Bullinger on Foreknowledge and Predestination, Part 2

I know what here again doth sting and grieve the minds of many. "The chosen sheep," say they, "of Christ, do know Christ's voice; and, being endued with a steadfast faith, stick in Christ inseparably, since they have felt that drawing, whereof the Lord speaketh in the gospel: 'No man cometh to me, unless my Father draw him:' as for me, as I feel no such manner of drawing, so do I not with a full and perfect faith stick in the Son of God." First of all, verily, true faith is required of the elect: for the elect are called; and being called, they receive their calling by faith, and frame themselves like him that called them. "He that believeth not is already condemned." Whereupon also Paul saith: "God is the Saviour of all men, specially of the faithful." [1 Tim. 4.] Furthermore, unless we be drawn of the heavenly Father, we cannot believe. And we must be very careful, lest we, conceiving vain opinions of that divine drawing, neglect the drawing itself. God verily drew Paul violently, but he doth not draw all unto him by the hair. [Acts 9.] There are also other ways of drawing, by which God draweth man unto him; but he doth not draw him like a stock or a block. The apostle Paul saith: "Faith cometh by hearing, and hearing by the word of God." [Rom. 10.] God therefore doth then draw thee, when he preacheth unto thee the gospel by his servants; when he toucheth thy heart; when he stirreth thee to prayer, whereby thou mayest call and cry for his grace and assistance, his enlightening and drawing. When thou feelest these things in thy mind, I would not wish thee to look for another drawing: despise not thou grace offered, but use it whiles time present serveth, and pray for the increase of grace. For to greater and perfecter things thou aspirest godlily afterwards; in the mean space, there is no cause why thou shouldest despise the lesser. In the gospel after Matthew they receive larger riches, who, having received but a few talents, occupied the same faithfully: but he that despised the talent wherewith he was put in credit, and cloaked his slothfulness with I wot not what care, is greatly accused; yea, he is spoiled of the money which was once given him, and is thrown into everlasting torments, being bound with bonds of condemnation. [Matt. 25.] For the Lord pronounceth generally: "Whosoever hath, to him shall be given, and he shall have abundance; but whosoever hath not, from him shall be taken away even that which he hath." He hath, who acknowledgeth, magnifieth, and reverenceth the grace of God: to his heap of graces more is added, so that it is made more abundant. He hath not, which doth not acknowledge the gifts of God, and imagineth other, I cannot tell of what kind; in the mean time he doth not put in use the grace received, and which is present. And these are wont to use excuses, that that drawing came not to them as yet; and that it is a matter very dangerous to use occupying, or to make merchandise, of the gifts of God. But Paul, judging far otherwise, saith: "So we as workers together beseech you, that ye receive not the grace of God in vain." [2 Cor. 6.] And to Timothy: "I put thee in remembrance, that thou stir up the gift of God which is in thee." [2 Tim. 1.] Not that without God we are able to do any thing of ourselves, but that the Lord requireth our endeavour, which notwithstanding is not without his assistance and grace. For truly saith the selfsame apostle: "God worketh in us both to will and to do even of his good pleasure." [Phil. 2.] Again: "Not that we are sufficient of ourselves, to think any thing as of ourselves: but all our sufficiency is of God." [2 Cor. 3.]

