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102. The doctrine of the Church of Home concerning Limbus Patrutn, Limbus Puerorum, Purgatory, Prayer for the Dead, Pardons, Adoration of Images and Relics, and also Invocation of Saints, is vainly invented without all warrant of holy Scripture, yea, and is contrary unto the same.

103. At the end of this world the Lord Jesus shall come in the clouds with the glory of his Father; at which time, by the almightv power of God, the living shall be changed and the dead shall be raised; and all shall appear both in body and soul before his judgment-seat, to receive according to that which they have done in their bodies, whether good or evil. c

104. When the last judgment is finished, Christ 6hall deliver up the kingdom to his Father, and God shall be all in all.

THE DECREE OF THE 6YNOD.

If any minister, of what degree or quality 6oever he be, shall publicly teach any doctrine contrary to these Articles agreed upon, if, after due admonition, he do not conform himself, and cease to disturb the peace of the Church, let him be silenced, and deprived of all spiritual promotions he doth enjoy.

ARTICULI ARMINTANI Site REHONSTRANTIA.

The Five Abminian Articles. A.D. 1610.

[The official Dutch text is taken from the first edition of 1012, as printed in De lienumstrantie en het Rrmonetrantisme, Htitorisch onderzoek door Dr. Joannes Tideman, Predikant bij de Remonstrantachr Gere/ormterde Qemeente te Rotterdam (Te Haarlem, 1861), pp. 1T-20. I procured a copy from my friend, Dr. J. J. van Oosterzee, of Utrecht. The Latin translation of Petrns Bertius was literally copied for me by another friend in Holland, Dr. H. Cohen Stuart, from the Scripta adscrtaria CoUntionu UagiengU, Lugd.Batav. 1G16. The English translation is made for this edition. An older English version, with the Latin (lint with several omissions), is given by Peter Heyliu, In bis Hisloria Quinquarticularit, London, I860, pp. 50-53. The Preface, the five negative Articles, and Conclusion (see Tideman, pp. 8-27) are omitted.

Siemeyer excludes the Remonstrance from his Collection of Reformed Confessions, bnt It is necessary to the proper understanding of the Canons of the Synod of Dort Bockel (pp. 545 sqq.) gives a German translation. Comp. Vol. 1.8 65, pp. 508 sqq.]

Art. I. Dat Oodt door een eeutficA, omseranderlyck besluyt, in Jesu Christo, synen Soone, eer des werelts ffrondt ghdeydt was, besloten heeft, uyt het ghevallene sondighe Mtnsthclyck geslochte, die ghme in Christo, om Chri5TC8 mile, ende door ChriStum mlich te maecken, die door de ghenade des heylighen Qheestes, in den selten tyntn Soone Jestjm ghelooten, ende in den selten ghehote, ende ghoorsaemheyt it* gheloqfs, door de sehe ghenade, totten eynde toe T'rfherden, louden: en doer ttgens, de onbekeerlycke, en ongehmge in de sonde, en onder de toorne te laten, en te terdoemen, als vreemt van Christo: naer't woordt des R. Emngelij by Johannem iii. 36: lWie in den Bone gheloo/l, die heeft het eeuwighe leien, ende wie den Soone ongehoonaem is, die en sal

Art. I.

Bern attemo et immutabili deereto in Christo Jesu Filio suo, ante jaeta mundi fundamenta, statuit ex genere humano in peceatum prolapso, eos in Christo, propter Christum, et per Christum salvare, qui per gratiam Spiritus Saneti in eundem FUium suum credituri, inque ea ipsa fide et obedientia fidei, per eandem gratiam, usque ad finem essent perseveraturi; contra zero contumacio et ineredulos, sub peccato et ira relinquere et condemnare, tanquam a Christo alienos; juxta verbum Evangelii Joh. iii. 36: 'Qui credit in Filium, hdbet vitam aternam, qui vero Filio non obtemperat, non videbit vitam, sed ira Dei manet super ipsum.'1

Art. I. That God, by an eternal, unchangeable purpose in Jesus Christ his Son, before the foundation of the world, hath determined, out of the fallen, sinful race of men, to save in Christ, for Christ's sake, and through Christ, those who, through the grace of the Holy Ghost, shall believe on this his Son Jesus, and shall persevere in this faith and obedience of faith, through this grace, even to the end; and, on the other hand, to leave the incorrigible and unbelieving in sin and under wrath, and to condemn them as alienate from Christ, according to the word of the gospel in John iii. 36: 'He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the het leven niet sien, maer de toorne Gods btyft op hem,'' ende andere plaetsen der schrifturen meer.

