shall be ascribed.
Creation is an act of God alone, the glory of which He, by no
means, communicates to the creature, for it is created, not
creating. In the act of creation, existence is bestowed on
some thing, that it may become what it is not, essentially,
in nature. By creation, then, it is given to man that he
should be a man, and that there should be in him whatever
belongs to him as a creature. Thus freedom of the will was
bestowed on man.
What is permission? Not an act of God, but a cessation of
action. It does not bestow existence, but gives to that,
which already exists, power over its own life. Nature itself
affirms that creation differs in kind and characteristic from
permission. Creation is not a part of ordination, but it is
the principle, point, first term. Permission belongs to
ordination, consequent on that principle. It does not then
pertain to creation.
It is true, that freedom of the will in man pertains to
creation, but as an essential faculty, not as developed in
action; which action, without doubt, after the creation of
the faculty and its endowment with its qualities, depends on
the divine ordination, and that ordination on providence. I
do not, indeed, see how that permission could be bestowed on
our first parents at their creation, which, in our case, must
be referred to ordination. It is necessary that there should
be correspondence in both cases. But, finally, though I
should concede that permission pertains to creation, this
also, even on your authority, would be the work of
providence, since you say that providence is creating, as
well as sustaining and governing. Permission, then, by your
consent, belongs to providence. It belong, according to our
argument, and, as I hope, with your assent, to governing or
ordaining providence. Therefore, whatever may be said
concerning the relation of providence, permission, by
necessary consequence, pertains to it.
REPLY OF ARMINIUS TO THE ANSWER OF JUNIUS TO THE TWENTIETH
PROPOSITION
I have now discussed the theory, which considers man as the
object of predestination and preterition, either in a purely
natural state, or also with some supernatural endowments, yet
apart from the consideration of sin as a condition requisite
in the object. And I think that I have proved that man is
considered by God, in His decree, not otherwise than as a
sinner. I proceed to answer the three arguments usually urged
in favour of this theory; and I only show that a theory, like
this, is not sustained by those arguments. It seems,
therefore, to be requisite, not only that my reasoning should
be refuted, but also that the force of those arguments should
be established. The latter has been entirely neglected by
you. We will now consider in what respects my reasoning has
been invalidated.
The first argument from the necessary declaration of the
freedom of grace and of the divine goodness, I answer, first,
by simply denying that such necessity exists, and then, if
that necessity is conceded, by denying that mode, which is
preterition, such as is described in the theory which I
oppose. This denial is confirmed, partly from the fact that
God has declared the liberty of His own goodness in the
creation and various circumstances of material things; partly
because he could, and indeed must declare that same liberty
also in a mode other than that of preterition. For the better
understanding of these things, I will make a few illustrative
remarks.
First, since no external act of the Deity is absolutely
necessary, no declaration of the freedom of the divine
goodness is absolutely necessary. For God is happy by the
internal and essential knowledge of Himself, and is glorious
in Himself. Secondly, since, nevertheless, it seemed good to
the Deity, to communicate, by the free act of His will, His
own good, to the declaration of His goodness, it was suitable
that there should be a declaration, not only of His goodness,
but also of the freedom of that goodness, that it might be
manifest that God communicated good to His creatures, not by
any necessity, but of His mere will; not to the increase of
His own good, which was already perfect, but to the
perfection of Nothing, and of the beings created out of it,
according to the mode of communication, adopted by the
internal act of His will, both to the single parts of
Nothing, and to the individual creatures. The good which God
purposed to communicate, is two-fold in respect to the
subject, on which He determined to bestow it, natural and
supernatural. In the communication of both, it was just that
He should declare, not only His goodness, but also the
liberty of His goodness and grace. In the communication of
natural good, He declared the freedom of His goodness in the
creation and various condition of material things. For when
He communicated to that part of original nature, which is
purely nothing or chaos, this entity and form, He declared
His own liberty to communicate an entity and form which
should be different.
In the communication of supernatural good, He manifested the
same freedom, when He made a great part of His creatures
without a capacity to receive supernatural blessings, and
made angels and men alone capable of those blessings, and
actually partakers of some of them. In respect to those
blessings of which He made all the angels, and the first
human beings, and in them all, conditionally, who should be
born from them, partakers, there is no place for preterition
of this kind, as this pertains to a portion either of angels
or of men, but only for that preterition, which has reference
to other creatures, who were passed by, in the communication
of supernatural blessings. But in the communication of
blessings, of which he made angels and men not actual
partakers, but only capable, the freedom of the divine
goodness and grace was also to be declared, that it might, in
this way, be evident both that those things, which they all
received, were bestowed, and that those things, of which they
were made capable, would be bestowed on angels and men, not
according to the excellence of their nature and of merit, but
of grace.
I thus acknowledge and concede this, but I deny that the mode
of declaring the divine freedom in the communication of these
blessings is the preterition now under discussion; and I deny
that this preterition was used by the Deity for the display
of that freedom, and this was my meaning when I said "it
could and indeed ought to be declared in another way," by the
word "another," excluding that mode which is contained in
that preterition.
If it should be asked in what other way the freedom of the
divine goodness "could and indeed ought to be declared," I
reply that, in reference to men, (I have always excluded
angels from the discussion), it was possible to declare that
freedom, if God should prescribe the condition on which He
would communicate good; that it was declared by his eternal
decree, when he prescribed to man the condition on which he
might obtain eternal life, and those gifts of grace, which,
in addition to what had already been bestowed, might be
necessary for its attainment. I reply also that it ought to
be declared in some other way, if declared at all, since it
ought not to be in that way, for that one is in accordance
neither with the wisdom of God nor with His justice, since,
by it, to creatures, capable of certain blessing from the
divine goodness and grace, the same blessings are, absolutely
and apart from any condition, denied. Therefore, it ought to
be declared in some other way, and, indeed, in that way of
which I have spoken. For God can not decree not to give to
any creature that of which it is capable and for which it was
made, except on condition that it has made itself incapable
of receiving the blessings of which it was made capable by
its Creator. But whatever may be true in reference to this,
you should have shown in what manner the argument from the
freedom of the divine goodness and grace proves the
preterition or non-election which is described in your
Theses. The second argument is from the necessary display of
the divine justice. I impugn it in two ways. That it may be
seen how my reasoning avails against this argument, it is to
be considered that I design to assail it, in the form in
which it is presented in your Theses. These are your words: -
- (Thesis 17.) "The preparation of punishment is an act of
the divine good-pleasure, in which God purposed, from
eternity, for the display of His grace, to punish His
creatures, who should not continue in their original
integrity," &c., and (Thesis 18) "God prepares punishment for
His creatures, who, sin contrary to His law, to be reprobated
on account of sin, according to the necessity of His
justice." Since reprobation and preparation of punishment,
which are here used as synonymous, are in these words said to
have originated in "the necessity of the divine justice," I
wished to confute it, as, for two reasons, not in harmony
with the truth. The first reason is this; -- If God prepares
punishment for sinners from the necessity of His own justice,
then He prepares punishment for all sinners universally, that
is, by the decree of predamnation. But the consequent is
false; therefore, the antecedent is also false. The reasoning
is certainly valid. For, since justice in God is considered
as a natural attribute, it acts in the same manner towards
its whole object and all its parts. Sinners are the objects
of justice in this case. Therefore, it acts equally on all
sinners, that is, it prepares punishment for all. This is
plainly signified in the word "necessity" in connection with
"justice." For, if He necessarily prepares punishment for
sinners or for those about to sin, He prepares it for all
without distinction, and that word added to "justice"
indicates that justice is to be considered as a natural
attribute in God, and it can not, for the reason already
mentioned, superintend predamnation. I added, however, the
qualifying remark "unless there be some diversity dependent
on His will," my meaning, in which, was that it is dependent
on the will of God whether that attribute should act in an
absolute manner or respectively, in reference to all sinners,
or in reference only to some. In this way I refute not that
which I previously said, but that necessity, which is
considered as laid on predamning justice. For if, by the will
of God directing that justice, it occurs that God prepares
punishment for some sinners, and does not prepare it for
others but remits it to them, then that predamnation, or
reprobation (as it is here called), was decreed by God, not
by the necessity of His justice.
Let me more briefly state this idea. Justice in God tends to
the punishment of sin, as mercy or grace tends to its
remission, without any distinction in those who have
committed sin. If justice should administer its own act, all
sinners would be punished; if mercy should administer its own
act, all sinners would be pardoned. These acts could not be
performed at the same time, and, in this case, the one would
oppose the manifestation of the other, which could not with
propriety occur.
Therefore, the wisdom, appointed over them, for the direction
of both, judged that its own sphere of action should be
assigned to each. In accordance with this decision, the will
of God directs His justice in such manner, that there can be
opportunity for mercy, and His mercy, that the honour of His
justice may also, in the mean time, be maintained. But it can
not, in my opinion, be affirmed that what is decreed by the
divine will, was done by the necessity either of justice or
of mercy.
The second reason is this. If God knew a more noble way for
the manifestation of His justice than that by which,
according to the law, punishment was prepared for those who
should sin, then the display of justice, according to the
law, was not necessary. But the former is true, therefore the
latter is also true. The reasoning is conclusive. If two ways
were open for the illustration of the divine justice, then it
is not absolutely necessary that God should make use of one
to the complete conclusion of the other. The justice of God
may be displayed in the exaction of punishment from the
individuals who have sinned; the same justice may also be
displayed in the exaction of the same punishment from him,
who has, according to the will of God, offered himself as the
pledge and surety for those sinners. He is "the Lamb of God,
which taketh away the sin of the world," (John i, 29.) "He
hath made him to be sin for us, who knew no sin," (2 Cor. v,
21). This is that "other more noble and more excellent way."
In it there is a more vivid display of the Divine execration
of sin, than in that, which demands punishment from the
sinners, in their own persons, both from the fact that, in
the latter case, the infliction of punishment could be
ascribed, by His enemies, to the vindictive passion of the
Deity, and not to His justice, alone, which would be
impossible in the former case, since the punishment is
inflicted on one, who has not personally sinned, and from the
fact that in this way, the inflexible rigor of divine justice
is displayed, which could not grant, even to the intercession
of His Son, the pardon of sin: unless punishment had been
inflicted; according to which, indeed, that Son could not
even intercede, if his own blood had not been shed, and
atonement had not, by it, been made for sin. I conclude,
then, that the display of justice, according to the law, was
not necessary, and consequently that punishment was not, from
any necessity of the divine justice, prepared for these, who
should sin, since God was free to impose on His own Son, to
be received and suffered, their due punishment, removed from
the individual sinners.
That, which you adduce in opposition to these ideas, does not
seem to me to be valid. For God, of His own justice, punishes
either sinners or their surety. The former mode of its
manifestation is according to the law, the latter mode
transcends, the former is revealed to us in the gospel. It
may be said, however, that both modes were necessary. I deny
it. The latter, depended on the mere good pleasure of God;
the former could be changed to it. Otherwise it would have
been necessary, for "without shedding of blood there is no
remission." (Heb. ix, 22.) These things which are said
concerning the justice of God, as exceeding the justice of
the law, are not to the purpose; for it was not my meaning
that the justice, which actuates God in the punishment of
sin, and by which He punishes sin, is legal justice, but that
He should punish it according to the letter of the law, "In
the day that thou eatest thereof, thou shalt surely die,"
(Gen. ii, 17) and "Cursed is every one that continueth not in
all things which are written in the book of the law to do
them." (Gal. iii, 10.) It should also have been shown in this
place how this argument, from the necessary display of the
divine justice, proves this preparation of punishment.
The third argument, deduced from the nature of providence, is
of this nature, in the view of Thomas Aquinas, (summa prima,
quæs. 23, act 3.) "To permit some to come short of the
highest good, pertains to the providence of God;" -- "But to
reprobate is to permit some to come short of the highest
good; -- Therefore, the reprobation of some pertains to the
providence of God." I affirmed that this argument possessed
no weight in favour of the theory, which I now oppose;
against that which makes sin a requisite condition in the
object of reprobation or preterition. I proved it from the
fact that permission, understood in accordance with that
theory, is to be attributed not so much to sustaining and
governing providence, as to creating providence. I will first
explain my meaning, and then show the force of that argument.
I make three sets of providence -- creation, sustainment, or
preservation of the creature, and its government, and
according to those acts, I say that providence is creating,
sustaining and governing, and I attribute to each of these
modes its own particular acts, which are appropriate to each
of them. I also say that there are some acts, which so
pertain to one of these, as, at the same time, to depend on
another preceding act, so that they may not be entirely under
the control of that providence from which they proceed, but
may be limited and determined by the act of some preceding
providence. These acts, being mixed in their nature, can be
referred both to this and to that providence, to one as
immediately flowing from it, to the other as determined by
it, and necessarily dependent on its previous set. Such acts
seem to be attributed not so justly to that providence from
which they immediately flow, as to that, which prescribed
their form and mode, to which mode and form that immediate
providence was bound, and in reference to those acts was a
servant to the other as principal. I now apply these
thoughts. The permission, by which God left man to his own
counsels, pertains immediately to governing providence, but
it is government uncontrolled, determined by a preceding act
of creation. For it could not choose between leaving and not
leaving man to himself, for then, that, which had been
already divinely instituted, would be rescinded; it was bound
by that condition of creation, by which freedom of the will
was bestowed on man, and he was left to his own counsel.
This was my meaning, when I said that this permission
pertained, not so much to governing or sustaining, as, to
creating providence. We may now consider the validity of my
argument in sustaining my view. We must here consider a two-
fold permission, that by which man is left to his own counsel
and permitted to sin, and that by which the sinner is left in
his sins and permitted finally to fail of the highest good.
The former, pertains to governing providence as was said, but
determined by the act of creation; the latter, pertains to
governing and uncontrolled providence. The former, pertains
to providence, the latter, to preterition in
contradistinction to providence. For all men, represented in
Adam, have been left to themselves, and to their own counsel,
yet all are not reprobates or passed-by. But all, who are
finally left in their sins, and given up to their own
counsel, after the commission of sin, are reprobate and
passed by, and they who are passed by, are all left finally
in their sins, and are permitted to fail of the highest good.
Now I grant that, if by permission is understood a final
reelection in sin, the whole syllogism is sound and valid,
but, in that case, it sustains the theory, which makes sin a
requisite condition in the object of reprobation or
preterition. For that permission has reference to sinners.
But, if it is referred to the leaving of men to their own
choice before the commission of sin, I deny that reprobation
can be defined by that kind of permission. It is apparent,
then, that no conclusion can be drawn from that syllogism in
favour of the second theory, and against the view which I
advocate. For the second theory presents man, apart from any
reference to sin, as the object of preterition and
reelection. That syllogism, however, is unintelligible, if it
does not refer to permission and reprobation of sinners. For,
in the permission by which the first men were permitted to
sin, no one failed of the highest good, unless there was also
a dereliction in sin; and reprobation is not that permission
by which men were permitted to sin. It should also have been
shown, in this place, how that argument from providence and
permission is adapted to the confirmation of the second
theory.
This might be sufficient for my purpose, but I am disposed to
add some thoughts concerning providence, in view of your
remarks in reference to it. Far be it from me, indeed, to
disapprove them. They, however, omit the mutual arrangement
and connection of the particular parts of providence. I made
the distinction of providence into creating, sustaining and
governing, not so much from my own idea, as from that of Dr.
Francis Gomarus, who, in many passages of his writings,
comprehends creation in the term providence. In the Theses on
The Providence of God, discussed under his direction as the
presiding professor, by Hadrian Cornelius Drogius, in the
year 1596, it is said (Thesis nine) "The parts of this
execution" (that, by which God executes the decree of
providence) "are two, creation and government, &c., under
which government are comprehended continuation, and
preservation, and legitimate ordination." (Libre de
provdentia Dei, cap. 1, ex Cicerone) "I affirm, then, that
the world and all its parts were constituted at the
beginning, and are administered through all time by the
providence of God." (Ex Lactantio) "There is, then, a
providence, by the force and energy of which, all things,
which we see, were made, and are ruled." (Ejusdem, libro 7)
"That execution is distributed into the creation and the
government of this world. The parts of this government are
two, the preservation and ordination of the world, thus
constituted." Your view is also the same, as presented in
your disputation. On the providence of God, discussed in the
year 1598, for, in the first Thesis, are these words: "The
word providence, taken in a wider sense, embraces the eternal
decree of creation, government, and ordination, and its
execution." I am not very solicitous in reference to the
distinction of these words, government, preservation,
ordination; whether government embraces both preservation and
ordination, or only the latter, and there is a
contradistinction between it and the former.
As to the arrangement and mutual connection of those parts, I
affirm that it is possible that the act of the latter should
depend on some act of the former, and in such a manner that
the act of the latter should be determined to one direction
by the former. I showed this in the example of the
permission, by which God let, man to his own counsel. That
act originated in the government of God, or in His governing
providence, but it was determined by His creating providence,
which made man free and self controlling, so far as pertained
to that freedom, but, in other respects, responsible to the
law of God. I here do no injustice to the providence of God,
nor do I deny to Him universal liberty in His own action. I
acknowledge that the providence of God is absolutely free. In
the creation of man, He acted freely; in bestowing free will
on man, He acted freely. But, if one action of the Deity,
through the providence of God itself, be supposed, the
necessity of another act of the divine providence can be
deduced from it, which necessity is dependent on the free
dispensation of the antecedent act of providence.
I will present another example, by which the same may be
demonstrated. God has created angels with this condition,
that they, who should not continue in their original
innocence, should be punished forever without pardon. Some
sinned. God, in the act of his governing providence,
inflicted punishment on them by an act determined by previous
creation, so that, if he did not wish to change that which
was established in creation, he could not remit their
punishment. This was my meaning in what I presented in answer
to the third argument, which you do not refute, even though
it be conceded that permission pertains to governing or
ordaining providence, which I freely concede to you in the
sense in which I have explained it. It should have been
proved that the permission, by which man was left to his own
control, pertains to reprobation or preterition, or that the
permission, by which he was permitted to fail of the highest
good, has place in reference to man, not a sinner, or
considered as a sinner. Hence, also, those words of Thomas
Aquinas (prima sum, quaes. 23, art. 3, in respons.
generali), "For as predestination includes the purpose to
bestow grace and glory, so reprobation includes the purpose
to permit some to fall into transgression, and to inflict the
punishment of damnation for that transgression," if
diligently examined, are not accurately true. For the purpose
to permit some to fall into transgression, does not belong to
reprobation, since God permitted all men to fall into
transgression. This is also susceptible of proof from the
acts which he attributes to predestination. The purpose of
bestowing grace and glory is attributed to predestination.
What grace? That by which some are not permitted to fall into
transgression, but are preserved in their original state of
integrity? By no means; but that grace by which some are
delivered from that sin into which all were permitted to
fall. The act of reprobation, then, should have been directly
opposed to that act of predestination. But that is a
permission to remain in sin, or an abandonment in sin, which
is a negative act, and a purpose to inflict punishment for
the sin, which is an affirmative act. The former is the
opposite of grace, the latter, of glory. But it is not
strange that a man who has written so many most erudite
volumes, should not have been able to examine accurately each
and every subject.
TWENTY-FIRST PROPOSITION OF ARMINIUS
In a comparison of these two theories, the latter seems not
more probable than the former, since it involves the same
absurd consequence. This I will briefly prove. In the former
theory, the following order may be observed. God decreed to
illustrate His own glory by mercy and punitive justice. He
could not effect this without the introduction of sin. Hence,
sin must, of necessity, and with certainty, have been
committed. It could only be committed by him who, being
accountable to the law, was able to fulfill its requirements,
but it could not be committed, of necessity and with
certainty, by a free and contingent cause, (which could
commit sin or refrain from it,) if it was not circumscribed
and determined by a more powerful agent, surely and with
certainty moving or impelling the cause, in its own nature,
free and contingent, to the act of sin, or else withholding
or withdrawing that which was necessary to the avoidance of
sin, on which conditions the necessity and certain existence
of sin, committed by the creature, depend. The chief
advocates of the first theory disapprove of the former mode
of action in the more powerful agent (that which moves and
impels), and incline to the latter mode (that which withholds
or withdraws). This mode is also stated in the second theory.
For the creature, left to his own nature, necessarily sins,
if a law is imposed upon him, which can not be observed by
the natural powers alone. God determined to leave the
creature in his natural state. He, therefore, determined also
that the creature should sin, since that was the necessary
sequence. But the reason of that determination can not be
given, if it is not that which is proposed in the former
theory. Indeed the former theory seems even more probable
than the latter.
ANSWER OF JULIUS TO THE TWENTY-FIRST PROPOSITION
We have previously shown that those, which are called two
theories, are not, in fact or substance, two, but differ only
in their relations and mode of explanations; that there is,
therefore, one, I say not probable, but true theory, founded
on the truth of God, and the authority of the Scriptures. We
have, also, in the appropriate place, shown that the charge
of absurdity which is made against this theory is futile.
Since, however, this objection is repeated, we may also
briefly repeat in what respects and on what grounds we demur
to it. The first position -- "God decreed to illustrate His
own glory by mercy and punitive justice," we have, in answer
to the third proposition, shown to be expressed in too narrow
terms.
The second, "He could not effect this without the
introduction of sin," we thus proved to be an erroneous
statement; for if the creature had remained righteous, there
would have been an opportunity for mercy and justice, though
the latter would not have been punitive in its character.
Punitive justice, even, might have been displayed in respect
to those things, which were unsuitable, on account, not of
guilt, but of imprudence, for any just person is liable to
this without sin or guilt.
In the third place, we deny that" sin must of necessity have
been committed," as dependent on the energy of a cause,
universally or in some measure, efficient. That it must
certainly have been committed, we acknowledge, since it
existed certainly in the knowledge of God, as knowledge, not
as a cause of sin. If, then, the word certainly is
explanatory of the word necessarily, and the latter word
means no more than the former, we assent to its use; but if
otherwise, we deny the latter (necessity), and assent to the
former (certainty). The first man was not under the necessity
of committing sin, either from an internal, or an external
cause. He did it of his own free-will, not of any necessity.
Again, this conclusion is not valid, since it is deduced from
incomplete and erroneous antecedents, as we have just shown.
