Nine Questions

NINE QUESTIONS

Exhibited, by the Deputies of the Synod, to Their Lordships the Curators of the University of Leyden, for the Purpose of Obtaining an Answer to each of them from the Professors of Divinity; and the Replies which James Arminius Gave to them, in November, 1605. With Other Nine Opposite Questions

THE NINE QUESTIONS NINE OPPOSITE QUESTIONS

1. Which is first, Election, or Faith

Truly Foreseen, so that God elected

his people according to faith

foreseen?

1. Is the decree “for bestowing Faith

on any one,” previous to that by

which is appointed “the Necessity of

Faith to salvation?”

ANSWER TO THIS QUESTION

The equivocation in the word “Election,” makes it impossible to answer this question in any other manner, than by distinction. If therefore “Election” denotes “the decree which is according to election concerning the justification and salvation of believers.” I say Election is prior to Faith, as being that by which Faith is appointed as the means of obtaining salvation. But if it signifies “the decree by which God determines to bestow salvation on some one,” then Faith foreseen is prior to Election. For as believers alone are saved, so only believers are predestinated to salvation. But the Scriptures know no Election, by which God precisely and absolutely has determined to save anyone without having first considered him as a believer. For such an Election would be at variance with the decree by which he hath determined to save none but believers. QUESTION OPPOSITE QUESTION

2. If it be said, “that God, by

his eternal decree, has

determined and governs all

things and every thing, even

the depraved wills of men, to

appointed good ends,” does it

follow from this, that God is

the author of sin?

2. Is “to determine or direct all things and

every thing, even the depraved wills of

men, to appointed good ends,” the same

thing as “to determine that man be made

corrupt, by which a way may be opened

for executing God’s absolute decree

concerning damning some men through

wrath, and saving others through mercy?”

ANSWER TO THIS QUESTION

Sin is the transgression of the law; therefore, God will be the author of sin, if He cause any man to transgress the law. This is done by denying or taking away what is necessary for fulfilling the law, or by impelling men to sin. But if this “determination” be that of a will which is already depraved, since it does not signify the denying or the removing of grace nor a corrupt impelling to sin, it follows, that the consequence of this cannot be that God is the author of sin. But if this “determination” denote the decree of God by which He resolved that the will should become depraved, and that man should commit sin, then it follows from this that God is the author of sin. QUESTION OPPOSITE QUESTION

3. Does original sin, of itself,

render man obnoxious to eternal

death, even without the addition

of any actual sin? Or is the guilt

of original sin taken away from

all and every one by the benefits

of Christ the Mediator?

3. If some men are condemned solely on

account of the sin committed by Adam,

and others on account of their rejection

of the Gospel, are there not two

peremptory decrees concerning the

damnation of men, and two judgments,

one Legal, the other Evangelical?

ANSWER TO THIS QUESTION

Those things which in this question are placed in opposition to each other, easily agree together. For original sin can render man obnoxious to eternal death, and its guilt can be taken away from all men by Christ. Indeed, in order that guilt may be removed, it is necessary that men be previously rendered guilty. But to reply to each part separately: It is perversely said, that “original sin renders a man obnoxious to death,” since that sin is the punishment of Adam’s actual sin, which punishment is preceded by guilt, that is, an obligation to the punishment denounced by the law. With regard to the second member of the question, it is very easily answered by the distinction of the soliciting, obtaining, and the application of the benefits of Christ. For as a participation of Christ’s benefits consists in faith alone, it follows that, if among these benefits “deliverance from this guilt” be one, believers only are delivered from it, since they are those upon whom the wrath of God does not abide.

QUESTION OPPOSITE QUESTION

4. Are the works of the unregenerate,

which proceed from the powers of

nature, so pleasing to God, as to

induce Him on account of them to

confer supernatural and saving grace

on those who perform them?

4. Are a serious consciousness of

sin, and an initial fear so pleasing

to God, that by them He is

induced to forgive sins, and to

create a filial fear?

ANSWER TO THIS QUESTION

Christ says, “To him that hath shall be given, and from him that hath not shall be taken away even that which he hath.” Not, indeed, because such is the worthiness and the excellence of the use of any blessing conferred by God, either according to nature or to grace, that God should be moved by its merits to confer greater benefits; but, because such are the benignity and liberality of God, that, though these works are unworthy, yet He rewards them with a larger blessing. Therefore, as the word “pleasing” admits of two meanings, we can reply to the question proposed in two ways — either affirmatively, if that word be viewed as signifying “to please,” “to find favor in his eyes,” and “to obtain complacency for itself;” or negatively if “placeo” be received for that which it also signifies, “to please by its own excellence.” Yet it might be said, that good works are rewarded, in a moral view, not so much through the powers of nature, as by some operation in them of the Holy Spirit.

QUESTION OPPOSITE QUESTION

5. Can God now, in his own right,

require faith from fallen man in

Christ, which he cannot have of

himself? But does God bestow on all

and every one, to whom the Gospel

is preached, sufficient grace by which

they may believe, if they will?

5. Can God require that man to

believe in Jesus Christ, for whom

He has determined by an absolute

decree that Christ should not die,

and to whom by the same decree

He has determined to refuse the

grace necessary for believing?

