07055.2 - Second Helvetic Confession - 2
§55.2. The Second Helvetic Confession, A.D. 1566 -Part 2.
Chap. XVII. Of the Catholic and Holy Church of God, and of the only Head of the Church. -Since God willed from the beginning that men should be saved and come to the knowledge of truth, it follows of necessity that there always was, and now is, and shall be to the end of time, a Church or an assembly of believers and a communion of saints, called and gathered from the world, who know and worship the true God in Christ our Saviour, and partake by faith of all the benefits freely offered through Christ. They are fellow-citizens of the same household of God (Ephesians 2:19). To this refers the article in the Creed: ’I believe the holy catholic Church, the communion of saints.’ And as there is but one God, one Mediator between God and man, Jesus the Messiah, one pastor of the whole flock, one head of this body, one Spirit, one salvation, one faith, one testament or covenant, there must needs be but one Church, which we call catholic, that is, universal, spread throughout all parts of the world and all ages.
We therefore condemn the Donatists, who confined the Church to some corners of Africa, and also the Roman exclusiveness, which pretends that the Roman Church alone is the catholic Church. The Church is divided, not in itself, but on account of the diversity of its members. There is a Church militant on earth struggling against the flesh, the world, and the devil, and a Church triumphant in heaven rejoicing in the presence of the Lord; nevertheless there is a communion between the two. The Church militant is again divided into particular Churches. It was differently constituted among the Patriarchs, then under Moses, then under Christ in the gospel dispensation; but there is only one salvation in the one Messiah, in whom all are united as members of one body, partaking of the same spiritual food and drink. We enjoy a greater degree of light and more perfect liberty. This Church is called the house of the living God (1 Timothy 3:15), built of lively and spiritual stones (1 Peter 2:5), resting on an immovable rock, the only foundation (1 Corinthians 3:11), the ground and pillar of the truth (1 Timothy 3:15). It can not err as long as it rests on the rock Christ, on the foundation of the Prophets and Apostles; but it errs as often as it departs from him who is the truth. [See
They object that since our separation from Rome all sorts of controversies and divisions have arisen. As if there had never been any sects and dissensions in the Roman Church, in the pulpits, and among the people! God is indeed a God of order and peace (1 Corinthians 14:33); nevertheless there were parties and divisions even in the Apostles’ Church (Acts 15:1-41.; 1 Corinthians 3:1-23.; Galatians 2:1-21). God overrules these divisions for his glory and for the illustration of truth.
Communion with the true Church of Christ we highly esteem, and deny that those who separate from it can live before God. As there was no salvation out of the ark of Noah, so there is no certain salvation out of Christ, who exhibits himself to the elect in the Church for their nourishment. [See
Chap. XVIII. On the Ministers of the Church, their Institution and Offices. -God always used ministers for gathering and governing the Church (Romans 10:14; Romans 10:17; John 13:20;Acts 16:9;1 Corinthians 3:9, etc.).
God employed the Patriarchs, Moses, and the Prophets as teachers of their age. At last he sent his only-begotten Son, filled with infinite wisdom, to be our infallible guide. Christ chose the Apostles, and these ordained pastors in all the Churches (Acts 14:23), whose successors have taught and governed the Church to this day. The ministers of the New Testament are called Apostles, prophets, evangelists, bishops, presbyters, pastors, and teachers (1 Corinthians 12:28; Ephesians 4:11). In subsequent times other names were introduced, as patriarchs, archbishops, metropolitans, archpresbyters, deacons, and subdeacons, etc. But we are satisfied with the offices instituted by the Apostles for the teaching and governing of the Church. A minister should be lawfully called and chosen by the Church, and excel in sacred learning, pious eloquence, prudence, and unblemished character (1 Timothy 3:2;Titus 1:5). When elected, a minister should be ordained of the elders by public prayer and the laying on of hands. We reject arbitrary intruders and incompetent pastors. But we acknowledge that innocent simplicity may be more useful than haughty learning. A minister of the New Testament is not a priest, as in the Jewish dispensation, offering sacrifices for the living and the dead. Christ is our eternal High-priest, who fulfilled and abolished typical sacrifices by his one perfect sacrifice on the cross; and all believers are priests offering spiritual sacrifices-namely, thanksgiving and praise to God continually.
