THE ARTICLES AND THE REFORMED CONFESSIONS.
We now proceed to those doctrines in which the Lutheran and the Reformed Churches differed and finally separated--namely, the doctrines of predestination and the eucharistic presence. Here we find the English Articles on the Reformed side. The authors and revisers formed their views on these subjects partly from an independent study of the Scriptures and Augustine, partly from contact with the Swiss divines.
The principal Reformed Confessions were indeed published at a later date--the Gallican Confession in 1559; the Belgic in 1561; the Heidelberg Catechism in 1563; the Second Helvetic Confession in 1566. But Zwingli's and Bullinger's works, Calvin's Institutes (1536), and his Tract on the Lord's Supper (1541), the Zurich Consensus (1549), and the Geneva Consensus (1552), must have been more or less known in England. Bishop Hooper had become a thorough disciple of Bullinger by a long residence in Zurich before the accession of Edward VI., and was consulted on the Articles. Cranmer (as previously mentioned) embraced, with Ridley, the Reformed doctrine of the Lord's Supper as early as 1548; he corresponded with the Swiss Reformers, as well as with Melanchthon, and invited them (March 1552) to England to frame a general creed; and he was in intimate personal connection with Bucer, Peter Martyr, John Laski, and Knox at the time he framed the Articles. [1196] From the same period we have a remarkable witness to the influence of Calvin's tracts in defense of the doctrine of predestination. [1197] Bartholomew Traheron, then Dean of Chichester, and librarian to King Edward, wrote to Bullinger from London, Sept. 10, 1552, as follows: [1198] 'I am exceedingly desirous to know what you and the other very learned men who live at Zurich think respecting the predestination and providence of God. If you ask the reason, there are certain individuals here who lived among you some time, and who assert that you lean too much to Melanchthon's views. [1199] But the greater number among us, of whom I own myself to be one, embrace the opinion of John Calvin as being perspicuous, and most agreeable to holy Scripture. And we truly thank God that that excellent treatise of the very learned and excellent John Calvin against Pighius and one Georgius Siculus should have come forth at the very time when the question began to be agitated among us. [1200] For we confess that he has thrown, much light upon the subject, or rather so handled it as that we have never before seen any thing more learned or more plain. We are anxious, however, to know what are your opinions, to which we justly allow much weight. We certainly hope that you differ in no respect from his excellent and most learned opinion. At least you will please to point out what you approve in that treatise, or think defective, or reject altogether, if indeed you do reject any part of it, which we shall not easily believe.' To this letter Bullinger replied at length, but not to the satisfaction of the Dean, who wrote to him again, June 3, 1553, as follows: [1201] 'You do not approve of Calvin, when he states that God not only foresaw the fall of the first man, and in him the ruin of his posterity, but that he also at his own pleasure arranged it. But unless we allow this, we shall certainly take away both the providence and the wisdom of God altogether. I do not indeed perceive how this sentence of Solomon contains any thing less than this: "The Lord hath made all things for himself; yea, even the wicked for the day of evil" (Prov.xvi.4). And that of Paul: "Of him and through him, and to him are all things" (Rom. xi. 36). I pass over other expressions which the most learned Calvin employs, because they occur everywhere in the holy Scriptures.'
The Elizabethan revision was the work of the Marian exiles, who felt themselves in complete theological harmony with the Swiss divines, especially with Bullinger of Zurich, who represented an improved type of Zwinglianism, and agreed with Calvin on the subject of the Lord's Supper (as expressed in the Consensus Tigurinus, 1549), but was more moderate and guarded on the subject of predestination. [1202] His writings seem to have been better known and exerted more influence in the earlier part of Elizabeth's reign than those of Calvin, which were more congenial to the Scotch mind; but they became all-powerful even in England towards the close of the sixteenth century.
On this point we have the explicit testimonies of the very men who were the chief assistants of Archbishop Parker in the revision of the Articles. Bishop Horn, of Winchester, wrote to Henry Bullinger, Dec. 13, 1563, soon after the adoption of the Latin revision: 'We have throughout England the same ecclesiastical doctrine as yourselves. . . . The people of England entertain on these points' [the sacraments, and 'against the ubiquitarianism of Brentius'] 'the same opinions as you do at Zurich.' [1203] Bishop Grindal, of London, afterwards (1575) the successor of Parker in the primacy, wrote to Bullinger, Aug. 27, 1566: 'We, who are now bishops, most fully agree in the pure doctrines of the gospel with your churches, and with the Confession you have lately set forth' [i.e., the Second Helvetic Confession, which appeared in the same year]. 'And we do not regret our resolution; for in the mean time, the Lord giving the increase, our churches are enlarged and established, which under other circumstances would have become a prey to the Ecebolians, Lutherans, and semi-papists.' [1204] In a letter to Calvin, dated June 19, 1563, Grindal says: 'As you and Bullinger are almost the only chief pillars remaining, we desire to enjoy you both (if it please God) as long as possible. I purposely omit mention of Brentius, who having undertaken the advocacy of the very worst of causes' [ubiquitarianism], 'seems no longer to acknowledge us as brethren.' [1205] The letters of Bishop Cox, of Ely, to Bullinger and Peter Martyr, though not so explicit, breathe the same spirit of grateful respect and affection. The strong testimony of Bishop Jewel of Salesbury, the final reviser of the English text and chief author of the Second Book of Homilies, we have already quoted. [1206]