Therefore, it is true, that sin could have been committed
with certainty, by a free and contingent cause, which sinned
(as was the case in the will of devils and of men), and could
have been avoided with certainty by a free and contingent
cause, which did not sin, (as in the case of the good and
elect angels), and, on the contrary, it is false, that it
could have been committed of necessity, if you refer to the
necessity of any sufficient cause, that is, an external and
internal cause, for the will was the cause or rather the
principle -- the attribute of which is freedom at that time
free from all necessity, now bound by its own necessity, but
nevertheless free, and thus producing contingent, not
absolutely necessary effects as is the case in nature. When
it is said that it could have been committed necessarily,
there is an opposition in terms. For the word "could," which
in this sentence is used in its legal sense, supposes
contingency, to which the adverb necessarily is directly
opposed.
In the fourth place, two conditions, are presented for the
existence of sin, neither of which is probable. The former is
that "sin could not be committed by a contingent cause, if it
was not circumscribed and determined by a more powerful
agent, surely and with certainty, moving or impelling the
cause, in its own nature, free and contingent to the act of
sin." This condition is denied; for, in the first place, it
is contrary to nature, which per se can do or not do;
otherwise it indeed has no power. Reference may, perhaps be
made to partial power. This, certainly, is inapplicable to
the human will, for it is a principle of action, and no wise
man would ever place principles of action among partial
powers. Again, if it is limited and determined by a more
powerful agent, that agent must hold the relation of
principle or cause. If the latter, the will must cease to be
a principle, for principle pertains to the cause, it does not
originate in the cause, of which it is the principle; the
same thing can not at the same time, be the cause and the
effect of itself. If the former is true, and the will is
determined by a superior principle, there is this difficulty,
that no superior principle so acts on an inferior one as to
take away its peculiar mode of action, as we have before
quoted from Augustine. But freedom is the peculiar mode of
the will, and its appropriate adjunct is contingency, since
it is freely per se inclinable in this or that direction.
Besides, if it is "circumscribed and determined by a more
powerful agent," that agent, either acts efficiently in each
particular case, or ordains generally according to an
established order in the universe. We have before, in answer
to the sixth proposition, admitted that such an ordination
occurred. You say that it is affirmed that the will is
determined by an agent, absolutely efficient in particular
cases. I deny that this can, with propriety, be attributed to
our writers, whom it is unjust to charge so abruptly with
that sentiment, if some of their expressions seem to savour
of this, since it is contrary to their view, as they explain
themselves in other passages. I will not argue this point
further, but repeat the simple denial that it can be
absolutely effected by a more powerful agent, operating
efficiently, that a principle and contingent cause should
sin. Here, my brother, you present two modes, one efficient,
the other deficient, yet each, in its own way, efficient. For
that which acts efficiently, is present with the work, and
effects it; that, which is deficient, abstains from the work,
and in itself effects that abstinence. You refer to the
former mode in these words, "by a more powerful agent, surely
and with certainty moving or impelling the cause in its own
nature, free and contingent, to the act of sin." This we
deny, and you, indeed, acknowledge that it is denied by our
writers.
Let us, then, consider the other mode which you express, in
these words, "or else withholding or withdrawing that which
was necessary to the avoidance of sin, on which conditions
the necessity and certain existence of sin, committed by the
creature, depend." Here, also, the mode is two-fold, namely,
that the "more powerful agent" withholds that which is
necessary to the cause, if it is absent, and removes it if it
is present; either of which would be a cause for the
production of sin. Here three things are to be considered,
the necessity of the avoidance of sin; -- the withholding or
even the removal of what is necessary; -- and the
consequence.
Concerning the first, it may be observed that every sin, that
is, every inordinate act contrary to law, whether it is
regarded in a universal or particular relation, is a habit or
act of the individual, for genera or species do not act per
se. It is, therefore, primarily and per se inordinate in the
individual agent, and pertains, in a secondary sense, to that
which is common and universal. Indeed, it does not at all
concern the constitution of the universe that sin should be
prevented, not only because sin could not disturb the
relations of the universe, and the Ruler of the universe
maintains its order, but also, because sin might,
incidentally, be of advantage even to the constitution of the
universe, and illustrate the wisdom, goodness, grace, mercy,
justice, patience, power, and all the beneficent attributes
of the Ruler of the universe. It was, then, plainly not
necessary, in the abstract, to the constitution of the
universe that sin should be avoided, and, therefore, nothing
was necessary for the avoidance of sin. If it had been
necessary to the constitution of the universe, God would have
provided for it, in the most complete manner, as Augustine
(Enchiridio ad Laurentium ) proves.
It may be said that it was necessary to the constitution of
the individual agent. It is true that if we regard the good
of the individual only, the avoidance of sin seems to be
necessary. But since the common good of the universe must be
preferred to the good of the individual, and even sin itself,
though incidentally, may be to the advantage of the
constitution of the universe, and sin is committed only by
the individual, it should be stated that the constitution of
the universe does not allow the assertion that it is
necessary that sin should not occur. If, however, the
creature knows that it is necessary, not for the universe,
but for himself, that he should not commit sin, the
prevention of sin must be sought, neither from the universe,
nor from its ruler, but from the individual agent, especially
when the ruler of the universe bestowed on that same agent
the unrestrained power to sin or not to sin, publicly and in
the very condition of his nature, and when He made him the
master of his own course, informed him of his power in that
respect, and most carefully admonished him of the necessary
result of his conduct in view of his individual end, with the
addition, even, of threatening. What then? Should God resume
that which He had bestowed. That would have been the act of
an imprudent, inconstant or impotent being, neither of which
qualities can be attributed to the Deity. Should He not have
made the original bestowment. In that case He would not have
displayed all the modes of His own wisdom, and man would have
desired that, which had not been bestowed upon him, for he
desired that which was far higher, and indeed impossible --
to be like God. If we have suitably considered these points,
which Tertullian discussed at length in his second book
against Marcion, we see, at once, that it was necessary,
neither to the constitution of the universe nor to the
relations of the individual agent, that sin should be
prevented by an external influence, since man himself
possessed, within his own power, the means of preventing it,
and had in the strongest possible mode, received from the
Deity, the knowledge of the necessity existing in his case in
view of his end. God infused into him the principle of
freedom. We, forsooth, wise in view of the result, judge that
that this was badly done by the Lord, that it would have been
better that He had not infused that principle, or, at least,
that it would have been better to have restrained that
freedom.
Concerning the second, we have shown that it was not
necessary that sin should be prevented. It belonged to man to
avoid it, not to another being to prevent man. This being
proved, we need not refer to the withholding and the removal
of that which was necessary for the avoidance of sin. But
that the truth may be presented, we remark, further, that it
did not pertain to the Deity to bestow that, which was
necessary to the avoidance of sin, in that particular act of
Adam; first, because He had already bestowed it; secondly,
because He could not bestow it, unless He should resume what
He had already bestowed. That He had already bestowed it is
evident from the gift of the free-will to man, which was a
principle, in the highest sense, free, and sufficient for
either course, either for the commission or the avoidance of
that sin. Nor, indeed, could He bestow any other hindrance,
unless He should resume that which He had already bestowed;
for that was a natural principle, namely, the free-will,
constituted, by the Deity, without any exception or
modification, the pure and absolute mistress in natural
things. If He had prevented it, either the will must have
wholly ceased to be a principle of action, or, in that
particular act, the condition of that principle, which God
had given to man by nature, and which He had, in that very
act, pledged to keep unviolated by Himself, would have been
violated. Why should God use such precaution with the man to
whom He had given full power over himself, and whom He had
already cautioned by an admonitory precept. Then, you will
say, He should, at least, not have withdrawn that which He
had bestowed; for He bestowed grace, and then withdrew it. I
deny that He withdrew any thing, previously bestowed, except
on account of sin, when man rejected it. Grace, that is, the
gift of grace, had been bestowed on man for the work of
grace, that is, according to which nature was ordained to
supernatural glory. For the work of nature, He bestowed, not
grace, but nature and the will. It was the office of nature
that the man should eat or not eat; it was the office of the
will, according to the command of God, that he should not eat
of the forbidden fruit. This was purely and merely the office
of the will, to which it was not necessary that grace should
be added, since it was bestowed in reference to things of a
gracious, not of a natural character.
Concerning the third, it may be observed that the remark "on
which conditions the necessity and certain existence of sin,
committed by the creature, depend," is wholly erroneous in
reference to the act of Adam. For Adam was under no
necessity, from any source, of committing sin; he was endowed
with pure freedom, as we have now, and frequently at other
times, affirmed. Indeed that assertion is not absolutely and
properly true in the present condition of the human race.
For, on the will of the creature, that is, on our will,
depends the necessity of the commission of sin, which
necessity the infinitely wise will of God permits and
ordains; but, on the contrary, the necessity of the non-
commission of sin, by the communication of grace, depends on
that infinitely wise will of God. It is hardly correct to say
that the necessity of the commission of sin depends on the
will of God, withholding or withdrawing His grace. Yet that
statement, in a certain sense, may be allowed.
In the fifth place, we admit your proposition "the creature,
left to his own nature, necessarily sins, if a law is imposed
on him, which cannot be observed by the natural powers
alone." But that particular law, imposed on Adam, was
observable by the natural powers alone, as we have proved in
answer to the fourteenth and sixteenth propositions. This
whole argument, therefore, and whatever depends on it, is
destroyed. Adam was prepared, by nature and grace, for the
observance of natural law. He was prepared for the observance
of this particular command, because the requisition was only
of a natural character, and of the utmost facility. Your
assumption is ambiguous and improper. The proper form would
be "God placed the creature in his natural state." It is
improperly affirmed that He "determined to leave the
creature, &c." Man left God, before God left man, as we have
before shown. The conclusion is, therefore, false. Your
assumption is ambiguous on account of the various use of the
verb, statuit, which is used in this place. We referred to
that ambiguity in our answer to the sixth proposition.
Finally, it is unsuitably affirmed that "the former theory
seems more probable than the latter." Since in fact or
substance and in their relation they are but one theory,
differing only in the mode of discussion and language. Let
us, however, see wherein one is more probable than the other.
REPLY OF ARMINIUS TO THE ANSWER TO THE TWENTY-FIRST
PROPOSITION
The respects, in which those theories differ, have been
already stated in the reply to your answer to the first
proposition. We now inquire whether the first or the second
theory is founded on the truth of God and the authority of
the Scripture. I have already showed that the absurdity,
which I alleged against the first theory, is its necessary
consequence. You have not vindicated it, as it is explained
by those authors, from that charge, but have explained it
differently from the view of its authors, and have proved
that, so explained, it can be, in various ways, defended from
the allegation of absurdity, but this is irrelevant to our
present discussion. There has never been any question between
us concerning that theory, explained, as you think that it
ought to be explained. In this proposition, however, I do not
repeat this allegation, but show that the second theory is
liable to the same objection, and prove it by a comparison of
the first and second theories. This is the plan and scope of
the twenty first proposition. It will, therefore, be
necessary that we consider, first, the grounds of the correct
and deserved allegation of absurdity against the first
theory; secondly, the same allegation against the second
theory, and, at the same time, what you have said in defense
of both.
As to the first theory, I will show by certain syllogisms,
that it is a legitimate inference from it that God is the
author of sin. Then I will examine what you say in its
behalf.
The declaration of mercy, saving from actual misery, and of
justice, punishing sin is necessary, according to the decree
of God; -- But such mercy and justice cannot be declared
without the existence of sin and misery; -- Therefore, the
existence of sin and misery is necessary from the decree of
God, or -- therefore, sin must necessarily be committed from
the decree of God. All the points of this syllogism are taken
from the first theory, rightly understood according to the
sentiments of the authors themselves, as I proved in my reply
to your answers to propositions third and sixth.
Again; -- Sin cannot be committed necessarily by a free and
contingent cause, unless it be circumscribed and determined
by a more powerful cause, which it can not resist; -- But the
will of man is a free and contingent cause; -- Therefore, sin
cannot be necessarily committed by the will of man (which
must be the proximate cause of sin,) unless it be
circumscribed and determined by a more powerful cause which
it cannot resist. I add, that the mode of that determination
is two-fold.
Lastly; -- the cause, which determines the will, in its own
nature free and contingent, to the commission of sin, is, by
that determination, the cause of sin; -- But, according to
the first theory, God is the cause, which determines the will
to the necessary commission of sin; -- Therefore, God is, by
that determination, the cause of sin.
Now let us proceed to those things which you adduce in
apology and defense of that first theory. First, you affirm
that "the first position, 'God decreed to illustrate His own
glory by mercy and punitive justice,' we have, in answer to
the third proposition, shown to be expressed in too narrow
terms." I reply that the question is not whether the position
is true or false, or whether it is expressed in too wide or
too narrow terms, but whether it is assumed by those against
whose theory I have alleged absurdity, as its consequence.
And I showed in my reply to that answer that they, in so many
words, assume this position.
In the second place, you say that "the second, -- 'He could
not effect this without the introduction of sin' we thus
proved to be an erroneous statement." I reply, that it is not
the question whether the statement is erroneous or not, but
whether it is made by those, whose theory I charge with
absurdity. That they do assert this, and in plain language, I
proved in the reply just mentioned. The error is, then, to be
charged on them, not on me. Their assertion, however, is
true, that "mercy and justice -- as understood by them --
could only be declared by the entrance of sin into the
world." For sin is the formal cause in the object of that
justice, and of that mercy, as having consequent misery, as
its adjunct.
In the third place you "deny that 'sin must, of necessity and
with certainty, have been committed.'" This is not the point
in controversy. For I, also, admit that it is not true that
sin must necessarily be committed, and affirm that they, who
take the opposite ground, blaspheme the goodness and justice
of God, though I grant that the advocates of this theory do
not perceive this consequence, and the concession is due to
them, that in other places they teach that which is precisely
the contrary. But if those two premises are granted, I affirm
that it is a legitimate consequence that sin must of
necessity have been committed. You concede that it "must
certainly have been committed," but "certainly" in the
knowledge of God, not "certainly" in the relation of the
divine decree, which is dependent on the will of God, with
foreknowledge, as its antecedent. Those authors of the first
theory, of whom I have spoken, say that sin "must have been
committed certainly and necessarily in the relation of the
decree, and that it could only have been a subject of certain
foreknowledge, because it was decreed and ordained by God to
be committed." But I denied and still deny that sin could
necessarily have been committed by a free and contingent
cause. The cause of a necessary effect is necessary, that of
a contingent effect is contingent. But the will of man is a
free and contingent cause. Sin, therefore, could not have
been committed necessarily by it.
The "opposition in terms" is in your words, not in mine. I
did not say that sin "could have been committed necessarily"
but that it "could not have been committed necessarily."
There is here no contradiction in terms, as will be evident
by an examination of the statement in the following form; --
It could not occur that sin should be committed necessarily
by a free and contingent cause. Is it an absurd statement
that it can occur that a necessary cause should produce a
necessary effect, or its effect necessarily? Indeed it must
occur. I admit that the distinction which you make between
the words certainly and necessarily, is founded in truth;
certainty pertains to the knowledge of God; the necessity of
an event, to the will and decree of God. If this distinction
had been correctly observed by many, it might serve greatly
to the solution of many grave questions connected with this
matter; this you have illustrated, in a very learned manner,
in your book Concerning the fall of Adam.
In the fourth place you say that "two conditions, neither of
which is probable, are presented for the existence of sin."
Let us examine both. The former is not fully stated by you,
for the word which is the whole subject of controversy, is
omitted. Its insertion strengthens what I have affirmed; if
it is taken away, my statement is weakened. That word is
necessarily, and the condition should have been stated thus,
"The former is 'that sin could not have been committed
necessarily by a contingent cause, &c.'" Those things, which
you adduce, do not affect this condition. You indeed proved
that the will of man, as principle and complete power, could
have, freely and contingently, committed sin, but who denies
that statement? I add that if it did not freely sin, it did
not, at all, sin; and there is a contradiction in terms, if
it is asserted that the will sins necessarily, and this, not
in a single, but in a two-fold mode. For it pertains to the
will to do freely that which it does, and sin, if it is
necessary, is no longer sin. We are here speaking on the
hypothesis of the first theory, which we have undertaken to
refute.
You deny that the will is determined by a more powerful
agent; since it is not determined by a cause for then "the
will must cease to be a principle;" not by a principle, for,
as opposed to partial power, a superior principle so acts on
an inferior one as not to take away its peculiar mode of
action." I readily concede that this is truly and learnedly
affirmed. But did I say that the will was determined by a
more powerful agent? By no means. I affirmed that it could
not occur that the will should sin necessarily, unless it was
determined by a more powerful agent. That conclusion was to
be refuted by you, if, indeed, you wished to speak against me
in these things, not the antecedent or the consequent,
concerning which there is no controversy between us. I grant
that if the will is determined by a cause, it ceases to be a
principle; if by a principle, there is, in fact, no
determination, for, if its peculiar mode, which is freedom,
is not taken away, then it is not determined. If, then, it is
determined, it is by a cause; -- But it is determined, for
thence results the necessity of sin; -- Therefore, it is
determined by a cause. But if it is determined by a cause,
then, you say, the will must cease to be a principle, which
is absurd. I assent to this, and, therefore, affirm that the
first theory which involves this absurdity, is deservedly
disapproved. In your addition that in that determination, the
superior agent "either acts efficiently in each particular
case, or ordains generally," you do not, in my opinion,
correctly separate and distinguish between these two things,
if you do not previously show how that, which acts
efficiently, can be separated from that which ordains, (the
latter word being used, in the sense of Calvin and Beza in
the first theory, for the ordination, not of a thing already
done for a certain end, but of a thing to be done to secure a
fixed and prescribed result). If the same word is used
according to your idea, and as it should be used, I admit
that the distinction is a valid one, but this is not the
point in controversy, for it is in reference to the theory of
Calvin and Beza, who do not, at any time, so speak, but whose
meaning and sentiment is, invariably, that which I have
presented.
I concur, then, in your denial that it can be absolutely
effected, by a superior, efficient cause, that a principle
and a contingent cause should sin. Your denial, however,
should have been that the necessity of sin is a legitimate
sequence of that theory, and this denial should have been
sustained. Indeed, you should not have said that it can not
"be absolutely effected by a more powerful agent, operating
efficiently, that a principle and a contingent cause should
sin," but that it can not be so effected that a man should
necessarily sin, for, in the case supposed, a man ceases to
be a principle and contingent cause. I stated that "the chief
advocates of the first theory disapprove of the former mode
of action in the more powerful agent (that which moves or
impels) &c.," but they do this only in word, and do not show
how that mode has not an appropriate place in their theory.
Let us now examine the second mode, which I did not lay down
as absolutely necessary; but because I saw that the necessity
of the commission of sin could only be made out in one of
these two modes, therefore, I separately presented both. It
seems, however, to have belonged to your duty in this case,
in the first place, to show that it was possible that sin
should be committed, apart from either of these modes; in the
second place, set forth that other mode in which this could
be, and, in fact, was done; and in the third place, to prove
that this mode was such as not to make God the author of sin.
You do neither of these things: and I could, therefore, have
passed over all these things, as not within the scope of our
discussion, and as having no weight against my arguments. We
will, however, consider your answer.
In the first place, you show, by prolix argument, "that it
was necessary, neither to the constitution of the universe,
nor to the relations of the individual agent, that sin should
be prevented." No one denies this; no one affirms the
contrary. In that case, sin would not have been committed;
but it was committed. How could you have supposed that I had
any affinity for that sentiment, when I have at all times
contended that God made man of free-will, and of self control
that he might be able, of his own accord, and freely, to
avoid sin, or to commit it of his own choice, to which divine
constitution is directly opposed this idea of the necessary
prevention of sin. I, therefore, concede that it was not
absolutely necessary that sin should be prevented, that is,
that sin should not occur. If, however, I may be permitted
briefly to consider this point, though it may be a
digression, I will note some things which do not seem to me
to be said, with sufficient correctness. You say that it was
not necessary to the universe that sin should be prevented,
that is, as I interpret your meaning, it did not pertain to
the good of the universe that sin should be prevented. I may,
with your permission, deny this. For it pertained to the good
of the universe that the creature should remain in the
perfection of that state, in which the universe was created,
and established in the economy of the creation, by the Deity.
But by sin, it fell from that perfection of the universe, and
"was made subject to vanity" (Rom. viii, 20), whence results
the desire of deliverance from that vanity (v, 21 and 22). If
this does not pertain to the good of the universe, it would
not desire it. If it were not necessary, the whole universe
would not desire it. For its desire is for every good thing,
and its natural desire is for necessary good.
You prove your affirmation by a two-fold argument, first,
"because sin could not disturb the relations of the
universe," and secondly, "because sin might, incidentally, be
of advantage even to the constitution of the universe, and
illustrate the wisdom, goodness, grace, mercy, justice,
patience, power, and all the beneficent attributes of the
Ruler of the universe." To the first, I reply that it does
not seem to me to be very probable. The constitution of the
universe was such, by the creation and ordination of God,
that man was made in the image and likeness of God, and other
creatures were made subject to man, and subservient to his
use and advantage, because he was made in the image of God.
Sin has very greatly disturbed this relation and order. By
it, man became a rebel against God, and the whole creation
was not only removed from under his authority, but armed for
his destruction, except so far as there has been a
restoration in Christ. (See Heb. ii, 6-9.) There are those
who explain the word ajnakefalaiwsasqai used in Ephes. i, 10,
as referring to the restoration of all things to that
original condition from which they had fallen, on account of
human sin. The relation of divine providence in which it
sustains and governs all things, is far different from that
which would have existed, if sin had not entered into the
world, as may be very clearly proved from many passages of
the Bible. "But," you will say, "sin could not so disturb the
constitution of this universe, that God could not reduce it
to order." This, I acknowledge; but that order is not one,
which prevented that disturbance, but followed and corrected
it.
