§ 55. The Second Helvetic Confession, A.D. 1566 (part 2 of 2)

As the laborer is worthy of reward, the minister is entitled to the maintenance of himself and family from the congregation he serves (1 Cor. ix. 9 sqq.; 1 Tim. v. 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 (Rom. iii. 3).

Chap. XX. Of Holy Baptism.—Baptism is instituted by Christ (Matt. xxviii. 19; Mark xvi. 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 (Matt xxvi. 20 sqq.; Luke xxii. 19; 1 Cor. xi. 21 sqq.; John vi. 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 vi. 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 vi. 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.⁷⁸⁷ And with the signs he receives the thing itself.⁷⁸⁸ He is nourished and strengthened by spiritual food. The signs are also sure pledges that Christ died not only for men in general, but also individually for every believing communicant. Besides, in partaking of this ordinance we obey the command of our Lord, celebrate his atoning death, give thanks for the great redemption, and openly profess our faith before the congregation.

But those who commune unworthily and without faith receive only the visible signs to their own condemnation or judgment (1 Cor. xi. 27 sqq.).

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 xvi. 19; Heb. viii. 1; xii. 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 Cor. xi. 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' (Matt. xxvi. 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 ii. 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 (Gen. i. 31), and may be used without distinction, but with moderation and thanksgiving (1 Cor. x. 25; Tit. i. 15). Paul calls the prohibition of meats a doctrine of the demons (1 Tim. iv. 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. XXV. 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 v. 24; xiii. 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 (Deut. xviii. 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 xvi. 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 xv. 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 Cor. viii. 10; x. 27 sqq.).

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 Cor. vii. 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 (Matt. xix. 5). Marriage is honorable in all, and the bed is undefiled (Heb. xiii. 4; 1 Cor. vii. 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 Tim. v. 8), and be taught honest arts or trades.

We condemn the doctrine which forbids marriage, or indirectly slights it as unholy and unclean (1 Tim. iv. 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).⁷⁸⁹

Wars are justifiable only in self-defense, and after all efforts at peace have been exhausted.

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.