ject, between John PISCATOR, Professor of Divinity in the University of Herborn in Nassau, and the French Churches. It consisted in the determination of these two questions: (1.) "Is the obedience or righteousness of Christ, which is imputed to believers and in which consists their righteousness before God, is this only the passive obedience of Christ ?" which was Piscator's opinion. Or (2.) "Is it not, in addition to this, that active righteousness of Christ which he exhibited to the law of God in the whole course of his life, and that holiness in which he was conceived?" which was the opinion of the French Churches. But I never durst mingle myself with the dispute, or undertake to decide it; for I thought it possible for the professors of the same religion to hold different opinions on this point from others of their brethren, without any breach of christian peace or the unity of faith. Similar peaceful thoughts appear to have been indulged by both the adverse parties in this dispute; for they exercised a friendly toleration towards each other, and did not make that a reason for mutually renouncing their fraternal concord. But concerning such an amicable plan of adjusting differences, certain individuals in our own country are of a different judgment. A question has been raised from these words of the Apostle Paul: "Faith is imputed for righteousness." (Rom. iv.) The enquiry was, (1.) Whether those expressions ought to be properly understood, "so that faith itself, as an act performed according to the command of the gospel, is imputed before God for or unto righteousness-and that of grace; since it is not the righteousness of the law." (2.) Whether they ought to be figuratively and improperly understood, "that the righteousness of Christ, being apprehended by faith, is imputed to us for righteousness." Or (3.) Whether it is to be understood. "that the righteousness, for which, or unto which, faith is imputed, is the instrumental operation of faith;" which is asserted by some persons. In the Theses on JUSTIFICATION, which were disputed under me when I was moderator, I have adopted the former of these opinions not in a rigid manner, but simply, as I have likewise done in another passage which I wrote in a particular letter. It is on this ground that I am accounted to hold and to teach unsound opinions concerning the justification of man before God. But how unfounded such a supposition is, will be very evident at a proper season, and in a mutual conference. For the present, I will only briefly say, "I believe that sinners are accounted righteous solely by the obedience of Christ; and that the righteousness of Christ is the only meritorious cause on account of which God pardons the sins of believers and reckons them as righteous as if they had perfectly fulfilled the law. But since God imputes the righteousness of Christ to none except believers, I conclude that, in this sense, it may be well and properly said, To a man who believes, Faith is imputed for righteousness through grace, because God hath set forth his Son, Jesus Christ, to be a propitiation, a throne of grace, [or mercy seat] through faith in his blood." Whatever interpretation may be put upon these expressions, none of our divines blames Calvin or considers him to be heterodox on this point; yet my opinion is not so widely different from his as to prevent me from employing the signature of my own hand in subscribing to those things which he has delivered on this subject, in the third book of his Institutes; this I am prepared to do at any time, and to give them my full approval. Most noble and potent Lords, these are the principal articles, respecting which I have judged it necessary to declare my opinion before this august meeting, in obedience to your commands. X. THE REVISION OF THE DUTCH CONFESSION, AND THE HEIDELBERG CATECHISM. But, besides these things, I had some annotations to make on the Confession of the Dutch Churches and on the Heidelberg Catechism; but they will be discussed most appropriately in our Synod, which at the first opportunity we hope to obtain through your consent, or rather by means of your summons. This is the sole request which I prefer to your mightinesses, Tus cinne ne pva gaz mieng, it may posËR TA Only because that ser ma i mecessary, but Ikos IỊ AN to suljen the Coniston mil Careism to CXKI, TRDOĞ They also suppose thus I mi a testul indruk di gras reputative are the parts as vit poeraled with the Sites Geteral to have saci & cisuse martel Bata is by no masus true that the revision of the Confession and Catechism is m necessary and just e that we were the instigators of their high mightinesses in this afkin. With regard to the last of these two suppositions, so far were we from having any concern with the origin of that clause, that, eleven or twelve years ago, at the pressing importunity of the Churches that prayed for a National Synod, the states of South Holland and West Friezand at last judged it proper to consent to it by their decree, on no other condition than that in such Synaẩ the Confession of the Dutch Churches should be si coted to examination. Yet we, at that time, neither endeavored by our advice, nor by our influence, to promote any such measure. But if we had with all our might made the attempt, we should have been doing nothing but what was compatible with our official duties; because it is obviously agreeable to reason as well as to equity, and quite necessary in the present posture of affairs, that such a measure should be adopted. FIRST. That it may openly appear to all the world that wo render to the word of God alone such due and suitable honor, as to determine it to be beyond (or rather above) all disputes, too great to be the subject of any exception, and worthy of all acceptation. SECONDLY. Because these pamphlets are writings that proceed from men, and may, on that account, contain within them some portion of error, it is, therefore, proper to institute a lawful enquiry, that is, in a National Synod, whether or tially, yet whatever may be predicated of the Divine Essence can by no means be equally predicated of God; because they are distinguished from each other in our mode of framing conceptions, according to which mode all forms of speech ought to be examined, since they are employed only with a design that through them we should receive correct impressions. This is very obvious from the following examples, in which we speak with perfect correctness when we say, "Deum mortuum esse,' and "the Essence of God is communicated;" but very incorrectly when we say, "God is communicated." That man who understands the difference existing between concrete and abstract, about which there were such frequent disputes between us and the Lutherans, will easily perceive what a number of absurdities will ensue, if explanations of this description be once tolerated in the Church of God. Therefore, in no way whatever can this phrase, "the Son of God is autotheon," ["God of himself," or "in his own right,"] be excused as a correct one, or as having been happily expressed. Nor can that be called a proper form of speech which says, "the Essence of God is common to three persons;" but it is improper, since the Divine Essence is declared to be communicated by one of them to another. The observations which I now make, I wish to be particu larly regarded, because it may appear from them how much we are capable of tolerating in a man whom we do not suspect of heresy; and, on the contrary, with what avidity we seize upon any trivial circumstance by which we may inculpate another man whom we hold under the ban of suspicion. Of such partiality, this incident affords two manifest examples. jeet, between Joht PECATOL soff the University of Her Ass and Faith shee It existed in the determinato o testas: 1.) Is the obedience or rose a bra is imputed to believers and in what cer ates nal ich sness be the in addition to not ist, on. fore God, is this only the De Vence of Christ!" which was Piscator's opinion this, that active rigieuses is w he exhibited to the law of God in the whout prop A question has been raised from these words of the Apostle Paul: "Faith is imputed for righteousness." (Rom. iv., The enquiry was, (1.) Whether those expressions ought to be erly understood, "so that faith itself, as an act performed according to the command of the gospel, is imputed before God for or unto righteousness-and that of grace; eta not the righteousness of the law." (2.) Whether the ghe to be figuratively and improperly understood, that eousness of Christ, being apprehended by faith, a us for righteousness." Or (3.) Whether it is to se that the righteousness, for which, or unto whie 4 m pated, is the instrumental operation of faith. ed by some persons. In the Theses on Juster were disputed under me when I was moderator. I was ap ed the former of these opinions not in a rigid manner, but ply, as I have likewise done in another passage wuel. I wr |