Philip Schaff · 56 of 85

The Second Helvetic Confession in English. · Part 3

And, to speak many things in a few words, with a sincere heart we believe, and with liberty of speech we freely profess, whatsoever things are defined out of the Holy Scriptures, and comprehended in the creeds, and in the decrees of those four first and most excellent councils—held at Nicæa, Constantinople, Ephesus, and Chalcedon—together with blessed Athanasius's creed and all other creeds like to these, touching the mystery of the incarnation of our Lord Jesus Christ; and we condemn all things contrary to the same.

And thus we retain the Christian, sound, and Catholic faith, whole and inviolable, knowing that nothing is contained in the aforesaid creeds which is not agreeable to the Word of God, and makes wholly for the sincere declaration of the faith.

CHAPTER XII.—OF THE LAW OF GOD.

We teach that the will of God is set down unto us in the law of God; to wit, what he would have us to do, or not to do, what is good and just, or what is evil and unjust. We therefore confess that 'The law is good and holy' (Rom. vii. 12); and that this law is, by the finger of God, either 'written in the hearts of men' (Rom. ii. 15), and so is called the law of nature, or engraven in the two tables of stone, and more largely expounded in the books of Moses (Exod. xx. 1–17; Deut. v. 22). For plainness' sake we divide it into the moral law, which is contained in the commandments, or the two tables expounded in the books of Moses; into the ceremonial, which does appoint ceremonies and the worship of God; and into the judicial law, which is occupied about political and domestic affairs.

We believe that the whole will of God, and all necessary precepts, for every part of this life, are fully delivered in this law. For otherwise the Lord would not have forbidden that 'any thing should be either added to or taken away from this law' (Deut. iv. 2, and xii. 32); neither would he have commanded us to go straight forward in this, and 'not to decline out of the way, either to the right hand or to the left' (Josh. i. 7).

We teach that this law was not given to men, that we should be justified by keeping it; but that, by the knowledge thereof, we might rather acknowledge our infirmity, sin, and condemnation; and so, despairing of our strength, might turn unto Christ by faith. For the apostle says plainly, 'The law worketh wrath' (Rom. iv. 15); and 'by the law cometh the knowledge of sin' (Rom. iii. 20); and, 'If there had been a law given which would have justified and given us life, surely righteousness should have been by the law. But the Scripture (to wit, of the law) has concluded all under sin, that the promise by the faith of Jesus Christ should be given to them which believe' (Gal. iii. 21, 22). 'Therefore, the law was our schoolmaster to bring us to Christ, that we might be justified by faith' (ver. 24). For neither could there ever, neither at this day can any flesh satisfy the law of God, and fulfill it, by reason of the weakness in our flesh, which remains and sticks fast in us, even to our last breath. For the apostle says again, 'That which the law could not perform, inasmuch as it was weak through the flesh, that did God perform, by sending his own Son in the likeness of sinful flesh' (Rom. viii. 3). Therefore, Christ is the perfecting of the law, and our fulfilling of it; who, as he took away the curse of the law, when he was made a curse for us (Gal. iii. 13), so does he communicate unto us by faith his fulfilling thereof, and his righteousness and obedience are imputed unto us.

The law of God, therefore, is thus far abrogated; that is, it does not henceforth condemn us, neither work wrath in us; 'for we are under grace, and not under the law' (Rom. vi. 14). Moreover, Christ did fulfill all the figures of the law; wherefore the shadow ceased when the body came, so that, in Christ, we have now all truth and fullness. Yet we do not therefore disdain or reject the law. We remember the words of the Lord, saying, 'I came not to destroy the law and the prophets, but to fulfill them' (Matt. v. 17). We know that in the law are described unto us the kinds of virtues and vices. We know that the Scripture of the law, if it be expounded by the Gospel, is very profitable to the Church, and that therefore the reading of it is not to be banished out of the Church. For although the countenance of Moses was covered with a veil, yet the apostle affirms that 'the veil is taken away and abolished by Christ'(2 Cor. iii. 14). We condemn all things which the old or new heretics have taught against the law of God.