In the second argument, I think that there are two things to
be observed and corrected. First, that you say that "sin
might incidentally be of advantage, even to the constitution
of the universe," for neither per se nor incidentally, could
sin be of advantage to the constitution of the universe. Not
per se, for it resulted not from the intention of the Creator
of the universe, but from the disobedience of the rational
creature. Not incidentally, for, since this whole universe is
finite, its constitution is also finite; and, therefore, the
good, which pertains to its natural perfection, is finite;
the opposite of which finite good, that is, evil or defect,
erring from it, could be incidentally to the advantage of the
universe, that is, could be reduced to the good of the
universe. But sin is an evil, opposed not to finite but to
infinite good, to the justice and will of God. Hence, it
could not, incidentally, be to the advantage of the
constitution of the universe, determined and circumscribed by
its own limits. It could contribute, incidentally, to the
glory of the infinite good, because that infinite good, more
powerful than it, could, according to its own choice, turn it
out of its natural course, and, in this way, reduce to order
that, which is most disorderly; to the order, not of this
universe, but to one far transcending this whole universe,
and only circumscribed by the limits of infinite good. It can
not occur that any creature should so pass out of its own
appropriate order, or that of the whole universe, as not to
be under the control of the Infinite Author. I know, indeed,
that sin is, in a certain respect, opposed to finite good,
namely, to man, with whose happiness it interferes, but it
does not primarily prevent it, unless it is previously
regarded as opposed to the justice and will of God.
Secondly, I think that your statement, -- "Sin might,
incidentally, illustrate the wisdom, goodness, etc, of the
Ruler of the universe," is worthy of notice. This
illustration of the divine attributes is not the effect of
sin, but of the action of God, which makes use of sin to the
illustration of those divine attributes. Sin, in itself, or
abstractly, disgraces and dishonours God. Sin is said to do
this incidentally, for this is the common phraseology, but,
in my opinion, it will be more correctly affirmed of sin that
it is, incidentally, an occasion of illustrating the divine
glory by the exercise of those attributes. Indeed, if God had
not been able to triumph over sin, and to reduce it to order,
He would, by no means, have permitted it to be committed.
To return from this digression, I affirm that the subject of
discussion is not the necessity of avoiding sin, but what is
necessary for such avoidance, namely, that without which sin
can not be avoided by a man on whom the law is imposed.
Concerning this, indeed, you acknowledge that God gave to man
those things, which were necessary to the avoidance of sin,
which He neither resumed nor withdrew until man had, by his
own sin, rejected them. In this, I agree with you. This,
however, was not the point in controversy. It was to be
explained how, if a man could, avoid sin, the same man must
necessarily sin, which is the inference from the hypothesis
of the theory, which I impugn. It has been, previously,
discussed, at sufficient length, to what extent and in what
respects, grace was necessary for the observance of this or
that law. I readily admit that, with the explanation, which
you make, the inference is that Adam was under no necessity
to commit sin; but this is irrelevant to the controversy, and
indeed, is contrary to the view of Calvin and Beza. As we
have just affirmed, it was to be explained how it could be
true that Adam was under no necessity to commit sin, and yet
that he did necessarily commit sin, and how, if there was
imposed on him any necessity, either in this or that mode, or
in any mode whatever, God is not made the author of sin. Far
be it from me to make such a charge against the Deity, but I
affirm that it is a legitimate inference from that first
theory, and that the theory is, therefore, to be disapproved.
I come, now, to the second theory, of which I affirm that the
same absurdity can be inferred from it, in the following way.
My argument may be stated in the following syllogism, -- That
creature sins necessarily, on whom, left to his own nature, a
law is imposed, to the observance of which, the powers of
that nature are not adequate; -- But on man, left to his own
nature, a law was imposed, to the observance of which, the
powers of that nature were not adequate; -- Therefore, man,
left to his own nature, necessarily sinned. By consequence,
God, who imposed that law, and determined to leave man in a
state of nature, is the cause of the sin of man.
You admit the truth of the Major, but deny that of the Minor,
and then refer to your answer to the fourteenth and sixteenth
propositions. To these answers, we replied, -- We remark
further that if man has the ability to observe that law, and
God neither takes it away, nor prevents its free use, then it
must be conceded that it does not follow that man necessarily
commits sin. The phrase, which I use in the Minor, if
improper and ambiguous, is not to be imputed to me, who, in
explaining and impugning the theory of others, have used
their phraseology. For, in your disputation, already
frequently cited, Thesis fifteen, I find the following
statement. "Preterition is an act of the divine pleasure, by
which God, from eternity, determined to leave some of His
creatures in their natural condition." But, though I may not
be able to prove by that syllogism, the Minor of which I have
thought to be laid down by yourself in your Thesis -- in view
of the denial of that Minor -- that the necessity of sin may
be deduced from that theory, and that God is, therefore, as a
consequence of the same theory, made the author of sin, yet I
do not see how that denial of the Minor is consistent with
the sentiment set forth in your thesis, and how the necessity
of sin is not deducible from the same sentiment, and I will
give the reasons of my difficulty in both cases.
In the former case, you affirm that man could, by those
powers, which he has received from God, whether of nature or
of grace, observe the law which was enacted for them. Also,
in your Theses, you affirm that God passed by men, of such
character and capability, without the condition of sin, or
any foresight of the same. I deny that these two things are
mutually consistent, and prove it thus; -- "To him who is
made, from the condition of his nature, capable of any grace,
that is, of grace without which he can not obtain the end for
which he was made, that grace can be considered to be denied
only in view of the foresight of some act by which he may
have made himself incapable and unworthy of receiving it. But
such an act could only be sinful." In proof of this Major, I
remark that, otherwise God in vain bestowed on man the
capacity for that grace, which is absurd. I add that, if
nature does not fail to bestow that which is necessary, much
less is this true of God, the author and finisher of nature.
But God does not fail in things which are necessary, if He
denies to man that grace, without which he is unable to
attain the end for which he was made, which is also absurd. I
proceed with the syllogism: "But all men, not only the first
pair, but, in them, their posterity, considered in respect to
the primitive state, were capable of that grace, and were
created for an end, which was attainable only through that
grace; -- Therefore, that grace could be denied, or could be
considered as denied to man apart from the fact that he was
considered as a sinner." I sustain this consequent, namely,
that all men were capable of that grace, first, because all
men were created in the image of God. Secondly, if they were
not thus capable, they, who are to receive that grace, must
be made capable by some act on His part, which act could not
be that of predestination. For it is reasoning in a circle,
to argue that any act of predestination should make a person
capable of receiving the grace of predestination. Again, it
does not pertain to predestination to render any one capable
of receiving grace, but simply to bestow grace. The act must,
then, be one common to all men. If it is such, then by it all
men were made capable of that grace, which coincides with my
assertion that all were capable. I wish, on this account,
that it might be shown, in this place, how God could justly
deny, by a mere act of His pleasure, to any man that grace,
the capability of which He bestowed on him, and without which
he could not attain the end for which he was made, unless the
man had made himself, by his own demerit, unworthy of that
grace, and unable to receive it.
In the latter case, namely, that the necessity of sin is not
excluded from the theory, which is set forth in your Theses,
but may be fairly deduced from them, I show in the following
manner; -- The denial of grace, necessary to confirm the pure
nature of man, is a cause of the fall of man, that is, of his
sin, by the withdrawal or the non-bestowment of the necessary
preventive; -- But preterition, as defined in your Theses, is
a denial of grace, necessary to confirm the pure nature of
man; -- Therefore, preterition, thus defined, is a cause of
the fall of man, that is, of his sin, by the non-bestowment
of the necessary preventive. The truth of the Major is self-
evident; nor is it affected by the exception, "if that grace
was due to man, for it was due to him, if it was necessary to
the confirmation of his nature, without which he could not
attain the end for which he was made. The Minor is sustained
by your Thesis. "Preterition is an act of the divine
pleasure, by which God determined not to communicate to some
of His creatures that supernatural grace, by which their pure
nature might be confirmed, &c." But that grace is either
necessary or not necessary for the confirmation of the pure
nature of man. If it was not necessary, that pure nature
could have remained unfallen, without that grace. If it could
have remained unfallen without that grace, then those who
maintained their integrity, would have been partakers of
eternal life, and then, those, to whom, He had determined to
deny His grace, could have been among those not passed-by.
This is at variance with the definition, considered both in
itself and in relation to the other Theses. The necessity of
that grace, therefore, follows from that definition, and
consequently the denial of the same is the cause of the fall
by the non-bestowment of the necessary preventive.
Again, the final denial of supernatural happiness, of
necessity, either supposes or induces sin, for supernatural
happiness is denied, and can be denied only to sinners.
Preterition is the denial of final supernatural happiness.
Therefore, it necessarily either presupposes or induces sin.
But preterition, as defined in your Theses, does not
presuppose sin; it must then induce it. I do not see how it
can do this in any way, other than that of which I have
spoken. Let another way be presented, and one which may not
charge the Deity with the responsibility of sin, and this
theory may be freed from the allegation of absurdity.
You say that the Minor is improper and ambiguous. If this is
true, the responsibility is not on me, but on yourself, who
have thus spoken in the Theses so frequently cited, for in
them are the words "God determined to leave, &c." This
phraseology, however, is neither improper nor ambiguous. It
is not improper; for if He forsakes either the men who have
not already forsaken Him, or those who have forsaken Him, the
words "determined to leave" are properly used. It is not
ambiguous, since the word "determined" is used in the same
sense, in all parts of the syllogism, as we demonstrated
concerning the word "ordain" in the sixth proposition. We
spoke of the difference between this theory and the first, in
reply to your answer to the first proposition.
TWENTY-SECOND PROPOSITION OF ARMINIUS
First, it presents to the Deity, in the act of election, of
non-election, of predestination, and of preterition, man as
created, and created of such a character as did not in fact
pertain to him, while the first theory presents to the Deity,
in the act of predestination and of reprobation, man as to be
created, and to be created such as he was, in fact,
afterwards created.
ANSWER OF JUNIUS TO THE TWENTY-SECOND PROPOSITION
That this difference is not real, we have sufficiently
demonstrated in answering the sixth and tenth propositions.
The decree has reference to man to be created, considered
generally; and its execution to man as created according to
his various relations.
REPLY OF ARMINIUS TO THE ANSWER TO THE TWENTY-SECOND
PROPOSITION
I affirmed that the second theory was less probable than the
first, and proved it by five reasons. We proceed to a more
extended consideration of them, and, in the first place, we
examine the first, that is, the one presented in this
proposition.
The theory of Calvin regards the Deity, as engaged, in the
decree of predestination, with an object identical with the
object of the execution of that decree, but the second theory
regards the Deity as having reference, in the decree of
predestination, to man as he is considered in a purely
natural state, which can effect nothing supernatural or
divine, while, in its execution, He can not have reference to
man in such a condition, since no man ever existed wholly
without a participation of supernatural endowments, either by
creation or superinfusion. It should be observed that
predestination does not intervene between creation and
superinfusion, and that superinfusion is not the work of
predestination, as was previously demonstrated. The answer
which you present does not seem to be relevant. For though
the decree was made before the creation of man, yet
predestination, explained according to the second theory, had
reference only to man considered as created. Creation is not
a result of the execution of the decree of predestination,
understood in that sense, and though the execution of the
decree may, according to this theory, refer only to man as
created, yet the question is to be answered -- whence did the
first act of execution take its origin? Let those things be
examined which are said in reply to your answer to the 6th
and 8th propositions.
TWENTY-THIRD PROPOSITION OF ARMINIUS
Secondly, because it does not unite decrees between which
there is a just coherence. For it unites the decree in
reference to leaving some in their natural state with the
decree of reprobation by the mode of the foresight of sin,
which foresight, or which sin it considers as contingent;
while from the decree of preterition sin results of
necessity, and therefore, the reprobation, according to the
justice of God, of those on whom He has determined not to
have mercy, should have been united to that decree, not by a
conditional, but by a necessary copula. Those things, which
have, to each other the relation of necessary sequence, are
decreed, by the Deity, in decrees which necessarily cohere; -
- Preterition and sin necessarily cohere; -- Therefore,
decrees concerning them should be conjoined by a closer bond.
ANSWER OF JUNIUS TO THE TWENTY-THIRD PROPOSITION
We affirm, on the contrary, that, according to this theory,
there is a just copula of the decrees which mutually cohere.
For it is necessary that any transition from one decree to
the other must be in harmony with its own execution. But the
transition has not reference properly and per se to the
necessity of that decree, but it pertains to contingency. As
in the predestination of the saints, the decree is two-fold,
first, that of election and the preparation of grace,
secondly, that of glory; and the transition of the former to
the latter, is by death which is contingent, as the wages of
sin, so also in the predestination of the reprobate is
contained a two-fold decree, first, that of non-election, or
preterition, or reprobation and alienation from grace,
secondly, that of damnation; and the transition from the
former to the latter, is by sin and death, the consectary of
sin, between which God graciously leaves a space that there
may be even in sinners and the reprobate themselves, a proof
of the divine forbearance, calling them to repentance. In
this case, then, the copula should have been stated to be not
necessary, but contingent. For everywhere in the Scriptures
God disavows sin, and the saints commit it, "for the
righteous Lord loveth righteousness; His countenance doth
behold the upright." (Psalm xi, 7.)
We concede that "from the decree of preterition sin results
of necessity," that is, certainly; since the inference from
that which is true is necessarily true? But we most firmly
deny that sin is, universally or in part, of necessity, in an
efficient sense, the result of that decree, by the necessity
of the consequent or the conclusion. We by no means deny that
sin is the consequent of that decree, though not as caused by
it, or as its necessary effect.
A syllogistic argument is added for the proof of assertion,
but we can not absolutely or simply approve the Minor. We
deny that "preterition and sin necessarily cohere," per se,
for if they necessarily cohere, it would be as true that all
are passed by who have sinned, as that some are passed by who
have sinned; that is, all sinners would be passed by as all
the passed by are sinners. But the consequent is false,
therefore, the antecedent is also false. It is not necessary,
indeed, that there should be a reciprocal coherence between
those things, which differ in mode, one being necessary and
the other contingent; if it were so, nothing would be
contingent. There are many things which are necessary; yet
without a cohering contingency. But on the contrary, nothing
is so contingent, as not to have, with it, something of a
necessary character. Such is the connection of preterition
and sin, in relation to themselves. But, in relation to man,
in the case of those who are descended from Adam, and
involved in his corruption and fall, and who are passed by of
God, we confess that preterition and sin cohere necessarily,
that is immutably, since, though it is committed
contingently, yet that necessity of the connection of sin
with preterition and reprobation becomes absolute and
immutable, as he who contracts a debt, if he is not able to
pay, necessarily remains a debtor. The other points have been
previously discussed.
THE REPLY OF ARMINIUS TO THE ANSWER TO THE TWENTY THIRD
PROPOSITION
Those decrees, neither of which can exist or not exist
without the other, are said to be united by a necessary
copula. By this copula the decree of the preparation of grace
should be connected with the decree of the preparation of
glory. For neither exists without the other, and neither can
exist without the other. If preterition and predamnation are
to be connected by the same copula, I have already obtained
what I desired. But the transition by which one passes from
grace to glory is not the copula by which one decree is
united to the other, but that copula is the will of God,
which wills to bestow, upon no person, one without the other,
and which wills to bestow both where it wills to bestow
either. The transition to glory is death; to which sin does
not hold a corresponding relation in the decree of
preterition and predamnation. For predamnation is on account
of sin; glory is not account of death. With reference to sin
and its merit, God determined to damn some, for sin alone is
the meritorious cause on account of which God can damn a
person. Death has no such relation to glory, which, after
death, follows of the divine predestination and grace. That
death is not the copula is apparent from the fact that it is
the transition both from grace to glory, and from non-grace
to damnation or punishment by the intervention of sin. For
the copula of those opposite decrees can not be the same, and
without any modification.
I accede to what is said concerning death and transition, and
I wish that the consequence may be considered. If death is
the transition from the decree of the preparation of grace to
glory, it follows that the decree of preparation of grace and
glory has reference to sinners. For death can not be the
transition from one decree to another, or from execution to
execution, apart from the relation of sin, as a condition
requisite in the object. I concede that death, as a
transition, depends not, per se and properly, on the
necessity of the decree, by which God determined to bestow
grace and glory on any creature. It does, however, depend on
the necessity of that decree by which God ordained to lead
man to glory only by the intervention of death. This decree
supposes sin. It has been proved that sin necessarily results
from the decree of preterition, that is, of preterition,
defined according your Theses.
In the Minor of my syllogism there was a verbal mistake, and
the word reprobation should be substituted for the word sin,
and the syllogism should be read with this correction.
Preterition and reprobation (the latter referring to
preparation of punishment,) necessarily cohere, as is
apparent from the previous statement, in which I said that
"it unites the decree in reference to leaving some in their
natural state, with the decree of reprobation by the mode of
the foresight of sin, &c." The Minor, thus corrected, is
true, and, when I wrote it, I satisfied myself of its truth
by that very argument, which you use. For all the passed-by
are predamned (to substitute that word according to the view
which you have set forth in this answer,) and all the
predamned are passed by. Therefore, the decree concerning the
passing-by of some must be connected, by a necessary copula,
with the decree concerning the damnation of some. But, in
this case, they are united, not by a necessary, but by a
contingent copula; for they are connected by the mode of the
prevision of sin, which is made contingent. But preterition
and predamnation have a necessary mutual coherence;
preterition and sin also necessarily cohere. For predamnation
is decreed only on account of sin.
Let us now consider your answer to my Minor as it was
erroneously stated by me. You "deny that preterition and sin
necessarily cohere," as asserted in my Minor. Your reason for
denying it, is that "all sinners would be passed by, as all
the passed-by are sinners," and this is not true, for all the
passed-by are indeed sinners, but not all sinners are passed-
by. I concede the antecedent, and yet deny the consequent. It
is not, of necessity, true that every case in which a copula
is necessary, that it should be so in a reciprocal sense. Sin
and preterition can cohere by a necessary copula, even if
this is not reciprocally true. Man and animal are connected
by a necessary copula, but this is not reciprocally true. We
may say that every man is necessarily an animal, but we may
not say, reciprocally, that every animal is a man. Here let
us consider the reason on account of which it can be truly
said that all the passed-by are sinners, but it cannot be
truly said that all sinners are passed by. It is not this,
that sin is a wider term than preterition, and sinners a
wider term than the passed-by, whence also it seems to me to
be a very probable conclusion that sin was prior to
preterition, since things, which are generic in their
character, are naturally prior to those which are specific.
It also seems to me to be deducible from this reciprocation
and inversion, (namely, all the passed-by are damned, and all
the damned are passed by, and all the passed-by and damned
are sinners, and, indeed, only sinners are passed by and
damned), that, consequently, preterition and predamnation
pertain to sinners, and, therefore, to men considered in
their sins, which I designed to argue, and have especially
undertaken to prove. In this way also, sin precedes both
preterition and predamnation, and if its natural efficiency
is considered, all sinners, not some merely, will be passed
by and damned. But since the natural efficiency of sin is
hindered in some, by the force of a superior cause, which is
the will of God, it hence occurs that those sinners are
passed by and damned on whom God has determined not to have
mercy, those are not passed by or predamned, on whom He has
determined to have mercy.
Your observations concerning the mode of coherence between
the necessary and the contingent, are not opposed to my view,
even if they are true, which I do not think to be beyond
controversy. The necessary and the contingent differ in their
entire essence, so that no thing, whatever it may be, can be
said, at the same time, to be necessary and contingent, that
is, (to preserve the phraseology,) to be done necessarily and
contingently. Yet I think that it can not, without an
exception necessary to be considered in this place, be said
that he necessarily remains a debtor, who has contracted a
debt, and is not able to pay it. There should have been the
addition of the exception "unless a remission of the debt is
granted by the creditor," for without that exception, there
would be a reciprocal relation between sin and damnation, so
that all sinners would be damned, and all the damned would be
sinners. For sin is a debt in which all sinners are involved,
and not only does it deserve punishment, but it will also be
certainly punished, unless it shall be pardoned and remitted.
From what you here say, I think that it is possible to deduce
an argument in favour of my theory. For you make an analogy
between the contingent act of sin and the contraction of
debt; also between the being necessarily a sinner, the being
necessarily passed by, and the remaining necessarily in debt,
unless there is ability to pay. There is between the first
terms in each, an analogy, and also, between the second
terms, such a relation that in each case the former naturally
precedes the latter; hence sin was committed contingently by
man before he was necessarily constituted a sinner, also,
before he was passed by of God. And who does not know that
man, since he freely sinned, made himself the bond-slave of
sin, and, therefore, is necessarily subject to sin, until his
deliverance is effected through Christ, the Mediator,
according to the words of Scripture, "Whosoever committeth
sin, is the servant of sin. If the Son, therefore, shall make
you free, ye shall be free indeed." (John viii, 34-36.)
TWENTY-FOURTH PROPOSITION OF ARMINIUS
Thirdly, because it leaves a hiatus in the decrees, not
introducing, between the decree of preterition and that of
reprobation, the decree concerning the certain and necessary
existence of sin; for, sin, in my judgment, necessarily
results from preterition itself, by the removal, as they say,
of the hindrance
ANSWER OF JUNIUS TO THE TWENTY-FOURTH PROPOSITION
We deny that any intermediate decree is necessary between the
decree of preterition and that of damnation, (for so you
understand the word reprobation), or that any decree is
interposed, and claim that this is so from the very nature of
the decrees. For these decrees are of the divine efficiency,
and they are effected by the Deity, immediately of His own
will, and justly of His own wisdom. But the decree concerning
the existence of sin pertains to the mediate work of nature,
and is effected in that mode, in which God decreed, that is,
contingently, from a contingent cause, for the will is, in
this case, the principle of contingent causes, and that
particular motion of Adam towards the fall was the contingent
cause of the fall and of sin, which befell our race.
Therefore, it is necessary that a distinction should be made,
in this mode, in what is said concerning the certain and
necessary existence of sin. The existence of sin, if you
regard its origin, was certain in the knowledge of God, but
not necessary by the power of the decree as a cause, because
God, as absolutely as possible and without any exception, by
the order of nature in natural things, bestowed on the will
of Adam, the free power of committing or avoiding sin. Thus,
by the power of that decree, it was necessary that man should
sin or should not sin; by the power of the will, it was
contingent that man should sin; finally sin was committed
contingently by the motion of the will, because it was
decreed contingently.