Furthermore, I wish not any man to despair, if by and by he feel and try not in his mind a most ripe and perfect faith. The gospel saith: "Of her own accord doth the earth bring forth fruit; first the blade, then the ear, and afterwards full corn in the ear." [Mark 4.] For so likewise hath faith her increasings; and therefore did the very apostles of the Lord pray: "Lord, increase our faith." Furthermore, in Mark truly a woeful man crieth unto our Saviour: "If thou canst do anything, Lord, have compassion upon us, and help us." [Mark 9.22. &c.] But he heard the Lord straightways saying unto him: "If thou canst believe it, all things are possible to him that believeth." And this silly soul cried out: "I believe, Lord; help mine unbelief." Lo, this woeful wretch believed, feeling in his mind faith given him of God, which notwithstanding he perceived to be so weak, that he stood in need of God's help and aid. He prayeth therefore, "help mine unbelief," that is, my faith, which, if it be compared with an absolute and perfect faith, may seem but unbelief. But hear, I beseech you, what this faith, how little soever it was, wrought and brought to pass; what an humble mind and hanging upon the only mercy of God was able to do. For straightways he healed the child of the woeful father; and, being restored unto health, and as it were raised up from the dead, giveth him again to his faithful father. If any therefore doth feel faith in his mind, let him not despair, although he know that it is weak enough, God wot, and feeble: let him cast himself wholly upon God's mercy; let him presume very little, or nothing at all, of his own merits and strength; let him pray incessantly for the increase of faith. In which purpose verily the words of our Saviour, very full of comfort, out of the gospel, may confirm and strengthen any man most wholesomely: "Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you. For whosoever asketh, receiveth: and whosoever seeketh, findeth: and to him that knocketh, it shall be opened. Is there any man among you, who, if his son ask him bread, will give him a stone? or, if he ask fish, will give him a serpent? If you therefore, which are evil, can give good gifts unto your children; how much more shall your heavenly Father give good things, even the Holy Ghost itself, if you shall ask of him?" [Matt. 7; Luke 11.] These and such like sayings, set forth unto us in the holy gospel for our consolation, ought more to move and establish our minds of the good, yea, the right good-will of God towards us than the eggings of the devil, wherewith he goeth about not only to overwhelm the hope of our election, but to make us suspect and doubt of God, as though he had his creature in hatred, whom he had rather have destroyed than saved. But he is well enough known to the saints by his subtilties and trains; for so he deceived our first parents. [Gen. 3.] Let us keep it deeply printed in our breasts, that God hath chosen us in Christ, and for Christ his sake predestinate us to life; and that therefore he giveth and increaseth faith to Christ-ward in them that ask it; and that it is he that puts it in our hearts. For all things that tend to our salvation come from the grace of God; nothing is ours but reproach and shame.

These things, brethren, thus far have I laid before you concerning the marvelous and wonderful work of the creation wrought by the eternal, true, and living God, without any trouble (doubtless) or pains-taking. "For he spake the word, and they were made. He commanded, and they were created." A little we have added touching the most wise and excellent governing of all things by God's divine providence, which is always just and most righteous: likewise of God's good-will towards us; of predestination; and certain other points unto these belonging. All these things truly have we rehearsed, to beautify the glory and knowledge of God our creator; to whom both the perpetual and universal course of nature, as well of things invisible as also visible, beareth witness; whom the angels worship, the stars wonder at, the seas bless, the earth reverenceth, and all infernal things behold; whom the mind of every man feeleth, albeit it doth not express him; at whose beck all things are moved, the springs cast forth their streams, rivers decrease, the waves arise aloft, all things bring forth their increase, the winds are forced to blow, showers to fall, seas to rage, all things in all places to deliver abroad their fruitfulness; who planted a peculiar garden of felicity for our first parents, gave them a commandment, and pronounced sentence against their sin; delivered righteous Noah from the dangers of the deluge; translated Enoch into the fellowship of his friendship; did choose Abraham to himself; defended Isaac; increased Jacob; appointed Moses the captain over his people; set free from the yoke of bondage the groaning children of Israel; wrote a law; brought the offspring of the fathers into the land of promise; instructed his prophets with his Spirit, and by all these promised his only-begotten Son again; and at the same instant that he had promised to give him hath sent him; through whom also he would be acquainted and come in knowledge with us; and hath poured forth upon us all his heavenly graces.