CHAPTER XIII.—OF THE GOSPEL OF JESUS CHRIST: ALSO OF PROMISES; OF THE SPIRIT AND OF THE LETTER.

The Gospel, indeed, is opposed to the law: for the law works wrath, and does announce a curse; but the Gospel does preach grace and blessing. John also says, 'The law was given by Moses, but grace and truth came by Jesus Christ' (John i. 17). Yet, notwithstanding, it is most certain that they who were before the law, and under the law, were not altogether destitute of the Gospel. For they had notable evangelical promises, such as these: 'The seed of the woman shall bruise the serpent's head' (Gen. iii. 15). 'In thy seed shall all the nations of the earth be blessed' (Gen. xlix. 10). 'The Lord shall raise up a Prophet from among his own brethren,' etc. (Deut. xviii. 15; Acts iii. 22, and vii. 37).

And we do acknowledge that the fathers had two kinds of promises revealed unto them, even as we have. For some of them were of present and transitory things: such as were the promises of the land of Canaan, and of victories; and such as are nowadays concerning our daily bread. Other promises there were then, and are now, of heavenly and everlasting things; as of God's favor, remission of sins, and life everlasting, through faith in Jesus Christ. Now, the fathers had not only outward or earthly, but spiritual and heavenly promises in Christ. For the Apostle Peter says that 'the prophets, which prophesied of the grace that should come to us, have searched and inquired of his salvation' (1 Pet. i. 10). Whereupon the Apostle Paul also says, that 'the Gospel of God was promised before by the prophets of God in the Holy Scriptures' (Rom. i. 2). Hereby, then, it appears evidently that the fathers were not altogether destitute of all the Gospel.

And although, after this manner, our fathers had the Gospel in the writings of the prophets, by which they attained salvation in Christ through faith, yet the Gospel is properly called 'glad and happy tidings;' wherein, first by John Baptist, then by Christ the Lord himself, and afterwards by the apostles' and their successors, is preached to us in the world, that God has now performed that which he promised from the beginning of the world, and has sent, yea, and even given unto us, his only Son, and, in him, reconciliation with the Father, remission of sins, all fullness, and everlasting life. The history, therefore, set down by the four evangelists, declaring how these things were done or fulfilled in Christ, and what he taught and did, and that they who believe in him have all fullness—this, I say, is truly called the Gospel. The preaching, also, and Scripture of the apostles, in which they expound unto us how the Son was given us of the Father, and, in him, all things pertaining to life and salvation, is truly called the doctrine of the Gospel; so as even at this day it loses not that worthy name, if it be sincere.

The same preaching of the Gospel is by the apostle termed the Spirit, and 'the ministry of the Spirit' (2 Cor. iii. 8): because it lives and works through faith in the ears, yea, in the hearts, of the faithful, through the illumination of the Holy Spirit. For the letter, which is opposed unto the Spirit, does indeed signify every outward thing, but more especially the doctrine of the law, which, without the Spirit and faith, works wrath, and stirs up sin in the minds of them that do not truly believe. For which cause it is called by the apostle 'the ministry of death' (2 Cor. iii. 7); for hitherto pertains that saying of the apostle, 'the letter killeth, but the Spirit giveth life' (ver. 6). The false apostles preached the Gospel, corrupted by mingling of the law therewith; as though Christ could not save without the law. Such, also, were the Ebionites said to be, who came of Ebion the heretic; and the Nazarites, who beforetime were called Mineans. All whom we do condemn, sincerely preaching the word, and teaching that believers are justified through the Spirit (or Christ) only, and not through the law. But of this matter there shall follow a fuller exposition, under the title of justification.