All ministers are equal in power and commission. Bishops and presbyters were originally the same in office, and governed the Church by their united services, mindful of the words of the Lord: ’He who will be chief among you, let him be your servant’ (Luke 22:26). Jerome (Com. on Titus ) says: ’Before, by the instigation of the devil, party spirit and sectarianism arose, the churches were governed by the common counsel of the presbyters; but afterwards, when every one thought that those whom he had baptized belonged to him, not to Christ, it was decreed that one of the presbyters should by election be placed over the rest, and be intrusted with the care of the whole Church, and thus the seed of schisms be destroyed.’ But Jerome does not present this decree as divine, for he soon adds that presbyters and bishops know that this distinction is based on ecclesiastical custom, and not on divine command. Therefore no one can be lawfully forbidden to return from human custom to the ancient constitution of the Church of Christ. The chief duties of ministers are the preaching of the gospel, the administration of the sacraments, the care of souls, and the maintenance of discipline. To do this effectually they must live in the fear of God, pray constantly, study the Scriptures diligently, be always watchful, and shine before all by purity of life. In the exercise of discipline, they should remember that the power was given to them for edification and not for destruction (2 Corinthians 10:8; comp. Matthew 13:29).
We reject the error of the Donatists, who make the efficacy of the preaching and the sacraments to depend on the moral character of the minister. The voice of Christ must be heard and obeyed even out of the mouth of an unworthy servant (Matthew 23:3); and the sacraments are efficacious to the worthy recipient by virtue of their divine appointment and the Word of Christ. On these things St. Augustine has much disputed from the Scriptures against the Donatists.
Nevertheless, proper control and discipline should be exercised over the doctrine and conduct of ministers in synods. False or immoral teachers should not be tolerated, but warned or deposed. We do not disapprove general or œcumenical councils if they are conducted, according to the apostolic example (Acts xv.), for the welfare, and not for the corruption of the Church. As the laborer is worthy of reward, the minister is entitled to the maintenance of himself and family from the congregation he serves (1 Corinthians 9:9sqq.;1 Timothy 5:18, etc.). Against the Anabaptists, who denounce ministers living off their ministry.
Chap. XIX. The Sacraments of the Church of Christ. -With the preaching of the Word are joined sacraments or sacred rites instituted by God as signs and seals of his promises for the strengthening of our faith, and as pledges on our part for our consecration to him. The sacraments of the Jewish dispensation were circumcision and the paschal lamb; the sacraments of the Christian dispensation are baptism and the Lord’s Supper. The Papists count seven sacraments. Of these we acknowledge repentance, ordination of ministers, and marriage as useful institutions of God, but not as sacraments. Confirmation and extreme unction are inventions of men, which may be abolished without any loss. We abhor all merchandise carried on with the sacraments by Romish priests. The supreme benefit of the sacraments is Christ the Saviour, that Lamb of God slain for our sins from the foundation of the world, and that Rock of which all our fathers drank. So far the sacraments of the Old and New Testaments are the same. But we have the abiding substance.
Sacraments consist of the Word, the sign, and the thing signified. By the Word of God and institution of Christ they become sacraments and are sanctified. The sign in baptism is water, the thing signified is regeneration or the washing from sins. The sign in the Lord’s Supper is bread and wine, the thing signified is the veritable body and blood of Christ sacrificed for us. The signs are not changed into the things signified; for then they would cease to be sacramental signs, representing the things signified; but they are sacred and efficacious signs and seals. For he who instituted baptism and the Supper intended that we should receive not the outward form only, but the inward blessing, that we should be truly washed from all our sins through faith, and be made partakers of Christ. The truth and power of the sacraments depend neither on the worthiness of the minister nor that of the receiver, but on the faithfulness of God. Unbelievers do not receive the things offered; but the fault is in men, whose unbelief doth not annul the faith of God (Romans 3:3).
Chap. XX.Of Holy Baptism.-Baptism is instituted by Christ (Matthew 28:19;Mark 16:15). There is only one baptism in the Church; it lasts for life, and is a perpetual seal of our adoption. To be baptized in the name of Christ is to be enrolled, initiated, and received into the covenant, into the family and the inheritance of the sons of God, that, cleansed from our sins by the blood of Christ, we may lead a new and innocent life. We are internally regenerated by the Holy Ghost, but we receive publicly the seal of these blessings by baptism. Water washes away filth, and refreshes and comforts the body; the grace of God inwardly and invisibly cleanses the soul. By baptism, we are separated from the world and consecrated to God. In baptism we confess our faith and pledge obedience to God. We are enrolled into the holy army of Christ to fight against the World, the flesh, and the devil.