From Bullinger's Decades: 4th Decade, Sermon 4

Bullinger on Foreknowedge and Predestination, Part 1

The doctrine of the foreknowledge and predestination of God, which hath a certain likeness with his providence, doth no less comfort the godly worshippers of God. They call foreknowledge that knowledge in God, whereby he knoweth all things before they come to pass, and seeth even present all things that are, have been, and shall be. For to the knowledge of God all things are present; nothing is past, nothing is to come. And the predestination of God is the eternal decree of God, whereby he hath ordained either to save or destroy men; a most certain end of life and death being appointed unto them. Whereupon also it is elsewhere called a fore-appointment. Touching these points some have diversely disputed; and many verily, curiously and contentiously enough; and in such sort surely, that not only the salvation of souls, but the glory of God also, with the simple sort is endangered. The religious searchers or interpreters of the scriptures confess, that here nothing is to be permitted to man's wit; but that we must simply and wholly hang upon whatsoever the scripture hath pronounced. And therefore these words of Paul are continually before their eyes and in their minds: "O the depth of the riches of the wisdom and knowledge of God! how unsearchable (or incomprehensible) are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who was his counsellor? or who hath given unto him first, and he shall be recompensed?" [Rom. 11.] They never forget the admonition of the most wise man, Jesus Syrach, saying: "Seek not out the things that are too hard for thee; neither search after things which are too mighty for thee: but what God hath commanded thee, think thou always thereupon, and be not too curious in many of his works; for it is not needful for thee to see with thine eyes the things that be secret." [Ecclus. 3.] In the mean time truly, they do not contemn neither yet neglect those things which it hath pleased God by the open scriptures to reveal to his servants touching this matter.

Of God's foreknowledge there are many testimonies, especially in the prophecy of Isaiah, chap. 41. and in the chapters following; whereby also the Lord doth declare that he is the true God. Furthermore, God by his eternal and unchangeable counsel hath fore-appointed who are to be saved, and who are to be condemned. Now the end or the decree of life and death is short and manifest to all the godly. The end of predestination, or fore-appointment, is Christ, the Son of God the Father. For God hath ordained and decreed to save all, how many soever have communion and fellowship with Christ, his only-begotten Son; and to destroy or condemn all, how many soever have no part in the communion or fellowship of Christ, his only Son. Now the faithful verily have fellowship with Christ, and the unfaithful are strangers from Christ. For Paul in his Epistle to the Ephesians saith: "God hath chosen us in Christ, before the foundations of the world were laid, that we should be holy and without blame before him through love: who hath predestinate us into his sons through Jesus Christ into himself, according to the good pleasure of his will; that the glory of his grace may be praised, wherewith he is pleased with us in his beloved." Lo, God hath chosen us; and he hath chosen us before the foundations of the world were laid; yea, he hath chosen us, that we should be without blame, that is, to be heirs of eternal life: howbeit, in Christ, by and through Christ hath he chosen us. And yet again more plainer: he hath "predestinate us," saith he, "to adopt us into his sons," but by Christ; and that too hath he done freely, to the intent that to his divine grace glory might be given. Therefore whosoever are in Christ are chosen and elected: for John the apostle saith: "Whoso hath the Son hath life; whoso hath not the Son of God, hath not life." [1 John 5.] With the doctrine of the apostles agreeth that also of the gospel. For in the gospel the Lord saith: "This is the will of him that sent me, the Father; that every one which seeth the Son, and believeth in him, should have everlasting life: and I will raise him up in the last day." [John 6.] Lo, this is the will or eternal decree of God, saith he, that in the Son by faith we should be saved. Again, on the contrary part, touching those that are predestinate to death, the Lord saith: "He that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God. And this is the condemnation, that light is come into the world, and men have loved darkness more than light." [John 3.] Therefore, if thou ask me whether thou art elected to life, or predestinate to death; that is, whether thou art of the number of them that are to be damned, or that are to be saved; I answer simply out of the scripture, both of the evangelists and the apostles: If thou hast communion or fellowship with Christ, thou art predestinate to life, and thou art of the number of the elect and chosen: but if thou be a stranger from Christ, howsoever otherwise thou seem to flourish in virtues, thou art predestinate to death, and foreknowledged, as they say, to damnation. Higher and deeper I will not creep into the seat of God's counsel. And here I rehearse again the former testimonies of scripture: "God hath predestinate us, to adopt us into his sons through Jesus Christ. This is the will of God, that whoso believeth in the Son should live; and whoso believeth not should die." Faith therefore is a most assured sign that thou art elected; and whiles thou art called to the communion of Christ, and art taught faith, the most loving God declareth towards thee his election and good-will... 