And although the doctrine of the Gospel, compared with the Pharisees' doctrine of the law, might seem (when it was first preached by Christ) to be a new doctrine (which thing also Jeremiah prophesied of the New Testament); yet, indeed, it not only was, and as yet is (though the papists call it new, in regard of popish doctrine, which has of long time been received), an ancient doctrine, but also the most ancient in the world. For God from all eternity foreordained to save the world by Christ, and this his predestination and eternal counsel has he opened to the world by the Gospel (2 Tim. i. 9, 10). Whereby it appears that the evangelical doctrine and religion was the most ancient of all that ever were or are; wherefore we say, that all they [the papists] err foully, and speak things unworthy the eternal counsel of God, who term the evangelical doctrine and religion a newly concocted faith, scarce thirty years old: to whom that saying of Isaiah does very well agree—'Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter' (v. 20).

CHAPTER XIV.—OF REPENTANCE, AND THE CONVERSION OF MAN.

The Gospel has the doctrine of repentance joined with it; for so said the Lord in the Gospel, 'In my name must repentance and remission of sins be preached among all nations' (Luke xxiv. 47).

By repentance we understand the change of the mind in a sinful man stirred up by the preaching of the Gospel through the Holy Spirit, and received by a true faith: by which a sinful man does acknowledge his natural corruption, and all his sins, seeing them convinced by the Word of God, and is heartily grieved for them; and does not only bewail and freely confess them before God with shame, but also does loathe and abhor them with indignation, thinking seriously of present amendment, and of a continual care of innocency and virtue, wherein to exercise himself holily all the rest of his life.

And surely this is true repentance—namely, an unfeigned turning unto God and to all goodness, and a serious return from the devil and from all evil. Now we do expressly say, that this repentance is the mere gift of God, and not the work of our own strength. For the apostle directs the faithful minister diligently to 'instruct those who oppose the truth, if so be at any time the Lord may give them repentance, that they may acknowledge the truth' (2 Tim. ii. 25). Also the sinful woman in the Gospel, who washed Christ's feet with her tears; and Peter, who bitterly wept and bewailed his denial of his Master—do manifestly show what mind the penitent man should have, to wit, very earnestly lamenting his sins committed. Moreover, the prodigal son, and the publican in the Gospel, that is compared with the Pharisee, do set forth unto us a most fit pattern of confessing our sins to God. The prodigal son said, 'Father, I have sinned against heaven, and against thee: I am not worthy to be called thy son; make me as one of thy hired servants' (Luke xv. 18, 19). The publican, also, not daring to lift up his eyes to heaven, but smiting his breast, cried, 'God be merciful unto me a sinner' (Luke xviii. 13). And we doubt not but the Lord received them to mercy. For John the apostle says, 'If we confess our sins, he is faithful and just to forgive us our sins, and purge us from all iniquity. If we say we have not sinned, we make him a liar, and his word is not in us' (1 John i. 9, 10).

We believe that this sincere confession, which is made to God alone, either privately between God and the sinner, or openly in the church, where that general confession of sins is rehearsed, is sufficient; and that it is not necessary for the obtaining of remission of sins that any man should confess his sins unto the priest, whispering them into his ears, that, the priest laying his hands on his head, he might receive absolution: because we find no commandment nor example thereof in the Holy Scripture. David protests and says, 'I made my fault known to thee, and my unrighteousness did I not hide from thee. I said, I will confess my wickedness to the Lord against myself, and thou hast forgiven the heinousness of my sin' (Psa. xxxii. 5). Yea, and the Lord, teaching us to pray, and also to confess our sins, said, 'So shall ye pray: Our Father which art in heaven, forgive us onr debts, even as we forgive our debtors' (Matt. vi. 9, 12). It is requisite, therefore, that we should confess our sins unto God, and be reconciled with our neighbor, if we have offended him. And the Apostle James, speaking generally of confession, says, 'Confess each of you your sins to one another' (James v. 16). If so be that any man, being overwhelmed with the burden of his sins, and troublesome temptations, will privately ask counsel, instruction, or comfort, either of a minister of the Church, or of any other brother that is learned in the law of God, we do not mislike it. Like as also we do fully allow that general and public confession which is wont to be rehearsed in the church, and in holy meetings (whereof we spake before), being, as it is, agreeable with the Scripture.