Art. II. Bat desen volghende, JeZtjs CinusTus de salichmaecker des Werelts, voor aUe ende yeder Mensch ghestortsen is: it/wo dat hyse aUe door den, doodt des Cruyces, de versoeninghe ende verghevinghe der tonden verworven heeft; alsoo nochtans dat niernandt deselve verghevinghe der sonden dadelyck gheniet, dan de Ghehovighe: mede naer 'i Woort des Euangely by Johannem, Cap. iii. 16: 'Soo lief heeft Godt de Werelt gehadt, dat hy synen eenighen Soone ghegecen heeft, opdat al, die in hem gheloqft, niet en vergae, maer het eeuwighe leten hehbe.'1 Ende in den eersten Brief Johannis int ii. vers 2: lHy is de versoeninge voor onse sonden; en niet alleene wor onse, maer noor des gantsehe Werelts sonden.

Aet. in.

Bat de Mensche '< salichmaeckende Gheloove van hem tehen niet en heeft; noeh uyt cracht van synen vryen wille, alsoo hy in den slant der afwyckinghe ende der sonden niet goets, dat icaerlyck goet is (ffelyck insondcrheyt is het salichmaeckende

Cui alia quoque Scriptures dicta respondent. .

Art. n.

Proinde Jesus Christus, Mundi Sahator, pro omnibus et singulis hominibus mortuus est, omnibusque per mortem crucis promeritus reconciliationem et remissionem peccatorum; ita tamen ut nemo remissionis illius reipsa particeps fiat, prater credentes, idque etiam secundum verba Evangelii Joannis iii. 16: 1 Ita Bern dilexit Mundum, ut Filium suum unigenitum dederit, ut quisquis credit in eum, non pereat, sed habeat vitam aternam.'1 Et epistola priore Joannis, Cap. ii. v. 2: 1 Ipsa est propitiatio pro peccatis nostris, nec pro nostris tantum, sed etiam pro totius Mundi peccatis.'1

Art. m.

Homo sahificam fidem non habet a se, neque ex liberi arbitrii sui viribus, quandoquidem in statu apostasia et peccati nihil boni (quod quidem vers bonum sit, eujusmodi in primis est fides salvifica) ex se et a se potest cogitare, velle aut

wrath of God abideth on him,' and according to other passages of Scripture also.

Art. II.

That, agreeably thereto, Jesus Christ, the Saviour of the world, died for all men and for every man, so that he has obtained for them all, by his death on the cross, redemption and the forgiveness of sins; yet that no one actually enjoys this forgiveness of sins except the believer, according to the word of the Gospel of John iii 16: 'God so loved the world that he gave his only-begotten Son, that whosoever believcth in him should not perish, but have everlasting life.' And in the First Epistle of John ii. 2: 'And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.'

Art. III. That man has not saving grace of himself, nor of the energy of his free will, inasmuch as he, in the state of apostasy and sin, can of and by himself neither think, will, nor do any thing that is truly good (such as saving Faith emighelooce) uyt ende van hem ttlven, can dencken, willen i>fte doen. Mauir dat het van noode is, dat hy van Godt, in Chribto; door synen heiUghen Geest, werde herboren en ternieut, in verstant, affectie, oft wills, ende alle erachien, opdat hy het ware goet te recht moge verstaen, bedencken, willen, ende volbrenghen, naer 1 woordt Christi, Johann. xiii. 5: 'Sunder my en condt ghy niet doenj

Art. IV. Dat ih xt- ghenade Godts is het beginsel, de toortganck ende volbrenginghe attet goeU, oock wo verre, dat de wedergeboren Mensche sdfs, sender dese voorgaende ofle toecommende, opweckende, volgende ende medewerckende ghenade, noch het goede dencken, willen qfte doen can, noch oock eenighe lerdatien ten quade wederttaen: soodat alle goede daden, ofte werckinghen die men. bedencken lean de ghenade. Godts in Chribto moeten toegeschreven worden. Maer too tele de maniere mn de werckinghe derselter ghenade aengaet, die en in niet onwederstandelyck: want doer staet van velen gesehreven, dat sy den heyligen Geest wederstacn health. Aetor. vii. ende elders op tele plaetsen.

facere; sed necessarium est ut a Deo, in Ghristo, per Spiritum ipsius Sanctum regeneretur at que renovetur, intellectu, affectibus seu voluntate, omnibusque viribus, ut vere bonum recti possit inteUigere, meditari, veUe atque proficere sicut scriptum est Joh. xv. 5: 'Sine me nihil potestis facere.'1