ANSWER TO THIS QUESTION

The parts of this question are not opposed to each other; on the contrary, they are at the most perfect agreement. So that the latter clause may be considered the rendering of a reason, why God may require from fallen man faith in Christ, which he cannot have of himself. For God may require this, since he has determined to bestow on man sufficient grace by which he may believe. Perhaps, therefore, the question may be thus corrected: “Can God, now, in his own right, demand from fallen man faith in Christ, which he cannot have of himself, though God neither bestows on him, nor is ready to bestow, sufficient grace by which he may believe?” This question will be answered by a direct negative. God cannot by any right demand from fallen man faith in Christ, which he cannot have of himself, except God has either bestowed, or is ready to bestow, sufficient grace by which he may believe if he will. Nor do I perceive what is false in that reply, or to what heresy it has affinity. It has no alliance with the Pelagian heresy: for Pelagius maintained, that with the exception of the preaching of the Gospel, no internal grace is required to produce faith in the minds of men. But what is of more consequence, this reply is not opposed to St. Augustine’s doctrine of Predestination; “yet this doctrine of his, we do not account it necessary to establish,” as Innocent, the Roman Pontiff, has observed.

QUESTION OPPOSITE QUESTION

6. Is justifying

faith the effect

and the mere

gift of God

alone, who calls,

illuminates, and

reforms the will?

and is it peculiar

to the elect

alone from all

eternity?

6. Can that be called a mere gift which, though offered

by the pure liberality of Him who makes the offer, is still capable of being rejected by him to whom it is offered?

But does a voluntary acceptance render it unworthy of

the name of a gift? It may likewise be asked, “Is faith

bestowed on these who are to be saved? Or is salvation

bestowed on those who have faith?” Or can both these

questions be answered affirmatively in a different

respect? If they can, how is it then that there is not in those decrees a circle, in which nothing is first and

nothing last?

ANSWER TO THIS QUESTION

A double question requires a double answer.

(1.) To the first I reply, Faith is the effect of God illuminating the mind and sealing the heart, and it is his mere gift.

(2.) To the second I answer, by making a distinction in the word Election. If it be understood as signifying Election to salvation; since this, according to the scriptures, is the election of believers, it cannot be said, “Faith is bestowed on the elect, or on those who are to be saved,” but that “believers are elected and saved.” But if it be received for the decree by which God determines variously to administer the means necessary to salvation; in this sense I say that Faith is the gift of God, which is conferred on those only whom He hath chosen to this, that they may hear the word of God, and be made partakers of the Holy Spirit.

QUESTION OPPOSITE QUESTION

7. May every one who is a true

believer be assured in this life

of his individual salvation; and

is it his duty to have this

assurance?

7. Does justifying faith precede, in the

order of nature, remission of sins, or

does it not? And can any man be bound

to any other faith than that which

justifies?

ANSWER TO THIS QUESTION

Since God promises eternal life to all who believe in Christ, it is impossible for him who believes, and who knows that he believes, to doubt of his own salvation, unless he doubts of this willingness of God [to perform his promise.] But God does not require him to be better assured of his individual salvation as a duty which must be performed to himself or to Christ; but it is a consequence of that promise, by which God engages to bestow eternal life on him who believes.

QUESTION OPPOSITE QUESTION

8. May true believers and elect

persons entirely lose faith for a

season?

8. May any man who has faith and retains

it, arrive at such a moment, as, if he were

then to die, he would be damned?

ANSWER TO THIS QUESTION

Since Election to salvation comprehends within its limits not only Faith, but likewise perseverance in Faith; and since St. Augustine says, “God has chosen to salvation those who he sees will afterwards believe by the aid of his preventing or preceding grace, and who will persevere by the aid of his subsequent or following grace; “believers and the elect are not correctly taken for the same persons. Omitting, therefore, all notice of the word “Election,” I reply, believers are sometimes so circumstanced, as not to produce, for a season, any effect of true faith, not even the actual apprehension of grace and the promises of God, nor confidence or trust in God and Christ; yet this is the very thing which is necessary to obtain salvation. But the apostle says, concerning faith, in reference to its being a quality and a capability of believing, “some, having cast away a good conscience concerning faith, have made shipwreck.”

QUESTION OPPOSITE QUESTION

9. Can believers under the

grace of the New

Covenant, perfectly

observe the law of God in

this life?

9. May God, or may He not, require of those

who are partakers of the New Covenant, that

the flesh do not lust against the Spirit, as a

duty corresponding with the grace of that

covenant?

ANSWER TO THIS QUESTION

The performance of the law is to be estimated according to the mind of Him who requires it to be observed. The answer will be two-fold, since He either wills it to be rigidly observed in the highest degree of perfection, or only according to epieikeian clemency; that is, if he require this according to clemency, and if the strength or powers which he confers be proportionate to the demand.

(1.) Man cannot perfectly perform such a law of God, if it be considered as to be performed according to rigor.

(2.) But if he require it according to clemency, and if the powers conferred be proportionate, (which must be acknowledged, since He requires it according to the evangelical covenant,) the answer is, it can be perfectly observed. But the question about capability is not of such great importance, “provided a man confesses that it is possible to be done by the grace of Christ,” as St. Augustine justly observes.