God's predestination is not stayed or stirred with any worthiness or unworthiness of ours; but of the mere grace and mercy of God the Father, it respecteth Christ alone. And because our salvation doth stay only upon him, it cannot but be most certain. For they are wrong, that think those that are to be saved to life are predestinate of God for the merit's sake, or good works, which God did foresee in them. For notably saith the apostle Paul: "He hath chosen us in Christ into himself, according to the good pleasure of his will, that the glory of his grace might be praised." [Eph. 1.4-6.] And again: "It is not in him that willeth, nor in him that runneth, but in God that sheweth mercy." [Rom. 9.16.] Again: "God hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given unto us through Christ Jesus before the world was, but is now made manifest by the appearing of our Lord Jesus Christ." [2 Tim. 1.9,10.] Freely therefore, of his mere mercy, not for our deserts, but for Christ's sake, and not but in Christ, hath he chosen us, and for Christ's sake doth embrace us, because he is our Father and a lover of men. Of whom also speaketh the prophet David: "The Lord is full of compassion and mercy, slow to anger, and of great kindness. And as a father hath compassion on his children, so hath the Lord compassion on them that fear him: for he knoweth whereof we be made, and remembereth that we are but dust." [Psalm 103.] Moreover, in the prophet Isaiah we read: "Can a woman forget her child, and not have compassion on the son of her womb? Though she should forget, yet will I not forget thee." [Isa. 49.] Truly, in Christ, the only-begotten Son of God exhibited unto us, God the Father hath declared what great store he setteth by us. Thereupon doth the apostle gather: "Who spared not his Son, but gave him for us all, how can it be that he should not also with him give us all things?" [Rom. 8.] What thing therefore should we not reckon upon and promise ourselves from so beneficial a Father? For thou canst not complain that he will not give unto thee his Son, or that he is not thine, who, as the apostle saith, was given for us all. Moreover, the Lord himself, crying out in the gospel, saith: "Come unto me, all ye that labour and are heavy laden, and I will refresh you." And again to his disciples: "Go ye into all the world, and preach the gospel to every creature. He that shall believe, and be baptized, shall be saved." Whereupon also Paul saith: "God our Saviour will that all men shall be saved, and come unto the knowledge of the truth." [1 Tim. 2.] In old times long ago it was said to Abraham: "In thy Seed shall all the tribes (or nations) of the earth be blessed." [Gen. 22.] And Joel saith: "And it shall be, that whosoever shall call upon the name of the Lord shall be saved." [Joel 2.] The which Peter also hath repeated in the Acts, chapter 2; and Paul to the Romans, chapter 10. Isaiah also saith: "We have all gone astray like sheep; we have turned every one to his own way: and the Lord hath laid upon him the iniquities of us all." And therefore durst Paul say: "As by the offence of one the fault came on all men to condemnation; even so also by the justification of one the benefit abounded towards all men, to the justification of life." [Rom. 5.] Therefore the Lord is read in the gospel to have received sinners and publicans with outstretched arms and embracings, adding moreover these words: "I came to seek that which was lost. Neither came I to call the righteous, but sinners to repentance." [Matt. 9; Luke 19.] All which sayings do hitherto belong, that, being more narrowly weighed, they might confirm and establish us of God's good-will towards us, who in Christ hath chosen us to salvation: which salvation, truly, cannot but be most certain, and by all means undoubted; especially for that the Lord himself in the gospel saith: "My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand," &c. [John 10.]


From Bullinger's Decades: 4th Decade, Sermon 4

Heinrich Bullinger: Covenant Theologian

The truth of God's covenant is part of the precious heritage of Reformed Churches. We are not always aware of the fact that this truth goes back to the time of the Reformation. Prior to the Reformation this truth was unknown; it has its roots and origin in the Reformation in Switzerland, particularly in the work of Zwingli and Bullinger. Having already talked of Zwingli, we now turn to Bullinger.

