Philip Schaff · 60 of 85

The Second Helvetic Confession in English. · Part 7

All fasts ought to proceed from a free and willing spirit, and such a one as is truly humbled, and not framed to win applause and the liking of men, much less to the end that a man might merit righteousness by them. But let every one fast to this end, that he may deprive the flesh of that which would cherish it, and that he may the more zealously serve God.

The fast of Lent has testimony of antiquity, but none out of the apostles' writings; and therefore ought not, nor can not, be imposed on the faithful. It is certain that in old time there were divers manners and uses of this fast; whereupon Irenæus, a most ancient writer, says, 'Some think that this fast should be observed one day only, others two days, but others more, and some forty days. This diversity in keeping this fast began not in our times, but long before us; by those, as I suppose, who, not simply holding that which was delivered them from the beginning, fell shortly after into another custom, either through negligence or ignorance.' Moreover, Socrates, the historian, says, 'Because no ancient record is found concerning this matter, I think the apostles left this to every man's own judgment, that every one might work that which is good, without fear or constraint.'

Now, as concerning the choice of meats, we suppose that, in fasting, all things should be denied to the flesh whereby the flesh is made more lusty, wherein it does most immoderately delight, and whereby it is most of all pampered, whether they be fish, spices, dainties, or excellent wines. Otherwise we know that all the creatures of God were made for the use and service of men. All things which God made are good (Gen. i. 31), and are to be used in the fear of God, and with due moderation, without putting any difference between them. For the apostle says, 'To the pure all things are pure' (Tit. i. 15), and also, 'Whatsoever is sold in the shambles, that eat, asking no question for conscience' sake' (1 Cor. x. 25). The same apostle calls the doctrine of those who teach to abstain from meats 'the doctrine of demons;' for that 'God created meats to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving' (1 Tim. iv. 1, 3, 4). The same apostle, in the Epistle to the Colossians, reproves those who, by an overmuch abstinence, will get unto themselves an opinion of holiness (Col. ii. 20–23). Therefore we do altogether mislike the Tatians and the Encratites, and all the disciples of Eustathius (of Sebaste), against whom the Gangrian Synod was assembled.

CHAPTER XXV.—OF CATECHISING, OF COMFORTING AND VISITING THE SICK.

The Lord enjoined his ancient people to take great care and diligence in instructing the youth well, even from their infancy; and, moreover, commanded expressly in his Law that they should teach them, and declare the mystery of the sacrament unto them. Now, forasmuch as is evident by the writings of the evangelists and apostles, that God has no less care of the youth of his new people (seeing he says, 'Suffer little children to come unto me; for of such is the kingdom of heaven' (Matt. xix. 14), therefore the pastors do very wisely who do diligently and betimes catechise their youth, laying the first grounds of faith, and faithfully teaching the rudiments of our religion, by expounding the Ten Commandments, the Apostles' Creed, the Lord's Prayer, and the doctrine of the sacraments, with other like principles and chief heads of our religion. And here let the Church perform her faithfulness and diligence in bringing the children to be catechised, as being desirous and glad to have her children well instructed.

Seeing that men do never lie open to more grievous temptations than when they are exercised with infirmities, or else are sick and brought low by diseases, it behooves the pastors of the churches to be never more vigilant and careful for the safety of the flock than in such diseases and infirmities. Therefore let them visit the sick betimes, and let them be quickly sent for by the sick, if the matter shall so require; let them comfort and confirm them in the true faith; finally, let them strengthen them against the dangerous suggestions of Satan. In like manner, let them pray with the sick person at home in his house; and, if need be, let them make prayers for the sick in the public meeting; and let them be careful that they have a happy passage out of this life. As for Popish visiting with the extreme unction, we have said before that we do not like it, because it has many absurd things in it, and such as are not approved by the canonical Scriptures.

CHAPTER XXVI.—OF THE BURIAL OF THE FAITHFUL, AND OF THE CARE WHICH IS TO BE HAD FOR SUCH AS ARE DEAD; OF PURGATORY, AND THE APPEARING OF SPIRITS.

