102. The doctrine of the Church of Rome concerning Limbus Patrum, 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 almighty 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.

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

THE DECREE OF THE SYNOD.

If any minister, of what degree or quality soever 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 ARMINIANI SIVE REMONSTRANTIA.

THE FIVE ARMINIAN ARTICLES. A.D. 1610.

[The official Dutch text is taken from the first edition of 1612, as printed in De Remonstrantie en het Remonstrantisme. Historisch onderzoek door Dr. JOANNES TIDEMAN, Predikant bij de RemonstrantschGereformeerde Gemeente te Rotterdam (Te Haarlem, 1851), pp. 17-20. I procured a copy from my friend, Dr. J. J. van Oosterzee, of Utrecht. The Latin translation of Petrus Bertius was literally copied for me by another friend in Holland, Dr. M. Cohen Stuart, from the Scripta adversaria Collationis Hagiensis, Lugd. Batav. 1616. The English translation is made for this edition. An older English version, with the Latin (but with several omissions), is given by Peter Heylin, in his Historia Quinquarticularis, London, 1660, pp. 50-53. The Preface, the five negative Articles, and Conclusion (see Tideman, pp. 8-27) are omitted.

Niemeyer excludes the Remonstrance from his Collection of Reformed Confessions, but it is necessary to the proper understanding of the Canons of the Synod of Dort. Böckel (pp. 545 sqq.) gives a German translation. Comp. Vol. I. § 65, pp. 508 sqq.]

Dat Godt door een eeu- Deus æterno et immuta- That God, by an eternal, wich, onveranderlyck besluyt, bili decreto in Christo Jesu unchangeable purpose in in JESU CHRISTO, synen Filio suo, ante jacta mundi Jesus Christ his Son, beSoone, eer des werelts grondt fundamenta, statuit ex ge- fore the foundation of the gheleydt was, besloten heeft, nere humano in peccatum world, hath determined, uyt het ghevallene sondighe prolapso, eos in Christo, out of the fallen, sinful Menschelyck geslachte, die propter Christum, et per race of men, to save in ghene in CHRISTO, om CHRI- Christum salvare, qui per Christ, for Christ's sake, STUS wille, ende door CHRI- gratiam Spiritus Sancti in and through Christ, those STUM salich te maecken, die eundem Filium suum credi- who, through the grace of door de ghenade des heyli- turi, inque ea ipsa fide et the Holy Ghost, shall beghen Gheestes, in den selven obedientia fidei, per eandem lieve on this his Son Jesus, synen Soone JESUM gheloo-gratiam, usque ad finem and shall persevere in this ven, ende in den selven ghe- essent perseveraturi; contra faith and obedience of loove, ende ghoorsaemheyt vero contumacio et incredu- faith, through this grace, des gheloofs, door de selve los, sub peccato et ira relin- even to the end; and, on ghenade, totten eynde toe quere et condemnare, tan- the other hand, to leave volherden souden: en daer quam a Christo alienos; the incorrigible and unbetegens, de onbekeerlycke, en juxta verbum Evangelii Joh. lieving in sin and under ongelovige in de sonde, en iii. 36: 'Qui credit in Fili- wrath, and to condemn onder de toorne te laten, en um, habet vitam æternam, them as alienate from te verdoemen, als vreemt van qui vero Filio non obtem- Christ, according to the CHRISTO: naer 't woordt des perat, non videbit vitam, sed word of the gospel in H. Evangelij by Johannem ira Dei manet super ipsum.' John iii. 36: 'He that beiii. 36: Wie in den Sone ghelooft, die heeft het eeuwighe leven, ende wie den Soone ongehoorsaem is, die en sal

lieveth 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 Cui alia quoque Scripturæ | wrath of God abideth on

