The Second Helvetic Confession: 9.1–5: Week 12

Chapter IX—Of Free Will, and Thus of Human Powers

1a. In this matter, which has always produced many conflicts in the Church, we teach that a threefold condition or state of man is to be considered.

What Man Was Before The Fall.

1b. There is the state in which man was in the beginning before the fall, namely, upright and free, so that he could both continue in goodness and decline to evil. However, he declined to evil, and has involved himself and the whole human race in sin and death, as has been said already.

What Man Was After The Fall. 

2a. Then we are to consider what man was after the fall. To be sure, his reason was not taken from him, nor was he deprived of will, and he was not entirely changed into a stone or a tree. But they were so altered and weakened that they no longer can do what they could before the fall. For the understanding is darkened, and the will which was free has become an enslaved will. Now it serves sin, not unwillingly but willingly. And indeed, it is called a will, not an unwill (ing). [Etenim voluntas, non noluntas dicitur.]

Man Does Evil By His Own Free Will. 

2b. Therefore, in regard to evil or sin, man is not forced by God or by the devil but does evil by his own free will, and in this respect he has a most free will. But when we frequently see that the worst crimes and designs of men are prevented by God from reaching their purpose, this does not take away man’s freedom in doing evil, but God by his own power prevents what man freely planned otherwise. Thus Joseph’s brothers freely determined to get rid of him, but they were unable to do it because something else seemed good to the counsel of God.

Man Is Not Capable Of Good Per Se

3. In regard to goodness and virtue man’s reason does not judge rightly of itself concerning divine things. For the evangelical and apostolic Scripture requires regeneration of whoever among us wishes to be saved. Hence our first birth from Adam contributes nothing to out salvation. Paul says: “The unspiritual man does not receive the gifts of the Spirit of God,” etc. (I Cor. 2:14). And in another place he denies that we of ourselves are capable of thinking anything good (II Cor. 3:5) [4.] Now it is known that the mind or intellect is the guide of the will, and when the guide is blind, it is obvious how far the will reaches. Wherefore, man not yet regenerate has no free will for good, no strength to perform what is good. The Lord says in the Gospel: “Truly, truly, I say to you, everyone who commits sin is a slave to sin” (John 8:34). And the apostle Paul says: “The mind that is set on the flesh is hostile to God; it does not submit to God’s law, indeed it cannot” (Rom. 8:7). [5a.] Yet in regard to earthly things, fallen man is not entirely lacking in understanding.

Understanding Of The Arts. 

5b. For God in his mercy has permitted the powers of the intellect to remain, though differing greatly from what was in man before the fall. God commands us to cultivate our natural talents, and meanwhile adds both gifts and success. And it is obvious that we make no progress in all the arts without God’s blessing. In any case, Scripture refers all the arts to God; and, indeed, the heathen trace the origin of the arts to the gods who invented them.

The Scots Confession: Week 11

Chapter XI: The Ascension

We do not doubt but that the selfsame body which was born of the virgin, was crucified, dead, and buried, and which did rise again, did ascend into the heavens, for the accomplishment of all things, where in our name and for our comfort he has received all power in heaven and earth, where he sits at the right hand of the Father, having received his kingdom, the only advocate and mediator for us. Which glory, honor, and prerogative, he alone amongst the brethren shall possess till all his enemies are made his footstool, as we undoubtedly believe they shall be in the Last Judgment. We believe that the same Lord Jesus shall visibly return for this Last Judgment as he was seen to ascend. And then, we firmly believe, the time of refreshing and restitution of all things shall come, so that those who from the beginning have suffered violence, injury, and wrong, for righteousness’ sake, shall inherit that blessed immortality promised them from the beginning. But, on the other hand, the stubborn, disobedient, cruel persecutors, filthy persons, idolators, and all sorts of the unbelieving, shall be cast into the dungeon of utter darkness, where their worm shall not die, nor their fire be quenched. The remembrance of that day, and of the Judgment to be executed in it, is not only a bridle by which our carnal lusts are restrained but also such inestimable comfort that neither the threatening of worldly princes, nor the fear of present danger or of temporal death, may move us to renounce and forsake that blessed society which we, the members, have with our Head and only Mediator, Christ Jesus: whom we confess and avow to be the promised Messiah, the only Head of his Kirk, our just Lawgiver, our only High Priest, Advocate, and Mediator. To which honors and offices, if man or angel presume to intrude themselves, we utterly detest and abhor them, as blasphemous to our sovereign and supreme Governor, Christ Jesus.