But the existence of sin, if you have respect to the act in
which our first parents fell, though contingent in its
origin, is yet certain and necessary in the order of nature,
by which it occurs that the leprosy of that sin, which
infected them, is transmitted to their posterity. For an evil
cause produces an evil effect, "a corrupt tree bringeth forth
evil fruit," (Matt. vii, 17), a serpent begets a serpent, a
leper begets a leper. That, which pertains to nature, can,
with no probable reason, be ascribed to a decree concerning
supernatural things. The existence is, in every mode, of
nature. It can not then be ascribed to supernatural decrees.
You present, as the reason of your affirmation, that sin
necessarily results from preterition itself, by the removal
of the hindrance. This was, in my judgment, refuted with
sufficient clearness, in the answer to your twenty-second
proposition.
REPLY OF ARMINIUS TO THE ANSWER TO THE TWENTY-FOURTH
PROPOSITION
The mode should have been pointed out here, in which it could
occur that the decree of preterition should necessarily
cohere with the decree of predamnation, without a necessary
copula. The foresight of contingent sin is not a necessary
copula. That they may necessarily cohere, since the decree of
preterition considers man, not as a sinner, and that of
predamnation considers him only as a sinner, there must, of
necessity, be the necessary existence of sin, either by the
force of the decree of preterition, or of some other divine
decree, such, for example, as Beza describes. We speak here
of the existence of sin, in respect to the act of Adam, not
of its necessary existence in respect to our corrupt
conception and birth. For the latter is the effect of the
former, by the mode of merit, by the intervention of the
judgment and sentence of God, imputing the guilt of the first
sin to all the posterity of Adam, not less than to Adam
himself and to Eve, because they also sinned in Adam.
I concede the truth of what you say, at the end of your
answer, that those things, which are natural, are not to be
ascribed to supernatural decrees. But sin, if it is
necessary, that is, if it is necessarily committed, and is
not a natural act, namely, an act dependent on the will of
man, as the principle of his own action; and if sin is
natural, then its necessity would not have been ascribed, by
Calvin and Beza, to the decree of predestination. We do not
here discuss the thing considered in itself, but considered
on the hypothesis of that theory which unites preterition
with predamnation, by a necessary copula, not by sin,
existing previously both to preterition and predamnation.
Whether that, which I said concerning the necessary existence
of sin as a result of the decree of preterition, by the mode
of the removal of the hindrance, was refuted by you, may,
perhaps, be decided by a reference to my reply to your answer
to the twenty-second proposition.
TWENTY-FIFTH PROPOSITION OF ARMINIUS
Fourthly, because it is not consistent with the condition of
the creation and perpetuation of the human race, which was
that all should be considered in one, and that all should
come from one. It regards men, either as not considered in
Adam, or as considered in various modes in Adam, that is, in
him as just created, not yet fallen.
REPLY OF JUNIUS TO THE TWENTY-FIFTH PROPOSITION
Those things, which are distinct in their whole genus, are
distinct also in their mode. The condition of the creation
and the perpetuation of the human race, is natural (for
creation is natural by reduction, as unity is ascribed to
number, a point to a line,) but the condition of election and
predestination is wholly supernatural. They differ,
therefore, in mode. A consequence, from things which lack
analogy and equality, is not valid. All things, indeed, in
nature are considered in one thing, and all come from one,
but in the case of predestination, all are not considered in
one, but each is considered in himself, nor do all come
naturally from one, but all are supernaturally distinguished,
by God, in Christ. Man, according to nature, is considered
universally and individually in Adam; according to grace, he
is considered only individually in Christ, for this is not
the order of nature, but the benefit of grace. Therefore, the
predestinate are considered, not in nature and according to
nature, but of nature according to grace, which is personal
and not natural. Law pertains to nature; privilege to grace.
Consequently, what is presented in reference to the
consideration of men in Adam, is irrelevant.
REPLY OF ARMINIUS TO THE ANSWER TO THE TWENTY-FIFTH
PROPOSITION
The force of my argument is sustained. For though creation
and predestination differ in mode and genus, as natural and
supernatural, yet predestination and reprobation, which
impinge on the conditions of creation, can not be true. I
should have used a more correct phraseology, if I had said
inconsistent instead of not consistent. For a supernatural
action can add something to created nature, and exceed the
order of nature, but can do nothing contrary to creation. But
predestination and reprobation, as set forth in your Theses,
ordain something contrary to the conditions of creation; they
cannot, then, have place among true doctrines. I will prove
my assumption. You state that some are passed by apart from
the consideration of sin. But a man can be considered apart
from sin, only as he was in his primitive state, but the
theory under consideration regards some as passed-by,
considered in their primitive state, which can not be true,
because, in their primitive state, they had the power to
persevere in good, and in the avoidance of sin, and,
therefore, they could be saved by obedience to the law, and,
by consequence, they were not passed by, considered in that
state, since the passed-by, according to the definition of
your Theses, necessarily fail of salvation, and are even
necessarily damned, though with the intervention of sin. If
you say that they were necessarily damned after they were
foreseen as sinners, I reply that they were also passed by
after they were foreseen as about to sin, indeed, seen as
sinners. We notice, also, your two-fold distinction in that
consideration. Men are considered in one, and they are
considered also, each in himself, but all are considered in
one such as they are in him, and each is considered in
himself, such as he is in himself, else the distinction is
false. This consideration is two-fold in reference to a two-
fold condition. They are considered in the condition of
primitive integrity, and in that of fallen, sinful creatures.
In the primitive state, all are considered in one, as in
their origin and stock, and while this stands, they stand.
Each is considered in himself as standing, and as having,
from the arrangement of nature and grace, every thing which
the original stock had, whether of nature or of grace -- the
term grace being used in contradistinction to nature,
otherwise whatever a man has may be regarded as of gracious
bestowal. Therefore, all are considered as true, just, and
holy. In the state of sin, all are considered in one who
sinned, and all are considered to have sinned in him. Each is
considered in himself as deficient in those things, which he
would have had of grace, if the first man had remained pure,
and as involved in sin and in the demerit of sin. Now, so far
as all are considered in one, whether as a pure or as a
fallen being, there is no predestination, no preterition or
reprobation, no predamnation. For then all would be
predestinate and none reprobate, or all would be reprobate
and none predestinate. Therefore, predestination and
reprobation have place in reference to them, as they are each
considered in themselves. Concerning this, then, there is no
question between us. But the point at issue, is this -- In
what state are they each considered by God, in the act of
predestination and of preterition? You answer, that they are
considered in the primitive state, or rather that they are
considered in general; I affirm that they are considered,
individually and definitely, in the state of sin. Otherwise,
I say that this decree impinges on the conditions of
creation, as I have demonstrated. This is absurd, for
supernatural things can and indeed must be superior to
natural, but by no means contrary to them.
TWENTY-SIXTH PROPOSITION OF ARMINIUS
Fifthly, because, according to it, the decree is equivocal,
and true only on condition of a distribution of its terms. It
is equivocal because glory and grace, which are prepared in
election and reprobation, are equivocal; for it is the glory
which follows the ignominy of sin through the grace of
remission and regeneration, or it is glory bestowed on
nature, as originally created, by supernatural grace
superinfused into that nature. It is true only on the
condition of a distribution of its terms, because it
absolutely ordains neither kind of grace to its subject; not
the grace, superinfused upon nature, and glory by means of
it, because it is not that grace by which a man is saved and
glorified; not the grace of remission and removal, because it
can ordain that grace only to the sinner. The decree must,
then, be understood with this distribution; -- I will to this
man glory and grace, certainly indeed, yet of the former or
latter kind, as one or the other may be necessary for him,
according to the diversity of his condition.
REPLY OF JUNIUS TO THE TWENTY-SIXTH PROPOSITION
We deny that "the decree is equivocal and true only on
condition of a distribution of the terms." It is not
equivocal for it is expressed in general terms and refers to
grace and glory in a general sense. That which is thus stated
is not equivocal. Neither grace nor glory, in the decree, is
two-fold, but both are one in substance, in fact, and in
relation, but different in degrees in relation to their
object. As life in man is not two-fold in its nature, though
it may increase of itself, by the law of nature, so neither
grace nor glory is two-fold, though each may progress in us
by its own degrees. Grace, in both cases, is supernatural,
both when it graciously renews nature, and when it raises a
person above the mode of nature. Whatever may be said of it,
it is supernatural and in fact one. Glory, also, in both
cases, is universally supernatural, both that which is
adequate to the mode of nature, and that which is above
nature. The latter embraces and absorbs the former, as the
greater light does the less; yet, in both cases, it is light,
and is supernatural, since nature lost and grace may restore
it. Nor, indeed, is that decree to be considered as certain
only on condition of a distribution of terms; for God
absolutely ordains His whole grace, that is, every mode of
it, to His own elect, without modification or any exception.
Therefore, also, He ordains and bestows upon them the grace
of remission and renewal, as its antecedent mode, and the
grace of that celestial glory, as its consequent mode.
Indeed, if it was possible that any thing of a supernatural
character, in addition to the antecedent grace or consequent
glory pertaining to nature, should be desired, and if there
is any thing else to which I might wish to refer, God will
fully bestow it, because He has universally decreed to His
own, that grace and glory which is, indeed, communicable. But
God can ordain the grace of remission and renewal only to the
sinner and in relation to sin, but He had respect to the
whole man, generally, on whom He could bestow His whole grace
and apply it in a supernatural mode. The decree, then, of
grace and of glory is to be understood absolutely, because it
was ordained absolutely and generally, without restriction,
exception or modification of the grace and glory which God
communicates to His own. There is variety in the object and
in its mode, but the fact that grace and glory is absolutely
and generally decreed and bestowed on various objects, does
not evince that the grace and glory are diverse in
themselves; as the light of the Sun is not various, if it
comes to us variously, or is variously perceived by us.
REPLY OF ARMINIUS TO THE ANSWER TO THE TWENTY-SIXTH
PROPOSITION
You seem not to have fully understood my proposition. -- That
you may understand it according to my meaning, I will, so far
as I am able, state it in phraseology, used by yourself in
this matter. I say that this decree is equivocal, because
grace and glory, prepared in this decree, are equivocal, that
is each of them is equivocal. For the grace, which preserves
and confirms in original integrity, is one thing; that, which
restores from a sinful state is another. Also, glory, in
respect to the mode of the object, which, being above nature,
is superadded to that which is adequate to the mode of
nature, is one thing, and that, which is bestowed on nature,
freed from the ignominy of sin and misery, is another.
This decree is true only on condition of a distribution of
its terms, because it does not ordain to man either this
grace or that, or glory of this or that mode, absolutely, but
one only, in the case of grace or of glory, and on a certain
condition. It does not ordain to man, absolutely, the grace
of preservation in his original integrity, and glory from or
through that grace, because that is not the grace and glory,
by which man is saved and glorified. It does not ordain to
man, absolutely, the grace of restoration from a state of
sin, and of glory from a state of ignominy, because it can
absolutely ordain that grace and glory only to a sinner.
Therefore the decree must be understood with the following
distribution of its terms: -I ordained to this man grace or
glory, certainly indeed, but either of this or of that mode
as the former or the latter shall be necessary for him,
according to his different state of integrity or of sin.
I will now consider your answer. You deny that this decree is
equivocal: I affirm it. To sustain your denial, you add, "it
is expressed in general terms, and refers to grace and glory
in a general sense. That, which is thus stated, is not
equivocal." I concede the latter, and deny the former. I
affirm that grace and glory are spoken of, indeed in general
terms, but they are not understood in a general sense, which
is equivocation. I prove that they are not understood in a
general sense, because grace and glory are prepared for man,
in predestination, not understood in a general sense, but as
they are spoken of particularly. Examine your remarks in
answer to Proposition 11th. That cannot be said to be
prepared generally, which is not prepared in some particular
part or species. Much less can that be said to be so
prepared, which is of a nature, such that, if it is prepared,
in one part or species, of itself, it can not be prepared in
another. But this is the state of the case. Grace, taken
generally, comprehends the grace of preservation in the state
of integrity, and of restoration from the state of sin.
Glory, taken generally, comprehends glory superadded to
primitive nature and glory bestowed on fallen nature, raised
from a state of ignominy. Neither grace nor glory, generally,
is prepared for man. If, indeed, the grace of preservation in
a state of integrity, and glory, superadded to nature, was
prepared for man, then the grace of restoration from a state
of sin, and glory, from a state of ignominy, could not be
prepared for him, since he did not need this latter grace and
glory, if he obtained the former, and there could be no place
for the latter, if the former had a place. But, if there is
any place for the grace of restoration from a state of sin
and of glory from one of ignominy, a place was not made, in
the predestination of God, for the grace of preservation and
for glory by means of that grace. Hence it is apparent that
my proposition was not clearly understood by you, who have
thought that there is such a relation of two-fold grace and
glory, that one grace embraces and absorbs the other, and one
glory has the same relation to the other, according to the
illustration of light. Grace, renewing the nature, and grace,
exalting, above the mode of nature, the same renewed nature,
sustain this relation, for one embraces and perfects the
other. I did not, however, refer to that two-fold grace, but
to the grace of preservation in the primitive state, and to
that of restoration from a state of sin. These are not
mutually dependent; one does not comprehend the other, but
one excludes the other. But glory, adequate to the mode of
nature, and glory, above nature, sustain such a relation,
that one perfects and embraces the other. I did not, however,
refer to this two-fold glory, but to glory, in both modes
supernatural, in one superadded to primitive nature, in the
other bestowed on fallen nature, restored from its ignominy.
In this sense, therefore, that decree is equivocal, since, in
it, the words, grace and glory, are spoken of, generally and
in a universal sense, but they are not prepared, generally
and in a universal sense, in predestination, but separately,
distinctly and particularly.
You also deny that "this decree is true only on condition of
a distribution of its terms," but you deny it in the sense,
which was really intended by them. Your denial is true in the
former sense. For the grace of remission and that of
renovation, as an antecedent mode, are simply and truly
prepared for man. But that was not my meaning, as is most
clearly apparent from the words themselves. For I placed the
grace of remission and of renewal in contrast not to the
grace of celestial glory, but to the grace of preservation in
a state of integrity. God, in predestination, did not
absolutely ordain grace in those two modes, or those two
parts or species of grace for man, or either of them
absolutely; but one only, and that on the condition of
distribution, according to the decree of which we treat. He
did not ordain both parts absolutely, since both parts can
not have place at the same time. The former excludes the
latter as unnecessary, and, indeed, as not being able to have
place at the same time; the latter excludes the former, as
not having been applied, from which want of application in
the case of the former, namely, the grace of preservation in
the primitive state, the latter, namely, that of restoration
from a sinful state, became necessary, if indeed man was to
be saved of grace. He did not ordain either of these, simply
and absolutely without any condition; not that of
preservation, for it was not bestowed on man, and it would
have been bestowed, if it had been prepared absolutely and of
predestination; not that of remission of sins and of renewal,
that is, of renewal from a state of sin, because He could
ordain that grace absolutely only to a sinner, and that
decree did not regard man as a sinner. But it ordained, on
condition of the distribution of the terms, either this or
that, as the condition of man demanded one or the other.
That a decree of this kind is true only on condition of the
distribution of its terms is clear from the terms, if
correctly understood. I will illustrate it by an example.
Every statement is necessarily true or false; -- But this is
a statement; Therefore it is necessarily true or necessarily
false. This does not follow. For on condition of a
distribution of the terms, it is true that every statement is
necessarily true or false, and neither part is, abstractly
and separately, necessary. The nature of the decree of
predestination demands that it should be absolutely certain
and true that God ordained for a man the grace of
preservation in a state of integrity, or absolutely certain
and true that God ordained for a man the grace of renewal
from a state of sin. But God does not ordain, on condition of
the distribution of terms, for a man either the grace of
preservation or the grace of renewal.
But since predestination, as it is defined by you, refers to
the last mode, I affirmed correctly that it is only certain
on condition of the distribution of terms. I conclude, by a
fair deduction, that it is, therefore, not predestination. If
it truly pertains to predestination to ordain, absolutely and
definitely, the grace of preservation and, if it does not
ordain that, to ordain, absolutely and definitely, the grace
of restoration, then it follows that God did not and could
not regard man in general. For the ordination of the former
grace definitely excludes sin, that of the latter definitely
includes the consideration of sin, and, in both modes, that
general consideration is equally refuted. For the general
consideration of an object neither excludes any circumstance,
nor is united to any certain and special circumstance. That
predestination of grace, however, which preserves in a state
of integrity, excludes the circumstance of sin, and this
predestination of grace restoring from a state of sin, is
definitely united to the circumstance of sin. Therefore the
decree of predestination was not made abstractly and
universally or generally, without any restriction or
modification of grace and glory, but it was, and necessarily
must have been, made with a restriction and modification of
grace and glory. For the decree of predestination is that, by
which is prepared the grace, through which a man is certainly
saved, not that, by which salvation would be possible, if
indeed any state of man might require the application of such
grace, nor that, by which he would be saved, if it should be
applied to any state of man. But that grace, by which a man
is certainly saved, must be modified and restricted. For he
is saved either by the grace of preservation, or by that of
restoration, by one or the other, of necessity. If he is
saved by one, he does not need to be saved and he can not be
saved, by the other; if he is not saved by one, he must be
saved by the other, or excluded from salvation, and that, by
which he is saved, is prepared in predestination, and the
other, by which he is not saved, is absolutely excluded.
You affirm that "there is variety in the object and in its
mode." But we here treat of that variety in the object and
its mode, which variety is so great that grace and glory must
be modified and restricted to this or that variety of the
object; the grace of preservation in the state of integrity
and glory, by means of it, are suitable to the object,
considered in its original state; the grace of restoration
and glory, by means of it, are suitable to the object,
considered in sin and misery. Grace and glory, considered
absolutely and universally, can not be decreed or bestowed,
in predestination, upon various objects. For predestination
has reference, necessarily, to a uniform and univocal object,
that is either to one absolutely not a sinner, or to a
sinner, and it bestows grace only on a subject, of one mode
and univocal. It saves one, absolutely not a sinner or
absolutely a sinner; it does not adapt itself to this one or
that one, of this or of that character, but it adapts itself
absolutely to an object of this character, and not otherwise
considered. The grace of preservation saves, absolutely, the
angels, for the grace of restoration was never ordained
concerning them or bestowed upon them. The grace of
restoration absolutely saves human beings, for the grace of
preservation, in their original state of integrity, was never
ordained for them or bestowed upon them. Grace is, indeed, as
you say, one in itself, and in its essence, as, also, is
glory, but each is variously applied according to the mode
and relation of the object; and, between the application of
grace and the mode and relation of the object, there is this
reciprocity that, from the application of grace, the relation
of the object may be inferred, and from the mode of the
object, reciprocally may be deduced what grace it may be
necessary to apply to that object. The same is true of glory.
The illustration of the light of the Sun, introduced at the
end of your answer, may also serve my purpose. The light of
the Sun is one and the same, whether it is shed upon and
renders more luminous a body already illuminated, or it is
shed on a dark body and drives away the darkness, and renders
that light which was before dark. If only the same difference
existed between an illuminated and a dark body, as exists
between a man in his original state and a sinner, then rays
of the Sun, sufficient to illuminate the body already light,
would not suffice to illuminate the dark body, unless they
were greatly increased and multiplied.
TWENTY-SEVENTH PROPOSITION OF ARMINIUS
I will not now touch the theory of Augustine, because that
would be a futile task, if the theory of Aquinas, of prior
consideration, can be sustained to my satisfaction. These,
then, are the matters which I would present to your
consideration.
ANSWER OF JUNIUS TO THE TWENTY-SEVENTH PROPOSITION
I have always thought, and yet think, that the theory of
Augustine was substantially consistent with the two theories
which have been considered. You will see that this is the
fact, if you make allowance for certain modes of expression
used by him, and for a single diverse circumstance.
I have thus, my brother, in this subject, used the diligence
and promptitude which was possible, in view of the duties
which have, not rarely, interrupted me. Receive my effort
with kindness, if it may not answer your expectation. May the
God of truth and peace seal on your mind that saving peace,
more and more, and graciously guide both of us and all His
servants in the way of truth to His own glory, and to the
edification of His church in Christ Jesus our saviour. Amen.
REPLY OF ARMINIUS TO THE ANSWER TO THE TWENTY-SEVENTH
PROPOSITION
The theory of Augustine is very different from both the
preceding theories, as may be seen from this whole
discussion, on account of the circumstance, added by him to
the object of the decree, concerning which we treat. For, if
the circumstance of sin was, of necessity, to be considered
by the Deity, in the act of decree, and was definitely
considered in that very act, then it must be true that those
discussions and explanations of the same decree, err greatly
from the truth, which state that there was no necessity of
the consideration of sin, and no actual consideration of it
by God, when He ordained the decree. The remark may be added,
with propriety, that, by the mere addition to the object of
the decree and right explanation of the circumstance of sin,
all the absurdities and blasphemies, which are usually
alleged against the decree of predestination and reprobation
may be repelled and clearly refuted, not being logical
consequences of that decree.
I have thus presented my objections to your answers to my
propositions, not so much with the thought of refuting them,
as with a desire to elicit from you more extended answers and
explanations, by which I might perhaps be satisfied and my
mind might be freed from its difficulties on this subject. I,
therefore, beseech God, that, if I have written any thing
contrary to the truth, He may pardon me concerning it, and
may reveal the truth unto me; if I have advanced any thing
agreeable to the truth, that He will confirm me in it, and
that he will grant to me yourself, assenting to my views, and
aiding me, that, by means of you, the truth may daily gain
greater authority, and may be more and more propagated to the
glory of the divine name, to the advantage and increase of
the church, in our Lord Jesus Christ. Amen.
APPENDIX
THESES OF
DR. FRANCIS JUNIUS
CONCERNING DIVINE PREDESTINATION,
COMPOSED, IN THESE VERY WORDS, BY HIMSELF, AND PUBLICLY
DISCUSSED, UNDER HIS DIRECTION, BY WILLIAM CODDAEUS,
IN THE UNIVERSITY OF LEYDEN, IN THE YEAR 1593 -- ALSO SOME
BRIEF ANNOTATIONS OF JAMES ARMINIUS.
