12. Theol. Bedenken. Halle 1700 ss. 4 voll.-Consilia et judicia theol. Francof. 1709. iii. 4. Letzte theol. Bedenken. Halle 1721. iii. 4. Hossbach, Spener und seine Zeit. Berlin 1827. ii. 8. At the same time Aug. Herm. Francke exerted a considerable influence rather on the life of Christians than on systematic theology. Nevertheless the pietistic tendency is of importance in the history of doctrines, on the one hand, because it was indifferent to all scholastic definitions, on the other, because it laid great stress upon the doctrines concerning sin, penance, etc., and lastly, on account of the peculiar direction which it gave to the theology of the evangelical Church. The very diligent study of the Bible could not but produce good fruit. See Illgen, C. F., Historia Collegii philobiblici. Lips. 1836–40. 3 Progr. 4 He died A. D. 1728. Comp. Luden, Thomasius nach seinen Schicksalen und Schriften. Berlin 1805. II. THE REFORMED CHURCH. $219. ZUINGLIUS AND CALVIN. In the cities of Glarus, Einsiedeln, and Zurich, Ulric Zuinglius preached the pure evangelical doctrine, and combated existing abuses, independently of Luther.1 In consequence of a difference of opinion concerning the doctrine of the Lord's Supper,2 which manifested itself as soon as Luther's views became known in Switzerland, Zuinglius and the other Swiss reformers were compelled to adopt their own course, and a new Church was formed, apart from the Lutheran, which was afterwards called, by way of distinction, the Reformed Church. Zuinglius himself propounded the principles of pure evangelical faith in several writings, which may be regarded as the beginning of a systematic theology of the Reformed Church.4 But it was the French reformer, John Calvin,5 who, after the death of Zuinglius, composed a work entitled: Institutio religionis christianæ, in which those principles were arranged in a system still more connected than the Loci of Melancthon.6 1 He was born A. D. 1484. Jan. 1st, at Wildhaus in the Toggenburg. Concerning his life compare the biographies composed by Oswald Myconius, Nüscheler, Hess, Schuler, and others. His works were edited by Gualther. Tig. 1545 ss. 1581. Tom. iv. fol., and by *Schuler and Schulthess, Zwingli's Werke, vol. i. and ii. in German. vol. iii. v. vi. vii. in Latin.-Leading historical points in the Swiss Reformation during its first period: 1. Disputation at Zurich (A. D. 1523. Jan. 29th.)—Zuinglius's interpretation of the articles. and his reasons.-2. Disputation (Oct. 26th-28th.) Zuinglius's treatise entitled: christenliche Ynleitung.-Decree of the magistrate respecting images, the mass, etc. Final establishment of the Reformation at Zurich Disputations at Baden (1526) and Berne (1528.) The Reformation of Berne (Bernard Haller, Sebastian Meier, and others.) The Reformation of Basle (1529. Oecolampadius.) Cappeln. The death of Zuinglius 1531. Oct. 11th. particulars see Bullinger, Reformations geschichte herausgeg. von Hottinger and Vögeli. iii. Frauenf. 1838. J. J. Hottinger, evangelische Kirchengeschichte, Zurich 1708. iv. (A new edition by Wirz-Kirchhofer was published, Zurich 1813-19.) Johannes von Müller, Geschichte der schweizerischen Eidgenossenschaft, fortgesetzt von J. J. Hottinger. Vol. 6. and 7. Comp. Gieseler iii. 1. p. 5–7. The war of 2 See the special history of doctrines (the doctrine of the Lord's Supper.) 3 Luther and the Lutherans called them Sacramentarians, enthusiasts, etc. (afterwards Calvinists.) It was in France. that the name "religion prétendue reformée" took its rise. 4 In addition to the polemical writings, sermons, letters, etc., of Zuinglius, we may mention as bearing upon systematic theology: Commentarius de vera et falsa religione (it was addressed to Francis I.) Tigur. 1525.-Fidei ratio ad Carol. Imp. Tig. 1530. 4. Christianæ fidei brevis et clara expositio ad Regem christ. (ed. Bullinger.) Tig. 1536. 5 He was born at Noyon in Picardy A. D. 1519. July 10th, and died at Geneva 1564. May 27th. Concerning his life see: *Henry, Leben Calvins, Hamb. 1835-45. 4 vol. Bretschneider, Bildung und Geist Calvins und der Genferkirche (ReformationsAlmanack 1821.) 6 Christianæ religionis Institutio, totam fere pietatis summam, et quicquid est in doctrina salutis cognitu necessarium, complectens: omnibus pietatis studiosis lectu dignissimum opus (the preface was addressed to Francis I.) It was composed at Basle A. D. 1535. It is only the edition of 1536 (published in Basle by Thomas Plater) which exists at present as the first: but it is very probable that it was preceded by an anonymous edition written in French (see Henry I. p. 102 ss.) The edition of Basle was followed by those of Strassburg (published by Rihelius 1539, with a few alterations, and again 1543. 