ZUS CHRISTUS de salich- Mundi Salvator, pro omni- Jesus Christ, the Saviour maecker des Werelts, voor alle bus et singulis hominibus of the world, died for all ende yeder Mensch ghestor-mortuus est, omnibusque per men and for every man, so ven is: alsoo dat hyse alle mortem crucis promeritus that he has obtained for door den doodt des Cruyces, reconciliationem et remissio- them all, by his death on de versoeninghe ende ver- nem peccatorum; ita tamen the cross, redemption and ghevinghe der sonden ver- ut nemo remissionis illius the forgiveness of sins; worven heeft; alsoo nochtans reipsa particeps fiat, præter yet that no one actually dat niemandt deselve verghe- credentes, idque etiam secun- enjoys this forgiveness of vinghe der sonden dadelyck dum verba Evangelii Joan- sins except the believer, gheniet, dan de Gheloovighe: nis iii. 16: Ita Deus dilexit according to the word of mede naer 't Woort des Euan- Mundum, ut Filium suum the Gospel of John iii. 16: gely by Johannem, Cap. iii. unigenitum dederit, ut quis-God so loved the world 16: Soo lief heeft Godt de quis credit in eum, non pe- that he gave his only-beWerelt gehadt, dat hy synen reat, sed habeat vitam æter- gotten Son, that whosoever cenighen Soone ghegeven heeft, nam.' Et epistola priore believeth in him should not opdat al, die in hem ghelooft, Joannis, Cap. ii. v. 2: 'Ipsa perish, but have everlastniet en vergae, maer het eeu- est propitiatio pro peccatis ing life.' And in the First wighe leven hebbe.' Ende in nostris, nec pro nostris tan- Epistle of John ii. 2: And den eersten Brief Johannis tum, sed etiam pro totius he is the propitiation for int ii. vers 2: 'Hy is de ver- Mundi peccatis.'

soeninge voor onse sonden;

en niet alleene voor onse,

maer voor des gantsche Werelts sonden.

ART. III.

Dat de Mensche 't salich

ART. III.

Homo salvificam fidem

our sins; and not for ours only, but also for the sins of the whole world.'

ART. III.

That man has not saving

maeckende Gheloove van hem non habet a se, neque ex grace of himself, nor of the selven niet en heeft; noch liberi arbitrii sui viribus, energy of his free will, inuyt cracht van synen vryen quandoquidem in statu apo- asmuch as he, in the state wille, alsoo hy in den stant stasiæ et peccati nihil boni of apostasy and sin, can der afwyckinghe ende der (quod quidem vere bonum of and by himself neither sonden niet goets, dat waer- sit, cujusmodi in primis est think, will, nor do any lyck goet is (gelyck insonder- fides salvifica) ex se et a thing that is truly good heyt is het salichmaeckende se potest cogitare, velle aut (such as saving Faith emi

gheloove) uyt ende van hem facere; sed necessarium est nently is); but that it is selven, can dencken, willen ut a Deo, in Christo, per needful that he be born ofte doen. Maar dat het van Spiritum ipsius Sanctum again of God in Christ, noode is, dat hy van Godt, regeneretur atque renovetur, through his Holy Spirit, in CHRISTO; door synen hei- intellectu, affectibus seu vo- and renewed in underlighen Geest, werde herboren luntate, omnibusque viribus, standing, inclination, or en vernieut, in verstant, af- ut vere bonum recti possit will, and all his powers, fectie, oft wille, ende alle intelligere, meditari, velle at- in order that he may crachten, opdat hy het ware que proficere sicut scriptum rightly understand, think, goet te recht moge verstaen, est Joh. xv. 5: 'Sine me ni- will, and effect what is bedencken, willen, ende vol- hil potestis facere.'

Hæc Dei gratia est prin

truly good, according to the Word of Christ, John xv. 5: Without me ye can do nothing.'

ART. IV.

Dat dese ghenade Godts That this grace of God is het beginsel, de voort- cipium, progressus et compli- is the beginning, continuganck ende volbrenginghe mentum omnis boni; adeo ance, and accomplishment alles goets, oock 800 verre, quidem ut ne ipse quidem of all good, even to this dat de wedergeboren Mensche regenitus absque præcedente extent, that the regenerselfs, sonder dese voorgaende sive præveniente ista, exci- ate man himself, without ofte toecommende, opweck- tante, prosequente et coope- prevenient or assisting, ende, volgende ende mede-rante gratia, bonum cogi- awakening, following and werckende ghenade, noch het tare, velle, aut peragere pos- co-operative grace, can neigoede dencken, willen ofte sit, ullisve ad malum ten- ther think, will, nor do doen can, noch oock eenighe tationibus resistere, ita ut good, nor withstand any tentatien ten quade weder- omnia bona opera actiones- temptations to evil; so staen soodat alle goede da- que, quas quis cogitando po- that all good deeds or den, ofte werckinghen die test adsequi, gratiæ Dei in movements, that can be men bedencken kan de ghe- Christo adscribenda sint. conceived, must be nade Godts in CHRISTO Cæterum, quod ad modum cribed to the grace of moeten toegeschreven worden. operationis ejus gratiæ atti- God in Christ. But as reMaer 800 vele de maniere net, non est ille irresistibilis, spects the mode of the van de werckinghe dersel- quandoquidem scriptum est operation of this grace, it ver ghenade aengaet, die en de multis, quod 'Spiritui is not irresistible, inasis niet onwederstandelyck: Sancto restiterint. Act. vii. much as it is written conwant daer staet van velen et alibi locis compluribus. geschreven, dat sy den hey