Later human additions to the primitive form of baptism, such as exorcism, the use of burning light, oil, salt, spittle, we judge to be unnecessary.
Baptism is not to be administered by women or by midwives, but by the ministers of the Church.
We condemn those who deny that children of believers should be baptized. For to children belongs the kingdom of God, and they are in covenant with God-why then should not the sign of the covenant be given to them? We are therefore no Anabaptists, and have no communion with them.
Chap. XXI. Of the Holy Supper of our Lord. -The Lord’s Supper, or Eucharist, is a grateful commemoration of the benefits of redemption, and a spiritual feast of believers instituted by Christ, wherein he nourishes us with his own flesh and blood by true faith unto eternal life. It signifies and seals to us the greatest benefit and blessing ever conferred on the race of mortals, that he truly delivered his body and shed his blood for the remission of our sins. In it we eat his flesh which is meat indeed, and drink his blood which is drink indeed (Matthew 26:20 sqq.; Luke 22:19; 1 Corinthians 11:21 sqq.; John 6:51 sqq.). This eating is not corporeal and Capernaitic, by the mouth and the stomach, but spiritual, i.e., by the Holy Ghost through faith. ’The flesh,’ corporeally eaten, ’profiteth nothing; it is the spirit that quickeneth’ (John 6:63). ’I am the bread of life; he that cometh unto me shall never hunger; and he that believeth on me shall never thirst’ (John 6:51). So that eating and drinking here means to come unto Christ and to believe in him. As Augustine says: ’Why preparest thou the tooth and the stomach? Believe, and thou hast eaten.’
Besides the spiritual eating, in the daily communion of the soul with Christ, there is also a sacramental eating, whereby the believer not only inwardly partakes of Christ, but also receives the visible signs and seals of his body and blood at the Lord’s table. [See
We therefore do not so conjoin the body and blood of Christ with bread and wine as to say that the bread itself is the body (except sacramentally), or that the body of Christ is corporeally hid under the bread, aud should be adored under the form of bread, or that whosoever receives the signs receives also necessarily the thing itself. [Against the Lutheran theory.] The body of Christ is in heaven at the right hand of the Father (Mark 16:19; Hebrews 8:1; Hebrews 12:2); and hence we must raise our hearts to heaven. And yet he is not absent from his people when they celebrate his communion. For as the sun in heaven is efficaciously present with us, so much more is Christ the sun of righteousness with us, not, indeed, corporeally, but spiritually by his enlivening and vivifying operation, even as he in the Last Supper explained that he himself would be present with us (John xiv.-xvi.). Hence we have not a Supper without Christ, but an unbloody and mystical Supper, as universal antiquity called it.
Moreover, the Lord’s Supper reminds us that we are members of his body, and should live peaceably with all our brethren, and grow and persevere in holiness of life.
Therefore it is very proper that we should duly prepare ourselves by self-examination in regard to our repentance and faith in Christ (1 Corinthians 11:28). As to the external celebration, we adhere to the original form, consisting in the annunciation of the Word of God, devout prayers, the Lord’s action, and its repetition in breaking bread, and distributing it together with the wine, in eating the body and drinking the blood of our Lord, in grateful remembrance of his death, in thanksgiving, and in holy reunion of the brethren as one body.
We disapprove of the withdrawal of the cup contrary to the express command of our Lord: ’Drink ye all of it’ (Matthew 26:27). The mass-whatever it may have been in ancient times-has been turned from a salutary institution into a vain show, and surrounded with various abuses, which justify its abolition.
Chap. XXII. Of Sacred and Ecclesiastical Assemblies. -It is lawful and right for all men privately to read the Scriptures for edification. At the same time the maintenance of religion demands regular public services. These should be conducted decently, in order, and for edification, in the language understood by the people.
Chap. XXIII. Of Church Prayers, Singing, and Canonical Hours. -Public prayers in sacred assemblies should be made in the vulgar tongue understood by all. Every prayer is to be offered to God alone, through the sole mediation of Christ, not to saints or through them. Churches are at liberty to vary from the usual forms. Prayers are not superstitiously to be confined to particular places or hours. Long and tedious prayers in public assemblies should be avoided. Singing is not indispensable, but lawful and desirable. Canonical hours are not prescribed in the Scriptures, and are unknown to antiquity.
Chap. XXIV. Of Feasts, Fasts, and the Choice of Meats. -The Lord’s day is consecrated, from the times of the Apostles, to the worship of God and to sacred rest. But we observe it in Christian freedom, not with Jewish superstition, neither do we believe that one day is in itself holier than another.