The Scripture directs that the bodies of the faithful, as being temples of the Holy Spirit, which we truly believe shall rise again at the last day, should be honorably, without any superstition, committed to the earth; and, besides, that we should make honorable mention of those who died in the Lord, and perform all duties of love to those they leave behind, as their widows and fatherless children. Other care for the dead we do not enjoin. Therefore, we do greatly mislike the Cynics, who neglected the bodies of the dead, or did carelessly and disdainfully cast them into the earth, never speaking so much as a good word of the deceased, nor any whit regarding those whom they left behind them.

Again, we disapprove of those who are too much and preposterously officious to the dead; who, like the heathen, do greatly lament and bewail their dead (although we do not censure that moderate mourning which the apostle does allow [1 Thess. iv. 13], since it is unnatural not to be touched with sorrow); and who do sacrifice for the dead, and mumble certain prayers, not without their penny for their pains; thinking by these prayers to deliver their friends from torments, wherein, being wrapped by death, they suppose they may be rid of them again by such lamentable songs.

For we believe that the faithful, after bodily death, do go directly unto Christ, and, therefore, do not stand in need of helps or prayers for the dead, or any other such duty of them that are alive. In like manner, we believe that the unbelievers are cast headlong into hell, from whence there is no return opened to the wicked by any offices of those who live.

But as touching that which some teach concerning the fire of purgatory, it is directly contrary to the Christian faith ('I believe in the forgiveness of sins, and the life everlasting'), and to the absolute purgation of sins made by Christ, and to these sayings of Christ our Lord: 'Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life' (John v. 24). Again, 'He that is washed, needeth not save to wash his feet, but is clean every whit: and ye are clean' (John xiii. 10).

Now, that which is recorded of the spirits or souls of the dead sometimes appearing to them that are alive, and craving certain duties of them whereby they may be set free: we count those apparitions among the delusions, crafts, and deceits of the Devil, who, as he can transform himself into an angel of light, so he labors tooth and nail either to overthrow the true faith, or else to call it into doubt. The Lord, in the Old Testament, forbade us to inquire the truth of the dead, and to have any thing to do with spirits (Deut. xviii. 10, 11). And to the glutton, being bound in torments, as the truth of the Gospel does declare, is denied any return to his brethren on earth; the oracle of God pronouncing and saying, 'They have Moses and the Prophets, neither will they be persuaded, if one arose from the dead' (Luke xvi. 29, 31).

CHAPTER XXVII.—OF RITES, CEREMONIES, AND THINGS INDIFFERENT.

Unto the ancient people were given in old time certain ceremonies, as a kind of schooling to those who were kept under the law, as under a schoolmaster or tutor. But Christ, the deliverer, being once come and the law taken away, we who believe are no more under the law (Rom. vi. 14), and the ceremonies have vanished out of use. And the apostles were so far from retaining them, or repairing them, in the Church of Christ, that they witnessed plainly that they would not lay any burden upon the Church (Acts xv. 28). Wherefore we should seem to bring in and set up Judaism again if we should multiply ceremonies or rites in the Church according to the manner of the Jewish Church. And thus we are not of their judgment who would have the Church of Christ bound by many and divers rites, as it were by a certain schooling. For if the apostles would not thrust upon the Christian people the ceremonies and rites which were appointed by God, who is there, I pray you, that is well in his wits, that will thrust upon it the inventions devised by man? The greater the heap of ceremonies in the Church, so much the more is taken, not only from Christian liberty, but also from Christ, and from faith in him; while the people seek those things in ceremonies which they should seek in the only Son of God, Jesus Christ, through faith. Wherefore a few moderate and simple rites, that are not contrary to the Word of God, do suffice the godly.

And in that there is found diversity of rites in the churches, let no man say, therefore, that the churches do not agree. Socrates says, in his Church History, 'It were not possible to set down in writing all the ceremonies of the churches which are observed throughout cities and countries. No religion does keep every where the same ceremonies, although they admit and receive one and the self-same doctrine touching them; for even they who have one and the self-same faith do disagree among themselves about ceremonies.' Thus much says Socrates; and we, at this day, having diversities in the celebration of the Lord's Supper, and in certain other things, in our churches, yet we do not disagree in doctrine and faith; neither is the unity and society of our churches rent asunder. For the churches have always used their liberty in such rites, as being things indifferent; which we also do at this day.