As we have frequently referred to the Theses of Doctor
Francis Junias concerning Predestination, we will here insert
them, and make some brief annotations upon them.
THESIS 1
Predestination is properly, according to the etymology of the
word, a determination to an end, but in common usage, it is
equivalent to the Greek word protagh and signifies the
relation of the whole arrangement to the end, and thus we use
it.
Destination is a determination of an existing object to its
end; the particle prae, prefixed to the word, denotes that
the act of destination is antecedent to the actual existence
of the object.
THESIS 2
Predestination, therefore, is an act of the divine good-
pleasure, by which God, from eternity, prepared the plenitude
of His blessings, in Christ, for those, who should be heirs
of salvation, to the praise of His glorious grace. The word
eujokia or good-pleasure, is here used, correctly, according
to the Scriptural sense, for the particle eu+ refers to the
favourable and benevolent inclination of God towards its
object, not to the precise and determinate will of God in
reference to any of His own purposes, as the word good-
pleasure is used by the school-men, when they distinguish the
will of God into his revealed will and the will of His good-
pleasure. Prepared in Christ.] No blessings are prepared in
Christ for men, except those which are adapted to sinners.
Christ himself; the saviour of men, is called Jesus only
because "He shall save His people from their sins," (Matt. i,
21). No one is blessed in Christ, if he is not a believer;
"So then, they, which be of faith, are blessed with faithful
Abraham" (Gal. iii, 9.)
For those who should be heirs of salvation]. Salvation
itself; and the inheritance of eternal life, are comprehended
in the fullness of those blessings, which God has prepared in
Christ. Therefore those, for whom that fullness was prepared,
should have been otherwise described. For there is an
absurdity in the statement, -- "predestination is an act, by
which God has prepared salvation for those who shall be heirs
of salvation." For they are made heirs of salvation according
to which, the inheritance, comprehended in the fullness of
those blessings, was prepared. Persons, as one part of the
material or object of predestination, are not to be described
by the divine things, which were prepared for them in that
predestination, and which constitute the other part of the
material or object of predestination. The persons are more
correctly described by Sohnius, thus: "Predestination unto
life, or election, is that by which God decreed, from
eternity, to justify and to accept unto eternal life,
believers, or the faithful, to whom he decreed to teach
faith." To the praise of His glorious grace]. The Scriptures
recognize the grace of God as the cause and end of
predestination, only as mercy is united with it, and as it is
exercised towards sinners and the miserable.
THESIS 3
It is an act (for God is simple energy) proceeding not from
any external cause, but purely from Him who predestinates;
otherwise it would not be, purely, predestination, preceding
all things and causes.
The divine predestination, indeed, precedes all things and
causes, so far as their actual existence is considered; or it
was decreed from eternity. It, however, follows, in the mind
and prescience of God, the pre-existence of some things and
causes; that of sin, for example, without which neither
grace, as it is described above, nor Christ, in his true
character, nor those blessings could have any adaptation to
men. Therefore, although this predestination may not depend
on an extrinsic cause, yet it was occasioned, as they say, by
sin.
THESIS 4
Its cause is eujdokia good-pleasure, by which He was
favourably disposed towards those, whom He pleased to adopt
as sons, through Jesus Christ, according to the purpose of
His election.
By that same good pleasure, by which God was favourably
disposed towards some. He also was pleased to adopt the same
persons as sons. Therefore, this is not a correct description
of the persons towards whom God was favourably disposed.
Indeed, it was because He was favourably disposed towards
them, that He adopted them as sons.
To adopt as sons]. Observe here that adoption is not placed
among the prepared blessing, but that it is used to describe
the persons for whom blessings are prepared. Compare this
with your answer to my first proposition.
But, that the inappropriateness of that definition may be
more manifest, let it be put in this form; -- Predestination
is an act of the divine good-pleasure, by which God, from
eternity, prepared filial adoption, and its consequent,
eternal life, in Christ, for those whom He pleased to adopt
as sons, and who should be heirs of salvation.
To adopt as sons through Jesus Christ]. Christ Jesus is here
to be considered not only as the foundation on which is based
the execution of the decree, but also as the foundation on
which the decree itself is based. For we are adopted in him
as in our head, therefore he is, in the order of causes,
first constituted and predestinated to be our head, then we
are predestinated in him as his members. This admonition I
present, not because I think that you understand that
expression differently, but because I perceive that Beza on
the first chapter to the Ephesians, adopts an order entirely
different, and which seems to me to invert the correct order
of predestination.
According to the purpose of his election]. This purpose of
election is nothing else than the good-pleasure of God, by
which he is favourably disposed towards some, and by which He
pleases to adopt some, in Christ, as sons. But your words are
so arranged as to convey the idea that this purpose is
something different from that good-pleasure.
THESIS 5
It is, therefore, God alone, who predestinates, the cause of
His own predestination, and of that preparation which He
proposed to Himself, according to that good pleasure of His
will.
THESIS 6
Therefore, this act is said to be from eternity, that is,
before all things and causes, in things or of things, which
He predestinated to exist.
If this Thesis excludes also the sin of man as a condition
requisite in the object of that predestination, it is not
correctly said that predestination precedes the provision of
sin; for, though sin did not move God to the act of
predestination, (for it is the appropriate effect of sin to
move the wrath of God), yet this predestination was made in
view of sin, the occurrence of which in time, God foresaw in
the infinity of His knowledge.
THESIS 7
The material of predestination is twofold; divine things, and
persons to be partakers of them.
Divine things and persons, to be partakers of them, have a
mutual relation to each other, so that a conclusion
concerning the character of the persons can be formed from
the nature of those things, and conversely, the nature of
those divine things may be inferred from the character of the
persons. The things are adapted to the persons, and such
persons need such things for salvation. Thus, from the grace
of the remission of sins and the renewal of the Holy Ghost,
we infer that the men, for whom those things are prepared,
are sinners; also, if men are sinners, it is inferred that
such grace is necessary for them.
THESIS 8
The genus of the divine things, which are communicable
through Predestination, is blessing, which the Apostle
circumscribes within these modes; it is complete, not
partial; spiritual, not carnal; "in heavenly places," not
natural, but surpassing all nature; finally, in Christ, that
is, divine in its principle and foundation, that Christ may
be the eternal head of the predestinate.
The expression, in which divine things are said to be
communicable through predestination, does not seem to me to
be in harmony with the nature of predestination. For
predestination does not cause that those things should be
communicable, but does in fact communicate them. They are
made communicable by the blood and death and resurrection of
Christ, by which those blessings were acquired and obtained
from the Father. Since any thing is communicable before it
is, in fact, communicated, it follows that predestination is
posterior, in the prescience and preordination of God, to the
death and resurrection of Christ. I leave the inference for
the consideration of the intelligent.
Spiritual, not carnal]. spiritual is contrasted in the
Scriptures not only with carnal, but, also, with natural; as
in 1 Corinthians ii, 14, also, in 1 Corinthians xv, 44, 45,
46. Carnal, however, may sometimes also comprehend in itself
the natural.
"In heavenly places," not natural]. Heavenly things are, in
the Scriptures, contrasted with mundane and earthly good,
adapted to nature as such, and, thus, heavenly and natural
are indirectly opposed.
Finally, in Christ]. Christ obtained those blessings by his
death; he has received the same from his Father to be
communicated to his followers; in him believers are
predestinated to a participation in the same.
Divine in principle and foundation]. Blessing is divine in
principle, for its principle is God, the Father, who confers
it; but it is not said, in the same sense to be divine in its
foundation. For Christ is the foundation of that blessing,
not as he is God, but as he is God-man, Qeanqrwpov Mediator,
saviour and Head of the church. This consideration of Christ
is, everywhere in the Scriptures, distinguished from that, in
which Christ is regarded as God, as in John xvii, 3; xiv, 1;
1 Tim. ii, 5, 6; 1 Pet. i, 18, 19, 20, 21; 1 Cor. v, 19, &c.
That Christ might be the eternal head of the Predestinate].
Whether Christ was constituted the head of those who were to
be predestinated, or of those who had been already
predestinated, has been a point in dispute among Theologians.
It is my opinion that, in the order of nature, the decree by
which Christ was constituted the head of those to be saved,
was prior to that decree by which some are ordained in Christ
to a participation in salvation. For Christ, as our mediator
before God and our High Priest, merited those blessings,
which were to be communicated by predestination, and, at the
same time, the dignity of head, and the power to communicate
those blessings. Then he actually received those blessings
from the Father, and obtained the titles of Head, King and
Prince. "Having been made perfect, or consecrated, he became
the author of eternal salvation to all who obey him."
Finally, in him believers are predestinated, that they should
be partakers of those blessings, by union with him. For God
loves, in Christ, those whom He has determined to make
partakers of eternal life, but this love is the cause of
predestination. It was, indeed, in Christ born, dead, raised
again, and constituted the head of the church. "But," some
will say, "God so loved the world that He gave His only-
begotten Son." -- I answer, that the love, referred to in
this passage, differs in degree from that which is the cause
of predestination, and is prior to it. For that love, which
sent His Son, did not, with certainty, ordain eternal life to
any one, and, indeed, it could not do so, for Christ had not
merited it by his death. Indeed, by making Christ the
foundation and Head of the predestinate, you seem to declare
that Christ was made the Head of them who were to be
predestinated in him unto life.
THESIS 9
Of these blessings, the chief points are two, grace and
glory; the former, acting on men in the present life, the
latter to be consummated in them in the future life.
THESIS 10
Human beings are creatures, in a condition of nature -- which
can effect nothing supernatural or divine -- to be exalted
above nature, and to be transferred to a participation of
divine things by the supernatural energy of the Deity.
It is here most manifestly evident that the object of
predestination is considered by you to be men in their
natural state, which can effect nothing supernatural or
divine, that is, as I have said, considered, in a merely
natural state, apart from supernatural endowments, and from
the corruption which afterwards supervened. But this is not
an adequate object of this decree. For the exaltation, which
is according to predestination, is not from nature, but from
sin beginning. The divine things, a participation in which is
prepared by predestination, are not adapted to man in his
natural state, but to man involved in sin and misery. That
supernatural power belongs to God, which He exercises in
Christ, "the power of God and the wisdom of God," 1
Corinthians i, 24, the Jews and Gentiles being called to
salvation. Therefore, it was applied to man, considered not
in his primitive natural state, but in sin and misery.
THESIS 11
The form is adoption, as sons, through Jesus Christ, that is,
that real relation and ordination, in which we are blessed of
God, by the communication of "all spiritual blessings in
heavenly places" in Christ. Predestination is unto adoption,
therefore adoption is not the form of predestination. For
"the form gives being to the thing," and adoption does not
give being to predestination, but receives its own being from
predestination; and it is the first per se and immediate work
of divine predestination, and its consequent is life and the
heavenly inheritance. Nor is that real relation and
ordination, in which we are blessed, "the form of
predestination;" for that ordination, in which we are
blessed; is the execution of the divine predestination. But
the preparation of those blessings is the form of
predestination, for, by it, predestination has its being.
That preparation is internal and eternal, and that is true
also of predestination. Or -- to speak with greater accuracy
-- the preparation of those blessings is not the form of
predestination, for that preparation was made by the death of
Christ, the Mediator, but the form consists in the
preparation of the communication of those blessings to
believers in Christ. We might add that the preparation is
certain, and that, according to it, a communion in the
benefits of Christ is certainly bestowed on those for whom
the participation is prepared.
THESIS 12
The order of this form is placed in the preparation, of
persons, by election, vocation, and "gathering together in
Christ" (Ephes. i, 10); but of things, by a gracious
beginning, progress, and glorious consummation of blessings,
in a perfect union with Christ.
The order of that preparation, as the form, can, indeed, be
declared, in respect both to persons and to things. Persons
are prepared in the minds of God, when election from the
world, vocation to a union with Christ, and the gathering
together in Christ, are ordained for them. Things are
prepared in this order, that their gracious communication
should he ordained, in reference to its beginning, progress,
and final consummation; the beginning, in Christ; the
progress, in the same; but the consummation, in the perfect
union with God. For this is the consummation of a
supernatural felicity "that God may be all in all." If,
however, the subject of discussion be the mediatorial
consummation, I concede that this is effected in Christ, but
this tends to that chief consummation, which is union with
God, to which we come by a perfect union with Christ. For
Christ shall deliver up his own kingdom "to God even the
Father, that God may be all in all." (1 Cor. xv, 24, 28.)
THESIS 13
The end is the praise of the glorious grace of God, by which
He has freely made us acceptable unto Himself, in the Son of
His love.
The grace, by which God "has freely made us acceptable unto
Himself, in the Son of His love, is grace only adapted to
sinners." The praise of that grace is sung to God and the
Lamb, who died and lives again, "who was delivered for our
offenses, and was raised again for our justification." (Rom.
iv, 25.) That praise is ascribed to God by sinners, whom God
has redeemed by the blood of His Son, "out of every kindred,
tongue, and people, and nation." (Rev. v, 9.)
THESIS 14
What is contrary to this predestination can not, with
propriety, be expressed in a single term, since the relation
of predestination is single, that of its contraries is
various. For preterition is contrary to the preparation of
grace, and reprobation or preparation of punishment is
contrary to the preparation of glory.
Grace and glory are prepared in predestination. To this
preparation, as an affirmative act, is opposed the negative
act of the non-preparation of grace and glory, and the
affirmative act of the preparation of those things, which are
affirmatively contrary to grace and glory. But here, to the
preparation of grace, is opposed only the negative act of
preterition, and, to the preparation of glory, only the
affirmative act of reprobation or the preparation of
punishment. Hence it seems to me to be a correct conclusion
that this discussion is not absolutely consistent in all its
parts, unless, perhaps, there is no affirmative act, which
can be opposed to the preparation of grace. There is,
however, such an act, namely, hardening, blinding, and the
delivering to a reprobate mind, which can be fitly and fully
explained only by negative acts. Also, the denial of
celestial glory is a negative act opposed to the preparation
of glory. It is to be observed, here, that the word
reprobation is used for the preparation of punishment, while,
in your answers to my propositions, you affirm that it
properly signifies non-election or preterition.
THESIS 15
Preterition is the act of the divine will, by which God, from
eternity, determined to leave some of His creatures in their
natural state, and not to communicate to them that
supernatural grace, by which their nature might be preserved
uncorrupt, or, having become corrupt, might be restored, to
the declaration of the freedom of His own goodness.
Preterition is defined to be a denial of grace only, not of
glory, while, nevertheless, glory is denied to the same
persons. It is rightly called an act of the divine pleasure,
not good-pleasure; for pleasure is the general term, applied
to any purpose or decree of God; good-pleasure, as has been
remarked, includes a favourable and benevolent disposition in
the Deity. To leave in their natural condition]. From this
also it is evident that the object of predestination is, in
your view, men considered in a merely natural state.
Supernatural grace, by which their nature might be preserved
uncorrupt, or, having become corrupt, might be restored]. If
the e words are to be understood to have reference to the
particular predestination of men, then that distinction is
not correctly used. For the grace by which nature is
"preserved uncorrupt," is not denied by the decree of
preterition. For that grace was denied to all men without
distinction. But the denial of grace, by which nature, having
become corrupt, is restored, is peculiar to the decree of
preterition, and, therefore the object of preterition is
fallen man, and to one who needs renewing grace.
To the declaration of the freedom of His own goodness.] The
freedom of the goodness of God is declared not only when God
communicates to one, and denies to another, His own goodness,
but also when He communicates it only on the condition, which
He has been pleased to impose; I concede, however, that the
freedom of the divine goodness is also declared in the former
mode. But there is a declaration in preterition, as described
to us in the Scriptures, not only of the freedom of the
goodness of God, but of His justice. For God, according to
justice also, uses preterition, by which He determines to
deny His grace to some on account of their sins. Sin, indeed,
is the only meritorious cause of the denial of grace, which
is here discussed. Therefore, the statement of the end of
that preterition was not sufficiently complete.
THESIS 16
This preterition is without blame: for God bestowed on man
the perfection of human nature, He was not under obligation
to bestow grace upon any one. It is grace; therefore, there
is no obligation.
God, in the abstract and absolutely, was not under obligation
to bestow grace on any one, but He could place Himself under
that obligation in two ways, by promise, and by making
certain requisitions. By promise, if He should promise to
bestow grace, either with or without condition. By
requisition, if He should require, from a man, an act, such
that it could not be performed. without His grace, for then
He would be under obligation to bestow it, otherwise He would
reap where He had not sowed.
THESIS 17
The preparation of punishment is the act of the divine
pleasure, by which God, from eternity, determined, for the
declaration of His own justice, to punish His creatures, who
should not continue in their original state, but should
depart from God, the author of their origin, by their own
deed and depravity, You call the preparation of punishment an
affirmative act, opposed to predestination; but it is
opposed, affirmatively, to the preparation of glory. That,
which is opposed affirmatively, to the communication of grace
is not here stated. I think that it should be called
hardening and blinding, and that it should have been also
treated in this Thesis.
To punish His creatures who should not maintain their
original integrity]. This decree was ordained by God, not
until after the certain foresight of future sin, lest any one
should think that sin is necessarily inferred from that
decree, as some of our Doctors believe.
Should full away from God by their own act and
transgression]. It should be explained how he can, by his own
act, fall away from God, who has, already, been passed by of
God, in the communication of that grace, which is necessary
for the avoidance of defection from God. And since all the
passed-by are also predamned, I could wish that it might be
explained how preterition and predamnation necessarily
cohere, if preterition existed apart from any consideration
of sin, but predamnation, only on account of sin.
The declaration of the justice of God, also, as has been
previously remarked, has a place in preterition.
THESIS 18
Therefore, in the predestinate, God does all things according
to the good-pleasure of His own predestination. In those who
are not predestinate, He uses preterition according to the
pleasure of His will, and prepares punishment for His
creatures who transgress against His order, and who must be
reprobated, on account of their sins, from the necessity of
His justice.
In predestination, God provides only for the salvation of the
elect; yet, in such a manner, that many acts of the divine
Providence concur to the same effect, which acts are so
administered by the Deity, that from them salvation certainly
results, which is the proper work of predestination. God uses
many acts of His providence towards those, who are not
predestinated, sufficient, indeed, for salvation, yet not
efficacious, since this pertains to predestination. It is not
absurd nor irrelevant, then, to observe, here, this
distinction between providence and predestination. Who must
be reprobated on account of their sins]. You here, also, use
the word reprobation for the preparation of punishment.
THESIS 19
If reprobation is made the opposite of predestination, the
statement is figurative, and synecdochical: wherefore, it
either should not be made, because it is improper, dangerous,
and liable to give offense, or it should be distinctly
explained, as pious and learned men have done.
In your answer to my second proposition, you use this
language: "Reprobation is used in three senses, one common
and two special. In its common use, it comprehends
preterition and damnation. Its second mode is special, when
it is opposed to election, and signifies non-election or
preterition. The third is also special, when it is used for
pre-damnation. The first mode is by synecdoche, the second
proper, the third metonymical, and it may also be called
catachrestic." Here, you call that meaning of reprobation
common, which, in your Theses, and elsewhere, you call
figurative. We are not to abstain from the use of the term,
for it is Scriptural, but we are to be careful that it be
also used in the sense in which it is used in the Scriptures.
THESIS 20
The presentation of this doctrine is especially necessary, if
it is treated skillfully, soberly, and reverently, that is,
that not any thing else be treated, not otherwise, not to
another end than as the Holy Scriptures teach, both in
explanation and in application, according to the advice of
St. Paul: "not to think of himself more highly than he ought
to think, but to think soberly." Rom. xii, 3.
That, which is taught, and inculcated in the Holy Scriptures,
can not but be esteemed useful and necessary for salvation,
though there may be different degrees of necessity. But the
doctrine of predestination, and its opposite, that of
reprobation, is taught and inculcated in the Scriptures; it
is, therefore, also necessary. It should, however, be
considered what that predestination is, and what is its
character, which is discussed in the Scriptures as necessary,
and which is called the foundation of our salvation. Your
admonition is altogether proper and necessary, by which you
enjoin that the doctrine should be set forth entirely in
accordance with the Scriptures -- "not any thing else, not
otherwise, not to another end than as the Holy Scriptures
teach." But there is a practical difficulty in this matter,
because each one desires to appear to present his own
doctrines according to the Scripture. I am satisfied that, in
your discussion of this doctrine, you are not, in every case,
sustained by the Scripture, but in some parts you err, and I
have treated this more fully in the discussion held between
us.
AN EXAMINATION
BY
REV. JAMES ARMINIUS, D. D.
OF A TREATISE; CONCERNING THE ORDER AND MODE OF
PREDESTINATION AND THE AMPLITUDE OF DIVINE GRACE BY REV.
WILLIAM PERKINS, D.D., A THEOLOGICAL WRITER IN ENGLAND ALSO,
AN ANALYSIS OF THE NINTH CHAPTER OF THE EPISTLE TO THE ROMANS
AN EXAMINATION OF THE TREATISE OF WILLIAM PERKINS CONCERNING
THE ORDER AND MODE OF PREDESTINATION
PART 1
William Perkins,. D. D., Fellow of Christ' s College,
Cambridge, was a Theological writer at the close of the
sixteenth century. As will be seen from the following
strictures on one of his treatises, he advocated views highly
Calvinistic. The following "Examination, etc," was written by
Arminius, in 1602.
