Answer of Junius

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, etc. 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, etc., 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 Ephesians 1:4, 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. Ephesians 4:24 4:24,

“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,” etc.

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. (Romans 9:1 Romans 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 favor the second theory, therefore, nor those who favor 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 Malachi 3:6, “I am the Lord, I change not;” also from James 1:17, “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,” (Numbers 23:19,) 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, (γωστῶς) eternally, immutably and infinitely. God has a knowledge practically (πρακτικῶς) 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 (ἐνεργητικῶς) 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, etc., since the power, knowledge, will, etc., 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 etc., 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.” (Matthew 25:34.)

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, etc.” (Ephesians 1:3-6.)

“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,” (Romans 9:22,) 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, (Ephesians 2:3,) but not in our original constitution. Moses affirms in Genesis 1:31, 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 5:4.) 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 Isaiah 48:4 48:4 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 Timothy 2:13.) 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 etc.” 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, etc.” 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 8:44), “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 vigor, 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, etc.” 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