Early Life

Heinrich Bullinger was born on July 18, 1504, the youngest of five sons, to a parish priest in Bremgarten, Switzerland near Zurich. Bullinger's father, though a priest, was married - apparently because of the loose enforcement of vows of celibacy in Switzerland. Although not much is known of Bullinger's parents, Bullinger's father, when a very old man, came to believe and confess the doctrines of the Reformation, probably under the influence of his gifted son.

Bullinger began his formal education in the school of The Brethren of the Common Life in Cleves. His father gave him no money, believing that poverty was necessary for his son to develop good habits in life. Bullinger, like Luther, was required to sing to earn money to support himself.

During these studies Bullinger wanted to enter a Carthusian monastery, but was dissuaded by his brother. Instead, in 1519 he went to Cologne, Germany where he earned a BA in 1520. At Cologne Bullinger studied the scholastic theologians of the Middle Ages, but soon became so disgusted with them that he turned to the church fathers, particularly Chrysostom and Augustine. The one point which impressed him in the writings of these church fathers was their copious use of Scripture. Spurred on by their apparent determination to ground all their doctrine in God's Word, Bullinger turned to a study of the Scriptures. It was this study of Scripture which enabled Bullinger to read the writings of Martin Luther with pleasure, as they were then being circulated throughout Germany. During these years of study in Germany, the winds of reform let loose by Luther were blowing through Bullinger's life as well.

After earning his master's degree in 1522, Bullinger returned to his beloved Switzerland. Although already influenced by Reformation thought, he accepted a call by Wolfgung Rüpli, abbot of a monastery in Cappel, to teach in the cloister school. He taught the monks from the New Testament and from Philip Melanchthon's Loci Communes, which was the first systematic theology of the Reformation.

Sent to Zurich, where Zwingli preached, Bullinger spent five months listening to Zwingli, perfecting his Greek, and beginning his studies in Hebrew. It was here that he became more thoroughly acquainted with Reformation distinctives. The result was that, when he returned to the cloister school in Cappel, he persuaded the abbot and all the monks to accept the teachings of the Reformation.

 In 1529 Bullinger was called to be minister in the church at Bremgarten, where he succeeded his father as pastor. Here he preached until the battle of Cappel, when Zwingli was killed and the Reformation in Switzerland was brought to a temporary standstill. In these years at Bremgarten he developed his skills as a preacher and pastor, and served the congregation well. But when Zwingli was killed in 1531, Bullinger was forced to leave his congregation and stop preaching. His absence from the pulpit, however, was brief, for he was soon called to be Zwingli's successor in the prestigious congregation of Zurich. Here he remained till the end of his life wrapped up in the ministry of the Word. Here, in the early years of his ministry, he preached six or seven times a week; later, only on Friday and on the Lord's day.

 His Work

 The death of Zwingli seemed to be a deathblow to the Reformation in Switzerland, but God provided for the churches there a man who could keep a steady hand on the tiller.

 Bullinger was a devoted pastor, not only as a powerful preacher, but also as a faithful shepherd who visited his sheep day and night, opened his house to all who needed help, exposed himself to dangers when he visited those who were struck down by the plague that several times visited Zurich, and brought comfort and strength to the dying.

Although he lived on a very meager salary, his charity was known throughout the country. He freely distributed money, food, clothing. He refused any gifts, but gave anything beyond his salary to hospitals and institutions of mercy. He nearly always had in his home strangers and exiles for whom he provided shelter and food. He secured a pension for Zwingli's widow, took her under his roof, and assumed responsibility for the education of Zwingli's two children. His Christian love and charity brought him the respect and devotion of all his parishioners.

Bullinger was deeply committed to Christian education. He served as superintendent of the schools in Zurich. He was instrumental in the staffing of the Seminary with able theologians. He actively participated in the regulation of the schools according to the Word of God.

Bullinger was a devoted family man. In 1529 he married Ann Adlischweiter, a former nun from Zurich, and with her had several children. His biographers speak of the fact that his home was a happy place, in spite of the fact that almost always strangers were lodging with them. He romped with his children and grandchildren and was deeply conscious of his covenant calling to teach them the ways of the Lord. When his parents could no longer care for themselves, Bullinger and his wife cared for them in their own home.