Reverend Sir, and Beloved Brother in Christ, -- While I was
lately, and with eagerness, examining a certain library,
abundantly supplied with recently published books, a pamphlet
presented itself to me, entitled "A Christian and Perspicuous
Discourse concerning the Order and Mode of Predestination,
and the extent of Divine Grace." When I observed that it bore
your name, which was already well known to me by previously
published works of a high character, I thought that I must
diligently read and consider it, and see whether you, who are
devoted to the most accurate learning, could remove, in that
work, the difficulties which have long disquieted my mind. I,
therefore, read it once and again, with impartiality, as far
as I could, and with candour, as you desire. But, in reading,
I perceived that all my difficulties were not removed by your
work, while I thought that some things, written by you,
deserved to be examined in the light of truth. Accordingly, I
judged it not improper to commence a friendly discussion with
you concerning your treatise. This I do, with the greater
freedom and confidence, because, in the second page of your
pamphlet, you say, to the encouragement of my mind, that you
"have written these things, that, by those devoted to
theological investigation" -- among whom I willingly reckon
myself -- "they may be read without prejudice or acerbity of
mind, duly weighed, and judged by the pure word of God." This
I undertake, and pledge myself to do according to my ability;
asking of you that in return, you will, with the same
disposition, read my remarks, weigh them, and examine and
judge them by the rule of the same Scriptures. May God grant
that we all may fully agree, in those things which are
necessary to His glory, and to the salvation of the church;
and that, in other things, if there can not be harmony of
opinions, there may at least be harmony of feelings, and that
we may "keep the unity of the Spirit in the bond of peace."
With this desire, then, expressed at the beginning of our
discussion, I enter on the subject itself, following in the
track, which, in your writing, you have pursued before me. I
will commence with your "Epistle to the Reader," and then
proceed, with the divine help, to the treatise itself.
EXAMINATION OF THE EPISTLE
In your Epistle to the Reader, you lay down two fundamental
principles, on which this doctrine of Predestination and
Divine Grace, can and must be built. The first is "the
written word of God;" the second "the common ideas, and the
principles which God has infused into the minds of men," I
have no opposition to make at this point, only let this be
added, that, when, on account of the darkness of our minds,
and the weakness and diversity of the human judgment (which
you regret), it is not possible for us to agree concerning
these matters, we must recur, for definite and final
decision, to that which is first and equivalent to all other
things -- the word of God.
Of the first principle, laid down by you, I remark that it is
true; but care must be used, lest any thing, which is not in
accordance with human judgment, should be attributed to God,
and defended as just, on the consideration that it is
declared to be unjust by corrupt human judgment; unless it
can be made clear, by a conclusive argument, that it is
suitably ascribed to the Deity. For, it is sufficient, for
the sake of referring any action or work to God, to say that
He has justly performed it; though, from the antecedent, God
has done this, will follow, of necessity, the consequent,
therefore, it is just.
Of the second; -- I concede that it is true. For He is the
first cause, and the cause of causes, who, from the foreseen
free act of rational creatures, takes occasion to make any
decree, and to establish a certain order in events; which
decree He would not have made, and which order He would not
have established, if the free second causes had acted
otherwise. The Apostle says, "the creature was made subject
to vanity, not willingly, but by reason of Him who hath
subjected the same," (Rom. viii, 20.) To this vanity the
creature would not have been subjected, if he, for whose sake
it was created by God, had remained in his original
integrity. The decree, in reference to sending Christ into
the world, depends on the foresight of the fall; for he is
"the Lamb of God, which taketh away the sin of the world,"
(John i, 29.) He "was made a little lower than the angels,
for the suffering of death," (Heb. ii, 9); "as the children
are partakers of flesh and blood, he also himself likewise
took part of the same; that through death he might destroy
him that had the power of death, that is, the devil," (Heb.
ii, 14.) He was constituted a "high priest, ordained for men,
that he might offer both gifts and sacrifices for sins,"
(Heb. v, 1.) The decrees of God, by which He ordains to
punish His creatures, are universally on this principle,
according to the Scriptures: "That be far from thee to do
after this manner, to slay the righteous with the wicked:
shall not the Judge of all the earth do right?" (Gen. xviii,
25.) "Whosoever hath sinned against me, him will I blot out
of my book," (Exod. xxxii, 33.) "I said, indeed, that thy
house, and the house of thy father, should walk before me
forever, but now the Lord saith, be it far from me; for them
that honour me I will honour, and they that despise me shall
be lightly esteemed," (1 Sam. ii, 30.)
But it is not therefore to be supposed that the imposing of
penalties depends on second causes; so far from it, they
would put forth every effort to escape punishment, if they
could do so either by reason or force. I could wish also that
the word "ordaining" were used in its proper sense: from
which they seem to me to depart, who interpret it -- to
decree that something shall be done. For its true meaning is
to establish the order of things done, not to appoint things
to be done that they may be done; though it is used sometimes
by the fathers in the latter sense. But then God is denied,
by the fathers, to be the ordainer of evils. Thus says
Augustine: "God knows how to ordain, not crime, but the
punishment of crimes."
Of the third; -- It is characteristic of a wise being to do
nothing in vain. But he does something in vain, who does it
not to attain some end. But God is infinitely wise. Let me
caution you, then, not to extend the phrase, "to regard with
indifference," farther, or to interpret it otherwise than is
suitable. There is a real distinction between doing and
permitting. He, who permits any thing, that he may attain
some end, does not regard it with indifference. From this it
is clear that not to regard with indifference is not the same
as to do or to make. Of this also I remind you for a certain
reason. Then consider whether the phrase, which you use, is
correct. The word "prudently" seems to be too feeble to be
applied to so great wisdom. And it is not a usual form of
expression to say that an action is performed "in view of a
certain end," but for the sake of that end. The statement, He
does not will or decree that which He can not, is ambiguous,
and not sufficiently full. It is ambiguous, because it may be
understood to mean that He can not will or decree, or that He
can not do. It is not sufficiently full, because there should
be an addition, so that the statement would be this: "He does
not will or decree to do or permit that which He can not do
or permit." For which reason also your conclusion is likewise
imperfect, and, to the expression, "He has decreed thus to
do," add, "or permit."
Of the fourth; -- The decree of God is two-fold; that of
efficacious action and that of permission. Both are
immutable. The creature, however free, can not change himself
by his own act, or receive any change from another, contrary
to either of these decrees, and without the certain and fixed
determination of the former or the latter. But it is not
merely necessary that God should fix these, and not other,
limits of the change, as if the creature -- if this was
possible without the divine superintendence of the change --
might be able either to change himself, or to receive change
from another, to such an extent that God could not bring it
into order, and have occasion for the illustration of his
glory. For to Him even NOTHING ought to be material for the
declaration of His glory: and any change from Nothing to
Something, produced by Him, ought to serve the same purpose.
Of the fifth; -- All the judgments of God, "whatever they may
be, whether hidden or partly known to us, are to be honoured,
and to be adorned with the praise of righteousness, provided,
however, that it be manifest that they are the judgments of
God. But under this pretense, no judgments are to be
attributed to God which the Scripture does not assign to Him;
much less those which are contrary to the righteousness of
God revealed in the Scriptures. Thus Augustine says: "As man
becomes more like God, so the more does the damnation of
perishing men move him: it moves also our saviour himself,
and caused his tears, not once only, to flow. It moves also
God Himself; who says: "What could have been done more to my
vineyard that I have not done in it?" (Isa. v, 4.) "O that my
people had hearkened unto me." (Psalm lxxxi, 13.) "Have I any
pleasure at all that the wicked should die," (Ezek. xviii,
23.) But it so moves God, that He is yet delighted in the
destruction of His enemies, who are refractory and refuse to
repent. For His righteousness demands this. It moves Him, I
say, because they are unwilling to be saved, not because,
when they are unwilling to be saved, He may devote them to
just destruction. It so moves Christ, the saviour, that he
shall yet, willingly, banish, from his presence, unbelievers
and evil doers, and adjudge them to eternal fire. For this is
demanded by the office of Judge. It so moves a pious man,
that he may not utter any objection against God in reference
to His various decrees, and the execrations of His righteous
judgments on the obstinate. This is required by the obedience
which the creature owes to his Creator and Redeemer."
Concerning that objection, I may be allowed, with the leave
of Augustine, to say that it is not the offspring of infirm
and weak human nature, but of the refractory disposition of
the Jews and of those like them, of whom the apostle speaks,
(Rom. ix, 20.) It is indeed true that we, when compared with
God, "are as grass-hoppers," yea, and "are counted to Him as
less than nothing," (Isa. xl, 17, 22.) But, in such
exaggerations of human insignificance, we are to be careful
not to do injustice to the creation of God. For man was made
in the image of God, and therefore, even to God Himself, man,
not any beast, is the noblest creature, with whom, as the
wisdom of God declares, are His delights, (Prov. viii, 31.)
Of the sixth; -- The concurrence of God with second causes to
perform any act, or produce any work, is two-fold, of the
general, and the special aid of His grace. It is most certain
that nothing good can be performed by any rational creature
without this special aid of His grace. But whether it is the
province of the divine will, absolutely willing it, to
communicate this gracious aid, and by this communication, to
absolutely work good in us, is in controversy among
Theologians. This is not improperly so, since the word
absolutely can not be found in the Scriptures, and it has not
yet been proved that its equivalent is found in the
Scriptures.
Of the seventh; -- So also it is certain that "no evil can be
avoided if God does not prevent it." But there is dispute
concerning the mode of prevention; -- whether it is by the
omnipotent action of the Deity operating on the human will
according to the mode of nature, from which there exists a
necessity of prevention, or by such an action as operates on
the will, according to the mode of the will as respects its
freedom, from which the certainty of prevention exists.
Of the eighth; -- It can not be concluded from an event that
God has willed something, but we may know either this fact,
that He was unwilling to hinder an event which He foresaw
would occur. -- Otherwise the distinction, which exists
between the action and the permission of God, is destroyed.
For some things occur, because God produces them, but others,
because He permits them to occur, according to Augustine and
to truth itself. But to will that any thing should occur, and
to be unwilling to prevent its occurrence, are not the same
things. For, in the former case, the event is resolved into
the will of God as its first and special cause; in the
latter, it is resolved affirmatively into a second cause, and
negatively into the divine will, which has not prevented it,
which prevention also is produced either by power according
to the mode of nature, or by persuasion according to the mode
of free-will. But concerning permission and prevention we
shall treat more fully hereafter in their own place. Of the
ninth; -- But let us examine this idea; "to be able to
perform," "to will to do," and "actually to do," are divine
gifts and effects on men. But there should be this additional
remark, that God gives to no one the power of doing right,
unless He is ready also to give the will and the act itself,
that is, by the further aid of grace, to concur with man in
willing and in actually doing that good, for which He has
received sufficient strength, unless the man on his part may
interpose, or, as the school-men say, may have interposed
some obstacle. "For unto every one that hath shall be given;
but from him that hath not shall be taken away even that
which he hath." (Matt. xxv, 29). Were this not so, the power
would have been given in vain. But the all-wise God doth
nothing in vain. Thus He gave to Adam the faculty of
observing the law which He had enacted, and He was prepared
to give him whatever else was needed, in addition to that
faculty, for actual obedience, namely, both to will and to
do, unless Adam willingly and by voluntary motion turned
himself away from God, and from His grace. I see here a
labyrinth which I will not now enter, because I should not be
permitted to make my egress from it, except by the thread and
guidance of an accurate explication of the mode of the
concurrence of God with man in the performance of any good
thing; which explication does not belong to this place, or,
as I indeed, acknowledge, to my abilities.
Of the tenth; -- That "God presides over the whole world, and
all things created by Himself, and administers and governs
all and each of them" is certain. But this is not only in
justice, but also in mercy, even so far as He, in His
infinite wisdom, knows what place ought to be assigned to
each. But, indeed, do all those axioms seem to you to be
natural and common notions, They, indeed, belong to nature,
as it was when it come from the hand of its Creator, surely
not to it, as it has been darkened by sin. For to few among
men is it given to know and understand those things. The
whole troop of Pelagians and Semi-Pelagians in the church
itself, do not know them. What the opinion of many of the
Greek and Latin philosophers was concerning most of them, is
apparent from an expression used by not one of them only:
"What we are, is given to us by the Gods; what of good we
are, we have from ourselves." To this notorious falsity,
Augustine in more than one passage, sharply opposes himself.
On these principles in part, as a foundation, you build up a
doctrine of Predestination, which is, indeed, beset with
difficulties. This is caused by the fact, that men do not
fear to add to the Scriptures, whatever they think proper,
and are accustomed to attribute as much as possible to their
own conceptions, which they style natural ideas. I can not
but praise your effort. For light ought, by all means, to be
thrown upon truth by all, to the utmost of their ability.
Calumnies and accusations, by which the truth is assailed and
beset, are to be refuted. Minds, embittered against it, are
not only to be softened and soothed, but also, to be induced
to embrace it. It can not be made an objection against you,
that you adduce the opinions of the ancient Theologians,
especially those whom you quote, some caution being observed,
lest we go too far in that direction. For the Fathers are
themselves also liable to diverse interpretations, and,
indeed, more than the divine and inspired writers, as they
were endued with knowledge of the truth, which was less in
degree and in clearness, and they could express the thoughts
of their minds only with less accuracy and fitness. When I
consider this, I doubt whether they have consulted the best
interests of the church, who have thought that, in this age,
the opinions of the Fathers are to be considered by them as
authority in matters of religion. But the die is cast, and we
must advance, whithersoever the fates of the Church bear us.
In reference to your declaration, that you present the
testimony of the ancient Doctors and School-men, for the sake
of exhibiting an agreement in that part of doctrine, I do not
see how that is so. For I am quite persuaded that nothing can
be thought of, more adapted to bring that whole doctrine of
Predestination and the grace of God into confusion, and to
overwhelm it with darkness, than the effort on the part of
any one to bring forward and unite together all the opinions
of the Fathers and the School-men, in reference to it. But I
desire that you may not at once pronounce him an unjust
estimator or judge, who dares to assert that the dogmas,
which you present in this treatise, are found neither in the
Scriptures nor in the Fathers. For if you shall, after
reasons have been adduced by that estimator, arbiter or
judge, be able to sustain your statement, you will find him
not struggling against it, with an unfair and obstinate mind,
but ready to yield to what is proved to be the truth with
becoming equanimity. Nor will it be an easier matter to
persuade me that the dogmas of which you here treat, are, in
that same mode and sense, proposed and set forth in all the
Reformed Churches. I say this, lest you should think that you
can bear down one thinking differently by the prejudgment of
those churches.
EXAMINATION OF THE TREATISE
I come now to the treatise itself, which I will examine with
somewhat more care and diligence. You will not complain if,
in some places, I may with the closest criticism also subject
some of the nicer points to the most rigid scrutiny. For who
would not consent that a serious and solid discussion should
be, as it were, spiced by a friendly diversity and a pleasant
contest concerning the more accurate handling of a subject.
You begin and rightly with a definition of Predestination.
But that definition does not seem to be adapted to the
Predestination, which is set forth in the Scriptures. For the
Predestination, of which the Scriptures treat, is of men in
their relation as sinners; it is made in Christ; it is to
blessings which concern, not this animal life, but the
spiritual life, of which a part also are communicated in this
animal life, as is clearly evident from Ephesians 1, where,
among the spiritual blessings to which we have been
predestinated in Christ are enumerated "adoption of children
(verse 5), "redemption through his blood, the forgiveness of
sins," (verse 7th), "having made known unto us the mystery of
his will," (verse 9th), which blessings are given to the
predestinated in this life. The apostle well say "the life,
which I now live in the flesh, I live by the faith of the Son
of God," (Gal. ii, 20)
signifying that he, in this animal life, was a partaker of
spiritual gifts, and from them lived a spiritual life. But
perhaps you did not wish to give an accurate definition, but
only by some description to give us an idea of
predestination. I may concede this, yet in that description
there seem to be many things which ought to be noticed. For
the word "counsel," by which you have desired to explain one
kind of Predestination is not a kind of Predestination, but
pertains to its efficient cause; for a decree is made by
"counsel," which decree can be fitly considered a kind of
Predestination -- if indeed counsel can be attributed to God,
by which He may decree anything, as in the Scripture, -- e.g.
Acts iv, 28, and Ephes. i, 11. This I say, is apparent from
the passages quoted. For in the former (Acts iv, 28),
"counsel" is said to determine before or predestinate things
to be done; in the latter (Ephes. i, 11), it is said that God
"worketh all things," -- even institutes predestination-after
the counsel of His own will.
There is, in this life, an equality of the pious and the
wicked as to external blessings, but they are to be
considered generally. For in individual cases there is a
great difference both among the pious and the wicked, and so
great indeed is it that, to those, who are dissatisfied with
that inequality, it may need a defense by an argument for
reducing it, hereafter, to an equality. Indeed it is said of
the pious and the faithful "if in this life, only, we have
hope in Christ, we are, of all men, most miserable." (1 Cor.
xv, 19.)
I approve what you say concerning "the final cause of
Predestination," when rightly understood, that is, if a
declaration of the glory of God through mercy and justice is
attributed to Predestination, so long as it is the
foreordination of sinners who shall believe in Christ to
eternal life, and on the contrary, the predamnation of
sinners who shall persevere in sins to eternal death; who
shall believe, through the gracious gift of God, and who
shall persevere in sins through their own wickedness and the
just desertion of God. But if you think that God, from
eternity, without any pre-existence of sin, in His
prescience, determined to illustrate His own glory by mercy
and punitive justice, and, that He might be able to secure
this object, decreed to create man good but mutable, and
ordained farther that he should fall, that in this way there
might be a place for that decree, I say that such an opinion
can, in my judgment, be established by no passage of the word
of God.
That this may be made plainer, a few things must be said
concerning the glory of God and the modes of its
manifestation. No one can doubt that God, since He is the
first and Supreme Efficient Cause of all His own acts and
works, and the single and sole cause of many of them, has
always the manifestation of His own perfection, that is, His
own glory, proposed to Himself, as His chief and highest
object. For the first and supreme cause is moved to produce
any effect, by nothing, out of itself otherwise it would not
be the first and supreme cause. Therefore, not only the act
of Predestination, but also every other divine act has "the
illustration of the glory of God" as its final cause. Now it
is equally certain and known to all, who have even approached
the threshold of sacred letters, that the manifestation of
the divine perfection and the illustration of his glory
consists in the unfolding of His essential attributes by acts
and works comparable to them: but an inquiry is necessary
concerning those attributes, by the unfolding of which He
determined to illustrate His own glory, first, by which, in
the second place, and so on, by successive steps. It is
certain that He could not, first of all, have done this by
means of mercy and punitive justice. For the former could be
exercised only towards the miserable, the latter only towards
sinners. But since, first of all, the external action of God
both was and must be taken up, so to speak, with Nothing, it
is, therefore, evident that goodness, wisdom, and omnipotence
were, first of all, to be unfolded, and that by them the
glory of God was to be illustrated. These, therefore, were
unfolded in the creation, by which God appeared to be
supremely good and wise, and omnipotent.
But, as God made all His creatures with this difference that
some were capable of nothing more than they were at their
creation, and others were capable of greater perfection, He
was concerned, as to the former, only with their preservation
and government, accomplished by goodness, wisdom and power of
the same kind and measure, since preservation is only a
continuance of creation, as the latter is the beginning of
the former, and government may not go beyond the natural
condition of the creatures, unless when it seems good to God
to use them, for the sake of men for supernatural purposes,
as in the bread and wine used, in the Lord's Supper, to
signify and seal unto us the communion of the body and the
blood of Christ; as to the latter, which He made capable of
greater perfection, as angels and men, the same attributes
were to be unfolded, but in a far greater measure. In the
former case, the good communicated is limited, as each
creature receives that which is appropriate to itself,
according to the diversity of their natures, but, in the
latter, there is a communication of supreme and infinite
good, which is God, in the union with whom consists the
happiness of rational creatures. Reason demanded that this
communication should be made contrary to justice, wherefore
He gave a law to His creatures, obedience to which was made
the condition on which that communication should be made.
Therefore, this was the first decree concerning the final
cause of rational creatures, and the glory of God to be
illustrated by justice and the highest goodness -- highest as
to the good to be communicated, not absolutely; by goodness
joined to justice, in the case of those who should be made
partakers of the highest good, through steadfastness in the
truth; by punitive justice, in the case of those who should
make themselves unworthy of it by their disobedience. Then we
see that justice, rewarding obedience, which was its office,
according to the gracious promise of God, and punishing
disobedience as it deserves, according to the just
threatenings of God, holds the first place; in the former
case, justice joined to goodness, in the latter, punitive
justice opposed to the gracious communication of the highest
good, without any mention of mercy, unless it may be
considered as preserving the creature from possible misery,
which could, by its own fault, fall into misery; as mercy is
not considered when it is predetermined by the decree of
Predestination. That decree was peremptory in respect to the
angels, as in accordance with it, they are condemned:
wherefore the predestination and reprobation of angels was
comprehended in this. But what grace was prepared for the
former in Predestination and was denied to the latter in
Reprobation, and in what respects, I do not now argue. But it
was not peremptory in reference to men, whom God did not
decree to treat according to that highest rigor of the law,
but in the salvation of whom He decreed to exhibit all His
goodness, which Jehovah showed to Moses in these, His
attributes, "The Lord, Lord God, merciful and gracious, long-
suffering, and abundant in goodness and truth" (Exod. xxvi,
6). Therefore, the Predestination and Reprobation of men were
not considered in that decree. For since Adam sinned, and in
him all who were to be his descendants by natural
propagation, all would have been devoted to eternal
condemnation without hope of pardon. For the decree of
Predestination and Reprobation is peremptory. So far, then,
no predestination of men unto life, and no reprobation unto
death had any place. And since there could be no
Predestination and Reprobation, except in accordance with
those attributes by which men are at once saved or damned --
but the predestinated may be saved at once by mercy, and the
reprobate may be damned at once by justice opposed to that
mercy -- it follows that there was no fixed predestination
and reprobation of men, in reference to whom there could be
no place for mercy and justice opposed to it. But there could
be no place for them in reference to men who were not
miserable, and not sinners. Then, since Predestination
includes the means by which the predestinated will certainly
and infallibly come to salvation, and Reprobation includes
the denial of those same means, but those means are the
remission of sins and the renewing of the Holy Ghost, and its
perpetual assistance even to the end, which are necessary and
communicable to none, except sinners, I conclude that there
was no Predestination and Reprobation in reference to men, in
whose case these means were neither necessary nor
communicable.
Finally, since God can love no sinner unto salvation, unless
he be reconciled to Himself in Christ, hence it is, that
there could be no place for Predestination, except in Christ.
