In lieu of an abstract, here is a brief excerpt of the content:

Declaration of Sentiments 103 assembled to discuss them openly with the express purpose of reaching a definitive opinion. With respect to my colleagues being adequately prepared, the best chance of this happening will be when each and every person has presented their views to the entire assembly and every perspective has been taken into account. SECTION TWO The Theological Declaration Noble Lords, having refuted those objections made previously against me, I now present my case.43 Because my appearance is in obedience to your request, second only to God to whom utmost obligation is due, I am confident that no prejudice against me or my stated opinions44 shall result from what I have to say. On Predestination THE FIRST and most important article of religion on which I offer my view, which for many years has engaged my attention, is the Predestination of God—the election of some to salvation and the reprobation of others to damnation . I begin with what is taught orally and in writing on this point by some in our churches as well as at the University of Leiden.45 Then I will declare my own views on the matter and follow with my opinions of what others have put forward. On this article of religion there is no consistent and uniform opinion among the teachers of our churches. From their writings we can determine that some espouse the most extreme form of the doctrine, as follows: I. By an eternal and immutable decree, God has predestined certain individuals to eternal salvation and others to eternal damnation— persons whom he was not viewing as already created or even as fallen. This eternal decree was made with no regard for righteousness or sinfulness, obedience or disobedience, but solely according to his good pleasure to demonstrate the glory46 of his justice and 43 In his manuscript Arminius has drawn a line through: “as I am legally required to do by the Magistrates over me.” 44 The words related to prejudice against his opinions are written in the margin, replacing the stricken words: men my sulx geensins, literally, “men shall for such by no means.” 45 Reference to the University of Leiden is a marginal annotation. 46 The manuscript (p. 7) reads, eerlijkheydt; Hoenderdaal, 64, is in error when he says 104 Arminius and His Declaration of Sentiments mercy; or as others assert, to demonstrate his saving grace, wisdom, and sovereign power. II. In addition to this decree, God has preordained certain established means by which to obtain these ends, this too by an eternal and immutable decree. These means necessarily follow by virtue of the prior decree, and they necessarily bring the one who has been predestined to the end that has been foreordained. Some of these means belong to both the decree of election and the decree of reprobation, while others are restricted to the one decree or the other. III. Three means are common to both decrees: The first is the creation of humankind in an upright state of original righteousness—in the image and likeness of God, righteous and holy. The second means is to allow the fall of Adam—the foreordination of God that humanity would sin and become corrupt. The third is the resultant loss or removal of original righteousness and likeness to God’s image—a creature left under the dominion of sin and condemnation. IV. The logic is that unless God had created humanity, he would not have had anyone upon whom to bestow eternal life or to assign eternal death. Unless he had created them righteous and holy, he would himself have been the cause of sin, which would mean he had no right either to punish them to the praise of his justice, or to save them to the praise of his mercy. Unless they had themselves sinned, and by the demerit of sin rendered themselves deserving of death, there would have been no way for God to demonstrate either justice or mercy. V. There are also three means preordained to establish the decree of election: The first is to ordain Jesus Christ as Mediator and Savior, through whose merit and virtue and by his power, lost righteousness and life would be restored to the elect, and to them only. The second is the vocation of the elect to faith—outwardly by the Word and inwardly by the Holy Spirit working in the mind, affections, and will. So powerful is this operation of the Spirit that the elect will...

Share