As concerning the keys of the kingdom of heaven, which the Lord committed to his apostles, they [the papists] prate many strange things; and of these keys they make swords, spears, scepters, and crowns, and full power over mighty kingdoms, yea, and over men's souls and bodies. But we, judging uprightly, according to the Word of God, do say that all ministers, truly called, have and exercise the keys, or the use of them, when they preach the Gospel; that is to say, when they teach, exhort, reprove, and keep in order the people committed to their charge. For they do open the kingdom of God to the obedient, and shut it against the disobedient. These keys did the Lord promise to the apostles, in Matt. xvi. 19; and delivered them, in John xx. 23; Mark xvi. 15, 16; Luke xxiv. 47, when he sent forth his disciples, and commanded them to preach the Gospel in all the world, and to remit sins. The apostle, in the epistle to the Corinthians, says that the Lord 'gave to his ministers the ministry of reconciliation' (2 Cor. v. 18). And what this was he straightway makes plain and says, 'The word or doctrine of reconciliation' (ver. 19). And yet more plainly expounding his words, he adds, that the ministers of Christ do, as it were, go an embassage in Christ's name, as if God himself should by his ministers exhort the people to be reconciled to God (ver. 20); to wit, by faithful obedience. They use the keys, therefore, when they persuade to faith and repentance. Thus do they reconcile men to God; thus they forgive sins; thus they open the kingdom of heaven and bring in the believers; much differing herein from those of whom the Lord spake in the Gospel, 'Woe unto you, lawyers! for ye have taken away the key of knowledge: ye have not entered in yourselves, and those that would have entered ye forbade' (Luke xi. 52).

Rightly, therefore, and effectually do ministers absolve, when they preach the Gospel of Christ, and thereby remission of sins; which is promised to every one that believes, even as every one is baptized; and to testify of it that it does particularly appertain to all. Neither do we imagine that this absolution is made any whit more effectual for that which is mumbled into some priest's ear, or upon some man's head particularly; yet we judge that men must be taught diligently to seek remission of sins in the blood of Christ, and that every one is to be put in mind that forgiveness of sins does belong unto him.

But how diligent and careful every penitent man ought to be in the endeavor of a new life, and in slaying the old man and raising up the new man, the examples in the Gospel do teach us. For the Lord said to him whom he had healed of the palsy, 'Behold, thou art made whole: sin no more, lest a worse thing come unto thee' (John v. 14). Likewise to the woman taken in adultery he said, 'Go thy way, and sin no more' (John viii. 11). By which words he did mean that any man could be free from sin while he lived in this flesh; but he does commend unto us diligence and an earnest care, that we (I say) should endeavor by all means, and beg of God by prayer, that we fall not again into sins, out of which we are risen after the manner, and that we may not be overcome of the flesh, the world, or the devil. Zacchæus, the publican, being received into favor by the Lord, cried out, in the Gospel, 'Behold, Lord, the half of my goods I give to the poor; and if I have taken from any man any thing by false accusation, I restore him fourfold' (Luke xix. 8). After the same manner we preach that restitution and mercy, yea, and giving of alms, are necessary for them who truly repent. And, generally, out of the apostle's words we exhort men, saying, 'Let not sin reign in your mortal body, that ye should obey it through the lusts thereof. Neither give ye your members as weapons of unrighteousness to sin; but give yourselves unto God' (Rom. vi. 12, 13).

Wherefore we condemn all the ungodly speeches of those who abuse the preaching of the Gospel, and say, To return unto God is very easy, for Christ has purged all our sins. Forgiveness of sins is easily obtained; what, therefore, will it hurt to sin? And, We need not take any great care for repentance, etc. Notwithstanding, we always teach that an entrance unto God is open for all sinners, and that this God does forgive all the sins of the faithful, only that one sin excepted which is committed against the Holy Ghost (Mark iii. 28, 29).