And since Christ was ordained and given for sinners, it is
certain that Predestination and its opposite, Reprobation,
could have no place before human sin -- its existence as
foreseen by God -- and the appointment of Christ as Mediator,
and indeed his performance, in the prescience of God, of the
functions of the office of Mediator, which pertains to
reconciliation. Nor does it follow from this, that God either
made man with an uncertain design, or failed of the end at
which He aimed. For He prescribed to Himself, both in the act
of creation, and in that of glorification, and its opposite,
condemnation, the illustration of His own glory as an end,
and He obtained it; by goodness, wisdom and power in
creation, and He obtained it; by the same, but in a greater
measure, and joined with justice in glorification and
condemnation, and He obtained it. But, though the mode of
illustrating His glory by mercy, which is a certain method of
communicating goodness and the approach of the same to a
miserable creature, and by justice, opposed to that mercy,
could have no place except from the occasion of human sin,
yet the decree of God is not, therefore, dependent on the
man, for He foresaw from eternity what would be in the
future, and in ordaining, concerning the future, to that end,
He freely arranged it according to His own choice, not
compelled by any necessity as if He could not, in some other
way, have secured glory to Himself from the sin of man. But
that the glory of God does not consist merely in the
illustration of mercy and, its opposite justice, is evident
from the fact that, then, He would not have obtained glory
from the act of creation, nor from the predestination and
reprobation of angels. It is to be understood, that mercy is
not an essential attribute of the Deity distinct from
goodness itself, as in the womb and the offspring of
goodness; indeed, it is goodness itself extending to the
sinful creature and to misery. It can for this reason be
said, in simple terms, that, in all His eternal acts, God
determined to declare His own glory by goodness, wisdom, and
omnipotence, with the addition of justice when equity
demanded it at the prescription of wisdom, but that He
adapted the mode to the state, or rather to the change of the
object, in reference to which He had determined to unfold
those attributes. In reference to this thing Tertullian says,
in a beautiful and erudite manner, "God must, of necessity
use all things in reference to all being, He must have as
many feelings, as there are causes of them; anger for the
wicked. and wrath for the ungrateful, and jealousy for the
proud, and whatever else would not be for the advantage of
the evil; so also, mercy for the erring, and patience for
those not yet repentant, and honour for the deserving, and
whatever is necessary for the good. All these feelings He has
in His own mode, in which it is fit that He should feel them,
just as man has the same, equally after his own manner."
(Adversus Marcion, Lib. 2, cap 16.)
Predestination does not arise merely from goodness simply
considered, the province of which is, indeed, to communicate
itself to the creature, but also from that mode of mercy,
which goes out from that goodness to the miserable to remove
their misery, of grace in Christ, which goes out from it to
sinners to pardon their sins, of patience and long-suffering,
going forth from the same goodness towards those who, for a
long time, struggle against it, and do not at once obey the
call, thus prolonging the delay of conversion. So also
reprobation is not merely fixed by justice, the opposite of
that goodness, simply considered, but by justice tempered by
some mercy and patience. For God "endured with much long-
suffering the vessels of wrath fitted for destruction." (Rom.
ix, 22.)
From these things, thus considered, I may be allowed, with
your kind permission, to conclude that Predestination has not
been sufficiently well defined or described by you. If any
one is inclined to consider the series and order of the
objects of the knowledge and the will of God, he will be more
and more confirmed in the truth of the things briefly set
forth by me. The passage from Augustine, is in agreement with
these views, if one wishes to gather his complete opinion
from other passages. Fulgentius and Gregory most clearly
support me in the passages quoted by you. For, if the act of
predestination is the preparation for the remission of sins
or the punishment of the same, then it is certain that there
is place for predestination only in reference to sinners. If
also the act of Predestination is the pre-election of some
who are to be redeemed from their depravity, and the leaving
of others in their depravity, from this also it is evident
that predestination has to do with men considered as sinners.
That sentiment of the School-men agrees most fully with the
same views. For it openly declares that Predestination
depends on the foresight of the fall, when they say that the
perfection and goodness of God, who predestinates, is
represented by the mode of mercy and punitive justice, which
mode, as I have now frequently said, can have place only in
reference to sinners. If any one acknowledges that this is
indeed true, but says that God has arranged this, as an
occasion for Himself, by decreeing that man should fall, and
by carrying forward that decree to its end or limit, we ask
the proof of that assertion, which, in my judgment, he will
be unable to give. For that sentiment is at variance with the
justice of God, as it makes God the author of sin, and
introduces an inevitable necessity for sin. This I will
prove. For if that decree existed, man could not abstain from
sin, otherwise the decree would have been made in vain, which
is an impious supposition. For "the counsel of the Lord
standeth forever." (Psalm xxxiii, 11). We remark also that
the human will would have been circumscribed and determined
by that decree, so that it could not turn itself except in
one direction, in which there would be sin; by that act its
freedom would be lost, because it would move the will, not
according to the mode of free-will, but according to the mode
of nature. Such an act it could not resist, nor would there
be any volition in that direction, indeed, there would not be
the power to put forth that volition on account of the
determination of the decree. Consider, also, that, by that
sentiment, mercy and justice are considered as means
resulting from Predestination, while they are the primary
causes of Predestination, as is evident from the fact that
the final cause of Predestination may be resolved into the
manifestation of mercy and justice.
Here, observe, also, in what way you make the creation and
the fall of man the means in common lying at the foundation
of the counsel, or rather the decree of predestination, I
think, indeed, that both the creation, and the fall preceded
every external act of predestination, as also the decree
concerning the creation of man, and the permission of his
fall preceded, in the Divine mind, the decree of
Predestination. I think, also, that I have partly proved
this, in my preceding remarks. But it will be well to look at
this with a little more diligence.
Every act, which has reference to an object, is posterior in
nature, to its object. It is called an object relatively.
Therefore, it has an absolute existence prior to the
existence of its relation to the act. The object, then,
exists in itself, before it can be under the influence of the
act which tends towards it. But man is the object of
Predestination. Therefore, man is prior to the act of
Predestination. But man is what he is by creation. therefore,
creation is prior to Predestination -- that is, in the divine
mind, or the decree concerning the creation of man is prior
to the decree of Predestination, and the act of creation is
prior to the execution of the decree of Predestination. If
any one should reply that God, in the internal act of
Predestination, is employed with man considered as not
created, but as to be made, I answer that this could neither
take place, nor be so understood by a mind judging rightly.
For Predestination is a decree, not only to illustrate the
divine glory, but to illustrate it in man, by the mode of
mercy and justice. From this, it follows that man must also
exist in the divine mind before the act of Predestination,
and the fall of man must itself, also, be previously
foreseen. The attributes of God, by which creation is
affected, are, therefore, considered as prior, in the divine
nature, to those in which predestination originates.
Goodness, simply considered, wisdom, and power, operating
upon Nothing, are, therefore, prior to mercy and punitive
justice. Add, also, that since predestination originates, on
the one hand, in mercy, and on the other, in justice, in the
former case having reference to salvation -- in the latter,
to damnation -- it cannot be that any means exist pertaining,
in common, to the execution of election and of reprobation.
For they are provided neither in mercy nor in justice. There
exist, then, no means of Predestination, common to both parts
of the decree.
Whether the definition of the creation of man is correct. If
you wished to define the creation of man that should have
been done with greater accuracy. But if you wished only to
describe it, there is yet, in that description, something
which I may note. "Man was made mutable," as was demanded by
the very condition of that Nothing from which he was made,
and of the creature itself. which neither could nor ought to
be raised, by creation, to the state of the Creator, which is
immutability. But he was made mutable in such a sense that
actual change from good to evil would follow that possible
mutability, only by the voluntary and free act of man. But
the act of the creature does not remain free when it is so
determined in one direction, that, if that determination
continues, there cannot but be a change.
Whether the permission of the fall, is rightly defined. But
of the "permission of the fall," we must treat at somewhat
greater length: for very much depends on this for the
expediting of this whole matter. It is certain that God can
by the act of His own absolute power prevent all things
whatever, which can be done by the creature, and it is
equally certain that He is not absolutely under obligation to
any one to hinder him from evil. But He can not, in His
justice, do all that He can in His absolute power. He cannot,
in His justice (or righteousness), forget the "work and
labour of love" of the pious (Heb. vi, 10). The absolute
power of God is limited by the decree of God, by which He
determined to do any thing in a particular direction, And
though God is not absolutely under obligation to any one, He
can yet obligate Himself by His own act, as, for instance, by
a promise, or by requiring some act from man. He is obligated
to perform what He promises, for He owes to Himself the
immutability of His own truth, whether He has promised it
absolutely or conditionally. By requiring an act, He places
Himself under obligation to give ability and the strength
without which that act can not be performed; otherwise, He
would reap where He had not sown. It is plain, from these
positions, that God, since He conceded the freedom of the
will, and the use of that freedom, ought not, and indeed
could not, prevent the fall in any mode which would infringe
on the use of that freedom; and farther, that He was not
obligated to prevent it in any other way than by the
bestowment of the ability which should be necessary and
sufficient to the avoidance of the fall. Permission is not,
therefore, a "cessation from the act of illuminating and that
of inclining" to such an extent that, without those acts, a
man could not avoid sin. For, in that case, the fault could
be justly and deservedly charged upon God, who would be the
cause of sin, by way of removing or not bestowing that which
is necessary for the performance of an act which Himself has
prescribed by His own law. From which it also follows that
the law is unjust, as it is not in proportion to the strength
of the creature on which it is imposed, whether that
deficiency of strength arises from the nonbestowal or the
removal of it before any fault has been committed by the
creature.
Permission is, indeed, a cessation of the act of hindrance,
but that cessation is to be so explained that it may not be
reduced to an efficient cause of sin, either directly, or by
way of the denial or removal of that, without which sin can
not be avoided. In reference to this permission, if it be
fitly explained, it can be doubtless said that "God not only
foreknows it, but He even wills it by an act of volition"
affirmatively and immediately directed to the permission
itself, not to that which is permitted. As it can not be said
concerning this, that God wills that it should not be done,
for He permits it, and not unwillingly, so, also, it can not
be truly said that God wills it. For permission is an act
intermediate between volition and nolition, the will being
inactive.
But the cause, in view of which He permits sin, is to be
found, not only in the consequent, but in the antecedent. In
the antecedent, because God constituted man so that he might
have a free will, and might, according to the freedom of his
will, either accord obedience or refuse it. He could not
rescind this constitution, which Himself had established, in
view of His own immutability, as Tertullian clearly shows, in
his argument against Marcion (Lib. 2, cap. 5, 6 and 7). In
the consequent, because He saw that He could use sin as an
occasion for demonstrating the glory of His own grace and
justice. But this consequent does not naturally result from
that sin. From this, it follows that even from the highest
evil, (if there be any highest,) evil, only, could result per
se, or there would be an injury to the divine majesty,
opposed to the divine good; but that consequent is an
incidental result of sin, because God knows and wills to
elicit, by His wisdom, goodness and power, His own glory from
it, as light from darkness. As, then, evil is not good, per
se, so it is not absolutely good that evil should occur. For
if this be true. then God not only permits it, but is its
author and effector. But it is incidentally good that evil
should occur, in view of that wisdom, goodness, and power of
God, of which I have spoken, by which God takes from sin the
material for illustrating his own glory. Therefore, sin is
not, in this respect, the means per se, for illustrating the
glory of God, but only the occasion not made for this
purpose, nor adapted to it by its own nature, but seized by
God and used in this direction with wonderful skill, and
praiseworthy perversion. No absolute good in the universe
would be prevented, even if God should prevent evil, provided
that prevention should not be affected in a manner not
adapted to the primitive constitution of man; and God is free
to prevent sin, but in a way not at variance with the freedom
of the will. Any other method of prevention would be
absolutely contrary to the good of the universe, inasmuch as
one good of the universe consists even in this, that there
should be a creature endued with free will, and that the use
of his own free will should be conceded to the creature
without any divine interference. But if the existence of evil
or sin should absolutely contribute to the good and the
perfection of the universe, then God ought not only not to
hinder sin, but even to promote it, else He would fail in His
duty to His own work, and do injury to His own perfection. I
admit that, without the existence of sin, there would not be
that place for the patience of the martyrs, or for the
sacrifice of Christ; but the patience of the martyrs and the
sacrifice of Christ are not necessary results of the
existence of sin. Indeed we shall see, by considering the
natural effect of sin, that from it would result impatience
in those who are afflicted, and by it the wrath, of God would
be kindled, which not only could, but in fact, would, prevent
the bestowment of any good, even the least, and much more
that of his Son, unless God should be, at the same time,
merciful, and could, in His wisdom, find a way by which He
might prevent the natural effect of sin, and using sin as the
occasion, might promote other effects, contrary to the very
nature of sin.
The passages cited from Augustine and Gregory, are not only
not opposed to, but actually in favour of this opinion. For
they do not say that it would have been good absolutely that
evils should occur, but that God judged it better to bring
good out of evils than to prevent them; thus comparing two
acts of the Deity, and esteeming the one better than the
other. I may be allowed to observe, in reference to the
remark of Gregory, that he is not sufficiently accurate, when
he compares the evils which we suffer on account of sins with
the blessing of redemption as something greater: for he ought
to compare our sins and faults, not the evils which we suffer
on their account, with the blessing of redemption. If he had
done this, and had carefully considered the words of the
apostle, "and not rather (as we be slanderously reported, and
as some affirm that we say), Let us do evil that good may
come," (Rom. iii, 8), he would have judged otherwise, or, at
least, would have expressed his views more fitly, without
making such a transition, and without substituting the
punishment of sin for sin itself. It is indeed right, for men
and for any believer, to say with entire confidence, that
there can be no redemption so excellent and no method of
redemption so glorious that, for the sake of obtaining
either, any sin, however small, is to be committed. For the
Redeemer "was manifested that he might destroy the works of
the devil," (1 John iii, 8,) i.e., sins; they are not,
therefore, to be committed in order that the Son of God, the
Redeemer, might come. For that circular form of reasoning,
the Son of God came that he might destroy the works of the
devil, and sin was committed that it might be destroyed by
the Son, is not only contrary to the Scriptures, but also
hostile to all truth, as it leads infinitely astray.
From this it is also easily proved that the fall can not be
called a happy transgression, except by a catachrestic
hyperbole, which, while it may be adapted to declamations,
panegyric orations, and rhetorical embellishments, should be
far removed from the solid investigation of truth. To these
is always to be added the remark, which I have made,
frequently and with reiteration, that redemption could not
have resulted from transgression, except as the latter might
afford an occasion for it, by the arrangement of God, in
accordance with His will, that the transgression should be
expiated, and washed away by a Redeemer of such character and
dignity.
But the distinction which you make between "the permission of
the fall" and "the permitted fall" seems to me to be of no
force. For the permission of the fall is not less by the
Divine arrangement than the permitted fall. For God ordained
His own permission for a certain end. But consider whether it
is not absurd to distinguish between "the permission of the
fall" and "the permitted fall." In the latter case, I speak
of the fall, not considered in that it is a fall, but in that
it is a permitted fall: as you must, of necessity, consider,
when you style it "the means of the decree," which
appellation is not appropriate to the fall except on account
of the adjunct "permitted." For not the fall but the
permission of the fall, tended to the glory of God; not the
act of many which is the fall, but the act of God, which is
permission, having immediate reference to that act of man
according to the prescript of the Divine arrangement, tended
to His glory. But I acknowledge that permission is the means
of the decree, not of predestination, but of providence, as
the latter is distinguished from the former. I speak now of
providence, as governing and administrative, which is not
only not prior, in nature and order, to predestination, but
is also the cause of the mission of the Son as the Redeemer,
who is our head, in whom predestination is made, as the
apostle teaches, (Ephes. 1.)
But how can it be true that the fall is permitted by God, and
yet that "it would not have occurred unless God had willed
it" I wish that it might be explained how God could, at once,
will that the fall should occur, and permit the same; how God
could be concerned, by His volition, with the fall both
mediately and immediately -- mediately by willing the
permission, and immediately by willing the fall itself. I
wish also that these things may be harmonized, how the fall
could occur by the will of God, and yet the will of God not
be the cause of the fall, which is contrary to the express
declaration of God's word, "Our God is in the heavens; He
hath done whatever He pleased," (Psalm cxv, 3.) Also, in what
way could God will the fall, and yet be "a God that hath no
pleasure in wickedness," (Psalm v, 4,) since the fall was
wickedness. The distinctions which are presented are not
sufficient to untie the knot, as I shall show in the case of
each of them separately. For they distinguish between the
fall and the event of the fall; between the will of open
intimation and that of His good-pleasure, revealed or hidden;
between the fall as it was sin, and as it was the means of
illustrating the divine glory. They say that God willed that
the fall should occur, but did not will the fall; that He
willed the fall according to His good-pleasure and His hidden
will, not according to His will, of open intimation, revealed
and approving; that He willed the fall, not as it was sin,
but as it was the means of illustrating His own glory.
The first distinction is verbal, and not real. He, who willed
that the fall should occur, willed also the fall. He who
willed that the fall should occur, willed the event of the
fall, and He, who willed the event of the fall, willed the
fall. For the event of the fall is the fall, as the event of
an action is the action itself. But if He willed the fall, He
was the cause of the fall. For "He hath done whatsoever He
pleased," (Psalm cxv, 3.) If any one replies, that He willed
that the fall should occur by the act of another, not by His
own act, I answer -- it could not be that God should will
that the fall should occur by the act of another, and not by
His own act: for it would not happen by the act of another,
unless He should interpose with His own act, and, indeed,
with an act, such that, from it, the act of another should
necessarily exist; otherwise that, which He wished should
occur by the act of another, would not be effected or occur
by that act of another. The force of the argument is not
increased: whether God willed that the fall should occur,
mediately, by the act of another, or, immediately, by His own
act. These are mediately connected -- the act of God and the
act of another, that is, of man, or the fall. The fall
proceeded from the act of man, but that depends of necessity
on the act of God; otherwise it could happen that the act of
another should not be performed, and thus it could happen
that the fall should not occur, which, nevertheless, God
willed should occur. It is not, therefore, denied that God is
the cause of the fall, except immediately; it is conceded
that He is so, mediately. No one, indeed, ever wished to
deduce, from the declaration of any one, that God is the
immediate cause of the sin perpetrated by man, for he would
deduce a contradiction in terms, as they say in the schools,
unless, indeed, the subject might be the general concurrence
of God with man, in producing an act which can not be
produced by man without sin.
The distinction of the will into that of hidden and revealed,
while it may have place elsewhere, can not avail here. For
the hidden will of God is said to be efficacious; but if, in
its exercise, God willed that the fall should occur, it is
certainly a necessary conclusion, also, that He effected the
fall, that is, He must be the cause of the fall; for whatever
God wills, even by His hidden will, the same, also, He does
both in heaven and on the earth; and no one can resist His
will, namely, that which is hidden. But I may remark
concerning that distinction in the will, that I think that it
may be said, that neither of these can be so contrary, or
opposed to the other, that God, by one, wills that to be
done, which, by the other, He wills not to be done, and vice
versa. God wills by His revealed and approving will, that man
should not fall, it can not, therefore, be true that God, by
any will, considered in any way whatever, can will that man
should fall; for though there may be distinction in the will
of God, yet no contradiction can exist in it. But it is a
contradiction, if God, by any act of His own will, should
tend towards an object, and at the same time towards its
contrary.
The third distinction, in which it is said that God wills
sin, not as such, but as the means of illustrating His own
glory, defends God from the charge of efficiency in sin no
more than the two preceding. For that assertion remains true
-- God doeth whatsoever He wills, but He wills sin,
therefore, He effects sin, not indeed as it is such, but as
it is the means of illustrating His own glory. But if God
effects sin, as it is the means to such an end, it can not be
effected, unless man commits sin as such. For sin can not be
made a means, unless it is committed. There exists, indeed,
that distinction of sin into separate and diverse respects,
not really, and in fact, but in the mode of considering it.
But that we may make that distinction correctly, as it is
indeed of some use, it must be said that God permits sin as
such, but for this reason, because He had the knowledge and
the power to make it the means, yea, rather, to use it as the
means of illustrating His own glory. So that the
consideration of sin as such was presented to the Divine
permission, the permission itself being, in the mean time,
caused both by the consideration that the sin could be the
means of illustrating the Divine glory, and by the
arrangement that the sin, permitted, should be, in fact, the
means for illustrating that same glory.
The simile, which you present, of the mutable decaying house
is not apposite for many reasons. For in the first place, in
its fall, the house is passive; but in the fall of man he is
active, for he sins. Secondly, that house is, not only
mutable, that is, capable of decay, but subject to decay; but
man, though capable of sinning, was still not subject to sin.
Thirdly, that house could not stand if attacked by the winds;
but man could preserve his position, even though tempted by
Satan. Fourthly, the necessary props were not placed under
that house; but man received strength from God, sufficient
for steadfastness against the onset of Satan, and was
supported by the assistance of divinity itself. Fifthly, the
builder anticipated the ruin of the house, and in part willed
it, because he was unwilling to prevent the fall when he
could have done it; God, indeed, foresaw sin, but He did not
will it; indeed, He endeavoured to prevent it by precept and
the bestowment of grace, necessary and sufficient for the
avoidance of sin. Farther than this, He must not prevent,
lest He should destroy the constitution which He had
established. The ideas, I will the ruin, and I will it, so
far as I will not to prevent it, do not agree. For the ruin
and the permission of the ruin can not be at the same time
the immediate object of the will. For God can not be
concerned in the fall, at the same time, both by an
affirmative and by a negative act of the will. The act of
willing the fall was affirmative, the act of not willing to
prevent is negative, intermediate between two opposite
affirmative acts, namely, between the act of volition and
that of nolition concerning the fall. It is altogether true,
that so much causality or efficiency is to be attributed to
the builder as there is of will, directed to the ruin of the
house, attributed to him. Let us now consider the application
of the similitude. God left Adam to himself, but yet Adam was
not deserted by God; for He placed under him as it were a
triple prop, lest he might sin or fall. He gave him a
precept, that he might, in obedience, not choose to sin; He
added a threat that he might fear to sin on account of the
annexed and following punishment; He bestowed grace that he
might be able in fact to fulfill the precept, and avoid the
threatened punishment. It may be lawful, also, to call the
promise, which was placed in opposition to the threatening,
and which was sealed by the symbol of the tree of life, a
fourth prop. The reason, in view of which, God left man to
himself, was not that his ability might be tested by
temptation, for from the actual occurrence of the fall, his
inability to stand could be neither proved nor disproved; but
because it was suitable that there should be such a trial of
the obedience of him whom God had made the ruler of his own
will, the lord and the head of his own voluntary sets. Nor
was permission instituted to this end, that it might be seen
what the creature could do, if the Divine aid and government
over him, should cease for a time, both because the Divine
aid and government was not deficient, and because it was
already certain that man could do nothing without the
government and general aid of God, and nothing good without
the special aid of His grace.
