Jacobus Arminius · 18 of 81

TENTH PROPOSITION OF ARMINIUS. · Part 1

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.