And, therefore, we condemn the old and new Novatians and Catharists; and especially we condemn the Pope's painful doctrine of penance. And against his simony and simoniacal indulgences we use that sentence of Simon Peter, 'Thy money perish with thee, because thou hast thought that the gift of God might be bought with money. Thou hast no part or fellowship in this matter: for thy heart is not upright before God' (Acts viii. 20, 21).

We also disallow those who think that themselves, by their own satisfactions, can make recompense for their sins committed. For we teach that Christ alone, by his death and passion, is the satisfaction, propitiation, and purging of all sins (Isa. liii. 4). Nevertheless, we cease not to urge, as was before said, the mortification of the flesh; and yet we add further, that it must not be proudly thrust upon God for a satisfaction of our sins (1 Cor. viii. 8); but must humbly, as it becomes the sons of God, be performed, as a new obedience, to show thankful minds for the deliverance and full satisfaction obtained by the death and satisfaction of the Son of God.

CHAPTER XV.—OF THE TRUE JUSTIFICATION OF THE FAITHFUL.

To justify, in the apostle's disputation touching justification, does signify to remit sins, to absolve from the fault and the punishment thereof, to receive into favor, to pronounce a man just. For the apostle says to the Eomans, 'God is he that justifieth. Who is he that can condemn?' (Rom. viii. 33, 44). Here to justify and to condemn are opposed. And in the Acts of the Apostles the apostle says, 'Through Christ is preached unto you forgiveness of sins: and from all things (from which ye could not be justified by the law of Moses) by him every one that believes is justified' (Acts xiii. 38, 39). For in the law, also, and in the prophets, we read, that 'If a controversy were risen among any, and they came to judgment, the judge should judge them; that is, justify the righteous, and condemn the wicked' (Deut. xxv. 1). And in Isa. v. 22, 23, 'Woe to them which justify the wicked for reward,'

Now, it is most certain that we are all by nature sinners, and before the judgment-seat of God convicted of ungodliness, and guilty of death. But we are justified—that is, acquitted from sin and death—by God the Judge, through the grace of Christ alone, and not by any respect or merit of ours. For what is more plain than that which Paul says?—'All have sinned, and are destitute of the glory of God, and are justified freely by grace, through the redemption which is in Christ Jesus' (Rom. iii. 23, 24).

For Christ took upon himself and bare the sins of the world, and did satisfy the justice of God. God, therefore, is merciful unto our sins for Christ alone, that suffered and rose again, and does not impute them unto us. But he imputes the justice of Christ unto us for our own ; so that now we are not only cleansed from sin, and purged, and holy, but also endued with the righteousness of Christ; yea, and acquitted from sin, death, and condemnation (2 Cor. v. 19–21); finally, we are righteous, and heirs of eternal life. To speak properly, then, it is God alone that justifieth us, and that only for Christ, by not imputing unto us our sins, but imputing Christ's righteousness unto us (Rom. iv. 23-25).

But because we do receive this justification, not by any works, but by faith in the mercy of God and in Christ; therefore, we teach and believe, with the apostle, that sinful man is justified only by faith in Christ, not by the law or by any works. For the apostle says, 'We conclude that man is justified by faith, without the works of the law' (Rom. iii. 28). 'If Abraham were justified by works, he hath whereof to boast; but not with God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness; but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness' (Rom. iv. 2, 3, 5; Gen. xv. 6). And again, 'Ye are saved by grace, through faith; and that not of yourselves: it is the gift of God; not by works, lest any might have cause to boast,' etc. (Eph. ii. 8, 9). Therefore, because faith does apprehend Christ our righteousness, and does attribute all the praise of God in Christ; in this respect justification is attributed to faith, chiefly because of Christ, whom it receives, and not because it is a work of ours; for it is the gift of God. Now, that we do receive Christ by faith the Lord shows at large (John vi. 27, 33, 35, 48–58), where he puts eating for believing, and believing for eating. For as by eating we receive meat, so by believing we are made partakers of Christ.