That "God was not the cause of that defection" is a
Theological axiom. But you, by removing those acts, do not
remove the cause of the defection from the Deity. For God can
be regarded as the cause of sin, either by affirmative or
negative acts. You, indeed, take from Him the affirmative
acts, namely, the inclining of the mind to sin, the infusion
of wickedness, and the deprivation of the gift, already
bestowed, but you attributed to Him a negative act, the
denial or non-bestowal of strengthening grace. If this
strengthening grace was necessary to the avoidance of sin,
then, by that act of denial, God became the Author of sin and
of Adam's fall. But if you attribute the denial or the non-
bestowal of strengthening grace to God, not absolutely, but
on account of the transgression of Adam, because he did not
seek the Divine aid, I approve what you say, if you concede
that it was in the power of Adam to seek that aid; otherwise
it was denied to him to seek that also, and so we go on
without end.
You say -- "There are two parts or species of predestination,
the decree of Election and that of Reprobation," concerning
which it must be stated that one can not exist without the
other, and that, one being supposed, the other must be also.
This is signified by the word election, otherwise,
predestination may be considered per se and without an
opposite, and so all men universally would be predestinated
unto life. In that case, there would be no election, which
includes the idea of reprobation, as united to it by a
necessary consequence and copula. Election and Reprobation
are opposed to each other both affirmatively and negatively.
Negatively, because election refers to the act of the will by
which grace and glory are conferred, reprobation, that by
which they are not conferred. Affirmatively, since
reprobation refers to the act of the will, which inflicts
punishment on account of sin.
It is worthy of consideration that God, both in the decree of
Election and in that of Reprobation, was concerned with men
considered as sinners. For the grace which was provided by
election or predestination, is the grace of the remission of
sins, and the renewal of the Holy Ghost; and the glory which
He has prepared by the same decree, is out of the ignominy to
which man was liable on account of sin. Reprobation, also, is
a denial of that grace and a preparation of the punishment
due to sin, not in that it was due, but that it was, through
mercy, not taken away. Isidorus and Angelomus, quoted by you,
express this condition of the object both of Election and
Reprobation. The former, when be says -- "the reprobate are
left, and predestinated to death," the latter, when he says
that -- of "the unbelieving people some are predestinated to
everlasting freedom, but others are left in their own
impiety, and condemned to perpetual death by occult
dispensation, and occult judgment."
Your definition of Election is obscure from the want of some
word. It seems that the phrase to be illustrated ought to
have been added, thus: "The decree of election is that by
which God destines certain men to His glorious grace to be
illustrated in their salvation and heavenly life, obtained
through Christ," otherwise the phraseology is not
sufficiently complete. But the definition, even when
completed, in that way, seems to me to have been, ineptly
arranged, as the parts are not arranged according to their
mutual relations. For "salvation" and "heavenly life" hold
the relation of the material prepared for the decree of
election; "certain men" hold the place of the object or
subject for which that salvation is prepared; the
"illustration of His glorious grace" is the end of election;
"Christ" is here made the means of obtaining that salvation
and life. The order of all these in the definition according
to their mutual relations, ought to be, -- "The decree of
election is that, by which God destined certain men to
salvation and heavenly life, to be obtained through Christ,
to the praise of His glorious grace." In this definition,
however, Christ does not seem to me to obtain that place,
which he deserves, and which the Apostle assigns to him. For
Christ according to the Apostle is not only the means by
which the salvation, already prepared by election, but, so to
speak, the meritorious cause, in respect to which the
election was made, and on whose account that grace was
prepared. For the apostle says that we are chosen in Christ
(Ephes. i, 4), as in a mediator, in whose blood salvation and
life is obtained for us, and as in our "head," (Ephes. i, 22)
from whom those blessings flow to us. For God chooses no one
unto eternal life except in Christ, who prepared it by his
own blood for them who should believe on his name. From this
it seems to follow that, since God regards no one in Christ
unless they are engrafted in him by faith, election is
peculiar to believers, and the phrase "certain men," in the
definition, refers to believers. For Christ is a means of
salvation to no one unless he is apprehended by faith.
Therefore, that phrase "in Christ" marks the meritorious
cause by which grace and glory are prepared, and the
existence of the elect in him, without which they could not
be elected in him. The definition, then, is susceptible of
this form. "Election is the decree of God, by which, of
Himself, from eternity, He decreed to justify in (or through)
Christ, believers, and to accept them unto eternal life, to
the praise of His glorious grace." But you will say, "Then
faith is made dependent on the human will, and is not a gift
of divine grace." I deny that sequence, for there was no such
statement in the definition. I acknowledge that the cause of
faith was not expressed, but that was unnecessary. If any one
denies it, there may be added after "believers" the phrase
"to whom He determined to give faith." But we should observe
whether, in our method of consideration, the decree, by which
God determined to justify believers and adopt them as sons,
is the same with that by which He determined to bestow faith
on some, but to deny the same to others. This seems to me not
very probable. For there are, here, two purposes, each
determined by the certain decree of God; their subjects are
also diverse, and different attributes are assigned to them.
I think that this ought to have been noticed in treating
correctly of the Order and Mode of Predestination. I do not
much object to your statement that "the act of the divine
mind is two-fold, regarding the end, and the means to the
end, or to salvation," but that remark does not seem correct
to me, in which you say that "the former is commonly called
the decree, and the latter the execution of the decree" --
for such is your marginal annotation -- each of these is an
act of the decree, as you acknowledge; but an act of the
decree is internal, and precedes its execution whether it is
in reference to the end or the means. The passage in Romans
9, does not favour your idea as you claim. For it not
distinguish the purpose from election, nor does it make the
election prior to the purpose of damning of conferring
salvation, but it says that the purpose is "according to
election," not without election or apart from election, as is
clearly evident from the words of the apostle. For they are
as follows -- "i[na hJ kat ejklogh<n tou~ Qeou~ proqesiv
menh| " that the purpose of God according to election might
stand," from which it is apparent that, by these words, is
described the purpose of God, which is "according to
election."
But that this may be more plainly understood, we may examine
briefly the design and the scope of the apostle. The Jews
objected that they, by virtue of the covenant and the divine
word, committed to them, were the peculiar people of God,
and, therefore, that honour could not be taken away from
them, without the disgrace and the violation of the divine
decree. They asserted, however, that the honour referred to,
and the title of the people of God was taken from them by the
Apostle Paul, when he made those only, who should believe in
the Christ whom he preached, partakers of the righteousness
of God, and of eternal salvation. Since they had not believed
in that Christ, it followed, according to the doctrine of the
apostle, that they were strangers to the righteousness of God
and eternal salvation, and unworthy to be longer considered
the people of God. But since they considered this to be
contrary to the decree and the covenant of God, they
concluded that it was, at the same time, absurd and foreign
to the truth. The apostle answers that the covenant, decree,
or word of God hath not "taken none effect," (verse 6), but
remains firm, even if many of the Jews should not be reckoned
among the people of God, because that decree or covenant did
not comprehend all Israelites, universally without election
and distinction; for that decree was "according to election,"
as set forth in those words of God announcing his purpose.
For God said "In Isaac," not in Ishmael, "shall thy seed be
called." Also "The elder," Esau, "shall serve the younger,"
Jacob. The apostle asserts that God declared most clearly in
these words, that He did not regard the whole progeny of
Abraham, or that of Isaac, or of Jacob, or all of their
individual descendants, as His people, but only those who
were "the children of the promise" to the exclusion of "the
children of the flesh." The Apostle reasons, most
conclusively from those words of God, that the purpose of God
is according to election, and that it, therefore, embraces,
in itself, not all the Israelites, but, while it claims some,
it rejects others. From which it follows that it is not
wonderful or contrary to the purpose or covenant of God, that
some of the Jews are rejected by God, and those indeed, who
are specially excluded by that decree according to those
words of God, as "the children of the flesh," i.e. those who
were seeking to be justified "by the works of the law" and
according to the flesh. Compare Rom. ix, 7-11 and 30-32, also
x, 3-5 with ch. iv, 1-3.
In Romans viii, 29, those acts -- I refer now to the decree
and the execution of the decree -- are clearly distinguished.
In the decree two things are mentioned, foreknowledge and
predestination, "for whom He did foreknow, He also did
predestinate to be conformed to the image of His Son." It is
inquired -- what is the import of this foreknowledge or
prescience? Some explain it thus: -- "whom He foreknew," i.e.
whom He previously loved, and affectionately regarded as His
own, as indeed the simple word "to know" is sometimes used,
as "I know you not." (Matt. xxv, 12.) "The Lord knoweth the
way of the righteous." (Psalm i, 6.) Others say that
foreknowledge, or prescience of faith in Christ, is here
signified. You assent to the former, and reject the latter,
and with good reason, if it has the meaning, which you
ascribe to it. But it is worthy of consideration whether the
latter meaning of the work "foreknow" may not be so
explained, as not only not to impinge upon the former, but
also to harmonize with it most completely so that the former
cannot be true without the latter. This will be evident, if
it shall be demonstrated that God can "previously love and
affectionately regard as His own" no sinner unless He has
foreknown him in Christ, and looked upon him as a believer in
Christ.
To prove this I proceed thus: -- God acknowledges, as His
own, no sinner, and He chooses no one to eternal life except
in Christ, and for the sake of Christ. "He hath chosen us in
Him," (Ephes. i, 4); "wherein He hath made us accepted in the
Beloved," (verse 6). "Nor any other creature shall be able to
separate us from the love of God which is in Christ Jesus our
Lord." (Rom. viii, 39). "God was in Christ reconciling the
world unto Himself." (2 Cor. v, 19).
For, if God could will to any one eternal life, without
respect to the Mediator, He could also give eternal life,
without the satisfaction made by the Mediator. The actual
bestowment of eternal life is not more limited, than the
purpose to bestow it. God truly loved the world, and, on
account of that love, gave His own Son as its Redeemer. (John
iii, 16). But the love, here spoken of, is not that by which
He wills eternal life, as appears from the very expression of
John -- for he interposes faith in Christ between that love
and eternal life. Hence God acknowledges no one, in Christ
and for Christ's sake, as His own, unless that person is in
Christ. He who is not in Christ, can not be loved in Christ.
But no one is in Christ, except by faith; for Christ dwells
in our hearts by faith, and we are engrafted and incorporated
in him by faith. It follows then that God acknowledges His
own, and chooses to eternal life no sinner, unless He
considers him as a believer in Christ, and as made one with
him by faith. This is proved by the following testimonies:
"As many as received him, to them gave He power to become the
sons of God, even to them that believe on his name." (John i,
12.) But to those, to whom He gave this power, and to them,
considered in one and the same manner, He also decreed to
give this power, since the decree of Predestination effects
nothing in him who is predestinated, and there is, therefore,
no internal change in him, intervening between the decree and
the actual bestowment of the thing, destined and prepared by
the decree. "God so loved the world that He gave His only
begotten Son that whosoever believeth in him shall not
perish, but have everlasting life." (John iii, 16). "They
which be of faith are blessed with faithful Abraham." (Gal.
iii, 9.) "Without faith it is impossible to please him."
(Heb. xi, 6.) Hence he is not in error who says that
foreknowledge or prescience of faith in Christ is signified
in Rom. viii, 29, unless he adds the assertion that the
faith, referred to, results from our own strength and is not
produced in us by the free gift of God.
The same explanation is proved true from the following
member: "whom He did foreknow, He also did predestinate to be
conformed to the image of He Son." No one is conformed to the
image of the Son of God if he does not believe on him.
Therefore, no one is predestinated by God to that conformity,
unless he is considered as a believer, unless one may claim
that faith itself is included in that conformity which
believers have with Christ -- which would be absurd, because
that faith can by no means be attributed to Christ, for it is
faith in him, and in God through him; it is faith in
reference to reconciliation, redemption, and the remission of
sins. It is true, also, since it is the means of attaining
that conformity. But you say, -- "They, who are predestinated
to be justified and to become the sons of God, are also
predestinated to believe, since adoption and justification
are received by faith." I deny that consequence; indeed I
assert that just the contrary can be concluded from that
argument, if the act of predestination is one and the same.
This I will prove: -- If adoption and justification is
received by faith, then they, who are predestinated to be
justified and to become the sons of God, are, of necessity,
considered as believers. For that, which is destined to any
one by Predestination, will certainly be received by him. And
as he is when he receives it, such he was considered to be,
when he was predestinated to receive it. Therefore, the
believer alone was predestinated to receive it. From which I
again conclude, that no one is chosen by God to adoption and
the communication of the gift of righteousness, unless he is
considered by Him as a believer. You add -- "It cannot be
said correctly, that God foreknew that men would believe, and
then predestinated them to faith, since those, whom He
foreknew to believe, He thus foreknew because He decreed that
they should believe. But what relation has this to the
matter. Such an affirmation is not made by the defenders of
the sentiment to which I have referred. You confound two
kinds of Predestination, and unite together acts of a
different character. The Predestination in which God decreed
to justify and adopt as sons believers in Christ, is not the
same with that, in which He decreed, by certain means, to
give faith to these and not to those. For the decree, is in
this case, concerning the bestowment of faith in that,
concerning the justification and adoption of believers;
which, can not, indeed, be the same decree, on account of the
diversity of the subject and the attribute. Otherwise it is
true, that "God first foreknew that men would believe, and
then predestinated them to faith." For He foreknew that they
would believe by His own gift, which decree was prepared by
Predestination. These things, having been thus plainly set
forth, may throw some light on this whole discussion, in
reference to Predestination. This we will do, at greater
extent, hereafter, when we shall subjoin our own view of the
mode and order of Predestination.
Those testimonies, which you cite from the Fathers and
School-men, can be very easily harmonized with what has been
said by us, yet to avoid prolixity, I will dispense with that
labour. One thing, however, I will observe; namely, that the
explanation of Peter Lombardus, however true it may be
elsewhere, it is not adapted to the passage in Rom. viii, 29.
For the Apostle has there presented the object of
Predestination, (conformity to the image of Christ,) in a
different light from that in which it is set forth or
presented by Lombardus, namely, "that they should believe the
word preached unto them." I will add, also, that you do not
rightly conclude, because the word foreknowledge is used
elsewhere by the Holy Spirit for the purpose of God, that, in
the passage under discussion, it can not signify prescience
of faith.
Further, in the decree of election, you refer to two acts,
one "the purpose of choosing certain men to His love and
grace, by which choice, men are made vessels of mercy and
honour;" the other, "the purpose of saving, or of the
bestowment of glory. This is not an unimportant distinction,
if all things are correctly understood. For those things,
which God prepares in election, are contained in grace and
glory. But your statement -- "Some, by the divine purpose,
were chosen to the eternal love of God," must be explained to
refer to that communication of love, by which God determined
to communicate Himself to some.
If you regard, in a different light, that love of God which
embraces us, it must be considered as preceding, in the order
of nature, that decree or the Divine purpose by which grace
and glory are prepared for us, grace, I say, which is the
means of attaining to glory. Otherwise if you understand, by
that word, the gracious disposition of God towards us, it
coincides with the love of God, and is to be placed above the
purpose or decree of God as its cause. This also is indicated
by the order of the predicaments (in the logical sense of
that word). For the purpose or decree is placed in the
predicament of Action, the gracious affection and love, in
the preceding predicament of Quality. This is evident from
Ephes. i, 5-6, where God is said to have predestinated and
adopted us "to the praise of the glory of His grace." If
grace, then, is to receive praise from those acts, it must be
placed before them as their cause.
Your position that "men to be created," are the object of the
former purpose is not correct. For we are now treating of the
subject, not as it is, in itself -- for we know that the
eternal purpose of God is antecedent to the actual existence
of man -- but as it is presented to the divine mind, in the
act of decree, and in that of Predestination. If the object
of that purpose is considered with that limitation, it is
certain that men, not" to be created," but "already created,
and sinners," -- that is, in the divine mind -- are the
object of the divine purpose and Predestination. This is
evident, from the love and gracious affection from which, and
the grace to which he chose them. For that love is in Christ;
in him is that gracious affection of God towards us; the
grace which is prepared for us as a saving means, has place
in Christ, and not elsewhere. This you have, with sufficient
clearness, signified, when you said that men, in that grace
to which He chose them, were made vessels of mercy;" which
word is misplaced, except when wretchedness and sin have
preceded it.
But if you think of the love and gracious affection of God,
as in God apart from any consideration of Christ, I shall
deny that the purpose and decree of Predestination was
instituted and established by God, according to those things,
so considered, and I shall claim from you the proof, which,
in my judgment, you will not be able to give, both because
the love of God towards those "to be created" is uniform
towards all, for in Adam all were created without any
difference, and because that love and gracious affection, by
which the purpose of Predestination was executed, saves with
certainty, the predestinated; but the predestinated are not
saved by that love and affection, considered out of Christ.
If you say that the love and gracious affection in God is the
same, whether considered in Christ or out of Christ, I admit
it: but man, "to be created," and man "having been created,
and a sinner," are the same man. Created, and continuing in
the condition of creation, he could be saved, by obedience,
of the love and gracious affection of God, considered out of
Christ. As a sinner, he could not be saved, except by the
same feelings, considered in Christ. If you make the sinner
the object of Predestination, you ought to add to
predestinating grace, a mode adapted to the sinner who is to
be saved. If you do not add this, will grace, considered
without that mode, be sufficient? I do not think that you
will urge that the grace and love, by which a man, who is not
a sinner, can be saved, and which is separate from mercy, is
to be considered in Christ, and affects us on account of, and
in respect to, him. If, however, you do this, I shall ask the
proof. And, after all the proof which you may be able to
present, it will be proper to say that Christ himself is to
be here considered in different relations; in the former
case, as Mediator, preserving and confirming the
predestinated in the integrity of their state; in the latter,
as Mediator, redeeming and renewing the same persons from the
state of sin and corruption; and I will add that grace and
salvation come to us, not by the former, but by the latter
mediation. For he is "Jesus, for he shall save his people
from their sins." (Matt. i, 21.) He is "the Lamb of God,
which taketh away the sin of the world" (John i, 29). He is
the Redeemer of the world by his flesh given "for the life of
the world" (John, vi, 51); by the destruction of "the works
of the devil" (1 John, iii, 8, and Heb. ii, 14); and by that
reconciliation, which consists "in imputing their trespasses
unto them, and hath committed unto us the word of
reconciliation." (2 Cor. v, 19).
That act, indeed, is "of the mere will of God," but not
"without respect to sin in the creatures;" of sin, which is
considered, not as the cause moving God to election, but as a
condition, which must exist in the object of that act. And,
in this sense, He does injury. to no one, if He does not
elect all, since He is not under obligation to bestow mercy
on any one. But He can ordain no one to punishment, without
the prevision of sin, in view of any right which He possesses
over His creatures. For that right is not unlimited, as many
think -- unlimited, I say, in such a sense that God can
rightly inflict any act, possible to His omniscience, upon
any creature considered in any respect, and without injustice
bring upon the creature all things which the creature can
suffer from his omnipotent Creator. This can be made plain by
the following demonstration: Every right of God, over His
creatures, depends either on the goodness of God towards His
creatures, or on their wickedness towards Him, or on some
contract entered into between God and His creatures. Without
considering the right, which depends on contract, let us
discuss the others. The right, which depends on the goodness
of God, or on the wickedness of men, can not exceed the
magnitude of those things severally. Man received from God,
by His goodness in creation, his existence, both that of
nature, and that of supernatural grace, in the latter of
which is also included the power of attaining to the highest
felicity, and that of a supernatural nature, which God
promised to man on the condition of obedience. The opposite
of this highest felicity is the deepest misery into which the
same man would fall, justly and according to divine right, if
he should transgress that law. Hence, exists the right of God
over man, in that he is a creature, according to which He can
take from him that very being which He has given, and reduce
it to its pristine Nothing. Hence, also, He can not have the
right to condemn to eternal punishment a man unless he has
become a sinner. For these four things -- existence, non-
existence, happiness, misery -- are so mutually connected,
that, as happiness is better than existence, so misery is
worse than non-existence. This, Christ signified when he said
"good were it for man if he had never been born" (Mark xiv,
21). Therefore, the divine right does not permit that He
should inflict misery on man, to whom He has given existence,
except on the commission of that, by the opposite of which he
could obtain felicity, the opposite of that wretchedness.
Hence, if He should not elect all, He would do injustice to
no one, if the non-elect should be only deprived of the good
to which they had no claim; but injustice would be done to
them, if, by non-election or reprobation, they must suffer
evil which they had not deserved. The right of God does not
so far extend itself over them.
There seems to have been need of this explanation, otherwise,
we must, of necessity, far into many absurdities, and impinge
on the righteousness of God. This, Augustine also, admits, in
many passages. I will quote one or two: "God is good, God is
just; He can deliver some without merit, because He is good;
He can not damn any one without demerit, because He is just."
(In Julian, lib. 3, cap. 18.) "If it is believed that God
damns any one, who does not deserve it, and is chargeable
with no sin, it is not believed that He is far from
iniquity." (Epistola 106, ad Paulinum.)
I may be permitted, with your leave, to note some things in
the explanation of the second act, which seem to have been
propounded by you with too little accuracy. For, when you,
here, change the formal relation of the object, and consider
men, under this act, as "about to fall," whom, under the
first act, you presented as "about to be created," you seem
to do it with no good reason. For, in your mode of
considerin