But yet, notwithstanding, we admonish men to take heed that they count not among things indifferent such as are not indeed indifferent; as some used to count the mass and the use of images in the Church for things indifferent. 'That is indifferent' (says Jerome to Augustine) 'which is neither good nor evil; so that, whether you do it or do it not you are never the more just or unjust thereby.' Therefore, when things indifferent are wrested to the confession of faith, they cease to be free; as Paul does show that it is lawful for a man to eat flesh if no man do admonish him that it was offered to idols (1 Cor. x. 27, 28); for then it is unlawful, because he that eats it does seem to approve idolatry by eating of it (1 Cor. viii. 10).

CHAPTER XXVIII.—OF THE GOODS OF THE CHURCH, AND THE RIGHT USE OF THEM.

The Church of Christ has riches through the bountifulness of princes, and the liberality of the faithful, who have given their goods to the Church. For the Church has need of such goods; and has had goods from ancient time for the maintenance of things necessary for the Church. Now, the true use of the ecclesiastical goods was, and now is, to maintain learning in schools and in holy assemblies, with all the service, rites, and buildings of the Church; finally, to maintain teachers, scholars, and ministers, with other necessary things, and chiefly for the succor and relief of the poor. But for the lawful dispensing of these ecclesiastical goods let men be chosen that fear God: wise men, and such as are of good report in the government of their families.

But if the goods of the Church, by injury of the time, and the boldness, ignorance, or covetousness of some, be turned to any abuse, let them be restored again, by godly and wise men, unto their holy use; for they must not connive at so impious an abuse. Therefore, we teach that schools and colleges, whereinto corruption is crept in doctrine, in the service of God, and in manners, must be reformed; and that there provision should be made, piously, faithfully, and wisely, for the relief of the poor.

CHAPTER XXIX.—OF SINGLE LIFE, WEDLOCK, AND HOUSEHOLD GOVERNMENT.

Such as have the gift of chastity given unto them from above, so that they can with the heart or whole mind be pure and continent, and not be grievously burned with lust, let them serve the Lord in that calling, as long as they shall feel themselves endued with that heavenly gift; and let them not lift up themselves above others, but let them serve the Lord daily in simplicity and humility. For such are more apt for attending to heavenly things than they who are distracted with the private affairs of a family. But if, again, the gift be taken away, and they feel a continual burning, let them call to mind the words of the apostle, 'It is better to marry than to burn' (1 Cor. vii. 9).

For wedlock (which is the medicine of incontinency, and continency itself) was ordained by the Lord God himself, who blessed it most bountifully, and willed man and woman to cleave one to the other inseparably, and to live together in great concord (Gen. ii. 24; Matt. xiv. 5, 6). Whereupon we know the apostle said, 'Marriage is honorable in all, and the bed undefiled' (Heb. xiii. 4). And again, 'If a virgin marry, she hath not sinned' (1 Cor. vii. 28). We therefore condemn polygamy, and those who condemn second marriages. We teach that marriages ought to be contracted lawfully, in the fear of the Lord, and not against the laws which forbid certain degrees to join in matrimony, lest the marriages should be incestuous. Let marriages be made with consent of the parents, or such as are instead of parents; and for that end especially for which the Lord ordained marriages. And let them be confirmed publicly in the Church, with prayer and blessing. Moreover, let them be kept holy, with peace, faithfulness, dutifulness, love, and purity of the persons coupled together. Therefore let them take heed of brawlings, debates, lusts, and adulteries. Let lawful judgments and holy judges be established in the Church, who may maintain marriages, and may repress all dishonesty and shamefulness, and before whom controversies in matrimony may be decided and ended.

Let children also be brought up by the parents in the fear of the Lord; and let parents provide for their children, remembering the saying of the apostle, 'He that provideth not for his own, hath denied the faith, and is worse than an infidel' (1 Tim. v. 8). But especially let them teach their children honest arts and occupations, whereby they may maintain themselves. Let them keep them from idleness, and plant in them a true confidence in God in all these things; lest they, through distrust, or overmuch careless security, or filthy covetousness, wax loose, and in the end come to no good.

