The true doctrine having been explained, the Synod rejects the errors of those:

Second Head: Paragraph 1. Who teach: That God the Father has ordained His Son to the death of the cross without a certain and definite decree to save any, so that the necessity, profitableness, and worth of what Christ merited by His death might have existed, and might remain in all its parts complete, perfect, and intact, even if the merited redemption had never in fact been applied to any person.

For this doctrine tends to the despising of the wisdom of the Father and of the merits of Jesus Christ, and is contrary to Scripture. For thus says our Savior: I lay down My life for the sheep, and I know them (John 10:15, 27). And the prophet Isaiah says concerning the Savior: If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand (Isa 53:10). Finally, this contradicts the article of faith according to which we believe the catholic Christian Church.

Second Head: Paragraph 2. Who teach: That it was not the purpose of the death of Christ that He should confirm the new covenant of grace through His blood, but only that He should acquire for the Father the mere right to establish with man such a covenant as He might please, whether of grace or of works.

For this is repugnant to Scripture which teaches that Jesus has become the guarantee of a better, that is, the new covenant, and that a covenant is valid only when men are dead (Heb 7:22; 9:15, 17).

Second Head: Paragraph 3. Who teach: That Christ by His satisfaction merited neither salvation itself for anyone, nor faith, whereby this satisfaction of Christ unto salvation is effectually appropriated; but that He merited for the Father only the authority or the perfect will to deal again with man, and to prescribe new conditions as He might desire, obedience to which, however, depended on the free will of man, so that it therefore might have come to pass that either none or all should fulfill these conditions.

For these adjudge too contemptuously of the death of Christ, in no wise acknowledge the most important fruit or benefit thereby gained and bring again out of the hell the Pelagian error.

Second Head: Paragraph 4. Who teach: That the new covenant of grace, which God the Father, through the mediation of the death of Christ, made with man, does not herein consist that we by faith, inasmuch as it accepts the merits of Christ, are justified before God and saved, but in the fact that God, having revoked the demand of perfect obedience of faith, regards faith itself and the obedience of faith, although imperfect, as the perfect obedience of the law, and does esteem it worthy of the reward of eternal life through grace.

For these contradict the Scriptures: Being justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood (Rom 3:24-25). And these proclaim, as did the wicked Socinus, a new and strange justification of man before God, against the consensus of the whole Church.

Second Head: Paragraph 5. Who teach: That all men have been accepted unto the state of reconciliation and unto the grace of the covenant, so that no one is worthy of condemnation on account of original sin, and that no one shall be condemned because of it, but that all are free from the guilt of original sin.

For this opinion is repugnant to Scripture which teaches that we are by nature children of wrath (Eph 2:3).

Second Head: Paragraph 6. Who use the difference between meriting and appropriating, to the end that they may instil into the minds of the imprudent and inexperienced this teaching that God, as far as He is concerned, has been minded to apply to all equally the benefits gained by the death of Christ; but that, while some obtain the pardon of sin and eternal life, and others do not, this difference depends on their own free will, which joins itself to the grace that is offered without exception, and that it is not dependent on the special gift of mercy, which powerfully works in them, that they rather than others should appropriate unto themselves this grace.

For these, while they feign that they present this distinction in a sound sense, seek to instil into the people the destructive poison of the Pelagian errors.

Second Head: Paragraph 7. Who teach: That Christ neither could die, nor needed to die, and also did not die, for those whom God loved in the highest degree and elected to eternal life, since these do not need the death of Christ.

For they contradict the apostle, who declares: Christ loved me and gave Himself up for me (Gal 2:20). Likewise: Who will bring a charge against God's elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died (Rom 8:33-34), namely, for them; and the Savior who says: I lay down My life for the sheep (John 10:15). And: This is My commandment, that you love one another, just as I have loved you. Greater love has no one than this, that one lay down his life for his friends (John 15:12-13).