COMPOSITION.
Bullinger was one of the principal authors of the First Helvetic Confession, and the sole author of the Second. In the intervening thirty years Calvin had developed his amazing energy, while Romanism had formularized its dogmas in the Council of Trent.
Bullinger composed the Second Helvetic Confession in 1562, in latin, for his own use, as an abiding testimony of the faith in which he had lived and in which he wished to die. He showed it to Peter Martyr, who fully consented to it, shortly before his death (Nov. 12, 1562). Two years afterwards lie elaborated it more fully during the raging of the pestilence, and added it to his will, which was to be delivered to the magistrate of Zurich after his death, which he then expected every day. [768]
PUBLICATION.
But events in Germany gave it a public character. The pious Elector of the Palatinate, Frederick III., being threatened by the Lutherans with exclusion from the treaty of peace on account of his secession to the Reformed Church and publication of the Heidelberg Catechism (1563), requested Bullinger (1565) to prepare a clear and full exposition of the Reformed faith, that he might answer the charges of heresy and dissension so constantly brought against the same. Bullinger sent him a manuscript copy of his Confession. The Elector was so much pleased with it that he desired to have it translated and published in Latin and German before the meeting of the Imperial Diet, which was to assemble at Augsburg in 1566, to act on his alleged apostasy.
In the mean time the Swiss felt the need of such a Confession as a closer bond of union. The First Helvetic Confession was deemed too short, and the Zurich Confession of 1545, the Zurich Consensus of 1549, and the Geneva Consensus of 1552 touched only the articles of the Lord's Supper and predestination. Conferences were held, and Beza came in person to Zurich to take part in the work. Bullinger freely consented to a few changes, and prepared also the German version. Geneva, Berne, Schaffhausen, Biel, the Grisons, St. Gall, and Muhlhausen expressed their agreement. Basle alone, which had its own Confession, declined for a long time, but ultimately acceded.
The new Confession appeared at Zurich, March 12, 1566, in both languages, at public expense, and was forwarded to the Elector and to Philip of Hesse. [769] A French translation appeared soon afterwards in Geneva under the care of Beza.
In the same month the Elector Frederick made such a manly and noble defense of his faith before the Diet at Augsburg, that even his Lutheran opponents were filled with admiration for his piety, and thought no longer of impeaching him for heresy.
AUTHORITY.
The Helvetic Confession is the most widely adopted, and hence the most authoritative of all the Continental Reformed symbols, with the exception of the Heidelberg Catechism. Besides the Swiss Cantons and the Palatinate, in whose name it was first issued, the Reformed Churches of Neufchatel (1568), Basle, France (at the Synod of La Rochelle, 1571), Hungary (at the Synod of Debreczin, 1567), Poland (1571 and 1578), and Scotland (1566) [770] gave it their sanction. It was well received also in Holland and England. [771]
It was translated not only into German, French, and English, but also into Dutch, Magyar, Polish, Italian, Arabic, and Turkish. [772]
CHARACTER AND VALUE.
Like most of the Confessions of the sixteenth century, the Helvetic Confession is expanded beyond the limits of a popular creed into a lengthy theological treatise. It is the matured fruit of the preceding symbolical labors of Bullinger and the Swiss Churches. It is in substance a restatement of the First Helvetic Confession, in the same order of topics, but with great improvements in matter and form. It is scriptural and catholic, wise and judicious, full and elaborate, yet simple and clear, uncompromising towards the errors of Rome, moderate in its dissent from the Lutheran dogmas. It proceeds on the conviction that the Reformed faith is in harmony with the true Catholic faith of all ages, especially the ancient Greek and Latin Church.
Hence it is preceded by the Imperial edict of 380 (from the recognized Justinian code), which draws the line between orthodoxy and heresy, and excludes as heresies only the departures from the Apostolic and Nicene faith. It inserts also the brief Trinitarian creed ascribed to the Roman Pope Damasus (from the writings of Jerome), and referred to in said decree as a standard of orthodoxy. [773] Harmony in the fundamental doctrines of the ancient Church is declared sufficient, and brotherly union consistent with variety in unessentials, such as in fact always has existed in the Christian Church. As in former Confessions, so also in this, Bullinger distinctly recognizes, in the spirit of Christian liberty and progress, the constant growth in the knowledge of the Word of God, and the consequent right of improvement in symbolical statements of the Christian faith.
Upon the whole, the Second Helvetic Confession, as to theological merit, occupies the first rank among the Reformed Confessions, while in practical usefulness it is surpassed by the Heidelberg and Westminster Shorter Catechisms, and in logical clearness and precision by the Westminster Confession, which is the product of a later age, and of the combined learning and wisdom of English and Scotch Calvinism. [774]