Arminius Declaration of Sentiments
In his Declaration of Sentiments, Arminius deals with the doctrine’s of predestination, Divine Providence, the freedom of the will, God’s grace, Christ’s deity, and man’s justification before God.
Many Facets to Predestination Obtain
The bulk of his treatise deals with the many facets of predestination, holding that Calvin’s view on many points is false and impertinent. Arminius rejects the notions that the decree of God is the foundation of Christianity, salvation, and one’s certainty. For predestination is not the foundation of the Gospel, Christ is through whom believers are built up into Him. It’s neither the grounds for salvation, nor it’s certainty, for only those who believe shall be saved. Arminius sees that the Gospel of Christ and of the Apostles after the ascension is one of repentance and belief, followed by a promise to forgive sins and realizing eternal life. But predestination belongs to neither of these injunctions and is not necessary for a doctrine of salvation; as an object of knowledge, belief, hope, or performance.
The Councils and Divines of the Church Never Held This Predestination View
Arminius continues and points to the early Councils and to the Divines/Doctors of the church, while holding orthodox views, and defending God’s grace against Pelagius, never brought this doctrine forward or approved it. Moreover, this doctrine is not found in the volume of Geneva and is debatable in others. And as such, more tolerance of those opposing Calvin’s view should obtain.
Calvin’s Predestination View is Repugnant in View of God’s Nature
Arminius found the doctrine repugnant in view of God’s nature. It is repugnant concerning God’s wisdom seeing Him decreeing something that is not good nor can be. Concerning His justice it counts against God loving righteousness and hating evil. And concerning His goodness, it’s repugnant showing God to will the greatest evil.
Again, Arminius understands this doctrine to be contrary to man’s nature, for being created in God’s image with free will, certain commands to obedience cannot be excited in man if he can choose no other alternative (Rom. 10: 5; Gen. 2: 17). Along the same lines, Arminius sees that determining man’s actions is inconsistent with creation by preventing the free exercise of liberty. This predestination is totally opposed to the Act of Creation, for that which is by nature good, turns out to be a the determined perdition of the creature. Reprobation is an act of hatred (Mt.26: 24) creation is the converse. Creation is a perfect act of God whereby His goodness, wisdom and omnipotence are manifest.
Calvin’s Predestination View is Hostile to the Nature of Eternal Life
This predestination is both hostile to the nature of eternal life (Mt. 5:12; Tit. 3:7; Jn. 1:12), and to the nature of eternal death (Rom. 6:23). It’s further inconsistent with the nature of Divine Grace because it denies that: grace can be resisted (Acts 7:51); that man can receive or reject it; and that man cannot freely exercise his will.
There are many more disagreements to Calvin’s views that Arminius expresses such as; this doctrine is hurtful to man’s salvation, it’s dishonorable to Jesus Christ, it’s openly hostile to the Gospel’s ministry, it’s subversive to Christianity in particular (dealing with supralapsarianism), etc. Arminius then deals with a second and third kind of predestination and then positively affirms his position on the doctrine.
God’s Providence Generally and Specifically
He then deals with God’s Providence seeing in it the general care of God for the whole world and particular care for His intelligent creatures and of those who should be heirs of salvation. For Arminius, his view of providence does not attribute see God as the cause of sin. Concerning man’s free will, only the regenerate can perform what is truly good since they are delivered from sin’s power. Concerning God’s grace, Arminius held men could reject it. Concerning the perseverance of the saints, they can resist Satan and persevere to the end only through the Holy Spirit’s power. However, certain passages seem to say that one can fall away from the faith, but many other passages buttress the contrary. Concerning the assurance of salvation, Arminius holds that one can know with certainty that they are saved, but not with the same certainty that we know God exists.
Arminius then concludes with the believer’s perfection, Christ’s divinity, man’s justification before God and ends his treatise with a plea for toleration from those differing with him, for Christianity has had enough schisms. Said schisms should be diminished and their influence ought to be destroyed.
 Arminius, Declaration of Sentiments, Dr. Alan Gomes, Spring 2002 Biola University, Reformation & Modern Theology Selected Readings, CD ROM Pp. 1-36).
 The first six centuries after Christ.
 Which is done in the name of the Protestant and Reformed Churches
 The Belgic Confession and the Heidelberg Catechism