Hell walks the earth
His name is pain
I swear to God I’ve seen him
He’s no stranger to me
I know him well

I’ll write your name into the stars
We all have Hell at our backs ready to take us
Salvation for these many scars
We all have dreams at night we’re scared to speak of

They say everything happens for a reason and we all have purpose here
Can you tell me what this all means and why God am I here?
We are all the same
We fight the same fight with different faces in different places
Demons by other names, they haunt us at night with different faces in different places

If all roads lead home, then home is pain
I swear to God I’ve been there
This place gets stranger by the day
Am I in Hell?

You’ve taken this a step too far
We all have Hell at our backs ready to take us
We need you staying where you are
We all have dreams at night we’re scared to speak of

They say everything happens for a reason and we all have purpose here
Can you tell me what this all means and why God am I here?
We are all the same
We fight the same fight with different faces in different places
Demons by other names, they haunt us at night with different faces in different places

If all roads lead home, then home is pain
I swear to God I’ve been there
This place gets stranger by the day
Am I in Hell?

We all fight for peace of mind
We all fight for peace of mind

–A Plea for Purging, “A Fight for Peace”–

—

THE FIVE ARTICLES OF REMONSTRANCE.

FIRST ARTICLE.

Conditional Predestination.—God has immutably decreed, from eternity, to save those men who, by the grace of the Holy Spirit, believe in Jesus Christ, and by the same grace persevere in the obedience of faith to the end; and, on the other hand, to condemn the unbelievers and unconverted (John 3:36). Election and condemnation are thus conditioned by foreknowledge, and made dependent on the foreseen faith or unbelief of men.

SECOND ARTICLE.

Universal Atonement.—Christ, the Saviour of the world, died for all men and for every man, and his grace is extended to all. His atoning sacrifice is in and of itself sufficient for the redemption of the whole world, and is intended for all by God the Father. But its inherent sufficiency does not necessarily imply its actual efficiency. The grace of God may be resisted, and only those who accept it by faith are actually saved. He who is lost, is lost by his own guilt (John 3:16; 1 John 2:2).

The Arminians agree with the orthodox in holding the doctrine of a vicarious or expiatory atonement, in opposition to the Socinians; but they soften it down, and represent its direct effect to be to enable God, consistently with his justice and veracity, to enter into a new covenant with men, under which pardon is conveyed to all men on condition of repentance and faith. The immediate effect of Christ’s death was not the salvation, but only the salvability of sinners by the removal of the legal obstacles, and opening the door for pardon and reconciliation. They reject the doctrine of a limited atonement, which is connected with the supralapsarian view of predestination, but is disowned by moderate Calvinists, who differ from the Arminians in all other points. Calvin himself says that Christ died sufficienter pro omnibus, efficaciter pro electis.

THIRD ARTICLE.

Saving Faith.—Man in his fallen state is unable to accomplish any thing really and truly good, and therefore also unable to attain to saving faith, unless he be regenerated and renewed by God in Christ through the Holy Spirit (John 15:5).

FOURTH ARTICLE.

Resistible Grace.—Grace is the beginning, continuation, and end of our spiritual life, so that man can neither think nor do any good or resist sin without prevening, co-operating, and assisting grace. But as for the manner of co-operation, this grace is not irresistible, for many resist the Holy Ghost (Acts 7:51).

FIFTH ARTICLE.

The Uncertainty of Perseverance.—Although grace is sufficient and abundant to preserve the faithful through all trials and temptations for life everlasting, it has not yet been proved from the Scriptures that grace, once given, can never be lost. On this point the disciples of Arminius went further, and taught the possibility of a total and final fall of believers from grace. They appealed to such passages where believers are warned against this very danger, and to such examples as Solomon and Judas. They moreover denied, with the Roman Catholics, that any body can have a certainty of salvation except by special revelation.

These five points the Remonstrants declare to be in harmony with the Word of God, edifying and, as far as they go, sufficient for salvation. They protest against the charge of changing the Christian Reformed religion, and claim toleration and legal protection for their doctrine.

—

Dr. Philip Schaff, The Creeds Of Christendom, vol. 1, pp. 517-519.

Dr. Randolph Foster, Objections to Calvinism As It Is (Schmul, 1998).

Dr. Carl Bangs, Arminius: A Study in the Dutch Reformation (Zondervan, 1985).

John Wesley, Calvinism Calmly Considered, vol. 1, vol. 2. (Schmul, 2002).