If congregations in addition commemorate the Lord’s nativity, circumcision, crucifixion, resurrection, and ascension, and the outpouring of the Holy Ghost, we greatly approve of it. But feasts instituted by men in honor of saints we reject, though the memory of the saints is profitable, and should be commended to the people with exhortations to follow their virtues.
True Christian fasting consists in temperance, abstinence, watchfulness, self-government, and chastisement of our flesh, that we may the easier obey the Spirit. Such fasting is a help to prayer and all virtues.
There are also public fasts appointed in times of affliction and calamity, when people abstain from food altogether till evening, and spend all time in prayer and repentance. Such fasts are mentioned by the Prophets (Joel 2:12 sq.), and should be observed when the Church is afflicted and oppressed. Private fasts are observed by each of us as we may judge it profitable to our souls.
All fasts ought to proceed from a free and willing mind, and be observed in a spirit of true humility, in order to vanquish the flesh and to serve God more fervently, but not in order to gain the favor of men or the merit of righteousness. The fast, of forty days (Lent) has the testimony of antiquity, but is not enjoined in the Scriptures, and ought not to be imposed upon the conscience of the faithful. There was great diversity and freedom in the early Church as to the time of fasting, as we learn from Irenæus, and Socrates the historian. As to the choice of meats, we hold that in fasts we should abstain from all such food or drink as stimulates the carnal desires. But otherwise we know that all the creatures of God are good (Genesis 1:31), and may be used without distinction, but with moderation and thanksgiving (1 Corinthians 10:25;Titus 1:15). Paul calls the prohibition of meats a doctrine of the demons (1 Timothy 4:1 sqq.), and reproves those who by excessive abstinence wish to acquire the fame of sanctity.
Chap. XXV. Of Catechizing, and of the Visitation and Consolation of the Sick. -The greatest care is to be bestowed on the religious instruction of the youth, especially in the Ten Commandments, the Apostles’ Creed, the Lord’s Prayer, and the nature of the sacraments. Churches should see to it that children receive catechetical instruction.
It is one of the chief duties of Christian pastors to visit, comfort, and strengthen the sick, and pray for them in private and in public. But the extreme unction of the Papists we disapprove.
Chap. XXVI. Of the Burial of the Faithful, the Care of the Dead, of Purgatory, and the Apparition of Spirits. -The bodies of believers, which are the temples of the Holy Ghost, and will rise again in the last day, should be honorably committed to the earth, without superstition, and their relatives, widows, and orphans should be tenderly cared for.
We believe that the faithful after death go directly to Christ, and need not the prayers of the living. Unbelievers are cast into hell, from which there is no escape. The doctrine of purgatory is opposed to the Scriptures, and to the plenary expiation and cleansing through Christ (comp. John 5:24; John 13:10). The tales about the souls of the departed appearing to the living and requesting their services for deliverance we judge to be mockeries or deceptions of the devil. The Lord forbids necromancy (Deuteronomy 18:10); and the rich man was told that if his brethren on earth hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead (Luke 16:30).
Chap. XXVII. Of Rights and Ceremonies. -The ceremonial law of the Jews was a schoolmaster and guardian to lead them to Christ, the true Liberator, who abrogated it so that believers are no more under the law, but under the gospel freedom. The Apostles would not lay the burden of Jewish ceremonies on the new converts (Acts 15:28). The more of human rites are accumulated in the Church, the more it is drawn away from Christian liberty and from Christ himself, while the ignorant seek in ceremonies what they should seek in Christ through faith. A few pure and moderate rites consistent with the Word of God are sufficient.
Difference in ceremonies, such as existed in the ancient Church, and exists now among us, need not to interfere with union and harmony in doctrine and faith. In things indifferent, which are neither good nor evil, the Church has always used liberty (1 Corinthians 8:10;1 Corinthians 10:27sqq.).
Chap. XXVIII.Of Church Property.-The wealth of the Church should be used for the maintenance of public worship and schools, the support of ministers and teachers, and especially also for the benefit of the poor.
Misapplication and abuse of Church property through ignorance or avarice is a sacrilege, and calls for reformation.
Chap. XXIX. Of Celibacy, Marriage, and Economy. -Those who have the gift of celibacy from heaven, so as to be pure and continent from their whole heart, may serve the Lord in that vocation in simplicity and humility, without exalting themselves above others. If not, they should remember the apostolic word: ’It is better to marry than to burn’ (1 Corinthians 7:9).