The Second Helvetic Confession: 8.6b–8: Week 11

Chapter VIII—Of Man’s Fall, Sin and the Cause of Sin

The Sects.

6b. We therefore condemn all who have taught contrary to this, especially Pelagius and all Pelagians, together with the Jovinians who, with the Stoics, regard all sins as equal. In this whole matter we agree with St. Augustine who derived and defended his view from Holy Scriptures. Moreover, we condemn Florinus and Blastus, against whom Irenaeus wrote, and all who make God the author of sin.

God Is Not The Author Of Sin, And How Far He Is Said To Harden. 

6c. It is expressly written: “Thou art not a God who delights in wickedness. Thou hatest all evildoers. Thou destroyest those who speak lies” (Ps. 5:4 ff.). And again: “When the devil lies, he speaks according to his own nature, for he is a liar and the father of lies” (John 8:44). Moreover, there is enough sinfulness and corruption in us that it is not necessary for God to infuse into us a new or still greater perversity. [7.] When, therefore, it is said in Scripture that God hardens, blinds and delivers up to a reprobate mind, it is to be understood that God does it by a just judgment as a just Judge and Avenger. Finally, as often as God in Scripture is said or seems to do something evil, it is not thereby said that man does not do evil, but that God permits it and does not prevent it, according to his just judgment, who could prevent it if he wished, or because he turns man’s evil into good, as he did in the case of the sin of Joseph’s brethren, or because he governs sins lest they break out and rage more than is appropriate. St. Augustine writes in his Enchiridion: “What happens contrary to his will occurs, in a wonderful and ineffable way, not apart from his will. For it would not happen if he did not allow it. And yet he does not allow it unwillingly but willingly. But he who is good would not permit evil to be done, unless, being omnipotent, he could bring good out of evil.” Thus wrote Augustine.

Curious Questions. 

8. Other questions, such as whether God willed Adam to fall, or incited him to fall, or why he did not prevent the fall, and similar questions, we reckon among curious questions (unless perchance the wickedness of heretics or of other churlish men compels us also to explain them out of the Word of God, as the godly teachers of the Church have frequently done), knowing that the Lord forbade man to eat of the forbidden fruit and punished his transgression. We also know that what things are done are not evil with respect to the providence, will, and the power of God, but in respect of Satan and our will opposing the will of God.


Pelagius: (fl 400) A contemporary of Augustine, he gave his name to Pelagianism although he was not the most eloquent exponent. Pelagianism held that Adam’s fall on affected himself, it denied original sin, and stated the rest of humanity sins by imitation. Baptism forgives past sins but then as Christians we by the power of our wills have the ability to cease sinning. NDT

Jovinian: (d. c. 430) He regarded all sins as equal in measure and that after Spirit and water baptism the Christian does not sin. He also championed a higher view of marriage than was prevalent at the time, drawing the ire of Jerome. W

Stoics: a preChristian philosophy generalyl known for its belief that virtue was attainable and the highest good. It had some influence on early Christianity. NDT

Florinus: a heretic mentioned by Irenaeus as having a connection with Gnosticism who at one time made God the author of sin. Little else is known of him. CCEL

Blastus: a schismatic, apparently also held God is the author of sin. CCEL

Irenaues: (c. 130–c. 200) defended Christianity from Gnosticism in his Against Heresies. He also championed the Scriptures and the role of the Church. NDT