as

cerning many, that they have resisted the Holy Ghost. Acts vii., and elsewhere in many places.

op vele plaetsen.

door een ware gheloove syn insiti, ac per consequens vivi- corporated into Christ by inghelyft, ende oversulcx syns ficantis ejus Spiritus par- a true faith, and have levendighmaeckenden Ghees- ticipes facti sunt, abunde in- thereby become partakers tes deelachtig zyn ghewor- structi sunt viribus, quibus of his life-giving Spirit, den, overvloedighe cracht heb- adversus Satanam, peccatum, have thereby full power ben, omme teghens den satan, Mundum, suamque carnem to strive against Satan, de sonde, de Werelt, ende possint pugnare, atque adeo sin, the world, and their haer eygen vleesche te stry- etiam victoriam ab iis re- own flesh, and to win the den, en de overwinninge te ferre; semper tamen (quod victory; it being well unvercrygen. Welverstaende al- cautum volumus) auxilio derstood that it is ever tydt, door den bystand van gratiæ Spiritus Sancti; et through the assisting grace de ghenade des heyligen Jesus Christus ipsis, per Spi- of the Holy Ghost; and Geestes: ende dat JESUS ritum suum, in omnibus ten- that Jesus Christ assists CHRISTUS haer door synen tationibus adsistit, manum them through his Spirit Gheest in alle tentatien by- porrigit, ac eosdem (si modo in all temptations, extends staet, de handt biet, ende, so ad pugnam ipsi parati sint, to them his hand, and if sy maer alleene ten stryde ejusque opem deposcant, si- only they are ready for bereyt zyn, ende syn hulpe bique ipsis non desint) fulcit the conflict, and desire his begeeren, ende in geenen ghe- ac confirmat, ita ut nulla help, and are not inactive, breke zyn, staende hout, alsoo fraude aut vi Satana se- keeps them from falling, dat se door gheene listichheyt duci, aut ex Christi mani- so that they, by no craft or noch ghewelt des Satans ver- bus eripi possint, juxta dic- power of Satan, can be leyt, oft uyt CHRISTI handen tum Christi Joh. x.: Oves misled nor plucked out of connen ghetrocken worden, meas nemo rapiet ex manu Christ's hands, according naer 't woordt CHRISTI, Joh. mea.' Cæterum, utrum iidem to the Word of Christ, x.: 'Niemandt en salse uyt non possint per socordiam John x. 28: Neither shall myne handen rucken. Maer τὴν ἀρχὴν τῆς ὑποστάσεως any man pluck them out of de selve niet en connen, xpiorov karaλεíñeiv,' et præ- of my hand.' But whether door naelaticheyt, het begin- sentem mundum iterum am- they are capable, through sel haers Wesens in CHRISTO plecti, a sancta doctrina ip- negligence, of forsaking verlaten; de teghenwoordighe sis semel tradita recedere, again the first beginnings Werelt wederom aennemen: bonam conscientiam amit- of their life in Christ, of van de Heylighe Leere, hen tere, gratiamque negligere; again returning to this eenmael ghegheven, afwycken: esset prius accuratius ex present evil world, of turnde goede conscientie verliesen: Sacra Scriptura inquiren- ing away from the holy de ghenade verwaerloosen: dum quam nos illud posse- doctrine which was delivsoude eerst moeten naerder ered them, of losing a good conscience, of be

uyt de Heylige Schriftuere

6

1 IIeb. iii. 6, 14; 2 Pet. i. 10; Jude 3; 1 Tim. i. 19; Heb. xi. 13.