Marriage (the remedy for incontinence, and continence itself) was instituted by God, who blessed it richly, and inseparably joined man and woman to live together in intimate love and harmony (Matthew 19:5). Marriage is honorable in all, and the bed is undefiled (Hebrews 13:4; 1 Corinthians 7:28).
We condemn polygamy, and those who reject second marriages.
Marriage should be contracted in the fear of the Lord, with the consent of parents or their representatives, and for the end for which it was instituted.
Children should be brought up in the fear of the Lord, properly supported by their parents (1 Timothy 5:8), and be taught honest arts or trades.
We condemn the doctrine which forbids marriage, or indirectly slights it as unholy and unclean (1 Timothy 4:1). We execrate unclean celibacy, secret and open fornications, and the pretended continency of hypocrites.
Chap. XXX. Of the Magistrate. -The civil magistrate is appointed by God himself (Rom. xiii.) for the peace and tranquillity of the human race. If opposed to the Church, he can do much harm: if friendly, he can do the Church most useful service. The duty of the magistrate is to preserve peace and public order; to promote and protect religion and good morals; to govern the people by righteous laws; to punish the offenders against society, such as thieves, murderers, oppressors, blasphemers, and incorrigible heretics (if they are really heretics). [See
We condemn the Anabaptists, who maintain that a Christian should not hold a civil office, that the magistrate has no right to punish any one by death, or to make war, or to demand an oath.
All citizens owe reverence and obedience to the magistrate as the minister of God in all righteous commands, and even their lives when the public safety and welfare require it. Therefore we condemn the despisers of the magistrate, rebels and enemies of the commonwealth, and all who openly or artfully refuse to perform their duties as citizens.
We pray to God, our merciful heavenly Father, to bestow his blessing upon princes and rulers, upon us, and upon all his people, through Jesus Christ our only Lord and Saviour: to whom be praise, and glory, and thanksgiving, forever and ever. Amen.
Note #764
He was one of five sons of Dean Bullinger, who, like many priests of those days, in open violation of the laws of celibacy, lived in regular wedlock, but was much respected and beloved even by his bishop of Constance. He opposed Samson’s traffic in indulgences, and became afterwards a Protestant through the influence of his son.
Note #765
Bishop Hooper wrote from prison shortly before his martyrdom, May and December, 1554, to Bullinger, as ’his revered father and guide,’ and the best friend he had ever found, and commended to him his wife and two children (Pestalozzi, l.c. p. 445).
Note #766
Three letters of this singularly accomplished and pious lady, the great-granddaughter of Henry VII., to Bullinger, full of affection and gratitude, are still preserved as jewels in the City Library of Zurich, but his letters to her are lost. She translated a part of his book on Christian marriage into Greek, and asked his advice about learning Hebrew. Edward VI., against the will of Henry VIII., bequeathed his crown to Lady Jane Grey to save the Protestant religion, and this led to her execution at the Tower of London, Feb. 12, 1554, by order of Queen Mary. She met her fate with the spirit of a martyr, and sent, as a last token of friendship, her gloves to Bullinger, which were long preserved in his family (Pestalozzi, l.c. p. 445).
Note #767
See the Zurich Letters, published by ’The Parker Society,’ Cambridge, second edition (chronologically arranged in one series), 1846. They contain, mostly from the archives of Zurich (the Simmler Collection), Geneva, and Berne, letters of Bishops John Jewel, John Parkhurst, Edmund Grindal, Edwin Sandys, Horn, John Foxe, Sir A. Cook, and others to Bullinger, as also to Gualter (Zwingli’s son-in-law), Peter Martyr, Simmler, Lavater, Calvin, and Beza. The news of Bullinger’s death was received in England with great grief. W. Barlow wrote to J. Simmler (Bullinger’s son-in-law), March 13, 1576 (p. 494): ’ How great a loss your Church has sustained by the death of the elder Bullinger, of most happy memory, yea, and our Church also, towards which I have heard that he always entertained a truly fraternal and affectionate regard, and indeed all the Churches of Christ throughout Europe.’ Bishop Cox wrote to Gualter in the same year (p. 496): ’My sorrow was excessive for the death of Henry Bullinger, whom, by his letters and learned and pious writings, I had . . . known intimately for many years, although he was never known personally to me. Who would not be made sorrowful by the loss of such and so great a man, and so excellent a friend? not to mention that the whole Christian Church is disquieted with exceeding regret that so bright a star is forbidden any longer to shine upon earth.’