Bullinger the Theologian

After Zwingli's death, Bullinger became the theologian of the Swiss churches other than the church of Geneva where Calvin labored.

The Swiss Reformation, outside Geneva, produced two remarkable and beautiful confessions: The First and the Second Helvetic Confessions. The First Helvetic Confession was the work of Bullinger, along with several other theologians: Megander, Grynaeus, Myconius, and Leo Judd. The Second Helvetic Confession was Bullinger's personal work, written as a personal confession of faith, and adopted by the Swiss Churches in 1566. It is in many respects a beautiful confession and worth the time it takes to read and study it.

When controversy rose in Switzerland over the doctrine of the Lord's Supper, Bullinger not only defended the Reformed view against Lutheranism, but also worked with John Calvin to bring uniformity among the Swiss. The result of their cooperative effort was the Consensus Trigurinus, an important Reformation document on the doctrine of the Lord's Supper.

Bullinger's influence extended throughout Europe, even though he never traveled beyond Switzerland. When exiles from England sought refuge in Zurich during the reign of Bloody Mary, Bullinger took them into his home and taught them more carefully the truths of Scripture. Through an astonishing correspondence Bullinger exerted influence on theologians everywhere. He corresponded with Swiss, German, and English theologians; he wrote to kings, princes, and queens. When he died, the English mourned his passing as a calamity, and repeatedly expressed their great debt to this preacher of Zurich.

In one controversy, however, he showed a weakness. When Calvin in Geneva was struggling with the heresies of Bolsec, the Consistory of Geneva sought the advice of the other Swiss theologians. Although in general these theologians agreed with Calvin in his doctrine of predestination (Bolsec denied sovereign predestination), they cautioned Geneva to proceed with care and questioned Calvin's strong statements on God's predestination of sin and sovereign, unconditional reprobation. Bullinger was among them. When Calvin drew up his Consensus Genevensis, Bullinger refused to sign it. This latter document is extremely important. It has been translated into English under the title, "A Treatise on the Eternal Predestination of God." in Calvin's Calvinism

Of great value to us is a controversy which Bullinger carried on in his debates with the Anabaptists. Against them he wrote no fewer than six books. In his defense of the biblical position on the doctrine of infant baptism, Bullinger developed his ideas of God's covenant of grace. It is in these writings that we have the first development of this doctrine which has meant so much to the cause of the truth. All subsequent covenant theologians, in both Reformed and Presbyterian circles, owe a great debt to Heinrich Bullinger.

Bullinger's Death

Bullinger's last days were filled with suffering. The great burden of the work undermined his health. In 1562 he wrote to a friend: "I almost sink under the load of business and care, and feel so tired that I would ask the Lord to give me rest if it were not against his will." In 1564 and 1565 he nearly died from the plague, which took from him his wife, three daughters, and a brother-in-law. In all his sufferings he bore his burdens with great patience and submission to the will of God. Though often lonely and heartsick, he continued his labors until death overtook him.

Bullinger died on September 17, 1575 after suffering intensely from calculus, a disease which was probably what we would now call kidney and bladder stones, for which there was no cure in the 16th century. His youngest daughter, Dorthea, cared for him in his last years. When near death, he assembled the pastors of Zurich about him and exhorted them to purity of life, unity among the brethren, and faithfulness in doctrine. He warned them against temptation, assured them of his love, thanked them for their kindness towards him, and closed with a prayer of thanksgiving.

After shaking hands with all of them with tears, he bade them farewell -- as Paul did with the elders at Ephesus. He died reciting Psalms 51, 16, and 42, the Apostles' Creed, and the Lord's Prayer. His son-in-law preached the funeral sermon.

Bullinger was the man chosen by God to maintain the Swiss Reformation after the death of Zwingli. He was equipped by God with extraordinary spiritual gifts for this task. He was a man of patience, firm faith, courage, moderation, and endurance who "proved that the Reformation was a work of God" when, by his work, the Reformation in Swizerland survived the catastrophe at Cappel.

 To him we, who love the truth of God's covenant, owe a great debt under God.

Portraits of Faithful Saints, Chapter 25, by Herman Hanko