Therefore, we do not divide the benefit of justification, giving part to the grace of God or to Christ, and part to ourselves, our charity, works, or merit; but we do attribute it wholly to the praise of God in Christ, and that through faith. Moreover, our charity and our works can not please God if they be done of such as are not just; wherefore, we must first be just before we can love or do any just works. We are made just (as we have said) through faith in Christ, by the mere grace of God, who does not impute unto us our sins, but imputes unto us the righteousness of Christ; yea, and our faith in Christ he imputes for righteousness unto us. Moreover, the apostle does plainly derive love from faith, saying, 'The end of the commandment is love, proceeding from a pure heart, a good conscience, and faith unfeigned' (1 Tim. i. 5).

Wherefore, in this matter we speak not of a feigned, vain, or dead faith, but of a lively and quickening faith; which, for Christ (who is life, and gives life), whom it apprehends, both is indeed, and is so called, a lively faith, and does prove itself to be lively by lively works. And, therefore, James does speak nothing contrary to this doctrine; for he speaks of a vain and dead faith, which certain bragged of, but had not Christ living within them by faith. And also James says that works do justify (chap. ii. 14–26), yet he is not contrary to Paul (for then he were to be rejected); but he shows that Abraham did declare his lively and justifying faith by works. And so do all the godly, who yet trust in Christ alone, not to their own works. For the apostle said again, 'I live no longer myself, but Christ liveth in me. And the life which I now live in the flesh, I live through the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God; for if righteousness be by the law, then Christ died without cause' (Gal. ii. 20, 21).

CHAPTER XVI.—OF FAITH AND GOOD WORKS; OF THEIR REWARD, AND OF MAN'S MERIT.

Christian faith, is not an opinion or human persuasion, but a sure trust, and an evident and steadfast assent of the mind; it is a most-sure comprehension of the truth of God, set forth in the Scriptures and in the Apostles' Creed; yea, and of God himself, the chief blessedness; and especially of God's promise, and of Christ, who is the consummation of all the promises. And this faith is the mere gift of God, because God alone of his power does give it to his elect, according to measure; and that when, to whom, and how much he will; and that by his Holy Spirit, through the means of preaching the Gospel and of faithful prayer. This faith has also its measures of increase; which, unless they were likewise given of God, the apostles would never have said, 'Lord, increase our faith' (Luke xvii. 5).

Now, all these things which we have hitherto said of faith, the apostles taught them before us, even as we set them down. For Paul says, 'Faith is the ground,' or sure subsistence, 'of things hoped for, and the evidence,' or clear and certain comprehension, 'of things which are not seen' (Heb. xi. 1). And again he says that 'all the promises of God in Christ are yea, and in Christ are amen' (2 Cor. i. 20). And the same apostle says to the Philippians that 'it was given them to believe in Christ' (Phil. i. 29). And also, 'God doth distribute unto every man a measure of faith' (Rom. xii. 3). And again, 'All men have not faith' (2 Thess. iii. 2); and, 'All do not obey the Gospel' (2 Thess. i. 8). Besides, Luke witnesses and says, 'As many as were ordained to life, believed' (Acts xiii. 48). And therefore Paul also calls faith 'the faith of God's elect' (Tit. i. 1). And, again, 'Faith cometh by hearing, and hearing by the word of God' (Rom. x. 17). And in other places he oftentimes wills men to pray for faith. And the same also called faith powerful, and that showeth itself by love (Gal. v. 6). This faith pacifies the conscience, and opens to us a free access unto God; that with confidence we may come unto him, and may obtain at his hands whatsoever is profitable and necessary. The same faith keeps us in our duty which we owe to God and to our neighbor, and fortifies our patience in adversity; it frames and makes a true confession, and (in a word) it brings forth good fruit of all sorts; and good works (which are good indeed) proceeds from a lively faith by the Holy Spirit, and are done of the faithful according to the will or rule of God's word. For Peter the Apostle says, 'Therefore, giving all diligence th ereunto, add, moreover, to your faith virtue; and to virtue, knowledge; and to knowledge, temperance,' etc. (2 Pet. i. 5, 6).