Note #768
See Bullinger’s notes to the list of his writings; J. H. Hottinger, Schola Tigurina, p. 76; J. J. Simmler, Oratio de historia Confessionis Helveticæ, in Simmler’s Collection, as quoted by Pestalozzi, l.c. pp. 416 sq. and 641. Also J. J. Hottinger, Helvet. Kirchengesch. Pt. III. p. 894.
Note #769 The full title is: ’Confessio et Expositio simplex Orthodoxæ Fidei, et Dogmatum Catholicorum synceræ Religionis Christianæ. Concorditer ab Ecclesiæ Christi Ministris, qui sunt in Helvetia, Tiguri, Bernæ [Glaronæ, Basileæ ], Scaphusii [Abbatiscellæ ], Sangalli, Curiæ Rhetorum, et apud Confœderatos, Mylhusii item, et Biennæ: quibus adjunxerunt se et Genevensis [et Neocomensis ] Ecclesiæ Ministri [una cum aliis Evangelii Præconibus in Polonia, Hungaria, et Scotia ]; edita in hoc, ut universis testentur fidelibus, quod in unitate veræ et antiquæ Christi Ecclesiæ perstent, neque ulla nova, aut erronea dogmata spargant, atque ideo etiam nihil consortii cum ullis Sectis aut Hæresibus habeant. Ad Rom. cap. X. vers. 10. Corde creditur ad justitiam, ore autem confessio fit ad salutem. Tiguri: Excudebat Christophorus Froschoverus, Mense Martio, MDLXVI. ’ Glarus, Basle, Appenzell, Neufchatel, Poland, Hungary, and Scotland, which we have included in brackets, approved the Confession at a later period, and hence are not mentioned in the first edition, but partly in the second edition of 1568, and more fully in those of 1644 and 1651.
Note #770 The ministers of Scotland wrote to Beza, September, 1566: ’Subscripsimus omnes, qui in hoc cœtu interfuimus, et hujus Academiæ sigillo publico obsignavimus. ’ This is stated after the Preface in the edition of the Corpus et Syntagma, and in Niemeyer, p. 465, but without naming the cœtus and Academia.
Note #771
I find no evidence of a formal sanction by the Anglican Church; but that the Confession was well received there may be inferred from the high esteem in which Bullinger was held (see p. 391), and still more from the fact that his Decades (a popular compend of theology in five series of sermons, each containing ten sermons) were, next to Calvin’s Institutes, the highest theological authority in England, and were recommended, as late as 1586, to the study of young curates along with the Bible. See Ch. Hardwick: A History of the Christian Church during the Reformation (third edition, London, 1873, p. 241), where the following order of the Southern Convocation is quoted from Wilkins, IV. 321: ’Every minister having cure, and being under the degrees of master of arts and bachelor of law, and not licensed to be a public preacher, shall, before the second day of February next, provide a Bible, and Bullinger’s Decades in Latin and English, and a paper book,’ etc. On Bullinger’s Decades, and his abridgment of the same in the Handbook of the Christian Religion (1556), see Pestalozzi, pp. 386, 469, 505 sqq.
Note #772 See Niemeyer, Proleg. p. 67. sq.
Note #773
Several creeds bear the name of Damasus, and are given by Hahn, Bibliothek der Symbole, pp. 179-190. The form inserted in the Confession is from a letter to Jerome (Opera, ed. Vallarsi, Tom. XI. p. 145), and is thus referred to in the Imperial edict: ’Cunctos populos . . . in ea volumus religione versari quam divinum Petrum Apostolum tradidisse Romanis . . . quamque Pontificem Damasum sequi claret, et Petrum Alexandriæ Episcopum, virum Apostolicæ sanctitatis. ’
Note #774
I add some testimonies on the Second Helvetic Confession. Hagenbach (l.c. p. 86): ’In ihrer ganzen Anlage and in der Durchführung einzelner Punkte, namentlich in praktischer Beziehung (in der Scheidung des Geistlichen and Weltlichen, u.s.w. ) ist sie ein wahres dogmatisches Kunstwerk zu nennen. ’ Pestalozzi (Bullinger, p. 422): ’Diese Confession, zu der Bullinger zweimal Angesichts des Todes sich bekannte, erscheint als das reife Ergebniss seines Glaubenslebens, seiner reichen inneren und äusseren Erfahrung, als der Inbegriff seiner theologischen Ueberzeugung wie seiner kirchlichen Grundsätze, als die ächte, wahrhafte Entwicklung und Fortbildung seiner früheren Bekenntnisse, zumal der ersten helvetischen Confession (von 1536). Sie ist ein Muster von Klarheit und Einfachheit, wie selbst hervorragende Gegner anerkennen, ausgezeichnet durch den Ueberblick, der das Ganze der christlichen Lehre umfasst, der völlige Ausdruck von Bullingers Gesinnung, scharf ausgeprägt gegenüber den Verirrungen