The Scots Confession: Week 10

Chapter X: The Resurrection

We undoubtedly believe, since it was impossible that the sorrows of death should retain in bondage the Author of life, that our Lord Jesus crucified, dead, and buried, who descended into hell, did rise again for our justification, and the destruction of him who was the author of death, and brought life again to us who were subject to death and its bondage. We know that his resurrection was confirmed by the testimony of his enemies, and by the resurrection of the dead, whose sepulchres did open, and they did rise and appear to many within the city of Jerusalem. It was also confirmed by the testimony of his angels, and by the senses and judgment of his apostles and of others, who had conversation, and did eat and drink with him after his resurrection.

The Second Helvetic Confession: 8.1–6a: Week 10

Chapter VIII—Of Man’s Fall, Sin and the Cause of Sin

The Fall Of Man. 

1. In the beginning, man was made according to the image of God, in righteousness and true holiness, good and upright. But when at the instigation of the serpent and by his own fault he abandoned goodness and righteousness, he became subject to sin, death and various calamities. And what he became by the fall, that is, subject to sin, death and various calamities, so are all those who have descended from him.

Sin. 

2. By sin we understand that innate corruption of man which has been derived or propagated in us all from our first parents, by which we, immersed in perverse desires and averse to all good, are inclined to all evil. Full of all wickedness, distrust, contempt and hatred of God, we are unable to do or even to think anything good of ourselves. [3]. Moreover, even as we grow older, so by wicked thoughts, words and deeds committed against God’s law, we bring forth corrupt fruit worthy of an evil tree (Matt. 12:33 ff.). For this reason by our own deserts, being subject to the wrath of God, we are liable to just punishment, so that all of us would have been cast away by God if Christ, the Deliverer, had not brought us back.

Death. 

4. By death we understand not only bodily death, which all of us must once suffer on account of sins, but also eternal punishment due to our sins and corruption. For the apostle says: “We were dead through trespasses and sins...and were by nature children of wrath, like the rest of mankind. But God, who is rich in mercy...even when we were dead through our trespasses, made us alive together with Christ” (Eph. 2:1 ff.) Also: “As sin came into the world through one man and death through sin, and so death spread to all men because all men sinned” (Rom. 5:12).

Original Sin. 

5a. We therefore acknowledge that there is original sin in all men.

Actual Sins. 

5b. We acknowledge that all other sins which arise from it are called and truly are sins, no matter by what name they may be called, whether mortal, venial or that which is said to be the sin against the Holy Spirit which is never forgiven (Mark 3:29; I John 5:16). [6a.] We also confess that sins are not equal; although they arise from the same fountain of corruption and unbelief, some are more serious than others. As the Lord said, it will be more tolerable for Sodom than for the city that rejects the word of the Gospel (Matt. 10:14 f.; 11:20 ff.).

The Scots Confession: Week 9

Chapter IX: Christ’s Death, Passion, and Burial

That our Lord Jesus offered himself a voluntary sacrifice unto his Father for us, that he suffered contradiction of sinners, that he was wounded and plagued for our transgressions, that he, the clean innocent Lamb of God, was condemned in the presence of an earthly judge, that we should be absolved before the judgment seat of our God; that he suffered not only the cruel death of the cross, which was accursed by the sentence of God; but also that he suffered for a season the wrath of his Father which sinners had deserved. But yet we avow that he remained the only, well beloved, and blessed Son of his Father even in the midst of his anguish and torment which he suffered in body and soul to make full atonement for the sins of his people. From this we confess and avow that there remains no other sacrifice for sin; if any affirm so, we do not hesitate to say that they are blasphemers against Christ’s death and the everlasting atonement thereby purchased for us.

The Second Helvetic Confession: 7: Week 9

Chapter VII—Of The Creation of All Things: Of Angels, the Devil, and Man

God Created All Things. 