Now, it is most certain that those works which parents do in true faith, by the duties of marriage, and government of their families, are, before God, holy and good works indeed, and do please God no less than prayers, fastings, and alms-deeds. For so the apostle has taught in his epistles, especially in those to Timothy and Titus. And with the same apostle we account the doctrine of such as forbid marriage, or do openly dispraise or secretly discredit it as not holy or clean, among the 'doctrines of demons' (1 Tim. iv. 1).

And we do detest unclean single life, licentious lusts, and fornications, both open and secret, and the continency of dissembling hypocrites, when they are, of all men, most incontinent. All these God will judge. We do not disallow riches, nor contemn rich men, if they be godly and use their riches well; but we reprove the sect of the Apostolicals, etc.

CHAPTER XXX.—OF THE MAGISTRACY.

The magistracy, of what sort soever it be, is ordained of God himself, for the peace and quietness of mankind; and so that he should have the chief place in the world. If the magistrate be an adversary to the Church, he may hinder and disturb it very much; but if he be a friend and a member of the Church, he is a most useful and excellent member thereof; he may profit it very much, and finally may help and further it very excellently.

The chief duty of the civil magistrate is to procure and maintain peace and public tranquillity: which, doubtless, he shall never do more happily than when he shall be truly seasoned with the fear of God and true religion—namely, when he shall, after the example of the most holy kings and princes of the people of the Lord, advance the preaching of the truth, and the pure and sincere faith, and shall root out lies and all superstition, with all impiety and idolatry, and shall defend the Church of God. For indeed we teach that the care of religion does chiefly appertain to the holy magistrate.

Let him, therefore, hold the Word of God in his hands, and look that nothing be taught contrary thereunto. In like manner, let him govern the people, committed to him of God, with good laws, made according to the Word of God in his hands, and look that nothing be taught contrary thereunto. Let him hold them in discipline and in duty and in obedience. Let him exercise judgment by judging uprightly: let him not respect any man's person, or receive bribes. Let him protect widows, fatherless children, and those that be afflicted, against wrong; let him repress, yea, and cut off, such as are unjust, whether in deceit or by violence. 'For he hath not received the sword of God in vain' (Rom. xiii. 4). Therefore let him draw forth this sword of God against all malefactors, seditious persons, thieves, murderers, oppressors, blasphemers, perjured persons, and all those whom God has commanded him to punish or even to execute. Let him suppress stubborn heretics (who are heretics indeed), who cease not to blaspheme the majesty of God, and to trouble the Church, yea, and finally to destroy it.

And if it be necessary to preserve the safety of the people by war, let him do it in the name of God; provided he have first sought peace by all means possible, and can save his subjects in no way but by war. And while the magistrate does these things in faith, he serves God with those works which are good, and shall receive a blessing from the Lord.

We condemn the Anabaptists, who, as they deny that a Christian man should bear the office of a magistrate, deny also that any man can justly be put to death by the magistrate, or that the magistrate may make war, or that oaths should be administered by the magistrate, and such like things.

For as God will work the safety of his people by the magistrate, whom it is given to be, as it were, a father of the world, so all subjects are commanded to acknowledge this benefit of God in the magistrate. Therefore let them honor and reverence the magistrate as the minister of God; let them love him, favor him, and pray for him as their father; and let them obey all his just and equal commandments. Finally, let them pay all customs and tributes, and all other duties of the like sort, faithfully and willingly. And if the common safety of the country and justice require it, and the magistrate do of necessity make war, let them even lay down their life, and spend their blood for the common safety and defense of the magistrate; and that in the name of God, willingly, valiantly, and cheerfully. For he that opposes himself against the magistrate does provoke the wrath of God against him.

We condemn, therefore, all contemners of magistrates, rebels, enemies of the commonwealth, seditious villains, and, in a word, all such as do either openly or closely refuse to perform those duties which they owe.

The Conclusion. We beseech God, our most merciful Father in heaven, that he will bless the rulers of the people, and us, and his whole people, through Jesus Christ, our only Lord and Saviour; to whom be praise and glory and thanksgiving, both now and forever. Amen.