des römisch-katholischen Kirchenthums, milde in Bezug auf die lutherischen Besonderheiten, ohne doch der eigenen Ueberzeugung irgend Eintrag zu thun. Was aber vornehmlich beachtenswerth, sie ist durchaus getragen von dem vollen, klaren und ruhigen Bewusstsein, das mit so durchgreifender Kräftigkeit Bullinger beseelte, der ächten apostolischen und katholischen Kirche anzugehören, der wahrhaft berechtigten und rechtgläubigen Kirche Christi. Sie ist fern davon, bloss mit der Bibel in der Hand alles das zu verwerfen, was nicht ausdrücklich in der heiligen Schrift gelehrt und geboten ist, wiewohl ihr diese von höchster Geltung ist, als oberste Richtschnur der christlichen Wahrheit. Sie bricht nicht mit dem geschichtlich Gewordenen (der Ueberlieferung ), ausser sofern dieses der Schrift nicht gemäss ist. Die ganze Entwicklung der christlichen Kirche seit den Tagen der Apostel bis auf die Gegenwart ist ihr von hohem Werthe und findet ihre ernste Berücksichtigung, nur dass sie sich nach der obersten Norm muss richten lassen. Insofern steht sie mit ihrer evangelischen Schwesterkirche lutherischen Bekenntnisses ganz auf demselben Boden und kann ihr stets die Hand reichen zur Annäherung, möglicher Weise auch zu einer Einigung, wenn gleich die Auffassung der christlichen Wahrheit nach gewissen Richtungen hin sich unterscheiden und deshalb die Entscheidung über diese oder jene einzelnen Lehrpunkte und Gebräuche verschieden ausfallen mag. ’ Dr. Hodge (Syst. Theol. Vol. III. p. 634): ’The Second Helvetic Confession is, on some accounts, to be regarded as the most authoritative symbol of the Reformed Church, as it was more generally received than any other, and was sanctioned by different parties.’
Note #775 The full Latin text will be found in Vol. III.
Note #776 This is the first symbolical exclusion of the Apocrypha from the Canon. The Lutheran symbols leave this question open.
Note #777
Here we have a clear recognition of secondary causes in opposition to fatalism and determinism which has sometimes been charged upon Calvinism. The Westminster Confession (Chap. III.) is still more explicit: ’God from all eternity did by the most wise and holy counsel of his own will freely and unchangeably ordain whatsoever comes to pass; yet so as thereby neither is God the author of sin; nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established (Acts 2:23; Acts 4:27-28; Acts 17:23-24, comp. with Acts 17:36; Matthew 17:12; John 19:11; Proverbs 16:33).
Note #778
Expressions used by Luther, Flacius, and the Formula of Concord. The Helvetic and other Reformed Confessions are much more guarded on this point, and teach that man, though totally depraved, remains a moral and responsible being in the act of sinning. Melanchthon, in his later period, came to the same view, but went beyond it into synergism. Comp. above, pp. 262, 270.
Note #779
’Ergo non sine medio, licet non propter ullum meritum nostrum, sed in Christo et propter Christum nos elegit Deus, ut qui jam sunt in Christo insiti per fidem, illi ipsi etiam sint electi, reprobi vero, qui sunt extra Christum. ’
Note #780
Comp. ver. 10 and 11. A very strong passage for the doctrine of infant salvation, and so understood by Zwingli and Bullinger.
Note #781 This Tenth Article is moderately Calvinistic or Augustinian, and neither Arminian nor Melanchthonian (synergistic), as has sometimes been claimed. Comp. Schweizer, Centraldogmen, Vol. 1. p. 476; also Sudhof’s art. in Herzog.
Note #782
’Nam communicationem idiomatum ex Scripturis petitam et ab universa vetustate in explicandis componendisque Scripturarum locis in speciem pugnantibus usurpatam, religiose et reverenter recipimus et usurpamus. ’ It is an error, therefore, to charge the Reformed Church with rejecting thecommunicatio idiomatum.It admits the communication of the properties of one nature to the whole person, but denies the communication of the properties of one nature to the other, viz., thegenus majestaticum,so called, whereby the infinite attributes of the divine nature (as omnipresence and omnipotence) are ascribed to the human nature, and thegenus tapeinoticon,whereby the finite attributes of the human nature are ascribed to the divine. Either of these forms leads necessarily to a Eutychian confusion of natures. The Lutheran Church teaches thegenus majestaticum,as a support to its doctrine of the Eucharist, but rejects thegenus tapeinoticon.