45.) and of Geneva 1550. 53. 54.-An entirely new edition appeared 1559 at Geneva (published by Robert Stephanus), from which all later editions were reprinted. Comp. Henry 1. c. p. 286 ss. The German translation of Bretschneider appeared 1823 at Elberfeld. In addition to his Institutio, Calvin composed several other doc.. trinal and exegetical works, which will be mentioned in the special history of doctrines. The complete works of Calvin were published Geneva 1617. xii. fol. Amst. 1671. (1677.) ix. fol. Comp. also the Anecdota edited by Bretschneider Lips. 1835. § 220. THE SYMBOLICAL BOOKS OF THE REFORMED CHURCH. Compare the collections mentioned vol. i. § 13. If we consider the different modes of development in the Reformed Church on the one side, and the history of the Lutheran Reformation in Germany on the other, 1 we may easily account for the difference which manifested itself in the history of their symbolical writings. In the case of the Reformed Church they were less complete in themselves, being at first restricted to confessions of faith drawn up by individuals, or separate localities, and only by degrees becoming general representations of the doctrines received by the Church. Nor should we overlook the evident difference between the characters of Zuinglius and Calvin.2 But as a more precise definition of the doctrines is highly desirable, it is of importance to make a distinction be tween those symbolical writings which were composed apart from the influence of Calvin, and those which betray the influence exerted by him upon the Reformed doctrine.3 From what has been already said, it follows that we are not to expect a definite number of Calvinistic symbolical writings, inasmuch as only some of them acquired general authority in the Reformed Church, though not all in the same degree, while the importance of others was limited to certain localities, or to individuals,5 or to certain periods at the expiration of which they disappeared." 1 Compare Hagenbach, Vorlesungen über Wesen und Geschichte der Reformation ii. p. 98. p. 103 ss. 2 Thus they entertained very different opinions concerning the salvation of the heathen. As regards his personal character Zuinglius probably had far more of Luther in him than Calvin, while the latter is rather to be compared to Melancthon (at least as regards his scientific attainments and writings.) Yet we must not think that his doctrinal views differed very much from those of Zuinglius, e. g., concerning the Lord's Supper, or the doctrine of predestination (see the special history of doctrines.) 3 Compare Winer, p. 18 and 19. 4 E. g., the first confession of Basle. Nor were the confessions of different countries (such as the confessiones Gallicana, Anglicana, Scotica, Belgica, Marchica, etc.), in the first instance, adopted by any but the Protestants of the respective countries, though the principles contained in them were tacitly recognised in other Protestant countries, and sometimes signed by their representatives. 5 This was the case with the said Fidei Ratio of Zuinglius, as well as with his clara et brevis expositio, comp. Winer p. 18. On the other hand, the private confession of Bullinger obtained such authority, as to become the second Confessio Helvetica; the private confession of Guido of Bres stood in the same relation to the Confessio Belgica. 6 Thus the Confessio Tetrapolitana, which fell into oblivion, the second confessio of Basle (the first Confessio Helvetica 1536), the Formula Consensus, and several others; see the subsequent §§. $221. A. SYMBOLICAL WRITINGS PRIOR TO THE TIME OF CALVIN. Escher, in the Encyclopædia published by Ersch and Gruber, 2nd Section, Vol. v. p. 223 ss. As early as the Diet of Augsburg, the four cities of Strassbourg, Constance, Memmingen, and Lindau in Upper-Germany, which were favourably disposed to the doctrine of Zuinglius, presented a separate confession of faith, which is on that account called Confessio Tetrapolitana (or sometimes Conf. Argentinensis, Suevica);1 and Zuinglius also made a statement of his faith before the Emperor Charles V.2 The Church of Basle gave (A. D. 1534) the first public testimony of her evangelical faith by the publication of a creed, which was also adopted in Mülhausen (Confessio Basiliensis i. Mülhausana.) 3 The continuance of the controversy respecting the Lord's Supper, and the efforts made by Bucer and others to restore peace, gave rise to the Second Confession of Basle, or the First Confessio |