Art. IV. Hoc Dei gratia est principium, progressus et complimentum omnis boni; adeo quidem ut ne ipse qiiidem regenitus absque pracedente sive pra/ceniente ista, exeitante, prosequente et cooperante gratia, bonum cogitare, telle, aul peragere possit, ullisve ad malum tentationibus resistere, ita ut omnia bona opera actionesque, quas quis cogitando potest adsequi, gratia; Dei in Christo adscribenda sint. Caterum, quod ad modum operationis ejus gratia! attinet, non est ille irresistibilis, quandoquidem scriptum est de multis, quod iSpiritui Sancto restiterint.'' Act. vii. et alibi hcis compluribus.

nently is); but that it is needful that he be born again of God in Christ, through his Holy Spirit, and renewed in understanding, inclination, or will, and all his powers, in order that he may rightly understand, think, will, and effect what is truly good, according to the Word of Christ, John xv. 5: 'Without me ye can do nothing.'

Art. IV. That this grace of God is the beginning, continuance, and accomplishment of all good, even to this extent, that the regenerate man himself, without prevenient or assisting, awakening, following and co-operative grace, can neither think, will, nor do good, nor withstand any temptations to evil; so that all good deeds or movements, that can be conceived, must be ascribed to the grace of God in Christ. But as respects the mode of the operation of this grace, it is not irresistible, inasmuch as it is written concerning many, that they have resisted the Holy Ghost. Acts vii., and elsewhere in many places.

Art. V.

Dat die Jesu Chbisto, door een ware gheloove syn inghelyft, ende oversulex syns levendighmaeckenden Gheestea deekichtig zyn gheworden, otervloedighe croeht hebben, omme teghens den aatan, de sonde, de Werelt, ende haer eygen vleesche te stryden, cn de overicinninge te vercrygen. Welverstaende altydt, door den bystand van de ghenade des heyligen Oeestes: ende dat Jesus Christus haer door synen Oheesst in alle tentatien bystaet, de handt biet, ende, so ay rnaer dUeene ten stryde bereyt zyn, ende syn hulpe begeeren, ende in geenen ghebreke zyn, staende hout, alsoo dat se door gheene listichheyt noch gheicelt des Satans verleyt, oft uyt Chkisti handen connen ghetrocken worden, naer H woordt Christi, Joh. x.: 'Niemandt en salse vyt myne handen rucken.'1 Maer of de selte nitt en aQnnen, door naelatkheyt, het beginsel haers Wesens in Christo rerlaten; de teghenwoordighe Werelt wederom aennemen: tan de Heylighc Leere, hen eenmael ghegheten, afteyeken: de goede eonseientie verliesen: de ghenade veraaerloosen: soude eerst moeten naerder uyt de Heylige Schriftuere

Art. V.

Ei qui Christo vera fide insiti, ac per consequent vivificantis ejut Spiritus participes facti sunt, abunde instructi sunt viribus, quibus adversus Satanam, peccatum, Mundum, suamque carnem possint pugnare, atque adeo etiam vietoriam ab its referre; semper tamen {quod cautum volumus) auxilio gratia Spiritus Saneti; et Jesus Christus ipsis, per Spiritual suum, in omnibus tentationtbus admtit, manum porrigit, ac eosdem (»< modo ad pugnam ipsi parati sint, ejusque opem deposcant, sibique ipsis non desint) fulcit ac confirmat, it a ut nulla fraude out vi Satanat seduei, out ex Christi manibus eripi possint, juxta dictum Christi Joh. x.: 'Ores meat nemo rapiet ex manu mea.'1 Caterum,utrum iidem non possint per socordiam nijv dpx^v T^c VTroaramutc Xpitrrov KaraXii-Tniv,1 et prtosentem mundum iterum amplecti, a sancta doctrina ipsis semel tradita recedere, bonam conscientiam amittere, gratiamque negligere; esset prius accuratiu* ex Sacra Scriptura inquirendum quam nos illud posse

Akt. V. That those who are incorporated into Christ bv a true faith, and have thereby become partaken of his life-giving Spirit have thereby full power to strive against Satan, sin, the world, and their own flesh, and to win the victory; it being well understood that it is ever through the assisting grace of the Holy Ghost; and that Jesus Christ assists them through his Spirit in all temptations, extendi to them his hand, and if only they are ready for the conflict, and desire his help, and are not inactive, keeps them from falling, so that they, by no craft or power of Satan, can be misled nor plucked oat of Christ's hands, according to the Word of Christ. John x. 28: 'Neither shall any man pluck them oat of my hand.' But whether they are capable, through negligence, of forsaking again the first beginnings of their life in Christ, of again returning to this present evil world, of turning away from the holy doctrine which was delirered them, of losing a good conscience, of be

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