Note #783 An express and emphatic indorsement of the œcumenical Creeds, on the ground of their agreement with the Scriptures: ’Et ut paucis multa hujus causæ dicamus, quæcunque de incarnationis Domini nostri Jesu Christi mysterio definita sunt ex Scripturis sanctis, et comprehensa symbolis ac sententiis quatuor primarum et prœstantissimarum Synodorum celebratarum Niceæ, Constantinopoli, Ephesi, et Chalcedone, una cum beati Athanasii Symbolo, et omnibus his similibus symbolis, credimus corde syncero, et ore libero ingenue profitemur, condemnantes omnia his contraria. Atque ad hunc modum retinemus inviolatam sive integram fidem Christianam, orthodoxam atque catholicam: scientes, symbolis prædictis nihil contineri, quod non sit conforme Verbo Dei, et prorsus faciat ad synceram fidei explicationem. ’
Note #784
’Non errat illa, quamdiu innititur petræ Christo et fundamento Prophetarum et Apostolorum. Nec mirum, si erret, quoties deserit illum, qui solus est veritas. ’
Note #785 The passage in brackets, according to the Zurich MS., was substituted by Bullinger on the margin for the following sentence, which he wished to have canceled (see note in Niemeyer, p. 501): ’We reject the Romish fiction concerning an official head and title of the servant of the servants of Christ; for experience proves that this is an empty boast, and that the Pope makes himself an enemy of Christ, and exalts himself above God, sitting in the temple of God, and showing himself that he is God’ (2 Thessalonians 2:4).
Note #786
’Ut extra arcam Noë non erat ulla salus, pereunte mundo in diluvio, ita credimus, extra Christum, qui se electis in Ecclesia fruendum prœbet, nullam esse salutem certam: et proinde docemus, vivere volentes non oportere separari a vera Christi Ecclesia. ’ This high estimate of the Church reminds one of Cyprian’s ’Extra ecclesiam nulla salus,’ of Tertullian’s ’Qui ecclesiam non habet matrem, Deum non habet patrem,’ and of Augustine’s ’Ego evangelio non crederem, nisi me commoveret ecclesiæ auctoritas.’ Calvin, in hisInstitutes(lib. IV. 100. 1), uses similar language. But we must remember that the Calvinistic system does not bind election to the visible means of grace, and admits the possibility of salvation without baptism. Bullinger denies only thecertaintyof salvation (salutem certam) outside of the Church (comp. above what follows); and so must be understood the Westminster Confession of Faith, Ch. XXV. 2, when it asserts that out of the visible catholic or universal Church ’there is noordinarypossibility of salvation.’
Note #787
’Præter superiorem manducationem spiritualem est et sacramentalis manducatio corporis Domini, qua fidelis non tantum spiritualiter et interne participat vero corpore et sanguine Domini, sed foris etiam accedendo ad mensam Domini accipit visibile corporis et sanguinis Domini sacramentum. ’ This is strangely mistranslated by Owen Jones (l.c. p. 173): ’Moreover, also, the sacramental eating of the body of the Lord is a superior spiritual eating,’ etc. Bullinger rightly distinguishes between the purely spiritual communion with Christ’s flesh and blood (i.e., his real humanity), spoken of in the sixth chapter of John, and the sacramental communion in the Eucharist, which includes all the benefit of the former with the additional blessing of the visible signs and seals of Christ’s body broken for us, and Christ’s blood shed for us.
Note #788
’Qui foris vera fide sacramentum percipit, idem ille non signum duntaxat percipit, sed re ipsa quoque, ut diximus, fruitur. ’
Note #789
’Coërceat et hæreticos (qui rere hæretici sunt ) incorrigibiles, Dei majestatem blasphemare et Ecclesiam Dei conturbare, adeoque perdere non desinentes. ’ The same view of the right and duty of the civil government to punish heretics is expressed in other Confessions. The Reformers differed from the Roman Catholics, not so much in the principle of persecution as in the definition of heresy and the degree of punishment. Nevertheless, the Reformation inaugurated the era of religious toleration and freedom.