1. This good and almighty God created all things, both visible and invisible, by his co-eternal Word, and preserves them by his co-eternal Spirit, as David testified when he said: “By the word of the Lord the heavens were made, and all their host by the breath of his mouth” (Ps. 33:6). And, as Scripture says, everything that God had made was very good, and was made for the profit and use of man. [2a.] Now we assert that all those things proceed from one beginning. 

Manichaeans And Marcionites. 

2b. Therefore, we condemn the Manichaeans and Marcionites who impiously imagined two substances and natures, one good and the other evil; also two beginnings and two gods contrary to each other, a good and an evil one.

Of Angels And The Devil. 

3. Among all creatures, angels and men are most excellent. Concerning angels, Holy Scripture declares: “who makest the winds thy messengers, fire and flame thy ministers” (Ps 104:4). Also it says: “Are they not all ministering spirits sent forth to serve, for the sake of those who are to obtain salvation?” (Heb. 1:14). [4.] Concerning the Devil, the Lord Jesus Himself testifies: “He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies” (John 8:44). [5.] Consequently we teach that some angels persisted in obedience and were appointed for faithful service to God and men, but others fell of their own free will and were cast into destruction, becoming enemies of all good and of the faithful, etc.

Of Man. 

6. Now concerning man, Scripture says that in the beginning he was made good according to the image and likeness of God; that God placed him in paradise and made all thing subject to him (Gen. chp 2). This is what David magnificently sets forth in Psalm 8. Moreover, God gave him a wife and blessed them. [7.] We also affirm that man consists of two different substances in one person: an immortal soul which, when separate from the body, neither sleeps nor dies, and a mortal body which will nevertheless be raised up from the dead at the last judgement, in order that then the whole man, either in life or in death, abide forever.

The Sects. 

8. We condemn all who ridicule or by subtle arguments cast doubt upon the immortality of the soul, or who say that the soul sleeps or is a part of God. In short, we condemn all opinions of all men, however many, that depart from what has been delivered unto us by the Holy Scriptures in the Apostolic Church of Christ concerning creation, angels, and demons, and man.


Manichaeism: Mani (216–276) taught a version of Gnosticism. It was dualistic, regarding matter as evil. Mani was influenced by Marcion in rejecting portions of Scripture. Augustine was a Manichaean before he converted to Christianity. NDT

Marcion: (c. 80—c. 160). A heretic, perhaps influenced by Gnosticism, believed there were two gods, the God of the Old Testament (the creator) and The God of the New Testament (the Father of Jesus). Accordingly, he is most known for his cannon which omitted all of the Old Testament, and included only a redacted version of Luke and 10 of the Pauline epistles. NDT

The Scots Confession: Week 8

Chapter VIII: Election

That same eternal God and Father, who by grace alone chose us in his Son Christ Jesus before the foundation of the world was laid, appointed him to be our head, our brother, our pastor, and the great bishop of our souls. But since the opposition between the justice of God and our sins was such that no flesh by itself could or might have attained unto God, it behooved the Son of God to descend unto us and take himself a body of our body, flesh of our flesh, and bone of our bone, and so become the Mediator between God and man, giving power to as many as believe in him to be the sons of God; as he himself says, “I ascend to my Father and to your Father, to my God and to your God.” By this most holy brotherhood whatever we have lost in Adam is restored to us again. Therefore we are not afraid to call God our Father, not so much because he has created us, which we have in common with the reprobate, as because he has given unto us his only Son to be our brother, and given us grace to acknowledge and embrace him as our only Mediator. Further, it behooved the Messiah and Redeemer to be true God and true man, because he was able to undergo the punishment of our transgressions and to present himself in the presence of his Father’s judgment, as in our stead, to suffer for our transgression and disobedience, and by death to overcome him that was the author of death. But because the Godhead alone could not suffer death, and neither could manhood overcome death, he joined both together in one person, that the weakness of one should suffer and be subject to death—which we had deserved—and the infinite and invincible power of the other, that is, of the Godhead, should triumph, and purchase for us life, liberty, and perpetual victory. So we confess, and most undoubtedly believe.

The Second Helvetic Confession: 6: Week 8

Chapter VI—Of the Providence of God

All Things Are Governed By The Providence Of God. 

1. We believe that all things in heaven and on earth, and in all creatures, are preserved and governed by the providence of this wise, eternal and almighty God. For David testifies and says: “The Lord is high above all nations, and his glory above the heavens! Who is like the Lord our God, who is seated on high, who looks far down upon the heavens and the earth?” (Ps. 113:4 ff.). Again: “Thou searchest out...all my ways. Even before a word is on my tongue, lo, O Lord, Thou knowest it altogether” (Ps. 139:3 f.). Paul also testifies and declares: “In him we live and move and have our being” (Acts 17:28), and “from him and through him and to him are all things” (Rom. 11:36). [2.]Therefore Augustine most truly and according to Scripture declared in his book De Agone Christi, cap. 8, “The Lord said, ‘Are not two sparrows sold for a penny? And not one of them will fall to the ground without your Father’s will’” (Matt. 10:29). By speaking thus he wanted to show that what men regard as of least value is governed by God’s omnipotence. For he who is the truth says that the birds of the air are fed by him and lilies of the field are clothed by him; he also says that the hairs of our head are numbered (Matt. 6:26 ff.).

The Epicureans. 

3. We therefore condemn the Epicureans who deny the providence of God, and all those who blasphemously say that God is busy with the heavens and neither sees nor cares about us and our affairs. David, the royal prophet, also condemned this when he said: “O Lord, how long shall the wicked exult? They say, “The Lord does not see; the God of Jacob does not perceive.” Understand, O dullest of the people! Fools, when will you be wise? He who planted the ear, does he not hear? He who formed the eye, does he not see?” (Ps. 94:3, 7-9).

Means Not To Be Despised. 

4. Nevertheless, we do not spurn as useless the means by which divine providence works, but we teach that we are to adapt ourselves to them in so far as they are recommended to us in the Word of God. Wherefore we disapprove of the rash statements of those who say that if all things are managed by the providence of God, then our efforts and endeavors are in vain. It will be sufficient if we leave everything to the governance of divine providence, and we will not have to worry about anything or do anything. For although Paul understood that he sailed under the providence of God who had said to him: “You must bear witness also at Rome” (Acts 23:11), and in addition had given him the promise, “There will be no loss of life among you...and not a hair is to perish from the head of any of you” (Acts 27:22,34), yet when the sailors were nevertheless thinking about abandoning ship the same Paul said to the centurion and the soldiers: “Unless these men stay in the ship, you cannot be saved” (Acts 27:31). For God, who has appointed to everything its end, has ordained the beginning and the means by which it reaches its goal. The heathen ascribe things to blind fortune and uncertain chance. But St. James does not want us to say: “Today or tomorrow we will go into such and such a town and trade,” but adds: “Instead you ought to say, ‘If the Lord wills, we shall live and we shall do this or that’” (James 4:13, 15). And Augustine says: “Everything which to vain men seems to happen in nature by accident, occurs only by his Word, because it happens only at his command” (Enarrationes in Psalmos 148). Thus it seemed to happen by mere chance when Saul, while seeking his father’s asses, unexpectedly fell in with the prophet Samuel. But previously the Lord had said to the prophet: “Tomorrow I will send to you a man from the land of Benjamin” (I Sam 9:15).

 

Epicurus: (341 BC – 270 BC) was a Greek philosopher who held that pleasure was the highest goal of man. He was a materialist (the gods did not matter to this life) and held that to avoid pain one should live simply. 

The Scots Confession: Week 7

Chapter VII: Why the Mediator Had to Be True God and True Man

We acknowledge and confess that this wonderful union between the Godhead and the humanity in Christ Jesus did arise from the eternal and immutable decree of God from which all our salvation springs and depends.